A RETENTIVE TO STAY GOOD CHRISTIANS IN TRVE FAITH and religion against the motiues of Richard Bristow ALSO A DISCOVERIE OF THE DAVNGEROVS ROCKE OF THE POPISH Church commended by Nicholas Sander D. of Diuinitie Done by VVilliam Fulke Doctor of diuinitie and Maister of Pembroke hall in Cambridge Imprinted at London by Thomas Vautroullier for George Bishop 1580. A CATALOGVE OF ALL SVCH POPISH BOOKES EITHER AVNSVVERED or to be aunswered which beeinge written in the English tongue from beyond the seas or secretly dispersed here in England haue come to our hands since the beginning of the Queenes Maiesties reigne 1 HArding against the Apologie of the English Church aunswered by M. Iewell Bishop of Sarum 2 Harding against M. Iewells challenge aunswered by M. Iewell 3 Hardings reioynder to M. Iewell aunswered by M. Edward Deering 4 Coles quarrels against M. Iewell aunswered by M. Iewell 5 Rastels returne of vntruths answered by M. Iewel 6 Rastel against M. Iewels challenge aunswered by William Fulke 7 Dorman against M. Iewel answered by M. Nowel 8 Dormans disproofe of M. Nowels reproofe aunswered by M. Nowell 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 aunswered by M. Horne B. of Winchester 12 Fecknams Apologie aunswered by W. Fulke 13 Fecknams obiections against M. Goughes sermoÌ„ aunswered by M. Gough and M. Lawrence Tomson 14 Stapletons counterblast answered by M. Bridges 15 Marshall his defence of the crosse aunswered 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 predestination aunswered by Robert Crowley 18 Allens defence of Purgatory aunswered by W. Fulke 19 Heskins Parleament repealed by W. Fulke 20 An offer of a Catholickque to a learned Protestant answered by W. Fulke 21 Hosius of Gods expresse word translated into English aunswered by W. Fulke 22 Sanders rocke of the popish church vndermined by W. Fulke 23 Sanders defence of Images answered by W. Fulk 24 Marshals reply to Caulfhill answered by W. Fulk 25 Shaclockes pearle aunswered by M. Hartwell 26 The hatchet of heresies aunswered by M. Bartlet 27 M. Euans aunswered by him selfe 28 A defence of the priuate Masse aunswered by coniecture by M. Cooper Bishop of Lincolne 29 Certaine assertions tending to maintayne the Church of Rome to be the true Catholique Church confuted by Iohn Knewstub 30 Bristowes motiues and demaunds aunswered by W. Fulke 31 Stapletons fortresse of the faith aunswered by W. Fulke These Popish treatises ensuing for the most part are in aunsvvering those vvhich are not by Gods assistance as time vvill serue shall receiue their seuerall replyes If the Papistes knovv any not here reckoned let them be brought to light and they shall be examined 1 Sanders vpon the Lordes supper partly vnaunswered 2 Allens defence of Priestes authoritie to remitte sinnes and of the Churches meaning concerning indulgences 3 Stapletons returne of vntruthes 4 Rastells reply 5 Vaux his Catechisme 6 Canisius his Catechisme translated 7 Frarins oration translated 8 Iohn de Albynnes discourse against heresies enâ—â—â—hed with an offer of a Catholique to a learned Protestant which offer is aunswered vnder the name of Ristons articles by W. Fulke 9 Gregor Martins treatise of schisme 10 Poyntes of the Sacrament A REASONABLE REQVEST AND PROTESTATION OF W. Fulke to all learned Papists FOrasmuch as there is no ende of writing bookes as the wise man sayth and that the truth of argumentes is best discerned when it is brought vnto the iudgement of Logicke which is the arte of reasoning If any of the learned Papistes will reply against these and other mine aunsweres I require that as well for their owne ease as that I may haue time to peruse them and the readers no impediment but that they may clearely iudge of them they wil leaue of all vayne discourses and needelesse questions and only conclude the coÌ„trouersies of religion that are betwene vs in the strict forme of Logicall argumentes If to this reasonable request they refuse to yeelde I protest before God and the world that they shew them selues thereby to be enemies of the truth that they flie the light and dare not abide the triall Faultes escaped The first number signifieth the page the last the number of the lines Pag. 12. lin 1. Homousian r. Homousion 13. 10. last r. least 15. 8. Arrius r. AErius 15. 14. your r. there 15. 18. vvherefore r. vvhereof 15. 27. recited r. reuiued 20. 26. Iudaea r. India 27. 27. virtute r. vnitate 30. 24. coÌ„maunded r. commended 34. 32. other r. ether 36. 33. heare r. hovv 40. 14. circumstituantur r. circumstipantur 40. 37 audient r. audirent 42. 23. cere r. cura 44. 10. condemned r. conteÌ„ned 44. 36. caâ—c r. con 45. 18. true r. foure 48. 37. Marcellus r. Marcellinus 55. 19. Hovv r. Novv 58. 15. persvvadeth r. presupposeth 67. 38. r. in a maner depend 68. 11. resisting r. receiuing 68. 28. and r. an 73. 1â— quaeque r. quoque 79. 29. RipanuÌ„ r. Riparium 80. 35. Babicas r. Babilas 80. 38. for r. to 81. 7. troubles r. tombes 81. 16. Reg r. â— Reg. 13. 81. 17. lavves r. bones 82. 30. verity r. vnity 87. 10. contâ—et r. coÌ„teret 88. 2. sending r. studying 88. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 89. 14. v 11. r. 14. 90. 36. nor r. are 90. 38. r. vvere not better applied 92. 37. ber 2. r. ver 21. 25. learning r. hearing 95. 14. r. if by masse 95. 25. consecrated r. vnconsecrated 96. 34. that the churches of the Britans vvere of another forme then those of the Romanes 96. 35. Niua r. Ninia 99. 18. names r. nonus 100. 19. serueth r. seemeth 100. 30. austerity r. authority 103. 9. apostolicall r. apostaticall 107. 21. all our 111. 11. saue r. serue 112. 38. truly r. fondly 116. 7. shall r. should 117. 36. Bzia r. Bizari 120. 23. not r. out 127. 2. maÌ„ r. may 123. 5. rehearsed r. released 131. 23. do not vvell r. do vvell Out of the discouery of the rocke Pag. 140. Lin. 25. if read that 141. 28. or r. c. 144. 24. fuit r. sint 150. 14. receyued r. recited 20. r. these tvvo 155. l. vlt. Rhetianus r. Rhetitius 158. 2. controuersie r. conuersion 159. 5. many r. men 163. 31. vilant r. vigilant 165. 26. this r. these 167. 4 not r. as l. vlt. r. vvhich ma y. 173. 30. confirmed r. considered 176. 24. godlines r. lordlines 177. 34. that r. this true r. tvvo 189. 6. vvhen r. vvhom l. 12. put out prayse 204. 30. instituteth r. intituleth 208. 35. offered r. before made 228. 7. vnee r. ounce 232. 11. r that it l. 15. Caebastinus r. Caelestinus 233. 5. generally r. generall 236. 13. austerity r. authority 256. 1. and r. no. 250. 32. fostered r. fastened 247. 3. idio r. ideo 272.
