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
Christ these many hundreth yeares he alledgeth the sayinges of some Protestants miserably wrested from their meaning that Latimer was our Apostle that Luther begat trueth that the Gospel doth arise in the first appearing of the Gospel c or as though by these sayings such like they should deny that euer there had ben any Churche in the worlde before these times whereas euery childe may vnderstand they speake of the restitution of the truth of the Gospel into the open sight of the world in these latter days Likewise where some haue written that the Pope hath blinded the world these many hundreth yeares some say a thousand yeres some 1200. some 900. some 500. c. And the Apologie affirmeth that Christ hath saide the Church should erre he cauilleth that all the Church for so many yeares is condemned of all error Whereas it is euident to them that will vnderstande that although some erronious opinions haue preuailed in processe of time haue increased in the greatest part of the Church for many hundreth yeares yet so long as the only foundation of saluatioÌ„ was reteined the vniuersall Church of Christe so many hundreth yeares is not condemned But when Antichrist the mysterie of whose iniquitie wrought in the Apostles time 2. Thess. 2. was openly shewed and that apostasy which the Apostle foresheweth was fulfilled then and from that time whensoeuer it was not the vniuersall Church of Christ is condemned but the general apopasie of Antichrist is detected THE ARGVMENT WHEREVP-on this first part of the vawmure of this Fortresse is builded is thus framed by the builder himselfe The knowen Church of Christ doth continew and shall continue alwayes without interruption in the true and vpright faith But papistrie was the onely knowne Church of Christ all these nine hundreth yeares Ergo papistrie all these nine hundreth yeares hath continued and shal continue alwayes euen to the worldes end without interruption in the true and vpright faith This argument hath neuer a legge to stande vpon for vnderstanding as he doeth the knowen Church to be that which is knowne to the world to continue without interruption so knowne to the worlde the maior is false For although the Church shall continue alwayes without interruption yet it shall not continue alwayes so knowne but as in the dayes of Elias be hid from the outward viewe of men Againe the minor that Papistrie was the only knowen Church vnderstanding as he doth that it was only reputed taken and acknowledged so to be it is vtterly false For the Greeke Orientall Church which is not the Popish Church hath beene reputed taken and acknowledged to be the Church of Christ by as great a nomber of professors of Christianitie as haue acknowledged the Popish Church So that where he thinketh and saith al his labour remaineth to proue y e maior you see that if he could proue it yet al his labor is lost But to follow him in his maior he deuydeth it into two partes The one that the Church doeth alwayes continue in a right faith The other that this is a known Church Both these he promiseth to proue by Scripture And the first truely he shall not neede but yet it followeth not but that the church may erre in some particuler points not necessary to saluation although it continue in a right faith concerning all principall and necessarie articles CAP. III. Euident proofes cleare demonstrations out of the Psalms that the Church of Christ must continue for euer without interruption sounde vpright He is plentifull in prouing that which needeth no proofe that the Church of Christ shall continue alwayes and first out of the 88 Psalme which he rehearseth and interpreteth of the Church out of Augustine lest he should trust his owne iudgement as he fantasieth that our preachers do altogether refusing to read interpreters Wee affirme that the Church of Christ hath and shall continue to the worldes ende but we deny that the Popish Church is that which could not be before there was a Pope before their heresies were brought out of the bottomlesse pit which were not breathed vp all in 600. yeares after Christ no not in 1000 yeares after Christ and some not almost in 14. hundreth yeares after Christ I meane the sacrilegious taking away of the communion of the blood of Christ from the people in the councell of Constance What impudencie is it of Papistes to vrge the perpetuall continuance of Christes Churche without interruption and then to begin at 600. yeres after Christ and not to be able to shewe a perpetuall course of all their doctrine from Christ his Apostles and the primitiue Church But to proue that the church of Christ cannot possibly as Protestants wickedly do fable haue fayled and perished these many hundreth yeares he citeth the 61. Psalme with Augustines exposition thereupon