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
Donatistes we affirme that the Catholike church of Christ is and hath beene euen in the most darke times of Antichristes kingdome dispersed throughout the whole world nothing doubting but God which preserued 7000. in one corner of Israel not much greater then some shyere of England hath preserued seuen thousand thousande in all partes of the wyde world which neuer bowed their knees to the Romish Baal nor kissed him with their mouth CAP. IIII. Proofes and testimonies one of the Prophet Esay that the Church of the Messias continueth for euer vnto the worlds end assisted alwayes by God himselfe The testimonies of the perpetuitie of the Church out of the Prophet Esay with the exposition of Hieronyme vpon them maketh nothing against vs which willingly acknowledge the same But denye that they perteine to the Popish Church which had her beginning long after Christe and his Apostles and her full tyranny confirmed more than 1000. yeares after Christe The same Hierome disputeth against the custome of the particular Church of Rome and appealeth to the Church of all the worlde Si auctoritas quaeritur orbis maior est vrbe c. If authoritie be sought the world is greater then a citie And againe Quid mihi profers vnius vrbis consuetudinem What bringest thou forth to mee the costome of one citie Euagr. We stand for the Catholike Church of Christ dispersed ouer all the world against the particular schismaticall hereticall and Antichristian church of Rome which though shee haue inuaded by tyranny ouer a great part of Europe yet neuer did shee preuaile ouer the whole Church throughout the world not yet ouer all Europe CAP. V. The doctrine of Caluine touching the Church is examined to the touchstone of the holy Scriptures alledged Wherein also is treated and disputed by what markes the Church may be known First he confesseth that Caluine hath learnedly largely and truely treated of the vnitie authoritie and obedience of the Church He affirmeth also that he acknowledgeth a visible Church in the worlde whose communion we ought to keepe and of her to receiue the spirituall foode of doctrine and sacraments which ought not to be forsaken for the euil life of the members thereof All this he commendeth and alloweth But herein he sheweth his malicious cauilling stomak that he supposeth Caluine to affirme that the vniuersall Church of Christ is visible where he speaketh but of particular congregations members of the whole which are visible not to the world always but to the members of the same The markes of the Church which Caluine sayeth to be true preaching of the worde of God and due administration of the sacraments although he confesseth them to be in the Church yet he denyeth them to be the markes of the Church For the marke must be better knowne then the thing whereof it is a marke but the Church is more euident then those markes ergo they be no true markes The minor he proueth by that which Caluine teacheth that wee must learne of the Church the true meaning of the Scripture But hereof it followeth not that y e Church is better known then these markes For there is a farther tryal which ought to be better known by which both are to be knowne namely the worde of God whereunto wee must haue recourse to trye whether those things that are preached are euen so in deede as the Thessalonians did by the preaching of Paul Barnabas Act. 17. ver 11. The vnmouable trueth is to be sought in the Scriptures what preaching or Church agreeth with that trueth is to be receiued none other And whereas he sayeth that Heretikes challenge these markes as well as Catholiks I grant they do so but no more do they challenge these markes then they challenge the Church to be on their side for there was neuer heresie but they bragged as much of the Church as of the trueth Therefore the Church is not more cleare then these markes but these marks tryed by y e worde of God are more cleare then the Church which is therefore the Church because it maintaineth true doctrin The doctrine is not true because the Church maintaineth it The cause is better known then the effect for knowledge is to vnderstand by causes But M. Stapl. hath two better markes then Caluine describeth To wit the vniuersalitie and communion of all nations The continuance and euer-remaining thereof among Christians These markes by no Logyke can be causes of the Church but adiuncts vnto it and therefore the worst arguments that can be to knowe it by euen such as the foolish mans argument was that knew his horse by the brydle But admitt these to be proper adiuncts of the Church yet shall not the popish Church be able to prooue those to be her markes For Popery neither doth neither euer did possesse all the worlde except a peece of Europe be all the world The Church of Christ is Catholike although there were but three of foure persons in all the worlde that mainteined true doctrine as there was not many when Christ his Apostles and a fewe other were the onely Church in all the world and the Catholike Church before they were dispersed into many nations For y e Church is called Catholike or vniuersall not because all men or most men do pertaine vno it but because all that be members of Christ howe many or howe fewe so euer they be and wheresoeuer they be are members of that Church But M. Stapl. sayth The vniuersalitie of the Church is a matter euident to the eye therefore the Catholike Church is alwayes visible To this I answer that if the Catholike Church or the vniuersalitie thereof were alwayes visible or at any time visible or the vniuersalitie thereof euident to the eye it should be no article of faith for faith is of such things as are not seen with the eye but beleued with the heart Heb. 11. ver 1. We agree with Augustine against the Donatists that no heresie was in all countreys in all ages For Papistrie which is the greatest heresie apostasye was neuer in all countryes all ages But if an heresie were in all countries and ages yet proueth it not it self to be a Catholike trueth Idolatrie hath beene in all countries and ages yet is it not thereby prooued to be a Catholike trueth The Church of Christe whereof we are members hath bene in al partes of the world and in all ages though not alwayes not euer receiued of the greatest part of men And if this be a most cleare and euident marke as he saith that no heretike can pretende to be ioyned in communion with all Christian countries The Popish Church hath not this marke which is not ioyned in communion with the Greekes Armenians Chaldeans Aethiopians and so many nations as at this day and since the Apostles times haue bene Christened Countries But nowe wee come to the seconde marke of the Church The continuance thereof
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
