Babylon before the time of Donus the Pope which was almoste seuentie yeres after that Maister Stapleton misnameth Martianus in steede of Mauritius I will impute it to no ignorance although if such a faulte escape any of vs we are by and by cried out vpon to be ignorant in all antiquity c. Thus haue I aunswered Maister Stapletons demaunde concerning the principall foundation and rocke of Papistrie although no necessitie suche as hee supposeth doeth moue mee For albeit the precise time of the entring of any heresie can not be named yet it followeth not that the same heresie is a trueth therefore The second demaunde is when and by whome Luther was called when he begunne to preache the Gospell I aunswere if calling of the Popishe Churche be lawfull as the Papistes will not denye Luther had suche ordinary calling as the Churche where he liued did allowe for he was called to be a publike teacher before the Popes pardoner came into Saxony against whose moste impudent blasphemies and shamelesse errours he first inueyghed in his publike sermons Wherefore concerning his vocation the mouthes of Papistes ought to be stopped But Stapleton will not be so satisfied for he sayeth that the Popish Churche would neuer call him to preache against her selfe that is not materiall the Popishe Churche gaue him such authority as she had to preache whiche he vsed first to seeke her reformation if she had bene reformable but when he sawe her oppose her selfe against the manifest trueth he had iust cause to departe from her vnto the Catholike Churche of CHRISTE It sufficeth not Stapleton that hee learned by the Scriptures that the Churche erred bycause all heretikes abuse the Scriptures as thoughe there were no certainty of trueth to be founde in the Scriptures which blasphemie derogateth all authoritie from the holy Scriptures inspired of GOD whiche the Apostle sayeth to bee able to reprooue all errours that the man of GOD may be perfecte prepared to all good workes 2. Tim. 3. ver 16. Againe where hee affirmeth that he had the interpretation of the Scriptures from heauen Stapleton vrgeth that then he must shewe some miracle as if the ordinary inspiration of Gods spirite without the which no man can vnderstand any of Gods mysteries of necessitie requireth confirmation of miracles But Luther him selfe he sayeth requireth miracles of Muncer whiche boasted of Reuelation and so ought we to doe of Luther No sir Muncer boasted of an extraordinary Reuelation and taught a doctrine directly contrary to the worde of GOD written and therefore the case is nothing lyke After this hee telleth a slaunderous fable out of that runnagate Baldwine of the conference at Poissie that Beza and Martyr could not agree whether their calling was ordinary or extraordinary the conclusion whereof was this that Beza was ordeined of Caluine and Caluine as Beza sayde of none Which how impudent and shamelesse a lye it is that Beza should reprote of Caluine it is manifest to all men that knowe the storie of that Churche and citie of Geneua that Caluine was called and ordeyned by the Churche there when he was altogether vnwilling to remaine in that Citie but in a manner compelled by the earnest obtestation of Farellus Cal. in Praefa in Psalm Beza in vita Caluini And yet more monstruous is that lye that Beza should grant the rebellion that followed to be a signe of his vocation when the worlde knoweth that the beginning of these ciuill warres came altogether from the Papistes the Duke of Guise giuing the occasion by the Diuelishe slaughter and buchery of Vassie But to the principall matter in question that Luther and some other hauing an extraordinary calling from God to teach and reforme the Church need not to conâ—irme their calling by miracles when they teach nothing but that is confirmed by manifest authoritie of holy Scriptures in the consciences of all men that wilfully oppose not themselues against the trueth either y â— they will not knowe it or that they will not obey it It is euident by so many prophets as God stirred vp in the olde time which had no extraordinary calling of the Church being not of the tribe of Leui yet being only interpreters of the lawe needed no signes or miracle to confirme their calling Our Sauiour Christ himselfe confirmeth the extraordinary calling of the Scribes and Pharisees when he willeth them to be heard sitting in Moses chaire of which yet a great number and almost all were no Leuites nor Priestes therefore had no ordinary calling Yet Gregory himselfe in the history of Bede at the first planting of the particular Church in Englande alloweth extraordinary ordeyning of Bishops Lib. 1. Cap. 27. Wherefore if Luthers calling were altogether extraordinary as Papistes can not say except they deny the calling of their owne Churche he is not bound to approue his calling by miracles when his doctrine and all things in which hee departeth from the Church of Rome is proued true and agreeable to the word of God The third demaunde is that we must shewe a succession from the Apostles as the Scripture witnesseth the Churche to haue and the auncient fathers exacted of Heretikes The Scripture requireth no succession of names persons or places but of faith and doctrine and that wee prooue when we approue our faith and doctrine by the doctrine of the Apostles Neither had the fathers any other meaning in calling vpon newe vpstart heresies for their succession but of a succession of doctrine as well as of persons Which is manifest by Tertullian De praescript Ita per successiones c. So comming downe by successions from the beginning that their first bishop haue for his authors and antecessours one of the Apostles or Apostolike men but yet such a one as hath continued with the Apostles These wordes of Tertullian are manifest that succession of Bishoppes euen to the Apostles helpeth not excepte there be a continuance in the doctrine of the Apostles whiche when the Papistes can shewe we will gladly yeld vnto them In the meane time it is not the continual succession of persons in any place which teach contrary to their antecessours which haue taught in that place that can carry away the credite of the whole doctrine and religion of Christe CAP. II. An Introduction to the proofes which followe in the seconde part of this fortresse Repeating what he fantasieth he hath fortified before which howe weake it is I haue sufficiently discouered in this Chapter hee promiseth first to declare by diuerse sure and necessary tokens whiche protestantes doe lacke that the faith then planted was a right faith which in many principall pointes we doe not denye but that it was a right faith Secondly repeating the difference in doctrine gouernement ceremonies course and consequence of both the religions he will prooue all that they had differring from vs partly by Scripture and partly by the faith of the first sixe hundreth yeares To which I replye
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
