Two Popish Heretics Confuted, Confutation 1

Two Popish Heretics Confuted · Confutation 1

p. 1AN 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^• 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 hauehave yet wrought none.

I aunswere, Peter, Paul, Matthewe, Iames, Iohn, &c. are Apostles to vsus, sent not from Gregorie of Rome, but by Christ him selfe, out of Iewrie, y^• signe of whose Apostleship, being shewed in all patience, signes, and wonders, and our doctrine being the same which we hauehave receiued of their writings, needeth no other confirmation of miracles, to be wrought by vsus. If Augustine sent from Gregorie a man, hauehave planted any humane traditions, and confirmed them by li…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 hauehave bene feigned to hauehave bene done by him, and reported by a credulous p. 2man Bede, it hurteth not our cause:Gal. Mon. seeing other writers report him to hauehave 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 vponupon 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 hauehave 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.

p. 3This 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, vntounto carnall presence and transubstantiation, the contrarie of which were taught by Augustine, as appeareth by the publique Saxon Homely, lately translated into English, and imprinted. The diuersitie of opinions concerning the sacrament, maketh no alteration of faith in them that agree in al other necessarie articles. Besides that, it is most false which he saith, that Luther of the Protestants is counted a very Papist.

5 Their Apostles taught such a faith, as putteth thinges; by the beleefe and practise whereof, we may be saued. The faith of the Protestants, is a deniall of Popish faith, and hath no affirma…iue doctrine, but that which Papistes had before.

The Protestantes faith affirmeth, that a man is iustified by it only. That the sacrifice of Christes death is our onelyonly propitiatorie sacrifice. That Christ is our onelyonly mediatour of redemption and intercession &c. Generally it affirmeth what so euer the Scripture teacheth, and denieth the contrarie.

Then followe 39. differences in doctrine.

6 Their Apostles saide Masse; which the Protestantes abhorre.

The Popish Masse was not then all made, therefore they could not say it. They ministred y^• communion, which Bede and other writers called Missa, they saide no priuate Masse, such as the Papistes nowe defend.

7 In the Masse is an externall sacrifice; offered to GOD the father, the blessed body and bloud of Christ him selfe. lib. 5. cap. 22. This doctrine is expresly reported. This seemeth blasphemie to the Protestantes.

The wordes of Bede, according to M. Stapletons owne translation, are these, out of the Epislte of Ceolfride p. 4to Naitan king of the Pictes. All Christian Churches throughout the whole world (which al ioyned together make but one Catholike Church) should prepare bread and wine, for the mysterie of the flesh & precious bloud of that immaculat lambe, which tooke away the sinnes of the world, & when all lessons, prayers, rytes, and ceremonies vsed in the solemne feast of Easter, were done, should offer the same to God the father, in hope of their redemption to come. Here is no sacrifice of the body and bloud of Christ, but of bread and wine for the mysterie thereof: no sacrifice propitiatorie for sinnes, but of thankesgiuing, and remembrance of the propitiation made by the lambe himselfe, in hope of eternall redemption. No oblation by by the priest only, but by the whole Church, and eueryevery member thereof, as was the oblation of the Paschall lambe, wherevnto he compareth this sacrifice, interpreting those wordes of Exod. 12. EueryEvery man shal take a lambe according to their families and housholdes, & offer him in sacrifice at the euening. That is to say, (saith Ceolfride) all Christian Churches &c. as before. By which wordes it is manifest, that the Papistes nowe adayes, are departed euen from that faith of the sacrament and sacrifice thereof, that Augustine brought from Rome.

8 This sacrifice is taught to be propitiatorie: lib. 4. c. 22. which Protestants abhorre.

There is no mention of propitiatorie sacrifice in that chapter, but there is told a tale of a prisoner, that was loosed from his bonds, so oft as his brother which was a Priest, saide Masse for his soule, supposing he had bene slaine in battel: by which many were persuaded, that the wholesome blessed sacrifice, was effectuous to the euerlasting redemption and ransoming both of soul and body. So were they worthie to be deceiued that would build a doctrine without the word of God, vponupon the vncertaine report of men, who either deuised this tale as being false, or else if it were so, p. 5could not discerne the illusions of Sathan, seeking to mainteine an errour, contrarie to the glorie of Christ.

9 Confession of sinnes made to the priest, lib. 4. cap. 25. & 27. This sacrament of the Protestantes is abolished.

In neither of these chapters is mentioned the Popish auricular confession, as a sacrament necessarie to saluation. In the 25. mention is made of one, which being troubled with conscience of an haynous sinne, came to a learned priest to aske counsell of remedie, and shewed what his offence was. In the 27. chapter it is expresly saide, that all the people did openly declare vntounto S. Cutbert in confession, the things that they had done. Such confession as either of both these were, the Protestants hauehave not abolished, although they number not confession among the sacraments.

