say the figure thereof was vsed Wherfore here is no lye proued Touching the saying cited out of Augustine Serm. 130. de tempore although the authoritie is not greatly to be regarded of those Sermons yet admit it were Augustines in deede M. Calfhil saith truly that he speaketh neither of Martials materiall nor mysticall crosse but of the death of Christ and the crosse whereon he suffered as al the discourse of that Sermon declareth Before the crosse was a name of condemnation nowe it is made a matter of honour before is stoode in damnation of a curse nowe it is set vp in occasion of saluation This nowe Martiall would either craftily or impudently referre to Augustines time which is spoken of the time of Christes passion when the crosse was set vp in occasion of saluation and not an idol therof in Augustines time He complaineth that to an other place of Augustine wherein mention is made of the signe of y e crosse nothing is saide where nothing needeth when it is coÌ„fessed that the signe of the crosse was vsed in his time And concerning Constantines crosse we haue spoken alreadie sufficiently To conclude therefore here is nothing replied in this article to proue that the Apostles and Fathers of the first Church did blesse them selues with the signe of the crosse although the Fathers of latter time vsed to marke them selues with that signe and counselled others so to doe Neither is there any thing but the forged newe found Martiales Epistle which is worse then nothing to proue that the signe of the crosse in the first age of the Church was vsed by the Apostles or their immediate successors before the dayes of Valentinus the heretike The sixt Article That diuers holy men and women got them little pieces of the crosse and inclosed them in gold c. It is confessed that diuers made great account to haue little pieces of the crosse to inclose them in gold and hang them about them but their superstition is reproued both by Hieronyme and Chrysostome To Hierome Martial aunswereth that he reproued not the hauing of those pieces but the confidence put in them as the Pharisees did in their Phylacteries hanged vpon their bodies and not printing the lawe in their harts Be it so but what accounteth he the hauing of them euen the strayning of a Gnat Culicem liquantes cameluÌ„ degluâ—ientes lib. 4. cap. 23. But in other places saith Martial he wisheth him selfe to kisse the wood of the crosse Apol. 3. cont Ruff. This was a small matter and yet it was more then hauing a little piece of the crosse for he speaketh of his visiting the places of the death buriall and birth of Christ in which he might take more occasion of meditation vpon the mysteries of our redemption To Chrysostome which counted it impietie in certaine priestes that hanged Gospells about them and pieces of the coat and haire of Christ he maketh like answere alledging out of his Demostr ad Gentiles that all the world desired to haue y e crosse and euery man coueted to haue a litle piece of it to inclose it in golde c. and whereas M. Calfhil aunswereth that this was no praise of the parties but a practise of the time Martial replyeth that it was a praise of the parties repeating what Chrysostome doth write in commendation of the signe of the crosse c. whereas in deed Chrysostome speaking of the matter in question onely sheweth what was the affection of Christians to the crosse which was sometime the wood of condemnation Which affection although in some it were immoderate yet Chrysostomes reason against y e Gentiles should not turne him to perpetuall shame as Martial saith for he proueth that Christ was God in that he had wrought so great a conuersion vnto the faith that no man was nowe ashamed of the signe of the crosse which before was a token of condemnation To conclude where Martiall abuseth the wordes of Christ Haec oportet facere c. These things ought to be done the other not omtted to proue that the fact of hauing these pieces of the crosse and inclosing them in golde was good he must either bring the lawe of God as the Pharisees did for tything of Mynt and Anise or else we can not be persuaded that such estimation of pieces of wood is good and godly The seuenth Article That a crosse was borne at the singing or saying of the Letanie c. That processions came not from Gentilitie to Christians Martial will proue bicause processions came from tradition of y e Apostles and that he proueth by a saying of Leo What so euer is retained of the Church into custome of deuotion commeth of the tradition of the Apostles and doctrine of the holy Ghost So is procession c. but the minor is false for the Church of Christ for many hundreth yeares after Christe knewe no processions But if processions came from the Gentiles saith Martial shal we therefore condemne them Haue we not y e liberal sciences many politike lawes from the Gentiles as though there were one reason of religion and politike laws or liberal artes the one we are forbiddeÌ„ to learne of the Gentiles the other being the giftes of God we may take them euen from the Gentiles Neither doth Augustine against the Manichees whome Martial citeth lib. 20. cap. 23. Con. Faust. speake of any heathenish ceremonies receiued in Christian religion but of such thinges as we must haue common with them like the sunne and the ayre as meate drinke apparel houses c. Whether processions came from the Montanistes or Arrians certaine it is they came not from Christe nor his Apostles Tertullian a Montanist maketh meÌ„tion of certaine stations but I suppose they were no processions but standings The miracle of water turned into oyle to serue for light in the Church reported by Eusebius I maruell to what end Martial bringeth foorth and counteth that it was an hundreth yeares before the heresie of Arrius The Letanie or supplication prescribed by the Councel of Ments Martial saith the Papistes do obserue for they ride not in the Rogationweeke nor weare their copes But how obserue they that the Canon commaundeth them to goe barefooted in sackcloth and ashes The Councel of Orleans anno 515. calleth these Letanies rogations but of processioÌ„ or going abroad it speaketh nothing S. Ambrose in deed is ancienter then this Councel but whether that Commentarie vpon the Epistles that goeth vnder his name were of his writing it is not agreed among learned men at least wise there be diuers additions and the written copies varie Besides that the worde wherevpon he buildeth dies prâ—cessiâ—nis both in written and printed copies is dies purgationis the days of a womans purification or if algates he wil haue it processionis as some printed bookes haue yet the very circumstance of the place wil proue that it is the dayes of a womans going
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
