doctrine necessary to saluation shall continue pure and vnspotted although in other matters shee may be deceiued euen as euery one of Gods elect for whome our Sauiour Christ prayeth Iohn 17. which text M. Stapleton citeth to proue the continuance of the Church Wee will neuer say that hell gates haue preuailed against the vniuersall Church of Christ though they haue preuailed against the see of Rome Yet must wee say as the Scripture teacheth vs that Antichrist shal prevaile in the worlde 2. Thessal 2. One Scripture is neuer contrary to another Wee are challenged to reade you out of the Scriptures the breach interruption and fayling of the Church of Christ so manye hundreth yeares As you vnderstand the breach and fayling for an vtter abolishing of the Church of Christ out of the worlde such breache and fayling as wee do not read it so wee do not affirme it But that wee affirme wee reade that in the latter dayes some shall depart from the faith attending to spirites of errour in hypocrisie c. whose markes are to forbid marryage and to abstaine from meates which God hath created c. 1. Tim. 4. Wee read that before the comming of Christe shall be an apostasie and the man of sinne shalbee openly shewed which shall deceiue a great parte of the worlde 2. Thess. 2. We reade that the whore of Babylon which all auncient writers expound to be Rome shall with her sorcerie enchaunt make dronke all nations c. Apoc. This and much more we reade to shewe what your vniuersalitie is and to take away the obiection of our paucitie and not appearing to the greatest part of the worlde at such time as it pleased God for the vnthankfulnesse of men to send them the efficacie of errour to be deceiued because they woulde not receiue the trueth CAP. VIII To denye the continuance of the Church in a sound vpright faith is to defect the mysterie of Christes incarnation This man hath great leasure with store of ynke paper that filleth so many chapters which proofe of that which none of his aduersaries will denie Who al with one mouth confesse and cry out against him so loud that if he were not either deafe or dead he might heare that as Christe the head continueth for euer so doeth the Church his bodye but that the Popishe Church at this time and many hundreth yeares before this time is the body of Christe the spouse of Christe the flocke of Christes sheepe which is deuided from Christ which is an adulteresse from Christ which heareth not the voice of Christ this we all denie and this you shal neuer be able to proue while the world standeth babble and scrible as long as you will CAP. IX That Protestants doe condemne the practise and beliefe of the first 600. yeares in many thinges no lesse then of this latter age If Papistes doe allowe the practise and beleefe of the first 600. yeares in all thinges they may iustly reproue vs for refusing the same in some things But if they refuse the practise and beleefe of that age in many things bicause their Church their iudge doth now practise and holde the contrarie why should they require vs to be bound to the practise and opinion of those times in all things when by Scriptures the only rule of trueth with vs we finde that they haue erred in some things But to leaue his impudent rayling and lying that we or any of vs did euer offer to iustifie what so euer was done or helde by godly men of the first 600. yeares let vs see what practise and beleefe he chargeth vs to condemne First saith he they not onely reproue certaine Fathers for certaine errours but in many pointes they condemne all the Fathers for common errours as inuocation of Saintes and praier for the dead And doe not you Papistes reproue the practise of al the Fathers Pope Innocent with them not onely for ministring the Communion to infants but also for holding that they be damned except they receiue the Communion Augustim Cont. duas ep Pelag. ad Bonifac. lib. 2. cap. 4. Doe you not reproue y e practise opinion of all y â— Fathers for allowing mariage in the ministers of the Church which you vtterly condemne What shall I say of the Communion in both kindes giuen to the lay people by consent of all antiquitie of communicating with the Priest and many such like thinges the practise and beleefe whereof you vtterly refuse But to returne to the examples of inuocation of Saintes which Stapleton saith are cleare by all writers of the first 600. yeares rayling like a saucie marchant at M. Iewell and M. Grindall men whose learning and godlinesse he may enuie but will neuer attaine vnto What a bolde bayard is this to affirme that innocation of Saints is cleare by all writers of the first 600. yeares when no writer of 300. yeares after Christ hath any one iot either of practise or beleefe to alow it Epiphanius among the heresies of y â— Caianes counteth inuocation of Angels Tom. 3. Haer. 3. The other errour of praying for the dead is more auncient but yet it sprang first from the heresie of Montanus neither is there any writer auncienter then Tertullian a Montanist in whome any steppes of praier for the dead are to be found To these he adioyneth a slaunder of Caluine whome he affirmeth to teach that God is the cause and authour of euill which how impudent a lye it is all they that haue read Caluine of Predestination can testifie The reseruation of the Sacrament of the Lordes supper Caluine confesseth to haue bene an erronious practise of the ancient Church And what say you Papistes was it not erronious to reserue that which Christ commaunded to be eaten and dronken But you make no bones of Christes commaundement If it were not erronious why was it forbidden in diuers Councels If you care not for that yet thinke not to mocke y e world with the auncient practise of reseruation which you your selues condemne Will you suffer men and women to carie home the sacrament and locke it in their chestes to hang it about their neckes to receiue it in their houses when they list If you allowe not these thinges which was the reseruation of auncient times you are twice impudent to charge vs for reprouing that practise which you your selues doe not admit to be lawfull But yet againe he chargeth Caluine to condemne the whole primitiue Church of Iewish superstition for saying the Fathers folowed rather the Iewish manner of sacrificing then the ordinance of Christ in the Gospell What a shamelesse beast is this to slander Caluine to condemne the whole primitiue Church when he speaketh only of the later and more corrupt times in which he sheweth their errour but condemneth not the Church But nowe he will proue that Protestantes hold sixe heresies condemned within the first 500. yeares The first is iustification by faith
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
