holde Aelf Serm. Pasc Ep. 3 The Church of English Saxons did giue the communion vnder both kinds vnto the people which the Papistes doe not Aelf Serm. Pasc Beda lib 1. cap. 27. lib. 5. cap. 22. 4 The Priestes of that time said no priuate Masse on working dayes but onely on holy dayes which therefore were called Masse dayes Aelfr Ser. Pasc. Popish priestes euery day 5 The people did then communicate with the priest Beda lib. 2. cap. 5. The Popish priest eateth and drinketh all alone 6 The English Saxon Church did celebrate Easter with the olde Iewes in one faith although they differ from them in the kind of external sacraments whereby they affirmed the substance of the sacraments of both the testaments to be all one which the Papistes denie Aelfr Serm. Pasc. Epist. Bed lib. 5. ca. 22. 7 The sacrament of the Lordes Supper was not then hanged vp to be worshipped nos caried in procession bicause they had not the opinion of carnal presence which the Papistes haue c. 8 The English Saxons Church denied that wicked men receiued the body and bloud of Christ. Aelfr Serm. Pasc. The Papistes holde that not onely wicked men but also brute beasts eate the body of Christ if they eate the externall sacrament thereof 9 The English Saxons allowed the Scriptures to be read of the people in the Saxon tong whereof Canutus made a lawe that all Christian men should diligently search the lawe of God The Papistes denie the search of Gods lawe to all Christian men that are not of the Cleargie or learned in the Latine tong 10 The English Saxons decreed in Synode after Latine seruice preuailed and the knowledge of Latine decaied that the priestes shuld say vnto the people on Sundayes and holy dayes the interpretation of that Gospel in English Aelfr lib. Can. which the Papistes neither do nor will suffer to be done 11 The English Saxons commaunded that al men should be instructed by the Priestes to say the Lordes praier the Creede the ten Commaundements in the English tong Will. Mal. li. 1. de part Aelfr in lib. Can. Canut in leg which the Papistes haue taught to be hereticall 12 The English Saxons decreed in Synode and king Canutus made a lawe that the priestes should instruct the people in the vnderstanding of the Lordes praier the Creede c. vbi supra which the Papistes altogether neglect affirming ignorance to be the mother of deuotion 13 The worshipping of images and the second Councel of Nice that decreed the same was accursed of the Church of God in England and France written against by Alcuinus in the name of the Church of England and Fraunce Math. West Symeon Dunel Rog. Houed c. The Papistes defend both that idolatrous Councel and their wicked decree 14 The Priestes in the primitiue Saxon Church were married for three or foure hundreth yeares witnesse all histories of England which the Papistes doe not allowe 15 The vowe of chastitie was not exacted of them that were made Priests for the space of more then 400. yeares after the ariuall of Augustine into Kent which decree was made by Lanfrancus in a Synode at Winchester Anno 1076. 16 Notwithstanding this decree and many other both Priestes refused to make that vow and kept their wiues by the kings leaue Gerard. Ebor Ep. ad Anselm Histor. Petroburg Papistes permit neither of both 17 Lanfrancus decreed that such priestes as had wiues should not be compelled to put them away the Papistes enforce Priestes to put away their wiues 18 The Popes y t were founders of y e English Saxon church acknowledged the Emperors to be their souereigne Lordes Bed li. 1. cap. 23. lib. 2. cap. 18 19 Pope Honorius toke order y t the Archb. of Canturb might be cōsecrated in England w tout trauelling to Rome Bed l. 2. ca. 18. The latter Popes denied this 20 Pope Gregorie exhorteth king Ethelbert to set forth the faith of Christ to his subiectes to forbid the worship of idols c. Bed lib. 1. cap 32. The Papistes would not haue the ciuill magistrate gouerne in Ecclesiasticall causes 21 And least you should say as M. Sander doth that the king was herein the Bishops Commissarie Earcombert king of Kent of his princely authoritie purged his realme of idolatrie and commaunded the fast of 40. dayes to be kept Bed lib. 3. cap. 8. The Papistes denie that a king may doe such things of his princely authoritie 22 Kings in those times preferred men to Bishoprikes Bed lib. 3 cap. 7. which the Papistes affirme to be vnlawfull 23 Kings in those dayes deposed Bishops as Senwalch did Wini Bed li. 3. cap. 7. Ecgfrid deposed Wilfride lib. 4. ca. 12. which the Papists do not admit 24 King Ecgfride would not receiue Wilfrid being restored by the Pope Bed lib. 4. cap. 13. lib. 5. cap. 10. The Papistes count it blasphemie not to obey the Popes decree 25 The same Wilfride being againe depriued by means of king Aldfride and being the second time absolued by y e Pope could not be restored to his Bishoprike but by a Synode of his owne Cleargie Bed lib. 5. cap. 20. By which it appeareth the Cleargie were not then in perfect slauerie to the Pope 26 Kings in those dayes were present at Synodes and ordered them and concluded in them as Oswine did at Strenshalch lib. 3. cap. 25. 