from the beginning to the ende of the worlde which is in deede a proper adiunct of the Church of Christe not to be found in any heresie nor in papistry the greatest of all heresies But M. Stapleton which cannot proue that Papistrie hath continued alwayes will argue vppon that it hath continued a certeine time The Church saith he hath continued a certeine hundred yeares in that faith and doctrine onely which Papistes do teache But in those very hundreth yeares the Church neither could lacke neither coulde haue a wrong faith or be seduced with damnable doctrine Therefore Papistes had all that time the true faith and their faith and doctrine is true sound and vpright The maior of this argument he affirmeth to be our confession which is nothing else but an impudent lye of his owne confiction For which of the Protestantes euer confessed that the Church hath continued so many hundreth yeares in that faith and doctrin onely which the Papistes teache If he haue the wit to drawe such confessions from vs he may proue what he list against vs. But he promiseth to proue abundantly the continuance of Popish doctrine from the beginning which wee so stoutly denye In the meane time he returneth to Caluine whome he chargeth to haue learned his opinion and doctrine of the Donatistes concerning the markes of the Church Taking to witnesse the Ep. 48. of Augustine ad Vincentium where the Donatistes answered the argument of vniuersalitie that the Church was called Catholike Not because it did communicate with the whole worlde but because it obserued all Gods commaundementes all his sacraments But what a vaine quarell this is he him selfe doth sufficiently declare when he bringeth in Augustine immediatly confessing the Church to be called Catholike because it holdeth that veritie wholly and throughly whereof euery heresie holdeth a parte or peece onely and addeth thereunto the coÌ„munication with all nations videlicet that holde that veritie wholly and throughly And lest this might seeme to be borrowed of the Donatistes onely Augustine him selfe affirmeth as much de Genesi ad literam imperfect Cap. 1. Constitutam ab eo matrem ecclesiam 〈◊〉 Catholica dicitur ex eo quia vniuersaliter perfecta est in nullo claudicat per totum orbem diffusa est That by him the Church is appointed our mother which is called Catholike for that it is vniuersally perfect halteth in nothing and is dispersed throughout the whole worlde Whereas Augustine requireth vniuersall perfection in all true doctrine and administration of the sacramentes with vniuersalitie the Papistes take vniuersalitie alone which Augustine neuer sayde nor taught to be a sufficient note of the Church After this he chargeth Caluine to denye the perpetuall continuance of the Church because he sayde that the pure preaching of the worde hath vanished away in certeine ages past by which he meaneth not as this foolish cauiller taketh him or rather mistaketh him that true preaching had vtterly perished out of the whole worlde but out of the Popish Synagog which in Europe boasted it selfe to be the onely Church of Christe when in the chiefe articles of Christianitie it derogated from the glorye of Christ and was subiect to the doctrine of the man of sinne the aduersary and enemy of Christ. And if malice had not blinded him he woulde haue so vnderstoode Caluine alledging his saying immediatly after wherein he confesseth that the Church of Christ neuer fayled out of the worlde Whereupon he demaundeth whether the Church of the Protestants is that which hath neuer fayled If wee saye it is he demaundeth further where those markes of preaching and ministring of the sacraments haue beene these many hundreth yeares which question he hopeth some disciple of Caluine will assoile him I aunswere those markes were to be seene in such places where the Churches were gathered that had separated them selues from the Church of Rome If he vrge mee further to shewe him the particuler places let him resort to the booke of Actes and monumentes which it seemeth he hath read ouer If that will not satisfye him by example of our Sauiour Christ I will refell his vaine question with another question Where did those 7000. that GOD preserued in the dayes of Elias assemble for prayers preaching and sacrifice If he cannot tell no more am I bounde to shewe him in what particuler places they preached and ministred the Sacramentes And therefore neither neede the Apologie to recant nor the Harborough be reuoked nor M. Foxe call in his booke nor M. Nowell his reproofe It will not suffice a wrangling cauiller an hundreth times to affirme that the Church hath alwayes continued euen when Papistrie moste preuailed and euen vnder the tyrannie and persecution of Papistrie like as the Church was among the idolatrous Baalites in the dayes of Elyas or among the wicked Iewes that persecuted the Prophets But hereto he replyeth that though the assemblies of the Iewes were no Churches yet their temple sacrifices ceremonies lawe and doctrine was good I aunswere so much of these as they reteyned according to Gods lawe was