vpon y e crosse yet saith he not that she worshipped the crosse Ambrose saith of Helena that when she found y e crosse she worshipped the king not the tree for that is an heathenish error a vanitie of vngodly persons wherfore if Hierome or any other father should teach vs to worship the crosse as an idol we might well say to him auoyd Sathan But Martial least he should seeme wearie of wrangling scoffeth at M. Cal. for talking of a wodden tree as though the matter of a thing might not be named but where there is difference of matter Why say we then an earthly or fleshly man if we may not say a woodden tree by Martials philosophie least men should thinke we talke of watrie and fishy men I had not thought to haue named Martials terme of Gentlemens recognisances of Dragon Eagles c. vsed in this Article but that he is so captious to take exceptions to M. Cal. termes himselfe being a lawier to trip in a terme of law That seruice and worship do so concur together that the one can not be w tout the other Martial granteth although he think M. Cal. can bring no scripture Doctor nor Councel for it when he bringeth the saying of Christ. Matt ◠4. But when he inferreth that we must serue God only therfore we must worship God only Mart. bringetl◠instāce of ciuil seruice worship of parents when our sauiour Christ speaketh onely of religious worship which the diuell required to be giuen him not as God but as the distributer of all the kingdomes of the world vnder God That Angels are inferiour to Christ which worship him and are not worshipped againe Martiall saith it is an addition vnto S. Paul bicause in all that Epistle we are not forbidden to worship Angels but where he proued before that God only is to be worshipped and the Angel refuseth to be worshipped of Iohn Apoc. 19. vers 10. 22. vers 8. who was not so madd to worship him as God but as an excellent creature what addition can this be to the sense and meaning of the Apostle especially when he addeth immediately that they are all ministring spirites appointed to minister for them that shall inherite saluation They are appointed of God to serue they are not set vppe to be serued and worshipped Their honour and delight is that God only may be serued and honoured Out of Damascen he excuseth their worshipping of the crosse for that they worship not y e matter as wood copper c. but the figure as if it were lesle idolatrie to worship an accident then a substance The honour which Peter refused to receiue of Cornelius was not such as became the minister of God and therefore was reproued by Peter without counterfetting of humilitie the other examples that Martiall bringeth of ciuill worship done vnto Dauid by Abigail and Nathan be cleane out of the purpose Concerning the worship of Angels I haue spoken immediately before Martial slaundereth S. Iohn that he would haue worshipped the Angles as God The conclusion of this argument he thinketh worthy to be hissed at Angels may not be worshipped ergo much lesle the crosse What shall we say to such a Chrysippus as alloweth not the argument a maioribus The obiection of the Cherubims y e brasen serpent y e oxen and other images in the Temple you shall finde answered cap. 5. or 4. of my confutation of D. Sanders booke of images The seuenteene authorities brought by M. Calfhil against the worshipping of images Martiall will aunswere if he can and first he denieth that Clemens speaketh of crosses crucifixe c. but of the images of the Gentiles In deede in his dayes the true Christians had no such images that he should speake of them But consider his reasons that he maketh against the worshipping of heathenish images and they serue also to condemne the worship of Popish images The fables of the image of Christes face that he gaue to Veronica and sent to Algarus is good draffe for such swine as delight in idolatrie But Martiall thinketh that as our eares call vpon vs to bowe our knees at the name of Iesus so doe the eyes at the sight of the crucifixe but he must vnderstand that we worship not the sound of the name of Iesus rebounding in the ayre but the power the maiestie and authoritie of Iesus we acknowledge and honor not called vpon by the sound of the name of Iesus but by the voyc◠of the Gospell to which the idol of the crucifixe hath no resemblance neither is it a lawfull meane to strirre vp our remembrance bicause it is forbidden of God Where Saint Paul saith that Christ was described or painted vnto the Galathians we must either say that the passion of Christ was painted in a table or else they caried the image of the crosse of Christ rent and torne in their mindes If they might carrie an image in their mindes why might they not haue it faire painted in a table speake Master Calfe aunswer if you can O mightie Martiall withdrawe your grimme countenance a while and giue him leaue to gather his wittes together First he saith that Saint Paul speaketh of neither of both your images but of the effect and fruite of