world was without thes doctrine I wil hold that faith an olde man in which I was borne a childe A worthie saying of Hierome which may be rightly applied against the Papistes which teach such doctrine as neither Peter nor Paul would euer teach nor the Christian world knewe for 600. yeares after Christe yea for almost a thousand yeares after Christ in many pointes The like force is in the saying of Gregorie Nazianzen against the Arrian Ep. 2. ad Clidon Si ante hos triginti c. If our faith beganne but 30. yeares agoe when there are almost 400. yeares since Christe was shewed and the Gospell hath for so long space bene in vaine our faith also hath bene in vaine and they which haue giuen witnesse thereto haue testifid in vaine so many and so worthie prelates in vaine haue gouerned the people This saying is verified of Christian faith which had cōtinued in the world sixe seuen or eight hundreth yeares before Papistrie in many pointes began Christ hath bene preached and yet Papistrie neuer heard of yea what so euer doctrine had a latter beginning then Christ and his Apostles this father condemneth of error Euen as the same man writeth in the other place by M. Stapl. cited De Theod. li. 2. Vt haec praesidia omittam c. To omit these helpes yet it should satisfie vs that none of those which haue bene inspired with the spirite of God hath hitherto either pronounced this sentence or allowed it being vttered by any other and the doctrine of our church doth abhor it He braggeth not vpon the present opinion of y e Church but as the same hath alwayes bene allowed of al the Apostles and their successors and y e contrarie neuer receiued Therfore wheras Theodoret reporteth y t that confession of the faith was admitted in y e Councel of Nice which preuailed was published throughout y e world he meaneth not y t the Fathers folowed either y e multitude or the cōmon opinion of men which were reputed for the Church in that time but bicause y e same confession had alwaies euen from the beginning bene receiued and continued in y e Church as consonant agreeable to y e word of God by which the Church must be tried to be y e true Church wheras articles of faith are not proued true bicause they be helde by thē y ◠are commonly taken to be of y e Church To conclude The prescription of Tertullian against Hermogenes we do willingly admit offer to be tried therby y t whether of our religion or theirs is y e more auncient y t vndoubtedly must be truth But thē y e prescriptiō of 900. yeres wherof Stapl. so often so much doth cackle will not serue y e Papists as they cannot prescribe scarse halfe so long for many of their opinions For except we be able to proue our religion as auncient as the time of Christ and his Apostles we refuse not to be accounted heretikes If we teach nothing but that we can iustifie by manifest demonstration out of the holy Scriptures y ◠same also in the most principall points being confirmed with the testimonie of the auncient fathers of the primitiue Church the Papistes which accuse vs of heresie shall be found not onely to be heretikes but blasphemers of God and slaunderers of his Saints CAP. XIX It is proued by three reasons or arguments deducted out of holy Scripture that all the time of Papistrie can be no schisme on heresie and therefore was true Christianitie The first reason is this No heresie or schisme is vniuersall The faith of England these 900. yeares was vniuersall ergo it was no schisme or heresie The minor which is false he would proue by this reason The faith of England was the faith of France Spaine Italie Germanie and of all other Christian countries therefore it was vniuersall This antecedent is false for beside y t in England Fraunce Spaine Italie c. since the Church of Rome ceased to be the Church of Christ there were alwayes true Christians which yelded not to Papistrie as many regions as he hath named of the East countrie helde not the faith which was then openly receiued in England in many principall articles namely in that which they make to be y e chiefe of all y e article of the Popes supremacie and subiection to the Church of Rome therfore al Christened coūtries were not of y e same faith of Papistrie these 900. yeres He laboreth like a wise man to proue y t no sect is vniuersal but that Poperie was vniuersall it is sufficient for Papistes to say bicause they are neuer able to proue it The second reason is that no heresie is of long continuance to preuaile ouer true beleeuers to oppresse the trueth c. Papistrie hath continued these 900. yeares therefore Papistrie is no heresie Although the minor be not simply true yet y e maior is vtterly false But he would proue the maior out of S. Paul 2. Tim. 3. saying of such as should withstand the trueth like Iannes and Iambres that they should not further preuaile for their foolishnesse shall be made knowne to all men euen as theirs was Admit that this were spoken of those which should forbid marriage and meates which he would haue to be the Manichees 1. Tim. 4. as it is spoken of hypocrites which shall be in the Church to the end of the world yet here is no shortnesse of time prescribed for the continuance of their errour for he saide before 2. Tim. 2. vers 16. That they shall increase vnto more vngodlinesse and their word shall fret as a canker He meaneth therefore that they shall not long continue vnknowne not to all men but to all faithfull and godly men as the follie of Iannes and Iambres was not made manifest to all the Egyptians but vnto the Israelites Likewise whereas Peter saith 2 Peter 2. That the destruction of false Prophetes sleepeth not he meaneth not but that they may haue by succession a long continuance in the world for he him selfe admonisheth vs that we may not count the Lordes delaying of iudgement to be slacknesse as Stapleton doth if it should be deferred 900. yeares for one day with the Lord is as a thousand yeares and a thousand yeares as one day Heretikes therfore shal haue a quicke iudgement heresie shall shortly haue an end for that neither of both shal cōtinue alway vncondemned But that his maior proposition is vtterly false which is No heresie is of long continuance I shewe by these instances The heresie of them that ioyned Circumcision with the Gospell is more then 1500. yeares olde and yet it continueth in Affrica among Aethiopians as witnesseth Munster and other writers of Geographie as also the heresie of the Nestorians which is 1200. yeares olde and yet continueth among the Georgians Finally so auncient as the full tyrannie of the Pope is so auncient is the departure of