10 Satisfaction and penance for sinne enioyned, appeareth lib. 4. cap. 25. which the Protestants court admitteth not.

There is no word of satisfaction for his sinnes, but of fasting and prayers, as fruites of repentance, wherevnto he was first exhorted by the priest, according to his power and abilitie, but he not content herewith, vrged the priest to appoint him a certaine time of fasting, for a whole weeke together, to whose infirmitie the priest somwhat yelding, willed him to fast two or three dayes in a weeke, vntill he returned to giuegive him farther aduice. EueryEvery man may see broad difference betwixt this counsel and Popish satisfaction and penance.

11 Merite of good workes in this storie is eftsoones iustified. lib. 4. cap. 14. & 15. which the Protestants count preiudidiciall to Gods glorie.

In the 14. chapter there is no mention of the merite of good workes, but that after the brethren had fasted and prayed, God deliuered them of the pestilence. We neuer denied, but that God regardeth our praier and fasting, though not as meritorious, but as our obedience which he requireth of vsus, and saueth vsus onelyonly for his mercy sake. The 15. chapter scarse toucheth any p. 6matter of religion, and therefore I knowe not what he meaneth to quote it, except it be a error of y^• Printer.

12 Intercession of Saints, Protectants abhorre the practise, whereof appeareth lib. 1. cap. 20. & lib. 4. cop. 14.

In the former place Beda supposeth, that God gaue the Britaines victorie at the intercession of S. Albane, but where learned he this kinde of intercession, out of the holy scriptures?

In the latter place a boy being sicke of the plague, reporteth, that God would cease the plague, at the intercession of S. Oswald: as the Apostles Peter and Paul declared to him in a vision. But seeing the Apostles hauehave taught no such doctrine in their writings, they hauehave admonished vsus to beware of such fantasticall visions. Gal. 1. 2 Thessa. 2.

13 The Clergie of their primitiue Church after holy orders taken, doe not marrie, lib. 1. cap. 27. Nowe after holy orders and vowe to the contrarie, priestes doe marrie.

The Counsell of Gregorie to Augustine is this. If there be any among the Cleargie out of holy orders, which can not liue chast, they shall take wiues. These wordes cōmaund some of the Cleargie to take wiues, they forbid not the rest to marrie. For what shall they that are in holy orders doe, if they can not liue chast? Againe, the histories are plentifull that Priestes were married in England three or foure hundreth yeares after Augustine.

14 In their primitiue Church the vow of chastitie was thought godly and practised: now they are counted damnable & broken.

Such vowes as were made without consideration of mens abilitie to performe them, are iustly accounted rash and presumptuous. Such is the vowe of virginitie in a great many, which our sauiour Christ affirmeth to be a rare gift, not in eueryevery mans power. As for the vowe of chastitie, if any were made by Popishe priestes, it was oftener broken before the restoring of true knowledge, then since. Whose incontinencie hath infected the world with whoredome and vncleannesse.

p. 715 Such Monkes and virgines liued in cloysters, in obedience and pouertie, which are ouerthrowne of Protestants as a damnable estate.

The horrible abuse of Cloystrall life, hath caused the subuersion of them, beside their errours, superstition and idolatrie.

16 Prayer for the dead, Dirige ouer night, and Requiem Masse in the morning, was an accustomed manner, lib. 3. cap. 2. lib. 4 cap. 21. which the Protestants count to be abhomination.

Praier for the dead is an older errour then Popish religion. But Dirige and Requiem Masse had an other meaning, lib. 3. cap. 2. then the Papistes hauehave now, for there it is saide. In the selfe same place the religious men of Hagustalden Church, hauehave nowe of long time bene accustomed to come eueryevery yeare, the eue and the day that the same king Oswald was afterward slaine, to keepe Diriges there for his soule, and in the morning, after Psalmes being saide solemnely, to offer for him the sacrifice of holy oblation. You must vnderstand, that this Oswald was of them that so did, taken for an holy martyr, and therfore these Psalmodies and sacrifices were of thanksgiuing for the rest of his soul: not of propitiation for his sinnes, as the Papistes account them. lib. 4. cap. 21. there is nothing to the matter in hand, but in the next chapter following, is the tale of him that was loosed from his fetters by saying of Masse, by the relation whereof, and not by the word of God, many beganne to thinke the sacrifice of the Masse profitable for the dead.

17 Reseruation of the sacrament thought no superstition, lib. 4. cap. 24. nowe counted prophanation of the sacrament.

Reseruation was an older errour then Poperie, yet contrarie to the commaundement of Christ: Take ye, and eate ye.

18 Houseling before death vsed, as necessarie for all true Christians, lib. 4. cap. 3. & 24. Protestants vnderunder pretence of a Communion, doe nowe wickedly bereaue Christian folke of it.