good and so I confesse of the doctrine and sacramentes of the Papistes As Baptisme concerning the substance of the sacrament the historicall faith of the Trinitie of the incarnation passion resurrection of Christ c. But if these and many more pieces of trueth might be sufficient to make them the Church of Christ many heretikes might challenge the Church which haue confessed practised a great number of truthes more then they which erre but in one article as the Arrians Pelagians c. Where as the Papistes erre in many yea in the whole doctrine of iustification by faith and the worship of God And therefore Papistrie is not onely a schisme errour or heresie But as Caluine out of Daniel 9. and Paul 2. Thessal 2. rightly concludeth an apostasie defection and antechristianitie not abolishing but reteining the names of Christe of the Gospell of the Church but the true vertue power and strength of the same vtterly forsaking denying and persecuting CAP. VI. Other prophecyes alledged and discussed for the continuance of Christes Churche in a sounde and vpright faith Diuerse textes of Scripture are cited some rightly some strangely applyed to proue that wee deny not namely the perpetuall continuance of the Church of Christ in a sounde and right faith in all matters necessary to saluation Vppon euery one of which he inferreth howe could Christe forsake his Church these â—00 yeares as though wee saide that Christe hath had no Church in the space of nine hundreth yeares which we neuer doubted of CAP. VII Proofes out of the Gospell for the continuance of Christes Church in pure and vnspotted doctrine When M. Stapleton commeth to proue that which wee denye his proofes will be neither so plentifull nor so sufficient His counterfait painted Fort must haue puppets made to assaile it The Church of Christ concerning the substance of
Homely lately translated into English and imprinted The diuersitie of opinions concerning the sacrament maketh no alteration of faith in them that agree in al other necessarie articles Besides that it is most false which he saith that Luther of the Protestants is counted a very Papist 5 Their Apostles taught such a faith as putteth thinges by the beleefe and practise whereof we may be saued The faith of the Protestants is a deniall of Popish faith and hath no affirmaâ—iue doctrine but that which Papistes had before The Protestantes faith affirmeth that a man is iustified by it only That the sacrifice of Christes death is our onely propitiatorie sacrifice That Christ is our onely mediatour of redemption and intercession c. Generally it affirmeth what so euer the Scripture teacheth and denieth the contrarie Then followe 39. differences in doctrine 6 Their Apostles saide Masse which the Protestantes abhorre The Popish Masse was not then all made therefore they could not say it They ministred y â— communion which Bede and other writers called Missa they saide no priuate Masse such as the Papistes nowe defend 7 In the Masse is an externall sacrifice offered to GOD the father the blessed body and bloud of Christ him selfe lib. 5. cap. 22. This doctrine is expresly reported This seemeth blasphemie to the Protestantes The wordes of Bede according to M. Stapletons owne translation are these out of the Epislte of Ceolfride to Naitan king of the Pictes All Christian Churches throughout the whole world which al ioyned together make but one Catholike Church should prepare bread and wine for the mysterie of the flesh precious bloud of that immaculat lambe which tooke away the sinnes of the world when all lessons prayers rytes and ceremonies vsed in the solemne feast of Easter were done should offer the same to God the father in hope of their redemption to come Here is no sacrifice of the body and bloud of Christ but of bread and wine for the mysterie thereof no sacrifice propitiatorie for sinnes but of thankesgiuing and remembrance of the propitiation made by the lambe himselfe in hope of eternall redemption No oblation by by the priest only but by the whole Church and euery member thereof as was the oblation of the Paschall lambe wherevnto he compareth this sacrifice interpreting those wordes of Exod. 12. Euery man shal take a lambe according to their families and housholdes offer him in sacrifice at the euening That is to say saith Ceolfride all Christian Churches c. as before By which wordes it is manifest that the Papistes nowe adayes are departed euen from that faith of the sacrament and sacrifice thereof that Augustine brought from Rome 8 This sacrifice is taught to be propitiatorie lib. 4. c. 22. which Protestants abhorre There is no mention of propitiatorie sacrifice in that chapter but there is told a tale of a prisoner that was loosed from his bonds so oft as his brother which was a Priest saide Masse for his soule supposing he had bene slaine in battel by which many were persuaded that the wholesome blessed sacrifice was effectuous to the euerlasting redemption and ransoming both of soul and body So were they worthie to be deceiued that would build a doctrine without the word of God vpon the vncertaine report of men who either deuised this tale as being false or else if it were so could not discerne the illusions of Sathan seeking to mainteine an errour contrarie to the glorie of Christ. 