the death of Christe which was so liuely described before them that they ought not to haue sought any thing more to the sufficiencie of his redemption and their saluation Secondly although the sense of hearing be appointed of God Rom. 10. to instruct faith yet he findeth not the sense of seeing and especially of images which God hath forbidden admitted to be a mouer to Christian deuotion or worship of God and therefore there is no like reason that as the storie may be caried in remembrance so the image may be painted and set vp in the Church to be worshipped The iniunction of kneeling at the communion intendeth no worship of the breade and wine more then of the table the cuppe the booke the deske the wall c. before which the people kneele and therefore it hath nothing like to your kneeling before the crosse which is not only before it but also to it to worship it But you thinke you haue an argument to choake vs of the ceremonie of swearing vpon a booke seeing swearing is a kinde of adoration But syr we sweare not by the booke as you Papistes doe we call God only to witnesse the booke is but an externall indifferent ceremonie and that rather ciuill then ecclesiasticall whereas adoration of GOD by images is prohibited by Gods lawe Againe we giue no honour at all to the booke as you do to your images That Clemens alloweth the honour giuen to man as to the image of GOD we allowe very well bicause man is a true image of GOD your blockes and stockes be all false and counterfet images To Clemens Alexandrinus Irenaeus and Tertullian he maketh the same aunswere that they speake only of heathenish
iustificatioÌ„ by which God purifieth our harts sufficiently proueth that the signe of the crosse is no worker in these cases Chrysostome speaking of our conuersion c. saith Hom. 14. in Ep. ad Rom. Vnum hoc c. We haue offered this one only gift of GOD that we giue credite to him promising vs thinges to come and by this onely way we are saued This Doctor ascribeth all to faith therefore nothing to the signe of the crosse Whether the Parisiens approue Erasmus his censure it is not materiall the censure is true and approued by as wise and well learned as they Touching the next quarell that Cyrillus acknowledgeth it no fault of the Christians to make the signe of the crosse at their doores it is very foolish as all the rest be for although he defend it as a good deede and in his time tollerable yet if any did worship the wood of the crosse as Iulian charged them it was a fault which Cyrillus doth excuse and seeke to couer but of that matter you may reade more in mine aunswere to D. Sanders booke of images cap. 4. or 3. after the errour of his print That S. Basil alloweth images in Churches he citeth his sermon vpon Barlaaâ— where he exhorteth painters to set foorth the valiant conflictes of the martyr by their art but of setting vp those tables in Churches there is no word Neither do I perceiue he speaketh of other Painters then eloquent Rhetoricians For immediately before he saith Quin magnificentioribus 〈◊〉 ipsius lingâ—is Cedâ—â—us Sonantiores doctorum tubas ad illius praeconia aduocemus Exurgite nunc ô praeclari athleticorâ—m gestorum pictores c. But let vs giue place to more magnificent tongues vtterers of his praises Let vs call hether the lowder sounding trumpets of learned men Arise nowe ô ye noble Painters of the valiant actes of champions c. And it is vsuall among learned men to compare good Orators to cunning Painters The counterfet oration of Athanasius brought in the idolatrous Councel of Nice we reiect as a matter forged by heretikes and idolaters The other Doctors places whome he quoteth are all considered and aunswered in seuerall places of mine aunswere to Doctor Sanders booke of images before mentioned Whether an image may be made of Christ which is both God and man you shall finde it more at large intreated in my saide aunswere cap. 7. or 6. That the crosse in the time of Cyrillus had none image vpon it it is to be proued by this reason 〈◊〉 Iulian would not haue omitted to obiect the worshipping of images vnto Christians which they condemned in the Heathens if any images had bene vpon their crosses which he charged them to haue worshipped Concerning the calling of Churches by the name of Saints we haue spoken alreadie That S. Paul ioyneth not pictures with scriptures to be our instruction and comfort it is an argument of better force then Martiall hath wit to aunswere For if any such instruction comfort or commoditie had any wayes come to Christians by pictures he would not haue written that the scriptures are able to make the man of God perfect prepared to all good workes 2. Tim. 3. vers 17. Articl 3. The tenth Article The adoration and worship of the crosse allowed by the ancient Fathers Martial thinketh it not reason that he should proue the adoration of the crosse by some testimonie of scripture bicause God hath not so tied him selfe to the written letter of the scripture that