But what Protestant so fableth M. Stapleton you had neede to make men of paper to fight against the paper walles of your fantasticall fortresse The Papistes when they cannot confute that we say they wil beate downe that we say not How saye the Protestantes that these 900. yeares and vpward the Church hath perished it hath beene ouerwhelmed with Idolatrie and superstition The Protestants neuer sayde so M. Stapl. The Church hath not perished though the greatest part of the worlde hath beene ouerwhelmed with idolatrie and superstition God can prouide for his chosen that they shall not be drowned when all the worlde beside is ouerwhelmed Another testimonie to the like effect and with the like conclusion he bringeth out of y e psal 104 thereupon a pithy syllogisme We proue the Catholike Church by the continuance of Christianitie The continuance of Christianitie only in Papistry is cleare ergo Papistry is only the true Church of Christ. Nego tibi minorem M. Stepl When will you proue the continuance of Christianitie only in Papistrie when Papistrie began since Christ his Apostles and if you meane Christianitie for the externall profession of Christes religion then will you proue the Orientall Churches to be papistrie which defye the authoritie of your Pope Last of all out of the Psalm 101. and Augustines application of the same against the Donatistes which sayde that the church was perished out of al the worâ—d except Affrica where they were he would compare the Protestants to them whereas in deede the Papistes are more like to them For they holding that there is no Church of Christ but the Romish church affirme in effect as the Donatistes that the Church of Christ for many hundreth yeares hath perished out of all partes of the world beside Europa where onely yet not in all partes thereof they haue borne the sway Whatsoeuer therefore Augustine writeth against the Donatistes for shutting vp the Church of Christ onely in Affrica may be rightly applyed to the Papistes for restraining it onely to a part of Europa But contrary to the Papistes and
knewe that he were a Iewe. So wise he is to compare the superstition of the wicked Turkes with the obseruation of the lawe by the godly Iewes Nay hee is yet more eloquent and sheweth that the Protestantes are like the Turkes in condemning of images in allowing marriage after deuorce c. as though we might not acknowledge one God lest we should be like the Turkes and Iewes nor honour vertue nor dispraise vice because they do so nor obey magistrates nor eat and drinke because the Turkes and Iewes doe so O deepe learning of a lawyer diuine That Images do not teach he sayeth it is a position more boldly aduouched then wisely proued then quoteth Gregorie Ep. 9. lib. 9. c. but he is deceiued if he thinke we holde that images teach not for we affirme with the Prophet Abacuc that they teache lyes Cap. 2. ver 18. vanitie Ier. 10. ver 8. As for the story of Amadis the Goldsmith and the Epistle of Eleutherius fetched out of the guild hall in London as M. Calfhill maketh no great accompt of them so I passe them ouer although Martiall would haue men thinke they be the strongest arguments the Protestants haue against the superstition of the crosse and the vsurped tyrannie of the Pope Finally the excuse he maketh of his railing by M. Calfhils example how honest it is I referre to wise men to consider If M. Calfhill had passed the bondes of modestie it were small praise in Martiall to follow him yea to passe him But if M. Calfhill as indifferent menâ—â—ay thinke hath not greatly exceeded in termes of â—eate against Martials person whatsoeuer he hath spoken against his heresies the continuall scorning both of M. Calfhils name and his person vsed so often in euery leafe of his reply in the iudgement of all reasonable persons will cause Martiall to be taken for a lawlesse wrangler rather then a sober and Christian lawyer The first Article This article hath no title and in effect it hath no matter For 13. leaues are spent about a needelesse impertinent controuersie of the Authoritie of y e holy Scriptures and of the Church of God whereof the one is the rule of faith the other is the thing ruled and directed thereby Nowe whether ought to bee y e Iudge the rule or the thing ruled is the question The rule say wee as the lawe the Church sayeth he as the Iusticier And then we are at as great controuersie what or where the Church is In effect the coÌ„trouersie commeth to this issue whether he be a Iusticier or an iniusticier which pronounceth sentence contrary to the lawe I would think that common reason might decide these questions That he which giueth sentence against the lawe may haue the name and occupy the place of a Iusticier but a true Iusticier he cannot be in deede Right so the Popish Church which condemneth the trueth for