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
the
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
,
the
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
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
haue
bene
feigned
to
haue
bene
done
by
him
,
and
reported
by
a
credulous
man
Bede
,
it
hurteth
not
our
cause
:
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
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
onely
propitiatorie
sacrifice
.
That
Christ
is
our
onely
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
the
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
to
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
euery
member
thereof
,
as
was
the
oblation
of
the
Paschall
lambe
,
wherevnto
he
compareth
this
sacrifice
,
interpreting
those
wordes
of
Exod.
12.
Euery
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
,
vpon
the
vncertaine
report
of
men
,
who
either
deuised
this
tale
as
being
false
,
or
else
if
it
were
so
,
could
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
vnto
S.
Cutbert
in
confession
,
the
things
that
they
had
done
.
Such
confession
as
either
of
both
these
were
,
the
Protestants
haue
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
giue
him
farther
aduice
.
Euery
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
vs
,
and
saueth
vs
onely
for
his
mercy
sake
.
The
15.
chapter
scarse
toucheth
any
matter
of
religion
,
and
therefore
I
knowe
not
what
he
meaneth
to
quote
it
,
except
it
be
a
error
of
the
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
haue
taught
no
such
doctrine
in
their
writings
,
they
haue
admonished
vs
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
commaund
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
euery
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
.
15
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
haue
now
,
for
there
it
is
saide
.
In
the
selfe
same
place
the
religious
men
of
Hagustalden
Church
,
haue
nowe
of
long
time
bene
accustomed
to
come
euery
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
vnder
pretence
of
a
Communion
,
doe
nowe
wickedly
bereaue
Christian
folke
of
it
.
These
chapters
shewe
that
it
was
vsed
,
but
not
that
it
was
vsed
as
necessarie
.
The
Communion
of
the
sicke
is
also
vsed
of
vs
.
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
onely
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
bounds
,
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
vpon
the
report
of
a
boyes
vision
,
And
therefore
let
them
say
Masses
,
and
giue
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
waitie
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
the
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
the
See
of
Rome
)
was
then
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
vs
,
but
the
idolatrie
and
forging
of
reliques
,
which
is
too
common
among
the
Papists
,
is
rightly
detested
of
vs
.
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.
There
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
haue
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
the
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
comming
of
Augustine
,
it
appeareth
the
Church
of
England
had
no
such
Latine
seruice
before
.
For
Gregorie
willed
Augustine
to
gather
out
of
euery
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
instructing
.
For
Beda
reporteth
vpon
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
haue
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
euery
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
but
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
haue
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
haue
plucked
downe
altars
,
which
they
had
of
olde
time
.
They
had
altars
,
but
standing
in
the
middest
of
the
Church
,
as
the
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
haue
called
from
thence
vnto
the
Lay
court
onely
.
The
latter
part
is
a
slaunder
vpon
the
Protestantes
,
the
former
part
a
lye
vpon
the
auncient
Saxons
,
for
at
the
Synode
holden
at
Strenshalch
,
33
The
spirituall
rulers
of
the
primitiue
Church
were
Bishops
and
pastours
duely
consecrated
,
protestants
haue
no
consecration
,
no
true
Bishops
at
all
.
This
is
an
other
lewd
slander
against
the
Protestants
,
for
they
haue
true
Bishops
,
though
not
consecrated
after
the
Popish
manner
.
Laurence
the
second
Archbishop
of
Canterburie
,
acknowledgeth
the
Ministers
of
the
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
vnto
Christian
faith
:
As
Northumbrians
,
Mertians
,
and
East
Saxons
.
34
Protestants
haue
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
the
commandement
of
king
Edilred
was
consecrated
by
Wilfrid
Bish.
of
the
Victians
,
li.
4.
ca.
23.
These
places
of
the
historie
shewe
,
that
kings
had
chiefe
authoritie
both
ouer
persons
and
causes
Ecclesiasticall
,
such
as
we
nowe
acknowledge
our
Princes
to
haue
.
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
vnto
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
the
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
haue
iustly
abolished
.
38
Their
first
Apostles
were
Monkes
.
The
first
preachers
of
the
protestants
haue
bene
apostataes
,
as
Luther
,
Oecolampadius
,
Martyr
,
&c.
Nay
,
they
haue
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
vow
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
men
.
Luther
confesseth
his
schollers
to
be
worse
then
they
were
vnder
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
the
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
them 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
haue
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
haue
and
do
imploy
their
indeuour
.
42
By
the
first
Christians
of
their
faith
,
God
was
serued
day
and
night
,
protestants
haue
abolished
all
seruice
of
God
by
night
,
and
done
to
the
diuell
a
most
acceptable
sacrifice
.
Protestants
haue
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
,
haue
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
the
Catholike
Church
of
Christ
,
brought
them
vnder
the
schismaticall
faction
of
the
See
of
Rome
,
from
which
they
are
nowe
againe
returned
with
vs
,
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
these
corruptions
haue
bene
receiued
within
the
first
600.
yeares
,
yet
is
he
not
able
to
proue
,
that
they
haue
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
haue
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
haue
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
vnto
the
people
at
Easter
before
they
receiued
the
Communion
,
also
by
two
Epistles
of
the
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
giue
the
communion
vnder
both
kinds
vnto
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
onely
on
holy
dayes
,
which
therefore
were
called
Masse
dayes
,
Aelfr
.
Ser.
Pasc.
Popish
priestes
euery
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
from
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
haue
,
&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
onely
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
vnto
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
haue
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
Councel
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
that
were
founders
of
the
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
that
the
Archb.
of
Canturb
.
might
be
consecrated
in
England
,
without
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
haue
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
denie
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
the
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
haue
souereigne
authoritie
in
ecclesiasticall
causes
.
28
Priuileges
of
Monasteries
sought
at
Rome
,
had
first
the
consent
of
the
king
vnto
them
,
Bed
.
lib.
4.
cap.
18.
Papistes
of
later
times
seeke
priuileges
against
the
kings
will
.
29
Monkes
in
that
time
were
called
to
serue
the
Common
wealth
,
as
Sighard
a
Monke
was
made
king
of
the
East
Saxons
,
lib.
4.
ca.
11.
Papistes
call
such
Apostataes
.
30
Monasteries
were
then
Colleges
of
learned
men
to
furnish
the
Church
with
Ministers
and
Bishops
,
li.
4
ca.
23.
Among
Papists
they
be
stals
to
feed
idle
bellies
,
that
serue
neither
the
Church
nor
the
Common
wealth
.
31
Studie
of
the
Scriptures
and
hand
labour
was
the
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
Vpon
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
euery
Priest
and
Clearke
was
a
preacher
,
so
that
when
any
came
to
any
towne
,
the
people
would
resort
to
them
to
be
taught
of
them
.
Bed
.
lib.
4.
cap.
16.
The
greatest
number
of
Popish
Priestes
in
these
latter
dayes
,
are
most
ignorant
Asses
,
and
void
of
all
spirituall
vnderstanding
.
36
Vnlearned
Priestes
were
forbidden
to
serue
in
the
Church
,
Bed
.
lib.
5.
cap.
6.
in
so
much
that
S.
Iohn
of
Beuerley
baptized
againe
a
young
man
,
which
was
baptized
of
an
vnlearned
Priest
.
The
Papistes
allowe
vnlearned
Priestes
to
baptise
and
say
Masse
,
that
can
not
cathechise
and
instruct
their
hearers
.
37
Songes
and
Hymnes
out
of
the
holy
Scriptures
were
made
meete
for
religion
in
the
mother
tongue
.
Bed
.
lib.
4.
cap.
24.
Papistes
can
abide
no
songs
of
scripture
in
the
English
tongue
.
38
Anchorets
of
that
time
laboured
with
their
handes
,
Bed
.
lib.
4.
cap.
28.
Popish
Anchorets
liue
idly
,
and
labour
not
with
their
hands
.
39
Dirige
and
Masse
was
saide
for
Saint
Oswaldes
soule
,
by
which
it
is
manifest
,
that
they
esteemed
the
Masse
to
be
a
sacrifice
of
thankesgiuing
.
lib.
3.
cap.
2.
40
Bega
a
Nunne
,
after
she
sawe
the
soule
of
the
Abbesse
Hilda
carried
into
heauen
,
exhorted
her
sisters
to
be
occupied
in
prayers
and
Psalmes
for
her
soule
.
Whereby
it
appeareth
that
the
doctrine
of
purgatory
was
not
yet
confirmed
among
them
.
Lib.
4.
ca.
23.
Nothing
is
so
certainly
defended
among
Papistes
as
purgatorie
.
41
Holy
men
fasted
then
with
eating
of
milke
,
as
Egbert
.
Bed
.
lib.
3.
ca.
27.
and
Cedda
fasted
lent
with
egges
and
milk
lib.
3.
ca.
23.
Papists
of
later
times
haue
vtterly
forbidden
all
white
meates
in
Lent
and
fasting
dayes
.
42
There
was
a
Church
of
Christ
in
Britaine
before
the
comming
of
Augustine
not
subiect
to
the
see
of
Rome
,
which
continued
long
after
his
comming
lib.
2.
cap.
4.
The
Papistes
account
none
Christians
,
but
such
as
be
bondslaues
to
the
see
of
Rome
.
43
Laurence
the
2.
Archbishop
.
of
Canter
.
accompteth
the
Bishops
of
the
Scottes
and
Britaines
for
Bishops
,
although
they
were
not
subiect
to
the
see
nor
Church
of
Rome
.
Bed
lib.
3
cap.
4.
The
Papistes
take
none
for
Bishops
that
be
not
vnder
the
see
of
Rome
.
44
The
Churches
of
the
Britaines
were
builded
after
another
forme
then
the
Churches
of
the
Romish
obedience
Bed
.
lib.
3.
cap.
4.
The
Papistes
affirme
there
were
no
Churches
euer
builded
but
in
fashion
and
vse
of
poperie
.
45
The
Schottish
Churche
instructed
from
Ireland
obserued
all
such
workes
of
deuotion
as
they
could
finde
in
the
Prophetes
,
Gospels
,
and
Apostles
writings
,
and
therefore
of
Bede
and
the
Englishe
Church
were
acknowledged
for
Christians
,
although
they
would
not
become
members
of
the
Churche
of
Rome
Bed
.
li.
3.
ca.
4.
The
Papistes
hold
that
there
is
no
saluation
out
of
the
Church
of
Rome
;
which
is
a
newe
Church
in
England
,
in
comparison
of
the
elder
that
was
before
Augustines
time
.
46
Aidanus
a
preaching
Bishop
hauing
no
possessions
,
labouring
to
fulfill
all
that
was
written
in
the
holy
scriptures
,
the
prophets
and
Apostles
,
shining
in
miracles
both
in
his
life
time
and
after
his
death
,
was
neuer
subiect
to
the
Church
of
Rome
,
yet
accounted
a
Saint
of
the
Church
in
those
dayes
Bed
.
lib.
3.
cap.
16.
The
Papistes
allowe
no
saintes
but
canonized
by
their
Pope
.
47
The
exercise
of
Aidanus
company
both
shorne
and
lay
men
,
was
reading
of
the
Scriptures
and
learning
of
the
Psalmes
Bed
.
lib.
3.
cap.
5.
The
exercise
of
Popish
Bishops
servants
is
nothing
lesse
.
48
The
greatest
parte
of
the
English
Saxons
,
were
converted
to
Christianitie
,
by
the
Britaines
&
Scottes
that
were
no
members
of
the
Church
of
Rome
.
As
all
the
kingdome
of
Northumberland
both
Bernicians
&
Deires
,
were
conuerted
by
Aidanus
except
a
fewe
persons
whom
Paulmus
the
Romaine
in
long
time
had
gained
.
The
whole
kingdome
of
Mercia
,
which
was
the
greatest
part
of
England
,
receiued
the
faith
and
baptisme
of
Finanus
the
Scot
the
successour
of
Aidanus
Bed
.
lib.
3.
cap.
21.
The
East
Saxons
by
Cedda
that
was
also
of
the
Scottishe
ordering
lib.
3.
cap.
22.
The
Papistes
affirme
that
all
our
religion
came
from
Rome
.
49
Ceadda
was
consecrated
by
Wini
bishop
of
the
West
Saxons
,
assisted
by
two
Britain
Bishops
that
were
not
subiect
to
the
see
of
Rome
,
&
was
neuerthelesse
accompted
for
a
lawfull
bishop
Bed
.
lib
3.
28.
50
Beda
accounted
Gregorie
for
the
Apostle
of
the
Englishmen
lib.
2.
cap.
1.
The
Papistes
nowe
take
Augustine
for
their
Apostle
.
I
omit
many
other
opinions
and
ordinances
of
that
age
:
as
Augustine
would
haue
none
forced
to
religion
,
that
Wednesday
should
be
fasting
day
.
The
bishop
of
London
should
haue
a
pall
as
well
as
Yorke
&c.
wherein
the
Papistes
differ
from
them
that
bragge
of
nothing
but
antiquity
,
vniuersalitie
and
consent
.
AN
OVERTHROW
of
Stapletons
Fortresse
,
or
as
he
calleth
it
himselfe
,
the
piller
of
Papistrie
.
The
first
Booke
.
CAP.
I.
AN
introduction
,
declaring
the
necessitie
of
the
matter
to
be
treated
vpon
,
OMitting
the
necessitie
of
the
mater
,
CAP.
II.
That
protestantes
doe
condemne
the
vuiuersal
Church
of
Christ
of
these
many
hundreth
yeares
,
To
prooue
that
the
Protestants
condemne
the
uniuersall
Church
of
Christ
these
many
hundreth
yeares
,
THE
ARGVMENT
WHEREVP-on
this
first
part
of
the
vawmure
of
this
Fortresse
is
builded
,
is
thus
framed
by
the
builder
himselfe
.
The
knowen
Church
of
Christ
doth
continew
,
and
shall
continue
alwayes
,
But
papistrie
was
the
onely
knowne
Church
of
Christ
all
these
nine
hundreth
yeares
.
Ergo
papistrie
all
these
nine
hundreth
yeares
hath
continued
and
shal
continue
alwayes
euen
to
the
worldes
end
without
interruption
in
the
true
and
vpright
faith
.
This
argument
hath
neuer
a
legge
to
stande
vpon
,
Againe
,
the
minor
,
that
Papistrie
was
the
only
knowen
Church
,
vnderstanding
(
as
he
doth
)
that
it
was
only
reputed
,
taken
,
and
acknowledged
so
to
be
,
it
is
vtterly
false
.
For
the
Greeke
&
Orientall
Church
,
which
is
not
the
Popish
Church
,
hath
beene
reputed
,
taken
,
and
acknowledged
to
be
the
Church
of
Christ
,
by
as
great
a
nomber
of
professors
of
Christianitie
,
as
haue
acknowledged
the
Popish
Church
.
So
that
where
he
thinketh
and
saith
,
al
his
labour
remaineth
to
proue
the
maior
,
you
see
that
if
he
could
proue
it
,
yet
al
his
labor
is
lost
.
But
to
follow
him
in
his
maior
,
he
deuydeth
it
into
two
partes
.
The
one
,
that
the
Church
doeth
alwayes
continue
in
a
right
faith
.
The
other
,
that
this
is
a
known
Church
.
Both
these
he
promiseth
to
proue
by
Scripture
.
And
the
first
truely
he
shall
not
neede
:
but
yet
it
followeth
not
,
but
that
the
church
may
erre
in
some
particuler
points
,
not
necessary
to
saluation
,
although
it
continue
in
a
right
faith
,
concerning
all
principall
and
necessarie
articles
.
CAP.
III.
Euident
proofes
&
cleare
demonstrations
out
of
the
Psalms
,
He
is
plentifull
in
prouing
,
that
which
needeth
no
proofe
,
But
to
proue
that
the
church
of
Christ
cannot
possibly
(
as
Protestants
wickedly
do
fable
,
)
haue
fayled
and
perished
these
many
hundreth
yeares
,
he
citeth
the
61.
Psalme
,
with
Augustines
exposition
thereupon
.
But
what
Protestant
so
fableth
M.
Stapleton
?
you
had
neede
to
make
men
of
paper
,
to
fight
against
the
paper
walles
of
your
fantasticall
fortresse
.
The
Papistes
when
they
cannot
confute
that
we
say
,
they
wil
beate
downe
that
we
say
not
.
How
saye
the
Protestantes
that
these
900.
yeares
and
vpward
,
the
Church
hath
perished
:
it
hath
beene
ouerwhelmed
with
Idolatrie
and
superstition
?
The
Protestants
neuer
sayde
so
M.
Stapl.
The
Church
hath
not
perished
,
though
the
greatest
part
of
the
worlde
hath
beene
ouerwhelmed
with
idolatrie
and
superstition
.
God
can
prouide
for
his
chosen
,
that
they
shall
not
be
drowned
,
when
all
the
worlde
beside
is
ouerwhelmed
.
Another
testimonie
to
the
like
effect
,
and
with
the
like
conclusion
,
he
bringeth
out
of
the
psal.
104
&
thereupon
a
pithy
syllogisme
.
We
proue
the
Catholike
Church
by
the
continuance
of
Christianitie
.
The
continuance
of
Christianitie
only
in
Papistry
is
cleare
,
ergo
Papistry
is
only
the
true
Church
of
Christ
.
Nego
tibi
minorem
M.
Stepl
.
When
will
you
proue
the
continuance
of
Christianitie
only
in
Papistrie
,
when
Papistrie
began
since
Christ
&
his
Apostles
:
and
if
you
meane
Christianitie
,
for
the
externall
profession
of
Christes
religion
:
then
will
you
proue
the
Orientall
Churches
to
be
papistrie
,
which
defye
the
authoritie
of
your
Pope
?