nothing can be taken for trueth which is not written in scripture But God hath so tied vs to the written letter of the scripture that we are bound to beleeue nothing but that which may be proued thereby The baptisme by heretikes the baptisme of infants the authoritie of the Epistle to the Hebrues of Saint Iames and Iude and of all the canonicall scriptures haue proofe and approbation out of the holy scriputres and are not receiued of vs by the onely tradition and authoritie of the church which yet we doe not refuse when it is warranted by the holy scriptures inspired of God The auncient Fathers Athanasius Chrysostome c. were not exempted from the infirmitie of men that they could so order their termes as no heretikes shuld take occasion of error by them when euen the termes of holy scripture are often times abused by theÌ„ cleane contrarie to the meaning of the spirite by which they were written But Martial like a proud foole disdaineth to be called to define adoration bicause euery terme is not necessarie to be defined And yet I suppose he would claw his poll twise or euer he could make a true definition of it or a description either At the least wise seeing the word of adoration is taken so many wayes but that he would walke vnder a cloud of ambiguitie he shuld haue expressed what manner of adoration he doeth speake of But he is content to take adoration for bowing downe prostrating putting off the cap c. which he thinketh may be done to a sensllesse image as well as to the Queenes cloth of estate her priuie seale c. as though there were no difference betweene ciuil reuerence and religious worship and yet I weene no man doeth this honour to those senslesse things although he shewe reuerence to the Prince at the sight of them The second coÌ„mandement Exod. 20 he saith toucheth not Popish images more then politike images of Dragons Eagles Owles c in armes or other pictures So good a lawyer he is that he can not interprete the lawe according to the matter wherevpon it is made namely religioÌ„ but fantasieth that bicause images out of the vse of religion be not forbidden to be made by a lawe of religion therefore they be not forbidden to be made no not in the vse of religion The Prophets he saith cry out against the images of Gentiles and by his leaue against the images of the Israelites also The image of the brasen Serpent was a figure of Christ and yet the Prophets condemned and Ezechias destroyed the worship of the brasen Serpent For the examination of the sentence of Ambrose de â—bitu Theodosij I referre the reader to mine aunswere to D. Sander of images cap. 13. or 12. Augustine in Ioan. T. 36. sheweth howe reuerently y e crosse was esteemed of the Romaines that now malefactors were no more punished vpon it least it should be thought they were honoured if they sâ—ffered that kinde of death which our sauiour Christe died As among vs if rascall theeues should be beheaded at the Tower hill where only honourable persoâ—ages vse to suffer it might be saide they were honoued with that kinde of execution Herevpon Martial both foolishly and lewdly dreameth that if theeues had bene put to death vpon the crosse the people were likely to haue honoured them for the crosses sake Hierome saith that Paula worshipped lying before y e crosse as though she had seene Christe hanging
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.
the Priest should kepe knowledge and men should require the law of his mouth Agg. 2. Aske the priest the Lawe But what dronken Flemming of Douaie would reason thus The Scribes and the Pharisees sate in Moses chaire therefore the Synagogue did either neuer or not then erre Our Sauiour Christ willed thē to be heard while they spake out of Moses chaire not while they taught to worship God in vaine preferring their traditions before the commandement of God But who would spend any more time in reasoning against such a one as defendeth that the Scribes and the Pharises did not erre whose false doctrine cōcerning adulterie murther swearing the worship of God not onely the person but also the qualitie of Messias and his kingdome our sauiour Christ him selfe so often so sharply doth reproue But the whole synagogue saith he in necessary knowledge of the lawe of Moses did neuer erre If he vnderstand the whole synagogue for euerie man we confesse the same and so we say that the whole Church that is all the elect neither in the first sixe hundreth nor in the latter nine hundreth yeares did neuer erre in necessary knowledge of the Gospel But if you take the whole synagogue for the whole multitude that had the ordinary authority and did beare the outward face and countenance of the Church they haue erred before the comming of Christ Example in the whole synagogue in the dayes of Iosias when the very booke of the lawe was vnknowen vnto the Priestes vntill it was found by occasion of taking out of mony out of the temple by Hilchiah the priest So that from the beginning of the reigne of Manasse vntill the 18. yeare of the reigne of Iosias which was almost 80. yeares Idolatry openly preuailed in the temple of God the whole synagogue that is all in authority and countenance embracing the same except a fewe poore Prophetes that were slaine for crying out against it 2. King 22. 