Stapleton's Fortress overthrown . A rejoinder to Martiall's Reply. A discovery of the dangerous rock of the popish church commended by Sanders.

Contents

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Stapleton's Fortress overthrown 1

Chapter I

Jtapleton. Stapleton. An introduction, declaring the necessity of the matter to be treated upon, and tho order which the author will take in treating thereof.

Fllke. Fulke. Omitting the necessity of the matter, his order

which he promiseth to keep is this. First, he will prove, if he can, that Papistry is the only true Christianity. This proposition he will follow by two principal parts. In the former, he will prove by authority of Scriptures, and answering of the adversaries' objections, that the Church cannot possibly err. Secondly, that this Church must be a known Church; that no malignant Church can prevail against it ; that Papistry can be no schism nor heresy. In the latter part, after a few reasonable demands, that Protestants must not refuse to answer, putting the case that the known Church of nine hundred years is a kind of Papistry, he will prove that the faith of Protestants is differing from that was first planted among Englishmen in more than forty points ; and that in all those points of difference he will shew they agree with the first six hundred years, which he saith (but falsely) that Protestants offer to be tried by. For although the Bishop of Sarum made challenge of many articles now holden of the Papists, not to be found within the compass of the first six hundred years, and therefore to be new and false doctrines ; yet neither he, nor any Protestant living or dead, did ever agree to receive what doctrine soever was taught within the first

I.] stapleton's fortress overthrown. 29

six hundred years. But this I dare avow, that what article of doctrine soever we do affirm, the same hath been affirmed of the godly Fathers of the primitive Church ; whatsoever we deny, the same cannot be proved to have been universally affirmed and received of all the godly Fathers, by the space of the six hundred years together,

Chapter II

Stapleton. That Protestants do condemn the universal Church of Stapleton. Christ, of these many hundred years ; and the reason of the whole disputation following grounded thereupon.

Fulke. To prove that the Protestants condemn the uni- Fulke. versal Church of Christ these many hundred years, he allegeth the sayings of some Protestants, miserably wrested from their meaning : that Latimer was our Apostle ; that Luther begat truth ; that the Gospel doth arise ; in the first appearing of the Gospel, &c. : or as though by these sayings, and such like, they should deny that ever there had been any Church in the world before these times; whereas every child may understand, they speak of the restitution of the truth of the Gospel into the open sight of the world in these latter days. Likewise, where some have written, that the Pope hath blinded the world these many hundred years; some say a thousand years, some twelve hundred, some nine hundred, some five hundred, &c. ; and the Apology affirmeth, that Christ hath said the Church should err, he cavilleth that all the Church for so many years is condemned of all error : whereas it is evident to them that will understand, that although some erroneous opinions have prevailed, and in process of time have increased in the greatest part of the Church, for many hundred years ; yet so long as the only foundation of salvation was retained, the universal Church of Christ so many hundred years is not condemned. But when Antichrist (the mystery of whose iniquity wrought in the Apostles' time, 2 Thess. ii.) was openly shewed, and that apostasy which the Apostle foresheweth was fulfilled, then and from that time, whensoever it was, not the universal Church of Christ is condemned, but the general apopasy [apostasy] of Antichrist is detected.

stafleton's fortress [book

THE ARGUMENT,

WHEREUPON THIS FIRST PART OF THE VAWMURE1 OF

THIS FORTRESS IS BUILDED, IS THUS FRAMED

BY THE BUILDER HIMSELF.

Staple-ton. Staplcton. The known Church of Christ doth continue, and shall continue always without interruption, in the true and upright faith :

But Papistry was the only known Church of Christ all these nine hundred years :

Ergo, Papistry all these nine hundred years hath continued, and shall continue always, even to the world's end without interruption, in the true and upright faith.

Fi-lke. Fulhe. This argument hath never a leg to stand upon :

for understanding (as he doth) the known Church to be that which is known to the world, to continue without interruption so known to the world, the major, is false. For although the Church shall continue always without interruption, yet it shall not continue always so known ; but, as in the days of Elias, be hid from the outward view of men.