27 Archbishops were commaunded by Kings to consecrate Bishops as Wilfride was to consecrate Ostfor at the commaundement of king Edilred Bed li. 4. cap. 23. Papistes denie Kings to haue souereigne authoritie in ecclesiasticall causes 28 Priuileges of Monasteries sought at Rome had first the consent of the king vnto them Bed lib. 4. cap. 18. Papistes of later times seeke priuileges against the kings will 29 Monkes in y t time were called to serue y e Cōmon wealth as Sighard a Monke was made king of y e East Saxons lib. 4. ca. 11. Papistes call such Apostataes 30 Monasteries were thē Colleges of learned mē to furnish the Church with Ministers and Bishops li. 4 ca. 23. Among Papists they be stals to feed idle bellies y t serue neither the Church nor the Common wealth 31 Studie of the Scriptures and hand labour was the exercise of Monkes in those first and better times Bed lib. 4. cap. 3. Idlenesse and vaine ceremonies is the exercise of Popish Monkes 32 Monasteries were founded that men might in them heare the word of God and pray Bed li. 3. ca. 23. Popish Monasteries in latter times were builded only to pray for mens soules and to say Masses in them c. 33 Vpon Sundayes the people vsed ordinarily to flocke to Churches and Monasteries to heare the word of God Bed lib. 3. cap. 26. In popish Monasteries there neither was nor is any ordinarie resort to heare the word of God nor any ordinarie preaching 34 The Monkes of that time were all learned preachers Bed lib. 3. cap. 26. The Popish
Monkes are most vnlearned and fewe preachers out of their dens 35 In those dayes euery Priest and Clearke was a preacher so that when any came to any towne y e people would resort to them to be taught of them Bed lib. 4. cap. 16. The greatest number of Popish Priestes in these latter dayes are most ignorant Asses and void of all spirituall vnderstanding 36 Vnlearned Priestes were forbidden to serue in the Church Bed lib. 5. cap. 6. in so much that S. Iohn of Beuerley baptized againe a young man which was baptized of an vnlearned Priest The Papistes allowe vnlearned Priestes to baptise and say Masse that can not cathechise and instruct their hearers 37 Songes and Hymnes out of the holy Scriptures were made meete for religion in the mother tongue Bed lib. 4. cap. 24. Papistes can abide no songs of scripture in the English tongue 38 Anchorets of that time laboured with their handes Bed lib. 4. cap. 28. Popish Anchorets liue idly and labour not with their hands 39 Dirige and Masse was saide for Saint Oswaldes soule by which it is manifest that they esteemed the Masse to be a sacrifice of thankesgiuing lib. 3. cap. 2. 40 Bega a Nunne after she sawe the soule of the Abbesse Hilda carried into heauen exhorted her sisters to be occupied in prayers and Psalmes for her soule Whereby it appeareth that the doctrine of purgatory was not yet confirmed among them Lib. 4. ca. 23. Nothing is so certainly defended among Papistes as purgatorie 41 Holy men fasted then with eating of milke as Egbert Bed lib. 3. ca. 27. and Cedda fasted lent with egges and milk lib. 3. ca. 23. Papists of later times haue vtterly forbidden all white meates in Lent and fasting dayes 42 There was a Church of Christ in Britaine before the comming of Augustine not subiect to the see of Rome which continued long after his comming lib. 2. cap. 4. The Papistes account none Christians but such as be bondslaues to the see of Rome 43 Laurence the 2. Archbishop of Canter accompteth the Bishops of the Scottes and Britaines for Bishops although they were not subiect to the see nor Church of Rome Bed lib. 3 cap. 4. The Papistes take none for Bishops that be not vnder the see of Rome 44 The Churches of the Britaines were builded after another forme then the Churches of the Romish obedience Bed lib. 3. cap. 4. The Papistes affirme there were no Churches euer builded but in fashion and vse of poperie 45 The Schottish Churche instructed from Ireland obserued all such workes of deuotion as they could finde in the Prophetes Gospels and Apostles writings and therefore of Bede and the Englishe Church were acknowledged for Christians although they would not become members of the Churche of Rome Bed li. 3. ca. 4. The Papistes hold that there is no saluation out of the Church of Rome which is a newe Church in England in comparison of the elder that