Last
of
all
,
out
of
the
Psalm
.
101.
and
Augustines
application
of
the
same
against
the
Donatistes
,
which
sayde
that
the
church
was
perished
out
of
al
the
wor●d
except
Affrica
where
they
were
,
he
would
compare
the
Protestants
to
them
,
whereas
in
deede
the
Papistes
are
more
like
to
them
.
For
they
holding
that
there
is
no
Church
of
Christ
but
the
Romish
church
,
affirme
in
effect
as
the
Donatistes
,
that
the
Church
of
Christ
for
many
hundreth
yeares
hath
perished
out
of
all
partes
of
the
world
beside
Europa
,
where
onely
&
yet
not
in
all
partes
thereof
they
haue
borne
the
sway
.
Whatsoeuer
therefore
Augustine
writeth
against
the
Donatistes
,
for
shutting
vp
the
Church
of
Christ
onely
in
Affrica
,
may
be
rightly
applyed
to
the
Papistes
,
for
restraining
it
onely
to
a
part
of
Europa
.
But
contrary
to
the
Papistes
and
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
,
The
testimonies
of
the
perpetuitie
of
the
Church
out
of
the
Prophet
Esay
,
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
,
First
he
confesseth
that
Caluine
hath
learnedly
,
largely
,
and
truely
,
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
the
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
the
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
the
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
from
the
beginning
to
the
ende
of
the
worlde
,
which
is
in
deede
a
proper
adiunct
of
the
Church
of
Christe
,
not
to
be
found
in
any
heresie
,
nor
in
papistry
the
greatest
of
all
heresies
.
But
M.
Stapleton
,
which
cannot
proue
that
Papistrie
hath
continued
alwayes
,
will
argue
vppon
that
it
hath
continued
a
certeine
time
.
The
Church
(
saith
he
)
hath
continued
a
certeine
hundred
yeares
in
that
faith
and
doctrine
onely
which
Papistes
do
teache
:
But
in
those
very
hundreth
yeares
,
the
Church
neither
could
lacke
,
neither
coulde
haue
a
wrong
faith
,
or
be
seduced
with
damnable
doctrine
.
Therefore
Papistes
had
all
that
time
the
true
faith
,
and
their
faith
and
doctrine
is
true
,
sound
,
and
vpright
.
The
maior
of
this
argument
he
affirmeth
to
be
our
confession
,
which
is
nothing
else
but
an
impudent
lye
of
his
owne
confiction
.
For
which
of
the
Protestantes
euer
confessed
that
the
Church
hath
continued
so
many
hundreth
yeares
in
that
faith
and
doctrin
onely
,
which
the
Papistes
teache
?
If
he
haue
the
wit
to
drawe
such
confessions
from
vs
,
he
may
proue
what
he
list
against
vs
.
But
he
promiseth
to
proue
abundantly
the
continuance
of
Popish
doctrine
from
the
beginning
,
which
wee
so
stoutly
denye
.
In
the
meane
time
he
returneth
to
Caluine
,
whome
he
chargeth
to
haue
learned
his
opinion
and
doctrine
of
the
Donatistes
,
concerning
the
markes
of
the
Church
.
Taking
to
witnesse
the
Ep.
48.
of
Augustine
ad
Vincentium
,
where
the
Donatistes
answered
the
argument
of
vniuersalitie
:
that
the
Church
was
called
Catholike
,
Not
because
it
did
communicate
with
the
whole
worlde
,
but
because
it
obserued
all
Gods
commaundementes
&
all
his
sacraments
.
But
what
a
vaine
quarell
this
is
,
he
him selfe
doth
sufficiently
declare
,
when
he
bringeth
in
Augustine
immediatly
,
confessing
the
Church
to
be
called
Catholike
,
because
it
holdeth
that
veritie
wholly
and
throughly
,
whereof
euery
heresie
holdeth
a
parte
or
peece
onely
,
and
addeth
thereunto
the
communication
with
all
nations
:
videlicet
,
that
holde
that
veritie
wholly
and
throughly
.
And
lest
this
might
seeme
to
be
borrowed
of
the
Donatistes
onely
,
Augustine
him selfe
affirmeth
as
much
,
de
Genesi
ad
literam
imperfect
.
Cap.
1.
Constitutam
ab
eo
matrem
ecclesiam
,
〈◊〉
Catholica
dicitur
,
ex
eo
quia
vniuersaliter
perfecta
est
,
&
in
nullo
claudicat
,
&
per
totum
orbem
diffusa
est
.
That
by
him
the
Church
is
appointed
our
mother
,
which
is
called
Catholike
,
for
that
it
is
vniuersally
perfect
,
&
halteth
in
nothing
,
and
is
dispersed
throughout
the
whole
worlde
.
Whereas
Augustine
requireth
vniuersall
perfection
in
all
true
doctrine
and
administration
of
the
sacramentes
with
vniuersalitie
,
the
Papistes
take
vniuersalitie
alone
,
which
Augustine
neuer
sayde
nor
taught
,
to
be
a
sufficient
note
of
the
Church
.
After
this
he
chargeth
Caluine
to
denye
the
perpetuall
continuance
of
the
Church
,
because
he
sayde
,
that
the
pure
preaching
of
the
worde
hath
vanished
away
in
certeine
ages
past
,
by
which
he
meaneth
not
(
as
this
foolish
cauiller
taketh
him
,
or
rather
mistaketh
him
)
that
true
preaching
had
vtterly
perished
out
of
the
whole
worlde
,
but
out
of
the
Popish
Synagog
,
which
in
Europe
boasted
it selfe
to
be
the
onely
Church
of
Christe
,
when
in
the
chiefe
articles
of
Christianitie
,
it
derogated
from
the
glorye
of
Christ
,
and
was
subiect
to
the
doctrine
of
the
man
of
sinne
,
the
aduersary
and
enemy
of
Christ
.
And
if
malice
had
not
blinded
him
,
he
woulde
haue
so
vnderstoode
Caluine
,
alledging
his
saying
immediatly
after
,
wherein
he
confesseth
,
that
the
Church
of
Christ
neuer
fayled
out
of
the
worlde
.
Whereupon
he
demaundeth
whether
the
Church
of
the
Protestants
is
that
which
hath
neuer
fayled
?
If
wee
saye
,
it
is
,
he
demaundeth
further
,
where
those
markes
of
preaching
and
ministring
of
the
sacraments
haue
beene
these
many
hundreth
yeares
?
which
question
he
hopeth
some
disciple
of
Caluine
will
assoile
him
.
I
aunswere
those
markes
were
to
be
seene
in
such
places
,
where
the
Churches
were
gathered
,
that
had
separated
them selues
from
the
Church
of
Rome
.
If
he
vrge
mee
further
,
to
shewe
him
the
particuler
places
,
let
him
resort
to
the
booke
of
Actes
and
monumentes
,
which
it
seemeth
he
hath
read
ouer
.
If
that
will
not
satisfye
him
,
by
example
of
our
Sauiour
Christ
I
will
refell
his
vaine
question
with
another
question
:
Where
did
those
7000.
that
GOD
preserued
in
the
dayes
of
Elias
,
assemble
for
prayers
,
preaching
,
and
sacrifice
.
If
he
cannot
tell
,
no
more
am
I
bounde
to
shewe
him
in
what
particuler
places
they
preached
and
ministred
the
Sacramentes
.
And
therefore
neither
neede
the
Apologie
to
recant
,
nor
the
Harborough
be
reuoked
,
nor
M.
Foxe
call
in
his
booke
,
nor
M.
Nowell
his
reproofe
.
It
will
not
suffice
a
wrangling
cauiller
,
an
hundreth
times
to
affirme
,
that
the
Church
hath
alwayes
continued
,
euen
when
Papistrie
moste
preuailed
,
and
euen
vnder
the
tyrannie
and
persecution
of
Papistrie
:
like
as
the
Church
was
among
the
idolatrous
Baalites
in
the
dayes
of
Elyas
,
or
among
the
wicked
Iewes
that
persecuted
the
Prophets
.
But
hereto
he
replyeth
,
that
though
the
assemblies
of
the
Iewes
were
no
Churches
,
yet
their
temple
,
sacrifices
,
ceremonies
,
lawe
,
and
doctrine
was
good
.
I
aunswere
,
so
much
of
these
as
they
reteyned
according
to
Gods
lawe
,
was
good
,
and
so
I
confesse
of
the
doctrine
and
sacramentes
of
the
Papistes
.
As
Baptisme
,
concerning
the
substance
of
the
sacrament
:
the
historicall
faith
of
the
Trinitie
:
of
the
incarnation
,
passion
,
resurrection
of
Christ
,
&c.
But
if
these
and
many
more
pieces
of
trueth
,
might
be
sufficient
to
make
them
the
Church
of
Christ
,
many
heretikes
might
challenge
the
Church
,
which
haue
confessed
&
practised
a
great
number
of
truthes
,
more
then
they
,
which
erre
but
in
one
article
,
as
the
Arrians
,
Pelagians
,
&c.
Where
as
the
Papistes
erre
in
many
:
yea
,
in
the
whole
doctrine
of
iustification
by
faith
,
and
the
worship
of
God
.
And
therefore
Papistrie
is
not
onely
a
schisme
,
errour
,
or
heresie
:
But
as
Caluine
out
of
Daniel
9.
and
Paul
,
2.
Thessal.
2.
rightly
concludeth
,
an
apostasie
,
defection
and
antechristianitie
,
not
abolishing
,
but
reteining
the
names
of
Christe
,
of
the
Gospell
,
&
of
the
Church
:
but
the
true
vertue
,
power
,
and
strength
of
the
same
,
vtterly
forsaking
,
denying
,
and
persecuting
.
CAP.
VI.
Other
prophecyes
alledged
and
discussed
for
the
continuance
of
Christes
Churche
,
Diuerse
textes
of
Scripture
are
cited
,
CAP.
VII
.
Proofes
out
of
the
Gospell
,
When
M.
Stapleton
commeth
to
proue
that
which
wee
denye
,
CAP.
VIII
.
To
denye
the
continuance
of
the
Church
in
a
sound
&
vpright
faith
,
This
man
hath
great
leasure
,
with
store
of
ynke
&
paper
,
CAP.
IX
.
That
Protestants
doe
condemne
the
practise
and
beliefe
of
the
first
600.
yeares
in
many
thinges
,
If
Papistes
doe
allowe
the
practise
and
beleefe
of
the
first
600.
yeares
in
all
thinges
,
First
(
saith
he
)
they
not
onely
reproue
certaine
Fathers
for
certaine
errours
,
but
in
many
pointes
they
condemne
all
the
Fathers
,
for
common
errours
:
as
inuocation
of
Saintes
,
and
praier
for
the
dead
.
And
doe
not
you
Papistes
,
reproue
the
practise
of
al
the
Fathers
,
&
Pope
Innocent
with
them
,
not
onely
for
ministring
the
Communion
to
infants
,
but
also
for
holding
that
they
be
damned
,
except
they
receiue
the
Communion
?
Augustim
.
Cont.
duas
ep.
Pelag.
ad
Bonifac.
lib.
2.
cap.
4.
Doe
you
not
reproue
the
practise
&
opinion
of
all
the
Fathers
,
for
allowing
mariage
in
the
ministers
of
the
Church
,
which
you
vtterly
condemne
?
What
shall
I
say
of
the
Communion
in
both
kindes
,
giuen
to
the
lay
people
,
by
consent
of
all
antiquitie
,
of
communicating
with
the
Priest
,
and
many
such
like
thinges
:
the
practise
and
beleefe
whereof
you
vtterly
refuse
?
But
to
returne
to
the
examples
of
inuocation
of
Saintes
,
which
Stapleton
saith
,
are
cleare
by
all
writers
of
the
first
600.
yeares
,
rayling
like
a
saucie
marchant
at
M.
Iewell
and
M.
Grindall
,
men
whose
learning
and
godlinesse
he
may
enuie
,
but
will
neuer
attaine
vnto
.
What
a
bolde
bayard
is
this
,
to
affirme
that
Inuocation
of
Saints
is
cleare
by
all
writers
of
the
first
600.
yeares
,
when
no
writer
of
300.
yeares
after
Christ
,
hath
any
one
iot
either
of
practise
or
beleefe
to
alow
it
?
Epiphanius
among
the
heresies
of
the
Caianes
counteth
inuocation
of
Angels
.
Tom.
3.
Haer.
3.
The
other
errour
of
praying
for
the
dead
is
more
auncient
,
but
yet
it
sprang
first
from
the
heresie
of
Montanus
,
neither
is
there
any
writer
auncienter
then
Tertullian
a
Montanist
,
in
whome
any
steppes
of
praier
for
the
dead
are
to
be
found
.
To
these
he
adioyneth
a
slaunder
of
Caluine
,
whome
he
affirmeth
to
teach
,
that
God
is
the
cause
and
authour
of
euill
:
which
how
impudent
a
lye
it
is
,
all
they
that
haue
read
Caluine
of
Predestination
can
testifie
.
The
reseruation
of
the
Sacrament
of
the
Lordes
supper
,
Caluine
confesseth
to
haue
bene
an
erronious
practise
of
the
ancient
Church
.
And
what
say
you
Papistes
?
was
it
not
erronious
to
reserue
that
which
Christ
commaunded
to
be
eaten
and
dronken
?
But
you
make
no
bones
of
Christes
commaundement
.
If
it
were
not
erronious
,
why
was
it
forbidden
in
diuers
Councels
?
If
you
care
not
for
that
,
yet
thinke
not
to
mocke
the
world
with
the
auncient
practise
of
reseruation
,
which
you
your selues
condemne
.
Will
you
suffer
men
and
women
to
carie
home
the
sacrament
and
locke
it
in
their
chestes
?
to
hang
it
about
their
neckes
,
to
receiue
it
in
their
houses
when
they
list
?
If
you
allowe
not
these
thinges
which
was
the
reseruation
of
auncient
times
,
you
are
twice
impudent
to
charge
vs
for
reprouing
that
practise
,
which
you
your selues
doe
not
admit
to
be
lawfull
.
But
yet
againe
,
he
chargeth
Caluine
to
condemne
the
whole
primitiue
Church
of
Iewish
superstition
,
for
saying
the
Fathers
folowed
rather
the
Iewish
manner
of
sacrificing
,
then
the
ordinance
of
Christ
in
the
Gospell
.
What
a
shamelesse
beast
is
this
,
to
slander
Caluine
to
condemne
the
whole
primitiue
Church
?
when
he
speaketh
only
of
the
later
and
more
corrupt
times
,
in
which
he
sheweth
their
errour
,
but
condemneth
not
the
Church
.
But
nowe
he
will
proue
,
that
Protestantes
hold
sixe
heresies
condemned
within
the
first
500.
yeares
.
The
first
is
iustification
by
faith
only
,
condemned
in
Aerius
and
Eunomius
,
August
.
Haer.
54.
Epiph.
Haer.
76.
which
is
a
very
shamelesse
slaunder
,
for
there
is
no
such
iustification
by
faith
onely
condemned
in
them
,
as
we
holde
,
which
no
man
of
the
auncient
Fathers
more
copiously
defendeth
,
then
Augustine
him selfe
.
The
second
is
also
a
most
impudent
lye
,
that
to
condemne
free
will
in
man
,
to
worke
well
,
as
we
meane
it
,
is
an
heresie
of
the
Manichees
&
Marcionistes
:
for
both
which
opinions
as
we
holde
them
,
Augustine
him selfe
shall
speake
,
Ep.
105.
Sixto
.
Restat
igitur
vt
ipsam
fidem
vnde
omnis
iustitia
sumit
initium
,
propter
quod
dicitur
ad
ecclesiam
in
Cantico
canticorum
:
Venies
,
&
pertransies
ab
initio
fidei
,
non
humano
,
quo
isti
extolluntur
,
tribuamus
arbitrio
,
nec
villis
praecedentibus
meritis
,
quoniam
inde
incipiunt
bona
quaecunque
sunt
merita
,
sed
gratitū
donum
Dei
esse
fateamur
,
si
gratiam
veram
,
id
est
,
sine
meritis
cogitemus
.
Therefore
it
remaineth
,
that
we
ascribe
not
faith
it selfe
(
from
whence
all
righteousnesse
taketh
beginning
,
for
which
it
is
said
vnto
the
Church
in
the
Balat
of
Balats
,
Thou
shalt
come
&
passe
through
from
the
beginning
of
faith
)
vnto
mans
free
will
,
whereof
they
are
proude
,
nor
to
any
merites
going
before
,
for
all
good
merites
what
so
euer
they
are
,
beginne
from
thence
▪
but
that
we
confesse
it
to
be
the
freely
giuen
gift
of
God
,
if
we
thinke
o●
true
grace
which
is
without
merites
.
Thus
writeth
Augustine
against
the
Pelagians
,
which
mainteined
free
will
to
do
wel
,
and
were
counted
heretikes
therefore
:
the
contrar●e
whereof
Stapleton
doth
nowe
count
to
be
heresie
in
vs
.
The
third
heresie
imputed
to
Aerius
,
was
the
deniall
of
praier
for
the
dead
,
which
neither
Augustine
,
nor
Epiphanius
that
count
it
for
an
errour
,
can
by
the
word
of
God
conuince
to
be
so
.