heresie hath vsurped as the Iudge but in deede is a cruell tyrant But the controuersie is not of the worde but of the meaning and where shall that be founde but in the mouth of the Iudge sayeth he if this were true I woulde neuer be a Bachiler of lawe if I were as Martiall nor yet a doctor thereof except it were to deceiue poore clyantes for their money if there were not a sence or meaning of the lawe which other men might vnderstande as well as he that occupyeth the place of the Iudge that I might appeale when I sawe he gaue wrong sentence But let vs briefely runne ouer his Achillean arguments The Eunomians Arrians Eutychians and Maximus the heretike reiected the testimonies of the fathers and the authoritie of the Church and appealed to Scriptures So doeth manye â— wrangling lawyer to continue his fee from his clyant appeale when he hath no cause but receyued right sentence according to the lawe ergo no appeale is to be admitted This is Martials lawe or logyke I knowe not whether But what was this Maximus you name so often Master Martial that S. Augustine writ against Could you reade your note booke no better Against Maximinus the Arrian he writeth that neither of them both was to be holden by the authoritie of Councels the Nicen or the Ariminense but by the authorities of the Scripture lib. 3. Cap. 4. But Tertullian would haue heretikes conuinced by the authoritie of the Church and not of the Scriptures Yea verely but such heretikes as denyed certeine scriptures and peruerteth the rest by their false interpretations Such are the Protestantes sayeth Martial for Luther denyeth the Epistle to the Hebrues the Apocalipse the Epistle of S. Iames and S. Iude. But Luther is not all Protestants neyther did Luther alwayes or altogether denye them Neither do the Protestantes affirme anye thing in matters of controuersie in their interpretations but the same is affirmed by writers of the most auncient and pure Church Martiall obiecteth that Christe sent not his disciples alwayes to the Scriptures but sometimes to the figge tree to the flowers of the fielde to the fowles of the ayre c. Paul alledgeth the heathen Poet also customs tradition And we also vse similitudes of Gods creatures and alledge custome and condition but so that the scripture be the onely rule of trueth whereto whatsoeuer in the worlde agreeth is true whatsoeuer disagreeth from it is false The traditions of the Apostles which by their writings wee knowe to be theirs we reuerently receiue not as mens traditions but as the doctrine of God for wee heare them euen as God Also we heare the voice of the Church admonishing vs if we giue offence Finally y e Patriarks Prophets Apostles EuaÌ„gelists Pastors and doctors we all reuerence and heare as the messengers of God but so that they approue vnto vs their sayings out of the worde of God and doctrine of Christ. Likewise we admit the writings of the fathers so farre as they agree with the writings of God and further to be credited they them selues required not The sayings of the doctors that Martiall citeth for the credite of old writers you shall finde satisfied in mine answere to Hoskins almost in order as they be here set downe for one Papist boroweth of another and fewe of them haue any thing of their owne reading The saying of Clemens is aunswered lib. 1. Cap. 8. Eusebius concerning Pâ—â— and Gregory and Hieronime Cap. 7. The sayâ—â—â— of Irenaeus and Athanasius that we ought to hauâ—â—course to the Apostolike Churches which reteine the doctrine of the Apostles against newe heresies as also of Tertullian to the like effect we acknowledge to be true but seeing the Church of Rome reteineth not the Apostolike doctrine at this day we deny it to be an Apostolike Church Therefore as many as build vppon it or vpon any auncient writers wordes which hath not the holy scriptures for his warrant as M. Cal. sayde buyldeth vpon an euill ground For if an Angell from heauen teach otherwise then the
a sacrifice but of thanks giuing as the same Augustine writeth De fide ad Pet. Cap. 19 Cont. aduers. leg Proph. lib. 1. Cap. 20. Wherefore his Popish bragg notwithstanding here is neuer an ancient father within the 600. yeares that acknowledgeth the propitiatorie sacrifice of the Masse The eight difference is intercession of saints which Protestants abhorre There is no man denyeth but that this errour preuailed within the time of the first 600. yeares and namely in the later 300. years For in the first 300. there is nothing to be found whereby it may be gathered Epiphanius accompteth inuocation of Angels an heresie of the Caiani Tom. 3. H. 38. And although some shewe of inuocation of saints in the later time may be excused by rethorical exornation as M. Grindall truely sayd some prayers for the dead as y t of Ambrose for Theodosius whome both he calleth a