no Protestantes let them aunsweare for them selues If he calles them Puritanes which desire to haue the Church thorowly reformed there is no such dissention betweene them but that they all agree in the Articles of Faith maintayne brotherly concorde one with an other notwithstanding in diuersitie of opinions concerning the matters and manner of reformation But what an impudent attempte is chaunge of Religion hee will shewe vs out of Luther which writing againste the Anabaptistes Anno 1528. affirmeth that much Christianitie and true Christianitie is vnder the Popedome If chaunge of Religion bee so impudent an attempte why were the Papistes finding Religion quietly establyshed by lawe so impudent in Queene Maryes time not only to attempte but also to bring to passe in deede an alteration of Religion But the Popish Religion was true Christianitie by Luthers confession I aunswere Luther did meane nothing lesse by that confession then to defende any parte of Popery to bee Christianitie but writinge against the Anabaptistes which woulde haue all thinges abolyshed which the Papistes vsed he sheweth that such partes and Articles of Christianitie which in generall confession and acknowledging of the authoritie of the Scriptures the Papistes haue common with vs are not therefore to bee reiected because of them they haue bene abused Otherwise it is a poore Moâ—iue vnto Popery that Luther by these or any other woordes did euer minister vnto you The 17. Motiue is the 11. Demaunde The Catholike faith in England mightely planted lightly changed S. Augustine the Apostle of Englishmen of what Religion and authoritie Miracles for our whole Religion Sainte Bede of our Religion His story to be read of Englishmen Images and Crosses confirmed by miracle Prophecyes and visions for our Religion The Catholike Faith was purely planted in this Island by the Apostles euen in the raigne of Tiberius as restineth Gildas sixe hundreth yeeres before Augustine came from Rome bringing in deede with him the principall groundes of Christianitie and with all much Monkish superstition But that the Religion of Papisâ—rie differeth in as many pointes from that which Augustine planted as Augustines doth from oures I haue prooued abundantly in aunsweare to Stapletons Fortresse and breefely in the Table of differences And in such poyntes wherein wee differ from Augustine I haue proued that Augustine differed from the Apostles As for his Miracles affirmed by the Saxons and denied by the Briton writers shall still remaine in controuersie for me As also his prophecie so tearmed by the Saxons which the Britons affiâ—me to be a threatening of crueltie which he himselfe procured to be executed on the poore Students â—â—ergie of Bangor In the demaunde Bristow would knowe of vs whether the Britains by Eleutherius were coÌ„uerted to one faith and the Saxons by Gregory and Augustine vnto an other But I haue shewed before that the Britanes were not coÌ„uerted by Elutherius although perhaps the Church which was more then an hundreth yeares of age in his tyme might by him of charitie be confirmed in truth or admonished to beware of such heretikes as then troubled the Church abroade But I deny that Eleutherius maynteyned all that superstition which Augustine brought in And I affirme that â—â—â—â— Britons church in Augustines tyme differed in more things then in the celebration of Easter from the Romish Churche as I haue shewed in that confutation of Stapleton euen by testimony of Bede him selfe Although I will not deny but there might be some corruption euen amonge the Britayns also as there were that maynteyned the heresie of the Pelagians Wherefore into that Catholike faith which was first mightely planted in this lande by the Apostles of Christ and not of Gregorie through the most weightie argumentes taken of the auctority of the holy Scriptures is this realme by the great mercie of God returned from the schiâ—me and heresie of Antichrist so I hope shall remaine euen vntil the second comming of Christ. The 18. motiue is the 3. demaund Going out S. Optatus motiue The churches practise is alwayes infallible The vnitie and constancie of the Bishops of England Protestants doe decay and shall come to nothing We like Optatus Motiue well for going out of the Church into any other faction But it may not be drawn contrarie to his meaning against those which goe out of Babilon into Ierusalem He saith VVe must see who hath remained in the roote with the whole worlde Verely not the Papists which are departed from the doctrine of the Apostles which is the roote of the Church by them planted in all the worlde VVe must see who is gone foorth which Bristow doth rightly referre to that saying of Saint Paule Discedent quidam à fide Some shall departe from the Fayth But who are those They that teache the doctrine of deuilles forbidding to marrye and commaunding to abstaine from meates Nowe whether Papists or protestants be such let the worlde iudge Optatus will haue it farther considered VVho is set in an other Chayre that was not before Verely none so manifestly as the Pope who sitteth in a Chayre that none of the Apostles nor Apostolike men for many hundreth yeeres after Christe did knowe Againe VVho hath sette an Aultar against the Aultar who but the Papists which haue erected the Sacrifice of the Masse to ouerthrow the Aultar of the crosse of Christ Finally VVho hath made an ordination the other before ordayned beeing whole sounde Quis ordinationem fecerit saluo altero ordinato Which Bristow hath falsely traÌ„slated thus VVho hath placed Bishops there where others were placed before which are yet aliue As though it were a faulte to putte out false Bishoppes and to supply the roomes with true Bishoppes where as Optatus meaneth of Heretikes which are gone from true Byshoppes and sette vppe Heretikes in schisme the true Bishoppes still remayning as the Papistes did in Queene Maryes time vntyll they had burned vppe almoste all As for the vnitie and constancy of the popishe deposed Prelates which hee commendeth is sufficiently knowne to the worlde which although they were all saue one obstinate in the beginning of her Maiesties raygne because they hoped by trayterous practises foolish prophecies deuilish coniuration to see an alteration shortly aswel for religion as also for the whole state of the common wealth and withall had experience of the mercifulnes and compassion of the Kinges of Israell so that they were not in feare of their liues or any great hazard of their goods yet had they all or the most part of them such was their good constancy reuolted from popery and sworne against the Pope in the raygne of Kinge Henrye and King Edward As for the decaye of Protestants and professors of the truthe of Gods word which the cold prophet foreseeth by some trayterous deuise whispered among his pewfellowes at Louayne or Dowaye it shall haue such successe and euent by Gods grace as hitherto the like treasonable practises haue obteyned
gouernment is such as therein they serue God and the Church in compelling by lawe and authoritie all persons to doe their duties as well in religion as in ciuill affayres Not an antichristian tyranny such as the Pope vsurpeth to be Lords ouer our faith and to make Articles of Religion at their pleasure but to prouide that all thinges may be doone according to the word of God But Bristow replyeth that it was not the Popish church vnto whome Constantine and the rest of the Christian Emperours yeelded vp the imperiall Cittie of Rome with all the countrie of Italie What an impudent lye this is may easely be knowen of all them which haue read the historyes which testifie that the Emperors of Constantinople receiued possession in Rome and Italy vntill the time of Charles the great which was made Emperour by the Pope In the demaunde Bristowe asketh if the first Christian Emperonrs Constantinus Theodosius were not in all pointes of the popishe Religion I answere that although they were infected with a few errors as prayer for the deade c yet in the substance of Christian Religion they beleeued the same that wee beleeue of Iustification by faith onely of the vertue of Christes sacrifice once offred for all of the authoritie of the holy Scriptures and were enemies to the Papistes in their chiefe Principle of the Popes supremacie the carnall presence transubstantiation priuate Masse Communion in one kinde Images Prayers in vnknowen language and many other As for the lycence that Bristowe woulde haue vs procure for them to appeare with vs before the Queenes highnesse to dispute whether the firste Christian Emperors were not altogither Papists is nothing else but