These chapters shewe that it was vsed, but not that p. 8it was vsed as necessarie. The Communion of the ficke is also vsed of vsus. Neither can M. Stapleton proue, that it was then ministred to the sicke person alone, as is vsed among them. But in the 24. chapter of the 4. booke it may be gathered, that as many as were present with the partie, receiued with him, bicause there was a mutuall demaund of his being in charitie with them, and they with him.

19 Consecrating of Monkes and Nunnes by the handes of the Bishop, a practised solemnitie in their primitiue Church, lib. 4. cap. 19. & 23. which Protestantes by the libertie of their Gospell laugh and scorne at.

Chap. 19. it is saide, that Wilfride gaue to Ethelrede the vaile and habite of a Nunne, and cap. 23. that one Hein tooke the vowe & habite of a Nunne, being blessed and consecrated by Bishop Aidan. In those elder times, no virgine was suffered to professe virginitie, but by the iudgement of the Bishop, who was not onelyonly a minister of the ceremonie of profession, but also a iudge of the expedience and lawfulnesse of the vowe, so that the vowe of virginitie was moderated and kept within more tollerable boūds, then is vsed of the Papistes.

20. Commemoration of Saints at Masse time, lib. 4. cap. 14 & 18. such commemorations in the Protestants Communion are excluded, as superstitious and vnlawfull.

Chap. 14. it it saide vponupon the report of a boyes vision, And therefore let them say Masses, and giuegive thanks that their praier is heard, and also for the memorie of the same king Oswald, which somtime gouerned their nation. Admitting this vision to be true, here is but Masse and memorie of thankesgiuing: in the 18. chap. is nothing to any such purpose. In the Communion of our Church is a thankesgiuing, with Angels, Archangels, and all the glorious companie of heauen, although we make no speciall mention of any one Saint by name.

21 Pilgrimage to holy places, especially to Rome, a much p. 9waitie matter of all estates, lib. 4. cap. 3. & 23. & lib. 5. cap. 7. Nothing soundeth more prophane and barbarous in the eares of Protestants.

In the first of these places, there is mention of pilgrimage into Ireland, not for y^• holinesse of the place. but for the wholsome instruction that then was there. For it seemeth by the storie in many places, that Ireland (although not subiect to y^• See of Rome) was thē replenished with godly learned men, of whome men sought out of Britaine, to be informed in religion. Peregrination to Rome was vsed of superstition, and opinion of great learning to be had from thence. Yet was there no pilgrimage to images, nor to Rome, so filthie a sinke of all abhominations, as it hath bene since those dayes.

22 Of the reliques of holy men, of reuerence vsed towards them, and miracles wrought by them, the historie is ful. Nothing is more vile in the sight of Protestantes, then such deuotion of Christians.

Such superstition and credulitie of the former age, is iustly misliked of vsus, but the idolatrie and forging of reliques, which is too common among the Papists, is rightly detested of vsus.

23 Blessing with the signe of the Crosse, accounted no superstition, lib. 4. cap. 24. & lib. 5. cap. 2. In the deuotion of the Protestants is esteemed magike.

Signing with the signe of the Crosse, which sometime against the Gentiles was an indifferent ceremonie: vsed of the Papistes for an ordinarie forme of blessing, is both superstitious and idolatrous.

24 Solemnitie of buriall Protestantes despise, whereas it was the deuotion of their primitiue Church, to be buried in monasteries, Churches, and chappels.

Honourable buriall of the Saintes bodies, which were the temples of the holy Ghost, and are laide vp in hope of a glorious resurrection, Protestantes despise not. Yet were the first Archbishops of Canturburie buried in a Porch beside the Church, lib. 2. cap. 3. p. 10There was no buriall place appointed in the Monasterie of Berking, vntil by a light it was reuealed, as the historie saith, lib. 4. cap. 7. but with time superstition on of buriall grewe, yet nothing comparable in that age to the superstition of Papists of these latter times. There was no buriall in S. Frances Coule, nor after the Popish solemnitie.

25 Benediction of the Bishop as superiour to the people, was vsed, which Protestants scorne at, lib. 4. cap. 11.

The Protestantes allowe benediction of the Bishop in the name of God, as the superiour, although they iustly deride the Popish maner of blessing, by cutting the aire with crosses: neither is there any such blessing spoken of in the chapter by him cited.

26 The seruice of the Church was at the first planting of their faith in the Latine and learned tongue, lib. 1. cap. 29. lib. 4. cap. 18. which the Protestants hauehave altered.