See heere the fface of Romes renowned ffoe Graue larned Fulk whose worth his works best show T. STAPLETON and Martiall two Popish Heretikes confuted and of their particular heresies detected By. D. Fulke Master of Pembrooke hall in Cambridge Done and directed to all those that loue the truth and hate superstitious vanities Seene and allowed AT LONDON Printed by Henrie Middleton for George Bishop ANNO. 1580. A CATALOGVE OF ALL SVCH Popish Bookes either answered or to be aunswered which haue bene written in the Englishe tongue from beyond the Seas or secretly dispersed here in England haue come to our handes since the beginning of the Queenes Maiesties reigne 1 HArding against the Apology of the Englishe Church answered by M. Iewel Bishop of Sarum 2 Harding against M. Iewels challenge aunswered by M. Iewel 3 Hardings reioynder to M. Iewel answered by M. Edward Deering 4 Coles quarels against M. Iewell answered by M. Iewell 5 Rastels returne of vntruthes answered by M. Iewel 6 Rastell against M. Iewels challenge answered by William Fulke 7 Dorman against M. Iewel answered by M. Nowel 8 Dormans disproofe of M. Nowels reproofe answered by M. Nowel 9 The man of Chester aunswered by M. Pilkington Bishop of Duresme 10 Sanders on the Sacrament in part aunswered by M. Nowell 11 Fecknams Scruples answered by M. Horne B. of Winchester 12 Fecknams Apologie answered by W. Fulke 13 Fecknams obiections against M. Goughes sermon answered by M. Gough and M. Lawrence Tomson 14 Stapletons counterblast answered by M. Bridges 15 Marshall his defence of the crosse answered by M. Caulfehill 16 Fowlers Psalter aunswered by M. Sampson 17 An infamous libell or letter incerto authore against the teachers of Gods diuine prouidence and predestination answered by Maister Robert Crowley 18 Allens defence of Purgatory answered by W. Fulke 19 Heskins parleâ—â—ent repealed by W. Fulke 20 Ristons challâ—ng answered by W Fulke Oliuer Carter 21 Hosius of Gods expresse worde translated into English answered by W. Fulke 22 Sanders rocke of the Church vndermined by W. Fulke 23 Sanders defence of images answered by W. Fulke 24 Shaclockes Pearle answered by M. Hartwell 25 The hatchet of heresies answered by M. Bartlet 26 Maister Euans answered by himselfe 27 A defence of the priuate Masse answered by coniecture by M. Cooper Bishop of Lincolne 28 Certeine assertions tending to mainteine the Church of Rome to be the true and catholike church confuted by Iohn Knewstub 29. Sander vpon the Lordes supper fully answered by D. Fulke 30 Bristowes motiues demaâ—des answered by D. Fulk 31 Stapletons Differences Fortresse of the faith answered by D. Fulke 32 Allens defence of Priestes authoritie to remit sinnes of the Popish Churches meaning concerning Indulgences answered by D. Fulke 33 Martials Reply to M. Calfehill answered by D. Fulke 34 Frariâ—s rayling declamation answered by D. Fulke These Popish treatises ensuing are in answering If the Papistes know any not here reckoned let them be brought to light they shall be examined 1 Stapletons returne of vntrruthes 2 Rastels replye 3 Vaux his Catchisme 4 Canifius his Catechisme translated AN OVERTHROW BY W. Fulke Doctor of Diuinitie and Master of Pembroke hall in Cambridge to the feeble Fortresse of Popish faith receiued from ROME and lately aduaunced by THOMAS STAPLETON Student in Diuinitie THOMAS STAPLETON student in Diuinitie translated the 5. Bookes of Bedes historie of y â— English Church into the English toung before which historie it pleased him to set a table of 45. differences betweene the Primitiue faith of England continued almost a thousand yeares and the late pretended faith of the Protestants all which we will consider in order First are fiue Apostolicall markes found in their preachers and wanting as he saith in ours 1 Augustine whome he calleth their Apostle shewed the token of his Apostleship in all patience signes and wonders Bed 2. lib. 1. c. 30. 31. l. 2. c. 2. Miracles in confirmation of their doctrine Protestantes haue yet wrought none I aunswere Peter Paul Matthewe Iames Iohn c. are Apostles to vs sent not from Gregorie of Rome but by Christ him selfe out of Iewrie y â— signe of whose Apostleship being shewed in all patience signes and wonders and our doctrine being the same which we haue receiued of their writings needeth no other confirmation of miracles to be wrought by vs. If Augustine sent from Gregorie a man haue planted any humane traditions and confirmed them by liâ—ing signes and miracles as a forerunner of Antichrist which was euen immediatly after his time to be openly shewed or if by subtill practice miracles haue bene feigned to haue bene done by him and reported by a credulous man Bede it hurteth not our cause seeing other writers report him to haue bene both a proud and a cruell man And yet we receiue all that doctrine which he taught agreeable to the doctrine of the Apostles of Christ what so euer he taught beside we are not to receiue it of an Angell from heauen much lesse of Augustine from Rome 2 Their Apostles tendered vnitie labouring to reduce the Britaines to the vnitie of Christes Church Nothing is more notorious in Protestantes then their infamous dissention Augustine in deede laboured to bring the Britons in subiection to himselfe and to the Church of Rome which argueth no desire to Christian vnitie but fauoureth of Antichristian ambition and tyrannie as his cruell threatening executed vpon them did shewe sufficiently The dissention of the Protestants is not in articles of faith nor such but that they are all brethren that vnfeignedly professe the doctrine of saluation although they dissent in the matter of the sacrament in orders rytes and ceremonies 3 Their Apostles were sent by an ordinarie vocation Protestantes haue preached without vocation or sending at all such as the Church of Christ requireth They were sent by Pope Gregorie who had none ordinarie authoritie to send Apostles or preachers into foreigne countries Wherfore if they had any sending it was extraordinarie of charitie and not of office The Protestants that first preached in these last dayes had likewise extraordinaire calling But if the calling of the Papistes may be counted a lawfull calling they were called of the Popish Church to be preachers and teachers before they knewe or preached the trueth of the Gospell 4 Their preaching was of God by Gamaliels reason bicause their doctrine continued 900. yeares whereas the Protestantes faith is already chaunged from Lutherane to Sacramentarie in lesse then 20. yeares This reason of Gamaliel would proue Mahometes enterprise to be of God bicause it hath likewise continued 900. yeares yet it is false that the Popish faith hath had so long continuance For the Papistes are departed as from many other points of doctrine so euen from that of the Lords supper which Augustine planted among the Saxons vnto carnall presence and transubstantiation the contrarie of which were taught by Augustine as appeareth by the publique Saxon