Apostles haue preached vnto vs be he accursed Here the quarreling lawyer findeth fault with his translation because Euangelizauimus may be referred as well to the Disciples as to y e Apostles so that y e Disciples preachings are to be credited as well as y e Apostles No doubt if they preach the doctrine of the Apostles of which the controuersie is and not of the persons that preach it But these quarels sir Bacheler are more meete for the bomme courtes where perhaps you are a prating proctor then for the schooles of diuinitie Wee are gone out you say and that we confesse in our apologie Yea wee are gone out of Babylon but not out of the church of God but abyde in the doctrine of Christ. And you are gone out of the Church of God which remaine in the synke of Rome that is departed frō that which was heard from the beginning and was sacrosanctum apud Apostolorum Ecclesias moste holy in the Apostles Churches You cannot abyde to be charged with the saying of Christ. They worship mee in vaine that teache the doctrine and precepts of men First you saye the Apostles were men whose traditions the Church must receiue yea sir but they deliuered no doctrine of their owne Secondly Christ speaketh of the Scribes Pharisees and their fonde traditions and not of the Church and her Catholike traditions and customes And they be Scribes and Pharisees which euen in the Church teach a false worshipping of God according to the doctrines and traditions of men disanulling the commaundements of God as the Popish teachers in their doctrine of Images communion in one kind priuate Masse c. That Augustine framing a perfect preacher willeth him to conferre the places of Scripture together you say it is a profounde conclusion to inferre that he sendeth him not to doctours distinctions censure of the Church Canons of the Popes nor traditions of the fathers but onely to quyet and content him selfe with the worde of God And these last wordes you saye are not found in Augustine de doct Chr. Cap. 9. sequentibus as though Master Calfhil recited the words not the sense for which he referreth you not only to that Chapter but to the rest following in al which there is no mention of doctors distinctions Popes Canons c. But this is an argument ab authoritate negatiuè Make as much and as little as you will of Augustines authoritie Master Calfhill hath rightly inferred vppon Augustines iudgement that if conference of Scriptures wil make a perfect preacher which you graunt he needeth neyther doctors distinctions nor Church censures c. but may quyet and content him selfe with the onely worde of God But it would make an horse to breake his halter to see howe Martiall prooueth out of Augustine that God teacheth vs by men and not by Angels and that knowledge of the tongues and instructions of men is profitable for a preacher yea the consent of moste of the Catholike Churches and the interpretations of learned men as though all those were not to be referred to the dewe conference of scriptures where onely resteth the substance of doctrine and the authoritie of faith and not in doctours distinctions Church censures Popes Canons c. which haue no grounde in the Scriptures or else be contrary to them Where Master Calfhill sheweth that as before the newe testament was written all things were examined according to the wordes and Sermons of the Apostles so after the newe testament was written all thinges ought to be examined according to their writings because there is none other testimonie of credite extant of their sermons writings Martiall replyeth out of Saint Augustine that wee haue many thinges by tradition which are not writen which being vniuersally obserued it were madnesse to breake Ep. 118. But Augustine speaketh not of doctrine but of ceremonyes or obseruations Out of Hierom ad Pam. he obiecteth that our Creede is not written in the Scriptures which is vtterly false although the fourme of the symbole be not set downe as wee rehearse it Thirdly out of Epiphanius contra Apostolic li. 2. Heres 61. that wee must vse tradition because all thinges cannot be taken out of the holy Scriptures Therefore the holy Apostles deliuered certeine things in writing and certeine things in tradition c. But they deliuered nothing in tradition contrary to their writinges neyther omitted they to write any thing that was necessarie for our saluation The matter whereof Epiphanius speaketh is that it is a tradition of the Apostles that it is sinne to marry after virginitie decreed and yet he holdeth that it is better to marrye after virginitie decreed then to burne contrary to the doctrine of the Papistes But Martiall frankely graunteth that no doctour is to be credited against the Scripture and the content of the whole Church Yet where Master Calfhill sayde that no man in any age was so perfect that a certeine trueth was to be buylded on him bringing examples of Aaron and Peter the one the high Priest of the Iewes the other affirmed by the Papistes to be the same of the Christians He quarreleth at his induction because he sayeth not sic de singulis where as his argument followeth not of the fourme of induction but of the place a maiore ad minus After this as he doeth nothing but cauill hee chargeth Master Calfhill for corrupting Saint Augustine saying Truth mee not nor credite my writings c. Proem lib. 3. de Trinit For Saint Augustine sayeth not trust mee not But he confesseth that he sayeth Do not addict thy selfe to my writings as to the Canonicall Scriptures See what a corruption here is when Master Calfhill rendereth not the words but the meaning of Augustine Againe saint Basil he sayeth is vilely abused because Master Calfhill sayeth Saint Basil setteth forth by a proper similitude with what iudgement the fathers of the Church should be read Conc. ad Adol wheras Basil speaketh of prophane writers As though Basils similitude may not serue to shewe howe both should bee read because he speaketh but of one sorte Likewise he cryeth out that Saint Hierome is not truely alledged because the Printer in the English translation of Hieroms words hath omitted this word not which he hath set downe in the Latine The 4. pretie persons he putteth vppon Master Calfhill as foolishe and childishe I omitt onely the slaunderers persons I will touche In saying that the fathers declyned all from the simplicitie of the Gospell in ceremonies He chargeth M. Calfhill to be a slaunderer Because God hath not suffered all the fathers to declyne lest hell gates should haue preuailed against his Church Although M. Calfhill speake of those fathers onely whose writings are extant yet the gates of hell in ydle ceremonies did but assault they did not preuaile against the Church And these fathers departed not from the Gospell but declined from the simplicitie thereof But you Papistes haue departed
point at it with his finger Let him I say point out with his finger what Kinges in euery age for the space of the first three hundreth yeares did walke in the brightnesse of the Churches arising It will not serue him to name Algarus of Edessa or Lucius of Britaine But he must shewe a continuall succession of Kinges for all that time or if he can not let him confesse that the externall glorie and brightnesse of the Church is not in all ages to be seene as the spirituall magnificence and light thereof is euerlasting His nexte reason is of the continuance of Pastours and teachers in the Churche which he imagineth to haue fayled in our Church for nine hundreth yeares but he is altogether deceiued For when the state of the Romishe Churche was growen to be such a confuse Babylon that it was necessary for GODS people to goe out of it Apoc. Chap. 18. verse 4. Which came not to the full ripenesse of iniquitie vntill a thousande yeares after Christe GOD sent Pastours and teachers to his Churche so departed out of Babylon in these partes of Europe which continued by succession euen vntill GOD restored his Gospell into open light of the worlde againe Beside that a great number of Easterne Churches haue continued euen from the Apostles time vnto this day though not in soundnesse of all opinions yet in open profession of Christianitie among whome doubtlesse some reteyned the foundation alwayes which were