2. Chro. 34. And such was the state of the Church in the most corrupt times continuing as then but yet in persecution aduersity and beeing vnknowen vnto the worlde except now and then God stirred vp some witnesse to testifie his truth which was slaine of the beast Apoc. 11. Now concerning the childish sophisme that although it was not possible that the Church could erre yet it is not proued that it hath erred what shold I speake When the defender directly oppugneth that paradoxe which the Papistes holde namely that the Churche cannot erre To conclude while he walketh vnder a cloude of the Church sanctified and assisted by the holy Ghost defended by the presence of Christ c. He playeth bo peepe vnder a coverlet For what so euer promises are made to the faithfull spouse of Christe pertaine nothing at al to the Popish Church of Antichrist which is departed from the faith carrying the brandmarks of hypocrisie in prohibition of marriage and meates so euident that all the water in the sea can not wash them out CAP. XI Obiections out of the News Testament moued and assoyled The first obiection is the abhomination of desolation standing in the holy place that is the Church Matth. 24. He asketh where the defender hath learned to expound this holy place of the Church Forsooth where M. Stapleton learned that it may be vnderstood of the temple at Ierusalem where Pilate placed Caesars image or of the Image of Adriane Namely in Hierome vpon this text Matth. 24. which vnderstandeth the abhomination of desolation to be Antichrist of whom Saint Paule speaketh whom he denieth not but that he shal sit in the Church his wordes are these De hoc Apostolus loquitur quòd homo iniquitatis aduersarius eleuandus sit contra omne quod dicitur Deus colitur ita ut audeat stare in templo Dei ostendere quòd ipse sit Deus cuius aduentus secundum operationem satanae destruat eos ad Dei solitudinem redigat qui se susceperint Potest autem simpliciter aut de Anti christo accipi aut de imagine Caesaris c. Of this abhomination of desolation the Apostle also speaketh that the man of sinne and the aduersary shalbe lifted vp against all that is called God or worshipped so that he dare stand in the temple of God and shewe himselfe as God whose comming according to the working of Satan may destroy them bring them to solitarines frō God which shal receiue him and it may either be taken simply of Antichriste or of the image of Caesar c. Let him now reason with Hieronyme howe the sacrifice should ceasse after the ende of 62. weekes Although for my part I thinke the pollution of the temple whiche was a token of the desolation imminent was a figure of the corruption of the Church by AntiChriste The 2. obiection S. Paul witnesseth that Antichrist should sit in the temple of God that is in the Church What of this saith he will it followe that he hath sitten there these 900. yeares As though the defender were to proue how long Antichrist should sit and not rather that the visible and outwarde multitude of the Church should erre Like madnes shal I say or impudence he sheweth where he saith the protestantes commonly name S. Gregorie to be that Antichrist Which I am sure he neuer read nor heard any protestant affirme But the Pope cānot be Antichrist saith he because Antichrist should then labour to extirpe the faith of Christe for the Pope hath called people from infidelitie to Christianitie That letteth not but that he is Antichrist for the Pope calleth none but vnto the name of Christianitie vnder colour of which he exerciseth tyranny otherwise he laboureth to extirpe the faith of Christ and to preferre himself before Christ whose redemption he teacheth to take away onely the guilt of sinne whereas his pardon taketh away both the paine and the guilt of sinne The thirde obiection is out of S. Peter that in the Church should be many masters and teachers of lyes But these sayth he shall not tarie 900. yeares for their destruction sleepeth not A wise shift as though the Apostle gaue not a generall admonition for the Church in all ages euen in that wherein he liued himselfe The last is out of 1. Tim. 4. that in the latter dayes such should come which shall giue eare to the doctrine of deuils forbidding to marrie and eate suche meates as God hath created to be receiued with thanksgiuing In this matter he professeth to be short as he hath no lust to tarrie being in that wherein his cauterized conscience is so galled But he aunswereth briefly it was fulfilled in the Manichees what then doth it followe that it is not fulfilled in the Papistes Doth the spirite speak euidently of the Manichees an obscure heresie and not rather of the Apostasie of Antichrist whose hypocrisie should be cloaked by fained chastity and fasting No no Master Stapleton your conscience