from the beginning to the ende of the worlde which is in deede a proper adiunct of the Church of Christe not to be found in any heresie nor in papistry the greatest of all heresies But M. Stapleton which cannot proue that Papistrie hath continued alwayes will argue vppon that it hath continued a certeine time The Church saith he hath continued a certeine hundred yeares in that faith and doctrine onely which Papistes do teache But in those very hundreth yeares the Church neither could lacke neither coulde haue a wrong faith or be seduced with damnable doctrine Therefore Papistes had all that time the true faith and their faith and doctrine is true sound and vpright The maior of this argument he affirmeth to be our confession which is nothing else but an impudent lye of his owne confiction For which of the Protestantes euer confessed that the Church hath continued so many hundreth yeares in that faith and doctrin onely which the Papistes teache If he haue the wit to drawe such confessions from vs he may proue what he list against vs. But he promiseth to proue abundantly the continuance of Popish doctrine from the beginning which wee so stoutly denye In the meane time he returneth to Caluine whome he chargeth to haue learned his opinion and doctrine of the Donatistes concerning the markes of the Church Taking to witnesse the Ep. 48. of Augustine ad Vincentium where the Donatistes answered the argument of vniuersalitie that the Church was called Catholike Not because it did communicate with the whole worlde but because it obserued all Gods commaundementes all his sacraments But what a vaine quarell this is he him selfe doth sufficiently declare when he bringeth in Augustine immediatly confessing the Church to be called Catholike because it holdeth that veritie wholly and throughly whereof euery heresie holdeth a parte or peece onely and addeth thereunto the coÌ„munication with all nations videlicet that holde that veritie wholly and throughly And lest this might seeme to be borrowed of the Donatistes onely Augustine him selfe affirmeth as much de Genesi ad literam imperfect Cap. 1. Constitutam ab eo matrem ecclesiam 〈◊〉 Catholica dicitur ex eo quia vniuersaliter perfecta est in nullo claudicat per totum orbem diffusa est That by him the Church is appointed our mother which is called Catholike for that it is vniuersally perfect halteth in nothing and is dispersed throughout the whole worlde Whereas Augustine requireth vniuersall perfection in all true doctrine and administration of the sacramentes with vniuersalitie the Papistes take vniuersalitie alone which Augustine neuer sayde nor taught to be a sufficient note of the Church After this he chargeth Caluine to denye the perpetuall continuance of the Church because he sayde that the pure preaching of the worde hath vanished away in certeine ages past by which he meaneth not as this foolish cauiller taketh him or rather mistaketh him that true preaching had vtterly perished out of the whole worlde but out of the Popish Synagog which in Europe boasted it selfe to be the onely Church of Christe when in the chiefe articles of Christianitie it derogated from the glorye of Christ and was subiect to the doctrine of the man of sinne the aduersary and enemy of Christ. And if malice had not blinded him he woulde haue so vnderstoode Caluine alledging his saying immediatly after wherein he confesseth that the Church of Christ neuer fayled out of the worlde Whereupon he demaundeth whether the Church of the Protestants is that which hath neuer fayled If wee saye it is he demaundeth further where those markes of preaching and ministring of the sacraments haue beene these many hundreth yeares which question he hopeth some disciple of Caluine will assoile him I aunswere those markes were to be seene in such places where the Churches were gathered that had separated them selues from the Church of Rome If he vrge mee further to shewe him the particuler places let him resort to the booke of Actes and monumentes which it seemeth he hath read ouer If that will not satisfye him by example of our Sauiour Christ I will refell his vaine question with another question Where did those 7000. that GOD preserued in the dayes of Elias assemble for prayers preaching and sacrifice If he cannot tell no more am I bounde to shewe him in what particuler places they preached and ministred the Sacramentes And therefore neither neede the Apologie to recant nor the Harborough be reuoked nor M. Foxe call in his booke nor M. Nowell his reproofe It will not suffice a wrangling cauiller an hundreth times to affirme that the Church hath alwayes continued euen when Papistrie moste preuailed and euen vnder the tyrannie and persecution of Papistrie like as the Church was among the idolatrous Baalites in the dayes of Elyas or among the wicked Iewes that persecuted the Prophets But hereto he replyeth that though the assemblies of the Iewes were no Churches yet their temple sacrifices ceremonies lawe and doctrine was good I aunswere so much of these as they reteyned according to Gods lawe was good and so I confesse of the doctrine and sacramentes of the Papistes As Baptisme concerning the substance of the sacrament the historicall faith of the Trinitie of the incarnation passion resurrection of Christ c. But if these and many more pieces of trueth might be sufficient to make them the Church of Christ many heretikes might challenge the Church which haue confessed practised a great number of truthes more then they which erre but in one article as the Arrians Pelagians c. Where as the Papistes erre in many yea in the whole doctrine of iustification by faith and the worship of God And therefore Papistrie is not onely a schisme errour or heresie But as Caluine out of Daniel 9. and Paul 2. Thessal 2. rightly concludeth an apostasie defection and antechristianitie not abolishing but reteining the names of Christe of the Gospell of the Church but the true vertue power and strength of the same vtterly forsaking denying and persecuting CAP. VI. Other prophecyes alledged and discussed for the continuance of Christes Churche in a sounde and vpright faith Diuerse textes of Scripture are cited some rightly some strangely applyed to proue that wee deny not namely the perpetuall continuance of the Church of Christ in a sounde and right faith in all matters necessary to saluation Vppon euery one of which he inferreth howe could Christe forsake his Church these â—00 yeares as though wee saide that Christe hath had no Church in the space of nine hundreth yeares which we neuer doubted of CAP. VII Proofes out of the Gospell for the continuance of Christes Church in pure and vnspotted doctrine When M. Stapleton commeth to proue that which wee denye his proofes will be neither so plentifull nor so sufficient His counterfait painted Fort must haue puppets made to assaile it The Church of Christ concerning the substance of