The
fourth
is
Iouiniaans
opinion
▪
making
marriage
equall
with
virginitie
,
which
we
doe
not
hold
,
but
that
in
some
respect
virginitie
is
preferred
,
as
the
Apostle
teacheth
,
1.
Cor.
7.
But
that
we
exhort
them
to
marrie
which
can
not
keepe
their
vowe
of
continence
,
which
rashly
and
presumptuously
they
made
,
we
are
warranted
by
Epiphanius
Contra
Apostolicos
,
Haer.
61.
Hieronym
.
Ad
Demetriadem
.
The
fift
,
that
is
,
the
contempt
of
fasting
daies
appointed
by
the
Church
,
we
holde
not
with
Aerius
and
Eustachius
,
but
contrariwise
,
that
they
are
to
be
obserued
,
although
we
make
none
account
of
the
fasting
daies
appointed
,
and
superstitiously
kept
by
the
Popish
Church
.
The
sixt
,
the
superstition
of
Christians
vsed
at
the
tombes
of
Martyrs
,
we
condemne
with
Vigilantius
and
Augustine
,
De
moribus
ecclesiae
Catholicae
lib.
1.
cap.
34.
Neither
is
Vigilantius
condemned
of
any
man
in
his
time
,
but
by
the
priuate
iudgement
of
Hieronyme
only
.
Nowe
in
howe
many
heresies
the
Papistes
communicate
with
the
olde
heretikes
,
I
haue
shewed
before
in
other
treatises
,
which
it
were
needlesse
here
to
repeate
.
CAP.
X.
Obiections
of
Protestants
to
proue
the
Church
may
erre
,
The
obiection
is
onely
this
out
of
the
Defence
of
the
trueth
fol.
94.
as
he
saith
:
The
Church
of
the
Iewes
lacked
not
Gods
promises
,
Now
remaineth
the
minor
to
be
proued
.
That
the
Church
of
the
Iewes
hath
erred
.
Which
he
denieth
,
because
the
high
priestes
answered
truely
of
the
natiuitie
of
Christ
,
&
because
Caiphas
prophecied
vnwittingly
of
the
vertue
of
Christes
death
,
then
the
which
nothing
can
be
more
blockish
.
They
erred
not
in
one
article
,
ergo
they
erred
not
at
all
.
One
of
them
spake
the
trueth
against
his
will
in
one
point
,
ergo
the
synagogue
of
the
Iewes
neuer
erred
.
Againe
he
saith
,
the
whole
synagogue
,
before
the
law
of
Christ
took
place
,
in
necessary
knowledge
of
the
lawe
of
Moyses
did
neuer
erre
.
For
proofe
whereof
,
more
like
a
blocke
then
a
man
,
he
bringeth
such
places
of
Scripture
,
as
either
shew
what
the
Priestes
duty
should
be
,
but
not
affirme
what
their
knowledge
was
,
or
else
prophesie
a
reformation
of
the
corrupt
state
of
the
Cleargie
,
from
ignorance
to
knowledge
.
As
Ez.
44.
The
Priestes
&
Leuites
shall
teach
my
people
.
And
Mal.
2.
The
lippes
of
the
Priest
should
kepe
knowledge
,
and
men
should
require
the
law
of
his
mouth
.
Agg.
2.
Aske
the
priest
the
Lawe
.
But
what
dronken
Flemming
of
Douaie
,
would
reason
thus
?
The
Scribes
and
the
Pharisees
sate
in
Moses
chaire
,
therefore
the
Synagogue
did
either
neuer
or
not
then
erre
.
Our
Sauiour
Christ
willed
them
to
be
heard
,
while
they
spake
out
of
Moses
chaire
,
not
while
they
taught
to
worship
God
in
vaine
,
preferring
their
traditions
before
the
commandement
of
God
.
But
who
would
spend
any
more
time
in
reasoning
against
such
a
one
,
as
defendeth
that
the
Scribes
and
the
Pharises
did
not
erre
,
whose
false
doctrine
concerning
adulterie
,
murther
,
swearing
,
the
worship
of
God
,
not
onely
the
person
,
but
also
the
qualitie
of
Messias
and
his
kingdome
,
our
sauiour
Christ
him selfe
so
often
&
so
sharply
doth
reproue
.
But
the
whole
synagogue
(
saith
he
)
in
necessary
knowledge
of
the
lawe
of
Moses
did
neuer
erre
.
If
he
vnderstand
the
whole
synagogue
for
euerie
man
,
we
confesse
the
same
,
and
so
we
say
that
the
whole
Church
,
that
is
all
the
elect
,
neither
in
the
first
sixe
hundreth
,
nor
in
the
latter
nine
hundreth
yeares
,
did
neuer
erre
in
necessary
knowledge
of
the
Gospel
.
But
if
you
take
the
whole
synagogue
,
for
the
whole
multitude
that
had
the
ordinary
authority
,
and
did
beare
the
outward
face
and
countenance
of
the
Church
,
they
haue
erred
before
the
comming
of
Christ
▪
Example
in
the
whole
synagogue
,
in
the
dayes
of
Iosias
,
when
the
very
booke
of
the
lawe
was
vnknowen
vnto
the
Priestes
,
vntill
it
was
found
by
occasion
of
taking
out
of
mony
out
of
the
temple
,
by
Hilchiah
the
priest
.
So
that
from
the
beginning
of
the
reigne
of
Manasse
,
vntill
the
18.
yeare
of
the
reigne
of
Iosias
,
which
was
almost
80.
yeares
,
Idolatry
openly
,
preuailed
in
the
temple
of
God
,
the
whole
synagogue
,
that
is
,
all
in
authority
and
countenance
,
embracing
the
same
,
except
a
fewe
poore
Prophetes
,
that
were
slaine
for
crying
out
against
it
.
2.
King
.
22.
&
2.
Chro.
34.
And
such
was
the
state
of
the
Church
in
the
most
corrupt
times
,
continuing
as
then
,
but
yet
in
persecution
,
aduersity
,
and
beeing
vnknowen
vnto
the
worlde
,
except
now
and
then
God
stirred
vp
some
witnesse
to
testifie
his
truth
,
which
was
slaine
of
the
beast
Apoc.
11.
Now
concerning
the
childish
sophisme
,
that
although
it
was
not
possible
that
the
Church
could
erre
,
yet
it
is
not
proued
,
that
it
hath
erred
,
what
shold
I
speake
?
When
the
defender
directly
oppugneth
that
paradoxe
which
the
Papistes
holde
:
namely
,
that
the
Churche
cannot
erre
.
To
conclude
,
while
he
walketh
vnder
a
cloude
of
the
Church
sanctified
,
and
assisted
by
the
holy
Ghost
,
defended
by
the
presence
of
Christ
,
&c.
He
playeth
bo peepe
vnder
a
coverlet
.
For
what
so
euer
promises
are
made
to
the
faithfull
spouse
of
Christe
,
pertaine
nothing
at
al
to
the
Popish
Church
of
Antichrist
,
which
is
departed
from
the
faith
,
carrying
the
brandmarks
of
hypocrisie
,
in
prohibition
of
marriage
and
meates
,
so
euident
,
that
all
the
water
in
the
sea
can
not
wash
them
out
.
CAP.
XI
.
Obiections
out
of
the
News
Testament
moued
and
assoyled
.
The
first
obiection
is
the
abhomination
of
desolation
standing
in
the
holy
place
,
that
is
the
Church
,
Matth.
24.
He
asketh
where
the
defender
hath
learned
to
expound
this
holy
place
of
the
Church
?
Forsooth
where
M.
Stapleton
learned
,
that
it
may
be
vnderstood
of
the
temple
at
Ierusalem
,
where
Pilate
placed
Caesars
image
,
or
of
the
Image
of
Adriane
.
Namely
,
in
Hierome
,
vpon
this
text
Matth.
24.
which
vnderstandeth
the
abhomination
of
desolation
to
be
Antichrist
,
of
whom
Saint
Paule
speaketh
,
whom
he
denieth
not
,
but
that
he
shal
sit
in
the
Church
:
his
wordes
are
these
.
De
hoc
&
Apostolus
loquitur
,
quòd
homo
iniquitatis
&
aduersarius
eleuandus
sit
contra
omne
quod
dicitur
Deus
&
colitur
:
ita
ut
audeat
stare
in
templo
Dei
,
&
ostendere
quòd
ipse
sit
Deus
:
cuius
aduentus
secundum
operationem
satanae
destruat
eos
,
&
ad
Dei
solitudinem
redigat
,
qui
se
susceperint
,
Potest
autem
simpliciter
aut
de
Anti
christo
accipi
,
aut
de
imagine
Caesaris
,
&c.
Of
this
abhomination
of
desolation
the
Apostle
also
speaketh
,
that
the
man
of
sinne
,
and
the
aduersary
shal
be
lifted
vp
against
all
that
is
called
God
,
or
worshipped
:
so
that
he
dare
stand
in
the
temple
of
God
,
and
shewe
himselfe
as
God
:
whose
comming
,
according
to
the
working
of
Satan
,
may
destroy
them
&
bring
them
to
solitarines
from
God
,
which
shal
receiue
him
:
and
it
may
either
be
taken
simply
of
Antichriste
,
or
of
the
image
of
Caesar
,
&c.
Let
him
now
reason
with
Hieronyme
,
howe
the
sacrifice
should
ceasse
after
the
ende
of
62.
weekes
?
Although
for
my
part
,
I
thinke
,
the
pollution
of
the
temple
,
whiche
was
a
token
of
the
desolation
imminent
,
was
a
figure
of
the
corruption
of
the
Church
by
AntiChriste
.
The
2.
obiection
.
S.
Paul
witnesseth
that
Antichrist
should
sit
in
the
temple
of
God
,
that
is
in
the
Church
.
What
of
this
?
(
saith
he
)
will
it
followe
that
he
hath
sitten
there
these
900.
yeares
?
As
though
the
defender
were
to
proue
how
long
Antichrist
should
sit
,
and
not
rather
that
the
visible
and
outwarde
multitude
of
the
Church
should
erre
.
Like
madnes
,
shal
I
say
,
or
impudence
,
he
sheweth
,
where
he
saith
,
the
protestantes
commonly
name
S.
Gregorie
to
be
that
Antichrist
.
Which
I
am
sure
he
neuer
read
nor
heard
any
protestant
affirme
.
But
the
Pope
cannot
be
Antichrist
(
saith
he
)
because
Antichrist
should
then
labour
to
extirpe
the
faith
of
Christe
,
for
the
Pope
hath
called
people
from
infidelitie
to
Christianitie
.
That
letteth
not
,
but
that
he
is
Antichrist
:
for
the
Pope
calleth
none
but
vnto
the
name
of
Christianitie
,
vnder
colour
of
which
,
he
exerciseth
tyranny
,
otherwise
he
laboureth
to
extirpe
the
faith
of
Christ
,
and
to
preferre
himself
before
Christ
,
whose
redemption
,
he
teacheth
to
take
away
onely
the
guilt
of
sinne
,
whereas
his
pardon
taketh
away
,
both
the
paine
and
the
guilt
of
sinne
.
The
thirde
obiection
is
out
of
S.
Peter
,
that
in
the
Church
should
be
many
masters
and
teachers
of
lyes
:
But
these
(
sayth
he
)
shall
not
tarie
900.
yeares
,
for
their
destruction
sleepeth
not
.
A
wise
shift
,
as
though
the
Apostle
gaue
not
a
generall
admonition
,
for
the
Church
in
all
ages
,
euen
in
that
wherein
he
liued
himselfe
.
The
last
is
out
of
1.
Tim.
4.
that
in
the
latter
dayes
such
should
come
,
which
shall
giue
eare
to
the
doctrine
of
deuils
,
forbidding
to
marrie
and
eate
suche
meates
as
God
hath
created
to
be
receiued
with
thanksgiuing
.
In
this
matter
he
professeth
to
be
short
,
as
he
hath
no
lust
to
tarrie
being
in
that
,
wherein
his
cauterized
conscience
is
so
galled
.
But
he
aunswereth
briefly
,
it
was
fulfilled
in
the
Manichees
,
what
then
?
doth
it
followe
that
it
is
not
fulfilled
in
the
Papistes
?
Doth
the
spirite
speak
euidently
of
the
Manichees
,
an
obscure
heresie
,
and
not
rather
of
the
Apostasie
of
Antichrist
,
whose
hypocrisie
should
be
cloaked
by
fained
chastity
and
fasting
?
No
no
,
Master
Stapleton
,
your
conscience
although
marked
with
a
whot
iron
,
yet
can
not
but
inwardly
confesse
,
that
this
prophesie
perteyneth
especially
to
Papistrie
,
the
greatest
heresie
that
euer
was
.
CAP.
XII
.
Other
common
obiections
of
protestantes
,
taken
out
of
the
law
,
The
obiections
are
these
:
where
was
the
outwarde
face
of
the
Church
in
the
time
of
Noe
,
The
like
say
we
,
(
how
of
euer
it
pleaseth
his
malice
to
slaunder
vs
)
that
the
Church
is
and
was
these
1500.
yeares
dispersed
ouer
the
whole
worlde
,
and
therefore
can
not
be
restrained
to
the
faction
or
communion
of
the
Pope
in
a
parte
of
Europe
.
Concerning
the
apostasie
of
the
10.
tribes
,
he
answereth
,
that
the
Cleargie
,
vide
licet
the
Priests
and
Leuites
,
remained
in
sound
religion
,
and
many
of
the
people
,
so
God
hath
his
Church
alwayes
,
which
we
denie
not
.
Yet
in
the
dayes
of
Manasse
,
where
can
he
shewe
me
any
Cleargie
of
the
Iewes
that
continued
in
sound
religion
?
And
yet
I
doubt
not
,
but
there
were
some
particular
persons
,
for
GOD
had
his
Churche
among
them
euen
then
.
But
the
outward
face
of
the
Church
,
was
all
turned
into
idolatrie
and
false
worshipping
of
God
.
Where
he
saith
;
except
the
Church
had
remained
in
Europe
these
900.
yeares
,
protestantes
should
not
haue
had
from
whence
to
departe
.
I
answere
,
protestantes
are
not
departed
out
of
the
Church
of
Christ
,
but
out
of
Babylon
.
And
yet
I
acknowledge
,
that
there
were
members
of
Christes
Church
dispersed
,
yea
and
Churches
gathered
also
in
the
time
of
deepest
ignorance
,
in
moste
regions
of
Europe
,
though
not
regarded
,
or
condemned
for
heretikes
,
in
Calabria
,
in
France
,
in
England
,
in
Bohemia
.
Finally
whereas
he
would
seeme
to
repaire
the
Popes
losse
in
Europe
,
with
the
recouery
of
large
countries
in
the
East
,
wise
men
may
easily
see
,
and
fooles
also
may
laugh
at
it
,
howe
vaine
a
bragge
it
is
,
to
boast
of
matters
so
farre
of
as
none
can
beare
witnesse
of
,
but
himselfe
,
and
such
as
he
is
.
CAP.
XIII
.
That
the
true
Church
of
Christ
,
His
name
is
Thomas
forsooth
,
and
therefore
he
saith
,
You
alledge
out
of
Esay
2.
The
hill
of
the
house
of
the
Lord
shal
be
prepared
in
the
toppe
of
all
hilles
,
&c.
This
is
fulfilled
in
the
calling
of
the
Gentiles
,
which
haue
not
ceased
to
walke
in
the
light
of
our
God
▪
since
they
were
first
called
,
though
not
alwayes
in
like
numbers
,
not
always
in
fauour
with
the
powers
of
the
worlde
,
nor
alwayes
in
sight
of
the
blinde
worldlinges
.
And
Christ
is
the
light
of
the
Gentiles
,
All
this
prooueth
no
light
,
sight
,
or
knowledge
of
a
Church
to
be
pointed
at
with
vnfaithfull
Thomas
his
finger
,
but
heauenly
,
spiritual
,
and
to
be
discerned
by
faith
.
Againe
when
Esay
sayeth
:
God
hath
prepared
his
arme
in
the
eyes
of
all
nations
,
and
all
the
endes
of
the
earth
shal
see
the
saluation
of
our
God
,
he
meaneth
to
the
electe
and
chosen
of
all
nations
,
to
the
predestinate
people
.
Not
onely
so
sir
Protestant
:
Why
so
syr
Papist
?
The
Prophet
sayeth
further
,
Quibus
non
est
narratum
,
viderunt
,
&
qui
non
audiuerunt
contemplati
sunt
.
Such
as
the
Messias
hath
not
beene
preached
vnto
,
yet
they
haue
seene
.
And
such
as
haue
not
heard
,
haue
yet
beholden
.
Ergo
not
the
Electe
onely
:
What
then
syr
Papiste
,
tagge
and
ragge
,
all
the
reprobate
of
al
times
:
is
this
your
interpretation
?
But
Thomas
?
I
pray
you
giue
vs
leaue
to
beleeue
the
interpretation
of
S.
Paule
before
you
,
who
expoundeth
it
cleane
contrary
to
you
.
Romanes
15.
ver.
20.
Yea
I
enforced
my selfe
to
preach
the
Gospel
,
not
where
Christe
was
named
,
least
I
should
haue
built
on
an
other
mans
foundation
.
But
as
it
is
written
:
Loe
Thomas
,
Saint
Paule
expoundeth
this
text
of
them
which
had
seene
Christe
and
knowen
the
Gospel
,
first
,
by
his
preaching
,
and
not
of
such
as
the
Messias
hath
not
bene
preached
to
.
Therefore
be
no
more
vnfaithfull
,
but
beleeue
the
Catholike
Church
,
though
it
can
not
be
seene
.