9 Confession of sinnes made to the priest lib. 4. cap. 25. 27. This sacrament of the Protestantes is abolished In neither of these chapters is mentioned the Popish auricular confession as a sacrament necessarie to saluation In the 25. mention is made of one which being troubled with conscience of an haynous sinne came to a learned priest to aske counsell of remedie and shewed what his offence was In the 27. chapter it is expresly saide that all the people did openly declare vnto S. Cutbert in confession the things that they had done Such confession as either of both these were the Protestants haue not abolished although they number not confession among the sacraments 10 Satisfaction and penance for sinne enioyned appeareth lib. 4. cap. 25. which the Protestants court admitteth not There is no word of satisfaction for his sinnes but of fasting and prayers as fruites of repentance wherevnto he was first exhorted by the priest according to his power and abilitie but he not content herewith vrged the priest to appoint him a certaine time of fasting for a whole weeke together to whose infirmitie the priest somwhat yelding willed him to fast two or three dayes in a weeke vntill he returned to giue him farther aduice Euery man may see broad difference betwixt this counsel and Popish satisfaction and penance 11 Merite of good workes in this storie is eftsoones iustified lib. 4. cap. 14. 15. which the Protestants count preiudidiciall to Gods glorie In the 14. chapter there is no mention of the merite of good workes but that after the brethren had fasted and prayed God deliuered them of the pestilence We neuer denied but that God regardeth our praier and fasting though not as meritorious but as our obedience which he requireth of vs and saueth vs onely for his mercy sake The 15. chapter scarse toucheth any matter of religion and therefore I knowe not what he meaneth to quote it except it be a error of y â— Printer 12 Intercession of Saints Protectants abhorre the practise whereof appeareth lib. 1. cap. 20. lib. 4. cop 14. In the former place Beda supposeth that God gaue the Britaines victorie at the intercession of S. Albane but where learned he this kinde of intercession out of the holy scriptures In the latter place a boy being sicke of the plague reporteth that God would cease the plague at the intercession of S. Oswald as the Apostles Peter and Paul declared to him in a vision But seeing the Apostles haue taught no such doctrine in their writings they haue admonished vs to beware of such fantasticall visions Gal. 1. 2 Thessa. 2. 13 The Clergie of their primitiue Church after holy orders taken doe not marrie lib. 1. cap. 27. Nowe after holy orders and vowe to the contrarie priestes doe marrie The Counsell of Gregorie to Augustine is this If there be any among the Cleargie out of holy orders which can not liue chast they shall take wiues These wordes coÌ„maund some of the Cleargie to take wiues they forbid not the rest to marrie For what shall they that are in holy orders doe if they can not liue chast Againe the histories are plentifull that Priestes were married in England three or foure hundreth yeares after Augustine 14 In their primitiue Church the vow of chastitie was thought godly and practised now they are counted damnable broken Such vowes as were made without consideration of mens abilitie to performe them are iustly accounted rash and presumptuous Such
are 4. of Stapletons apostolik marks also techeth many things that before were vnknowen which is the fifth marke Whereas Protestants haue added nothing to the faith of Christ but taken many things away from it I answere if Augustine with him brought in all trueth and besides that some errours which haue encreased in processe of time thicke and threefolde Protestants were worthie of thankes for remouing the errours though they brought in no new matters of faith as he is thankes worthie which weedeth a garden or feelde although he sowe no newe seedes therein But it is most vntrue that Papistes had all trueth before we discouered their errours for the doctrine of iustification of the worship of God of the vse of good workes and of the sacraments was either almost or altogether lacking in Popery which by the doctrine of the Gospell is restored But now let vs see what Protestants haue taken away Forsooth From the quicke from the dead from faith from the Church from Saints from God From the quicke free will state of perfection and all merite of good workes Yea sir Pelagian the Scripture sayeth No quicke man shalbe iustified in the sight of God Psalm 143. v. 2. which taketh away all that you haue giuen him From the dead all prayer intercession for them When you can allow the dead these things out of the Scripture we will not denye it to them From the faith an article of Christes discention into hell A lewd lye of a slaunderous Papist From