a popishe bragge whiche if it were procured they would delude the whole purpose with such Cauillations as they did in the Conference offered vnto them at Westminster in the firste yeere of her Maiesties raigne where after they had hearde our side once reade their Booke they were so discouraged that they durst abide no more tryall but shamefully and obstiantely cleane gaue ouer the conference The 42. motiue is parte of the 47. demaund The Parliament Church and Religion Sainct Peter excluded out of Englande by Parliament Yea Christe Peter and Paule and other Apostles excluded out of Englande by Parliament The Apostles were of our Religion Howe Sainct Augustine should be vsed in England by the Parliament lawe if he were there liuing Of what Religion and authoritie the Fathers are Succession Protestants contrary to them salues Wee must consider sayth Bristowe what Church that is where Lawes be made to charge Peter if hee were liuing to giue vppe his commission receiued of Christ and to take another of the Kinge or Queene and to charge him and his fellowe Apostles to leaue the true seruice which they had receiued and to minister after an other sorte as the Paliament lawe prescribeth To this I aunswere we will bee tryed by the writinges of Peter and his fellow Apostles that the Parliament lawe for Religion and seruice of God concernig the substance thereof vrgeth not Peter to chaunge his commission nor to vse any other seruice then they them selues haue taught vs to vse If Augustine were aliue and in Englande hee was a man of such modestie and loue of the trueth that seeing the same plainly reuealed out of the holy Scriptures hee woulde retracte his errour of Prayer for the deade as when hee lyued hee retracted and sette foorth manye thinges wherein he founde that he hadde erred As for the fine of an hundred Markes he woulde not haue lefte nor beene depriued of his Byshoprike and imprysoned for saying of the popishe Masse for hee neuer sayde any in his life but was an vtter enemye to the chiefe poyntes thereof allowing nothing therof but prayer for the deade at the celebration of the Lords supper And for as our Sauiour Iesus Christ the King of all Kinges and Lorde of all Lordes and the onely ruler of Heauen and earth doe you thinke that hee wyll not complaine that hee onely by Parliament lawe is acknoweledged to bee the heade of his vniuersall Church and so continually present therewith by his holy spirit that he neede no viear generall of a mortall manne which canne occupye but one place although he were neuer so diligent and painfull to discharge his dutie in that behalfe For his diuine and spirituall authoritie is not excluded vnder the name of forraine power as Bristowe not more slaunderously then ridiculously affirmeth Yet hee pleaseth him selfe so much in so greate folly and madnesse that hee sayth Christe coulde not clayme to be heade of his Church excepte he should clayme to be the naturall Kinge of Englande and to haue sayde vnto Pylate My kingdome is of this world and thy maister Caesar doth me wronge As though the King of Englande by title of his royall power clayming to be the chiefe Seruaunte or deputie of Christe in gouerning his Churche according to his worde did exclude the soueraignitie of Christe which he hath ouer his Church and elect wheresoeuer they are vpon the face of the earth But the Protestantes sayth Bristowe are contrary to them selues while they say that our Prince is Kinge of France aswel as of England and Ireland yet say not that he is heâ—de of the Church of Fraunce but onely of the Church of England and Irelande And is Bristowe such a profound Logitian that he cannot distinguishe a Kinge in right onely from a King in actuall gouerment If our Prince had as good possession of the gonernmente of Fraunce as hee hath title of right to haue it hee shall be gouernour of the Church of Fraunce as well as of the Church of Englande and Ireland That hee sayth we haue beene from hence at the Apostles going so long a iorney without any footing in the way it is a foolish cauel for wee haue often shewed succession of doctune euen from the Apostles from whome it is receiued The 43. Motiue is parte of the 47. demaunde Communion of Saintes Christendom shut out of England by Parliament Councels Sainct Paule might not write ad Anglos for the Paâ—lâ—ament The Church of Englande is not so straythened or pinched within the lymites of one Kingdombut that she beleeueth and inioyeth the communion of all the Sainctes of God as a member of the vniuersal church of Christe And therefore I meruail what collour Bristowe hath for those slaunders that one Christian man in Englande in spirituall affayres is a straunger to another that generall Councels haue no authoritie in it that Sainct Paule or all the Apostles if they were lyuing might not write to the Englishmen aswell as to the Romaines Galathians Corinthians c. that Christe without the consente of the Kinge and the Parliament might not dispose his owne Church These vaine and impossible suppositions could not come but from a grosse and foolish inuention of one that lacketh argumentes to proue his cause The lawes
diuinitie Hosius sayth that this commaundement of Christe Drinke ye all of this beeing vnderstoode doth appertaine vnto laye men contrary to their Churches determination is the expresse worde of the Deuill And for departing from the faith of the Fathers c. I aunswere it is false there is but one true Faith of all true Christians in al times from which wee will neuer departe although wee haue departed from some erroneous opinions of some fathers which because they are contrary to the woorde of God by hearing whereof Faith commeth they deserue not the name of Faith Finally whereas hee sayth the authoritie of the Church is the onely witnesse of all canonicall Scriptures it is vntrue For although he should meane not the popish Sinagogue butthe true catholike church of Christ yet is it not the onely witnesse of the Scriptures For euen the Iewish Synagogue is witnesse of the olde testament and many sectes of heresies of all the scripture beside that the spirit of God is the chiefe and principall witnes of all which speaketh so euidently in allthe canonical scripture that if all mē on earth should refuse to giue credite vnto them yet his maiestie alone is sufficient to get credite vnto them especially with all those whome he teacheth inwardly in heart as he speaketh sensibly to their eares The last argument is That in place of all Religion and goodnes which they haue remoued deuising a new Gospel of their foresaid onely vaine fayth which teacheth all sinnes all heresies to presume of saluation What can bee more impudent or false then this slaunder seeing God and the worlde knoweth that wee teach none other Faith but the fayth of the Gospell which worketh by loue and promiseth remission of sinnes and saluation to none but such as earnestly repent and are willing to remoue all heresie and to imbrace all true Christian Religion and goodnesse God be praysed A DISCOVERY OF THE DAVNGEROVS ROCKE OF THE POPISH CHVRCH lately commended by Nicholas Sanders D. in diuinitie at which the Catholike Church of Christ hath bene in perill of shipwracke these many hundreth yeares By W. Fulke D. in diuinitie THE eternal rocke of the vniuersal Church Christ was the rocke an other foundation no man is able to put 1. Cor. 3. 10. The temporall rocke of the Militant Church Thou art Peter vpon this rocke I will build my Church Mat. 16. SPaule speaketh manifestly 1. Cor. 3. of building of the Church Militant and Christ Mat. 16. speaketh of an eternall rocke against the which the gates of hell shall not preuayle Therefore your distinction of eternall and temporall vniuersall and militant which is the foundation of all your rotten rocke is an impudent and blasphemous falshood Of the continuance of your temporall rocke it is in vaine to contende when your rocke is nothing els but an heape of sande and dunge whereon your popishe Church is builded To the right worshipfull M. Doctor Parker bearing the Saunder name of the Archbishop of Canterbury and to all other Protestants in the Realme of England Nicolas Sander wisheth perfect faith and charitie in our Lorde declaring in this preface that the Catholikes whome they call Papistes doe passe the Protestants in all maner of signes or markes of Christes true Church Concerning the omission of titles accustomed to be giuen to the Archbishop of Canterbury for which you excuse your selfe I thinke M. D. Parker while he liued did not much esteeme them giuen to him by any man and least of all looked to receyue them at suche mens handes as you are but touching the religion church whereof he was a minister I will aunswer you in his behalfe and of all other ministers and members thereof that no excuse will serue you vpon so slender reasons as you bringe to condemne the same of schisme and heresie nor to defend that Synagogue of Satan wherof you professe your selfe to be a Champion to be the vndefiled Church and spouse of Christ. For thinke you M. Sanders that we wil more mislike the Church of Christ persecuted by the hypocriticall crueltie of Antichrist for the space of 5. or 6. hundreth yeares before our age then we do the same persecuted by the furious rage of Heathenish tyrantes for 300. yeares after the first planting of the same amonge the Gentills And thinke you if we are now to learne that all that glory and bright shining of Christes Church promised by the Prophets is spirituall and not carnall heauenly and not earthly eternal not transitory Or that we know not your synagogue to be the very contrary kingdome and sea of Antichrist euen by that outward glory and glistering pompe of open shewe that you boast of according to the prophecy of Christ in the reuelation Apoc. 13. 