was before Augustines time 46 Aidanus a preaching Bishop hauing no possessions labouring to fulfill all that was written in the holy scriptures the prophets and Apostles shining in miracles both in his life time and after his death was neuer subiect to the Church of Rome yet accounted a Saint of the Church in those dayes Bed lib. 3. cap. 16. The Papistes allowe no saintes but canonized by their Pope 47 The exercise of Aidanus company both shorne and lay men was reading of the Scriptures and learning of the Psalmes Bed lib. 3. cap. 5. The exercise of Popish Bishops servants is nothing lesse 48 The greatest parte of the English Saxons were converted to Christianitie by the Britaines Scottes that were no members of the Church of Rome As all the kingdome of Northumberland both Bernicians Deires were conuerted by Aidanus except a fewe persons whom Paulmus the Romaine in long time had gained The whole kingdome of Mercia which was the greatest part of England receiued the faith and baptisme of Finanus the Scot the successour of Aidanus Bed lib. 3. cap. 21. The East Saxons by Cedda that was also of the Scottishe ordering lib. 3. cap. 22. The Papistes affirme that all our religion came from Rome 49 Ceadda was consecrated by Wini bishop of the West Saxons assisted by two Britain Bishops that were not subiect to the see of Rome was neuerthelesse accompted for a lawfull bishop Bed lib 3. 28. 50 Beda accounted Gregorie for the Apostle of the Englishmen lib. 2. cap. 1. The Papistes nowe take Augustine for their Apostle I omit many other opinions and ordinances of that age as Augustine would haue none forced to religion that Wednesday should be fasting day The bishop of London should haue a pall as well as Yorke c. wherein the Papistes differ from them that bragge of nothing but antiquity vniuersalitie and consent AN OVERTHROW of Stapletons Fortresse or as he calleth it himselfe the piller of Papistrie The first Booke CAP. I. AN introduction declaring the necessitie of the matter to be treated vpon and the order which the auothour wil take in treating thereof OMitting the necessitie of the mater his order which he promiseth to keepe is this First he wil proue if he can that Papistrie is the only true Christianitie This proposition he will followe by two principall partes In the former he will proue by authority of Scriptures and answering of the aduersaries obiections that the Church cannot possibly erre Secondly that this Church must be a knowne Church that no malignant Church can preuaile against it that Papistrie can be no schisme nor heresie In the latter part after a fewe reasonable demandes that protestantes must not refuse to answere putting the case that the knowne Church of 900. yeares is a kinde of papistry he will proue that the faith of protestants is differing from that was first planted among Englishe men in more then fortie pointes and that in all those pointes of difference he wil shew they agree with the first 600. yeares which he saith but falsely that protestants offer to be tried by For although the Bishop of Sarum made challenge of many articles nowe holden of the Papistes not to be founde within the compasse of the first 600. yeares and therefore to be newe and false doctrines yet neither he nor any protestant liuing or dead did euer agree to receiue what doctrine so euer was taught within the first sixe hundreth yeares But this I dare avowe that what article of doctrine so euer we do affirme that same hath bene affirmed of the godly fathers of the primitiue Church what so euer we denie the same can not be proued to haue ben vniuersally affirmed and receiued of all the godly fathers by the space of the 600. yeares together CAP. II. That protestantes doe condemne the vuiuersal Church of Christ of these many hundreth yeares and the reason of the whole disputation following grounded therevpon To prooue that the Protestants condemne the uniuersall Church of
although marked with a whot iron yet can not but inwardly confesse that this prophesie perteyneth especially to Papistrie the greatest heresie that euer was CAP. XII Other common obiections of protestantes taken out of the law discussed and assoyled The obiections are these where was the outwarde face of the Church in the time of Noe in the time of the departing of the tenne tribes in the dayes of Elias He aunswereth out of Augustine De vnitate ecclesiae against the Donatistes cap. 12. which made the same obiections that as these examples of fewnesse of the Church are read in the Scriptures so the Church to be dispersed ouer all the world is read in the same Scriptures and therfore it can not be restrained to the communion of Donatus in Affirica The like say we how of euer it pleaseth his malice