perfect seruant of god yet prayth fos his rest which agreeth not with popish prayers for them in Purgatory yet it is confessed y t this was one of y â— spots of that time which being not proued by scripture can be nothing else but a superstition of men What said I can it not be proued by scripture beholde the learned clerke M. Stapl. proueth it out of S. Peter Ep. 2. Ca. 1. I thinke it right as long as I am in this tabernacle to stirre you vp and admonish you being certeine that I shall shortly leaue this tabernacle according as our Lord Iesus Christ hath signified vnto me But I will endeuour also to haue you often after my death that you may remember these things Here is a strange kind of translation of these wordes of his owne Latine texte Dabo autem operam frequenter habere vos post obituÌ„ meuÌ„ vt horum memoriam faciatis But I will endeuour also y t you may haue after my departure whereby to make remembrance of these things For I wil neither trouble him with the Greeke text which perhaps he regardeth not nor with Erasmus translation which are without all ambiguitie But I apeale to GraÌ„marians whether habere vos in this place may be reasonably construed to haue you or else be resolued by vt habeatis vos that you may haue His collection is more monstrous then his construction for thus he addeth immediatly after his translation I aske here How will S. Petter after his death endeuour and procure that the people may remember his sayings They will not I dare say say that he will come in a vision or by reuelation vnto them What remaineth then but that he will further them with his good prayers And so doe the auncient Greeke Scholies expound this place And I aske here Howe prooue you that S. Peter after his death will endeuor procure for them O shamelesse corruption S. Peter saith that bicause he hath not long to liue he will not only put them in remembrance liuing but also leaue his Epistle that it may be a perpetuall admonition of them euen after he is deade But the auncient Greeke Scholies as he saith doe so expound it Why are not those Scholies set downe and their antiquitie shewed to be within the compasse of the first sixe hundreth yeares In deede Occumenius which liued about fiue hundreth yeres last past reporteth that some did wrest that text vnto such a sense but they which did simplie handle y â— words of S. Peter did expound it as I haue done before The 9. difference is commemoration of Saintes at Masse time If you meane commemoration onely as I haue shewed before we make it in our Communion and therefore this is no difference but a lye of Master Stapleton for we say Therefore with Angels and Archangels and all the holy companie of heauen we laude and magnifie c. Likewise in the Collectes mention is made of the Apostles whose memorie our Church doth keepe In deede we vse no inuocation of Saints which was vsed within the latter 300. yeares but not to be proued in the first 300 yeares Neither do we thinke the honour of Saintes to be a dishonour to God but such honour as robbeth God of his glorie which he will not communicate with any creature But Augustine sheweth the memorie of Martyrs to be kept of the Christian people Ad excitandam imitationem vt merius eorum consocietur atque orationibus adiâ—uetur To stirre vp imitation and that they may be ioyned in fellowship of their merites and helped with their praiers The fellowship of their merites he meaneth to be made like them in good workes For he acknowledged no desert of our good workes but onely the mercy of God It is pitie that Iulian the Apostata had so great occasion to charge the Christians with superstition of sepulchres whereof they had no ground in the Scriptures Although Cyrillus defendeth no superstition but only a reuerent estimation of the tombes of the Martyrs for their vertues sake after the example of the heathen Againe he saith that the reliques of the dead were not seene bare and negligently cast vpon the earth but well laide vp and hidden in the bosome of their mother in the deapth of the earth wherein they differred not a little from the vsage of Papistes about their reliques Cyrill Contr. Iulian lib. 10. The pride of Eustachius in contemning the publike Churches ministring in corners we condemne with the Councel of Gangra Concerning the reading of the passions of Martyrs in the Church which he cauilleth that Master Iewell left out in his replie to Doctor Harding out of the seuen and fourtie Canon of the Councel of Carthage 3. Bartholmewe Garizon confesseth that it is an addition and without all such addition the same that M. Iewell requireth that nothing be read in the Church but the canonicall bookes as the 59. Canon of the Councel of Laodicea The 10. difference is of confession and penance in which he maketh two kinds open confession priuate for the open