There is no such thing to be proued in the first place, nor any thing sounding the way, but only this, that Gregorie sent into England to Augustine many bookes, of which it is a Popish consequence to gather, that they were bookes of Latine seruice. In the latter it is declared, that Iohn y^e Chaunter of Rome, brought from thence the order of singing, and reading: and put many things in writing, which pertained to the celebration of high feastes and holidayes, for the whole compasse of the yeare. But this being almost an hundreth yeres after the cōming of Augustine, it appeareth the Church of England had no such Latine seruice before. For Gregorie willed Augustine to gather out of eueryevery Church, what ceremonies he thought expedient for the English Church, and bound him not to the orders or seruice of the Church of Rome. And it may be gathered, that long after there was no certain forme of administration of the sacramentes put in writing & generally receiued; but that the priestes which then were learned, ordered the same according to their discretion, for their chiefe labour was in preaching and p. 11instructing. For Beda reporteth vponupon the credite of one which liued in his time, and was Abbot of Wye, Herebald by name, that he being in great extremitie and daunger of death, by falling from an horse, S. Iohn of Beuerlaye the Bishop, that was his master, asked him whether he knewe without all scruple or doubt, that he was baptized or no, to whome hee aunswered, that he certainely knewe that he was baptized, and tolde the priestes name that baptized him. To whome the Bishop replied, saying: If you were baptized of him, doubtlesse you were not well baptized: for I knowe him well, and am right well assured, that when he was made priest, he could not for his dulheaded wit, learn, neither to instruct nor to baptize. And for that cause I hauehave streightly charged him, not to presume to that ministerie which he could not do accordingly. By this it may be gathered, that the forme of baptisme was not set downe in writing, which eueryevery dulheaded dogbolt priest can reade, but that it was referred to the learning of the minister which did instruct them that were of age, and came to receiue baptisme. But this ignorant priest whome S. Iohn of Beuerlay depriued of his ministerie, could neither cathechise nor baptize: for which cause, the yong man being cathechised againe, and after he recouered of his fall, was baptized a newe, as one that was not rightly baptized before. Moreouer, lib. 4. cap. 24. Beda sheweth of one Cednom in the Abbay of Hilda, to whome was giuen miraculously the gift of Singing and making Hymnes for religion in his mother tongue, of the creation of the world, and all histories of the olde Testament, of the incarnation, passion, resurrection, and ascention of Christ, &c. which by all likelihoode were vsed in the Churches. And when Latine seruice was first vsed, it is not incredible, but that the people did meetely well vnderstand it, for the Latine tongue was in those days vnderstood in most places of the Westerne Church. And Beda noteth some especially which vnderstoode no language p. 12but the Saxon. The interpreters which Augustine brought out of Fraunce, do confirme this coniecture. For the rude Latine tongue spoken in France, was better vnderstood of the vulgar people, then that was spoken at Rome and in Italie: for which cause, there was a Canon made in the third Councel at Toures, that the Homilies should be turned in rusticam Romanam linguam, into the rude Latin tongue, that they might more easily be vnderstoode of all men. Againe, the Britaines and Pictes which conuerted the greatest part of the Saxons, howe could they hauehave been vnderstood preaching in Welsh, but that the vulgare Latine tongue was a common language to them both. Finally, the manifolde vses of diuers Churches, as Sarum, Yorke, &c. declare, that the Latine seruice was but lately in comparison set downe, when knowledge decayed both in the Priestes and the people.

27 Protestants hauehave plucked downe altars, which they had of olde time.

They had altars, but standing in the middest of the Church, as y^• tables stood in the Primitiue Church.

28 Altar clothes and vestments vsed of them, Protestants admit not.

A sorie ceremonie, in which no part of Christianitie consisteth. The like I say of the 29. holy vessels, 30. holy water, and 31. Ecclesiasticall censure, about which there was no small adoe.

32 Their primitiue Church was gouerned by Synodes of the Clergie only, in determining controuersies of religion, which Protestants hauehave called from thence vntounto the Lay court onelyonly.

The latter part is a slaunder vponupon the Protestantes, the former part a lye vponupon the auncient Saxons, for at the Synode holden at Strenshalch,Vz. Whitby in Yorkshire. not only the kings Oswine & Alfride were present, but also king Oswine did order the Synode, and in the end concluded the matter in controuersie, lib. 3. cap. 25.

33 The spirituall rulers of the primitiue Church were Bishops and pastours duely consecrated, protestants hauehave no consecration, p. 13no true Bishops at all.

This is an other lewd slander against y^e Protestants, for they hauehave true Bishops, though not cōsecrated after the Popish manner. Laurence the second Archbishop of Canterburie, acknowledgeth the Ministers of y^e Scots and Britaines for Bishops, although they were not subiect to the Church and See of Rome, lib. 2. cap. 4. Aidanus, Finanus, Colmanus, are iudged of Beda for true Bishops, although they were deuided from the Church of Rome, and so are such Bishops as were ordeined by them, for they conuerted the greatest part of the Saxons vntounto Christian faith: As Northumbrians, Mertians, and East Saxons.