neuer obedient to the see of Rome neither partakers of a greate nomber of her horrible heresies so that if it were graunted that the Churche must alwayes be visible yet the Papistes are neuer the neare to proue their faction to be the Church because the Greeke Church for outward shewe of a Churche hath bene alwayes as notorious in the East as the Latine Church in the West Finally where Augustine sayeth although vpon a text wrongly interpreted that the Churche is placed in the sunne that is a manifest place of the worlde not in a corner like the conuenticles of heretikes He meaneth not that the Church is alwayes seene of all men but that it seeketh no corners or couerture of darkenesse as heretikes doe to shrowd their falshoode in although in the time of persecution it be driuen into streightes and is content to be hidden from the aduersaries thereof except in some cases where the glorie of CHRISTE requireth an open confession The same Augustine would haue the Churche to be known onely by the Scriptures De vnitate Ecclesiae Cap. 16. Sed utrum ipst Ecclesiam teneant non nisi divinarum scripturarrum Canonicis libris ostendunt But whether they holde the Church let them shewe by none otherwayes but by the Canonicall bookes of the holy Scriptures If the Papistes were able to proue their doctrine by the scriptures they would not labour so muche for the title of the Church which of necessitie would followe them if they taught nothing but that and all that which the holy Scriptures doe teache CAP. XIIII Three reasons why the Church of Christ ought of necessitie alwayes to be a cleare euident visible and knowen Church In the seconde of which reasons a sensible disputation is made to trie whether our countrie among other might possiblie haue attayned to the right Faith without the helpe of a knowne Church in all this pretensed time of Papistrie The first reason is that except the Church and true pastors thereof might be openly knowne the infidell seeking for Christianitie shall come from paganisme to heresie c. the grace and gift of Christ shoulde bee vnprofitable as a riche treasure fast locked vp c. which were inconuenient in many respects c. therefore the Church must be openly knowne and euident c. I aunswere this reason sauoreth of Pelagianisme which is enimie to the grace of God presupposing that Infidels of their owne good motion without the grace of God may seeke Christianitie But if wee remember what our Sauiour Christ saith No man commeth vnto me except my father drawe him Ioan. 6. ver 44. Wee must acknowledge that as it is the onely grace of God that moueth in infidels a desire to seeke Christ so the same grace and no outward appearance to be iudged by carnall reason shall directe them whom he hath chosen to eternall life among so many sectes in the worlde to finde see and acknowledge the onely true Church and piller of trueth out of which there is no saluation Wherefore this reason hath no grounde but vppon a supposition of Pelagianisme that GOD hath onely reuealed his trueth vnto men of the worlde and lefte men to their owne reason to find it out by external notes such as Infidels not lightened by Gods grace by the light of naturall reason may descerne The seconde reason is that it hath pleased God that because The seconde reason is that it hath pleased God that because faith leaneth vpon authoritie and authoritie is strong in a multitude although in the primitiue Church by miracles euident giftes of the holy ghost the authoritie of a fewe drewe whole countryes to the faith yet miracles ceasing to keepe the Church alwayes in a knowen multitude whose authoritie might drawe the simple persuade the learned and keepe out the heretikes If this carnal reason were good there were smal or no vse of the scriptures at all The authoritie of the Church and that alwayes knowne might suffice for all matters But Augustine saith hee in his booke de vxilitate credendi ad Honoratum Cap. 14. vseth this reason to bring Honoratus from the Manichees to the Catholikes out of whome he citeth a long discourse to this effect That as the common multitude and fame moueth a man to beleeue that there was such a one as Christ and that his writings and scriptures are to be credited so of the head rulers of that multitude and not of any priuie and newe sect such as the Manichees was he must learne the vnderstanding of this booke and scriptures This he taketh vppon him to exemplifie by the state of our countrey at the firste conuersion thereof by Augustine Although this carnal reason might haue some shew with Honoratê° a straunger from the Church and one not lightened with the spirite of God yet howe vaine it is being applyed to the Papistes you may easily see by this that since the Church of Rome hath been the Church of Antichrist as great a multitude which might and hath moued many infidels to receuie the profession of Christianitie hath beene seperated from it as hath cleaued to it Put the case then of an infidell in the East which moued by the fame and consent of many nations hath thought well of Christ hath giuen credite to the Scriptures to what head rulers shoulde be resort for instruction in the Scriptures to the rulers of that multitude by which he was first moued to beleeue then shoulde he neuer become a Papist For all the Patriarches
of the East Church haue been and are stil at vtter defyance with the Pope of Rome You see therefore by plaine demonstration that this reason holdeth no further then Augustines authoritie extendeth who in other places appealeth onely to the Scriptures and euen against the Manichees confesseth that the playne demonstration of the trueth which is to be founde in the holye Scriptures is to be preferred before the consent of nations authoritie of miracles succession of Bishops vniuersalitie consent name of the Catholike Church and whatsoeuer can be taught beside Contra Epist. Manich. quam vocant fundamenti Cap. 4. The thirde reason why the Church must alwayes be a known multitude is for keeping out of wolues and heretikes which must be y t they which are tryed may be made manifest which cannot bee in a secrete congregation Yes M. Stapleton very well The Church was neuer so secrete but it was knowne to the members of it which might vse the authoritie thereof for trying auoyding and excommunicating of heretikes according to the holye scriptures But euermore you do wilfully deceiue your selfe when you affirme that there was no Christians knowen in the worlde by the space of 900. yeares but Papistes You cannot denye but Brytannie Scotlande Irelande had Christians at and since the comming of Augustine which were no Papistes as by the history of Beda is manifest What should I here name so many nations of Europe Asia and Africa which yet to this day continue in profession of Christianitie neuer were subiect to the tyrannye of the Romishe byshop and from whome the Romish byshop with his sect of Papistes hath clearely departed many hundreth yeares agoe Wherefore according to Augustines sentence the Catholike church is not a particuler sect in Europe but an vniuersall gathering of y e dispersed ouer all the world where God hath his elect in all places Or if you vnderstande the Church for a visible multitude professing Christ there is no reason why the churches of the East so many so large so ancient should be excluded and the multitude of Papists holding of one citie in Italy only to be receiued CAP. XV. A number of shamelesse shiftes and seely surmises which Protestants haue inuented to establish their variable doctrine and to confounde the authoritie of the Church