confession vsed in the primitiue Church he bringeth many proofes out of Actes 19. Augustine Tertullian Cyprian the councel of Nice Which need not for we graunt that it was vsed we our selues according to such discipline as our Church of England hath doe vse it that publique and notorious offenders make publique confession of their faultes for satisfaction of the congregation But when this publique confession was abused he saith that this practise of the Church and the counsel of S. Iames willing Christians to confesse one before an other was restrained to the auricular confessioÌ„ of y â— priest only But neither he sheweth when nor by what authoritie the counsel of y â— the Apostle and practise of the Church was thus altered He citeth an Epistle of Innocentius ad Decentium cap. 7. to proue That particular confession was not first instituted in the Councel of Latarane as Caluine babbleth but that if a man were diseased he should not tarrie for the time
from the Gospell and doctrin of saluation in setting vp a newe sacrifice in seeking iustification by workes in ouerthrowing the true and spiritual worship of God As for the two Iudges the worde and the spirite he denyeth them finding manye defectes in the worde As that it is sencelesse dombe deafe not able to prooue it selfe to be the worde of God hauing no more power to be Iudge and decide controuersies then the booke of statutes to put on my lorde chiefe Iustices robes and to come to the Kings bench and giue sentence I thinke there is no Christian man but abhorreth to reade these blasphemies But let vs see whether the booke of statutes although it put on no robes is not iudge even ouer my lorde chiefe Iustice him selfe who is a minister seruing to pronounce the lawe not a King to alter the lawe for he him selfe must be obedient to the lawe Nowe in all controuersies that be de iure either the lawe is plaine to be vnderstoode or it is obscure If it be plane as that a felone must be hanged or the sonne must inherite his father c. the Iudge pronouncing the lawe with authoritie and execution following his sentence brydleth the obstinate person that will not obey the lawe which he knoweth as well as the Iudge If the lawe be hard to be vnderstoode the Iudge must seeke the interpretation thereof according to the minde of the law-maker and not according to the his owne fantasie So that in all cases the Iudge hath no authoritie ouer the lawe but vnder the lawe so that if the giue wrong sentence both he and his sentence are to bee iudged by lawe Or else why doe you Martiall in your ciuill lawe courtes so often crye out sit liber iudex let the booke be Iudge If you will not allow the booke of Gods law to be Iudge euen ouer them which haue authoritie as Iustices haue in the common lawe to pronounce it and to declare it The Spirite he refuseth to be Iudge because it is inuisible secreate vnknowen vnable to be gone to but in the Church therefore the Church is the Iudge and neyther the worde nor the Spirite But the Spirite by his owne substance incomprehensible is by his effects in the holy Scriptures visible reuealed knowen and able to be gone vnto therefore a sufficient Iudge taking witnesse of the Scriptures and bearing witnesse vnto them For that maiestie of trueth that power of working that vniforme consent which is in all the Scriptures inspired of God maketh a wonderfull difference of them from all writings of men of all sortes But let vs see Martials arguments against the Spirite of God to be iudge of the interpretation of the Scriptures Paul and Barnabas in the controuersie of circumcision went not to the word and Spirit but to the Apostles and Elders at Ierusalem O blocke-head and shamelesse asse Paul and Barnabas doubted not of the question but sought the generally quiet of the whole Church by consent of Councell But whether went the Apostles and Elders for decision of the question but to the worde and Spirite Reade Act. 15. Againe he citeth Deuteronom 17. that the people in controuersies should resort to the priestes for iudgement but where should they fetche their iudgement but of the lawe of God as it is in the same place Againe Christ hath appointed Apostles Euangelistes c. therefore it is not a generall precept for all men to trie all men to iudge what doctrine they receiue bicause all be not Apostles Euangelistes c. Then in vaine saide Christ to all men search the scriptures in vaine the Apostles trie the spirites neither did the Boerheans well that daily sought the Scriptures to see if those things were so as the Apostles taught Martiall is to be pitied if he knowe no difference betweene authoritie of publike teaching and the triall and examination of doctrine whereof this pertaineth to all men the other to such onely as are called thereto But Martiall proceedeth to shewe that as GOD