are 4. of Stapletons apostolik marks also techeth many things that before were vnknowen which is the fifth marke Whereas Protestants haue added nothing to the faith of Christ but taken many things away from it I answere if Augustine with him brought in all trueth and besides that some errours which haue encreased in processe of time thicke and threefolde Protestants were worthie of thankes for remouing the errours though they brought in no new matters of faith as he is thankes worthie which weedeth a garden or feelde although he sowe no newe seedes therein But it is most vntrue that Papistes had all trueth before we discouered their errours for the doctrine of iustification of the worship of God of the vse of good workes and of the sacraments was either almost or altogether lacking in Popery which by the doctrine of the Gospell is restored But now let vs see what Protestants haue taken away Forsooth From the quicke from the dead from faith from the Church from Saints from God From the quicke free will state of perfection and all merite of good workes Yea sir Pelagian the Scripture sayeth No quicke man shalbe iustified in the sight of God Psalm 143. v. 2. which taketh away all that you haue giuen him From the dead all prayer intercession for them When you can allow the dead these things out of the Scripture we will not denye it to them From the faith an article of Christes discention into hell A lewd lye of a slaunderous Papist From the Church as it is the whole bodye fiue sacraments Three more then Christ instituted The continuall assistance of Gods holy spirite promised by our Sauiour A shamefull lye And the visible sight in this world assured vnto vs by holy scripture That Scripture is yet to shewe whereby the Churche should be promised alwayes to be in open sight of y ◠greatest parte of the worlde From the Church as the spirituall parte they haue taken supreme gouernement in matters Ecclesiasticall None other then such as is against the Scripture Let euery soule submit it selfe to the higher powers Rom. 13. ver 1. Authoritie of making that which Christ had them to make in his last supper If you saye you make the body of Christ in such sence as you affirme the sacrament to be the bodye of Christe Gods cursse light on you The doing of all that Christe commaunded to be done in remembrance of him we take not away The power of binding and loosing with most of the authoritie due vnto that estate and vocation A very slaunder From the Church they take Altars crosses Images c. Because the temple of God hath nothing to doe with Images 2. Cor. 6. ver 16. From God him selfe an externall sacrifice the true proper seruice due to God onely and continually as Saint Augustine prooueth at large De ciuitate Dei A slaunder of Augustine which lib. 10. Cap. 20. calleth the Lordes supper a sacrament of the oblation of Christe the onely singuler sacrifice so that nowe there remaineth no more sacrifice for sinne for by one sacrifice once offered he hath made perfect for euer those that are sanctified Heb. 10. ver 14. by which only sacrifice there was forgiuenesse of our sinnes and where there is forgiuenesse of sinnes there is no more sacrifice for sinne Heb. 10. 18. You see what sure and stedfast apostolike markes these are which are founde in Mahomet as much as in Augustine so that if Augustine had not the worde of God to warrant the principall partes of the faith which he preached in Englande by these fiue markes he might neither be proued to bee an Apostle nor yet a true preacher CAP. IIII. Differences in doctrine betweene the primitiue faith of Englande and the heresie of Protestants And first of Masse of the propitiation thereof of intercession of Saintes of their commemoration at Masse time of confession of sinnes and of merite of good workes Concerning the differences I haue written alreadie in answere to his table of differences Nowe must we see how he proueth them by testimonye of y ◠firste 600. yeares The first in this Chapter and sixth in number is the Masse whose name he may in deede finde within the compasse of 600. yeares although otherwise taken then it is of papistes but yet frō Christ vntill 400. yeares be complete the name of Missa is not founde in any auncient authenticall writer And therefore he beginneth with Ambrose in his Epistle E. 33. which place you shall finde discussed in mine aunswere to Heskins lib. 3. Cap. 32. letting you to vnderstande by the way that he citeth the wordes otherwise then they be and so doeth M. Heskins and yet neither of thē both as they be in Ambrose by which it appeareth that neither of them both read them in Ambrose Stapleton citeth them thus Missam facere caepi Dwum offerrem nuntiatum est c. I began to say Masse whyle I offred worde was brought to me c. Ambrose saith somewhat otherwise The next testimonies he citeth are out of Augustine Ser. 251. 237. de tempore which all learned men knowe to be none of Augustines but if they were they be after 400. yeares beforesaide The next is Leo Ep. 81. Cap. 2. which in mine answere to Heskins before quoted you shall finde handled at large After this followe the Canons of 7. or 8. councels prouinciall in which the name of Missa is found but all kept aboue 400. yeares after Christ and therfore proue not a perpetuall continuance of that name from Christ vntill the first 600. yeares ended Besides that the Masses so named were neither informe nor matter that which the popish Masse is For concerning y ◠forme it was patched together in many partes long after the first 600. yeares as their own Pontificall and other histories witnesse Concerning the matter it was not the Popish Masse for that there was in it a Communion and the naturall bodye of Christe was not offered therein which within the first 600. yeares was not beleeued to be really and corporally in the Sacrament The seuenth difference is that the Masse is a propitiatorie sacrifice and was so beleeued in the first 600. yeares Whereof he reporteth him to Cyprian Ser. 5. De lapsis who sayth The conscience of sinners is purged with the sacrifice of the priest But Cyprians words are not so he speaketh of them which being fallen in time of persecution made hast to the communion without dewe repentance and publike satisfaction to y ◠church and prayer of the priestes made for their sinnes Ante exomologesin factam criminis ante purgatam conscientiam sacrificio manu sacerdotis before confession of their offence being made before their conscience be purged by sacrifice hand of the Priest c. These words do shewe y t he meaneth none other purging of their conscience by sacrifice then by imposition of y ◠priests hands which can be no propitiatorie