of the East Church haue been and are stil at vtter defyance with the Pope of Rome You see therefore by plaine demonstration that this reason holdeth no further then Augustines authoritie extendeth who in other places appealeth onely to the Scriptures and euen against the Manichees confesseth that the playne demonstration of the trueth which is to be founde in the holye Scriptures is to be preferred before the consent of nations authoritie of miracles succession of Bishops vniuersalitie consent name of the Catholike Church and whatsoeuer can be taught beside Contra Epist. Manich. quam vocant fundamenti Cap. 4. The thirde reason why the Church must alwayes be a known multitude is for keeping out of wolues and heretikes which must be y t they which are tryed may be made manifest which cannot bee in a secrete congregation Yes M. Stapleton very well The Church was neuer so secrete but it was knowne to the members of it which might vse the authoritie thereof for trying auoyding and excommunicating of heretikes according to the holye scriptures But euermore you do wilfully deceiue your selfe when you affirme that there was no Christians knowen in the worlde by the space of 900. yeares but Papistes You cannot denye but Brytannie Scotlande Irelande had Christians at and since the comming of Augustine which were no Papistes as by the history of Beda is manifest What should I here name so many nations of Europe Asia and Africa which yet to this day continue in profession of Christianitie neuer were subiect to the tyrannye of the Romishe byshop and from whome the Romish byshop with his sect of Papistes hath clearely departed many hundreth yeares agoe Wherefore according to Augustines sentence the Catholike church is not a particuler sect in Europe but an vniuersall gathering of y e dispersed ouer all the world where God hath his elect in all places Or if you vnderstande the Church for a visible multitude professing Christ there is no reason why the churches of the East so many so large so ancient should be excluded and the multitude of Papists holding of one citie in Italy only to be receiued CAP. XV. A number of shamelesse shiftes and seely surmises which Protestants haue inuented to establish their variable doctrine and to confounde the authoritie of the Church In deede a number of these which he rehearseth as shamelesse shiftes are shamelesse lies and impudent slaunders deuised by the diuell to bring the trueth in disdaine but yet so openly proued to be false that they neede no confutation First he sayeth that Luther condemned all councels and fathers yea al learning of Philosophy and humanitie so that bookes were burned and common schooles ceased for certein yeares in Germany with other like monstrous lyes alledging for his author that beastly Apostata Staphylus This slaunder deserueth no aunswere being raysed by one shamelesse lyer against an hundreth thousand witnesses The seconde shift is that Luther did afterwarde receiue Philosophy and bookes of humanitie yea diuines of 500. or 600. yeares and some Councels also with this perilous condition so farre as they repugned not to holy Scripture This seemeth an vnreasonable condition to Stapleton who belike would haue all gentylitie and many heresies absolutely receyed The thirde The fathers should not be admitted when they taught any thing beside the expresse scripture As worshipping of Images praying to Saints c. which they had by tradition If such things came from the Apostles why were they not written by them as well as such fathers of later time yea why did the Apostles write that which is contrary to such traditions The fourth The first 600. yeares they did admit because they knewe there was litle in them against them cleare open because fewe bookes were writen in that time and many lost that were written And yet there remaine more writen in that time then a man can well reade ouer in seuen yeares Agayne cities being stuffed with heathen Iewes and heretikes euery mystery was not opened in pulpit nor committed to writing These belike were greater mysteries then the Apostles and Euangelistes haue committed to writing But I marueile howe they were taught if neither in pulpit nor in writing belike in secrete confession but our Sauiour Christe woulde haue his mysteries preached in the house toppes Last of all for that many controuersies nowe in hand were neuer heard of in those dayes Therefore M. Iewell made his challenge of the first 600. yeres which Stapleton thinketh he was not able to abyde by and that M. Nowel suspected no lesse because he accounted it a very large scope But howe he hath abyden by it is sufficiently proued to the glory of the trueth and the confusion of Papistrie The fifth They reiect the latter 900. yeares because Paynims yelding to the faith and heretikes to the Church the mysteries of our faith were more openly published in Pulpits writings It appeareth and that in recordes of the latter 900. yeares that many old heretiks still remained in the cities beside the Iewes remaining vntil this day of which he made the fathers of the first 600 years so much afraide for vttering the mysteries a◠of Paynims and heretikes The sixt Some holde that all the Church might erre for a time None euer helde that all the Church might erre so farre as that they fell away from Christ. The seuenth Other said there was a Church all this 900 yeares but oppressed by the miscreants being priuie and vnknowen This he sayth is vaine blasphemous being against holy Scripture and good reason as he hath proued What he hath proued you haue seene and howe the Scripture must be fulfilled which prophecyeth of the comming of Antichrist and the apostasie of men from the faith which cannot be if the Church should alwayes florish in multitude externall appearing of visible glory The eyght That Protestants bookes haue beene lost The ninth Bookes of holy fathers haue beene corrupted The tenth False writings haue beene deuised and fathered vpon the first Popes of Rome All these he compteth to be but suspitions surmises which are yet so manifest truthes that euen Thomas the vnbeleeuing Apostle without the iudgement of his senses might feale them with both his hands and be satisfyed although Thomas the Apostata from God and traytour to his Prince countrey will neither see nor handle them But all these surmises he will ouerthrow with supposing one case If a man haue continued in possession and coulde bring recordes of his right from William the Conquerour and all his neighbours to say for his quiet possession without checke or nay as the Papistes can deduct the possession of their religiō from 800. yeares c. were it a good plee against such a man to say his recordes are false his euidences forged his possession iniurious c. without bringing in any affirmatiue proofes recordes euidence or witnesse c. I answere it were no good plee But firste I
knewe that he were a Iewe. So wise he is to compare the superstition of the wicked Turkes with the obseruation of the lawe by the godly Iewes Nay hee is yet more eloquent and sheweth that the Protestantes are like the Turkes in condemning of images in allowing marriage after deuorce c. as though we might not acknowledge one God lest we should be like the Turkes and Iewes nor honour vertue nor dispraise vice because they do so nor obey magistrates nor eat and drinke because the Turkes and Iewes doe so O deepe learning of a lawyer diuine That Images do not teach he sayeth it is a position more boldly aduouched then wisely proued then quoteth Gregorie Ep. 9. lib. 9. c. but he is deceiued if he thinke we holde that images teach not for we affirme with the Prophet Abacuc that they teache lyes Cap. 2. ver 18. vanitie Ier. 10. ver 8. As for the story of Amadis the Goldsmith and the Epistle of Eleutherius fetched out of the guild hall in London as M. Calfhill maketh no great accompt of them so I passe them ouer although Martiall would haue men thinke they be the strongest arguments the Protestants haue against the superstition of the crosse and the vsurped tyrannie of the Pope Finally the excuse he maketh of his railing by M. Calfhils example how honest it is I referre to wise men to consider If M. Calfhill had passed the bondes of modestie it were small praise in Martiall to follow him yea to passe him But if M. Calfhill