17. And as for the citie built vpon an hill whereof you haue neuer doone babling by the playne context of the Gospel is not the whole Church but euery true pastor and minister thereof who are also the light of the worlde the salt of the earth and a candle set on a candlesticke to giue light not hiden vnder a bushell to be vnprofitable Mat. 5. And Christ hath alwayes bene with his Church although the Church of Rome be departed from him and he both liueth raigneth for euer ouer the house of Iacob though he be persecuted in his mēbers by the whore of Babylon and his name is great amonge the Gentilles from the Sunne rising to the going downe thereof notwithstanding that all nations haue dronke of the cuppe of her fornications The prophecyes of Gods spirit doe not one of them ouerthrow the other but the one sheweth how the other is to be vnderstanded And whereas you say our Church hath bene vnder a bushell before these fiftie yeares because no historie maketh mention of any congregation professing our faith in any townes or places of diuers cōtryes at once I aunswer this is as true as all your doctrine beside For all auncient histories that write of the state of the primitiue Church make mention of the same faith which we professe And although towarde the reuelation of Antichrist the puritie of the faith beganne to be polluted yet the substance thereof continued vntill by Antichrist that great defection apostasie was made wherof the Apostle prophecyeth 2. Thess. 2. 3. And yet euen in the tyme of that a postasie many histories make mention of the continuance of our faith and Church in diuers contryes in Europe namely England Fraunce Italy or although vnder cruell persecution and tyranny beside great nations of the East which neuer submitted them selues to the Church of Rome and yet retayned the substance of Christian faith and profession though not without particular errors and superstition Wherefore although they that were blind or farre of from the Church of Christ could not see her glory although she had bene set vpon neuer so high an hill no more then a citie built vpon the Alpes can
Iannes and Iambres and shalbe wrought by Antichrist not able to abide the triall so say I of all Popish miracles either they are fayned or â—ls they are counterfaited or if any wonderous thing be done it is according to the working of Satan as the Apostle teacheth vs. 2. Thess. 2. So did Marcus the hereticke make straunge appearaunces in the sacrement of Christes blood as witnesseth Iren. cus lib. 1. cap. 9. Tertullian affirmeth the holy Ghost the comforter to be in the Mâ—Ì„tanistes by acknowledging of the promised graces lib de amma cap. de inferis Where also he maketh mention of prayer for the dead confirmed by a miracle among the Montanists Augustine speaketh of Paulus Donatus that wrought miracles to confirme the heresie of the Donatistes de vnitat eccles Sozâ—menus lib. 1. cap. 14 reporteth that Eutychianus a Nouatian heretike was notable in working of miracles Wherfore if the fables written of Frauncis Dominike Becket c. were true yet are not they by such miracles proued true preachers But S. Bernard was of our religion sayth Bristow In deede he maintained many of your opinions yet not all nor the chiefest for he beleued that a man might be saued sâ—la fide by faith only Ep. 77. But he was an enemy to the Henricians which burned images destroyed Churches and were against all such pointes of Poperie as the title mentioneth and these heretikes he ouercame not only by preaching but by miracles sayth Bristow as he testifieth himselfe Ep. 241. The truth saith he was made manifest non sâ—lum in sermone sed etiam in virtute not only by preaching but also by working as doth Bristow translate wheras he should say not only by speech but also by power so that of miracle there is no mentioÌ„ Yet Godfrie the Monke that was his discisciple writteth of miracles wrought by breade sanctified with the signe of the crosse c But Godfries writing we holde for no Gospell Neither know we the contrarie but some Godfâ—ie Gods foe which hued long after Bernarde might fayne those bookes in the name of one of his disciples that liued in his time for the number of miracles rehearsed in them fine passe the number of the miracles recorded by the Euangelists of our Sauiour Christ. And that you may know from what spirite those bookes proceeded you shall vnderstand that the same Godfrie lib. 1. cap. 3. extolleth the wisedom of Barnard aboue all the Scriptures Vicbatur sanè Scripturis tam liberâ—è commodeque vâ— non tam sequi illas quam praecedere crederetur ducere ipse quô vellet auctorem earum ducem spiritum sequens He vsed in deede the Scriptures so freely and fitly that he might be thought not so much to follow them as to go before them to lead them whither he would following the spirite the autor of them as a guide Againe he sayth of him Nam confessus est aliquando sibi meditanti veloraÌ„ti sacram omnem velut subse positam expositanâ— apparuisse Scripturam For he confessed sometimes while he studied or prayed that all the holy Scripture appeared to him as placed vnder him and expounded But Bernard him selfe as appeareth by his wrytings abhorred from that blasphemous confession Againe those epitaphes which were written at his buriall commende Bernard highly for his learning and vertue but of miracles they speake not which they would not haue omitted if they had bene so many as this Godfrie writeth The excommunication of Pius quintus we feare no more then we beleue his miracle howe soeuer that pageant was deuised which coÌ„meth too late to perswade vs that the Pope can worke miracles For it had bene more in season for Leo the 10 or Clemens the seuenth if they or any of these had receaued such power to haue shewed it in generall councell or assembly of the states against Luther and his followers then now that Antichrist is in so great part consumed by the spirite of the Lords mouth to thinke to establish his throne by lying signes and wonders which fewe of the Papistes doe in their consciences thinke to be other then counterfaited and forged The 8. motiue is the 12. demaund Visions a marke of true doctrine and Doctors Christ to be beleued for visions S. Augustine was of our religion and brought thereto by God Beleuing the reall presens of Christ in the sacrament of the altare which is to be worshipped with religion saying masse for the dead Prayer for the dead vsed alwayes S. Gregory was of our religion Masse sayd euery day Prayer for the dead coÌ„firmed by a vision seruing for our religion prophecies for our religion VVhy Protestants deny not all the Scriptures Visions for our religion The communion booke burned in a vision The communion in a vision receaued by a blacke dogge The seruice of Protestantes to be refrained S. Cyprian of our religion Of visions we haue the same rule that of miracles such as are of God sâ—rue to coÌ„firme that doctrine which is deliuered in the holy Scriptures such were the visions shewed vnto the Apostles and holy men But if any vision seemed to bringe in any doctrine that was not conâ—eyned in the Scriptures both the vision was to be knowen for a deuilâ—h illusion and the dreamer of that vision commaunded to be slayne But how will Bristâ—w proue that S. Augustine was of his religion euen by that wise argument that he â—seth so often because he held some one error common with them although he were contrary to them in the whole substance of religion For thus he reasoneth S. Augustine was