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
in the honour of Saintes because some Churches of olde haue had the name of Saintes But Augustine saith of the Saintes Quare honoramus eos charitate non seruitute nec eis Templa construimus nolunt enim se sic honorari a nobis quia nos ipsos cùm boni simus templa summi Deiesse nouerunt Wherfore we honour them with loue not with seruice Neither doe we builde Churches to them for they will not be so honoured of vs because they knowe that we our selues when we are good are y e temples of the highest God De vera religion Ca. 55. Also Ep. 174. Pascentio He proueth the holy ghost to be God because he hath a temple Also Euch. ad Laurent Cap. 56. The like iudgement he hath de ciuis Dei li. 8. Cap. 27. li. 22. Ca. 10. shewing that it is a diuine honor proper to God to haue temples erected to his honor and declaring that y e Martyrs churches were places set vp in their memorie not temples in their honour But Martiall fynding nothing for the space of 500 yeares after Christ for his purpose at length stumbleth vpon a Canon of the prouinciall Councell of Orleans in Fraunce that No man should buyld a Church before the Bishop came set vp a crosse This canno made in those dayes sheweth y t churches before the making therof were builded without a crosse neither bindeth it any but such as build churches within the prouince of Orleans Beside that it may be doubted of the antiquitie of the Canon seeing it is not found in the recordes of y t councell but taken out of the Popes Canon lawe where is most counterfait stuffe Beside that it is not obserued among the Papists themselues that before any chuch chappel or Oratorie be buylded the bishop of the diocesse should come and make a crosse there The next Canon he citeth our of y e Councell of Toures the 2. Vt corpus domini in altari non in armario sed sub crucis titulo componatur that the Lords body be layde on the altar not in a chest or almery but vnder the title of the crosse But Martial doth english it thus That the body of our Lord consecrated vpon The Altar be not reposed and set in the reuestry but vnder the roode He braggeth y â— when he was Vsher of Winchester schoole he taught his Schollers y e true signification of the Latine words But beside that hee translateth Armarium a reuestrie which Tully vseth for a place wherein money was kept which could not wel be an open house also maketh a manifest difference betweene Armarium Sacrarâ—â—â— beside also that hee calleth titulum crucis the roode where findeth he in this sentence the Latine worde for his English worde consecrated But to the purpose of the crosse this Canon sheweth that in old time they vsed to lay it otherwise then vnder the title of the crosse whether they meant thereby the signe of the crosse or these wordes Iesus Naz. rex Iudaeorum which was the title of the crosse as they had in those dayes many ceremonies growne out of vse and therefore not vnderstood of vs. The third Councel is a Canon of the sixt generall Councell at Constantinople in Trullo which in the margent he calleth the Councell of Chalcedon in Trullo Can. 73. which M. Calfhil could not finde in y t Councel because it is certeine confessed by Geranza Martials author that the sixt Councel of Constantinople in Trullo made no ceremonies but of y e faith that these which he setteth forth were made priuatly by them long after in the dayes of Iustinian therfore they haue neither the authoritie of Canons nor be free from suspition of forgery And yet the Canon alledged proueth not this article for it only commaÌ„deth crosses that were made in the pauement to be put out Nay sayth Martiall the prohibition of the crosse to be made on the ground permitteth it to be made in all other places For a prohibition restrictiue of a thing to be done in one place is a lawfull permission for all other places which are not namely included in that prohibition And for this he referreth him selfe to y e iudgement of the lawyers But I thinke his lawe deceiueth him in this point as much as his diuinitie almost in euery point For if y e kings edict forbid swearing fighting brawling in his court I suppose he doeth not permit these things as lawfull in al other places The last Canon which forbad y e laying of y e lords body in y e vestri doth not lawfully permit it to be layd in the belfry The captains prohibition y t no man shal discharge his belly within y e precinct of y e camp is not a lawful permission y t a soldiar may defile a church without y e campe The lawe that forbiddeth the Princes image to be made on the pauement is not a lawfull permission that the same may be set vppon the high altar what Martials lawe is in these cases I knowe not but my reason serueth me not to allowe of those prohibitions for lawfull permission And where these Canon makers saye They did reuerence the liuely