as indifferent menâ—â—ay thinke hath not greatly exceeded in termes of â—eate against Martials person whatsoeuer he hath spoken against his heresies the continuall scorning both of M. Calfhils name and his person vsed so often in euery leafe of his reply in the iudgement of all reasonable persons will cause Martiall to be taken for a lawlesse wrangler rather then a sober and Christian lawyer The first Article This article hath no title and in effect it hath no matter For 13. leaues are spent about a needelesse impertinent controuersie of the Authoritie of y e holy Scriptures and of the Church of God whereof the one is the rule of faith the other is the thing ruled and directed thereby Nowe whether ought to bee y e Iudge the rule or the thing ruled is the question The rule say wee as the lawe the Church sayeth he as the Iusticier And then we are at as great controuersie what or where the Church is In effect the coÌ„trouersie commeth to this issue whether he be a Iusticier or an iniusticier which pronounceth sentence contrary to the lawe I would think that common reason might decide these questions That he which giueth sentence against the lawe may haue the name and occupy the place of a Iusticier but a true Iusticier he cannot be in deede Right so the Popish Church which condemneth the trueth for heresie hath vsurped as the Iudge but in deede is a cruell tyrant But the controuersie is not of the worde but of the meaning and where shall that be founde but in the mouth of the Iudge sayeth he if this were true I woulde neuer be a Bachiler of lawe if I were as Martiall nor yet a doctor thereof except it were to deceiue poore clyantes for their money if there were not a sence or meaning of the lawe which other men might vnderstande as well as he that occupyeth the place of the Iudge that I might appeale when I sawe he gaue wrong sentence But let vs briefely runne ouer his Achillean arguments The Eunomians Arrians Eutychians and Maximus the heretike reiected the testimonies of the fathers and the authoritie of the Church and appealed to Scriptures So doeth manye â— wrangling lawyer to continue his fee from his clyant appeale when he hath no cause but receyued right sentence according to the lawe ergo no appeale is to be admitted This is Martials lawe or logyke I knowe not whether But what was this Maximus you name so often Master Martial that S. Augustine writ against Could you reade your note booke no better Against Maximinus the Arrian he writeth that neither of them both was to be holden by the authoritie of Councels the Nicen or the Ariminense but by the authorities of the Scripture lib. 3. Cap. 4. But Tertullian would haue heretikes conuinced by the authoritie of the Church and not of the Scriptures Yea verely but such heretikes as denyed certeine scriptures and peruerteth the rest by their false interpretations Such are the Protestantes sayeth Martial for Luther denyeth the Epistle to the Hebrues the Apocalipse the Epistle of S. Iames and S. Iude. But Luther is not all Protestants neyther did Luther alwayes or altogether denye them Neither do the Protestantes affirme anye thing in matters of controuersie in their interpretations but the same is affirmed by writers of the most auncient and pure Church Martiall obiecteth that Christe sent not his disciples alwayes to the Scriptures but sometimes to the figge tree to the flowers of the fielde to the fowles of the ayre c. Paul alledgeth the heathen Poet also customs tradition And we also vse similitudes of Gods creatures and alledge custome and condition but so that the scripture be the onely rule of trueth whereto whatsoeuer in the worlde agreeth is true whatsoeuer disagreeth from it is false The traditions of the Apostles which by their writings wee knowe to be theirs we reuerently receiue not as mens traditions but as the doctrine of God for wee heare them euen as God Also we heare the voice of the Church admonishing vs if we giue offence Finally y e Patriarks Prophets Apostles EuaÌ„gelists Pastors and doctors we all reuerence and heare as the messengers of God but so that they approue vnto vs their sayings out of the worde of God and doctrine of Christ. Likewise we admit the writings of the fathers so farre as they agree with the writings of God and further to be credited they them selues required not The sayings of the doctors that Martiall citeth for the credite of old writers you shall finde satisfied in mine answere to Hoskins almost in order as they be here set downe for one Papist boroweth of another and fewe of them haue any thing of their owne reading The saying of Clemens is aunswered lib. 1. Cap. 8. Eusebius concerning Pâ—â— and Gregory and Hieronime Cap. 7. The sayâ—â—â— of Irenaeus and Athanasius that we ought to hauâ—â—course to the Apostolike Churches which reteine the doctrine of the Apostles against newe heresies as also of Tertullian to the like effect we acknowledge to be true but seeing the Church of Rome reteineth not the Apostolike doctrine at this day we deny it to be an Apostolike Church Therefore as many as build vppon it or vpon any auncient writers wordes which hath not the holy scriptures for his warrant as M. Cal. sayde buyldeth vpon an euill ground For if an Angell from heauen teach otherwise then the
from the Gospell and doctrin of saluation in setting vp a newe sacrifice in seeking iustification by workes in ouerthrowing the true and spiritual worship of God As for the two Iudges the worde and the spirite he denyeth them finding manye defectes in the worde As that it is sencelesse dombe deafe not able to prooue it selfe to be the worde of God hauing no more power to be Iudge and decide controuersies then the booke of statutes to put on my lorde chiefe Iustices robes and to come to the Kings bench and giue sentence I thinke there is no Christian man but abhorreth to reade these blasphemies But let vs see whether the booke of statutes although it put on no robes is not iudge even ouer my lorde chiefe Iustice him selfe who is a minister seruing to pronounce the lawe not a King to alter the lawe for he him selfe must be obedient to the lawe Nowe in all controuersies that be de iure either the lawe is plaine to be vnderstoode or it is obscure If it be plane as that a felone must be hanged or the sonne must inherite his father c. the Iudge pronouncing the lawe with authoritie and execution following his sentence brydleth the obstinate person that will not obey the lawe which he knoweth as well as the Iudge If the lawe be hard to be vnderstoode the Iudge must seeke the interpretation thereof according to the minde of the law-maker and not according to the his owne fantasie So that in all cases the Iudge hath no authoritie ouer the lawe but vnder the lawe so that if the giue wrong sentence both he and his sentence are to bee iudged by lawe Or else why doe you Martiall in your ciuill lawe courtes so often crye out sit liber iudex let the booke be Iudge If you will not allow the booke of Gods law to be Iudge euen ouer them which haue authoritie as Iustices haue in the common lawe to pronounce it and to declare it The Spirite he refuseth to be Iudge because it is inuisible secreate vnknowen vnable to be gone to but in the Church therefore the Church is the Iudge and neyther the worde nor the Spirite But the Spirite by his owne substance incomprehensible is by his effects in the holy Scriptures visible reuealed knowen and able to be gone vnto therefore a sufficient Iudge taking witnesse of the Scriptures and bearing witnesse vnto them