the Church as it is the whole bodye fiue sacraments Three more then Christ instituted The continuall assistance of Gods holy spirite promised by our Sauiour A shamefull lye And the visible sight in this world assured vnto vs by holy scripture That Scripture is yet to shewe whereby the Churche should be promised alwayes to be in open sight of y ◠greatest parte of the worlde From the Church as the spirituall parte they haue taken supreme gouernement in matters Ecclesiasticall None other then such as is against the Scripture Let euery soule submit it selfe to the higher powers Rom. 13. ver 1. Authoritie of making that which Christ had them to make in his last supper If you saye you make the body of Christ in such sence as you affirme the sacrament to be the bodye of Christe Gods cursse light on you The doing of all that Christe commaunded to be done in remembrance of him we take not away The power of binding and loosing with most of the authoritie due vnto that estate and vocation A very slaunder From the Church they take Altars crosses Images c. Because the temple of God hath nothing to doe with Images 2. Cor. 6. ver 16. From God him selfe an externall sacrifice the true proper seruice due to God onely and continually as Saint Augustine prooueth at large De ciuitate Dei A slaunder of Augustine which lib. 10. Cap. 20. calleth the Lordes supper a sacrament of the oblation of Christe the onely singuler sacrifice so that nowe there remaineth no more sacrifice for sinne for by one sacrifice once offered he hath made perfect for euer those that are sanctified Heb. 10. ver 14. by which only sacrifice there was forgiuenesse of our sinnes and where there is forgiuenesse of sinnes there is no more sacrifice for sinne Heb. 10. 18. You see what sure and stedfast apostolike markes these are which are founde in Mahomet as much as in Augustine so that if Augustine had not the worde of God to warrant the principall partes of the faith which he preached in Englande by these fiue markes he might neither be proued to bee an Apostle nor yet a true preacher CAP. IIII. Differences in doctrine betweene the primitiue faith of Englande and the heresie of Protestants And first of Masse of the propitiation thereof of intercession of Saintes of their commemoration at Masse time of confession of sinnes and of merite of good workes Concerning the differences I haue written alreadie in answere to his table of differences Nowe must we see how he proueth them by testimonye of y ◠firste 600. yeares The first in this Chapter and sixth in number is the Masse whose name he may in deede finde within the compasse of 600. yeares although otherwise taken then it is of papistes but yet frō Christ vntill 400. yeares be complete the name of Missa is not founde in any auncient authenticall writer And therefore he beginneth with Ambrose in his Epistle E. 33. which place you shall finde discussed in mine aunswere to Heskins lib. 3. Cap. 32. letting you to vnderstande by the way that he citeth the wordes otherwise then they be and so doeth M. Heskins and yet neither of thē both as they be in Ambrose by which it appeareth that neither of them both read them in Ambrose Stapleton citeth them thus Missam facere caepi Dwum offerrem nuntiatum est c. I began to say Masse whyle I offred worde was brought to me c. Ambrose saith somewhat otherwise The next testimonies he citeth are out of Augustine Ser. 251. 237. de tempore which all learned men knowe to be none of Augustines but if they were they be after 400. yeares beforesaide The next is Leo Ep. 81. Cap. 2. which in mine answere to Heskins before quoted you shall finde handled at large After this followe the Canons of 7. or 8. councels prouinciall in which the name of Missa is found but all kept aboue 400. yeares after Christ and therfore proue not a perpetuall continuance of that name from Christ vntill the first 600. yeares ended Besides that the Masses so named were neither informe nor matter that which the popish Masse is For concerning y ◠forme it was patched together in many partes long after the first 600. yeares as their own Pontificall and other histories witnesse Concerning the matter it was not the Popish Masse for that there was in it a Communion and the naturall bodye of Christe was not offered therein which within the first 600. yeares was not beleeued to be really and corporally in the Sacrament The seuenth difference is that the Masse is a propitiatorie sacrifice and was so beleeued in the first 600. yeares Whereof he reporteth him to Cyprian Ser. 5. De lapsis who sayth The conscience of sinners is purged with the sacrifice of the priest But Cyprians words are not so he speaketh of them which being fallen in time of persecution made hast to the communion without dewe repentance and publike satisfaction to y ◠church and prayer of the priestes made for their sinnes Ante exomologesin factam criminis ante purgatam conscientiam sacrificio manu sacerdotis before confession of their offence being made before their conscience be purged by sacrifice hand of the Priest c. These words do shewe y t he meaneth none other purging of their conscience by sacrifice then by imposition of y ◠priests hands which can be no propitiatorie