to slaunder vs that the Church is and was these 1500. yeares dispersed ouer the whole worlde and therefore can not be restrained to the faction or communion of the Pope in a parte of Europe Concerning the apostasie of the 10. tribes he answereth that the Cleargie vide licet the Priests and Leuites remained in sound religion and many of the people so God hath his Church alwayes which we denie not Yet in the dayes of Manasse where can he shewe me any Cleargie of the Iewes that continued in sound religion And yet I doubt not but there were some particular persons for GOD had his Churche among them euen then But the outward face of the Church was all turned into idolatrie and false worshipping of God Where he saith except the Church had remained in Europe these 900. yeares protestantes should not haue had from whence to departe I answere protestantes are not departed out of the Church of Christ but out of Babylon And yet I acknowledge that there were members of Christes Church dispersed yea and Churches gathered also in the time of deepest ignorance in moste regions of Europe though not regarded or condemned for heretikes in Calabria in France in England in Bohemia Finally whereas he would seeme to repaire the Popes losse in Europe with the recouery of large countries in the East wise men may easily see and fooles also may laugh at it howe vaine a bragge it is to boast of matters so farre of as none can beare witnesse of but himselfe and such as he is CAP. XIII That the true Church of Christ which continueth for euer is a visible and known Church no priuie or secrete congregation His name is Thomas forsooth and therefore he saith he will neuer beleeue that there was any other Church but the Church of Rome except he may so see it that he may point to it with his finger But gentle Thomas our Sauiour Christ saith blessed are they that beleeue see not If the catholike Church of Christ might be seene at any time it should be no article of our faith which is an euidence of thinges that are not seene Heb. 11. The members thereof as seuerall congregations are seene sometimes of many of all sortes of men sometimes of them onely that are true members of them but Ierusalem which is aboue and is the mother of all the faithful is not seene but with the eyes of faith Therefore Thomas if you wil neuer beleeue the Catholike Church except you see it with your bodily eyes you can neuer be any member thereof You alledge out of Esay 2. The hill of the house of the Lord shal be prepared in the toppe of all hilles c. This is fulfilled in the calling of the Gentiles which haue not ceased to walke in the light of our God since they were first called though not alwayes in like numbers not always in fauour with the powers of the worlde nor alwayes in sight of the blinde worldlinges And Christ is the light of the Gentiles vnto the vttermost partes of the earth therefore not vnto one part of Europe only as you Popish Donatistes do affirme And the Apostles were the light of the worlde to carrie the light of saluation vnto the furthermost partes of the earth And their seede shalbe knowen among the Gentiles and their buddes among the people All that see them shall know them that they are the seede which the Lord hath blessed The Church of the Gentiles confesseth the seede of Abraham which sometimes was obscure and knowen to fewe to be the blessed seede and reioyceth that by faith she is engraffed into the stocke of Abraham to be partaker of the same blessing All this prooueth no light sight or knowledge of a Church to be pointed at with vnfaithfull Thomas his finger but heauenly spiritual and to be discerned by faith Againe when Esay sayeth God hath prepared his arme in the eyes of all nations and all the endes of the earth shal see the saluation of our God he meaneth to the electe and chosen of all nations to the predestinate people Not onely so sir Protestant Why so syr Papist The Prophet sayeth further Quibus non est narratum viderunt qui non audiuerunt contemplati sunt Such as the Messias hath not beene preached vnto yet they haue seene And such as haue not heard haue yet beholden Ergo not the Electe onely What then syr Papiste tagge and ragge all the reprobate of al times is this your interpretation But Thomas I pray you giue vs leaue to beleeue the interpretation of S. Paule before you who expoundeth it cleane contrary to you Romanes 15. ver 20. Yea I enforced my selfe to preach the Gospel not where Christe was named least I should haue built on an other mans foundation But as it is written To whome he was not spoken of they shal see and they that hearde not shall vnderstande Loe Thomas Saint Paule expoundeth this text of them which had seene Christe and knowen the Gospel first