For that maiestie of trueth that power of working that vniforme consent which is in all the Scriptures inspired of God maketh a wonderfull difference of them from all writings of men of all sortes But let vs see Martials arguments against the Spirite of God to be iudge of the interpretation of the Scriptures Paul and Barnabas in the controuersie of circumcision went not to the word and Spirit but to the Apostles and Elders at Ierusalem O blocke-head and shamelesse asse Paul and Barnabas doubted not of the question but sought the generally quiet of the whole Church by consent of Councell But whether went the Apostles and Elders for decision of the question but to the worde and Spirite Reade Act. 15. Againe he citeth Deuteronom 17. that the people in controuersies should resort to the priestes for iudgement but where should they fetche their iudgement but of the lawe of God as it is in the same place Againe Christ hath appointed Apostles Euangelistes c. therefore it is not a generall precept for all men to trie all men to iudge what doctrine they receiue bicause all be not Apostles Euangelistes c. Then in vaine saide Christ to all men search the scriptures in vaine the Apostles trie the spirites neither did the Boerheans well that daily sought the Scriptures to see if those things were so as the Apostles taught Martiall is to be pitied if he knowe no difference betweene authoritie of publike teaching and the triall and examination of doctrine whereof this pertaineth to all men the other to such onely as are called thereto But Martiall proceedeth to shewe that as GOD appointed one high Priest to the Iewes to avoide schismes so he appointed Peter among the Christians and for this purpose he citeth diuers sentences of the auncient Fathers which all in order almost the reader shall finde cited and satisfied in myne aunswere to Doctor Sanders booke of the rocke of the Church Cap. 5. except one place of Tertullian De pudicitia which I maruell this Popish Lawyer would alledge being so contrarie to his purpose but that the poore man vnderstoode it not Qualis es c. What art thou ouerthrowing and changing the intention of our Lorde giuing this personally to Peter Vpon thee saide he I will builde my Church If it were personally saide to Peter Syr Bacheler counsel with Baldus and Bertholdus whether it goe by succession to the Pope or no Which Tertullian denyeth to pertaine to euery Elder of the Church bicause it was spoken personally to Peter And nowe at the length beginneth he to come to the argument of his booke the signe of the crosse Which he saide was the fourth signification of the word Crosse in Scripture and calleth it the materiall and mysticall signe of the crosse which Master Calfhill denieth to be once mentioned in Scripture in that sense that Martiall taketh it Martiall repeateth that which he had saide before that Esaye cap. 49. saith I will set out myne signe on high to the people which Hierome vpon that place expoundeth to be the standard of the crosse that it may be fulfilled which is written the earth is full of his praise Et iterum c. And againe In all the earth his name is wonderfull Which wordes following immediately Martiall craftily suppresseth and falleth into a brabbling matter that preaching which Master Calfhill saide was this standard is not the onely standard or signe lifted vp by GOD for conuersion of the Gentiles but miracles and good examples of life c. Whereas the question is whether the Popish signe of the crosse be the signe spoken by Esay and Hierome And the exposition added by Hierome sheweth plainely that he meaneth not a red or blue crosse banner but the preaching of Christe crucified whereby the earth is filled with the praise of GOD and his name is wonderfull in all the earth But Martiall in the end concludeth that it hath pleased the auncient Fathers to appoint and ordeine the signe of the crosse to he one meane among many by which the praise of GOD is set foorth Where he should haue proued that the signe of the crosse as he taketh it is mentioned in the scriptures Other cauils and slaunders not more false then foolish I will clearely omit as I purposed in the beginning and followe onely such matter as is proper to the question in controuersie namely the signe of the crosse The second text to proue that the signe of the crosse is mentioned in the scripture he citeth out of Iere. 4. Lift vp a signe in Sion 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
honestie or shame For he feigneth that the fault is alledged for want of consent of her husband whereas such separation as he coÌ„mendeth w tout consent is directly contrarie to the doctrine of y e holy Ghost 1. Cor. 7. v. 5. Likewise where M. Calfhil nameth a booke that the Apostles wrote Martial saith it was but of Pauls Epistles where he saith it was laide vnto diseases M. Martial saith it saued a man from drowning but of these quarels too much Martiall coÌ„fesseth that were a Doctor swarueth froÌ„ scripture no man ought to followe him But if Paulinus swerued not from Scripture when he brought images into the Church we neede not doubt that any man swerued from Scripture seeing nothing is more plaine in all the Scriptures then forbidding of images and similitudes of any thing to be made or had in any vse of religion Where M. Chlfhil aunswereth to the decree of Iustinian that no Church should be builded before the place were consecrated and a crosse set vp by the Bishop that this was a constitution of the externall pollicie Martial laboureth to proue that it was religious and yet at length graunteth that it was a matter of externall policie wherevpon I inferre that it was not of necessitie and so the article is not proued thereby that euery church should c. But it commeth of great wisdome that he will defend the time of Iustinian from ignorance and barbaritie bicause the ciuill lawe was then gathered and a fewe learned men were found in the whole world All this notwithstanding the Barbarians had ouercome a great part of the Empire and filled the world with ignorance and barbarousnesse Against the decree of Valentinian and Theodosius cited out of Crinitus he hath many quarells First against Petrus Crinitus who was as good a cleark as Martial Then at the Homily against images where the Printer calleth him Petrus Erinilus yet againe y e Valentinian not being writteÌ„ at large is mistakeÌ„ for Valens where it should be Valentinianus And if Valens and Theodosius had made such a lâ—â—e what an ouersight was it of Eusebius to suppresse it When Eusebius was deade before any of them were borne it was a great ouerfight in Martials iudgement to suppresse in his storie a lawe made by them which liued neare an hundreth yeare after him so that belike he would haue Eusebius to write stories of thinges to come But concerning that lawe of Valentinianus and Theodosius you shall see more in mine aunswere to D. Sanders booke of images cap. 13. or 12. The rest of this chapter is spent in commending the Church of Rome whose custome it hath bene saith Martial these twelue hundreth yeares to set the signe of the crosse in the Church and Pope Pius the fourth did it him selfe of late c. Concerning the Church of Rome so long as she continued in true religion and so far foorth as she mainteined the trueth as she was greatly commended of auncient writers whome Martiall nameth so nowe it is to her greater reproch and shame earum laudum gloriae degenerem esse that she is growen out of kinde and desert of all such prayses as the Cleargie of Rome writing to Cyprian lib. 2. Epist. 