appointed one high Priest to the Iewes to avoide schismes so he appointed Peter among the Christians and for this purpose he citeth diuers sentences of the auncient Fathers which all in order almost the reader shall finde cited and satisfied in myne aunswere to Doctor Sanders booke of the rocke of the Church Cap. 5. except one place of Tertullian De pudicitia which I maruell this Popish Lawyer would alledge being so contrarie to his purpose but that the poore man vnderstoode it not Qualis es c. What art thou ouerthrowing and changing the intention of our Lorde giuing this personally to Peter Vpon thee saide he I will builde my Church If it were personally saide to Peter Syr Bacheler counsel with Baldus and Bertholdus whether it goe by succession to the Pope or no Which Tertullian denyeth to pertaine to euery Elder of the Church bicause it was spoken personally to Peter And nowe at the length beginneth he to come to the argument of his booke the signe of the crosse Which he saide was the fourth signification of the word Crosse in Scripture and calleth it the materiall and mysticall signe of the crosse which Master Calfhill denieth to be once mentioned in Scripture in that sense that Martiall taketh it Martiall repeateth that which he had saide before that Esaye cap. 49. saith I will set out myne signe on high to the people which Hierome vpon that place expoundeth to be the standard of the crosse that it may be fulfilled which is written the earth is full of his praise Et iterum c. And againe In all the earth his name is wonderfull Which wordes following immediately Martiall craftily suppresseth and falleth into a brabbling matter that preaching which Master Calfhill saide was this standard is not the onely standard or signe lifted vp by GOD for conuersion of the Gentiles but miracles and good examples of life c. Whereas the question is whether the Popish signe of the crosse be the signe spoken by Esay and Hierome And the exposition added by Hierome sheweth plainely that he meaneth not a red or blue crosse banner but the preaching of Christe crucified whereby the earth is filled with the praise of GOD and his name is wonderfull in all the earth But Martiall in the end concludeth that it hath pleased the auncient Fathers to appoint and ordeine the signe of the crosse to he one meane among many by which the praise of GOD is set foorth Where he should haue proued that the signe of the crosse as he taketh it is mentioned in the scriptures Other cauils and slaunders not more false then foolish I will clearely omit as I purposed in the beginning and followe onely such matter as is proper to the question in controuersie namely the signe of the crosse The second text to proue that the signe of the crosse is mentioned in the scripture he citeth out of Iere. 4. Lift vp a signe in Sion which
Hierome likewise expoundeth Lift vp the standard of the crosse in an high tower that is in the height of the Church Concerning this interpretation of Hierome how apt it is for the place I will spend no time with Master Martiall onely this is sufficient for the purpose that Saint Hierome meaneth not the crosse on the toppe of the steeple but the passion of Christ whereto he exhorteth the people to runne for aide as to a standard of comfort against the enimie that was comming vpon them The third text is Matth. 24. The signe of the sonne of man shall appeare in the cloudes which diuers of the olde writers expound to be the signe of the crosse Some to be Christ him selfe as Chrysostome in Matt. 24. Hom. 49. Some to be the crosse it selfe on which he dyed as Chrysost in Matt. Hom. 77. and Theophilact in 24. Matth. Some other the passion or signe of the crosse as Hierome vpon that place so that the Doctors being in diuers opinions speaking doutfully there is no certaintie of y e matter That the signe of the sonne of man is Christ him selfe as Chrysostome rehearseth some to haue thought in his time is the most probable opinion bicause both Marke cap. 13. and Luke 21. do seeme so to expound that signe of the sonne of man in Matthewe But Martiall is such a perillous Logician that he will admit nothing but necessarie consequences which we must be bolde to vrge and require of him for the mention of the signe of the crosse in such varietie of Doctors opinions and a matter so obscure The fourth text is Ezechiel 9. the signe Thau set on the foreheads of them that should be preserued from destruction But what argument or authoritie hath he to proue that this marke was the signe of the crosse None at all onely he quarelleth after his manner against M. Calfhils reasons which shewe it was not the signe of the crosse but an inward spirituall marke And least he should flee to the figure of the Samaritane letter Thau which Hierome saith in his time was somwat like a crosse Hierome himselfe