it was laide wherevppon as soone as it touched her she recouered This report of Rustinus seemeth to be vncertaine first because Ambrose sayeth the crosse was knowen by the title without speaking of any miracle secondly because the reporte of other writers is that the miracle was of a dead woman and some of two dead persons wherof to see more I referre the reader to mine answere to D. Sanders booke of Images cap. 13. or 12. Concerning the rest of the Miracles reported by Paulinus Epiphanius Augustine and others let thē haue such credite as their authors deserue which is not to build faith or doctrine vpon them or their writinges let it be that some were true and wrought by God yet followeth it not that al that haue bene since reported in the Popishe Legendes were either true or not wrought by the deuil whereabout Martiall maketh much wrangling but neither affirmeth nor concludeth any thing vniuersally None vse more crossing then witches and coniurers the deuil seemeth to be afraide to come neare them certaine strange works are brought to passe by them Let Martial affirme any vertue included in the crosse or signe thereof absolutely then we may deale with him accordingly For while he telleth vs what may be done by faith y e signe of y e crosse and what God hath done by good men with that signe it is nothing to the authorizing of that signe seeing the deuil by credulitie in wicked men hath don the like by the same signe And this is a true position of M. Calfhil though Martiall will not vnderstand it That it is not a sufficient proofe to make a thing good or to shew it to be good because he cauilleth like a calfe a◠the worde of making to say that miracles were wrought by it Martial asketh first whether the miracles of Christ were not a sufficient proofe of his diuine power Where he flyeth from the position which speaketh not of the principal efficient cause out of a ceremonie a meane or instrument More pertinently he asketh of the hemme of Christs coate Saint Paules napkins whether they had not a vertue by his body I answere no. No more then Iudas lippes that kissed Christe and Peters shadowe which could neither be holy nor efficient of any thing because it was nothing but the priuation of the light by comming betweene of his body So I say of coates napkins ashes of Martyrs and signe of the crosse if any miracles were done by meanes of them they are not thereby holy neither haue they any vertue in them The Lord hath giuen vs a generall rule to examine all miracles and miracle workers by the doctrine they teache Deut. 13. If there arise among you a prophet or dreamer of dreames and giue thee a signe or wonder and y ◠signe the wonder which he hath told thee come to passe if he say let vs goe after other Gods which thou hast not knowen and let vs serue them thou shal not hearken vnto the words of that prophet or vnto that dreamer of dreames for the Lord your God proueth you to know whether you loue the Lord your God with al your heart and with all your soule Ye shal walk after the Lord your God and feare him and kepe his cōmandements and hearken vnto his voyce and ye shall serue him and cleaue vnto him By this scripture we are taught to examine all miracles whether they tende to the honour of the only true God and the maintenance of his true worshippe according to his worde whiche Martiall him selfe in a manner confesseth saying that miracles done by heretikes are not able to commende a thing But he findeth great fault with Maister Calfhil for coupling the generation of a childe in adultery or feeding by stollen breade to be miracles because they be not extraordinarily miracles and yet he can not deny but they be great wonders and the reason of the meanes is all one in both Nowe let vs see howe he aunswereth those three reasons of Maister Calfhils why miracles make not for the crosse And first he aunswereth to a question Why the durt in the streete by whiche Christe wrought a miracle should not be honoured as well as the crosse on the altar He aunswereth because the crosse was an instrument by which all the worlde was saued So was Iudas so was Pilate The second He saith the crosse is a liuely representation of Christes death Nay a dombe and dead idoll which is good for nothing Abacuc 2. The thirde The crosse is effectuous euer since A deed efficient The crosse is commaunded of God to be made and vsed by diuers Reuelations from heauen Nay by the diuell from hell and yet if Angels from heauen had taught the crosse to be made and vsed as another Gospell as it is accounted of the Papists as great as circumcisiō was of y e Iewes not preached by the Apostles not conteyned in the Scriptures we might safely accurse them But now to the reasons the first is Why should not such external meanes as Christ and his Apostles vsed scripture mentioneth be had in administration rather then the idle deuice of man of which there is no lawfull president Martiall answereth