7. To conclude therefore there is nothing shewed to proue that euery Church Chappel or Oratorie should haue a crosse although in the latter and more corrupt times of the Church it is declared that some Churches had a crosse and at length grewe to a custome in those parts of the world that euerie church had one and was thought necessarie that it should haue one The fourth Article That the signe of the crosse was vsed in all sacraments c. That it hath bene vsed in the later declining times we will not stande with Martiall but that in the best and purest age of the Church by the Apostles and their imediate successors it was vsed or allowed before the Valentinian heretikes I affirme that Martiall can not proue by any auncient authenticall writer betweene the Apostles and Irenaeus Wherefore Master Calfhil aunswereth well that the ceremonie once taken vppe of good intent being growen into so horrible abuse is iustly refused of vs. Martiall will knowe what our vocation is as though we were not able to proue our calling both before God and men Our Synodes he refuseth bicause no Councel can be kept without the consent of the Bishop of Rome in which point as many of Papistes are against him which holde that euen a generall Councel may be kept to depose an euill Pope against his will so he mistaketh the Tripartite historie and Iulian Bishop of Rome where they speake of generall Councels and Synodes to determine of matters of faith from which the Bishop of Rome while he was a Bishop was not to be excluded bicause those cases touch all Bishops dreaming that they speake of all Councels But long after their times it was practised as lawfull for Kinges and Bishops of seuerall prouinces to gather and holde prouincial synods for the state of their seueral Churches without the consent or knowledge of the Bishop of Rome In which some things haue bene determined against the will of the Bishop of Rome as in the councels of Carthage and Affrike and in generall Councels also as in that of Calcedon Constantinople the 5. 6. the Councels of Constans and Basil. But signing with the crosse is a tradition of the Apostles and so accounted by S. Basil therefore we ought not to forsake it for any abuse saith Martial But howe will S. Basil persuade vs of that when we finde it not in their writings it is more safe therefore to followe his counsell in his short definitioÌ„s q. 1. where he affirmeth y t it is not lawfull for any man to permit him selfe to doe or say any thing without the testimonie of the holy scriptures And this we will hold euen with Basils good leaue against all pretended traditions of the Apostles what so euer We Knowe the Apostle willeth vs to hold the traditions either learned by his Epistles or by his SermoÌ„s But what he deliuered in his sermons we can not tell but by his Epistles Yes saith Martial the church telleth you of y e signe of the crosse but seeing y e church telleth vs of other things which are left and forsaken auouching them likewise to be traditions of the Apostles which ought not to haue ben so giueÌ„ ouer if they had ben Apostolike traditions in deed we see no cause why we may not refuse these aswel as those hauing no ground of certaintie for apostolike traditions but only y e Apostolike writings Tertullian couÌ„teth y e tasting of milke hony after baptisme for an Apostolike tradition bicause it was a ceremonie in his time as wel as crossing y e one was left long ago why may not y e other be forsakeÌ„ y t hath no better ground hath ben worse abused Concerning the tale of Probianus which foloweth next
fathers is of the third kind but as it is vsed of you Papists for a blessing sanctifying of y e second kind If it be tolde him y t the fathers builded some strawe wood as wel as gold siluer he saith those wordes were meant of maners not of doctrine wherin he sheweth himself a profound student in S. Pauls Epistles Yet if y e fathers haue any priuate opinions or y t some bastarde bookes be intituled to them yet wil he follow y e rule of S. Basil Hom. con Sabel Dominus c. Our Lord hath so taught the Apostlâ—â— haue preached the fathers haue obserued the martirs haue confirmed It shall suffice to say I haue beene so taught I would he would or could follow this councel but he leaueth out al y e rest taketh but the taile We haue been so taught But if he will haue vs to allowe blessing with y e crosse let him begin with the head and shewe where our Lorde hath taught it the Apostles preached it and so forth continue his gradation to the end But hitherto he hath beene hammering of tags to his two taglesse pointes as M. Calfhil nameth them and now he commeth to worke vpon his third point that a crosse was set vp in euery place And firste he goeth to worke with the authoritie of Martialis one of the seuentie two disciples of Christ which was as surely a disciple of Christ as a kinsman of his Of whose credite I haue spoken before therefore wil not here repeate it Wheras he is accused of falsifying of Athanasius he coloureth the matter by following two or three corrupt prints wilfully refusing the true edition best reformed according to y e moste auncient written coppies His leauing out of words material which he cannot excuse by the print he defendeth by his written coppie and layeth the fault on the printer Better a badd excuse then none at all lawyers haue manye such shiftes But the place is Quaestion 16. ad Antioch Quare credentes omnes ad crucis imaginem cruces facimus lanceae verò sanctae aut arundinis aut spongiae figuras nullas conficimus cum tamen haec tam sint sancta quà m ipsa crux Responsio Figuram quidem Crucis ex duobus lignis compingentes conficimus vt si quis infidelium id in nobis reprehendat quod veneremur lignum possimus duobus inter se disiunctis lignis crucis dirempta forma ea tanquam inâ—ilia ligna reputare infideli persuadere quod non colamus lignum sed quòd crucis typum veneremur in lancea verò aut spongia vel arundine nec facere hoc nec ostendere possumus Why do all wee beleeuers make crosses after the image of the crosse but we make no figures of the holy speare or of the reede or of the sponge whereas yet these are as holy as the crosse it selfe The answere Wee make in deede the figure of the crosse by putting two pieces of wood together that if any of the infidels reprehende that in vs that wee worship wood wee may by seperating the two pieces of wood and breaking the forme of the crosse accompt them as vnprofitable pieces of wood and persuade the infidell that wee worship not wood but that wee worship the type of the crosse but in the speare or sponge or reede we can neither do not shewe this Here Martiall obserueth that all Christian men made crosses yet can he not proue that they did set these crosses in the church but that they vsed them in other places it appeareth by that they were made so as the infidels seeing them they might be taken asunder But I will obserue that seeing they made no images of the reede sponge speare c. they made no images of Christes passion which the Papistes accompt so profitable Secondly Martiall vrgeth that they worshipped the type of the crosse which Master Calfhill sayeth is not the figure but the thing represented by y e crosse And verily the Gentyles should haue as great cause to reprehend them for worshipping the shape of a creature as for worshipping the creature it selfe Wherefore except Martiall will saye the Christians made a fonde excuse let him not play the foole so magnifically in cauilling vppon Master Calfhils