34 Protestants hauehave brought the supreme gouernement of the Church to the Lay authoritie: in the primitiue faith of our countrie the Lay was subiect to the Bishop in spirituall causes.

And so are they nowe in suche causes as they were subiecte then. But that the supreame authoritie was in the ciuill Magistrate at that time, it may appeare by these reasons. First Pope Gregorie him self calleth the Emperour Mauritius his souereigne Lord, lib. 1. cap. 23. & 28. & 29. & 30. and after him Pope Honorius called Heraclius his souereigne Lord, lib. 2. 18. King Sonwalch Preferred Agilbert and Wini to be Bishops, afterward he deposed Wini, which for mony bought for Wulfher king of Mercia the See of London, lib. 3. cap. 7.

Earcombert king of Kent, of his princely authoritie purged his realme of idolatrie, and commaunded that the fast of 40. dayes should be kept, lib. 3. cap. 8.

King Oswine ordered the Synod at Strenshalch, li. 3. cap. 25. Oswine and Ecgbert kings, deliberate touching the peacable gouernement of the Church, and by the choice and consent of the Cleargie, did nominate Wighard Archbishop of Canturburie, lib. 3. cap. 29.

King Ecgfride deposed Bishop Wilfride, li. 4. ca. 12.

Ost for at y^e cōmandemēt of king Edilred was cōsecrated by Wilfrid Bish. of y^e Victians, li. 4. ca. 23. These p. 14places of the historie shewe, that kings had chiefe authoritie both ouer persons and causes Ecclesiasticall, such as we nowe acknowledge our Princes to hauehave.

35 The finall determination of spiritual causes rested in the See Apostolike of Rome; which is nowe detested of protestantes.

Although the See of Rome vsurped much in those dayes, yet was not the authoritie thereof acknowledged by the Churches of the Britaines, Irish, and Scots. The Britaines before Augustines time sent not to Rome, but vntounto Fraunce for ayde against the Pelagian heretikes. At Augustines comming and long after, they refused to yelde obedience to the See of Rome; yea among the Saxons them selues, Wilfrid deposed by the king, and absolued by the Pope, could not be restored, but by a Synod of his own countrie, li. 5. c. 20.

36 Their faith and Apostles came from the See of Rome: the protestant departeth there fro.

The Protestantes are returned to the auncient faith which was in this land before Augustine came from Rome, which did not so much good in planting faith where it was not, as in corrupting y^• sinceritie of faith where it was before he came.

37 Their faith was first preached with crosse and procession, Heresies first raged by throwing downe the crosse, and altering the procession therewith.

The Popish faith beganne with superstition, which the Christian Catholikes hauehave iustly abolished.

38 Their first Apostles were Monkes. The first preachers of the protestants hauehave bene apostataes, as Luther, Oecolampadius, Martyr, &c.

Nay, they hauehave returned from apostasie to the true faith and religion of Christ. Augustine and the rest of the Monkes of that time, differed much from the Popish Monkes of the latter dayes. For they were learned preachers, lib. 3. cap. 26. these idle loyterers: they laboured with their handes, lib. 5. cap. 19. these liued of the sweat of other mens browes. They made no such p. 15vow but they might serue the common wealth, if they were called thereto. Sigbard of a Monke was made King, lib. 4. cap. 11. these professed them selues dead to all honest trauell, either in the Church or common wealth.

39 The first impes of their faith, and schollers of the Apostles, were holy mē. Luther confesseth his schollers to be worse then they were vnderunder the Pope.

There were hypocrits in those daies, also there were incontinent Nunnes, lib. 4. cap. 25. And Beda confesseth, that Aidane (which was no slaue of the Romish See) was more holy, then y^• Cleargie of his time, whose deuotion was key colde. If Luther flattered not his scholers, he is more to be commended, yet can not Stapleton proue, that he speaketh so of all, but of some carnall professours only.

40 Their first preacher liued apostolically in voluntarie pouertie. This Apostolicall perfection protestants that beare them selues for the Apostles of England, neither practise them selues, nor can abide in other.

First it is a slaunder, that any Protestantes beare thē selues for Apostles of England: secondly, let the world iudge whether the preachers of the Gospel, come nearer to the pouertie of the Apostles, then the Pope their great Apostle of the Romish Church, with the rest of the pillers of the same, the Cardinals, &c.

41 Their faith builded vp Monasteries and Churches, protestants hauehave throwne downe many, erected none.

The first Monasteries were Colledges of learned preachers, and builded for that end. King Edilwald builded a Monasterie, wherein he & his people might resort to heare the word of God, to pray, and to burie their dead, lib. 3. cap. 23. The like practise was in the Abbay of Hilda lib. 4. Ca. 23. From which vse seeing they were of late degenerated into idlenesse and filthie lustes, they were lawfully suppressed. And as for building of Churches, where they lacke, Protestants hauehave and do imploy their indeuour. p. 1642 By the first Christians of their faith, God was serued day and night, protestants hauehave abolished all seruice of God by night, and done to the diuell a most acceptable sacrifice.