the crosse is no idle deuise but a tradition of the Apostles whereof they haue lawful presidentes But seeing no president is lawfull to builde our faith vpon but the holy scriptures which the Papistes haue not for their crosse the reason standeth vntouched The second reason If miracles were done by the signe of the crosse yet not onely by it therefore the crosse should not only be magnified without the rest Martial affirmeth that hee would not haue the crosse magnified without the rest as prayer and faith How doeth he then magnifie the crosse in Iulians storie which was without prayer and faith The third reason If miracles were done by the crosse yet it should not be had in estimation except all other thinges by which miracles were wrought as the he◠of Christes garment the spitle and clay the shadowe of Peter and napkins of Paule were likewise honoured and esteemed Martial aunswereth this is but his assertion for which he hath neither scripture councel nor Doctor As though an argument A paribus were not good except the conclusion were expressed in Scriptur doctor or councel Yet he replieth that the crosse is the principall meane by which miracles haue ben wrought But the Scripture is against that for Christ wrought no miracle by the signe of y ◠crosse Nay I slander him for he reasoneth not ad idem but the crosse is the cheefe and principal instrumente of our redemption yet not holier then the speare the reede and the sponge as Athanasius affirmeth Ad Antioch que 16. But euen the hemme the spettle and clay if he had them Martial would honor worship esteeme for his sake whose pretious body they touched Then let him worship the sunne that touched him with his beams of light or
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
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
to kneele before an image And againe Protestants kneele before images in glasse windowes and holde vp their handes at Paules crosse therefore they defile their bodies with sacrilege And if they excuse themselues by their good intent the same will serue the Papistes which adore the image for that it representeth Christ or his saintes But protestants adore no images with any intent thou foolish aduocate of Idolaters no more then Martiall doth reuerence to a dogg when he putteth of his cap or maketh curtesie in any house where a dogge is before him And verily he sayeth a man may as well be suspected for idolatrie if he bowe before any visible creature as if he kneele before an image But not so probably as Martiall may be suspected to be out of his wits when he maketh such comparisons The Iewes were not onely suspected but also affirmed by the Gentyles to worship the clowdes the power of heauen because in prayer they looked vp to heauen Qui puras nubes Coeli â—â—men adorant sayeth the Poet of them Wherefore by Martials comparison they might as wel haue prayed before images And where he sayeth that Protestants condemne outward things except hattes beardes barrell breeches c. he sheweth his vanitie Our iudgement concerning outwarde things that serue for order and comlinesse being not defyled with idolatrie and superstition is sufficiently knowen What wee teach of fasting praying vowing c. it were superfluous here to repeate when publike testimonies of our doctrine are daily giuen both in preaching and writing And surely I am to blame y â— vouchsaue such vaine calumniating of any mention That not to bowe their knee to Baal is not a peculiar note of Gods seruants because other things are required in Gods seruants then to be free from idolatrie it is a foolish and more then childish quarrell For in the days of Elyas that was a peculiar note to discern them from idolaters whom God had preserued both from yelding to idolatrie in hart also from dâ—ssembling with outwarde gesture But Martiall would learne whether M. Calfhill kneeling downe before his father to aske him blessing did not commit idolatrie How often shall I tell him he is an Asse that cannot make a difference betweene ciuill honour and religious worship And once againe he must be answered why the people are suffered to sweare vpoÌ„ a book with their cappes in their hands rather then to kneele before the crosse in doing of their adoration to God If he will be answered I will tell him againe partly because it is against ciuil honestie that the people should stande couered before the Iudge partly because they sweare by the name of God whome they ought to reuerence But kneeling before a crosse to worship it is manifest idolatrie and expressely forbidden by the lawe of God Thou shâ—lt not bowe downe to them nor worship them The people are not allowed to put off their cappes to the booke neither yet to sweare by the booke When Martiall can proue that it is lawfull for Christians to worship images then we will graunt it is vncharitable to iudge them idolaters that kneele before them But he will not graunt the crosse to be nothing in that sense that Saint Paul sayeth an Idoll is nothing because it is a representation of a thing that was by this reason the image of Iupiter