interpretation when he cannot otherwise reasonably defende the authors meaning Finally let Martiall remember that the speare sponge reede be as holy as the crosse it self therfore in respect of no holynesse thereof the crosse was made rather then the rest but because the fourme thereof being easily broken in two stickes the Gentyles might acknowledge that the Christians made y e crosse neither for the wood nor for y e fashion but for a remeÌ„braÌ„ce of Christ crucified whoÌ„ they worshiped From the crosse he digresâ—eth a while to y e marriage of vowed priests complaining that Innocentius Siricius popes of Rome are slandered where they are saide to take marriage for a satisfying of lustes of the flesh where they speake only of the marriage of Priestes that had vowed to liue vnmarried which is false for they speake of Priestes that were married lying with their owne wiues Plurimos enim sacerdotes atque Leuitas post longa consecrationis suae tempora tam de coniugibus proprijs quà m etiam de â—urpi coitu sobolem didicimus procreasse For we haue learned that many Priestes of Christe and Leuites long time after their consecration haue begotten children as well of their owne wiues as of filthie copulation Thus do they account both faultes alike Againe the reasons they bring are such as concerne marriage generally That they which be in the flesh can not please God c. reade the Epistle of Syricius ad HimeriuÌ„ Tarraconen Innocentius ad Victricium which are all one word for word concerning this matter But where Martiall taketh vpon him to charge vs with a statute in force against the marriage of Priests in EnglaÌ„d vnrepealed he is miscoÌ„ceiued For we haue a clause of a statute in force that all marriages lawfull by the lawes of God shall be accounted lawfull by the lawes of the realme So long therefore as the marriage of Priestes may be approued by the lawe of God there is no daunger in the lawe of the realme Concerning the filthie liues of the Popish Cleargie it is needlesse to speake being so well knowne in the world yet it is not their wicked life that separateth vs from their Synagogue but their hereticall doctrine But returning againe to the crosse he burdeneth M. Calfhil with a lye bicause he saide that Martial hauing named houses markets wildernesses highwayes seas ships Garments parlors walles windowes armor c. where the crosse should be nameth not the Church whereas a little before he cited out of Chrysostome that it was vsed in the holy table at y e holy mysteries But Chrysostome saith not that the crosse was erected and set vp or painted in any Church although he
defence of praiing to Saintes to iustifie the Popishe Letanie Virgine Marie pray for vs which he denyeth to be idolatrous because some steppes or shewe of invocation of Saints are found in some olde writers And calleth for Scripture to proue it to be idolatrous yet refuseth what soeuer Luther Caluine or the Magdeburges haue sayde against it But by his fauour I wil vse one or two reasons out of scripture to prooue it to be idolatrous to call vpon the virgine Marie or any creature Saint Paule saith Rom. 10. ver 14. How shall they call vpon him in whom they haue not beleeued By whiche it is euident that none ought nor can in true faith be called vpon but he in whom we beleeue and it is idolatrie to beleeue in any but in God only wherefore it is idolatrie to call vpon Marie or any creature but vppon God only Againe the Apostle 1. Tim. 2. ver 5. saith there is but one God and one Mediatour of God and men the man Iesus Christe where the Apostle speaketh not onely of redemption but of prayers supplications intercessions c. which ouerthroweth your blinde distinction of mediatour of intercession and redemption For keeping the memorie of the deade whiche Lactantius counteth superstition you thinke your selues cleare of it because Matthew Peter and Paule c. are aliue in heauen But you must remember that Christ sayeth Abraham Isaak and Iacob were aliue to God but in respect of men they are dead and therefore those memories are not excused of superstition according to Lactantius iudgement Further you say the note that the materiall crosse is no ensigne of CHRISTE hath simple proofe But in deede your assertion that it should be an ensigne of Christ hath no proofe at all The booke of Carolus magnus against images you imagine to haue beene written by Caluine or Illiricus or some other late protestant but of the credite and antiquitie thereof I haue written againste Doctour Sanders booke of Images Cap. vltimo Also concerning the second councel of Nice which Martiall citeth for procession with the crosse Cap 15. or 14. That God would not suffer the bones of Moses to be translated least they should haue bene matter of idolatrie he saith it is no cause why translating of other Saintes bodies should not be permitted Because God will haue mercie vpon whome he will haue mercie and be gentle to whome it pleaseth him Hath not the pottemaker power to make one vessel to honour and another for reproch May he not transferre Peters bones and let Moses alone May he not make Paules body to be honoured and Iosephes obscured Saint Stephans shrined and Samuels interred I thinke you will not deny These reasons to rehearse it is a sufficient confutation of them But for the highe estimation of reliques Hierome is of his side against Vigilantius whome he calleth a famous heretike And yet no man condemned him for an heretike but Hierome who rather rayleth on him then reasoneth againste him As for Eusebius although he speake honourably of the bones of Polycarpus which the Christians gathered and buried as the partes of an holy martyrs body yet he nameth not any worshipping of them such as the Papistes vse But Martial maketh much a do that Maister Calfhil alloweth the excuse which the Heathen men made that they would not deliuer the body of Policarpus least the Christians should leaue Christe and beginne to worshippe him saying it was the instinct of the deuill to denie his body c. and so to say What then Although they meant cruelly and slaunderously against the true Christians which could neither forsake Christe nor worship any other Yet the same answere might be well made to superstitious Papistes who haue forsaken Christ and worship men yea dead bones and them often not of godly men nor always of men That Chrysostome was a great admirer of reliques I shewed before in so much that he would change the kingdome of heauen for the chaine that Saint Paule was bound withall wherein if he spake not excessiuely let Martial follow him We esteeme the kingdome of heauen more then al the reliques that euer were And yet we alowe a reuerent laying vp of the bodies bones of the Saints so it be without superstition and idolatrie as was meant by the ancient fathers although the contrary followed of their too much zeale and carefulnesse of such small matters To conclude you haue heard what can be saide for the antiquitie of processions and bearing of the crosse before them whether it be an Apostolike tradition that was first deuised by Chrysostome in emulation of heretikes let the readers iudge The eight Article That many strange and wonderful miracles were wrought by the signe of the crosse If this article were granted in manner and fourme as it is set downe and meant by the author namely that God by the signe of the crosse hath wrought miracles yet doeth it not followe that the signe of the crosse is nowe to be vsed of vs nor that we should repose any confidence therein By the rodde of Moses great