Protestants hauehave abolished no seruice of GOD by night, but such as was either impious or superstitious, for they also serue God both day and night, euen with publique praier, and exercise of hearing the word of God preached.

43 By the deuotion of the people, first imbracing their faith, much voluntarie oblations were made to the Church, by the rechlesse religion of the Protestantes due oblations are denied to the Church.

Of them that be true professours of the Gospell, both due oblations are paide, and much voluntarie oblations also, for the maintenance of the preachers, for reliefe of the poore, the straunges and captiues, &c.

44 Princes endued the Church with possessions and reuenues. The lewde loosenesse of the Protestants hath stirred princes to take from the Churches possessions so giuen.

Nay, the pride, couetousnesse, and luxuriousnesse of Popish Cleargie, hauehave moued them to do that is done in that behalfe.

45 Last of all, their faith reduced the Scottishmen liuing in schisme, to the vnitie of the Catholike Church. This late alteration hath moued them from vnitie to schisme.

Nay, their superstition at length corrupted the sinceritie of faith in the Britaines and Scots, and from the vnitie of y^e Catholike Church of Christ, brought them vnderunder the schismaticall faction of the See of Rome, from which they are nowe againe returned with vsus, God be thanked, to the vnitie of Christes true Catholike and Apostolike Church.

These differences which he hath either falsely obserued, or else craftily collected out of the drosse and dregges of that time, he promiseth to proue, to concurre with the beliefe & practise of the first 600. yeres, in the second part of his feeble fortresse, which is easily blowne ouer, with one word. Although some of p. 17these corruptions hauehave bene receiued within the first 600. yeares, yet is he not able to proue, that they hauehave bene from the beginning, and so continued all that time, wherefore his Fortresse will doe them small pleasure, to establish them for Christian truthes, which hauehave had a later beginning then our Sauiour Christ and his Apostles.

But for as much as he hath gathered differences of the first Church of the Saxons from ours, I hauehave also gathered differences of the same from theirs at this time, and let the readers iudge of both indifferently.

1 The Church of English Saxons for 300. yeares after Augustine, did beleeue bread and wine to remain in the sacrament after consecration, which the Papists denie, proued by a Sermon extant in the Saxon tong, translated out of Latine by Aelfrike Archbishop of Canturburie or Abbot of S. Albones, appointed to be read vntounto the people at Easter before they receiued the Communion, also by two Epistles of y^e same Aelfrike.

2 The Church of English Saxons beleeued the sacrament to be the body and bloud of Christe, not carnally but spiritually, expressely denying as wel the carnall presence as transubstantiation which the Papistes holde Aelf. Serm. Pasc & Ep.

3 The Church of English Saxons did giuegive the communion vnderunder both kinds vntounto the people, which the Papistes doe not, Aelf. Serm. Pasc & Beda lib, 1. cap. 27. & lib. 5. cap. 22.

4 The Priestes of that time said no priuate Masse on working dayes, but onelyonly on holy dayes, which therefore were called Masse dayes, Aelfr. Ser. Pasc. Popish priestes eueryevery day.

5 The people did then communicate with the priest, Beda lib. 2. cap. 5. The Popish priest eateth and drinketh all alone.

6 The English Saxon Church did celebrate Easter with the olde Iewes in one faith, although they differ p. 18from them in the kind of external sacraments: whereby they affirmed the substance of the sacraments of both the testaments to be all one, which the Papistes denie. Aelfr. Serm. Pasc. & Epist. Bed lib. 5. ca. 22.

7 The sacrament of the Lordes Supper was not then hanged vp to be worshipped nos caried in procession, bicause they had not the opinion of carnal presence which the Papistes hauehave, &c.

8 The English Saxons Church denied, that wicked men receiued the body and bloud of Christ. Aelfr. Serm. Pasc. The Papistes holde, that not onelyonly wicked men, but also brute beasts eate the body of Christ, if they eate the externall sacrament thereof.

9 The English Saxons allowed the Scriptures to be read of the people in the Saxon tong, whereof Canutus made a lawe, that all Christian men should diligently search the lawe of God. The Papistes denie the search of Gods lawe to all Christian men, that are not of the Cleargie, or learned in the Latine tong.

10 The English Saxons decreed in Synode after Latine seruice preuailed, and the knowledge of Latine decaied, that the priestes shuld say vntounto the people on Sundayes and holy dayes, the interpretation of that Gospel in English. Aelfr. lib. Can. which the Papistes neither do nor will suffer to be done.

11 The English Saxons commaunded that al men should be instructed by the Priestes to say the Lordes praier, the Creede, & the ten Commaundements in the English tong. Will. Mal. li. 1. de part. Aelfr. in lib. Can. Canut in leg. which the Papistes hauehave taught to be hereticall.