by his preaching and not of such as the Messias hath not bene preached to Therefore be no more vnfaithfull but beleeue the Catholike Church though it can not be seene Yet will he not leaue the matter so for Esay prophecyeth That the Lorde would be a perpetuall light and glory of his Church That the sunne of the Churche shal not goe downe any more nor the moone vade because the Lord shal be her euerlasting light Nations shal walk in their light and kings in the brightnesse of her arising Verily Thomas though our bodily eyes can not see this yet doe wee moste constantly beleeue that it is fulfilled in the Churche as it was promised But that the externall brightnesse of the Church is ☜ not promised to bee in all ages alike wee may clearely see by this that he saith Kinges shal walke in the brightnesse of thy rising vppe For euerye age of the Churche hath not had kinges to walke in the brightnesse of her light Let Thomas which will not beleeue the continuance of our Churche except it be so shewed that hee may
world was without thes doctrine I wil hold that faith an olde man in which I was borne a childe A worthie saying of Hierome which may be rightly applied against the Papistes which teach such doctrine as neither Peter nor Paul would euer teach nor the Christian world knewe for 600. yeares after Christe yea for almost a thousand yeares after Christ in many pointes The like force is in the saying of Gregorie Nazianzen against the Arrian Ep. 2. ad Clidon Si ante hos triginti c. If our faith beganne but 30. yeares agoe when there are almost 400. yeares since Christe was shewed and the Gospell hath for so long space bene in vaine our faith also hath bene in vaine and they which haue giuen witnesse thereto haue testifid in vaine so many and so worthie prelates in vaine haue gouerned the people This saying is verified of Christian faith which had cōtinued in the world sixe seuen or eight hundreth yeares before Papistrie in many pointes began Christ hath bene preached and yet Papistrie neuer heard of yea what so euer doctrine had a latter beginning then Christ and his Apostles this father condemneth of error Euen as the same man writeth in the other place by M. Stapl. cited De Theod. li. 2. Vt haec praesidia omittam c. To omit these helpes yet it should satisfie vs that none of those which haue bene inspired with the spirite of God hath hitherto either pronounced this sentence or allowed it being vttered by any other and the doctrine of our church doth abhor it He braggeth not vpon the present opinion of y e Church but as the same hath alwayes bene allowed of al the Apostles and their successors and y e contrarie neuer receiued Therfore wheras Theodoret reporteth y t that confession of the faith was admitted in y e Councel of Nice which preuailed was published throughout y e world he meaneth not y t the Fathers folowed either y e multitude or the cōmon opinion of men which were reputed for the Church in that time but bicause y e same confession had alwaies euen from the beginning bene receiued and continued in y e Church as consonant agreeable to y e word of God by which the Church must be tried to be y e true Church wheras articles of faith are not proued true bicause they be helde by thē y ◠are commonly taken to be of y e Church To conclude The prescription of Tertullian against Hermogenes we do willingly admit offer to be tried therby y t whether of our religion or theirs is y e more auncient y t vndoubtedly must be truth But thē y e prescriptiō of 900. yeres wherof Stapl. so often so much doth cackle will not serue y e Papists as they cannot prescribe scarse halfe so long for many of their opinions For except we be able to proue our religion as auncient as the time of Christ and his Apostles we refuse not to be accounted heretikes If we teach nothing but that we can iustifie by manifest demonstration out of the holy Scriptures y ◠same also in the most principall points being confirmed with the testimonie of the auncient fathers of the primitiue Church the Papistes which accuse vs of heresie shall be found not onely to be heretikes but blasphemers of God and slaunderers of his Saints CAP. XIX It is proued by three reasons or arguments deducted out of holy Scripture that all the time of Papistrie can be no schisme on heresie and therefore was true Christianitie The first reason is this No heresie or schisme is vniuersall The faith of England these 900. yeares was vniuersall ergo it was no schisme or heresie The minor which is false he would proue by this reason The faith of England was the faith of France Spaine Italie Germanie and of all other Christian countries therefore it was vniuersall This antecedent is false for beside y t in England Fraunce Spaine