miracles were wrought yet was neither the signe of that rod to be esteemed nor hope of health to be placed in it nor the rodde it selfe to be worshipped The Apostles by annointing with oyle did worke great miracles yet neither the signe of that annointing is of vs to be vsed nor the oyle to be worshipped wherefore if God to shewe the vertue of him that was crucified hath wrought miracles by the crosse or signe thereof it followeth not that the signe is still to be vsed or the crosse honoured but he that was crucified Whereas M. Calfhil saide that miracles are done by the deuil and his ministers although Martial cannot deny it yet he saith it followeth not that all miracles or those of the crosse were done by the deuil Wheras M. Calfhils meaning is plaine that we ought not to beleeue all thinges that are commended to vs by miracles but to examine all doctrine by the word of God against which we must beleeue no miracles no prophets no Angels Gal. 1. But whereas Martial laboboureth to proue that miracles done by signe of the crosse were done by God he should first haue proued substantially that miracles were done in deede by the crosse and after prooued by what power they were done For we may not beleeue euery reporte of miracles especially when they are alledged to confirme false doctrine Let vs therefore consider the first miracle which he rehearseth of the crosse of Christ that Helena found if she found any for Eusebius that knew Helena and speaketh much of her commendation and of her doinge at Hierusalem as I take it would not haue concealed such a notable inuention if any such had bene in his story and therefore the note in his Chronologie seemeth to bee a late addition But to the miracle that the crosse was discerned from the other two by a sicke Gentlewoman vppon whome
if that be too farre of let him worship Iudas lippes that kissed him if he can come by them Concerning the person of Helena I would wish nothing to be spoken of her but to her honour except in case where her honour should be an hinderance of the honor of Christ. Martial to iustifie her in al things raileth vpon M. Calfhil for charging her with superstition as though he had bene the first y t had so written of her when it is reported of her that she was vsque ad superstitionem pia deuout euen to superstition And yet her superstition appeareth not so great in any thing as in this supposed inuention of the crosse The varietie in time that is in the witnesses of the inuention of the crosse the blasphemous beast is not ashamed to compare with the apparence of varietie which is in the Euangelistes where in deede there is none wheras this discord can not be reconciled Yet will he not haue the tale discredited for the discorde in time as though there were none other discorde The manifest contradiction that is betweene Ruffinus saying Titulus non satis evidentâ—r dominici prodebaâ— signa patibuli The title did not shewe euidently the signe of our Lordes gibbet And Ambrose saying Titulo crux salutaris patuit by the title the healthfull crosse was manifestly knowen This contradiction I say he denyeth to bee any affirming that a simple Logitian would proue it to be none Thinking that sâ—tis euidenter euidently inough would excuse the matter as though we knewe not what patet doeth signifie as well as Maister vsher of Winchester That a shippe would not carrie the peeces of the crosse that are shewed in so many places he counteth it an impudent lye of Caluine whome he rayleth vpon like a ruffian and slaundereth like a diuel Yet Erasmus affirmeth the same in his Peregrinat relig erg And he that will beleeue neither of them both let him consider beside so many whole crosses as are shewed in steede of that one and of great boardes y t are kept in many places as part of it so many thousand churches Abbeys as either now shew or haue shewed chips pieces of it he shall not think their report to be in credible The talk of the nayles which were but three at y e first al bestowed at the time of y e inuention yet are now multiplyed to 13. or 14. which bewrayeth an horrible impudencie in the Popish idolaters Martiall refuseth as impertinent yet will he not confesse y e forgerie which is a token of a wicked diuelish conscience Where M. Calfhill sayeth that miracles were not done by the crosse to establish a worshipping or hauing of it Martiall requireth proofe by scriptures Councels or Doctors I reason thus a paribus out of the scripture myracles were done by oyle shadowe other things not to establish a worshipping or hauing of them the like reason is of myracles done by the crosse Beside that y â— scripture is plentiful in challenging all honour worship to the author not to the meanes or instruments Peter and Iohn meanes of the healing of the lame man refused all honour and worship in respect of his healing Act. 3. vers 12. yet were they other manner of meanes then y e crosse euer was in doing of myracles That M. Calfhill sayeth myracles teach vs not to do the like but to beleeue the like Martiall sayeth they teach vs to do the like if we may and he proueth it by him that teacheth that almes couereth sinne who thereby teacheth to do almes c. Thus the wise man compareth miracles men together facts doctrin act possibilitie euen as right as a rammes horne But how shal we come by this power to worke miracles by the signe of y e crosse for to assay without assurance of Gods power is to tempt God Therefore wee may no more crosse vs against diuels because God hath sometime chased theÌ„ away by y â— signe then wee may annoynt blind mens eyes with clay to proue if they will see after it because Christ wrought a myracle by y â— meane which as Martial saith teacheth vs to do the like if we may What estimatioÌ„ Paulinus a superstitious man had in his piece of the crosse which was perhaps a piece of another tree then euer came in Iewry Wee haue not to followe him in his follye That myracles wrought of holy men by the signe of the crosse c. is not a sufficient reason to proue that y e figne of the crosse should be had kept set vp and honoured I haue alreadie proued out of the scripture by y e like or equall yet it is against reason when we deny your arguments whose consequence you ought to proue y â— we should be driueÌ„ to proue that they follow not Where M. Calfhill sayeth y â— myracles onely ought not or may not coÌ„mend a thing you pick quarels to him without cause obiecting the miracles of Christ who tooke witnesse not only of his miracles but also of y e holy scriptures When you haue vrged the miracle done by y e signe of y e crosse out of Epiphanius as much as you can yet proueth it not y e honouring and setting vp of y e signe of y e crosse in these days as M. Calfhill telleth you seing y â— we liue not among Turkes or Sarazens y â— we need to haue any such signe whereby we might be knowen to be worshippers of Christ. But you would faine learne what if a Portingal or one of y e new conuerted IlaÌ„ds of India coÌ„ming by chance into England of which he neuer heard before seing neither images nor crosses in church nor streate how he should knowe in whome wee beleeue And I would learne of you what skilleth it if such a man as neuer came here nor euer by any likelyhood shall come hither yet supposed to be driuen on a boarde out of India into Englande what skilleth it I say if he know not in whom we beleue and so depart as wise as he came What remedy but we must haue al places filled with images crosses for such a man to knowe what we holde of who shalbe neuer the better thereby nor the worse if he know not But you think that happily strangers of Greece CoÌ„stantinople Iewry India may come to our coastes and therfore wee ought to haue the signe of the crosse in churches chapels high wayes to signifie of whome we hold We haue not many such strangers but when they arryue we haue bookes of the holy scripture in Greeke Hebrue Chaldee Syrian Arabike Sclauonian tongues in which they may be instructed that are desirous to vnderstand what religion we professe The Lorde God thought it sufficient to haue his lawe written vppon great stones at the entrance into the holy land to let all strangers knowe both whome after what manner the people of Israell did honour and