serue their God Deut. 27. 3. But as for images and pillers he vtterly forbad them to set vp any for any vse of religion Deut. 12. 1. 16. ver 2. The ninth Article What commoditie euery Christian man hath or may haue by the signe of the Crosse. Whereas M. Calfhil detesteth the Idolatrous councell of Nice the 2. by the example of Ambrose who abhorred the hereticall councell of Ariminum Martiall willing to iustifie y t rable of Idolators assembled at Nice wold shew great difference not only between the councels but also betwene him Ambrose saying y t he was a catholike bishop acknowledging obedience subiection to the Popes holynes As though the bishop of Rome in his time either required such obedience subiection or y ◠Ambrose acknowledged any But concerning that assembly of Nice and y e authoritie thereof how they determined contrary to the worde of God not onely in the matter of hauing and worshipping of images but also in other things I referre y e reader to mine answer vnto M. Sanders booke of images Cap. 15. or 14. Of all y t M. Calfhill saith against that councel of Nice Martial chooseth but one saying of Germanus to defend wherin he picketh two quarels against M. Calfhil one y t he should misvnderstand the saying of Germanus as though he meant y t grace were dispensed by Images where he sayth an image is a figuring of holy vertue dispensation of grace But if grace be not dispensed by images whether Germanus said so or no I pray you to what purpose are they set vp in the churches or what profit may a Christian man haue by the signe of the crosse when Martial denyeth y t any grace is dispensed by images The seconde quarel he picketh is y t M. Calfhill denyeth y ◠the vertues of saints can be seen in their images which could not be seene in their persons Martial sayth this reason condemneth the scripture as well as images for the ynke and paper hath no mynde or sense to hold the power of Christ vertue of the Apostles more then images haue As though the scripture were nothing but ynke paper or as though y t all things y ◠may be learned vnderstood by hearing may be discerned by the eye which conceiueth only bodily shapes of things cannot attain to see faith holines vertue c. wherof no images can be made When M. Calfhill sayeth that the image of Mars or S. George Venus or the mother of Christ cannot be discerned asunder Martial hath nothing to reply but that we must not suppose to finde any images among the Christians but of Christ his saintes so that images be wise bookes which cannot teache their schollers what or whereof they are but they must learne of the common opinion how to esteeme of them That images be teachers of pride auarice wantonnesse c. as the Prophet sayeth they are the doctrine of vanitie lyes Abac. 2. Martiall sayth blasphemously y t images giue no more occasion of vices then the holy scriptures of which some wicked men take occasion of dronkennes whoredome vsury c. But seeing the scripture directly plainly condēneth al these other vices as occasion is giuē by thē howsoeuer any is taken by vngodly persons whereas images which teach no goodnes but being gorgeously whorishly decked with golde precious stones otherwise then the saintes delighted euen as in holy scripture they are counted as stumbling blocks so they teach men vainly affected to delight in such things as they see to please the saints But Martiall sayeth that gylded images make men thinke of the ioyes of heauen O ridiculous fantasie They may sooner make men thinke of the vanitie of the worlde to delight in it But when the holy ghost by y e mouth of his Prophets hath determined that images are the doctrine of lying vanitie it were lost labour to dispute any longer what good thinges they can teache Ier. 10. ver 8. Abac. 2. ver 18. The examples of Ezechias Iosias Salomon he sayth are brought to no purpose against images amōgest Christians As though it were more lawfull for Christians then for Israelites to commit idolatrie But y ◠Christians saith he direct their hearts offer their prayers to God therfore there is no mistrust of idolatry amongest them Why Martiall haue not y e Papistes in England made do they not yet still in other places make vowes to the images that are in such a place and such a place Do they not trauaile thither and offer vp both prayers and sacrifice of candels money Iewels and other things vnto the Images Haue not your idols giuen aunswer haue they not wagged their heades and lips c. O shamelesse dogges blasphemous idolaters The Lord so deal with you as you know in your own consciences y ◠the ignorant people haue made their prayers euen to the stockes stones thinking them to haue a life diuinitie in them and yet you say there is no mistrust of idolatrie lest you should be driuen by exāple of Ezechias to destroy break your images although otherwise they were not against Gods cōmandment but euen made by his appointment as y e brasen Serpent was That fond quarell of yours that Salomon was not abused by images but by women I leaue to women to laugh at your vanity when they reade that by women he was brought to be an idolater and worshipper of images And euery childe that readeth Chrysostome Hom. 54. in 8. Tom. can vnderstand that although occasioned by obstinate Iewes yet he speaketh generally of al obstinat minds whether they be professors of Christianity or no. Animo desperato c. There is nothing worse thē a desperate mind although he see signes although miracles be wrought yet he standeth still in the self same frowardnesse For an obstinate sinner that hath professed Christianitie is no more moued with miracles and the signe of the crosse then a Iewe or Pharao was It hath more colour but not more trueth that Athanasius ascribeth not all effectes of conuersion of wicked men c. wholy and solie to the faith of Christe when he saith who hath done this c. but the faith of Christ and signe of the crosse Martial confesseth that faith is able to do it w tout the crosse but y ◠God would haue y ◠signe of the crosse common with faith if ye aske in what scripture God hath reuealed this will he hath nothing to say Only he denieth M. Calfhils exposition of Athanasius that the signe of y e crosse was ioined to faith not as a fellow worker but as a witnesse signe of y ◠faith against the Gentiles bicause he hath neither scripture Doctor nor Councel for it Wherin he lieth shamefully for y e scripture shewing y ◠faith onely as y e instrumēt by which we apprehend Gods mercy our
iustificatioÌ„ by which God purifieth our harts sufficiently proueth that the signe of the crosse is no worker in these cases Chrysostome speaking of our conuersion c. saith Hom. 14. in Ep. ad Rom. Vnum hoc c. We haue offered this one only gift of GOD that we giue credite to him promising vs thinges to come and by this onely way we are saued This Doctor ascribeth all to faith therefore nothing to the signe of the crosse Whether the Parisiens approue Erasmus his censure it is not materiall the censure is true and approued by as wise and well learned as they Touching the next quarell that Cyrillus acknowledgeth it no fault of the Christians to make the signe of the crosse at their doores it is very foolish as all the rest be for although he defend it as a good deede and in his time tollerable yet if any did worship the wood of the crosse as Iulian charged them it was a fault which Cyrillus doth excuse and seeke to couer but of that matter you may reade more in mine aunswere to D. Sanders booke of images cap. 4. or 3. after the errour of his print That S. Basil alloweth images in Churches he citeth his sermon vpon Barlaaâ— where he exhorteth painters to set foorth