crosse with minde tongue and sense Martiall inferreth that this worde sense declareth that they had a sensible crosse to which they might shewe their reuerence with their externall senser Which senses Martiall their sight their hearing their smelling their tasting or their feeling Did you teache your schollers at Winchester thus to interpret was it the image of the crosse or the liuely crosse that shewed them that sauing health which they professe to reuerence in worde and minde And were you went to conster Cum seeing viuifica crux the liuing crosse ostenderit doth shewe For thus you giue mee example to play with you And if one of your boyes that learned Terence had so construed would you not haue streight way asked him Cuius modi temporis oftenderit if he had annswered the Preterperfect tense you woulde haue demaunded whether doth be the signe of that temps or haue If haue then haue not you rightly translated Cum crux viuifica illud sabâ—â— are nobis ostenderit Seeing the liuing crosse doeth shewe vnto vs that healthfull thing Wherefore to leaue this trifling the Canon is this Seeing the liuing crosse that is to say the passion of Christ hath shewed vnto vs that sauing health it behoueth vs to employ all our studie that we may giue vnto it by which we are saued from our olde fall that honour which is conuenient Wherefore giuing reuerence vnto it with minde speache and vnderstanding wee commaund that the figures of the crosse which are made of some in the ground and pauement be vtterly taken away lest the trophee of our victorie be iniuried by treading of those that passe ouer it It is not without fraude y t beside your false translation you haue omitted per quam ab antiquo lapsu
foorth after her childbirth and therfore no procession after the crosse And if Agapetus did not deuise processions first as M. Calfhil saith your owne Canon law lyeth and not he de cond d. 1. Agapitus as your author Garanza citeth it But to come neare vnto the article Sozomenus lib. ◠ca. 8. sheweth y t the Arrians at Constantinople began a kind of processiō with singing of Psalmes by course which Iohn Chrysostome fearing least any godly men should be seduced by them tooke vp the same fashion so pasted the Arrians in number processu going forward For siluer standards of the crosse with burning waxe 〈◊〉 went before them This place sheweth how godly men tooke vpfond ceremonies in emulation of heretikes But nowe concerning these siluer standards in forme of y e crosse which Socrates li. 6. ca. 8. sheweth did serue to carie waxe candles or torches burning vpon them to giue the people light in the night season for then their processions were in the night Martiall is as madde as a marche hare that they should be counted no better then candlestickes or cresset staues and yet when he hath prated what he can for that principall vse they serued although it may be that Chrysostome had some superstitious fantasie in the fourmes also of the crosse which he deuised to be as y e standerds for the Catholike armie to followe so the same crosse staues serued both for candlestickes and standerdes how soeuer it was this procession differed much from our Popish processions in whiche idols are carried about and not as candlestickes but candlesticks before them with candels light in the day time not in the night His surmise that the siluer crosses were set in the Church because no place is mentioned where they left them when they came home is foolish They had common theaters and meeting places more meete for seting vp of such candlebearing crosses then y e Churches The quarrell of the foure lyes I passe ouer let the Reader compare both their Bookes and iudge whether Martiall haue handeled that storie with sinceritie The councell Elibertine forbadde candels to be lighted in the day time in the Churchyards Ergo they forbadde them not on the Lordes table quod Martial But why then go you with torches and tapers into the Churchyarde both in procession and at burialles And seeing it was an Heathenishe custome to light them in Churches as well as in Churchyardes they which forbad the one would not haue alowed the other But you light them not as Heathē men of whom Lactantius speaketh thinking God to be in darkenes and to haue neede of light But Ad signu◠latriae demonstrandum to declare a signe of the high seruice that you owe to God If it be so why light you them to saintes yea to images the Gentils had as good excuses as you Neuer thelesse you are determined to kepe your lightes still as you haue record witnes out of Eusebius Athanasius c. In deede there is great reason because they had candels light in the night you wil haue them in y e day but of light I wish the reader to look more in my refutation of Rastals confutation to y e 33. leafe of his book After this foloweth a vain discourse to proue y t we are heretiks because we haue departed from the vnitie of the Church from the Cleargie from the bishop of Rome c. Al which is false for