Italie c. since the Church of Rome ceased to be the Church of Christ there were alwayes true Christians which yelded not to Papistrie as many regions as he hath named of the East countrie helde not the faith which was then openly receiued in England in many principall articles namely in that which they make to be y e chiefe of all y e article of the Popes supremacie and subiection to the Church of Rome therfore al Christened coūtries were not of y e same faith of Papistrie these 900. yeres He laboreth like a wise man to proue y t no sect is vniuersal but that Poperie was vniuersall it is sufficient for Papistes to say bicause they are neuer able to proue it The second reason is that no heresie is of long continuance to preuaile ouer true beleeuers to oppresse the trueth c. Papistrie hath continued these 900. yeares therefore Papistrie is no heresie Although the minor be not simply true yet y e maior is vtterly false But he would proue the maior out of S. Paul 2. Tim. 3. saying of such as should withstand the trueth like Iannes and Iambres that they should not further preuaile for their foolishnesse shall be made knowne to all men euen as theirs was Admit that this were spoken of those which should forbid marriage and meates which he would haue to be the Manichees 1. Tim. 4. as it is spoken of hypocrites which shall be in the Church to the end of the world yet here is no shortnesse of time prescribed for the continuance of their errour for he saide before 2. Tim. 2. vers 16. That they shall increase vnto more vngodlinesse and their word shall fret as a canker He meaneth therefore that they shall not long continue vnknowne not to all men but to all faithfull and godly men as the follie of Iannes and Iambres was not made manifest to all the Egyptians but vnto the Israelites Likewise whereas Peter saith 2 Peter 2. That the destruction of false Prophetes sleepeth not he meaneth not but that they may haue by succession a long continuance in the world for he him selfe admonisheth vs that we may not count the Lordes delaying of iudgement to be slacknesse as Stapleton doth if it should be deferred 900. yeares for one day with the Lord is as a thousand yeares and a thousand yeares as one day Heretikes therfore shal haue a quicke iudgement heresie shall shortly haue an end for that neither of both shal cōtinue alway vncondemned But that his maior proposition is vtterly false which is No heresie is of long continuance I shewe by these instances The heresie of them that ioyned Circumcision with the Gospell is more then 1500. yeares olde and yet it continueth in Affrica among Aethiopians as witnesseth Munster and other writers of Geographie as also the heresie of the Nestorians which is 1200. yeares olde and yet continueth among the Georgians Finally so auncient as the full tyrannie of the Pope is so auncient is the departure of
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
needefull nor profitable The memory of that godly learned man Maister Doctor Calfhill whome he abuseth is written in the Booke of the righteous and shall not be afraide of any slaunderers reporte Omitting therefore all friuolous quarels I will onely endeuour to answere that whiche hath in it any shewe of reason or argument to defende the idolatry of the Papistes In which matter also as many thinges are the same which are already satisfied in my confutation of Doctor Sanders Booke of Images so I will referre the reader to those Chapters of that treatise where he shal finde y â— which I hope shal suffice for the ouerthrowe of Idolatry This reply as the first treatise is diuided into ten articles all which in order I will set downe with such titles as he giueth vnto them But first I must say a fewe wordes concerning his request made to the Bishop of London and the rest of the superintendentes of the newe Church as it pleaseth him to call them and his preface to the reader His request is that the Bishops should certifie him by some pamphlete in printe whether 61. articles which he hath gathered out of Maister Calfhils booke be the receyued and approoued doctrine of the newe Churche of England able to be iustified by the worde of God and the Fathers and Councels within sixe hundreth yeares after Christ How wise a man he is in making this request I leaue to reasonable men to iudge And touching the articles themselues I aunswere that some of them be such as the Church of England doth holde and openly professe as that Latine seruice Monkish vowes the communion in one kinde c. are contrary to Gods worde the other be particular affirmatioÌ„s of Maister Calfhil which in such sense as he vttered them may be iustified for true and yet perteyne not to the whole Church to mainteine and defende as whether