12 The English Saxons decreed in Synode, and king Canutus made a lawe, that the priestes should instruct the people in the vnderstanding of the Lordes praier, the Creede, &c. vbi supra, which the Papistes altogether neglect, affirming ignorance to be the mother of deuotion.

13 The worshipping of images, and the second p. 19Councel of Nice that decreed the same, was accursed of the Church of God in England and France, & written against by Alcuinus, in the name of the Church of England and Fraunce. Math. West. Symeon Dunel. Rog. Houed &c. The Papistes defend both that idolatrous Councel, and their wicked decree.

14 The Priestes in the primitiue Saxon Church, were married for three or foure hundreth yeares, witnesse all histories of England, which the Papistes doe not allowe.

15 The vowe of chastitie was not exacted of them that were made Priests, for the space of more then 400. yeares after the ariuall of Augustine into Kent, which decree was made by Lanfrancus in a Synode at Winchester, Anno 1076.

16 Notwithstanding this decree and many other, both Priestes refused to make that vow, and kept their wiues by the kings leaue. Gerard. Ebor Ep. ad Anselm. Histor. Petroburg. Papistes permit neither of both.

17 Lanfrancus decreed, that such priestes as had wiues, should not be compelled to put them away, the Papistes enforce Priestes to put away their wiues.

18 The Popes y^t were founders of y^e English Saxon church, acknowledged the Emperors to be their souereigne Lordes. Bed. li. 1. cap. 23. lib. 2. cap. 18

19 Pope Honorius toke order y^t the Archb. of Canturb. might be cōsecrated in England, w^tout trauelling to Rome. Bed. l. 2. ca. 18. The latter Popes denied this.

20 Pope Gregorie exhorteth king Ethelbert to set forth the faith of Christ to his subiectes, to forbid the worship of idols, &c. Bed. lib. 1. cap 32. The Papistes would not hauehave the ciuill magistrate gouerne in Ecclesiasticall causes.

21 And least you should say (as M. Sander doth) that the king was herein the Bishops Commissarie. Earcombert king of Kent of his princely authoritie purged his realme of idolatrie, and commaunded the fast of 40. dayes to be kept. Bed. lib. 3. cap. 8. The Papistes p. 20denie that a king may doe such things of his princely authoritie.

22 Kings in those times preferred men to Bishoprikes, Bed. lib. 3 cap. 7. which the Papistes affirme to be vnlawfull.

23 Kings in those dayes deposed Bishops, as Senwalch did Wini, Bed. li. 3. cap. 7. Ecgfrid deposed Wilfride, lib. 4. ca. 12. which the Papists do not admit.

24 King Ecgfride would not receiue Wilfrid being restored by the Pope, Bed. lib. 4. cap. 13. & lib. 5. cap. 10. The Papistes count it blasphemie not to obey the Popes decree.

25 The same Wilfride being againe depriued by means of king Aldfride, and being the second time absolued by y^e Pope, could not be restored to his Bishoprike. but by a Synode of his owne Cleargie, Bed. lib. 5. cap. 20. By which it appeareth, the Cleargie were not then in perfect slauerie to the Pope.

26 Kings in those dayes were present at Synodes, and ordered them, and concluded in them as Oswine did at Strenshalch, lib. 3. cap. 25.

27 Archbishops were commaunded by Kings to consecrate Bishops, as Wilfride was to consecrate Ostfor at the commaundement of king Edilred, Bed li. 4. cap. 23. Papistes denie Kings to hauehave souereigne authoritie in ecclesiasticall causes.

28 Priuileges of Monasteries sought at Rome, had first the consent of the king vntounto them, Bed. lib. 4. cap. 18. Papistes of later times seeke priuileges against the kings will.

29 Monkes in y^t time were called to serue y^e Cō mon wealth, as Sighard a Monke was made king of y^e East Saxons, lib. 4. ca. 11. Papistes call such Apostataes.

30 Monasteries were thē Colleges of learned mē to furnish the Church with Ministers and Bishops, li. 4 ca. 23. Among Papists they be stals to feed idle bellies, y^t serue neither the Church nor the Common wealth.

31 Studie of the Scriptures and hand labour was p. 21the exercise of Monkes in those first and better times, Bed. lib. 4. cap. 3. Idlenesse and vaine ceremonies is the exercise of Popish Monkes.

32 Monasteries were founded, that men might in them heare the word of God, and pray. Bed. li. 3. ca. 23. Popish Monasteries in latter times were builded only to pray for mens soules, and to say Masses in them, &c.

33 VponUpon Sundayes the people vsed ordinarily to flocke to Churches and Monasteries to heare the word of God. Bed. lib. 3. cap. 26. In popish Monasteries there neither was nor is any ordinarie resort to heare the word of God, nor any ordinarie preaching.