Again, the minor, that Papistry was the only known Church, understanding (as he doth) that it was only reputed, taken, and acknowledged so to be, it is utterly false. For the Greek and oriental Church, which is not the popish Church, hath been reputed, taken, and acknowledged to be the Church of Christ by as great a number of professors of Christianity as have acknowledged the popish Church. So that where he thinketh and saith all his labour remaineth to prove the major, you see that if he could prove it, yet all his labour is lost. But, to follow him in his major, he divideth it into two parts : the one, that the Church doth always continue in a right faith : the other, that this is a known Church. Both these he promiseth to prove by Scripture. And the first truly he shall not need : but yet it followeth not, but that the Church may err in some particular points, not necessary to salvation; although it continue in a right faith, concerning all principal and necessary articles.

1 [Vawmurc: outwork.]

Chapter III

Stapleton. Evident proofs and clear demonstrations out of the Stapleton. Psalms, that the Church of Christ must continue for ever without interruption sound and upright.

Fullce. He is plentiful in proving that which needeth Fulke. no proof, that the Church of Christ shall continue always : and first out of the lxxxviii.2 Psalm, which he rehearseth, and interpreteth of the Church out of Augustin, lest he should trust his own judgment, as he fantasieth that our preachers do, altogether refusing to read interpreters. We affirm, that the Church of Christ hath and shall continue to the world's end : but we deny that the popish Church is that; which could not be before there was a Pope, before their heresies were brought out of the bottomless pit, which were not breathed up all in six hundred years after Christ, no not in a thousand years after Christ, and some not almost in fourteen hundred years after Christ ; I mean the sacrilegious taking away of the Communion of the blood of Christ from the people in the Council of Constance3. What impudency is it of Papists, to urge the perpetual continuance of Christ's Church without interruption, and then to begin at six hundred years after Christ; and not to be able to shew a perpetual course of all their doctrine from Christ, His Apostles, and the primitive Church!

But, to prove that the Church of Christ cannot possibly (as Protestants wickedly do fable) have failed and perished these many hundred years, he citeth the lxi. Psalm, with Augustin's exposition thereupon. But what Protestant so fableth, M. Stapleton ? You had need to make men of paper, to fight against the paper walls of your fantastical Fortress. The Papists, when they cannot confute that we say, they will beat down that we say not. " How say the Protestants, that these nine hundred years and upward the Church hath perished ; it hath been overwhelmed with idolatry and superstition?" The Protestants never said so, M. Stapleton. The Church hath not perished, though the greatest part of the world hath been overwhelmed with idolatry and superstition. God can provide for His chosen, that they shall not be

2 [Engl, lxxxix. — Stapleton's Fortresse, p. 30. S. Omers, 1625.J drowned, when all the world beside is overwhelmed. Another testimony to the like effect, and with the like conclusion, he bringeth out of the Psalm civ., and thereupon a pithy syllogism. " We prove the Catholic Church by the continuance of Christianity : The continuance of Christianity only in Papistry is clear : Ergo, Papistry is only the true Church of Christ." Nego tlbi minorem, M. Stapleton. When will you prove the continuance of Christianity only in Papistry, when Papistry began since Christ and His Apostles ? and if you mean Christianity for the external profession of Christ's religion, then will you prove the oriental Churches to be Papistry, which defy the authority of your Pope.

Last of all, out of the Psalm ci., and Augustin's application of the same against the Donatists, which said that the Church was perished out of all the world except Africa where they were, he would compare the Protestants to them, whereas indeed the Papists are more like to them. For they, holding that there is no Church of Christ but the Romish Church, affirm in effect as the Donatists, that the Church of Christ for many hundred years hath perished out of all parts of the world beside Europa, where only, and yet not in all parts thereof, they have borne the sway. Whatsoever, therefore, Augustin writeth against the Donatists, for shutting up the Church of Christ only in Africa, may be rightly applied to the Papists, for restraining it only to a part of Europa. But, contrary to the Papists and Donatists, we affirm, that the Catholic Church of Christ is and hath been, even in the most dark times of Antichrist's kingdom, dispersed throughout the whole world; nothing doubting but God, which preserved seven thousand in one corner of Israel, not much greater than some shire of England, hath preserved seven thousand thousand in all parts of the wide world, which never bowed their knees to the Romish Baal, nor kissed him with their mouth.