In deede a number of these which he rehearseth as shamelesse shiftes are shamelesse lies and impudent slaunders deuised by the diuell to bring the trueth in disdaine but yet so openly proued to be false that they neede no confutation First he sayeth that Luther condemned all councels and fathers yea al learning of Philosophy and humanitie so that bookes were burned and common schooles ceased for certein yeares in Germany with other like monstrous lyes alledging for his author that beastly Apostata Staphylus This slaunder deserueth no aunswere being raysed by one shamelesse lyer against an hundreth thousand witnesses The seconde shift is that Luther did afterwarde receiue Philosophy and bookes of humanitie yea diuines of 500. or 600. yeares and some Councels also with this perilous condition so farre as they repugned not to holy Scripture This seemeth an vnreasonable condition to Stapleton who belike would haue all gentylitie and many heresies absolutely receyed The thirde The fathers should not be admitted when they taught any thing beside the expresse scripture As worshipping of Images praying to Saints c. which they had by tradition If such things came from the Apostles why were they not written by them as well as such fathers of later time yea why did the Apostles write that which is contrary to such traditions The fourth The first 600. yeares they did admit because they knewe there was litle in them against them cleare open because fewe bookes were writen in that time and many lost that were written And yet there remaine more writen in that time then a man can well reade ouer in seuen yeares Agayne cities being stuffed with heathen Iewes and heretikes euery mystery was not opened in pulpit nor committed to writing These belike were greater mysteries then the Apostles and Euangelistes haue committed to writing But I marueile howe they were taught if neither in pulpit nor in writing belike in secrete confession but our Sauiour Christe woulde haue his mysteries preached in the house toppes Last of all for that many controuersies nowe in hand were neuer heard of in those dayes Therefore M. Iewell made his challenge of the first 600. yeres which Stapleton thinketh he was not able to abyde by and that M. Nowel suspected no lesse because he accounted it a very large scope But howe he hath abyden by it is sufficiently proued to the glory of the trueth and the confusion of Papistrie The fifth They reiect the latter 900. yeares because Paynims yelding to the faith and heretikes to the Church the mysteries of our faith were more openly published in Pulpits writings It appeareth and that in recordes of the latter 900. yeares that many old heretiks still remained in the cities beside the Iewes remaining vntil this day of which he made the fathers of the first 600 years so much afraide for vttering the mysteries a◠of Paynims and heretikes The sixt Some holde that all the Church might erre for a time None euer helde that all the Church might erre so farre as that they fell away from Christ. The seuenth Other said there was a Church all this 900 yeares but oppressed by the miscreants being priuie and vnknowen This he sayth is vaine blasphemous being against holy Scripture and good reason as he hath proued What he hath proued you haue seene and howe the Scripture must be fulfilled which prophecyeth of the comming of Antichrist and the apostasie of men from the faith which cannot be if the Church should alwayes florish in multitude externall appearing of visible glory The eyght That Protestants bookes haue beene lost The ninth Bookes of holy fathers haue beene corrupted The tenth False writings haue beene deuised and fathered vpon the first Popes of Rome All these he compteth to be but suspitions surmises which are yet so manifest truthes that euen Thomas the vnbeleeuing Apostle without the iudgement of his senses might feale them with both his hands and be satisfyed although Thomas the Apostata from God and traytour to his Prince countrey will neither see nor handle them But all these surmises he will ouerthrow with supposing one case If a man haue continued in possession and coulde bring recordes of his right from William the Conquerour and all his neighbours to say for his quiet possession without checke or nay as the Papistes can deduct the possession of their religiō from 800. yeares c. were it a good plee against such a man to say his recordes are false his euidences forged his possession iniurious c. without bringing in any affirmatiue proofes recordes euidence or witnesse c. I answere it were no good plee But firste I
prefigured in the law of nature foreshewen by the figures of Moses lawe denounced by the prophetes and shewed from heauen in the time of grace Maister Calfhil saide that the signe of the crosse was neither prefigured in the lawe of nature nor foreshewed by the figures of Moses law nor denounced by the prophetes nor shewed from heauen in the time of grace but the passion of Christ manner of his death Against whom commeth forth Martiall and offereth to prooue that the crosse whereon Christe died was prefigured c. which is no contradiction of M. Calfhils assertion Although the fathers rather dallie in trifling allegories then soundly to prooue that the crosse was prefigured in those places which he alledgeth as August Contra Faust. lib. 12. cap. 34. that the two stickes which the widowe of Sarepta gathered did prefigure the crosse whereon Christ died not only by the name of wood but by the number of the stickes Et de 5. heres ad quod vult de cap. 2. that Moses lifting vp his handes to heauen did prefigure the crosse whereby Christ should redeeme the worlde So saith Tertullian and Augustine in diuers places All which proue not that the image or signe of the crosse but that y e crosse it selfe whereon Christ died was prefigured whereof we make no question but it might be seeing it was in Gods determination that Christe should die on the crosse although we would wish sounder proofes then these for such prefiguration Here would Martiall excuse his ridiculous argument because it is not in mode and figure but in deede it fayleth both in forme and matter for his minor is false y t the signe of y e crosse was prefigured by y e hands of Moses As though there were no difference between the crosse on which Christ suffered a superstitious signe of the crosse y t a Papist maketh Concerning the signe Thau in Ezechiel cap. 9. I haue spoken sufficiently in the first article that it was not the figure of any letter like a crosse but a marke vnnamed or described as Apo. 7. And wheras Hierome saith that the Samaritanes had a letter somewhat like a crosse it is not to be throught y t the Samaritanes had the true forme of letters and the Iewes lost it Chrysostome draweth it to the Greeke letter and trifleth of the number which the letter Tau signifieth Tertulliā is indifferent betweene the Latine latter and y e Greeke setteth this T for the marke of his forehead differing somewhat from our Popishe ✚ for which cause Martiall calleth the character of the Latine letter Tau saying Our Tau is a signe of the crosse But of this marke more Art 1. and in my answere to D. Sanders booke of Images Cap. 13. or 12. Concerning the figure of y e crosse that was in the olde time in the idol Serapis wherunto he thinketh scorne to be sent for the antiquity of that signe he answereth out of Socrates that it was there set by the prouidence of God as the inscription of the altar in Athens and among the Hyeroglyphical letters of the Aegyptian priestes signified life to come But this proueth no