we haue not departed from the church of Christ which is ruled by his word nor from the Christian Cleargie nor from any godly Bishop of Rome in any point in whiche he departed not from the trueth but we are gone out of Babylon we haue forsaken Antichriste and all his merchantes that made sale of mens soules our prayer in a knowen tongue our communion in both kindes our reuerent administration of the Lordes supper haue the Scripture for their warrant and the primitiue Church for their witnesse His rayling vpon Luther I will not deale withall God hath aduanced Luther as his poore witnesse aboue the Pope the proud antichrist which maketh all Papistes to spighte him Concerning Iustinians constitution for crosses to be born at the singing of the Letanie it fauoureth of the corruption of his time Such godly constitutions as he made as well in Ecclesiasticall as politike matters we esteeme as the good lawes of a forreyne prince are to be regarded And at length we come to Augustine the Monke which cōming from Rome did more hurte in corrupting true religion then good in planting any religion And whereas Martiall saith if our religion came from Eleutherius it came from Rome although it were no shame to confesse it came from Rome in those purer times yet Christian religion came to vs euen from the Apostles as witnesseth Gildas the Brittaine being planted here in the reigne of Tiberius the Emperour And as for Augustine although the king Ethelbert the people were well prepared before his comming by the Queene and the bishop that attended vpon her yet according to his zeale he tooke some paines to make the people receiue the doctrine of Christe although in behauiour he was proude as Galfride writeth and Beda not altogether denieth but that he seemed so and in ceremonies superstitious So that the doctrine of Christ which he taught came from Ierusalem from whence the Gospel was first preached his errours and superstition came from Rome That the bishops of the Brittaines refused both his authoritie and ceremonies it argueth that Christianitie was in this land not subiect to the see of Rome If they refused to ioyne with Augustine in teaching the Saxons it might be not for that they enuied their saluation which were their enemies but because they would not consent to ioyne in y ◠worke with him which sought to bring them into subiection Concerning the cruel murder of the Monks of Bangor in Augustines quarrell Galfride a Brittaine imputeth no small part of the fault to Augustine Bede a Saxon would haue him cleare of it But seeing the threatening of Augustine is agreed vpon and the slaughter followed it is shrewde euidence against him That Augustines crosse painted table differeth from that the Papistes nowe vse in procession Martial counteth it not material seeing afterward they receyued other kinde of images from Rome and other kinde of Images were then vsed in Churches which yet were harde for him to proue for the Grecians to this day receiue none but painted Images The pretence that Maister Calfhil saith Augustine might haue to excuse him to feede the eyes of them that neuer heard of Christ with y e image of his death that lending their eares he might enstruct their hearts Martiall wil not admit or if he did admit it that it followeth not that they whiche haue not like pretence may not vse like example Whereas Maister Calfhil doth neither absolutely affirme the pretence nor allowe it to be good From this pretence he passeth into a
serue their God Deut. 27. 3. But as for images and pillers he vtterly forbad them to set vp any for any vse of religion Deut. 12. 1. 16. ver 2. The ninth Article What commoditie euery Christian man hath or may haue by the signe of the Crosse. Whereas M. Calfhil detesteth the Idolatrous councell of Nice the 2. by the example of Ambrose who abhorred the hereticall councell of Ariminum Martiall willing to iustifie y t rable of Idolators assembled at Nice wold shew great difference not only between the councels but also betwene him Ambrose saying y t he was a catholike bishop acknowledging obedience subiection to the Popes holynes As though the bishop of Rome in his time either required such obedience subiection or y ◠Ambrose acknowledged any But concerning that assembly of Nice and y e authoritie thereof how they determined contrary to the worde of God not onely in the matter of hauing and worshipping of images but also in other things I referre y e reader to mine answer vnto M. Sanders booke of images Cap. 15. or 14. Of all y t M. Calfhill saith against that councel of Nice Martial chooseth but one saying of Germanus to defend wherin he picketh two quarels against M. Calfhil one y t he should misvnderstand the saying of Germanus as though he meant y t grace were dispensed by Images where he sayth an image is a figuring of holy vertue dispensation of grace But if grace be not dispensed by images whether Germanus said so or no I pray you to what purpose are they set vp in the