Chapter IV

Staph ton. St«pl<:ton. Proofs and testimonies out of the prophet Esay, that the Church of the Mcssias continueth for ever unto the world's end, assisted always by God Himself.

Fclke. Fulke. The testimonies of the perpetuity of the Church out of the Prophet Esay, with the exposition of Hieronym upon them, maketh nothing against us, which willingly acknowledge the same, but deny that they pertain to the popish Church, which had her beginning long after Christ and His Apostles, and her full tyranny confirmed more than a thousand years after Christ. The same Hierom disputeth against the custom of the particular Church of Rome, and appealeth to the Church of all the world : Si auctoritas queer itur, orbis major est urbe, &c. : " If authority be sought, the world is greater than a city." And again: Quid mihi prqfers unius urbis consuetuclinem ? " What bringest thou forth to me the custom of one city ?" Evayr.1 We stand for the Catholic Church of Christ dispersed over all the world, against the particular, schismatical, heretical, and antichristian Church of Rome ; which, though she have invaded by tyranny over a great part of Europe, yet never did she prevail over the whole Church throughout the world, nor yet over all Europe.

Chapter V

Stapleton. The doctrine of Calvin touching the Church is ex- Stapleton. amined to the touchstone of the holy Scriptures alleged. Wherein also is treated and disputed by what marks the Church may be known.

Fulke. First he confesseth that Calvin2 hath learnedly, Fulke. largely, and truly treated of the unity, authority, and obedience of the Church. He affirmeth also, that he acknowledged a visible Church in the world ; whose communion we ought to keep, and of her to receive the spiritual food of doctrine and Sacraments; which ought not to be forsaken for the evil life of the members thereof. All this he commendeth and alloweth. But herein he sheweth his malicious cavillingstomach, that he supposeth Calvin to affirm, that the universal

1 [S. Hieron. Ep. ad Evagrium ; (or rather ad Evangelum.) Opp. ii. 329. Basil. 1565. This remarkable Epistle was published, with a preface by Luther, Vitebergse, 1538. Almost the entire of it is included in the Canon Law; (Dist. xciii. Cap. xxiv.) and Christfriu Wsechtler has examined its contents. (Acta Eruditor. an. 1717. pp. 484, 524, seqq. Lips.) Latterly, in Germany, the authenticity of the Letter has been questioned. See Gieseler, i. 65.J

2 [Institut. Lib. iv. Cap. i.]

r i 3

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 marks of the Church, which Calvin sayeth to be true preaching of the word of God, and due administration of the Sacraments, although he confesseth them to be in the Church, yet he denieth them to be the marks of the Church. For the mark must be better known than the thing whereof it is a mark : But the Church is more evident than those marks : Ergo they be no true marks. The minor he proveth by that which Calvin teacheth, that we must learn of the Church the true meaning of the Scripture. But hereof it followeth not, that the Church is better known than these marks. For there is a farther trial, which ought to be better known, by which both are to be known : namely, the word of God ; whereunto we must have recourse, to try whether those things that are preached are even so indeed ; as the Thessalonians [Bereans] did by the preaching of Paul and Barnabas. [Silas.] Act. xvii. ver. 11. The unmoveable truth is to be sought in the Scriptures : what preaching or Church agreeth with that truth is to be received, and none other. And whereas he sayeth that heretics challenge these marks as well as Catholics, I grant they do so : but no more do they challenge these marks than they challenge the Church to be on their side; for there was never heresy, but they bragged as much of the Church as of the truth. Therefore the Church is not more clear than these marks ; but these marks, tried by the word of God, are more clear than the Church, which is therefore the Church because it maintaineth true doctrine. The doctrine is not true because the Church maintaineth it. The cause is better known than the effect; for knowledge is to understand by causes.

But M. Stapleton hath two better marks than Calvin describeth : to wit, the universality and communion of all nations ; the continuance and ever-remaining thereof among Christians. These marks by no logic can be causes of the Church, but adjuncts unto it ; and therefore the worst arguments that can be to know it by: even such as the foolish man's argument was, that knew his horse by the bridle. But admit these to be proper adjuncts of the Church, yet shall not the popish Church be able to prove those to be her marks.