more y e superstitious vse therof then y e alter in Athens proueth that we should set vp such altars and dedicate them to the vnknowen God Next followeth the brawle about the story of Constantines crosse which should be the figure of the crosse shewed from heauen in the time of grace wherein Martial noteth no lesse then sixe contradictions foure lyes in in M. Calfhil but of them let the reader iudge The signe shewed I haue prooued before not to haue bene Martials crosse but the Character of the name of Christ and so doth Constantinus himselfe cal it speaking to Christe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Holding forth thy Character I haue ouercome c. meaning the standerd in which that Character was imbrodered But of this I haue spoken sufficient Art 1. and against D. Sanders booke of images cap. 13. Ar. or after the errour of his print After much wrangling and brabbling about M. Calfhils principles wherein it were easie to displaye Martials follie but that I haue professed to omit such by matters he cōmeth to the signe of the crosse shewed to Iulian marked in his souldiers apparell which if it were true as Sozomenus reporteth it yet proueth it not y t the signe of the crosse was shewed from heauen that it should be vsed of Christians and the lesse because it was shewed to none but Iewes and forsakers of Christian religion as Maister Calfhill noteth which might probably be thought to be the marke of persecuters rather then of Christians But seeing the Signe of the crosse hath very often times appeared not onely in cloudes but also on mennes apparell with diuers other sightes as Conradus Lycosthenes in his booke De Prodigijs obserueth whether the cause of those apparitions be naturall or supernaturall or sometime perhaps artificiall the appearing of that signe from heauen doeth no more argue an allowance of the Popish ceremonie of crossing in religion then the appearing of other shapes and sightes in heauen doe teache vs to frame ceremonies of armour of horsemen of beastes of trees of pillers of circles and such like because the figures of them haue ben shewed from heauē So that hitherto the signe of the crosse hath not bene prooued to haue bene prefigured in the lawe of nature nor of Moses neither denounced by the prophetes nor vsed by the Apostles nor shewed from heauen to be a pattern of y e allowance of superstitious crossing among y e Papistes The thirde Article That euery Church Chappell and Oratorie erected to the honour and seruice of God should haue the signe of the crosse First it is to be remembred that for this position he hath no shewe of the authoritie of the holy scriptures nor yet the testimony of any auncient writer that any Church Chappell or Oratory should haue any crosse grauen or painted within it or vpon it for 500. yeares after Christ. Eusebius describing diuerse Churches builded in his time sheweth no such necessary furniture of a Christian Church although he set foorth euen the fashion of the stalles or stooles where the ministers should sit lib. 10. cap. 4. But Martial to haue shewe of antiquitie beginneth with a newe found olde doctour called Abdias whose authoritie seeing Maister Calfhill reiecteth as a meere countefet Martial spendeth certaine leaues in quarrelling at some of his reasons and the rest he passeth ouer because he can say nothing against them But touching the credite of this Abdias if any man be not satisfied with M. Calfhils reasons I referre him further to the Bishop of Sarums booke against Harding Art 1. Diu. 5. p. 8. To speake of the vowe of virginitie supposed to be made by the virgine Marie it is impertinent to the cause It commeth somewhat nearer that he defendeth building of Churches
of their Emperour in the consecration of their dead Emperours images whom they worshipped as Gods For which causes Iustinus thought it vnreasonable that they should contemne Christ for his crosses sake But of vsing the signe of the crosse in all sacramentes there is no mention in Iustinus That in Chrysostomes time other more ancient fathers y e signe of y e crosse was vsed at the celebration of the sacramentes M. Calfhil granteth as a ceremonie you confesse It is but a ceremonie and that our sacramentes lacking the signe of the crosse and that vsual ceremonie be perfect notwithstanding And yet you exclaime against vs for omitting a needelesse ceremonie where we see it hath bene turned from that indifferent vsage of the forefathers into an idolatrous custome opinioÌ„ of necessitie The credite of Dionysiê° for so ancient a scholler of S. Paul as you would make him it too much cracked by Erasmus to be cured by Martial Where M. Calfhil truly faith you can not deny but he hath as good authoritie for honie mike wine to be restored in baptisme and the communion to be giuen to children as you haue for the crosse you aunswere these were altered by the Church of Rome which hath authoritie so to do y e crosse stil remaineth but marke what you say were these traditions of the Apostles if you say no y e like wil I say of the crosse for y e same authoritie coÌ„mendeth theÌ„ al a like for traditions of the Apostles Wel if they were traditions of y e Apostles by the holy Ghost which you hold to be of equal authoritie w t y t scriptures y e Church of Rome hath abolished the one why may she not abolish the other so y t your answer conteineth manifest blasphemie To fortifie your traditions you alledge y t Iesus did many thinges which are not written c. but you leaue of y t which foloweth but these are written y t you might be leeue in beleeuing haue eternal life Io. 20. yet S. Iohn speketh of miracles not of ceremonies to be vsed in baptisme wherunto you apply it But Iesus himself saith he hath many things to say that y e apostles could not then beare c. Ioan. 16. And you would know in what worke of the Apostles those thinges are written yea you would haue the Chapter noted Pleaseth it you to looke your selfe in the Actes of the Apostles and in their Epistles c. And you shall finde that the scriptures will instruct the man of God vnto all good works make him wise vnto saluation if these wil not serue your turn seeke where you wil find y e deuil eternal damnatioÌ„ But I pray you could not y e apostles beare y t hearing of the signe of the crosse of salt oyle spittle in baptisme were these such harde lessons to learn or heauy to beare if you think they were I enuy not vnto you so wise a thought But you will teach vs how we shal know y t these are traditions of y e apostles to this inquire you answer euen as we know y e gospels epistles to be y e Canonical scriptures by authoritie of y e church which you think sufficient for y t purpose But so do not we for although we receiue the testimony of y e Church yet we haue greater authoritie out of y e scriptures of y e old TestameÌ„t y t spirit by which they were writeÌ„ being alwais y e same by which we are perswaded y t y e gospels epistles are the holy scriptures Againe y e vniuersal Church of all times places giueth witnes to those writings so doeth it not to these traditions Therefore we are neuer the neare to knowe Apostolical traditions by authoritie of the Popish church whiche ascribeth thinges manifestly contrary to the worde of God and writinges of the Apostles to Apostolike traditions as Images halfe communion priuate Masse c. After this brabbling of traditions followeth a long brawle about numbers which the Papistes do superstitiously obserue and of the authoritie of the seuentie interpreters whose translation if it were extant no doubt but it were worthie of great reuerence but seeing