34 The Monkes of that time were all learned preachers, Bed. lib. 3. cap. 26. The Popish Monkes are most vnlearned, and fewe preachers out of their dens.

35 In those dayes eueryevery Priest and Clearke was a preacher, so that when any came to any towne, y^e people would resort to them to be taught of them. Bed. lib. 4. cap. 16. The greatest number of Popish Priestes in these latter dayes, are most ignorant Asses, and void of all spirituall vnderstanding.

36 Vnlearned Priestes were forbidden to serue in the Church, Bed. lib. 5. cap. 6. in so much that S. Iohn of Beuerley baptized againe a young man, which was baptized of an vnlearned Priest. The Papistes allowe vnlearned Priestes to baptise and say Masse, that can not cathechise and instruct their hearers.

37 Songes and Hymnes out of the holy Scriptures were made meete for religion in the mother tongue. Bed. lib. 4. cap. 24. Papistes can abide no songs of scripture in the English tongue.

38 Anchorets of that time laboured with their handes, Bed. lib. 4. cap. 28. Popish Anchorets liue idly, and labour not with their hands.

39 Dirige and Masse was saide for Saint Oswaldes soule, by which it is manifest, that they esteemed the Masse to be a sacrifice of thankesgiuing. lib. 3. cap. 2.

p. 2240 Bega a Nunne, after she sawe the soule of the Abbesse Hilda carried into heauen, exhorted her sisters to be occupied in prayers and Psalmes for her soule. Whereby it appeareth that the doctrine of purgatory was not yet confirmed among them. Lib. 4. ca. 23. Nothing is so certainly defended among Papistes as purgatorie.

41 Holy men fasted then with eating of milke, as Egbert. Bed. lib. 3. ca. 27. and Cedda fasted lent with egges and milk lib. 3. ca. 23. Papists of later times hauehave vtterly forbidden all white meates in Lent and fasting dayes.

42 There was a Church of Christ in Britaine before the comming of Augustine not subiect to the see of Rome, which continued long after his comming lib. 2. cap. 4. The Papistes account none Christians, but such as be bondslaues to the see of Rome.

43 Laurence the 2. Archbishop. of Canter. accompteth the Bishops of the Scottes and Britaines for Bishops, although they were not subiect to the see nor Church of Rome. Bed lib. 3 cap. 4. The Papistes take none for Bishops that be not vnderunder the see of Rome.

44 The Churches of the Britaines were builded after another forme then the Churches of the Romish obedience Bed. lib. 3. cap. 4. The Papistes affirme there were no Churches euer builded but in fashion and vse of poperie.

45 The Schottish Churche instructed from Ireland obserued all such workes of deuotion as they could finde in the Prophetes, Gospels, and Apostles writings, and therefore of Bede and the Englishe Church were acknowledged for Christians, although they would not become members of the Churche of Rome Bed. li. 3. ca. 4. The Papistes hold that there is no saluation out of the Church of Rome; which is a newe Church in England, in comparison of the elder that was before Augustines time.

46 Aidanus a preaching Bishop hauing no possessions, p. 23labouring to fulfill all that was written in the holy scriptures, the prophets and Apostles, shining in miracles both in his life time and after his death, was neuer subiect to the Church of Rome, yet accounted a Saint of the Church in those dayes Bed. lib. 3. cap. 16. The Papistes allowe no saintes but canonized by their Pope.

47 The exercise of Aidanus company both shorne and lay men, was reading of the Scriptures and learning of the Psalmes Bed. lib. 3. cap. 5. The exercise of Popish Bishops servants is nothing lesse.

48 The greatest parte of the English Saxons, were converted to Christianitie, by the Britaines & Scottes that were no members of the Church of Rome. As all the kingdome of Northumberland both Bernicians & Deires, were conuerted by Aidanus except a fewe persons whom Paulmus the Romaine in long time had gained. The whole kingdome of Mercia, which was the greatest part of England, receiued the faith and baptisme of Finanus the Scot the successour of Aidanus Bed. lib. 3. cap. 21. The East Saxons by Cedda that was also of the Scottishe ordering lib. 3. cap. 22. The Papistes affirme that all our religion came from Rome.

49 Ceadda was consecrated by Wini bishop of the West Saxons, assisted by two Britain Bishops that were not subiect to the see of Rome, & was neuerthelesse accompted for a lawfull bishop Bed. lib 3. 28.

50 Beda accounted Gregorie for the Apostle of the Englishmen lib. 2. cap. 1. The Papistes nowe take Augustine for their Apostle.

I omit many other opinions and ordinances of that age: as Augustine would hauehave none forced to religion, that Wednesday should be fasting day. The bishop of London should hauehave a pall as well as Yorke &c. wherein the Papistes differ from them that bragge of nothing but antiquity, vniuersalitie and consent.