I.J • OVERTHROWN BY W. FULKE. 85

For Popery neither doth, neither ever did, possess all the world, except a piece of Europe be all the world. The Church of Christ is Catholic, although there were but three or four persons in all the world that maintained true doctrine : as there was not many when Christ and His Apostles, and a few other, were the only Church in all the world, and the Catholic Church before they were dispersed into many nations. For the Church is called Catholic or universal, not because all men or most men do pertain unto it ; but because all that be members of Christ, how many or how few soever they be, and wheresoever they be, are members of that Church. But M. Stapleton saith, " The universality of the Church is a matter evident to the eye ; and therefore the Catholic Church is always visible." To this I answer, that if the Catholic Church, or the universality thereof, were always visible, or at any time visible, or the universality thereof evident to the eye, it should be no article of faith : for faith is of such things as are not seen with the eye, but believed with the heart. Heb. xi. ver. 1 . We agree with Augustin against the Donatists, that no heresy was in all countries and in all ages. For Papistry, which is the greatest heresy and apostasy, was never in all countries and all ages. But if an heresy were in all countries and ages, yet proveth it not itself to be a Catholic truth. Idolatry hath been in all countries and ages; yet is it not thereby proved to be a Catholic truth. The Church of Christ, whereof we are members, hath been in all parts of the world and in all ages ; though not always nor ever received of the greatest part of men. And if this be a " most clear and evident mark," (as he saith,) " that no heretic can pretend to be joined in communion with all Christian countries," the popish Church hath not this mark ; which is not joined in communion with the Greeks, Armenians, Chaldeans, Ethiopians, and so many nations as at this day, and since the Apostles' times, have been christened countries.

But now we come to the second mark of the Church, the continuance thereof from the beginning to the end of the world ; which is indeed a proper adjunct of the Church of Christ, not to be found in any heresy, nor in Papistry, the greatest of all heresies. But M. Stapleton, which cannot prove that Papistry hath continued always, will argue upon that it hath continued a certain time. " The Church" (saith

3—2 he) " hath continued a certain hundred years in that faith and doctrine only which Papists do teach : But in those very hundred years the Church neither could lack, neither could have a wrong faith, or be seduced with damnable doctrine : Therefore Papists had all that time the true faith ; and their faith and doctrine is true, sound and upright." The major of this argument he affirmeth to be our confession, which is nothing else but an impudent lie of his own confiction. For which of the Protestants ever confessed that the Church hath continued so many hundred years in that faith and doctrine only which the Papists teach ? If he have the wit to draw such confessions from us, he may prove what he list against us. But he promiseth to prove abundantly the continuance of popish doctrine from the beginning, which we so stoutly deny. In the meantime he returneth to Calvin, whom he chargeth to have learned his opinion and doctrine of the Donatists, concerning the marks of the Church; taking to witness the Ep. xlviii.1 of Augustin ad Vincentium, where the Donatists answered the argument of universality, that the Church was called Catholic, " not because it did communicate with the whole world, but because it observed all God's commandments, and all His Sacraments." But what a vain quarrel this is, he himself doth sufficiently declare, when he bringeth in Augustin immediately, confessing the Church to be called Catholic because it holdeth that verity wholly and throughly, whereof every heresy holdeth a part or piece only ; and addeth thereunto the communication with all nations, videlicet, that hold that verity wholly and throughly. And lest this might seem to be borrowed of the Donatists only, Augustin himself affirmeth as much, De Genesi ad Uteram, imperfect. Cap. i.2 : Coiistittitam ah Eo [Illo] matrem Ecclesiam ; qua' Catholica dicitur ex eo quia uuiuersaliter perfecta est, et in ntdlo claudicat, et per totum orbem diffusa est : " That by Him the Church is appointed our mother ; which is called Catholic for that it is universally perfect, and halteth in nothing, and is dispersed throughout the whole world." Whereas Augustin requireth universal perfection in all true doctrine and administration of the Sacraments with universality, the Papists

1 [al. xciii. §. 23. Opp. ii. 182. ed. Ben. Antw. (Amstel.) 1700.]

2 [§. 4. Opp. Tom. iii. P. i. col. 71.J take universality alone, which Augustin never said nor taught to be a sufficient note of the Church.