Helaena were superstitious in seeking y e crosse at Ierusalem whether Dionyse and Fabian were the one suspected the other infamed c. beside that a great number of them be so rent from the whole sentences whereof they were partes that they reteyne not the meaning of the author but serue to shewe the impudencie of the cauiller As that the counsels of Christe in his Gospel be ordinances of the Deuill the prayers of Christians a sacrifice of the deuill the councell of Elibeus was a generall councell c. Wherfore I will leaue this fond request with all the rayling that followeth there vppon and come to the preface to the Reader First he findeth himselfe greatly greeued that not only ancient fathers are by M. Calfhil discredited but also the holy crosse is likened to a gallowes c. which moued him to follow Salomons counsell to answer a foole according to his folly After this he taketh vpon him to coÌ„fute M. Calfhils preface in which he proueth y t no images should be in churches to any vse of religion because God forbiddeth them Exo. 20. Leuit. 19 in y e first table of religion His reply standeth only vpon those common foolishe distinctions of Idols Images of Latria Doulia which are handled more at large with greater shewe of learning by D Sander in his booke of Images Cap. 5. 6. 7. 8. whither I refer y e reader for answer Likewise y t discourse which he maketh to proue y t an image of Christ is not a lying image is answered in y e same booke Cap. 7. The authoritie of Epiphanius he deferreth to aunswer vnto y e 5. article To Irenaeus he answereth y t he only reporteth y t the Gnostike heretikes had y e image of Iesus but reproueth not y t fact But he reproued them only because they placed the image of Christ w t the images of Plato Pithagoras c. vsed them as y e Gentyles do This were in deed a pretie exception for a brabling lawyer to take but a student in diuinitie should vnderstand that Irenaeus in y t book Chapter li. 1. Ca. 24. declareth no fact of y e heretiks y t was good but his declaration is a reproof And so it is throughout that whole booke conteining 35. Chapters But he chargeth M. Calfhill for falsifying Augustine in sayng that he alloweth M. Varro affirming that religion is moste pure without images first quarreling at the quotation which by errour of the Printer is de ciuitate Dei lib. 4. Cap. 3. where it should be Cap. 31. a meete quarrell for such a lawyer secondly shewing that the Latine is Castius obseruari sine simulachris religionem that religion woulde haue beene more purely kept without Idols or fayned Images as though there be anye Images but fayned and the worde Imago euen in their owne Latine translation of the Bible is indifferently taken for Idolum and simulachrum and that in many places Deut. 4. ver 16. 4. Reg. 11. ver 18 Sapient Cap. 13. 14. Esai 40. ver 18. 44. ver 13. Ezec. 7. vers 20 where imagines simulachra are both placed together Ezech. 16. Ca. 17. Amos. 5. ver 23. wher he sayeth Imaginem idolorum the image of your Idols and many other places declare that this counterfait distinction was not obserued no not of the Latine interpreter As for his other logicall quiddity wherin he pleaseth him selfe not a little that religio non suscipit magis minus sheweth that eyther his lawe is better then his Logike or else both are not worth a strawe Further he chargeth M. Calfehill for adding words which are not founde in Augustine where images are placed in temples in honourable sublimitie c. These wordes are founde in the Ep. 49 ad Deogratias Cum hiis locantur sedibus honorabili sublimitate vt a praecantibus atque immolantibê° attendantur when they are placed in these seates in honourable sublimitie that they are looked vpon by them that praye and offer c. But Martiall looked onely to the quotation Ps. 36. 113. Yet doeth not M. Calfhill rehearse the wordes but the iudgement of Augustine from which he doth nothing varie except Martiall will cauill at the wordes images in temples where Augustine sayeth Idola hiis sedibus Idoles in these seates speaking of temples in which images were placed But he speaketh saith Martiall in the Psalmes against the images of the heathen and not of the Christians Then reade what he writeth De moribus ecclesiae Catholicae lib. 1. Cap. 34. de consensu Euangelist lib. 1. Cap. 10. where you shall finde his iudgement of such images as were made of Christians to be all one with those of the Gentiles The iudgement of other doctours whome he nameth you shall finde aunswered in the 14. or 13. Chapter of Master Sanders booke of Images That the Iewes had no images in their temple he sayth it is a Iewish and Turkish reason to proue that we should haue none Much like y e priest that would not beleeue in Christe if he