of the same religion that his mothâ—r Monica was who saw in a vision that he should be conuerted to the Catholike faith when he was a Manichee But Monica was of our religion because â—he beleued the reall prefence and worshipped so that blessed saâ—rament with religion and making of it God him selfe But how proueth he that she so beleued and worshipped She knew sayth he that from the alâ—ar was minisâ—â—ed dispensed victima sancta c. that holy sacrifice wher by was stricken out that hand writing that was againâ— vs. Au. lib. cont 9. â—ap 13. A straunge conclusion She acknowledged the ministration of the sacrament to be a dispensation or communication of the sacrifice of Christs death which euery Protestant doth therefore she beleued the reall presence But how did she worship the sacrament and make God him selfe of it Mary S. Augustine sayth Ad vnâ—m c. To the sacrameÌ„s of whiâ—h our price thy handmay de â—ved her soule with the bonde of faith What word is here of worshipping or making the sacrament God him selfe Yes sayth Bristow for Augustine sayth in other places we must tye our soules to God alone whereof religion is so named wherefore she tying her soule to the sactament maketh the sacrament God him selfe A substantiall reason I promise you by which you may as wel prouâ— that she worshipped baptisme and
This thing sayth D. Humfrey he did not with his wil but yet he did it not without a cause that he might strike you through with the testimonie of your fathers as it were with your owne sworde For it had beene manlie for a Christian man to say Thus sayth the Lorde It had bene sufficient to haue layed agaynst you Your doctrine is contrarie to the Scripture For it is the question of men possessed with deuills to say What haue we to doe with thee Iesus thou sonne of Dauid But it is an interrogation of the Saynctes What haue we to doe with our fathers with fleshe and bloode You heare by these wordes what a daungerous opinion he holdeth of the fathers and of the Saynctes in the calender namelie that the fathers are no farther to be followed then they followed the holie Scriptures and that the Sainctes either liuing or deade whether they be in the calender or no deny their fathers as fleshe and bloode if they be in any respect an hinderance for them to obey the will of their father in heauen These are the perillous opinioÌ„s that Bristow brableth against falsifying his words by ommission depâ—auing his meaning by false surmising But Bristow hath yet an other reason to proue the fathers to be in all poinctes of their side If in all poinctes sayth he they be not with the Protestants then vndoubtedly in all poynctes they be with vs. And what is the reason of this monstruous conclusion There was neuer but one true religion As though none can be of true religion but such as erreth in nothing But who would spend incke and paper to confute such vaine reasonings The 15. motiue conteineth the 15. 16. and 20. demaundes Martyrs S. Stephen of our religion Pilgrimage Churches confirmed by vision Mâ—racles for reliques and for necessitie of childrens baptisâ—ne Confirming of children the custome and practise of Gods church Foxes martyrs Miracâ—es for our martyrs Al martyrs that euer suffred fot the testimony of true religion since Abel were numbred of one true church euen of the same that we are But Bristow would binde vs to the Saincts in the calender termed by L. Humfrey SaÌ„ctâ—li which terme yea a worse might serue a number of theÌ„ Notwithstanding so many of those caleÌ„ddred canonized Sainctes as be Saincts in heauen and not firebrands in hell were of that church which is builded vpon the foundation of the Prophets and Apostles Iesus Christ being the head corner stone And therefore it is a foolish request that we should name any one of theÌ„ which was of our faith But it is a pleasant pastime to heare howe Bristow proueth S. Stephen to be of his religion It is manifest sayth he that he is of the religion of the rest of the martyrs meaning Papistes because it is proued that he as well as they had heard helped theÌ„ which prayed to them which worshipped their reliques went a pilgrimage to their churches he specially reuealing by vision the place where his reliques were hidden with the reliques of S. Gamaliel S. Nicodemus vnto one Lucian a Priest of â—erusalem which wrote in Greeke the history of his inuention To this inuention I answere that it is an inuention of the deuill either by meanes of him that counterfaited the vision or by sending a stronge illusion so â— say generally of all such miracles and visions as are alleaged to proue any doctrine contrarie to the holy Scriptures As for the vanitie of this epistell of Lucian it be wrayeth it selfe in that he maketh Gamaliel the Pharizee so great a Sainct who for any thing that we can read in the holy Scripture was neuer a Christian. S. Paule in the 22. of the Actes appealeth to the knowledge of the Iewes that he was brought vp in Iudaisme vnder Gamaliel which if after he had bene conuerted to Christianity it shoulde haue bene greatly suspected that S. Paule had bene noselled vp by him and not conuerted by a vision from heauen as his intent was to shew From this counterfait stuffe of Lucians epistell he sendeth vs to the new founde sermons of Augustine to whom he would get credit by Augustines owne report De ciuit 22. ca. 8. but in vaine for Augustine speaketh not of any such sermons but only when report of a miracle was brought vnto him that he went vnto the church spake a few things of the matter And touching all such miracles as he reporteth of Stephen his conclusion is this God was glorified by them and the faith for which Stephen died was magnified But of worshipping of reliques pilgrimage c. there is no mention and yet that chapter of miracles as Ludouicus Viues doth confesse is notably corrupted as appeared to him by ancient copies The conclusion was Quid erat in cordibus exultantium nisi fides Christi pro qua Stephani sanguis fusus est What was in the hartes of them that reioysed but the faith of Christ for which the blood of Stephen was shed The miracle which Bristow reporteth out of the 38. Serm. in diuus 96. in noua editione to proue the necessitie of baptisme for infants the practise of the church for confirmation of children praying to S. Stephen is an impudeÌ„t fiction as appeareth manifestly by this that he calleth a sucking babe Catechumenu one that was instructed in Christian religion which could not possibly be before he was of yeares of capacity Secondly the infants ofChristian parents in Augustins time were baptised as sone as they were borne taried not vntil they were Catechumeni that is enstructed Thirdly the woman in this fable praying to S. Stephen perswadeth him to know the purpose of her hart which the word of God affirmeth to be known only to God As impudent as the deuiser of that fable was is Bristow who citeth out of Augustine De â—nitat eccles cap. 16. a few words rent a sunder from the rest coÌ„cerning miracles which the whole discourse sheweth to be plainly against him as you may read in this aunswere in the 8. motiue of visions After this followeth a comparison of Foxes martyrs with the Popish martyrs Videlicet the good Earle of Northumberlande Storie Feltons Nortons VVodhouse Plomtree and so many hundrethes of the Northerne men all rebells and traytors yet saith he approued by miracles vndoubted but what miracles he sheweth not To these he addeth Fisher More the Charterhouse monkes c. whose cause being sufficiently discussed by M. Foxe I referre to the iudgemeÌ„t of indifferent readers But this I can not omit that the traiterous Papist flauÌ„dereth our state not only for publike execution of open rebelles and errant traytors but also with priuie murthering by poysoning whipping and famishing From all suspition of which wicked practises God be praised the states that are professors of the Goâ—pell haue alwayes bene as free as the Papists both by storie liuing testimonie may be proued giltie of theÌ„ And where hee