Yet
will
he
not
leaue
the
matter
so
,
for
Esay
prophecyeth
.
That
the
Lorde
would
be
a
perpetuall
light
and
glory
of
his
Church
:
That
the
sunne
of
the
Churche
shal
not
goe
downe
any
more
,
nor
the
moone
vade
,
because
the
Lord
shal
be
her
euerlasting
light
.
Nations
shal
walk
in
their
light
,
and
kings
in
the
brightnesse
of
her
arising
.
Verily
Thomas
,
though
our
bodily
eyes
can
not
see
this
,
yet
doe
wee
moste
constantly
beleeue
,
that
it
is
fulfilled
in
the
Churche
as
it
was
promised
.
But
that
the
externall
brightnesse
of
the
Church
is
☜
not
promised
to
bee
in
all
ages
alike
,
wee
may
clearely
see
by
this
,
that
he
saith
:
Kinges
shal
walke
in
the
brightnesse
of
thy
rising
vppe
.
For
euerye
age
of
the
Churche
hath
not
had
kinges
to
walke
in
the
brightnesse
of
her
light
.
Let
Thomas
which
will
not
beleeue
the
continuance
of
our
Churche
,
except
it
be
so
shewed
that
hee
may
point
at
it
with
his
finger
:
Let
him
I
say
point
out
with
his
finger
,
what
Kinges
in
euery
age
for
the
space
of
the
first
three
hundreth
yeares
,
did
walke
in
the
brightnesse
of
the
Churches
arising
.
It
will
not
serue
him
to
name
Algarus
of
Edessa
,
or
Lucius
of
Britaine
.
But
he
must
shewe
a
continuall
succession
of
Kinges
for
all
that
time
,
or
if
he
can
not
,
let
him
confesse
,
that
the
externall
glorie
and
brightnesse
of
the
Church
,
is
not
in
all
ages
to
be
seene
,
as
the
spirituall
magnificence
and
light
thereof
is
euerlasting
.
His
nexte
reason
is
,
of
the
continuance
of
Pastours
and
teachers
in
the
Churche
,
which
he
imagineth
to
haue
fayled
in
our
Church
,
for
nine
hundreth
yeares
,
but
he
is
altogether
deceiued
.
For
when
the
state
of
the
Romishe
Churche
was
growen
to
be
such
a
confuse
Babylon
,
that
it
was
necessary
for
GODS
people
to
goe
out
of
it
.
Apoc.
Chap.
18.
verse
4.
Which
came
not
to
the
full
ripenesse
of
iniquitie
,
vntill
a
thousande
yeares
after
Christe
,
GOD
sent
Pastours
and
teachers
to
his
Churche
so
departed
out
of
Babylon
,
in
these
partes
of
Europe
,
which
continued
by
succession
,
euen
vntill
GOD
restored
his
Gospell
into
open
light
of
the
worlde
againe
.
Beside
that
a
great
number
of
Easterne
Churches
,
haue
continued
euen
from
the
Apostles
time
vnto
this
day
,
though
not
in
soundnesse
of
all
opinions
,
yet
in
open
profession
of
Christianitie
,
among
whome
doubtlesse
,
some
reteyned
the
foundation
alwayes
,
which
were
neuer
obedient
to
the
see
of
Rome
,
neither
partakers
of
a
greate
nomber
of
her
horrible
heresies
,
so
that
if
it
were
graunted
,
that
the
Churche
must
alwayes
be
visible
,
yet
the
Papistes
are
neuer
the
neare
,
to
proue
their
faction
to
be
the
Church
,
because
the
Greeke
Church
,
for
outward
shewe
of
a
Churche
,
hath
bene
alwayes
as
notorious
in
the
East
,
as
the
Latine
Church
in
the
West
.
Finally
,
where
Augustine
sayeth
(
although
vpon
a
text
wrongly
interpreted
)
that
the
Churche
is
placed
in
the
sunne
,
that
is
,
a
manifest
place
of
the
worlde
,
not
in
a
corner
,
like
the
conuenticles
of
heretikes
.
He
meaneth
not
,
that
the
Church
is
alwayes
seene
of
all
men
,
but
that
it
seeketh
no
corners
or
couerture
of
darkenesse
,
as
heretikes
doe
,
to
shrowd
their
falshoode
in
:
although
in
the
time
of
persecution
it
be
driuen
into
streightes
,
and
is
content
to
be
hidden
from
the
aduersaries
thereof
,
except
in
some
cases
,
where
the
glorie
of
CHRISTE
requireth
an
open
confession
.
The
same
Augustine
,
would
haue
the
Churche
to
be
known
onely
by
the
Scriptures
De
vnitate
Ecclesiae
.
Cap.
16.
Sed
utrum
ipst
Ecclesiam
teneant
,
non
nisi
divinarum
scripturarrum
Canonicis
libris
ostendunt
.
But
whether
they
holde
the
Church
,
let
them
shewe
by
none
otherwayes
,
but
by
the
Canonicall
bookes
of
the
holy
Scriptures
.
If
the
Papistes
were
able
to
proue
their
doctrine
by
the
scriptures
,
they
would
not
labour
so
muche
for
the
title
of
the
Church
,
which
of
necessitie
would
followe
them
if
they
taught
nothing
but
that
,
and
all
that
,
which
the
holy
Scriptures
doe
teache
.
CAP.
XIIII
.
Three
reasons
why
the
Church
of
Christ
ought
of
necessitie
alwayes
to
be
a
cleare
,
The
first
reason
is
,
that
except
the
Church
and
true
pastors
thereof
might
be
openly
knowne
,
The
seconde
reason
is
,
that
it
hath
pleased
God
,
that
because
The
seconde
reason
is
,
that
it
hath
pleased
God
,
that
because
faith
leaneth
vpon
authoritie
,
and
authoritie
is
strong
in
a
multitude
,
although
in
the
primitiue
Church
by
miracles
&
euident
giftes
of
the
holy
ghost
,
the
authoritie
of
a
fewe
drewe
whole
countryes
to
the
faith
,
yet
miracles
ceasing
,
to
keepe
the
Church
alwayes
in
a
knowen
multitude
,
whose
authoritie
might
drawe
the
simple
,
persuade
the
learned
,
and
keepe
out
the
heretikes
.
If
this
carnal
reason
were
good
,
there
were
smal
or
no
vse
of
the
scriptures
at
all
.
The
authoritie
of
the
Church
,
and
that
alwayes
knowne
,
might
suffice
for
all
matters
.
But
Augustine
(
saith
hee
)
in
his
booke
de
vxilitate
credendi
,
ad
Honoratum
.
Cap.
14.
vseth
this
reason
to
bring
Honoratus
from
the
Manichees
to
the
Catholikes
,
out
of
whome
he
citeth
a
long
discourse
to
this
effect
:
That
as
the
common
multitude
and
fame
moueth
a
man
to
beleeue
,
that
there
was
such
a
one
as
Christ
,
and
that
his
writings
and
scriptures
are
to
be
credited
,
so
of
the
head
rulers
of
that
multitude
,
and
not
of
any
priuie
and
newe
sect
,
such
as
the
Manichees
was
,
he
must
learne
the
vnderstanding
of
this
booke
and
scriptures
.
This
he
taketh
vppon
him
to
exemplifie
,
by
the
state
of
our
countrey
,
at
the
firste
conuersion
thereof
by
Augustine
.
Although
this
carnal
reason
might
haue
some
shew
with
Honoratus
,
a
straunger
from
the
Church
,
and
one
not
lightened
with
the
spirite
of
God
:
yet
howe
vaine
it
is
,
being
applyed
to
the
Papistes
,
you
may
easily
see
by
this
,
that
since
the
Church
of
Rome
hath
been
the
Church
of
Antichrist
,
as
great
a
multitude
,
which
might
and
hath
moued
many
infidels
to
receuie
the
profession
of
Christianitie
,
hath
beene
seperated
from
it
,
as
hath
cleaued
to
it
.
Put
the
case
then
of
an
infidell
in
the
East
,
which
moued
by
the
fame
and
consent
of
many
nations
,
hath
thought
well
of
Christ
,
hath
giuen
credite
to
the
Scriptures
:
to
what
head
rulers
shoulde
be
resort
for
instruction
in
the
Scriptures
?
to
the
rulers
of
that
multitude
,
by
which
he
was
first
moued
to
beleeue
?
then
shoulde
he
neuer
become
a
Papist
:
For
all
the
Patriarches
of
the
East
Church
haue
been
and
are
stil
at
vtter
defyance
with
the
Pope
of
Rome
.
You
see
therefore
by
plaine
demonstration
,
that
this
reason
holdeth
no
further
then
Augustines
authoritie
extendeth
:
who
in
other
places
appealeth
onely
to
the
Scriptures
,
and
euen
against
the
Manichees
confesseth
,
that
the
playne
demonstration
of
the
trueth
(
which
is
to
be
founde
in
the
holye
Scriptures
)
is
to
be
preferred
before
the
consent
of
nations
,
authoritie
of
miracles
,
succession
of
Bishops
,
vniuersalitie
,
consent
,
name
of
the
Catholike
Church
,
and
whatsoeuer
can
be
taught
beside
,
Contra
Epist.
Manich.
quam
vocant
fundamenti
Cap.
4.
The
thirde
reason
,
why
the
Church
must
alwayes
be
a
known
multitude
,
is
for
keeping
out
of
wolues
and
heretikes
,
which
must
be
,
that
they
which
are
tryed
,
may
be
made
manifest
,
which
cannot
bee
in
a
secrete
congregation
.
Yes
M.
Stapleton
,
very
well
.
The
Church
was
neuer
so
secrete
,
but
it
was
knowne
to
the
members
of
it
,
which
might
vse
the
authoritie
thereof
,
for
trying
,
auoyding
,
and
excommunicating
of
heretikes
,
according
to
the
holye
scriptures
.
But
euermore
you
do
wilfully
deceiue
your selfe
,
when
you
affirme
that
there
was
no
Christians
knowen
in
the
worlde
by
the
space
of
900.
yeares
but
Papistes
.
You
cannot
denye
,
but
Brytannie
,
Scotlande
,
&
Irelande
had
Christians
at
and
since
the
comming
of
Augustine
,
which
were
no
Papistes
,
as
by
the
history
of
Beda
is
manifest
.
What
should
I
here
name
so
many
nations
of
Europe
,
Asia
,
and
Africa
?
which
yet
to
this
day
continue
in
profession
of
Christianitie
,
&
neuer
were
subiect
to
the
tyrannye
of
the
Romishe
byshop
,
and
from
whome
the
Romish
byshop
,
with
his
sect
of
Papistes
,
hath
clearely
departed
many
hundreth
yeares
agoe
.
Wherefore
,
according
to
Augustines
sentence
:
the
Catholike
church
is
not
a
particuler
sect
in
Europe
,
but
an
vniuersall
gathering
of
the
dispersed
ouer
all
the
world
,
CAP.
XV.
A
number
of
shamelesse
shiftes
and
seely
surmises
,
In
deede
a
number
of
these
which
he
rehearseth
as
shamelesse
shiftes
,
are
shamelesse
lies
and
impudent
slaunders
,
deuised
by
the
diuell
,
to
bring
the
trueth
in
disdaine
:
but
yet
so
openly
proued
to
be
false
,
The
seconde
shift
is
,
that
Luther
did
afterwarde
receiue
Philosophy
,
and
bookes
of
humanitie
,
yea
&
diuines
of
▪
500.
or
600.
yeares
,
and
some
Councels
also
,
with
this
perilous
condition
,
so
farre
as
they
repugned
not
to
holy
Scripture
.
This
seemeth
an
vnreasonable
condition
to
Stapleton
,
who
belike
would
haue
all
gentylitie
,
and
many
heresies
absolutely
receyed
.
The
thirde
:
The
fathers
should
not
be
admitted
,
when
they
taught
any
thing
beside
the
expresse
scripture
.
As
worshipping
of
Images
,
praying
to
Saints
,
&c.
which
they
had
by
tradition
.
If
such
things
came
from
the
Apostles
,
why
were
they
not
written
by
them
,
as
well
as
such
fathers
of
later
time
?
yea
,
why
did
the
Apostles
write
that
which
is
contrary
to
such
traditions
?
The
fourth
:
The
first
600.
yeares
they
did
admit
,
because
they
knewe
there
was
litle
in
them
against
them
cleare
&
open
,
because
fewe
bookes
were
writen
in
that
time
,
and
many
lost
that
were
written
.
And
yet
there
remaine
more
writen
in
that
time
then
a
man
can
well
reade
ouer
in
seuen
yeares
.
Agayne
cities
being
stuffed
with
heathen
,
Iewes
,
and
heretikes
,
euery
mystery
was
not
opened
in
pulpit
,
nor
committed
to
writing
.
These
belike
were
greater
mysteries
then
the
Apostles
and
Euangelistes
haue
committed
to
writing
.
But
I
marueile
howe
they
were
taught
,
if
neither
in
pulpit
nor
in
writing
,
belike
in
secrete
confession
,
but
our
Sauiour
Christe
woulde
haue
his
mysteries
preached
in
the
house
toppes
.
Last
of
all
,
for
that
many
controuersies
nowe
in
hand
were
neuer
heard
of
in
those
dayes
.
Therefore
M.
Iewell
made
his
challenge
of
the
first
600.
yeres
,
which
Stapleton
thinketh
he
was
not
able
to
abyde
by
,
and
that
M.
Nowel
suspected
no
lesse
,
because
he
accounted
it
a
very
large
scope
.
But
howe
he
hath
abyden
by
it
,
is
sufficiently
proued
to
the
glory
of
the
trueth
,
and
the
confusion
of
Papistrie
.
The
fifth
:
They
reiect
the
latter
900.
yeares
,
because
Paynims
yelding
to
the
faith
,
and
heretikes
to
the
Church
,
the
mysteries
of
our
faith
were
more
openly
published
in
Pulpits
&
writings
.
It
appeareth
,
and
that
in
recordes
of
the
latter
900.
yeares
,
that
many
old
heretiks
still
remained
in
the
cities
,
beside
the
Iewes
remaining
vntil
this
day
,
of
which
he
made
the
fathers
of
the
first
600
years
so
much
afraide
,
for
vttering
the
mysteries
,
a●
of
Paynims
and
heretikes
.
The
sixt
:
Some
holde
,
that
all
the
Church
might
erre
for
a
time
.
None
euer
helde
that
all
the
Church
might
erre
so
farre
,
as
that
they
fell
away
from
Christ
.
The
seuenth
:
Other
said
,
there
was
a
Church
all
this
900
yeares
,
but
oppressed
by
the
miscreants
,
being
priuie
and
vnknowen
.
This
he
sayth
is
vaine
&
blasphemous
,
being
against
holy
Scripture
and
good
reason
,
as
he
hath
proued
.
What
he
hath
proued
,
you
haue
seene
,
and
howe
the
Scripture
must
be
fulfilled
,
which
prophecyeth
of
the
comming
of
Antichrist
,
and
the
apostasie
of
men
from
the
faith
:
which
cannot
be
,
if
the
Church
should
alwayes
florish
in
multitude
&
externall
appearing
of
visible
glory
.
The
eyght
:
That
Protestants
bookes
haue
beene
lost
.
The
ninth
:
Bookes
of
holy
fathers
haue
beene
corrupted
.
The
tenth
:
False
writings
haue
beene
deuised
and
fathered
vpon
the
first
Popes
of
Rome
.
All
these
he
compteth
to
be
but
suspitions
&
surmises
,
which
are
yet
so
manifest
truthes
,
that
euen
Thomas
the
vnbeleeuing
Apostle
without
the
iudgement
of
his
senses
,
might
feale
them
with
both
his
hands
,
and
be
satisfyed
,
although
Thomas
the
Apostata
from
God
,
and
traytour
to
his
Prince
&
countrey
will
neither
see
nor
handle
them
.
But
all
these
surmises
he
will
ouerthrow
with
supposing
one
case
.
If
a
man
haue
continued
in
possession
,
and
coulde
bring
recordes
of
his
right
from
William
the
Conquerour
,
and
all
his
neighbours
to
say
for
his
quiet
possession
,
without
checke
or
nay
,
as
the
Papistes
can
deduct
the
possession
of
their
religion
from
800.
yeares
,
&c.
were
it
a
good
plee
against
such
a
man
to
say
:
his
recordes
are
false
,
his
euidences
forged
,
his
possession
iniurious
,
&c.
without
bringing
in
any
affirmatiue
proofes
,
recordes
,
euidence
,
or
witnesse
,
&c.
I
answere
,
it
were
no
good
plee
.
But
firste
I
denye
,
that
you
Papistes
can
bring
such
recordes
,
witnesse
,
and
possession
of
900.
yeares
.
And
secondly
,
I
affirme
that
wee
can
bring
good
recordes
,
euidences
,
and
witnesse
to
the
contrary
.
Wherefore
this
case
helpeth
you
nothing
at
all
,
as
it
is
false
that
the
religion
nowe
called
Papistry
hath
beene
professed
these
900.
yeares
,
which
I
haue
proued
by
more
then
40.
differences
,
gathered
out
of
the
historie
of
Bede
,
and
other
monuments
of
antiquitie
.
CAP.
XVI
.
A
note
of
countries
and
prouinces
brought
to
the
faith
of
Christ
from
Paganisme
,
He
beginneth
with
the
conuersion
of
the
English
Saxons
and
Britanie
,
CAP.
XVII
.
Whether
at
any
time
the
religion
of
Protestants
haue
conuerted
any
infidels
to
the
faith
.