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
images The like he might say where they speake against adulteries that they speake of the adulteries of the Heathen and not of Christians And the same to Cyprian Origen Arnobius Lactantius Athanasius bringing instance of the ciuill reuerence done to the Princes seate and to the Prince him selfe And wheras Arnobius saith expresly absolutely we worship no crosses he expoundeth it we worship them not as Gods Such expositions may auoyde all authorities The Gentiles which knewe the Christians worshipped but one God did not obiuct worshipping of crosses vnto them as Gods Against the authoritie of Lactar tius he bringeth in a verse falsely ascribed vnto him Flecte genu lignumque crucis venerabile adora Bow the knee and adore the venerable wood of the crosse If Martial allowe this verse for authenticall authoritie howe will he iustifie that he saide before they worshipped not the wood stone metal of the crosse but the figure or signe of it Against Athanasius he obtrudeth that counterfet sermon of the image of Christe in Berisus and once againe vrgeth his forged question 39. ad AntiochuÌ„ which is quest 16. as we haue set it downe at large Articl 5. hauing in it no such wordes as he câ—teth Crucis figuram ex duobus lignis componentes adoramus We making a figure of the crosse of two pieces of wood doe adorâ— it To Epiphanius he aunswereth that he speaketh onely against women which offered sacrifice to y e viâ—gine Marie whereas neither it was lawfull that women should offer sacrifice nor that Marie should be made a God But in deede Epiphanius speaketh against the adoration of dead men by images Et mortui qui lem sunt qui adorantur c. And they truely which are worshipped are deade but they bring in their images to be worshipped whiche neuer liued for they can not be dead which neuer liued He would haue Marie to be honoured but not with worshipping her image for that were idolattie Martial hath two strong collections if a woman may not sacrifice ergo she may not be head of the Church as though it were necessarie that the chiefe gouernour of y e church should do sacrifice The other that women may not offer externall sacrifice ergo there is an external sacrifice that men may offer As good as this a woman may not circumcise therefore circumcision is in vse to be done by men To be short Epiphanius calleth the heresie of y e Collyridiaus that sacrificed to the virgine Marie Haeresis siâ—â—lachrifica an image making heresie But least Martial should seeme to be beaten cleane away from Epiphanius he citeth him De vitis prophet alledging a prophecie of Hieremie of the second comming of Christ which shold be Quando gentes vniuersae ligno supplicabunt when all nations shall make their supplications to woode Heere is either Martials signe of the crosse or an Heathenish errour commanded by the prophetes he saith But if he will boaste of the authoritie of the ancient Epiphanius he must bring better stuffe then this fragment De vita inter Proph. Which following so many Iewish fables argueth the later Epiphanius the patrone of Images to be y e author rather then y e elder of Cyprus For this prophecie of Hieremie euen as the fable of the Arke swallowed of a stone c. sauoureth of Iewish vanitie And yet if we should admit it as authenticall and true the sense should rather be y t Christ shal come when al nations shal be idolaters or wood-worshippers then when al nations should worship the signe of the crosse as Martiall supposeth For Christ at his second comming shall scarse finde faith Therefore infidelitie possessing the greatest part of y e world it is more like all nations should worship woodden idols then Christ by honoring the signe of his crosse To Ambrose denying that Helena worshipped the wodde of the crosse he opposeth a forged saying of Ambrose cited in the second councell of Nice where lying forging and false worshipping did beare all the sway Concerning the true testimonie of Ambrose reade more in mine answere to D. Sanders booke of images Cap. 13. or 12. To Hierome not admitting y e ciuil honor vsed to be giuen to the pillers images of the Emperours much lesse adoration of images in religion he oppeseth his saying in Psalm 98. affirming that adoration of the crosse is allowed by him whereas that commentary by learned and indifferent iudges Erasmus Amerbachius is proued by many arguments to be none of Hieronymes writing but of one of much later time Thus hath Martial against the true testimonies of the fathers nothing to oppose but their counterfetted authorities and false inscribed writings Concerning Hieronymes adoration of the mangar and incunabula the cradle of Christ which Martial so often called the swathling clothes I haue aunswered before y t he meaneth no such adoration as the Papistes giue vnto their images but a reuerent estimatioÌ„ as of an ancient holy monumeÌ„t wherin yet I wil not altogether excuse Hierome of superstitious affectioÌ„ as I wil not charge him w t idolatrie For Chrysostomes iudgment of worshipping y e crosse I refer the reader as before to Cap. 13. or 12. of mine answere to D. Sand. booke of images To Claudius bishop of Taurino that in al his Dioces forbad the worship of the crosse he aunswereth Alphonsus de Cactro counteth him for an heretike Ionas bishop of Orleans writeth against him In deed Ionas writeth against his ouerthrowing of Images but he writeth al so against y e adoration of Images His words are these Lib. 1. De cultu imagin Claudius praesul Ecclesiae Taurinensis c. Claudius bishop of the Church of Taurine sawe his flocke among other things which it did worthy of reformation to be giuen to the superstitious yea the pernicious worshipping of images of which disease some of those partes are sicke of an olde rooted custome c. So that not onely Claudius but also Ionas was directly contrary to this tenth article Touching the brabling distinction of Latria Daulia I referre the reader to mine answere to Doctor Sanders booke of images Cap. 6. or 5. as also for that noble argument that followeth whereby he woulde proue that Papistes cannot commit idolatrie That M. Calfhill affirmeth outward profession to be necessary for euery Christian man Martiall saith he condemneth his doctrine of onely faith iustifying Verâ—ly a clubb is more meere then an argument to beate it into such an Asses head that when we teache that onely faith doth iustifie we say not that God requireth nothing of a Christian man but faith onely Againe who would vouch safe to answere his quarreling of true faith without confession The rulerâ— beleeued but did not confesse Iohn 12. here was faith quod Martiall but no confession But who will graunt that here was a true iustifying faith Likewise this argument There is a corporall seruice of outwarde gesture due to God therefore it is no idolatrie