After this he chargeth Calvin to deny the perpetual continuance of the Church, because he said, that the pure preaching of the word hath vanished away in certain ages past : by which he meaneth not, (as this foolish caviller taketh him, or rather mistaketh him,) that true preaching had utterly perished out of the whole world, but out of the popish Synagogue ; which in Europe boasted itself to be the only Church of Christ, when in the chief articles of Christianity it derogated from the glory of Christ, and was subject to the doctrine of the Man of sin, the adversary and enemy of Christ. And if malice had not blinded him, he would have so understood Calvin ; alleging his saying immediately after, wherein he confesseth, that the Church of Christ never failed out of the world. Whereupon he demandeth, whether the Church of the Protestants is that which hath never failed ? If we say it is, he demandeth further, where those marks of preaching and ministering of the Sacraments have been these many hundred years ? which question he hopeth some disciple of Calvin will assoil him. I answer, those marks were to be seen in such places, where the Churches were gathered, that had separated themselves from the Church of Rome. If he urge me further to shew him the particular places, let him resort to the book of Acts and Monuments, which it seemeth he hath read over. If that will not satisfy him, by example of our Saviour Christ I will refel his vain question with another question : Where did those seven thousand, that God preserved in the days of Elias, assemble for prayers, preaching and sacrifice ? If he cannot tell, no more am I bound to shew him in what particular places they preached and ministered the Sacraments. And therefore neither need the Apology to recant, nor the Harborough3 be revoked, nor M. Foxe call in his book, nor M.

3 [Fortresse, page 74. — This "Harbourough", "which saieth that Luther begott truth," was previously quoted by Stapleton in p. 20. The reference is to Bp. Aylmer's work against John Knox, entitled : An Harborowe for faithfull and treiue subjects, against the lateblowne Blaste, concerning the government of Women; Strasburg, 1559. See Strype's Life of Aylmer, last edit, page 147 ; or the article added to Bayle's Diet. ii. 514. Lond. 1735. Fuller, Book ix. p. 223. Lond. 1655. Martin Mar-Prelate's Epistle, p. 3. new ed. Petheram, Lond. Neal's

Nowell his Reproof. It will not suffice a wrangling caviller an hundred times to affirm, that the Church hath always continued, even when Papistry most prevailed, and even under the tyranny and persecution of Papistry ; like as the Church was among the idolatrous Baalites in the days of Elias, or among the wicked Jews that persecuted the Prophets. But hereto he replieth, that though the assemblies of the Jews were no Churches, yet their temple, sacrifices, ceremonies, law and doctrine was good. I answer, so much of these as they retained according to God's law was good ; and so I confess of the doctrine and Sacraments of the Papists : as Baptism, concerning the substance of the Sacrament ; the historical faith of the Trinity, of the Incarnation, Passion, Resurrection of Christ, &c. But if these and many more pieces of truth might be sufficient to make them the Church of Christ, many heretics might challenge the Church; which have confessed and practised a great number of truths more than they ; which err but in one article, as the Arrians, Pelagians, &c. ; whereas the Papists err in many ; yea, in the whole doctrine of Justification by faith, and the worship of God. And therefore Papistry is not only a schism, error or heresy; but, as Calvin, out of Daniel ix. and Paul, 2 Thessal. ii. rightly concludeth, an apostasy, defection, and antichristianity ; not abolishing, but retaining the names of Christ, of the Gospel, and of the Church ; but the true virtue, power, and strength of the same utterly forsaking, denying, and persecuting.

Chapter VI

Sr.\rLETON. Slapldon. Other prophecies alleged and discussed, for the continuance of Christ's Church in a sound and upright faith.

Fvlke. Fulke. Divers texts of Scripture are cited, some rightly,

some strangely applied, to prove that we deny not ; namely, the perpetual continuance of the Church of Christ in a sound and right faith, in all matters necessary to salvation : upon

History of the Puritans, Vol. i. p. 276. Lond. 1822. — Aylmer is spoken of in Bccon's Jewel of Joy : Catech. &c, p. 424. ed. Parker Soc]

every one of which he inferreth, how could Christ forsake His Church these nine hundred years? as though we said that Christ hath had no Church in the space of nine hundred years ; which we never doubted of.