The
religion
which
we
holde
,
whome
he
calleth
Protestantes
,
CAP.
XVIII
.
The
argument
of
continuance
of
the
knowne
Church
,
The
auncient
and
learned
Fathers
,
neuer
allowed
any
continuance
of
the
Catholike
Church
and
faith
,
but
such
as
had
their
beginning
at
Christ
&
his
Apostles
,
and
not
such
as
beganne
fiue
or
sixe
hundreth
yeares
after
Christ
,
Cont.
Ep.
Parm.
lib.
3.
cap.
5.
That
there
is
no
securitie
of
vnitie
,
except
the
Church
be
declared
out
of
the
promises
of
God
,
which
as
it
is
saide
,
being
set
vpon
an
hill
can
not
be
hid
,
and
therefore
it
is
necessarie
that
it
be
knowne
to
all
parts
of
the
earth
.
The
knowne
Church
.
that
Augustine
speaketh
of
,
is
not
the
peculiar
Church
of
Rome
,
but
the
vniuersall
Church
of
Christ
dispersed
ouer
all
the
world
:
which
is
in
such
sort
knowne
&
seene
,
as
the
mountaine
whereon
it
is
builded
,
is
knowen
and
seene
.
But
that
mountaine
is
Christ
,
spoken
of
in
Daniel
,
which
is
not
knowne
or
seene
but
by
faith
,
no
more
is
the
vniuersall
Church
of
Christ
knowne
or
seene
but
by
faith
.
And
thus
he
writeth
against
the
Donatistes
,
which
challenged
the
societie
of
the
iust
to
be
only
in
Africa
,
whereon
as
also
that
the
mountaine
in
the
which
the
Church
is
set
,
is
Christ
,
August
.
writeth
in
the
same
chapter
.
Qui
ergo
non
vult
sedere
in
concilio
vanitatis
,
non
euanescat
typho
superbiae
,
quaerens
conuenticula
,
iustorum
totius
orbis
vnitate
separata
,
quae
non
potest
inuenire
.
Iusti
autem
sunt
per
vniuersam
ciuitatem
,
quae
abscondi
non
potest
,
quia
supra
montem
constituta
est
.
Montem
illum
dico
Dani●lis
,
in
qu●
lapis
ille
praecisus
sine
manibus
,
creuit
&
impleuit
vniuersam
terram
.
Per
totam
igitur
istam
ciuitatem
toto
orbe
diffusam
,
iusti
gemunt
&
moerent
,
ob
iniquitates
quae
sunt
in
medio
eorum
.
He
therefore
that
will
not
sit
in
the
councel
of
vanitie
,
let
him
not
vanish
away
in
swelling
of
pride
,
seeking
the
conuenticles
of
the
iust
,
separated
from
the
vnitie
of
all
the
world
,
which
he
can
not
finde
.
Now
the
iust
are
throughout
the
whole
citie
,
which
can
not
be
hid
,
bicause
it
is
set
vpon
an
hill
.
I
meane
,
that
hill
of
Daniell
,
in
which
that
stone
being
cut
off
without
handes
increased
,
and
filled
the
whole
earth
.
Therfore
in
al
this
citie
dispersed
ouer
all
the
world
,
the
iust
doe
grone
and
mourne
,
for
the
iniquities
which
are
in
the
middest
of
them
.
Thus
Augustine
being
rightly
vnderstoode
,
maketh
altogether
against
the
schismaticall
Church
of
Rome
,
which
is
not
set
vpon
that
mountaine
which
is
inuisible
to
the
eye
of
the
flesh
,
but
seeketh
the
vtter
ruine
of
that
citie
which
being
builded
on
Christ
,
is
known
in
all
partes
of
the
world
by
faith
.
But
Hieronyme
saith
much
for
the
matter
,
Contra
Luciferianos
.
I
could
drie
vp
all
the
streames
of
thy
propositions
,
with
the
fame
of
the
Church
.
And
who
douteth
,
but
where
the
Church
is
acknowledgeth
to
be
,
the
cleare
doctrine
thereof
may
stoppe
the
mouth
of
any
heretike
which
acknowledgeth
it
for
the
Church
?
The
same
Hieronyme
Ad
Dam.
mach.
&
Oceanum
de
error
▪
Orig.
cur
post
&c.
writeth
thus
:
Why
after
400.
yeares
labourest
thou
to
teach
vs
which
we
knewe
not
before
?
Why
doest
thou
bring
foorth
that
which
Peter
and
Paul
would
neuer
teach
?
Euen
vntill
this
day
the
Christian
world
was
without
thes
doctrine
,
I
wil
hold
that
faith
an
olde
man
in
which
I
was
borne
a
childe
.
A
worthie
saying
of
Hierome
,
which
may
be
rightly
applied
against
the
Papistes
,
which
teach
such
doctrine
,
as
neither
Peter
nor
Paul
would
euer
teach
,
nor
the
Christian
world
knewe
for
600.
yeares
after
Christe
,
yea
for
almost
a
thousand
yeares
after
Christ
in
many
pointes
.
The
like
force
is
in
the
saying
of
Gregorie
Nazianzen
,
against
the
Arrian
,
Ep.
2.
ad
Clidon
.
Si
ante
hos
triginti
&c.
If
our
faith
beganne
but
30.
yeares
agoe
,
when
there
are
almost
400.
yeares
since
Christe
was
shewed
,
and
the
Gospell
hath
for
so
long
space
bene
in
vaine
,
our
faith
also
hath
bene
in
vaine
:
and
they
which
haue
giuen
witnesse
thereto
,
haue
testifid
in
vaine
,
so
many
and
so
worthie
prelates
in
vaine
haue
gouerned
the
people
.
This
saying
is
verified
of
Christian
faith
,
which
had
continued
in
the
world
sixe
,
seuen
,
or
eight
hundreth
yeares
,
before
Papistrie
in
many
pointes
began
,
Christ
hath
bene
preached
,
and
yet
Papistrie
neuer
heard
of
,
yea
what
so
euer
doctrine
had
a
latter
beginning
then
Christ
and
his
Apostles
,
this
father
condemneth
of
error
.
Euen
as
the
same
man
writeth
in
the
other
place
by
M.
Stapl.
cited
,
De
Theod.
li.
2.
Vt
haec
praesidia
omittam
&c.
To
omit
these
helpes
,
yet
it
should
satisfie
vs
,
that
none
of
those
which
haue
bene
inspired
with
the
spirite
of
God
,
hath
hitherto
either
pronounced
this
sentence
,
or
allowed
it
being
vttered
by
any
other
,
and
the
doctrine
of
our
church
doth
abhor
it
.
He
braggeth
not
vpon
the
present
opinion
of
the
Church
,
but
as
the
same
hath
alwayes
bene
allowed
of
al
the
Apostles
and
their
successors
,
and
the
contrarie
neuer
receiued
.
Therfore
wheras
Theodoret
reporteth
that
that
confession
of
the
faith
was
admitted
(
in
the
Councel
of
Nice
)
which
preuailed
,
&
was
published
throughout
the
world
,
he
meaneth
not
that
the
Fathers
folowed
either
the
multitude
,
or
the
common
opinion
of
men
,
which
were
reputed
for
the
Church
in
that
time
,
but
bicause
the
same
confession
had
alwaies
euen
from
the
beginning
,
bene
receiued
and
continued
in
the
Church
,
as
consonant
&
agreeable
to
the
word
of
God
,
by
which
the
Church
must
be
tried
to
be
the
true
Church
,
&
wheras
articles
of
faith
are
not
proued
true
,
bicause
they
be
helde
by
them
that
are
commonly
taken
to
be
of
the
Church
.
To
conclude
:
The
prescription
of
Tertullian
against
Hermogenes
we
do
willingly
admit
,
&
offer
to
be
tried
therby
:
that
whether
of
our
religion
or
theirs
is
the
more
auncient
,
that
vndoubtedly
must
be
truth
.
But
then
the
prescription
of
900.
yeres
wherof
Stapl.
so
often
&
so
much
doth
cackle
,
will
not
serue
the
Papists
,
as
they
cannot
prescribe
scarse
halfe
so
long
,
for
many
of
their
opinions
.
For
except
we
be
able
to
proue
our
religion
,
as
auncient
as
the
time
of
Christ
and
his
Apostles
,
we
refuse
not
to
be
accounted
heretikes
.
If
we
teach
nothing
but
that
we
can
iustifie
,
by
manifest
demonstration
out
of
the
holy
Scriptures
,
the
same
also
in
the
most
principall
points
,
being
confirmed
with
the
testimonie
of
the
auncient
fathers
of
the
primitiue
Church
,
the
Papistes
which
accuse
vs
of
heresie
,
shall
be
found
not
onely
to
be
heretikes
,
but
blasphemers
of
God
,
and
slaunderers
of
his
Saints
.
CAP.
XIX
.
It
is
proued
by
three
reasons
or
arguments
deducted
out
of
holy
Scripture
,
The
first
reason
is
this
.
No
heresie
or
schisme
is
vniuersall
.
ergo
,
it
was
no
schisme
or
heresie
.
The
minor
which
is
false
,
he
would
proue
by
this
reason
.
The
faith
of
England
was
the
faith
of
France
,
Spaine
,
Italie
,
Germanie
,
and
of
all
other
Christian
countries
,
therefore
it
was
vniuersall
.
This
antecedent
is
false
,
for
beside
that
in
England
,
Fraunce
,
Spaine
,
Italie
,
&c.
since
the
Church
of
Rome
ceased
to
be
the
Church
of
Christ
,
there
were
alwayes
true
Christians
,
which
yelded
not
to
Papistrie
:
as
many
regions
as
he
hath
named
of
the
East
countrie
,
helde
not
the
faith
which
was
then
openly
receiued
in
England
,
in
many
principall
articles
,
&
namely
in
that
which
they
make
to
be
the
chiefe
of
all
,
the
article
of
the
Popes
supremacie
and
subiection
to
the
Church
of
Rome
:
therfore
al
Christened
countries
were
not
of
the
same
faith
of
Papistrie
these
900.
yeres
.
He
laboreth
like
a
wise
man
to
proue
that
no
sect
is
vniuersal
:
but
that
Poperie
was
vniuersall
,
it
is
sufficient
for
Papistes
to
say
,
bicause
they
are
neuer
able
to
proue
it
.
The
second
reason
is
,
that
no
heresie
is
of
long
continuance
to
preuaile
ouer
true
beleeuers
,
to
oppresse
the
trueth
,
&c.
Papistrie
hath
continued
these
900.
yeares
,
therefore
Papistrie
is
no
heresie
.
Although
the
minor
be
not
simply
true
,
yet
the
maior
is
vtterly
false
.
But
he
would
proue
the
maior
out
of
S.
Paul
,
2.
Tim.
3.
saying
of
such
as
should
withstand
the
trueth
,
like
Iannes
and
Iambres
,
that
they
should
not
further
preuaile
,
for
their
foolishnesse
shall
be
made
knowne
to
all
men
,
euen
as
theirs
was
.
Admit
that
this
were
spoken
of
those
which
should
forbid
marriage
and
meates
which
he
would
haue
to
be
the
Manichees
,
1.
Tim.
4.
as
it
is
spoken
of
hypocrites
,
which
shall
be
in
the
Church
to
the
end
of
the
world
,
yet
here
is
no
shortnesse
of
time
prescribed
for
the
continuance
of
their
errour
,
for
he
saide
before
,
2.
Tim.
2.
vers.
16.
That
they
shall
increase
vnto
more
vngodlinesse
,
and
their
word
shall
fret
as
a
canker
.
He
meaneth
therefore
,
that
they
shall
not
long
continue
vnknowne
,
not
to
all
men
,
but
to
all
faithfull
and
godly
men
,
as
the
follie
of
Iannes
and
Iambres
was
not
made
manifest
to
all
the
Egyptians
,
but
vnto
the
Israelites
.
Likewise
,
whereas
Peter
saith
,
2
Peter
2.
That
the
destruction
of
false
Prophetes
sleepeth
not
,
he
meaneth
not
,
but
that
they
may
haue
by
succession
a
long
continuance
in
the
world
,
for
he
him selfe
admonisheth
vs
,
that
we
may
not
count
the
Lordes
delaying
of
iudgement
to
be
slacknesse
,
as
Stapleton
doth
,
if
it
should
be
deferred
900.
yeares
:
for
one
day
with
the
Lord
is
as
a
thousand
yeares
,
and
a
thousand
yeares
as
one
day
.
Heretikes
therfore
shal
haue
a
quicke
iudgement
,
&
heresie
shall
shortly
haue
an
end
:
for
that
neither
of
both
shal
continue
alway
vncondemned
.
But
that
his
maior
proposition
is
vtterly
false
,
which
is
:
No
heresie
is
of
long
continuance
;
I
shewe
by
these
instances
.
The
heresie
of
them
that
ioyned
Circumcision
with
the
Gospell
,
is
more
then
1500.
yeares
olde
,
and
yet
it
continueth
in
Affrica
among
Aethiopians
,
as
witnesseth
Munster
and
other
writers
of
Geographie
,
as
also
the
heresie
of
the
Nestorians
,
which
is
1200.
yeares
olde
,
and
yet
continueth
among
the
Georgians
.
Finally
,
so
auncient
as
the
full
tyrannie
of
the
Pope
is
,
so
auncient
is
the
departure
of
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
,
Nowe
he
taketh
in
hand
a
goodly
piece
of
fortification
,
THE
SECOND
part
of
the
Fortresse
.
CAP.
I.
CErtaine
demaundes
to
Protestantes
,
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
demaunds
,
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
the
chiefe
point
therof
,
namely
the
tyrannie
of
the
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
Babylon
before
the
time
of
Donus
the
Pope
,
which
was
almoste
seuentie
yeres
after
:
that
Maister
Stapleton
misnameth
Martianus
in
steede
of
Mauritius
I
will
impute
it
to
no
ignorance
,
although
,
if
such
a
faulte
escape
any
of
vs
,
we
are
by
and
by
cried
out
vpon
,
to
be
ignorant
in
all
antiquity
,
&c.
Thus
haue
I
aunswered
Maister
Stapletons
demaunde
,
concerning
the
principall
foundation
and
rocke
of
Papistrie
,
although
no
necessitie
,
suche
as
hee
supposeth
,
doeth
moue
mee
.
For
albeit
the
precise
time
of
the
entring
of
any
heresie
can
not
be
named
,
yet
it
followeth
not
that
the
same
heresie
is
a
trueth
therefore
.
The
second
demaunde
is
:
when
,
and
by
whome
Luther
was
called
,
when
he
begunne
to
preache
the
Gospell
?
I
aunswere
,
if
calling
of
the
Popishe
Churche
be
lawfull
,
as
the
Papistes
will
not
denye
,
Luther
had
suche
ordinary
calling
,
as
the
Churche
where
he
liued
did
allowe
,
for
he
was
called
to
be
a
publike
teacher
,
before
the
Popes
pardoner
came
into
Saxony
,
against
whose
moste
impudent
blasphemies
and
shamelesse
errours
he
first
inueyghed
,
in
his
publike
sermons
.
Wherefore
concerning
his
vocation
,
the
mouthes
of
Papistes
ought
to
be
stopped
.
But
Stapleton
will
not
be
so
satisfied
,
for
he
sayeth
,
that
the
Popish
Churche
would
neuer
call
him
to
preache
against
her selfe
:
that
is
not
materiall
:
the
Popishe
Churche
gaue
him
such
authority
as
she
had
to
preache
,
whiche
he
vsed
first
to
seeke
her
reformation
,
if
she
had
bene
reformable
:
but
when
he
sawe
her
oppose
her selfe
against
the
manifest
trueth
,
he
had
iust
cause
to
departe
from
her
,
vnto
the
Catholike
Churche
of
CHRISTE
.
It
sufficeth
not
Stapleton
,
that
hee
learned
by
the
Scriptures
,
that
the
Churche
erred
,
bycause
all
heretikes
abuse
the
Scriptures
,
as
thoughe
there
were
no
certainty
of
trueth
to
be
founde
in
the
Scriptures
,
which
blasphemie
derogateth
all
authoritie
from
the
holy
Scriptures
inspired
of
GOD
,
whiche
the
Apostle
sayeth
to
bee
able
to
reprooue
all
errours
,
that
the
man
of
GOD
may
be
perfecte
prepared
to
all
good
workes
.
2.
Tim.
3.
ver.
16.
Againe
,
where
hee
affirmeth
that
he
had
the
interpretation
of
the
Scriptures
from
heauen
,
Stapleton
vrgeth
,
that
then
he
must
shewe
some
miracle
,
as
if
the
ordinary
inspiration
of
Gods
spirite
,
(
without
the
which
no
man
can
vnderstand
any
of
Gods
mysteries
)
of
necessitie
requireth
confirmation
of
miracles
.
But
Luther
him selfe
(
he
sayeth
)
requireth
miracles
of
Muncer
,
whiche
boasted
of
Reuelation
,
and
so
ought
we
to
doe
of
Luther
.
No
sir
,
Muncer
boasted
of
an
extraordinary
Reuelation
,
and
taught
a
doctrine
directly
contrary
to
the
worde
of
GOD
written
,
and
therefore
the
case
is
nothing
lyke
.
After
this
hee
telleth
a
slaunderous
fable
out
of
that
runnagate
Baldwine
,
of
the
conference
at
Poissie
,
that
Beza
and
Martyr
could
not
agree
,
whether
their
calling
was
ordinary
or
extraordinary
:
the
conclusion
whereof
was
this
,
that
Beza
was
ordeined
of
Caluine
,
and
Caluine
as
Beza
sayde
of
none
.