these questions are fruitelesse and impertinent vnto the article I wil clearely omit them Martial returning to proue that the signe of the crosse was vsed in consecrating the body and bloud of Christ findeth himselfe greatly greeued that M. Calfhil calleth the Masse the sacrifice of the deuil wherein be so many good things as the Collets Gospel epistle Gloria in Excelsis c. by which reasoÌ„ I might proue a diuelish coniuration in which be so many names of God and good words to be an holy peece of worke Therfore it is not many good parts abused to make a wicked thing good that can iustifie the Masse which is an hurrible blasphemie against the death and onely sacrifice of Christ. But M. Calfhil doth not satisfie him where he citing out of Albertus Magnus That Christ did blesse the sacrament with a certeine signe of his hand as Iacob laide his hands on Iosephs sons and Christ laid his hands vpon the children lifted vp his hands blessed his Apostles c. asketh why we might not say Christ made a signe of y e crosse considering that Chrisostome Augustine and Euthymus testifie that in their time the signe of y e crosse was vsed in consecration this question he saith is not soluted This is sone answered because laying on of hands and lifting vp of handes which be sometime vsed in blessing doth not proue a crossing with the finger of ones hand as the Papistes vse and because the Euangelistes which describe all that he then saide or did for vs to followe make no mention of any such signe of hand made by him in blessing The long discourse that followeth of blessing and giuing of thankes is needelesse for we know and confesse that as they somtimes signifie all one thing so they differ sometimes we confesse that the bread and wine in the Lords supper were blessed that is to say sanctified and consecrated but not with any signe of hand which is the mater in question but with the worde of God and with prayer not onely as bodily meates but as heauenly and spirituall mysteries to feede the soule But it is a sport to see how Martiall when he hath prooued that which was not in question that the bread wine were blessed sanctified by Christ that they must nowe be so consecrated by the Church he runneth away with the signe of the Crosse whereof he hath brought no proofe of the vse by Christ saying There must be consecration by honouring the wordes of Christ and calling vpon his name making the signe of the crosse which maner of coÌ„secration the Church learned of Christ hath continued euer since so that we may boldly say with Albertus He blest it with a certeine signe of his
onely begotten sonne of God and not he in deede Againe he sayeth Cùm fecisset quasi flagellum when he had made as it were a scourge master Vsher will conster it so that was not a scourge in deede because he sayeth as it were a scourge But Martiall will still vrge the fact of Paula in worshipping the crosse of Christ vntill it be shewed out of Epiphanius by better euidence then yet is shewed that he woulde haue no crosse no crucifixe nor image in the Church A mā would thinke this were sufficient euidence when hee sayeth Cùm ergo hoc vidissem in ecclesia Christi contra authoritatem scripturarum hominis pendere imaginem c. Wherefore when I sawe this that in the Church of Christe did hang an image of a man contrary to the authoritie of the scriptures I rent it c. Further euidence out of Epiphanius you may see in the place before cited Martiall would haue vs make a Kalender of Christian men that refused to blesse them selues with the crosse which were 〈◊〉 infinite matter seeing from the Apostles vnto the Valentinian heretikes it is not read that any such estimation was of the crosse y t it should be any blessing or confirmation Master Calfhils rule that we must liue not after examples but after lawes meaning not followe what soeuer hath beene done by good men but whatsoeuer was well done according to the lawe of God Martiall reiecteth vpō vaine foolish and friuolous reasons as that some examples are to be followed that the lawe serueth not for a iust man that custome must be followed where lawe faileth c. Beside that he slaundereth Luther as one that would haue all lawes and orders of Princes put awaye Againe whereas M. Calfhill sheweth that the fathers taught other things more oft more earnestly then the vse of the crosse As that it was a wickednesse to fast on Sonday or to pray on our knees beside the oblations on birthdayes milke and hony with the communion giuen to infants c. Martiall answereth these are abrogated by the church this is not But seing none of them hath ben in worse abuse then this custome of crossing this ought to be abrogated of euery church as well as those But whereas Martiall compareth the doctrine of S. Paul 1. Cor. 11. for couering or vncouering of men womens heads and the decree of y e Apostles for bloud and strangled Act. 15. with those abrogated customes he doth verye lewdly for beside y t the authoritie of y e one is certeine the other vncerteine of some forged the doctrine of S. Paul as he there deliuereth it is perpetuall the decree of the Apostles was neuer ment of them but to be temporall for auoiding offence of the Iewes As touching the credit of the olde writers who had all their errors we like well y e councell of Vincentius Lyrinensis y t we should stil haue recourse for triall to y e most ancient in which we must needes accompt y e writings of the Apostles both of moste antiquitie and of greatest authoritie Wherefore seeing the manner of blessing with the crosse is not found either in the writings of the Apostles or in the most auncient fathers Iustinus Irenaeus Clemens Alexandrinus by Vincentius councel we may iustly accompt it for a corrupt custome crept into the church either by aemulation of heretikes or in contention against the Paganes But Martiall slaundereth vs and the Apollogie of the church of England that the chiefe cause of our seperation from the Church of Rome was the euill life of the gouernours thereof and vainly spendeth time to proue out of Ciprian Augustine and Caluine that for that cause wee ought not to separate our selues whereas we are departed out of Babylon not so much for the abhominable life thereof as for the corrupt false doctrine taught therein by which it is shewed to be y e Synagogue of sathan not the church of Christ. And here Martiall hudleth vp a nomber of quotations for the authoritie of the Pope and of the church of Rome which seeing they haue beene all often times answered and by mee also in aunswere to D. Saunders rocke it were folly here to stand vpon thē But he will not be counted a falsifier of Tertullian when of diuerse copyes and impressions he wilfully chooseth the worst that he might wring it to his purpose although the matter be not worth the strife about it For Tertullians iudgement of tradition without scripture in that place is corrupt for Martiall him selfe confesseth that a tradition vnwritten should be reasonable and agreable to the scriptures and so he saith the tradition of blessing with y e crosse is because the Apostles by the holy ghoste deliuered it But who shall assure vs thereof Tertullian Basil are not sufficient warrant for so worthie a matter seeing S. Paul leaueth it out of the vniuersall armour of God But where M. Calfhill distinguisheth traditions into some necessary as necessarily inferred of the scripture some contrary to the worde and some indifferent Martial like an impudent Asse calleth on him to shewe in what scripture doctor or councell he findeth this distinction of traditions As though a man might