Chapter VII

Stapleton. Proofs out of the Gospel, for the continuance of Christ's Stapllton. Church in pure and unspotted doctrine.

Fulke. When M. Stapleton cometh to prove that which Fulre. we deny, his proofs will be neither so plentiful nor so sufficient. His counterfeit painted Fort must have puppets made to assail it. The Church of Christ, concerning the substance of doctrine necessary to salvation, shall continue pure and unspotted, although in other matters she may be deceived ; even as every one of God's elect, for whom our Saviour Christ prayeth, John xvii. ; which text M. Stapleton citeth to prove the continuance of the Church. We will never say, that hell-gates have prevailed against the universal Church of Christ, though they have prevailed against the see of Rome. Yet must we say, as the Scripture teacheth us, that Antichrist shall prevail in the world. 2 Thessal. ii. One Scripture is never contrary to another. We are challenged to read you out of the Scriptures the breach, interruption, and failing of the Church of Christ so many hundred years. As you understand the breach and failing for an utter abolishing of the Church of Christ out of the world ; such breach and failing, as we do not read it, so we do not affirm it. But that we affirm we read, that in the latter days some shall depart from the faith, attending to spirits of error in hypocrisy, &c; whose marks are, to forbid marriage, and to abstain from meats, which God hath created, &c. 1 Tim. iv. We read, that before the coming of Christ shall be an apostasy ; and the Man of sin shall be openly shewed, which shall deceive a great part of the world. 2 Thess. ii. We read, that the whore of Babylon, which all ancient writers expound to be Rome, shall with her sorcery enchant and make drunk all nations, &c. Apoc. This and much more we read, to shew what your universality is, and to take away the objection of our paucity, and not appearing to the greatest part of the world, at such time as it pleased God, for the unthankfulness of men, to send them the efficacy of error, to be deceived, because they would not receive the truth.

Chapter VIII

Stapleton. Stapleton. To deny the continuance of the Church in a sound and upright faith is to defect the mystery of Christ's incarnation.

Fulke. Fulke. This man hath great leisure, with store of ink

and paper, that filleth so many chapters with proof of that which none of his adversaries will deny ; who all with one mouth confess, and cry out against him so loud, that if he were not either deaf or dead he might hear ; that as Christ the head continueth for ever, so doth the Church His body : but that the popish Church at this time, and many hundred years before this time, is the body of Christ, the spouse of Christ, the flock of Christ's sheep, which is divided from Christ, which is an adulteress from Christ, which heareth not the voice of Christ ; this we all deny, and this you shall never be able to prove while the world standeth, babble and scribble as long as you will.

Chapter IX

Stapleton. Stapleton. That Protestants do condemn the practice and belief of the first six hundred years in many things, no less than of this latter age.

Fulke. Fulke. If Papists do allow the practice and belief of the

first six hundred years in all things, they may justly reprove us for refusing the same in some things. But if they refuse the practice and belief of that age in many things, because their Church, their judge, doth now practise and hold the contrary ; why should they require us to be bound to the practice and opinion of those times in all things, when by Scriptures, the only rule of truth with us, we find that they have erred in some things ? But, to leave his impudent railing and lying, that we or any of us did ever offer to justify whatsoever was

I.] OVERTHROWN BY W. EULKE. 41

done or held by godly men of the first six hundred years, let us see what practice and belief he chargeth us to condemn.

First, (saith he,) they not only reprove certain Fathers for certain errors, but in many points they condemn all the Fathers for common errors ; as Invocation of Saints, and Prayer for the dead. And do not you Papists reprove the practice of all the Fathers, and Pope Innocent1 with them, not only for ministering the Communion to infants, but also for holding that they be damned, except they receive the Communion? Augustia. Cont. duas Ep. Pelag. ad Bonifac. Lib. ii. Cap. iv.2 Do you not reprove the practice and opinion of all the Fathers, for allowing marriage in the Ministers of the Church, which you utterly condemn ? What shall I say of the Communion in both kinds, given to the lay-people by consent of all antiquity ; of communicating with the Priest ; and many such-like things, the practice and belief whereof you utterly refuse ?