Which
how
impudent
and
shamelesse
a
lye
it
is
,
that
Beza
should
reprote
of
Caluine
,
it
is
manifest
to
all
men
,
that
knowe
the
storie
of
that
Churche
,
and
citie
of
Geneua
,
that
Caluine
was
called
and
ordeyned
by
the
Churche
there
,
when
he
was
altogether
vnwilling
to
remaine
in
that
Citie
,
but
in
a
manner
compelled
by
the
earnest
obtestation
of
Farellus
.
Cal.
in
Praefa
,
in
Psalm
.
Beza
in
vita
Caluini
.
And
yet
more
monstruous
is
that
lye
,
that
Beza
should
grant
the
rebellion
that
followed
,
to
be
a
signe
of
his
vocation
,
when
the
worlde
knoweth
,
that
the
beginning
of
these
ciuill
warres
▪
came
altogether
from
the
Papistes
,
the
Duke
of
Guise
giuing
the
occasion
,
by
the
Diuelishe
slaughter
and
buchery
of
Vassie
.
But
to
the
principall
matter
in
question
:
that
Luther
and
some
other
hauing
an
extraordinary
calling
from
God
,
to
teach
and
reforme
the
Church
,
need
not
to
con●irme
their
calling
by
miracles
,
when
they
teach
nothing
but
that
is
confirmed
by
manifest
authoritie
of
holy
Scriptures
,
in
the
consciences
of
all
men
,
that
wilfully
oppose
not
themselues
against
the
trueth
,
either
that
they
will
not
knowe
it
,
or
that
they
will
not
obey
it
:
It
is
euident
,
by
so
many
prophets
,
as
God
stirred
vp
,
in
the
olde
time
,
which
had
no
extraordinary
calling
of
the
Church
,
being
not
of
the
tribe
of
Leui
,
yet
being
only
interpreters
of
the
lawe
,
needed
no
signes
or
miracle
to
confirme
their
calling
.
Our
Sauiour
Christ
himselfe
confirmeth
the
extraordinary
calling
of
the
Scribes
and
Pharisees
,
when
he
willeth
them
,
to
be
heard
sitting
in
Moses
chaire
,
of
which
yet
a
great
number
,
and
almost
all
,
were
no
Leuites
nor
Priestes
,
therefore
had
no
ordinary
calling
.
Yet
Gregory
himselfe
in
the
history
of
Bede
,
at
the
first
planting
of
the
particular
Church
in
Englande
,
alloweth
extraordinary
ordeyning
of
Bishops
.
Lib.
1.
Cap.
27.
Wherefore
if
Luthers
calling
were
altogether
extraordinary
,
(
as
Papistes
can
not
say
,
except
they
deny
the
calling
of
their
owne
Churche
)
he
is
not
bound
to
approue
his
calling
by
miracles
,
when
his
doctrine
,
and
all
things
in
which
hee
departeth
from
the
Church
of
Rome
,
is
proued
true
and
agreeable
to
the
word
of
God
.
The
third
demaunde
is
,
that
we
must
shewe
a
succession
from
the
Apostles
,
as
the
Scripture
witnesseth
the
Churche
to
haue
,
and
the
auncient
fathers
exacted
of
Heretikes
.
The
Scripture
requireth
no
succession
of
names
,
persons
or
places
,
but
of
faith
and
doctrine
,
and
that
wee
prooue
,
when
we
approue
our
faith
and
doctrine
by
the
doctrine
of
the
Apostles
.
Neither
had
De
praescript
,
Ita
per
successiones
&c.
So
comming
downe
by
successions
,
from
the
beginning
that
their
first
bishop
haue
for
his
authors
,
and
antecessours
,
one
of
the
Apostles
or
Apostolike
men
,
but
yet
such
a
one
as
hath
continued
with
the
Apostles
.
These
wordes
of
Tertullian
are
manifest
,
that
succession
of
Bishoppes
euen
to
the
Apostles
,
helpeth
not
,
excepte
there
be
a
continuance
in
the
doctrine
of
the
Apostles
,
whiche
when
the
Papistes
can
shewe
,
we
will
gladly
yeld
vnto
them
.
In
the
meane
time
,
it
is
not
the
continual
succession
of
persons
in
any
place
,
which
teach
contrary
to
their
antecessours
,
which
haue
taught
in
that
place
,
that
can
carry
away
the
credite
of
the
whole
doctrine
,
and
religion
of
Christe
.
CAP.
II.
An
Introduction
to
the
proofes
which
followe
in
the
seconde
part
of
this
fortresse
.
Repeating
what
he
fantasieth
he
hath
fortified
before
,
Secondly
,
repeating
the
difference
in
doctrine
,
gouernement
,
ceremonies
,
course
and
consequence
of
both
the
religions
,
he
will
prooue
all
that
they
had
differring
from
vs
,
partly
by
Scripture
,
and
partly
by
the
faith
of
the
first
sixe
hundreth
yeares
.
To
which
I
replye
.
First
,
that
what
so
euer
was
then
taught
contrary
to
that
we
teache
,
for
matter
of
faith
,
can
not
be
prooued
by
Scripture
.
Secondly
,
that
although
some
errours
,
which
then
were
taught
,
may
be
prooued
to
haue
bene
helde
within
the
sixe
hundreth
yeares
,
yet
they
can
not
bee
prooued
,
to
haue
bene
helde
alwayes
,
especially
in
the
oldest
times
,
and
therefore
can
make
no
preiudice
against
our
cause
,
which
take
not
vppon
vs
to
allowe
all
thinges
that
were
helde
in
sixe
hundreth
yeares
,
no
more
then
the
Papistes
themselues
doe
.
Finally
,
I
haue
shewed
as
many
differences
of
that
time
from
the
Papistes
,
as
he
is
able
to
shewe
of
vs
from
them
,
and
yet
some
of
his
differences
are
impudent
forgeries
.
CAP.
III.
Fiue
apostolicall
markes
found
in
our
Apostles
,
The
Protestantes
take
not
vppon
them
to
be
Apostles
,
But
admit
that
he
did
some
of
those
things
,
as
are
reported
of
him
,
it
might
please
GOD
in
respecte
of
Christian
faith
,
which
he
planted
among
the
English
nation
,
to
woorke
some
miracles
by
him
,
and
yet
not
to
allowe
all
thinges
that
he
taught
.
Shall
not
the
very
workers
of
iniquitie
saye
in
that
daye
:
Lorde
,
wee
haue
wrought
miracles
in
thy
name
,
Matth.
7.
vers.
22.
As
for
the
miracle
supposed
to
bee
done
by
Master
Lane
of
Westchester
,
whiche
hee
scorneth
at
,
I
see
not
,
but
it
is
as
good
as
the
best
done
by
Augustine
,
and
yet
for
mine
owne
parte
,
I
thinke
it
was
no
miracle
,
but
a
naturall
worke
,
the
mayde
perhaps
being
affected
with
the
mother
or
some
such
like
disease
.
The
lyes
he
telleth
of
Luther
and
Caluine
,
out
of
that
vngodly
rascall
Staphylus
,
I
thinke
not
worthy
to
be
spoken
of
:
although
he
make
him selfe
witnesse
of
the
one
,
and
the
other
is
a
monstrous
inuention
of
Sathan
,
which
being
reported
to
be
done
in
a
noble
citie
,
and
before
so
manye
witnesses
,
can
finde
none
that
had
the
brasen
face
like
Staphylus
,
to
saye
he
sawe
it
.
Which
making
and
louing
of
lyes
,
sheweth
Papistes
to
be
the
right
begotten
children
of
the
diuell
,
the
father
of
lyes
.
The
miracles
reported
by
Master
Foxe
:
the
shamelesse
beast
,
when
he
cannot
denye
,
being
testified
by
witnesses
:
aboue
all
exception
he
can
make
,
affirmeth
to
be
esteemed
of
his
owne
fellowes
,
but
as
ciuile
things
,
and
such
as
may
happen
by
course
of
reason
.
I
saye
not
this
as
though
I
woulde
haue
our
doctrine
the
rather
to
be
credited
one
iotte
more
for
anye
such
miracle
,
but
to
shewe
the
shamelesse
dogged
stomacke
of
this
Popishe
slaunderer
,
which
when
hee
had
none
other
aunswere
to
make
as
concerning
such
miracles
,
forgeth
that
wee
our selues
denye
all
such
to
haue
beene
miracles
,
which
he
is
not
able
to
prooue
,
although
he
woulde
burst
for
malice
against
the
trueth
.
The
seconde
marke
and
difference
is
,
that
there
was
one
heart
of
the
beleeuers
,
Augustine
&
his
company
neuer
disagreed
.
The
Protestants
are
at
great
variance
among
them selues
,
not
for
learnings
sake
,
as
the
Concurrents
in
Italye
,
nor
vppon
quirkes
and
subtilties
,
in
matters
indifferent
,
as
the
schoolemen
that
holde
positions
;
but
vpon
the
weightiest
articles
of
our
beleefe
,
as
heretikes
are
wont
to
holde
opinions
.
I
answere
,
among
them
that
haue
departed
from
the
Church
of
Rome
vnto
the
Church
of
Christ
,
there
hath
beene
some
variance
about
the
Lordes
supper
,
but
yet
in
no
greater
matters
,
then
hath
beene
betweene
two
godly
martyrs
of
the
primitiue
Church
,
Cornelius
of
Rome
,
and
Cyprian
of
Carthage
,
about
baptisme
,
although
not
handled
with
like
modestie
on
the
one
part
,
as
was
then
of
both
:
yea
,
no
greater
then
as
yet
remaineth
vndecided
among
the
Papistes
,
touching
the
authoritie
of
the
Pope
and
the
Popish
generall
Councell
,
although
they
all
,
like
Pilate
and
Herode
,
the
Pharisees
&
Saducees
,
can
agree
together
to
put
Christ
to
death
,
and
to
persecute
the
trueth
.
Finally
,
if
in
the
first
restoring
of
the
truth
,
some
matters
to
some
men
were
not
so
apparant
,
what
marueile
?
when
your
Augustine
,
and
ours
also
,
as
farre
as
he
was
Christes
,
was
doubtfull
and
ignorant
,
euen
in
very
small
&
trifling
matters
,
which
argued
some
dissention
of
opinion
in
him
and
his
monkes
,
or
else
those
questions
might
haue
beene
determined
without
sending
to
Rome
,
li.
1.
Cap.
27.
&c.
The
thirde
marke
is
an
ordinarie
vocation
,
which
Luther
lacked
.
I
denye
that
Augustine
had
an
ordinarie
vocation
to
preach
in
Englande
,
or
that
the
Bishop
of
Rome
hath
any
ordinary
authoritie
,
to
sende
Apostles
into
the
countries
of
any
Infidels
:
which
if
he
had
,
they
should
be
the
Bishop
of
Romes
apostles
,
and
not
the
Apostles
of
Christ
.
For
they
be
his
apostles
which
hath
authoritie
to
send
them
.
But
if
Augustine
had
ordinary
vocation
by
the
Bishop
of
Rome
,
why
had
not
Luther
ordinary
vocation
of
that
church
,
which
authorized
him
to
preach
.
If
you
say
he
could
haue
no
ordinarye
vocation
,
because
he
was
an
heretike
,
I
aunswere
:
It
followeth
not
,
for
euen
heretikes
haue
had
ordinary
vocation
:
namely
,
so
many
bishops
and
priestes
of
Rome
,
Alexandria
,
and
other
places
,
as
after
their
calling
haue
fallen
into
heresies
.
Wherfore
leaue
his
vocation
,
which
against
you
is
good
ynough
,
and
trye
his
doctrine
.
If
his
doctrine
be
found
true
,
and
agreeable
to
the
worde
of
God
,
who
hath
stirred
him
vp
to
discouer
openly
the
heresies
of
Antichrist
,
let
not
his
doctrine
be
refused
for
his
extraordinarie
calling
.
The
slaunders
and
vnlearned
conclusions
against
Luther
.
I
omit
,
as
vnworthie
any
aunswer
,
being
either
false
lyes
of
Staphylus
,
or
inconsequent
collections
of
Stapleton
.
The
fourth
Apostolicall
marke
,
is
the
continuance
of
900.
yeares
,
whereas
the
Protestants
doctrine
hath
continued
but
30.
yeares
,
or
as
the
blockheaded
Papist
scorneth
at
M.
Haddon
30.
yeeres
except
6.
with
Gamaliels
counsell
vpon
the
matter
,
which
with
this
Popish
priest
,
is
good
diuinitie
:
If
this
Councell
or
worke
be
of
men
,
it
will
come
to
nought
,
&c.
whose
antecedent
being
true
,
the
conclusion
is
stark
naught
.
To
this
I
aunswere
:
I
haue
shewed
by
many
differences
,
that
the
religion
brought
in
by
Augustine
,
hath
not
continued
without
alteration
in
many
pointes
,
these
900.
yeares
.
And
albeit
it
had
,
yet
it
is
not
therby
proued
true
,
because
diuerse
heresies
haue
continued
much
longer
time
,
which
are
not
thereby
iustified
,
as
of
the
circumcisers
,
Nestorians
,
&c.
yea
,
Mahometisme
,
hath
continued
900.
yeares
,
begon
with
fained
miracles
,
commended
by
Sergius
a
monke
,
which
had
ordinary
vocation
to
teache
,
continued
with
great
consent
these
900.
yeres
,
which
are
4.
of
Stapletons
apostolik
marks
,
&
also
techeth
many
things
that
before
were
vnknowen
,
which
is
the
fifth
marke
.
Whereas
Protestants
haue
added
nothing
to
the
faith
of
Christ
,
but
taken
many
things
away
from
it
.
I
answere
:
if
Augustine
with
him
brought
in
all
trueth
,
and
besides
that
some
errours
,
which
haue
encreased
in
processe
of
time
,
thicke
and
threefolde
,
Protestants
were
worthie
of
thankes
for
remouing
the
errours
,
though
they
brought
in
no
new
matters
of
faith
:
as
he
is
thankes
worthie
,
which
weedeth
a
garden
or
feelde
,
although
he
sowe
no
newe
seedes
therein
.
But
it
is
most
vntrue
,
that
Papistes
had
all
trueth
before
we
discouered
their
errours
,
for
the
doctrine
of
iustification
,
of
the
worship
of
God
,
of
the
vse
of
good
workes
,
and
of
the
sacraments
,
was
either
almost
or
altogether
lacking
in
Popery
,
which
by
the
doctrine
of
the
Gospell
is
restored
.
But
now
let
vs
see
what
Protestants
haue
taken
away
.
Forsooth
:
From
the
quicke
,
from
the
dead
,
from
faith
,
from
the
Church
,
from
Saints
,
from
God
.
From
the
quicke
:
free
will
,
state
of
perfection
,
and
all
merite
of
good
workes
.
Yea
,
sir
Pelagian
,
the
Scripture
sayeth
:
No
quicke
man
shal
be
iustified
in
the
sight
of
God
,
Psalm.
143.
v.
2.
which
taketh
away
all
that
you
haue
giuen
him
.
From
the
dead
:
all
prayer
&
intercession
for
them
.
When
you
can
allow
the
dead
these
things
out
of
the
Scripture
,
we
will
not
denye
it
to
them
.
From
the
faith
:
an
article
of
Christes
discention
into
hell
.
A
lewd
lye
of
a
slaunderous
Papist
.
From
the
Church
,
as
it
is
the
whole
bodye
:
fiue
sacraments
.
Three
more
then
Christ
instituted
.
The
continuall
assistance
of
Gods
holy
spirite
,
promised
by
our
Sauiour
.
A
shamefull
lye
.
And
the
visible
sight
in
this
world
assured
vnto
vs
by
holy
scripture
.
That
Scripture
is
yet
to
shewe
,
whereby
the
Churche
should
be
promised
alwayes
to
be
in
open
sight
of
the
greatest
parte
of
the
worlde
.
From
the
Church
,
as
the
spirituall
parte
,
they
haue
taken
supreme
gouernement
in
matters
Ecclesiasticall
.
None
other
then
such
as
is
against
the
Scripture
:
Let
euery
soule
submit
it selfe
to
the
higher
powers
,
Rom.
13.
ver.
1.
Authoritie
of
making
that
which
Christ
had
them
to
make
in
his
last
supper
.
If
you
saye
you
make
the
body
of
Christ
,
in
such
sence
as
you
affirme
the
sacrament
to
be
the
bodye
of
Christe
,
Gods
cursse
light
on
you
.
The
doing
of
all
that
Christe
commaunded
to
be
done
in
remembrance
of
him
,
we
take
not
away
.
The
power
of
binding
and
loosing
,
with
most
of
the
authoritie
due
vnto
that
estate
and
vocation
.
A
very
slaunder
.
From
the
Church
they
take
Altars
,
crosses
,
Images
,
&c.
Because
the
temple
of
God
hath
nothing
to
doe
with
Images
,
2.
Cor.
6.
ver
16.
From
God
him selfe
:
an
externall
sacrifice
,
the
true
proper
seruice
due
to
God
onely
,
and
continually
,
as
Saint
Augustine
prooueth
at
large
De
ciuitate
Dei
.
A
slaunder
of
Augustine
which
lib.
10.
Cap.
20.
calleth
the
Lordes
supper
a
sacrament
of
the
oblation
of
Christe
,
the
onely
singuler
sacrifice
,
so
that
nowe
there
remaineth
no
more
sacrifice
for
sinne
:
for
by
one
sacrifice
once
offered
,
he
hath
made
perfect
for
euer
those
that
are
sanctified
,
Heb.