not make a true distinction in disputation but the same must be founde in so many wordes in scripture doctor or councell when he him selfe cannot deny but y e distinction is true euery part to be founde in y e scriptures doctors councels But the examples please him not for the couering of women and their silence in the church are taught in expresse words of scripture and therfore are not necessarily inferred of scripture Therefore there is one lye quod Martiall Who would think such a block worthie of answere which thinketh a trueth may not be inferred of the expresse words of scripture when of nothing it can be better in ferred Againe he calleth it another lye y t S. Paul proueth his tradition by y e scripture for he bringeth no text nor sentence of scripture to proue y t women shuld be couered in the church But Martiall doth not onely belye M. Calfhill but also slaunder S. Paul seeing he alledgeth out of Genesis both y t the man is the image glory of God y t the woman was made for man The examples of the second sort as Latine seruice worshipping of images c. Martiall will not allowe but the scripture is plaine to them that haue eyes and be not like the images whome they worship Againe he liketh not that there should be any limitation in obseruing traditions of the church in things indifferent as if cases of necessitie of offence might not make a limitation without contempt of the churches authoritie But he will learne in which kinde of traditions we place the signing with y e crosse y e rest named by Basil. I aunswere y t marking with the crosse in some respect as it was first vsed of y e old
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
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
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
men without authoritie of the Pope and for priuate men he counteth the bishoppes of Spaine and Fraunce in their prouincial councels these binde not generally except the Pope allowe them some things are receiued by tradition custome generally receyued vnaltred such is the crosse some are brought in by tradition and custome but not generally receyued as that infantes should receyue the communion c such the crosse is not But seeing he hath not concluded the contradiction of Maister Calfhils sixte rule it standeth still vnmoueable That some things are brought in of a good intent whiche are not allowable The seconde rule is what so euer hath bene vpon good occasion receiued once must not necessarily be reteyned still but by aduice of Stephanus bishop of Rome if it be turned to superstition be altered by them that come after These aftercōmers saith Martiall are none other but the bishops of Rome his successours who as they made the lawe so they must repeale it But Stephanus sayeth Si nonnulli ex praedecessoribus maioribus nostris fecerunt aliqua Naming not onely his praedecessours but also his Elders wherefore he meaneth y t not onely his successours but also his after commers in euery particular Church as well as his successours in the Church of Rome ought to abolish with good authoritie such abused customs But Martiall wil not acknowledge that crossing hath bred such inconueniences y t the inward faith hath bene vntaught that the vertue hath ben giuen to y t signe which onely proceedeth from him which is signified For crossing was not the cause but the negligence of the Cleargie As though there may not be many causes of one thing And if crossing were but an occasion of such inconueniences there were good cause to take it away Also he denyeth that they attribute the vertue of the signe without relation to the merites of Christes passion whereas M. Calfhil speaketh not of suche shiftes as craftie Lawiers can make for their excuses but of the opinion of the ignorant people who haue thought without any further relation that the signe of the crosse was an holy blessed and wholesome thing And what do they that vse the example of Iulian who crossing himself of custome and not with any relation to Christe whome he despised prooue what vertue the signe of the crosse hath when the diuels immediately auoyded do they not manifestly ascribe vertue to the signe without relation of the maker Yea sayth Martial but Christe gaue such vertue to that signe by his death and passion Shewe that out of the Scriptures and the controuersie is at an end But Martial the Lawier for the vertue of the crosse citeth Martiall the Apostle for so he will be called was as his cosin Martial the Lawier affirmeth one of of the 72. Disciples of Christ. But seeing hee and his epistles haue slept seuen or eight hundreth yeares in a corner y t they were neuer heard of by Eusebius Hierome Gennadius nor any other of those times he commeth to late nowe to challenge the name of an Apostle or Disciple of Christe whose name or writinges in so many hundreth yeares no man hath registred But this argument is of authoritie negatiue quod Martiall But what argument haue you so good to prooue him authenticall as this is probable to proue him counterfet Nay if we beleeue Martial Maister Calfhil hath falsified the Scripture in saying that no man dare come neare nor resist Leuiathan and Behemoth the deuils for beside the quotation is false cap. 40. for 41. The Popishe translation hath not so and Christe his Apostles and faithfull doe resist the Diuel Yea sir but not with sworde nor speare whereof he speaketh nor with your crosse but with spirituall armour As for the errour of the quotation your translation euery childe may see how fonde a quarrel it is The excuse that Maister Calfhill maketh for Damascen seeing Martial doth not allow let him make a better himselfe for some of Damascens errours were such as Martial himselfe and the Papistes will not allowe But Lactantius maketh the bloud of the pascal Lambe sprinkled on the dore post a figure of the crosse on mens foreheads That is false in your sense Maister Martiall for he speaketh allegorically of the spirituall impression of of the bloud of Christe by faith and that his wordes declare where he saith that Christ is saluation To all which haue written the signe of bloud that is the signe of the crosse vpon which he shed his bloud on their foreheades But Christ is not saluation to all that haue your signe of the crosse on their bodily foreheades But whereas Lactantius in the next Chapter saith that deuils are chased away both by the name of Christ and by the signe of his passion if it pleased God in those times by such outward signes to confound his aduersaries what is that to defend the superstitious and erronious abuse of those signes at this time And here Martiall falleth into another brabble for mistaking his argument which is not worth a strawe the end is the crosse is like a sacrament although that it be not as good as a sacrament But wherein it is like it hath neither institutiō nor element nor promise nor effect of a sacrament then it is as like as an apple is like an oyster You say it is instituted by tradition Proue y t tradition to haue come from Christ and his Apostles I haue shewed it came from heretiks Again God said to Costantine In hoc signo vince I haue shewed that God spake neither of a crosse nor of a signe And yet if he had it was but a particular vision authorizing no generall obseruation You say it may be a sacrament as well as bread and wine whiche hath no promise you lie like an arrogant hypocrite For bread and wine in the vse of the Lordes Supper hath as good promise as water in baptisme Concerning the effect of the sacramentes and howe they be causes of grace not as principall efficients but as instrumental meanes by which God vseth to worke in the faithfull it were to begin a newe matter to stand in argument with you which doe nothing but wrangle scoffe and rayle in this argument as you doe in all the rest Wherefore to returne to the crosse Maister Calfhil saith that if there were such necessitie in the crosse to fight against Sathan the Apostles dealt not wisely to omit such a necessary weapon Martiall aunswereth that neither he nor the Fathers defende it as necessary Well then we haue gayned thus much that the crosse is a needelesse weapon against the diuel But if it had ben necessary he saith it had bene none ouersight in the Apostles which haue in some epistles omitted more needefull matters As though they were bound to speake of all matters in euery Epistle But of the vse of the crosse they neuer speake no not where they instruct a Christian man to fight against the