the Greeke and Easterne Churches from him which they count to be a schisme and heresie The third reason No heresie can continue and ouergrowe the true Church Papistrie hath continued Ergo Papistrie is no heresie The minor of this syllogisme is false for Papistrie hath not continued from the time of Christe but hath had her beginning long since and was not growne to a ripenesse of all her heresies in more then a thousand yeares after Christ as I haue shewed in the table of differences Therefore what so euer he saith to proue the maior is to no purpose when the minor is manifestly false CAP. XX. The third reason of the former chapter is fortified out of the aunicient and learned Fathers Nowe he taketh in hand a goodly piece of fortification and like a worthie surueior of the Popes buildings he bestoweth great cost out of Hilarius Chrysostome and Clemens Alexandrinus for defence of such a point as none of his aduersaries would euer offer to assaile Nameley the continuance of the Church and true religion which can not be ouercome not kept downe by any tyrannie or heresie but the more it is persecuted and oppressed the more it will flourish and increase And for this cause the true Church and faith of Christ although it haue bene long troden downe and afflicted by the tyrannie of Antichrist euen to such time as God had appointed that Antichrist shuld rage in the world for the sinnes thereof and especially for the contempt of the trueth 2. Thess. 2. yet hath it in the end preuailed encreased and flourished and by no craft or crueltie of Antichrist could any longer be suppressed or kept vnder Let not Papistes therefore bragge that they haue preuailed so long but let them nowe behold their ouerthrow by the increase of Gods Church and looke for their finall destruction at the glorious appearing of our Sauiour Christ. We doubt not therefore but determine with Augustine De vtilitate credendi to rest in y e bosome of that Church which from the seate of the Apostle by consent of mankind hath continued by succession of Bishops and hath obtained the height of authoritie all heretikes barking about it which partly by the iudgement of the people partly by the grauitie of Councels partly by the maiestie of miracles haue bene condemned But we vtterly denie the Popish Church to be this Church which hath had no continuance of succession from the Apostles seate in faith and doctrine though it claime neuer so much the succession of persons and places with the Donatistes Symon Magus Martion Eunomius and other heretikes we haue nothing to doe If trueth in Aerius and Vigilantius was condemned for errour not by the scriptures but by the tradition of men such condemnation can be no preiudice to them or their opinion when being called againe into iudgement they are found by sentence of Gods word the iudgement of the more ancient Fathers to haue ben wrongfully condemned To conclude Papistrie hath not preuailed against the church of God which hauing sought by all meanes so long time to roote her out of the earth yet was neuer able to bring to passe her wicked deuice but that the Church of Christ and the true religion thereof hath at last in the sight of al men gotten the vpper hand in despight of the Pope and Papistrie and all Papistes THE SECOND part of the Fortresse CAP. I. CErtaine demaundes to Protestantes putting the case that Papistes these many hundreth yeres haue liued in a wrong faith all which the case so put they ought of necessitie to satisfie WHat so euer the Protestantes can say for them selues as their credite is not great with him except they can proue one of his two demaūds he thinketh no godly or wise man will regard any thing they can say The first demaund is where or vnder what Pope or Emperour Papistrie beganne I aunswere Papistrie being antichristianitie the mysterie of that iniquitie began euen in the time of the Apostles 2. Thess. 2. Claudius being Emperour of Rome and so contiuned increasing in Apostasie vntill the time of Sigismund the Emperour who procured the Councel of Constance in which the lay people were robbed of the cup of the Lordes bloud Stapleton must beare with me if I can not name the Pope bicause at that time there were no lesse then three Popes at once and no man then liuing but as he was affectionate to one of those three could determine which of them was Pope This Stapleton though he haue a brasen face will not denie He requireth vs further to shewe the complaint of other Churches against Papistrie First for the beginning of the mysterie of iniquitie S. Paul complaineth 2. Thess. 2. And for the proceeding of that which was y e chiefe point therof namely the tyrannie of y e Bishop of Rome alwayes as it shewed it selfe some there were which complained of it Victor is the first Bishop of Rome which discouered the hid mysterie of iniquitie in vsurping against his fellowe Bishops in the time of the Emperour Seuerus against whome complained sharply reproued him Irenaeus Bishop of Lyons Polycrates and many other Euseb. lib. 5. cap. 25. Afterward in the dayes of Theodosius Honorius and Arcadius the Emperours when the Bishops of Rome Innocentius Bonifacius Zosimus Anastasius and Celestinus vsurped more openly in so much that they forged among them a decree of the Councel of Nice whereby they claimed their authoritie they were complained of by the Bishops and Church of Africa in open Councel the forgerie detected and decrees made that none in Africa should appeale to any Bishop ouer the Sea And that the Bishop of the first See should not be called prince of Priestes nor by any such name of pride but onely Bishop of the first See Conc Mileuit c. 22. Conc. Carth. 6. cap. 4. Conc. African c. 92. Ep. Concil ad Bonifac. Caelestinum Afterward in the dayes of the Emperour Mauritius when Iohn of Constantinople vsurped the title of vniuersall Bishop as the forerunner of Antichrist Gregorie him selfe Bishop of Rome complained of him and pronounced that he was the forerunner of Antichrist Wherefore Stapleton lyeth shamefully when he saith we make him the first Antichrist for as I haue testified before although there was in him a superstitious affection vnto ceremonies and that he was infected with certaine olde errours that had preuailed before his time yet bicause he helde the foundation of saluation by Christ onely and detested the vsurpation of that Antichristian title we account him for a member of the true Church of Christ. But after him when in the dayes of Phocas Bonifacius by pride and symonie had vsurped the same Antichristian authoritie and procured that the Church of Rome should be counted head of all Churches he was complayned of by the Church of Rauenna in Italie which would not acknowledge that Antichristian title neyther would submitte her selfe vnto the whore of
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
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