10.
ver.
14.
by
which
only
sacrifice
,
there
was
forgiuenesse
of
our
sinnes
,
and
where
there
is
forgiuenesse
of
sinnes
,
there
is
no
more
sacrifice
for
sinne
,
Heb.
10.
18.
You
see
what
sure
and
stedfast
apostolike
markes
these
are
,
which
are
founde
in
Mahomet
,
as
much
as
in
Augustine
,
so
that
if
Augustine
had
not
the
worde
of
God
to
warrant
the
principall
partes
of
the
faith
,
which
he
preached
in
Englande
,
by
these
fiue
markes
,
he
might
neither
be
proued
to
bee
an
Apostle
,
nor
yet
a
true
preacher
.
CAP.
IIII.
Differences
in
doctrine
betweene
the
primitiue
faith
of
Englande
,
Concerning
the
differences
,
I
haue
written
alreadie
in
answere
to
his
table
of
differences
.
Missam
facere
caepi
:
Dwum
offerrem
,
nuntiatum
est
,
&c.
I
began
to
say
Masse
:
whyle
I
offred
,
worde
was
brought
to
me
,
&c.
Ambrose
saith
somewhat
otherwise
.
The
next
testimonies
he
citeth
are
out
of
Augustine
,
Ser.
251.
&
237.
de
tempore
,
which
all
learned
men
knowe
to
be
none
of
Augustines
,
but
if
they
were
,
they
be
after
400.
yeares
beforesaide
.
The
next
is
Leo
,
Ep.
81.
Cap.
2.
which
in
mine
answere
to
Heskins
before
quoted
,
you
shall
finde
handled
at
large
.
After
this
followe
the
Canons
of
7.
or
8.
councels
prouinciall
,
in
which
the
name
of
Missa
is
found
:
but
all
kept
aboue
400.
yeares
after
Christ
,
and
therfore
proue
not
a
perpetuall
continuance
of
that
name
from
Christ
vntill
the
first
600.
yeares
ended
.
Besides
that
,
the
Masses
so
named
were
neither
informe
nor
matter
,
that
which
the
popish
Masse
is
.
For
,
concerning
the
forme
,
it
was
patched
together
in
many
partes
long
after
the
first
600.
yeares
,
as
their
own
Pontificall
and
other
histories
witnesse
.
Concerning
the
matter
,
it
was
not
the
Popish
Masse
,
for
that
there
was
in
it
a
Communion
,
and
the
naturall
bodye
of
Christe
was
not
offered
therein
,
which
within
the
first
600.
yeares
,
was
not
beleeued
to
be
really
and
corporally
in
the
Sacrament
.
The
seuenth
difference
is
:
that
the
Masse
is
a
propitiatorie
sacrifice
,
and
was
so
beleeued
in
the
first
600.
yeares
.
Whereof
he
reporteth
him
to
Cyprian
,
Ser.
5.
De
lapsis
:
who
sayth
:
The
conscience
of
sinners
is
purged
with
the
sacrifice
of
the
priest
.
But
Cyprians
words
are
not
so
,
he
speaketh
of
them
,
which
being
fallen
in
time
of
persecution
,
made
hast
to
the
communion
without
dewe
repentance
,
and
publike
satisfaction
to
the
church
,
and
prayer
of
the
priestes
made
for
their
sinnes
.
Ante
exomologesin
factam
criminis
,
ante
purgatam
conscientiam
sacrificio
&
manu
sacerdotis
:
before
confession
of
their
offence
being
made
,
before
their
conscience
be
purged
by
sacrifice
&
hand
of
the
Priest
,
&c.
These
words
do
shewe
,
that
he
meaneth
none
other
purging
of
their
conscience
by
sacrifice
,
then
by
imposition
of
the
priests
hands
,
which
can
be
no
propitiatorie
sacrifice
,
but
the
sacrifice
of
prayer
of
the
priest
for
them
:
as
for
the
sacrifice
of
the
Masse
,
there
is
no
mention
of
it
.
Againe
,
he
reporteth
him
to
Hierome
.
To.
1.
in
Iouinianum
,
saying
:
The
Priest
to
offer
dayly
for
his
owne
sinnes
,
and
the
people
.
Neither
are
Hieromes
wordes
as
he
citeth
them
,
but
thus
:
Sacerdoti
,
cui
semper
pro
populo
offerenda
sunt
sacrificia
,
semper
orandum
est
.
The
Priest
which
must
always
offer
sacrifice
for
the
people
,
must
always
pray
.
Where
is
here
the
sacrifice
propitiatorie
of
the
Masse
?
when
Hyeronyme
expoundeth
his
sacrifice
for
prayer
,
in
the
second
parte
of
the
same
worke
,
saying
that
Christ
In
typo
sanguinis
sui
non
obiulit
aquam
,
sed
vinum
.
In
the
figure
or
type
of
his
bloud
offered
not
water
but
wine
.
Both
denyeth
transubstantiation
&
the
carnall
presence
,
&
also
expresseth
,
what
manner
of
oblation
he
meaneth
,
when
he
vseth
the
name
of
sacrifice
,
offering
,
oblation
,
namely
a
sacrifice
of
thankesgiuing
in
remembrance
of
Christes
death
.
Thirdly
he
reporteth
himselfe
to
Ambrose
,
lib.
1.
Offic.
Cap.
48.
who
affirmeth
:
Christ
to
be
yet
offered
in
the
Church
for
the
remission
of
our
sinnes
.
But
the
report
of
Ambrose
is
cleane
against
him
.
Antè
agnus
offerebatur
,
offerebatur
vitulus
.
Nunc
Christus
offertur
:
sed
offertur
quasi
homo
,
quasi
recipiens
passionem
,
&
offert
se
ipse
quasi
sacerdos
,
vt
peccata
nostra
remittat
Hîc
in
imagine
,
ibi
in
veritate
,
vbi
apud
parem
pro
nobis
quasi
aduocatus
interuenit
.
Before
a
lambe
was
offered
,
a
calfe
was
offered
.
Now
Christ
is
offered
:
but
he
is
offered
as
a
man
,
as
suffering
his
passion
,
and
he
offreth
him selfe
as
a
priest
,
that
he
may
forgiue
our
sinnes
.
Here
in
an
image
,
there
in
trueth
,
where
hee
maketh
intercession
for
vs
as
an
aduocate
with
the
father
.
What
can
be
more
euident
against
the
sacrifice
of
the
Masse
?
then
that
he
sayeth
,
Christe
is
offered
here
in
an
image
,
not
in
trueth
:
he
is
offered
by
him selfe
,
not
by
a
popish
priest
:
he
is
offered
as
a
man
suffering
his
passion
,
therefore
not
in
an
vnbloudy
sacrifice
,
but
in
an
image
of
his
bloudie
sacrifice
.
Fourthly
,
he
reporteth
him selfe
to
Gregorie
Nazianzene
Orat.
1.
in
Iulianum
,
who
sayeth
,
that
by
the
oblation
of
this
sacrifice
we
are
made
partakers
of
the
passion
of
Christ
.
He
speaketh
not
of
the
Masse
,
but
thus
he
saith
:
Mox
incruenti
sacrificii
oblatione
manus
commaculat
,
per
quod
nor
Christo
vnimur
,
nec
non
passionis
ac
diuinitatis
eius
participes
reddimur
.
Anon
he
defileth
his
handes
with
the
offring
of
the
vnbloody
sacrifice
,
by
which
wee
are
vnited
to
Christ
,
and
are
made
partakers
of
his
passion
and
diuinitie
.
He
calleth
the
ministration
of
the
communion
,
the
oblation
of
the
vnbloudie
sacrifice
,
as
the
fathers
of
that
time
did
speake
vnproperly
.
But
else
where
he
sheweth
expressely
,
that
the
onely
sacrifice
of
Christes
death
,
is
a
propitiatorie
sacrifice
,
and
such
as
cannot
be
repeated
.
In
sanct
Pasc.
Or.
4.
Magnum
illud
&
insacrificabile
(
vt
ita
dicam
)
sacrificium
,
quod
in
prima
natura
legalibus
intermixtum
est
hostiis
,
non
pro
parua
orbis
parte
,
neque
pro
paucis
,
sed
toto
mundo
purgationem
obtulit
aeuiternam
.
That
great
and
vnsacrificable
sacrifice
(
as
I
may
call
it
)
which
in
the
first
age
was
set
foorth
by
the
sacrifices
of
the
lawe
,
he
offered
to
be
an
eternall
purgation
not
for
a
small
parte
of
the
world
,
nor
for
a
fewe
,
but
for
the
whole
world
.
His
fift
report
out
of
the
counterfait
Epistle
of
Alexander
Bishop
of
Rome
,
I
will
not
vouchsafe
to
aunswere
.
His
sixt
reporter
is
Origen
.
Hom.
13.
in
Leuiticum
,
who
writeth
of
the
commemoration
that
Christ
commaunded
in
his
last
supper
to
be
done
,
that
:
Ista
est
commemoratio
sola
quae
propitium
facit
hominibus
Deum
.
This
is
the
onely
commemoration
which
purchaseth
propititation
and
mercy
of
GOD
to
men
.
Although
here
be
neuer
a
worde
of
the
sacrifice
of
the
Masse
,
yet
howe
shamefully
he
applyeth
onely
to
the
commemoration
of
the
last
supper
that
which
Origen
speaketh
not
of
that
onely
,
but
of
the
propitiation
by
faith
in
his
bloud
,
you
shall
easily
see
by
Origens
whole
sentence
,
out
of
which
he
hath
gelded
this
patch
:
Sed
parua
satis
&
tenuis
est
huiusmodi
intercessio
.
Quantum
enim
profecit
ad
repropitiandun
,
vbi
vniuscuiusque
tribus
per
panem
fructus
,
per
fructus
opera
consideranda
sunt
?
Sed
si
referantur
haec
ad
mysterii
magnitudinem
,
inuenies
commemorationem
istam
habere
ingentis
repropitiationis
effectum
.
Si
redeas
ad
illum
panem
qui
de
coelo
descendit
,
&
dat
huic
mundo
vitam
:
illum
panem
propositionis
,
quem
praeposuit
Deus
propitiationem
per
fidem
in
sanguine
eius
:
&
si
respicias
ad
illam
commemorationem
de
qua
dicit
dominus
:
hoc
facite
in
meam
commemorationem
:
inuenies
quòd
ista
est
commemoratio
sola
,
quae
propitium
faciat
hominibus
Deum
.
Speaking
of
the
shewe
breade
of
the
Lawe
,
he
sayeth
:
But
smal
and
little
worth
is
such
intercession
.
For
howe
much
hath
it
profited
vnto
propitiation
,
where
the
fruit
of
euery
tribe
by
bread
,
&
by
their
fruit
their
works
are
to
be
considered
?
But
if
these
things
be
referred
to
the
greatnes
of
the
misterie
,
thou
shalt
find
this
commemoration
to
haue
effect
of
great
propitiation
.
If
thou
returne
to
that
bread
which
came
downe
from
heauen
,
and
giueth
life
to
the
world
:
that
bread
of
proposition
,
which
God
hath
set
forth
to
bee
a
propitiation
by
faith
in
his
blood
:
and
if
thou
look
vnto
that
commemoration
,
of
which
the
Lord
sayeth
:
do
this
in
remembrance
of
mee
,
thou
shalt
finde
that
this
is
the
onely
commemoration
which
maketh
God
merciful
to
men
.
Thus
you
see
that
Origen
taketh
not
the
sacrament
alone
,
but
Christ
and
faith
in
his
blood
,
wherof
the
sacrament
is
a
commemoration
,
to
be
the
only
propitiation
for
our
sinnes
,
figured
in
the
shew
breade
.
His
last
man
is
Augustine
,
De
ciuitate
Dei
,
li.
22.
Ca.
8.
Vir
tribunitus
Hesperius
&c.
Hesperius
a
worshipful
man
who
is
with
vs
,
hath
in
his
territorie
of
Fussala
a
piece
of
ground
called
Cuber
.
In
y●
which
place
,
vnderstanding
his
house
to
be
vexed
with
euil
spirits
,
to
y●
great
affliction
of
his
cattell
and
seruants
,
required
in
my
absence
our
priests
,
that
some
of
them
would
go
thither
,
by
whose
prayers
they
might
depart
.
One
went
thither
.
He
offered
there
the
sacrifice
of
the
bodye
of
Christ
,
praying
as
much
as
he
was
able
,
that
the
same
vexation
might
cease
.
Incontinently
through
y●
mercie
of
God
〈◊〉
ceased
.
Here
is
nothing
but
the
name
of
sacrifice
,
which
the
fathers
then
vsed
vnproperly
for
the
celebration
of
the
communion
.
But
that
by
merite
of
that
sacrifice
,
God
was
pacified
to
cast
out
those
diuels
.
Augustine
sayeth
not
,
but
Stapleton
absurdly
gathereth
.
For
Augustine
calleth
the
death
of
Christe
the
singuler
and
onely
true
sacrifice
.
Cont.
advers.
leg
.
&
proph.
lib.
1
,
Cap.
18.
Therefore
the
communion
was
vnproperly
a
sacrifice
,
but
of
thanks
giuing
,
as
the
same
Augustine
writeth
De
fide
ad
Pet.
Cap.
19
&
Cont.
aduers.
leg
.
&
Proph.
lib.
1.
Cap.
20.
Wherefore
his
Popish
bragg
notwithstanding
,
here
is
neuer
an
ancient
father
within
the
600.
yeares
that
acknowledgeth
the
propitiatorie
sacrifice
of
the
Masse
.
The
eight
difference
,
is
intercession
of
saints
,
which
Protestants
abhorre
.
There
is
no
man
denyeth
,
but
that
this
errour
preuailed
within
the
time
of
the
first
600.
yeares
,
and
namely
in
the
later
300.
years
.
For
in
the
first
300.
there
is
nothing
to
be
found
,
whereby
it
may
be
gathered
.
Epiphanius
accompteth
inuocation
of
Angels
an
heresie
of
the
Caiani
.
Tom.
3.
H.
38.
And
although
some
shewe
of
inuocation
of
saints
in
the
later
time
may
be
excused
by
rethorical
exornation
,
as
M.
Grindall
truely
sayd
,
&
some
prayers
for
the
dead
,
as
that
of
Ambrose
for
Theodosius
,
whome
both
he
calleth
a
perfect
seruant
of
god
,
&
yet
prayth
fos
his
rest
,
which
agreeth
not
with
popish
prayers
for
them
in
Purgatory
:
yet
it
is
confessed
that
this
was
one
of
the
spots
of
that
time
,
which
being
not
proued
by
scripture
,
can
be
nothing
else
but
a
superstition
of
men
.
What
said
I
?
can
it
not
be
proued
by
scripture
?
beholde
the
learned
clerke
M.
Stapl.
proueth
it
out
of
S.
Peter
,
Ep.
2.
Ca.
1.
I
thinke
it
right
as
long
as
I
am
in
this
tabernacle
,
to
stirre
you
vp
and
admonish
you
,
being
certeine
that
I
shall
shortly
leaue
this
tabernacle
,
according
as
our
Lord
Iesus
Christ
hath
signified
vnto
me
.
But
I
will
endeuour
also
to
haue
you
often
after
my
death
,
that
you
may
remember
these
things
.
Here
is
a
strange
kind
of
translation
of
these
wordes
of
his
owne
Latine
texte
.
Dabo
autem
operam
&
frequenter
habere
vos
post
obitum
meum
,
vt
horum
memoriam
faciatis
.
But
I
will
endeuour
also
that
you
may
haue
after
my
departure
,
whereby
to
make
remembrance
of
these
things
.
For
I
wil
neither
trouble
him
with
the
Greeke
text
,
which
perhaps
he
regardeth
not
,
nor
with
Erasmus
translation
,
which
are
without
all
ambiguitie
.
But
I
apeale
to
Grammarians
,
whether
habere
vos
,
in
this
place
may
be
reasonably
construed
,
to
haue
you
,
or
else
be
resolued
by
vt
habeatis
vos
,
that
you
may
haue
.
His
collection
is
more
monstrous
then
his
construction
:
for
thus
he
addeth
immediatly
after
his
translation
.
I
aske
here
:
How
will
S.
Petter
after
his
death
endeuour
and
procure
,
that
the
people
may
remember
his
sayings
?
They
will
not
,
I
dare
say
,
say
that
he
will
come
in
a
vision
,
or
by
reuelation
vnto
them
.
What
remaineth
then
,
but
that
he
will
further
them
with
his
good
prayers
?
And
so
doe
the
auncient
Greeke
Scholies
expound
this
place
.
And
I
aske
here
:
Howe
prooue
you
that
S.
Peter
after
his
death
will
endeuor
&
procure
for
them
?
O
shamelesse
corruption
.
S.
Peter
saith
,
that
bicause
he
hath
not
long
to
liue
,
he
will
not
only
put
them
in
remembrance
liuing
,
but
also
leaue
his
Epistle
,
that
it
may
be
a
perpetuall
admonition
of
them
,
euen
after
he
is
deade
.
But
the
auncient
Greeke
Scholies
(
as
he
saith
)
doe
so
expound
it
.
Why
are
not
those
Scholies
set
downe
,
and
their
antiquitie
shewed
to
be
within
the
compasse
of
the
first
sixe
hundreth
yeares
?
In
deede
Occumenius
which
liued
about
fiue
hundreth
yeres
last
past
,
reporteth
that
some
did
wrest
that
text
vnto
such
a
sense
,
but
they
which
did
simplie
handle
the
words
of
S.