many vnto this day continue in profession of Christianitie beside all the Churches of India AEthiopia which were also planted by the Apostles Thomas and other The more beastly is the blundering of this Bristow who dreameth that the councell of Constantinople the 1. which made this confession by the Apostolike Church did not onely meane the Romane Church but also none other but the Romane Church As though that councell could not distinguish the Catholike Apostolike Church dispersed ouer all â—â—â—â— face of the earth from the particular Apostolike Church of Rome which was but a member therereof when the same councel gaue the like priuiledges of honor to the Church of Constantinople which the Church of Rome had reseruing but the senioritie to y e Church of Rome And being called to a councel at Rome by the Princes letters procured by Damasus Bishop of Rome other Bishops of Italy the West they refused to come as hauing already by the Emperour of the East being gathered to Constantinople â—oncluded what they thought good to be decreed Histor. trip lib. 9 cap. 13. And in their epistle written to their fellow ministers Damasus Ambrose c. gathered in councell at Rome wherein they excused their refusall to come they call the Church of Antiochia seniorem vere apostolicam Ecclesiam the elder truly an Apostolike Church The church of Ierusalem they call the mother of all Churches Ep. Concil Constanti Hist. trip lib. 9. cap. 14. Nether was it euer in their mind to make the particular Church of Rome the only Apostolike Church of the world but onely a principall member consenting with the same The succession of bishops of Rome alledged by Irenaeus Tertullian Augustine Optatus doth nothing in the world defend the popish bishops in their successioÌ„ vnto this day for so much as they succeede not in doctrine as well as in place Nether doe we make any leape from Luther vnto the Apostles but prouing our doctrine to be the doctrine of the Apostles we doubt no more of perpetuall succession thereof then knowing our selues to be descended from Adam we doubt whether we haue had a line all discent of progenitors vnto this time that I may vse Bristowes owne example to declare that numbring of Bishops is no more necessary in the one theÌ„ shewing our pedegrie in the other Seing the question is not how many men in what places were professed this doctrine but whether it be the same which â—â—â—â— Apostles taught but that can not better be proued then by the writings of â—â—â—â— Apostles The places cited by Bristow for succession out of Irenaeus Tertullian Optatus Augustine you shall sinde answered in my confutation of Stapletons fortres part 2. cap. 1. of Sanders rocke cap. 15. where also is answered the place of S. Luke cap. 22. of Christ praying that Peters faith might not faile The 24. motiue â—â— the 45. demaund The Romaines neuer chauÌ„ged their religion S. Bede of our religion the Râ—maine church his motiue ProtestaÌ„ts be of many old heresies The Apostles were of our religion Prayer for the dead vsed alwayes If the Romaines had not chauÌ„ged their religion since their faith was coÌ„mended by the Apostle there should be no controuersie betwene vs them And if Bristow caÌ„ proue by the Apostles writing that he is of their religion or that they were of the Popish religioÌ„ the strife is at an ende How farre Bâ—de was of your religion I haue shewed in the answer to Stapletons fortresse But he vrgeth vs to shew what Pope chaunged their religion what tumults rising in the worlde thereon what Doctors withstoode it what couÌ„cels accuâ—sed c. which he saith they can shew in all innouatioÌ„s both great sinal that euer by heretikes were atteÌ„pted What an impudent lyar is this Bristow to brag of that which at this day is impossible to be don by any maÌ„ liuing in the worlde For of so many heretikes as are rehersed by Epiphanius Augustine not the one halfe of theÌ„ can be so shewed as Bristow like a blind bayard boasteth they can doe But if we say the chaunge was not made al at once we must shew wheÌ„ euery pece was altered as they do of our doctrin of old taught by many old heretiks AErius denying praier for the dead c. Whereof many are slauÌ„ders lyes the rest if we can not defend by Scriptures let them be takeÌ„ for heresies To the purpose we haue often shewed and are ready daily to shew the beginning of many of their heresies errors as of the Popes supremacy in Victor of prayer for the dead in the Montanists of their crossing in the Valentinians of images in the Gnosâ—ikes and Carpocratians and so of a great many other errors which are contrary to the holy Scriptures by which we first reproue them of falshood and as stories serue vs we open their beginnings And wheras Bristow without all shame affirmeth that prayer for the dead was vsed alwayes citeth Irenaeus among other for his auctor he sheweth nothing but impudency matched with his heresie for there is no worde in Ireneus to proue that prayer for the dead was vsed of any godly man of his time Tertullian a Montanist is the first that maketh any mention of prayers for the dead only in such bookes as he wrote when he was an heretike Whereas Augustine sayth Ep. 119. That y e church of God nether appâ—oueth nor keepeth secret nor doth such thinges as be against the faith and good maners it is to be vnderstanded of such things as the church knoweth to be against the faith For of some thinges the church may be ignorant as Augustine confesseth in his retractations lib. 2. cap. 18. Vbicunque in his libris commemoraui ecclesiam non habentem maculam aut rugaâ— non sic accipiendum est quasi iam sit sed quae praeparatur vt sit quando apparebit etiam gloriosa nunc enim propter quasdam ignorantias infirmitates meâ—brorum suâ—rum habet vnde quâ—tidie tota dicat Dimitte nobis dâ—bita nostra Wheresoeuer in those bookes I haue made mention of y e church not hauing spot or wrinckle it is not to be takeÌ„ as though she were so now but which is prepared that â—he may be when she shall appeare also glorious For now because of certaine ignorances and infirmities of her members euen the whole church hath cause to say euerie day forgiue vs our trespasses Notwithstanding the watchmen therefore prophecied by Esay continually geuing warning vpon the walles against the inuasion of open enemies and blasphemous heretikes yet many hypocrites haue crept into the church secretly and vnder shew of pietie haue shewed many errors and superstitions while the mysterie of miquity wroughâ— the full manifestation and Apostasie of Antichrist In the demaunde Bristow denyeth that any Pope did erre although I haue shewed both out of stories S. Hierom the Pope Damasus and the generall
lyneall succession from Christ it is vnpossible for them to shewe But Bristow wil proue that we were neuer before this time For as for AErius he knoweth we are ashamed of him But he will proue that nether Hus nor Wicklefe were Protestants Because they held some opinions that we doe not By the same reason he may proue that the fathers of the councels of Constance and Basil were no Papists because they tooke vpon them to depose Popes and decreed that the councell was aboue the Pope which most Papistes at this day dare not affirme AEneas Syluius doth slaunder Wicklefe and Hus that for euery mortall sinne a Magistrate should lose his office for their Apologies are extant to be seene to the contrary But Luther sayth he denyeth that he was an Hussite affirming that Hus was not of his opiniō Although he had bene in all poyntes of his opinion as he was in the chiefe yet might Luther iustly deny the name of a man which is proper to sectaries as Franciscanes Dominicanes c not to Christians Yet Wicklefe sayth he is condemned by Melanthon How I pray you First that he found many errors in him by which iudgement might be made of his spirite If Wicklefe liuing in a time of so great blindnes and darkenes coulde not see the truth in all matters it was no maruell and that he had errors he sheweth that he was a man euen as the best writers of the Church since the Apostles tyme which might be deceyued But as we condemne not Augustine Hierom Chrysostom Cyprian and other auncient writers because we know rhey erred in some things no more haue we iust cause to cond emne Wicklefe for some errors which it is not vnlike but he did holde yea but Melanthon chargeth Wicklefe sayth he to be altogether ignoraunt of the righteousnes of faith which is the foundation of religion I will rather thinke that Melanthon was ignoraunt of Wicklefes opinion as one which had not seene but fewe of his workes In which as perhaps he might vse the tearmes of merit and deseruing then commonly vsed in his tyme yet that he had not the same meaning in them but did well vnderstand and holde the righteousnes which is of fayth I can playnely proue by his owne writings in diuerse places As vpon the Heb. 10. he sayth Sith Christ is God and man satisfaction for the sinne that he made thus freely is better then any other that man or Angell might make The same man in nowmber that sinned in Adam our first fadir the same man in nowmber made asseeth by the second Adam Christ. And sith he is more of vertue then the first Adam might be and his payne is much more then sinnefull lust of the first Adam who shoulde haue conscience