the valiant conflictes of the martyr by their art but of setting vp those tables in Churches there is no word Neither do I perceiue he speaketh of other Painters then eloquent Rhetoricians For immediately before he saith Quin magnificentioribus 〈◊〉 ipsius lingâ—is Cedâ—â—us Sonantiores doctorum tubas ad illius praeconia aduocemus Exurgite nunc ô praeclari athleticorâ—m gestorum pictores c. But let vs giue place to more magnificent tongues vtterers of his praises Let vs call hether the lowder sounding trumpets of learned men Arise nowe ô ye noble Painters of the valiant actes of champions c. And it is vsuall among learned men to compare good Orators to cunning Painters The counterfet oration of Athanasius brought in the idolatrous Councel of Nice we reiect as a matter forged by heretikes and idolaters The other Doctors places whome he quoteth are all considered and aunswered in seuerall places of mine aunswere to Doctor Sanders booke of images before mentioned Whether an image may be made of Christ which is both God and man you shall finde it more at large intreated in my saide aunswere cap. 7. or 6. That the crosse in the time of Cyrillus had none image vpon it it is to be proued by this reason 〈◊〉 Iulian would not haue omitted to obiect the worshipping of images vnto Christians which they condemned in the Heathens if any images had bene vpon their crosses which he charged them to haue worshipped Concerning the calling of Churches by the name of Saints we haue spoken alreadie That S. Paul ioyneth not pictures with scriptures to be our instruction and comfort it is an argument of better force then Martiall hath wit to aunswere For if any such instruction comfort or commoditie had any wayes come to Christians by pictures he would not haue written that the scriptures are able to make the man of God perfect prepared to all good workes 2. Tim. 3. vers 17. Articl 3. The tenth Article The adoration and worship of the crosse allowed by the ancient Fathers Martial thinketh it not reason that he should proue the adoration of the crosse by some testimonie of scripture bicause God hath not so tied him selfe to the written letter of the scripture that nothing can be taken for trueth which is not written in scripture But God hath so tied vs to the written letter of the scripture that we are bound to beleeue nothing but that which may be proued thereby The baptisme by heretikes the baptisme of infants the authoritie of the Epistle to the Hebrues of Saint Iames and Iude and of all the canonicall scriptures haue proofe and approbation out of the holy scriputres and are not receiued of vs by the onely tradition and authoritie of the church which yet we doe not refuse when it is warranted by the holy scriptures inspired of God The auncient Fathers Athanasius Chrysostome c. were not exempted from the infirmitie of men that they could so order their termes as no heretikes shuld take occasion of error by them when euen the termes of holy scripture are often times abused by theÌ„ cleane contrarie to the meaning of the spirite by which they were written But Martial like a proud foole disdaineth to be called to define adoration bicause euery terme is not necessarie to be defined And yet I suppose he would claw his poll twise or euer he could make a true definition of it or a description either At the least wise seeing the word of adoration is taken so many wayes but that he would walke vnder a cloud of ambiguitie he shuld haue expressed what manner of adoration he doeth speake of But he is content to take adoration for bowing downe prostrating putting off the cap c. which he thinketh may be done to a sensllesse image as well as to the Queenes cloth of estate her priuie seale c. as though there were no difference betweene ciuil reuerence and religious worship and yet I weene no man doeth this honour to those senslesse things although he shewe reuerence to the Prince at the sight of them The second coÌ„mandement Exod. 20 he saith toucheth not Popish images more then politike images of Dragons Eagles Owles c in armes or other pictures So good a lawyer he is that he can not interprete the lawe according to the matter wherevpon it is made namely religioÌ„ but fantasieth that bicause images out of the vse of religion be not forbidden to be made by a lawe of religion therefore they be not forbidden to be made no not in the vse of religion The Prophets he saith cry out against the images of Gentiles and by his leaue against the images of the Israelites also The image of the brasen Serpent was a figure of Christ and yet the Prophets condemned and Ezechias destroyed the worship of the brasen Serpent For the examination of the sentence of Ambrose de â—bitu Theodosij I referre the reader to mine aunswere to D. Sander of images cap. 13. or 12. Augustine in Ioan. T. 36. sheweth howe reuerently y e crosse was esteemed of the Romaines that now malefactors were no more punished vpon it least it should be thought they were honoured if they sâ—ffered that kinde of death which our sauiour Christe died As among vs if rascall theeues should be beheaded at the Tower hill where only honourable persoâ—ages vse to suffer it might be saide they were honoued with that kinde of execution Herevpon Martial both foolishly and lewdly dreameth that if theeues had bene put to death vpon the crosse the people were likely to haue honoured them for the crosses sake Hierome saith that Paula worshipped lying before y e crosse as though she had seene Christe hanging
to kneele before an image And againe Protestants kneele before images in glasse windowes and holde vp their handes at Paules crosse therefore they defile their bodies with sacrilege And if they excuse themselues by their good intent the same will serue the Papistes which adore the image for that it representeth Christ or his saintes But protestants adore no images with any intent thou foolish aduocate of Idolaters no more then Martiall doth reuerence to a dogg when he putteth of his cap or maketh curtesie in any house where a dogge is before him And verily he sayeth a man may as well be suspected for idolatrie if he bowe before any visible creature as if he kneele before an image But not so probably as Martiall may be suspected to be out of his wits when he maketh such comparisons The Iewes were not onely suspected but also affirmed by the Gentyles to worship the clowdes the power of heauen because in prayer they looked vp to heauen Qui puras nubes Coeli â—â—men adorant sayeth the Poet of them Wherefore by Martials comparison they might as wel haue prayed before images And where he sayeth that Protestants condemne outward things except hattes beardes barrell breeches c. he sheweth his vanitie Our iudgement concerning outwarde things that serue for order and comlinesse being not defyled with idolatrie and superstition is sufficiently knowen What wee teach of fasting praying vowing c. it were superfluous