churches or what profit may a Christian man haue by the signe of the crosse when Martial denyeth y t any grace is dispensed by images The seconde quarel he picketh is y t M. Calfhill denyeth y ◠the vertues of saints can be seen in their images which could not be seene in their persons Martial sayth this reason condemneth the scripture as well as images for the ynke and paper hath no mynde or sense to hold the power of Christ vertue of the Apostles more then images haue As though the scripture were nothing but ynke paper or as though y t all things y ◠may be learned vnderstood by hearing may be discerned by the eye which conceiueth only bodily shapes of things cannot attain to see faith holines vertue c. wherof no images can be made When M. Calfhill sayeth that the image of Mars or S. George Venus or the mother of Christ cannot be discerned asunder Martial hath nothing to reply but that we must not suppose to finde any images among the Christians but of Christ his saintes so that images be wise bookes which cannot teache their schollers what or whereof they are but they must learne of the common opinion how to esteeme of them That images be teachers of pride auarice wantonnesse c. as the Prophet sayeth they are the doctrine of vanitie lyes Abac. 2. Martiall sayth blasphemously y t images giue no more occasion of vices then the holy scriptures of which some wicked men take occasion of dronkennes whoredome vsury c. But seeing the scripture directly plainly condēneth al these other vices as occasion is giuē by thē howsoeuer any is taken by vngodly persons whereas images which teach no goodnes but being gorgeously whorishly decked with golde precious stones otherwise then the saintes delighted euen as in holy scripture they are counted as stumbling blocks so they teach men vainly affected to delight in such things as they see to please the saints But Martiall sayeth that gylded images make men thinke of the ioyes of heauen O ridiculous fantasie They may sooner make men thinke of the vanitie of the worlde to delight in it But when the holy ghost by y e mouth of his Prophets hath determined that images are the doctrine of lying vanitie it were lost labour to dispute any longer what good thinges they can teache Ier. 10. ver 8. Abac. 2. ver 18. The examples of Ezechias Iosias Salomon he sayth are brought to no purpose against images amōgest Christians As though it were more lawfull for Christians then for Israelites to commit idolatrie But y ◠Christians saith he direct their hearts offer their prayers to God therfore there is no mistrust of idolatry amongest them Why Martiall haue not y e Papistes in England made do they not yet still in other places make vowes to the images that are in such a place and such a place Do they not trauaile thither and offer vp both prayers and sacrifice of candels money Iewels and other things vnto the Images Haue not your idols giuen aunswer haue they not wagged their heades and lips c. O shamelesse dogges blasphemous idolaters The Lord so deal with you as you know in your own consciences y ◠the ignorant people haue made their prayers euen to the stockes stones thinking them to haue a life diuinitie in them and yet you say there is no mistrust of idolatrie lest you should be driuen by exāple of Ezechias to destroy break your images although otherwise they were not against Gods cōmandment but euen made by his appointment as y e brasen Serpent was That fond quarell of yours that Salomon was not abused by images but by women I leaue to women to laugh at your vanity when they reade that by women he was brought to be an idolater and worshipper of images And euery childe that readeth Chrysostome Hom. 54. in 8. Tom. can vnderstand that although occasioned by obstinate Iewes yet he speaketh generally of al obstinat minds whether they be professors of Christianity or no. Animo desperato c. There is nothing worse thē a desperate mind although he see signes although miracles be wrought yet he standeth still in the self same frowardnesse For an obstinate sinner that hath professed Christianitie is no more moued with miracles and the signe of the crosse then a Iewe or Pharao was It hath more colour but not more trueth that Athanasius ascribeth not all effectes of conuersion of wicked men c. wholy and solie to the faith of Christe when he saith who hath done this c. but the faith of Christ and signe of the crosse Martial confesseth that faith is able to do it w tout the crosse but y ◠God would haue y ◠signe of the crosse common with faith if ye aske in what scripture God hath reuealed this will he hath nothing to say Only he denieth M. Calfhils exposition of Athanasius that the signe of y e crosse was ioined to faith not as a fellow worker but as a witnesse signe of y ◠faith against the Gentiles bicause he hath neither scripture Doctor nor Councel for it Wherin he lieth shamefully for y e scripture shewing y ◠faith onely as y e instrumēt by which we apprehend Gods mercy our