Hercules Romulus which were men sometime were no idols The image of the Sunne of an Oxe an Ape a Catt c. worshipped of the Egyptians were no Idols neither was the worshipping of them idolatrie The questions to be propounded in the Chauncery I leaue to Martiall to propounde him selfe But where he sayeth that no euidence of any idolatrous fact in worshipping the crosse can be shewed in true Christians I agree with him but in Papistes if he meane them great euidence Who went a Pilgrimage to the roodes of Bostone Douercourt and Chester were they not Papistes who made the roodes to sweate to bleede and to smell sweete as D. Reade did with his roode of Becclys were they not Papistes Finally who sayeth singeth to the Crucifix Aue rex noster c. All haile our King All haile O crosse our onely hope c. I doubt not but the countrey of Christian men wil iudge this as good euidence for pulling downe the crosse as Ezechias had for destroying the brazen Serpent It is Martials poore iudgement when you see men praying they be Christian men therefore they serue God in spirite and truth but afterward he restrayneth it to men that were baptised in Christ. Yet may they be heretikes and therfore no true worshippers of God But y â— which he spake in way of humilitie he will now say stoutly Sir when you see men that is to say men that are baptised men that beleeue in God praying yea before an image and holding vp their handes and knocking their breastes it is a good consequent to say they be Christian men Ergo they serue God in spirite and trueth and we may not iudge the contrary This argument holdeth of the place of stoutnesse For other consequence there is none in it nor yet wittie conueyance For first when I see men I must say they be men that are baptised and beleeue in God Whereas by sight I can not perceiue that they are baptised yet if I know that they be baptised I can not tell whether they beleeue in God as Christians or as heretikes or whether they be hipocrites without faith How shal I then iudge them to be Christian men Finally when I see them do an open acte contrary to Christian profession yet by Martials diuinitie I may not iudge but that they be good Christians and worship God in spirite and truth Euen as by his Canon law I am taught that if I see a prieste embrasing of a woman I must iudge he doeth it for no harme but to blesse her To be shorte Martials good consequent wil make him confesse that al the protestantes that holde vp their hands at Paules crosse and say Amen when the preacher her sayeth God confound the Papistes whereat he scoffeth be Christian men and worship God in spirite and trueth As for their adoration of the crosse he saith standeth as well with the glorie of God as our kneeling at the communion putting off our cappes to the cloth of estate to the Princes letters bowing to the Princes person kissing of the booke c. So that with him thinges by God expressely forbidden stande as well with his glorie as things by him commanded and permitted In the end complayning that Maister Calfhill hath not answered him to thirtie places out of the auncient writers whereof let the Readers when they haue compared iudge he glorieth that his rayling slanderous conclusion is not dealt withall but by silence which silence he taketh for a confession but in deede it is a sufficient confutation of such lies and slaunders as haue no colour of trueth in them Our Sauiour Christ being called a Samaritan made none answer to it Socrates an Heathen man kept silence when a varlet railed on him wherfore silence in such case as this is neither a confession nor a conuiction To conclude I will not altogether refuse as Maister Calfhil doth to deale with So â—ewde an aduersarie as Martiall is but I would wishe that the Papistes for their credites sake would henceforward set forth a better champion for their causes or else helpe him with better weapons to fight in their quarrel For in this reply he doth nothing in a maner but either conster like an Vsher or quarrell like a dogbolt Lawier FINIS Gal. Mon. Vz. Whitby in Yorkshire Stapleton Fulke Stapleton Fulke Stapleton Fulke Stapleton Fulke Stapleton Fulke Stapleton Fulke Stapleton Fulke Stapleton Fulke Stapleton Fulke Stapleton Fulke Stapleton Fulke Stapleton Stapleton Fulke Stapleton Fulke Es. 49. Matth. 5. Es. 61. Es. 52. Es. 52. Stapleton Fulke Cont. Faust. li. 13. Ca. 13. Stapleton Fulke Stapleton Fulke Stapleton Fulke Stapleton Fulke Stapleton Fulke Stapleton Fulke Stapleton Fulke ☜ Stapleton Fulke Stapleton Fulke Stapleton Fulke Stapleton Fulke Stapleton Fulke Cap. 2. Stapleton Fulke Stapleton Fulke Stapleton Fulke Fulke 2. Th. 2. Luk. 10. 1. Io. 4. Mat. 18. Exâ— 10. Ioel. 1. Eph. 4. Tert. li. 4. cont Mart. Math. 15. Iames 5. 1. Iohn 4. Actes 17. Lib. 4. cap. 26. De verâ— sap Martial Fulke In Mark. H 14. adver Mar. li. 30. Martial Fulke Pro Clu. Pro Cel. In Ant. Martial Fulke Martiall Fulke Eph. 6. Mar. 1. Iohn 1. Martial Fulke Martial Fulke Deut. 12. Martial Fulke Marke 6. Martiall Fulke Rom. 3. 〈◊〉 28. Act. 15. v. 9 Martiall Fulke De obis Theod. Heb. 1.