sheweth that the Septuagintes Aquila and Symmachus translate Thaua marke as the word signifieth only Theodotion left the Hebrue word vntranslated which bicause it is the name of the last Hebrue letter diuers thought to signifie Thorah the lawe whereof they were obseruers that were so marked Cyprian also taketh it for a marke without naming the letter Thau Contra demetrianum Wherefore seeing here is nothing whereby the fashion of the marke may be gathered fondly doeth Martiall gather that it was the signe of the crosse The fift text is the marke commaunded to be set vpon all Gods seruants in the Apoc. 7. which Martiall out of Thomas Aquinas concludeth to be the signe of of the crosse but that is disproued by M. Calfhils three reasons which Martiall like an impudent wrangler will vnderstand onely of the place of Ezechiel 1. The spirite of life and faith is not giuen with the signe of the crosse 2. Which is not sufficient to discerne the good from the badde 3. But is receiued of all sortes therefore the seale spoken of in those places is not the signe of the crosse Martials crosse not being found in the holy Scriptures hath yet often remembrance among the auncient Fathers whome M. Calfhill doth iustly reproue in this behalfe so highly to extoll that signe which hath no ground in the word of God either in contention against the Gentiles that disdained it or in aemulation of the heretikes that first vsed it For if all records of ecclesiasticall antiquitie be sought that are authenticall and not manifestly counterfeted there shall no mention be found of Martials crosse in the fourth signification before the superstition of the Valentinian heretikes which called the crosse Horon confirmatiuam crucem which Iraeneus lib. 1. ca. 1. doth speake of So doth Epiphanius Contra Valent. Haer. 31. But against this reproofe of the olde writers Martiall hath a plausible common place to sporte him selfe in which notwithstanding euery wise man can see howe fondly he behaueth him selfe to be patrone to them which either neede not his defence where they write well or can not be iustified by him where they write amisse I will therefore passe ouer all such fruitlesse controuersies and keepe me onely to the argument That Chrysostome was immoderate somtimes in extolling the signe of the crosse and such like matters either Martial must confesse or else excuse it by a rethorical hyperbole as where he saith of Saint Pauls chaine Si quis me coelo condonet omni vel ea qua Pauli manus vinciebatur catena illam ego honore praeponerem If any man could reward me with al heauen or else with y t chaine wherewith Pauls handes were bound I would preferre that chaine in honour Such are many excessiue speaches in Chrysostome both of the signe of the crosse of the Lordes Supper of Baptisme and other thinges In Tertullians time the signe of the crosse was vsed among Christians to shewe them selues to be Christians against the Gentiles if it were not a piece of Montanus superstition But whereas Martiall citeth Constantinus for the commendation of his crosse he sheweth him selfe an egregious ignorant person both in antiquitie and in the historie For the signe which Constantine commended to be a healthfull signe and true token of vertue by which he deliuered the citie from tyrants was not the signe of the crosse but the character of the name of Christe which was shewed to him from heauen with this inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this GOD not in this signe thou shalt ouercome And least Martiall should cauill at the signe of the crosse named by Eusebius De Vit. Const. lib. 1. you shall vnderstand that he describeth the standard of Constantine to haue bene a long speare in the top whereof a barre went ouerthwart like a crosse to hang the banner vpon which euen the Heathen Emperours vsed But in the banner was set foorth in golde and precious stones that signe which Constantine did see which was the Greeke letter P with the letter X in the middest thereof after this manner which is to be seene in many hundrethes of auncient coynes both of Constantine and other Christian Emperours which is the Caracter of the name of Christ. Agreeing with the wordes of Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By which you may see howe ridiculously Martiall and the Papistes looke onely to the crosse staffe vppon whiche the banner hanged and see not the very wholesome signe in deede which was described in the banner namely in the name of Christ by whom Constantine had so glorious victories But Martial omitting to speake of the crosse vsed among the Heathen Priestes of Serapis will discusse Maister Calfhils two rules The one that whatsoeuer is brought in vnder the cloake of good intent is not straightway allowable To this he sayeth that some thinges are brought in by priuate