Caue of an Island by Rhodes and a rode there where no anchor nor cable will holde the ship vnlesse the mariner make the signe of the crosse ouer y e place where he casteth anchor It may be he reported it as a fond persuasion of superstitious people but I thinke no that he gaue any credit to it Poperie is full of such tales But why doe you charge M. Calfhil with a lye for saying that in the Popish catholike time the churche of Pauls was twise burned within 50. yeares space Marie bicause it was not on Corpus Christie eue nor the Communion table was burned with al the foure yles within the compasse of three or foure houres therefore it was no the like plague But howe often hath the sacrament of the alter your God bene burned when Churches were fiered Moe thinges in which there is any diuersitie shall be like by Martials logike or lawe I can not tell whether it is by which he condemneth M. Calfhil for a lyer Touching Lactantius he reasoneth to and fro of his authoritie him selfe and yet chargeth M. Calfhil for so doing Our iudgement of Lactantius as of all olde writers is this that what so euer they speake contrarie to the trueth of the holy Scriptures we may boldly reiect it what so euer they say agreeable vnto them we doe willingly admit it The chiefe matter touching this article is this that certaine verses are ascribed to Lactantius exhorting men to worship the crosse which verses M. Calfhil denieth to haue bene written by Lactantius First bicause S. Hierome in the Catalogue of his works maketh no mention of them but they might be vnknowne to Hierome saith Martiall It is not like they could be vnknowne to Hierome and knowne to Martial Secondly bicause he speaketh of Churches that were scarsly builded in Lactantius time but Martial proueth that Christians had churches euen in the Apostles time and euer since as though any man doth doubt of y t but of such churches as this versifier speaketh of Thirdly bicause the doctrine of these verses cōcerning images is contrarie to y t Lactantius taught and was generally receiued in his dayes Martiall replyeth that all which Lactantius did write against images was against the false images of the heathen and not against the holy images of the Christians But Christians in his time had no images as holy in any vse of religion and his argumēts are generall against all images in religion Finally it is also manifest that his versifier making a Poeticall prosopopeia induceth Christe hanging vpon the crosse and speaking to him that commeth into the Church and therfore no argument of crosse or image may be rightly gathered out of the poeme who so euer was the author For immediatly after this verse Flecte genu lignúmque crucis venerabile adora followeth Flebilis innocuo terrámque cruore madentem Ore petens humilis lachrymis suffunde subortis Bowe thy knee worship the venerable wood of y e crosse And lamentably kissing with humble mouth the earth which is moyst with myne innocent bloud wash it ouer with teares flowing out By these verses then Martial may as wel proue that the Church floore was moyst with the bloud of Christe as that there was a crosse in the Church To Lactantius he ioineth Augustine De Sanctis Hom. 19. saying that Churches are dedicated with the signe of the crosse where he not onely chaunged the worde charactere into mysterio but also translated the worde mysterio by the signe where he confesseth his fault he may be pardoned but where he iustifieth mysterio and sign◠to be all one he sheweth him selfe as he is But howe will he persuade vs that those Homilies de tempore and de Sanctis of which some one is ascribed to so many authours were either written by Augustine or by any of those times the stile is so dissonant that any man learned and of indifferent iudgement will confesse Although it is not to be denyed but the signe of the crosse was superstitiously abused even in the dayes of Augustine and long before Whereas Augustine reporteth of a woman called Innocentia which had a canker healed in her brest by the signe of the crosse if it were a miracle it proueth not that euery Church Chappell and Oratorie should haue a crosse Great miracles were done by imposition of handes yet it followeth not therefore that euery Church must haue imposition of handes Againe not onely Cankers but also Fistulaes tooth ache and many other diseases haue bene healed by charmes And yet these charmes are not iustifiable thereby much lesse to be brought into the Church as wholesome ceremonies and prayers But albeit the crosse be no ordinarie meane whereby God vseth to conserue health saith Martial yet may you not conclude that he hath not ordained it to remaine in the Church for any remembrance of his death and passion For thinke you saith he he hath left no more meanes but the preaching of his worde which euery one can heare Yes it hath pleased his maiestie to ordaine by general Councels the signe of the crosse and images to be a meane to put vs in remembrance of Christes death c. But seeing y e Church flourished 300. yeares without a general Councel and neither that general Councel which was first holden not three other which folowed make mention of any such matter where was the ordinance of God by generall Councels for the crosse He will say it had the appointment of the prelates of the Church Which and when euery idle ceremonie and vngodly heresie that preuailed had y e prelates of the Church either for the authors or for the approuers But Christ committed to the prelates saith Martial the charge and gouernment of his Church Yea syr to feede them with his word and not with dombe signes and dead images which things he hath forbidden Now come we to Paulinus Bish. of Nola by whom it appeareth that y e signe of the crosse was set vp 1100. yeres agoe in some churches but the title of the Article is that it should be set vp in al Churches But Martial wil proue that it was wel done by Paulinus to set vp the signe of the crosse in his Church bicause he was an holy and learned Bishop and no Catholike Bishop or generall councel did find fault with him for whatsoeuer any holy learned father did at any time and was not controlled of any Catholike father for his doing was well done and must be so taken I denye this maior For Augustine was an holy and learned Bishop which did giue the Communion to infants and thought it necessarie for their euerlasting saluation neither was he controlled therefore yet did he not well neither was his opinion true And where Martial taketh vpon him the defence of Paulinus in commending a woman that separated her selfe from her husband vnder pretence of religion he playeth the prattling proctor picking of quarels against M. Calfhil without all