here that ne this sinne is clansid all orst And sith our Iesu is very God that neuer man forfete this mede he is a sufficient medicine for all sinners that bene contrite for Christ is euer and euery where and in all such soules by grace and so he clanseth more cleanely then any bodye or figure may clense and herefore as Poule sayth Christ is mediator of the newe lawe c. Agayne vpon 2. Cor. 3. Seeth mans thinking amonge his werkes seemeth moste in his power and yet his thought mote come of God much more eche other werke of man c. Thus should we put of pride and wholly trusten in Iesu Christ for he that may not thinke of him selfe may doe nought of him selfe but all our sufficiencie is of God by the meane of Iesu Christ. Likewise vpon the 8. to the Romanes Sith God susteyneth man and moueth him and helpeth him for to trauell how had it not come of grace and thus reward of this trauell mote needes all come of grace These places and many other shewe that Wicklefe was not ignorant of the righteousnes of fayth It seemeth therefore that Melancthon had seene only the articles which his aduersaries had gathered against him and not his owne writings and discourses The prophecyes which Bristow boasteth to be for their religion be of Ieremye and Esay for the perpetuall continuance of the true Church of Christ but seing it is proued that the popish Church hath not bene from the beginning those prophecyes appertayne not vnto her How the Church is visible is shewed in the 37. motiue whereunto I adde that while the Papistes glory of a visible Church on earth Ierusalem that is aboue and therefore not subiect to the eyes of earthly men but of such whose conuetsation is in heauen is the mother of vs all Finally if Bristow coulde as truly proue as he doth boldly say that no Scripture is against them but all for them he shoulde haue no Protestants to be his aduersaries who more accept of the authoritie of the holy Scriptures then of all other motiues in the world The 46. motiue is the 39. demaund VVhere grewe the Protestants seede before our time The church hath rehearsed wednesday fast long sithence A Bishop is aboue a Priest The Saincts were of our religion Baptisme necessarie for saluation of children Anabaptists VVhy there be so many Atheistes in England Trinitaries Such seedes of our doctrine sayth Bristowe as haue growne before this time did alwayes growe in euell grounde namely in heretikes as denyall of prayer for the deade in Aerius who beside that errour was an Arrian He chargeth vs also with denying the ordinarie fast of the church but that is false For we hold that the fast which is appointed by the church ought to be obserued although we hold that no man is bounde to the blasphemous superstitious and counterfait fast of the Popish synagogue In that time in which Aerius liued there were other times of fasting appointed then such as the Popishe church obserueth But the wedsnesday fast sayth Bristowe the church hath released In what generall councell good Sir are you able to shewe likewise of other times of fast named in Epiphanius if you be not able to shew this where is either your vniuersalitie antiquitie or succession in doctrine and discipline without interruption More thē this sayth he Aerius did hold that a Bishop a Priest be equall which also the Protestāts do mainteyne In preaching the word and ministring the Sacramentes S. Hierom Euagrio is of the same opinion that they are equall likewise in Epistad Titum cap. 1. shewing that a Bishoppe is preferred before a Priest magis ecclesiae consuetudine quam dispositionis dominicae veritate rather by custome of the church to auoyde schismes then by truth of the Lordes disposition Furthermore one of the Protestantes seedes is that we must not pray to Saints but this was held of certayne heretikes in S. Bernardes time who were called Apostolici were also Anabaptistes denying the baptisme of infantes The conclusion is that these opinions can not be good because they are founde in some heretikes And the contrary opinion must needes be true
of saluation brought in by the Pope then S. Paule deliuered to the Galathians we hold the Pope theÌ„ iustly accursed But we iustifie them sayth he by the word of God not written I am sure but by your counterfeit word of traditions as you say by bookes of auncient fathers and yet not by bookes of the most auncient fathers in whome is litle or nothing at all of suche drosse and chaffe amonge a great deale of good corne But seeing we made no new religion in those and such like thinges sayth he but keepe the olde humilitie obedience and vnitie is our fault if we haue any O fautles hypocrites if the older truth had neuer bene reuealed vnto you against your olde heresies your faults had bene the lesse but nowe your darkenes being conuinced of the light your pride rebellion and schisme from Christ and his Church is and appeareth most haynous and manifest Now seeing M. Sander dare not encounter with vs in this very poynt of our contention he sayneth an Idoll of an aduersary to shew his manhood vpon before his friendes that they may prayse him for a worthy champion He imagineth that we reply that Luther and Caluine did so change popish religion as Christ and his Apostles did chauÌ„ge the Iewish religion and then he layeth on lode that Luther and Caluines authoritie is not like to Christes whereas we make no such comparison but affirme that these godly preachers were sent of God so to reueale and discouer the idolatry corruptions mayntayned in the Church as Elias Elizeus Oseas and the other Prophets were sent to restore and reforme the true worship of God corrupted and decayed amonge the Israelites reprouing and reforming all thinges according to the infallible rule of Gods worde And whereas he trifleth of the continuance of the sacrifice of Christ according to the order of Melchisedech I say it is horrible blasphemy to make any successors vnto Christ in â—â—â—â— priesthood which the holy Ghost sayth he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as passeth not from him by succession to others because he liueth for euer And whereas he quoteth Irenaeus lib. 4. cap. 32. and Augustin in Psal. 33. de ciui Dei lib. 17. cap. 20. cont adu leg lib. 1. cap. 18. reade the places who will and he shall finde that these fathers speake not at all of any propiciatory sacrifice of Christes very body and bloode in the sacrament but of the sacrifice of thankes giuing which the Church throughout all the world doth offer to God in the celebration of the holy mysteries for their redemption by the death of Christ. But it is sufficient for blinde and obstinate Papists to see the bookes margent paynted with quotations of doctors by them which peraduenture neuer turned the bookes them selues but borowed their quotations of other men But M. Sander sayth whereas we pretend that Luther and Caluine doe all things according to Gods worde they are the more to be abhorred not only because the one is contrary to the other but also because they pretende to haue their doings figured and prophecyed in the Gospel whereas there is but one Christ which hath bene borne dyed but once therefore these men haue no power to abrogate the Masse or to take away the key of auncient religion To their dissention I aunswer it is not in many poyntes but in one that not of the greatest weight as for their pretence of theyr doinges to be figured or prophetied in the Gospell it is a dreame of M. Sanders drousie head for they make none such but they shew the abuses of the Romish church by the doctrine of Gods word by the same they shew the way to reforme them and this to the glory of Christ who dyed but once they abrogate the Masse by which it should follow if it were of any force that he should dye often for without death sheding of bloud there is no sacrifice for remission of sinnes Heb. 9. 22. 