here to repeate when publike testimonies of our doctrine are daily giuen both in preaching and writing And surely I am to blame y â— vouchsaue such vaine calumniating of any mention That not to bowe their knee to Baal is not a peculiar note of Gods seruants because other things are required in Gods seruants then to be free from idolatrie it is a foolish and more then childish quarrell For in the days of Elyas that was a peculiar note to discern them from idolaters whom God had preserued both from yelding to idolatrie in hart also from dâ—ssembling with outwarde gesture But Martiall would learne whether M. Calfhill kneeling downe before his father to aske him blessing did not commit idolatrie How often shall I tell him he is an Asse that cannot make a difference betweene ciuill honour and religious worship And once againe he must be answered why the people are suffered to sweare vpoÌ„ a book with their cappes in their hands rather then to kneele before the crosse in doing of their adoration to God If he will be answered I will tell him againe partly because it is against ciuil honestie that the people should stande couered before the Iudge partly because they sweare by the name of God whome they ought to reuerence But kneeling before a crosse to worship it is manifest idolatrie and expressely forbidden by the lawe of God Thou shâ—lt not bowe downe to them nor worship them The people are not allowed to put off their cappes to the booke neither yet to sweare by the booke When Martiall can proue that it is lawfull for Christians to worship images then we will graunt it is vncharitable to iudge them idolaters that kneele before them But he will not graunt the crosse to be nothing in that sense that Saint Paul sayeth an Idoll is nothing because it is a representation of a thing that was by this reason the image of Iupiter Hercules Romulus which were men sometime were no idols The image of the Sunne of an Oxe an Ape a Catt c. worshipped of the Egyptians were no Idols neither was the worshipping of them idolatrie The questions to be propounded in the Chauncery I leaue to Martiall to propounde him selfe But where he sayeth that no euidence of any idolatrous fact in worshipping the crosse can be shewed in true Christians I agree with him but in Papistes if he meane them great euidence Who went a Pilgrimage to the roodes of Bostone Douercourt and Chester were they not Papistes who made the roodes to sweate to bleede and to smell sweete as D. Reade did with his roode of Becclys were they not Papistes Finally who sayeth singeth to the Crucifix Aue rex noster c. All haile our King All haile O crosse our onely hope c. I doubt not but the countrey of Christian men wil iudge this as good euidence for pulling downe the crosse as Ezechias had for destroying the brazen Serpent It is Martials poore iudgement when you see men praying they be Christian men therefore they serue God in spirite and truth but afterward he restrayneth it to men that were baptised in Christ. Yet may they be heretikes and therfore no true worshippers of God But y â— which he spake in way of humilitie he will now say stoutly Sir when you see men that is to say men that are baptised men that beleeue in God praying yea before an image and holding vp their handes and knocking their breastes it is a good consequent to say they be Christian men Ergo they serue God in spirite and trueth and we may not iudge the contrary This argument holdeth of the place of stoutnesse For other consequence there is none in it nor yet wittie conueyance For first when I see men I must say they be men that are baptised and beleeue in God Whereas by sight I can not perceiue that they are baptised yet if I know that they be baptised I can not tell whether they beleeue in God as Christians or as heretikes or whether they be hipocrites without faith How shal I then iudge them to be Christian men Finally when I see them do an open acte contrary to Christian profession yet by Martials diuinitie I may not iudge but that they be good Christians and worship God in spirite and truth Euen as by his Canon law I am taught that if I see a prieste embrasing of a woman I must iudge he doeth it for no harme but to blesse her To be shorte Martials good consequent wil make him confesse that al the protestantes that holde vp their hands at Paules crosse and say Amen when the preacher her sayeth God confound the Papistes whereat he scoffeth be Christian men and worship God in spirite and trueth As for their adoration of the crosse he saith standeth as well with the glorie of God as our kneeling at the communion putting off our cappes to the cloth of estate to the Princes letters bowing to the Princes person kissing of the booke c. So that with him thinges by God expressely forbidden stande as well with his glorie as things by him commanded and permitted In the end complayning that Maister Calfhill hath not answered him to thirtie places out of the auncient writers whereof let the Readers when they haue compared iudge he glorieth that his rayling slanderous conclusion is not dealt withall but by silence which silence he taketh for a confession but in deede it is a sufficient confutation of such lies and slaunders as haue no colour of trueth in them Our Sauiour Christ being called a Samaritan made none answer to it Socrates an Heathen man kept silence when a varlet railed on him wherfore silence in such case as this is neither a confession nor a conuiction To conclude I will not altogether refuse as Maister Calfhil doth to deale with So â—ewde an aduersarie as Martiall is but I would wishe that the Papistes for their credites sake would henceforward set forth a better champion for their causes or else helpe him with better weapons to fight in their quarrel For in this reply he doth nothing in a maner but either conster like an Vsher or quarrell like a dogbolt Lawier FINIS Gal. Mon. Vz. Whitby in Yorkshire Stapleton Fulke Stapleton Fulke Stapleton Fulke Stapleton Fulke Stapleton Fulke Stapleton Fulke Stapleton Fulke Stapleton Fulke Stapleton Fulke Stapleton Fulke Stapleton Fulke Stapleton Stapleton Fulke Stapleton Fulke Es. 49. Matth. 5. Es. 61. Es. 52. Es. 52. Stapleton Fulke Cont. Faust. li. 13. Ca. 13. Stapleton Fulke Stapleton Fulke Stapleton Fulke Stapleton Fulke Stapleton Fulke Stapleton Fulke Stapleton Fulke ☜ Stapleton Fulke Stapleton Fulke Stapleton Fulke Stapleton Fulke Stapleton Fulke Cap. 2. Stapleton Fulke Stapleton Fulke Stapleton Fulke Fulke 2. Th. 2. Luk. 10. 1. Io. 4. Mat. 18. Exâ— 10. Ioel. 1. Eph. 4. Tert. li. 4. cont Mart. Math. 15. Iames 5. 1. Iohn 4. Actes 17. Lib. 4. cap. 26. De verâ— sap Martial Fulke In Mark. H 14. adver Mar. li. 30. Martial Fulke Pro Clu. Pro Cel. In Ant. Martial Fulke Martiall Fulke Eph. 6. Mar. 1. Iohn 1. Martial Fulke Martial Fulke Deut. 12. Martial Fulke Marke 6. Martiall Fulke Rom. 3. 〈◊〉 28. Act. 15. v. 9 Martiall Fulke De obis Theod. Heb. 1.