doctrine necessary to saluation shall continue pure and vnspotted although in other matters shee may be deceiued euen as euery one of Gods elect for whome our Sauiour Christ prayeth Iohn 17. which text M. Stapleton citeth to proue the continuance of the Church Wee will neuer say that hell gates haue preuailed against the vniuersall Church of Christ though they haue preuailed against the see of Rome Yet must wee say as the Scripture teacheth vs that Antichrist shal prevaile in the worlde 2. Thessal 2. One Scripture is neuer contrary to another Wee are challenged to reade you out of the Scriptures the breach interruption and fayling of the Church of Christ so manye hundreth yeares As you vnderstand the breach and fayling for an vtter abolishing of the Church of Christ out of the worlde such breache and fayling as wee do not read it so wee do not affirme it But that wee affirme wee reade that in the latter dayes some shall depart from the faith attending to spirites of errour in hypocrisie c. whose markes are to forbid marryage and to abstaine from meates which God hath created c. 1. Tim. 4. Wee read that before the comming of Christe shall be an apostasie and the man of sinne shalbee openly shewed which shall deceiue a great parte of the worlde 2. Thess. 2. We reade that the whore of Babylon which all auncient writers expound to be Rome shall with her sorcerie enchaunt make dronke all nations c. Apoc. This and much more we reade to shewe what your vniuersalitie is and to take away the obiection of our paucitie and not appearing to the greatest part of the worlde at such time as it pleased God for the vnthankfulnesse of men to send them the efficacie of errour to be deceiued because they woulde not receiue the trueth CAP. VIII To denye the continuance of the Church in a sound vpright faith is to defect the mysterie of Christes incarnation This man hath great leasure with store of ynke paper that filleth so many chapters which proofe of that which none of his aduersaries will denie Who al with one mouth confesse and cry out against him so loud that if he were not either deafe or dead he might heare that as Christe the head continueth for euer so doeth the Church his bodye but that the Popishe Church at this time and many hundreth yeares before this time is the body of Christe the spouse of Christe the flocke of Christes sheepe which is deuided from Christ which is an adulteresse from Christ which heareth not the voice of Christ this we all denie and this you shal neuer be able to proue while the world standeth babble and scrible as long as you will CAP. IX That Protestants doe condemne the practise and beliefe of the first 600. yeares in many thinges no lesse then of this latter age If Papistes doe allowe the practise and beleefe of the first 600. yeares in all thinges they may iustly reproue vs for refusing the same in some things But if they refuse the practise and beleefe of that age in many things bicause their Church their iudge doth now practise and holde the contrarie why should they require vs to be bound to the practise and opinion of those times in all things when by Scriptures the only rule of trueth with vs we finde that they haue erred in some things But to leaue his impudent rayling and lying that we or any of vs did euer offer to iustifie what so euer was done or helde by godly men of the first 600. yeares let vs see what practise and beleefe he chargeth vs to condemne First saith he they not onely reproue certaine Fathers for certaine errours but in many pointes they condemne all the Fathers for common errours as inuocation of Saintes and praier for the dead And doe not you Papistes reproue the practise of al the Fathers Pope Innocent with them not onely for ministring the Communion to infants but also for holding that they be damned except they receiue the Communion Augustim Cont. duas ep Pelag. ad Bonifac. lib. 2. cap. 4. Doe you not reproue y e practise opinion of all y â— Fathers for allowing mariage in the ministers of the Church which you vtterly condemne What shall I say of the Communion in both kindes giuen to the lay people by consent of all antiquitie of communicating with the Priest and many such like thinges the practise and beleefe whereof you vtterly refuse But to returne to the examples of inuocation of Saintes which Stapleton saith are cleare by all writers of the first 600. yeares rayling like a saucie marchant at M. Iewell and M. Grindall men whose learning and godlinesse he may enuie but will neuer attaine vnto What a bolde bayard is this to affirme that innocation of Saints is cleare by all writers of the first 600. yeares when no writer of 300. yeares after Christ hath any one iot either of practise or beleefe to alow it Epiphanius among the heresies of y â— Caianes counteth inuocation of Angels Tom. 3. Haer. 3. The other errour of praying for the dead is more auncient but yet it sprang first from the heresie of Montanus neither is there any writer auncienter then Tertullian a Montanist in whome any steppes of praier for the dead are to be found To these he adioyneth a slaunder of Caluine whome he affirmeth to teach that God is the cause and authour of euill which how impudent a lye it is all they that haue read Caluine of Predestination can testifie The reseruation of the Sacrament of the Lordes supper Caluine confesseth to haue bene an erronious practise of the ancient Church And what say you Papistes was it not erronious to reserue that which Christ commaunded to be eaten and dronken But you make no bones of Christes commaundement If it were not erronious why was it forbidden in diuers Councels If you care not for that yet thinke not to mocke y e world with the auncient practise of reseruation which you your selues condemne Will you suffer men and women to carie home the sacrament and locke it in their chestes to hang it about their neckes to receiue it in their houses when they list If you allowe not these thinges which was the reseruation of auncient times you are twice impudent to charge vs for reprouing that practise which you your selues doe not admit to be lawfull But yet againe he chargeth Caluine to condemne the whole primitiue Church of Iewish superstition for saying the Fathers folowed rather the Iewish manner of sacrificing then the ordinance of Christ in the Gospell What a shamelesse beast is this to slander Caluine to condemne the whole primitiue Church when he speaketh only of the later and more corrupt times in which he sheweth their errour but condemneth not the Church But nowe he will proue that Protestantes hold sixe heresies condemned within the first 500. yeares The first is iustification by faith