26. If we deny the Masse to be that they say it is he aunswereth that as he doeth not reade that the Iewish priestes did erre concerning the substance of their publike sacrifice So is it lesse possible that the vniuersall church of Christ should erre in that publike act wherin Christ is sacrificed Here is a wise argument hauing neither head nor foote nor any ioynt to hange togeather For whatsoeuer M. Sander readeth we reade that Vrias the high Priest made an heathenish altar in the Temple at the commaundement of the king Achas offered sacrifice theron 2. Reg. 16. VVe reade also in Iosephus that Caiaphas diuers other of y e high Priestes were Saduces which could not but erre in the substaÌ„ce of their publike sacrifice when they beleued not the resurrection Seeing the end of theyr sacrifices was to signifie y e eternall redâ—ption by Christ. Now to the second parte of the argument I say the vniuersall church dyd not erre though the schismaticall synagogue of Rome departed froÌ„ Christs institutioÌ„ But M. SaÌ„der chafeth vs away with this double negatiue no no maisters Antechrists you may be christ you caÌ„not be Gods curse light on him that would haue any other Christ theÌ„ Iesus the sonne of God Mary which sitteth at the right hand of his father in heaueÌ„ But it is your Antechrist of Rome that vsurpeth not only the office but also receiueth the name of Christ God of his AntechristiaÌ„ Canonists w c I know you will not deny though your face be of brasse because â—â—â—â— boks may be shewed to any maÌ„y list to se theÌ„ After his large excursion he returneth to D. Parker whome he would aduise to reuolt to the popish church but he God be thanked hauing ended his dayes in the catholike church of Christ on earth is now receued into the fellowship of the tryumphant church in heauen I passe ouer how maliciously he â—ayleth against the blessed martyr Tho. Cranmer for defence of whose learning and godlines I refer the reader to his story faithfully set forth by M. Fox All other Archbishops of Canterbury he saith from Augustine sent thither by Gregory were of their popish profession Of a great number it is as he sayth but not of all For the opinion of the carnall presence of Christ in the sacrament was not receiued in the Church of England for two or three huÌ„dereth yeeres after Augustines arriual as that Homely which that reuerend father Matthew late Archbishop of Canterbury caused to be translated and imprinted doth manifestly declare And whereas hee sâ—orneth at the persecuted congregation of Wickleue Husse and the poore men of Lyons boasting of the externall pompe and visar of glory that was in the Romish Church I haue sufficiently aunsweared before that bothe the apostacy of the church of Antichrist the persecution of the church of Christ was so described proficied before that neither the one nor the other should trouble any mans conscience w
25. Salomon did the like about the temple He deposed Abiathar the high Priest set Zadoc in his roome 1. Reg. 2. 27. 35. And such are y e examples of all the godly kinges of Iuda which being coÌ„mended in the Scripture are not vncertayne deceitful or vnknown in their circumstances but much more certaine arguments for the authoritie of Princes in Ecclesiastical matters then this text w c he citeth Feede my sheepe to forbid them But here he will aske whether a Christian king be Peters sheepe or no I answer by propriety no but a sheepe of Christes as Peter is Neuerthelesse admit Peter to be a sheepeheard and the king to be his sheepe what then forsooth it is against the lawe of nature for a sheepe to rule his sheepeheard I graunt in those thinges in which the one is sheepeheard and the other a sheepe But I aske of him is not a king also in some respect called in Scripture a sheepeheard if he doubt Esa. 44. 28. and Iere. 23. 4. may resolue him and is not Peter and Paule in this respect also sheepe If he deny it let the Apostles speake for them selues let euery soule be subiect c. Rom. 13. If nowe I shoulde reason that it is against the lawe of nature that the sheepe should rule his sheepeheard I am sure he would answer with making a diuersitie of respectes You may then see what a wise argumeÌ„t he hath made that may be turned backe on his owne head Wherefore here is no such impossibility as he inferreth but that a King in some respect of ecclesiasticall gouernment may be aboue his owne pastor as in other respect he is vnder him M. Sander will goe forward for all this putteth case that a Bishop shoulde come to a Christian King as Ambrose did Ep. 33. to the Emperour Valentinian offering his body and goods to his pleasure but the thing which the Emperour vnlawfully required he would not yeeld vnto what could the Emperour doe to him He coulde not excommunicate him And if he imprisoned him or put him to death he did but as Nero or the Turke might doe Therefore if the King be neuer so much Christened hee hath no power ouer the Byshops soule If it were possible for the Pope to require an vnlawfull thing I might put the like case of his holinesse What if a Christian man should come to him c. he might excommunicate him as Cayphas did all that confessed Christe hee might imprison him as Annas did the Apostles hee might commaund him to be smiten as Pashur did Ieremy and Ananias Paule c. Therefore if hee were neuer so much a Pope he hath no power ouer a Christian mans soule Marke the pith of M. Sand. arguments But if Auxentius the Heretike shoulde haue come to the Emperour had the Emperour none authoritie to call a synode to inquire of his heresie he being found an heretike to haue condemned him therefore In these doings he had done as Constantine about Arius and Donatus and not as Nero with Peter and Paule But Ambrose his authoritie is cited Ep. 32. Sivel scripturarum seriem c. If we call to mind ether the processe of holy Scriptures or the auncient times who can deny but that in a cause of faith in a cause I saye of fayth Bishops are wont to iudge of Emperours not Emperours of Bishops And who sayth the contrarye but that in causes of faith the Emperour is ordinarily to be instructed of the Bishops and not the Bishops of the Emperour Or that the Prince hath absolute authoritie in matters of religion to doe what he will when we say that in all thinges he mnst follow the direction of Gods worde the knowledge whereof especially in difficult matters he is to receyue of the Ministers of the Church as of the Lawyers the knowledge of law although he be bownd to see iustice executed But M. Sander will know how a king shall correct or depose a Bishop I aunswer if his cryme be apparant euen as Salomon deposed Abiather if it be doubtfull by order of iudgement and tryall according of ciuill Iudges if it be a ciuill cryme and Ecclesiasticall if it be heresie that he is accused of if he can not be condemned vpon iust tryall he is to be absolued if this will not satisfie the king he hath no farther lawfull authoritie by any supremacy and if he proceede further he exerciseth tyranny And Augustine doth iustly complayne of the importunitie of the Donatists which when the cause had bene decyded by certayne Bishops deputed by the Emperour they would neuer be satisfied but still appealed to the Emperour accused the Bishops that were appoynted their Iudges before the earthly king M. Sander vrgeth that word vehemently that he calleth Constantine an earthly king and yet he is so blinde that he will not see that the same earthly kinge which assigned those Bishops to be Iudges was still acknowledged of all partes to be the supreame gouernour Ep. 48. But omittinge the wordes of men he will proue the dig nitie of highe Priestes aboue faithfull Princes by the authoritie of God in the olde Testament Leuit. 4. Because there God assigneth a sacrifice for the sinne of euery degree of men according to their dignitie And first beginneth with the highe Priest next whom is the whole people thirde the Prince and last of all euery priuate man There is no doubt but the highe Priest as he was an image and figure of Christ was chiefe in dignitie Although in other respectes he was inferior to the Prince as Aaron was to Moses Achitob or Achimelech to Samuel Abiather and Zadoc to Dauid and Salomon The like is confessed of euery minister of the Gospell and therefore the authoritie of Philo and Theodoretus which he vseth in this poynt might haue bene spared And yet may a wicked minister be deposed by a godly Prince Abiathar in the temple at the altar in the holiest place and sacrificing was greater then Salomon yet was he iustly deposed by SalomoÌ„ for his treason Maister Sander chargeth vs to affiâ—me that the euill life of a Bishop taketh away his authoritie w c he denieth to be so as long as the Church doth tollerate and permitte them in their places whereupon he concludeth that though the Bishop of Rome haue neuer so much abused his office yet he can not leese his primacye In deede the abuse of the man taketh not away the authoritie of the office but if the office be peruerted from the right vse and degenerated into an heathenish tyrannye as the Bishop of Romes place hath bene many hundreth yeares the name of a Bishop onely and that scarsely remayning we iustly affirme that such dignitie as that sea had by consent of men it hath cleane lost by abuse of their authoritie Moreouer he sayth it hath no coullour of truth that we affirme the Pope to gouerne not as a Pastor but to beare a soueraintie as Princes of the