Peter
,
did
expound
it
as
I
haue
done
before
.
The
9.
difference
,
is
commemoration
of
Saintes
at
Masse
time
.
If
you
meane
commemoration
onely
,
as
I
haue
shewed
before
,
we
make
it
in
our
Communion
,
and
therefore
this
is
no
difference
,
but
a
lye
of
Master
Stapleton
,
for
we
say
:
Therefore
with
Angels
and
Archangels
,
and
all
the
holy
companie
of
heauen
,
we
laude
and
magnifie
&c.
Likewise
in
the
Collectes
mention
is
made
of
the
Apostles
,
whose
memorie
our
Church
doth
keepe
.
In
deede
,
we
vse
no
inuocation
of
Saints
,
which
was
vsed
within
the
latter
300.
yeares
,
but
not
to
be
proued
in
the
first
300
yeares
.
Neither
do
we
thinke
the
honour
of
Saintes
to
be
a
dishonour
to
God
,
but
such
honour
as
robbeth
God
of
his
glorie
,
which
he
will
not
communicate
with
any
creature
.
But
Augustine
sheweth
the
memorie
of
Martyrs
to
be
kept
of
the
Christian
people
,
Ad
excitandam
imitationem
,
&
vt
merius
eorum
consocietur
atque
orationibus
adi●uetur
.
To
stirre
vp
imitation
,
and
that
they
may
be
ioyned
in
fellowship
of
their
merites
,
and
helped
with
their
praiers
.
The
fellowship
of
their
merites
,
he
meaneth
to
be
made
like
them
in
good
workes
.
For
he
acknowledged
no
desert
of
our
good
workes
,
but
onely
the
mercy
of
God
.
It
is
pitie
that
Iulian
the
Apostata
had
so
great
occasion
to
charge
the
Christians
with
superstition
of
sepulchres
,
whereof
they
had
no
ground
in
the
Scriptures
.
Although
Cyrillus
defendeth
no
superstition
,
but
only
a
reuerent
estimation
of
the
tombes
of
the
Martyrs
for
their
vertues
sake
,
after
the
example
of
the
heathen
.
Againe
he
saith
,
that
the
reliques
of
the
dead
were
not
seene
bare
,
and
negligently
cast
vpon
the
earth
,
but
well
laide
vp
:
and
hidden
in
the
bosome
of
their
mother
in
the
deapth
of
the
earth
,
wherein
they
differred
not
a
little
from
the
vsage
of
Papistes
,
about
their
reliques
.
Cyrill
.
Contr.
Iulian
lib.
10.
The
pride
of
Eustachius
in
contemning
the
publike
Churches
,
ministring
in
corners
,
we
condemne
with
the
Councel
of
Gangra
.
Concerning
the
reading
of
the
passions
of
Martyrs
in
the
Church
,
which
he
cauilleth
that
Master
Iewell
left
out
in
his
replie
to
Doctor
Harding
,
out
of
the
seuen
and
fourtie
Canon
of
the
Councel
of
Carthage
3.
Bartholmewe
Garizon
confesseth
,
that
it
is
an
addition
,
and
without
all
such
addition
,
the
same
that
M.
Iewell
requireth
,
that
nothing
be
read
in
the
Church
,
but
the
canonicall
bookes
,
as
the
59.
Canon
of
the
Councel
of
Laodicea
.
The
10.
difference
is
of
confession
and
penance
,
in
which
he
maketh
two
kinds
,
open
confession
&
priuate
,
for
the
open
confession
vsed
in
the
primitiue
Church
,
he
bringeth
many
proofes
out
of
Actes
19.
Augustine
,
Tertullian
,
Cyprian
,
the
councel
of
Nice
.
Which
need
not
,
for
we
graunt
that
it
was
vsed
,
&
we
our selues
according
to
such
discipline
as
our
Church
of
England
hath
,
doe
vse
it
,
that
publique
and
notorious
offenders
make
publique
confession
of
their
faultes
,
for
satisfaction
of
the
congregation
.
But
when
this
publique
confession
was
abused
,
he
saith
,
that
this
practise
of
the
Church
and
the
counsel
of
S.
Iames
,
willing
Christians
to
confesse
one
before
an
other
,
was
restrained
to
the
auricular
confession
of
the
priest
only
.
But
neither
he
sheweth
when
,
nor
by
what
authoritie
the
counsel
of
that
the
Apostle
,
and
practise
of
the
Church
was
thus
altered
.
He
citeth
an
Epistle
of
Innocentius
ad
Decentium
.
cap.
7.
to
proue
,
That
particular
confession
was
not
first
instituted
in
the
Councel
of
Latarane
,
as
Caluine
babbleth
,
but
that
if
a
man
were
diseased
,
he
should
not
tarrie
for
the
time
of
Easter
,
but
Mox
confiteri
,
be
shriuen
out
of
hand
,
which
was
not
done
in
the
face
of
the
Church
,
but
priuatly
in
the
chamber
.
Whereas
this
Mox
confiteri
for
all
his
shamelesse
and
ignorant
babling
,
is
not
at
al
in
that
chapter
,
which
is
this
.
De
poenitentibus
verò
,
qui
siue
ex
grauioribus
commissis
,
saue
ex
leuioribus
panitentiam
gerunt
.
si
nulla
interueniat
aegritudo
,
quinta
feria
ante
Pascha
eis
remittendum
,
Romanae
ecclesiae
consuetudo
demonstrat
.
Coetterùm
de
pondere
aestimando
delictorum
,
sacerdotis
est
iudicare
,
vt
attendat
ad
confessionem
poenitentis
,
&
ad
fletus
atque
lachrymas
corrigentis
,
ac
nom
iubere
dimitti
,
cùm
viderit
congruam
satisfactionem
.
Sane
,
si
quis
in
aegritudinem
inciderit
,
atque
vsque
ad
desperationem
deuenerit
,
ei
est
ante
tempus
pasche
relexandum
ne
de
saeculo
absque
communione
discedat
.
Nowe
concerning
penitents
,
which
either
for
greater
or
smaller
offences
do
penance
,
if
no
sicknesse
come
betweene
,
the
custome
of
the
Church
of
Rome
sheweth
,
that
they
must
be
released
the
fifth
day
before
Easter
.
But
as
for
esteeming
their
offences
,
it
is
the
priestes
part
to
iudge
,
that
he
may
giue
heede
to
the
confession
of
him
that
repenteth
,
&
to
the
teares
and
weeping
of
him
that
amendeth
,
and
then
to
bid
him
be
dismissed
,
when
he
shall
see
conuenient
satisfaction
.
But
truely
if
any
man
fall
into
sicknesse
,
and
that
he
be
come
euen
to
desperation
,
he
must
be
released
before
the
time
of
Easter
,
that
he
depart
not
out
of
the
world
without
the
Communion
.
Here
is
no
word
of
shriuing
,
for
the
confession
was
made
publikely
before
penance
inioyned
,
and
if
in
this
case
,
of
necessitie
there
were
confession
in
the
chamber
,
it
is
not
proued
to
be
auricular
,
nor
common
to
all
men
without
the
case
of
necessitie
.
That
which
he
citeth
afterward
out
of
Hierome
in
Eccles.
cap.
10.
is
meant
of
asking
counsel
of
an
afflicted
conscience
.
For
Innocentius
that
was
after
Hieronyme
,
testifieth
of
the
publike
confession
of
the
Church
.
The
rest
also
that
he
citeth
out
of
Augustine
and
Cyprian
is
plaine
of
open
confession
,
and
neuer
a
word
of
auricular
confession
inioyned
by
Papists
vnder
paine
of
damnation
he
can
bring
within
the
first
600.
yeres
.
Wherefore
I
will
helpe
him
.
Sozomenus
lib.
7.
cap.
16.
sheweth
,
that
in
the
Church
of
Constannople
,
a
Priest
was
appointed
,
which
should
heare
confessions
of
them
that
came
to
him
,
and
inioyning
penance
,
should
absolue
them
,
but
by
Nestorius
this
order
of
confession
was
taken
away
,
bicause
a
certain
noble
woman
was
corrupted
in
the
Church
by
a
Deacon
.
Where
also
he
sheweth
,
that
the
custome
of
Rome
was
to
do
open
penance
,
and
not
priuate
.
This
writer
testifieth
of
priuate
confession
vsed
and
abolished
within
the
600.
yeares
,
but
with
infinite
inconueniences
instituted
a
fresh
in
the
later
Romish
Councel
of
Latrane
.
The
11.
difference
is
of
the
merite
of
good
workes
,
which
he
will
proue
by
Scripture
,
first
out
of
Ecclesiasticus
16.
All
mercy
shall
make
place
to
euery
man
according
to
the
merite
of
his
workes
.
Which
is
neither
canonicall
scripture
,
nor
rightly
tanslated
,
for
according
to
the
truth
of
the
Greeke
it
is
thus
.
He
wil
giue
place
to
al
good
deeds
,
and
euery
one
shal
find
according
to
his
works
.
The
second
text
is
1.
Pet
4.
Charitie
couereth
the
multitude
of
sinnes
.
By
which
the
Apostle
meaneth
(
as
Salomon
,
out
of
whose
Prouerbes
he
citeth
it
)
that
euen
as
hatred
causeth
brawling
,
and
discouering
of
mens
infirmities
,
so
charitie
couereth
and
concealeth
the
multitude
of
our
brothers
offences
.
This
is
nothing
for
merite
.
The
third
place
.
2.
Pet.
1.
When
he
biddeth
vs
to
labour
,
to
make
sure
our
vocation
&
election
by
good
workes
.
By
which
words
the
Apostle
willeth
vs
to
confirme
vnto
our selues
the
certaintie
of
our
calling
and
election
,
(
which
is
most
certaine
to
God
,
)
by
the
necessarie
effectes
and
fruites
of
our
election
and
calling
,
which
are
good
workes
,
not
the
cause
,
but
the
effect
and
end
of
our
election
.
He
hath
chosen
vs
that
we
might
be
holy
Ephe.
1.
not
bicause
we
were
holy
.
His
fourth
text
is
,
2.
Cor.
8.
Let
your
aboundance
supplie
their
lacke
,
that
their
aboundance
may
supplie
your
lacke
also
.
Which
I
agree
with
him
,
and
Theodoret
to
be
the
communion
of
Saints
,
but
I
denie
that
the
communion
of
Saints
is
of
merites
,
but
of
graces
and
benefites
of
God
.
The
last
text
is
Col.
1.
S.
Paul
perfourmed
in
his
flesh
such
as
lacked
of
the
passions
of
Christ
,
that
is
,
the
effectes
and
fruits
therof
,
which
was
to
suffer
with
Christ
,
for
his
body
,
which
is
the
Church
,
meaning
that
the
Church
and
not
he
onely
should
haue
merite
thereby
.
This
blasphemie
was
farre
from
S.
Pauls
meaning
,
who
saith
not
,
that
he
should
merite
any
thing
which
Christe
had
not
merited
,
but
that
he
as
a
member
,
should
suffer
that
which
Christ
had
not
suffered
,
who
suffered
as
the
head
for
our
eternall
redemption
,
and
Paul
as
a
member
suffered
to
be
made
conformable
to
the
head
,
not
to
redeeme
the
Church
,
but
to
giue
testimonie
to
the
Gospell
of
saluation
,
for
the
edifying
of
the
Church
.
Wherefore
I
wil
conclude
with
Ambrose
ad
Virgin
.
exhor.
Vnde
mihi
tantum
meriti
est
,
cui
indulgentia
pro
coronae
est
?
Whence
should
I
haue
so
great
merite
,
when
mercy
is
my
crown
?
and
with
Augustine
in
Psal.
43.
Quid
dicturi
sumus
?
merita
nostra
fecisse
vt
nobis
illa
salus
perpetua
mitteretur
à
domino
?
absit
:
si
merita
nostra
aliquid
facerent
,
ad
damnationem
nostram
veniret
.
What
shall
we
say
?
that
our
merites
haue
caused
that
this
perpetual
saluation
should
be
sent
to
vs
from
the
Lord
?
God
forbid
.
If
our
merites
did
any
thing
,
it
should
come
to
our
damnation
.
CAP.
V.
Of
the
single
life
in
the
Cleargie
,
The
12.
difference
is
the
single
life
of
the
Cleargie
.
He
saith
we
reade
expressely
lib.
1.
cap.
27.
in
Bedes
historie
,
that
none
of
the
Cleargie
had
wines
that
were
within
holy
orders
.
Howe
expressely
we
reade
,
you
shal
heare
the
very
words
of
his
own
translation
.
And
if
there
be
any
among
y●
Cleargie
out
of
holy
orders
,
which
cannot
liue
chast
,
they
shall
take
wiues
,
and
haue
their
stipend
allowed
them
without
.
Here
is
no
expresse
words
,
that
none
of
the
Cleargie
that
were
within
holy
orders
had
wiues
:
but
a
particular
order
for
Augustine
,
and
in
respecte
that
he
was
a
Monk
,
not
to
haue
his
portion
of
the
oblations
seuered
from
his
Cleargie
,
&
if
any
of
his
Cleargy
were
married
,
so
that
he
was
not
to
liue
in
the
College
among
vnmarried
men
,
that
he
should
haue
his
stipende
allowed
abroade
.
For
the
manner
of
the
see
Apostolike
was
then
,
(
as
Gregory
saith
)
whiche
the
Papistes
nowe
obserue
not
,
to
giue
commaundement
to
such
as
be
made
bishops
,
that
all
maner
of
oblations
that
are
giuen
,
be
diuided
into
4.
portions
.
And
the
one
thereof
giuen
to
the
Bishop
toward
his
hospitality
,
the
other
to
the
Cleargie
,
the
third
to
the
poore
,
the
fourth
to
the
reparation
of
the
Churches
.
So
that
there
is
no
rule
for
the
Cleargie
of
other
Bishops
,
that
were
no
Monkes
,
but
that
they
might
marrie
,
if
they
could
not
liue
chaste
,
as
wel
within
holy
orders
as
without
,
&
so
was
the
practise
of
the
Churche
of
England
,
more
then
400.
yeares
after
,
vntil
the
decree
of
Lanfrancus
.
Anno
1076.
,
who
yet
was
more
fauourable
to
them
that
had
wiues
,
then
Stapleton
,
which
would
haue
them
put
away
.
Decretum
est
,
vt
nullus
Canonicus
vxorem
habeat
,
Sacerdotum
verò
in
Castellis
vel
in
vicis
habitantium
habentes
vxores
,
non
cogantur
ut
dimittant
:
non
habentes
interdicantur
,
ut
habeant
.
Et
deinceps
caueant
Episcopi
,
vt
sacerdotes
vel
diacones
non
praesumant
ordinare
,
nisi
prius
profiteantur
vt
vxores
non
habeant
.
It
is
decreed
,
that
no
Canon
may
haue
a
wife
.
But
of
Priestes
dwelling
in
townes
and
villages
,
suche
as
haue
wiues
,
let
them
not
be
compelled
to
put
them
away
.
But
such
as
haue
not
,
let
them
be
forbidden
to
haue
.
And
from
hencefoorth
let
Bishops
take
heede
,
that
they
presume
not
to
ordeine
priestes
or
deacons
,
excepte
they
doe
first
professe
to
haue
no
wiues
.
This
decree
prooueth
that
before
this
time
,
not
onely
married
men
were
ordeined
priests
,
but
also
that
priestes
after
they
were
ordeined
did
take
wiues
.
The
same
is
prooued
by
the
woordes
of
the
Epistle
of
Gerardus
,
which
was
afterward
Archb.
of
Yorke
,
vnto
Anselm
Archb.
of
Canterbury
.
Cum
ad
ordines
aliquos
inuito
,
dura
ceruice
renituntur
,
ne
in
ordinando
castitatem
profiteantur
.
When
I
call
any
to
orders
,
they
resist
with
a
stiffe
necke
,
that
in
taking
order
they
doe
not
professe
chastitie
.
But
nowe
when
this
iolye
fortifier
should
proue
the
single
life
of
all
the
Cleargie
in
the
first
sixe
hundreth
yeares
,
he
can
bring
nothing
but
certaine
decrees
,
that
such
as
were
promoted
to
priesthoode
vnmarried
,
should
not
after
marrie
,
yet
he
confesseth
that
there
were
many
married
men
taken
vnto
the
order
of
priesthoode
,
but
seldome
,
he
saith
,
in
the
Latine
Church
.
Yet
let
vs
see
his
authorities
:
first
Augustine
lib.
2.
cap.
vlt.
de
adulter
.
in
coniugis
:
sayth
that
they
were
wont
to
bring
example
of
the
continencye
of
Clearkes
,
to
perswade
men
to
absteine
from
adulterous
marriages
.
Solemus
eis
proponere
etiam
continentiam
clericorum
,
qui
plerumque
ad
eandem
sarcinam
subcundam
capiuntur
inviti
,
eamque
susceptam
vsque
ad
debitum
finem
Domino
iuuante
producunt
.
We
are
wont
to
set
before
them
the
continencie
of
Clearkes
,
which
are
oftentimes
taken
against
their
willes
to
beare
the
same
burthen
,
&
when
they
haue
taken
it
vppon
them
doe
bring
it
to
the
due
end
,
the
Lord
assisting
them
.
Of
this
he
gathereth
,
that
the
Cleargie
in
Saint
Augustines
dayes
refrained
from
wiues
all
the
dayes
of
their
life
,
which
as
it
is
true
of
some
,
so
it
is
vtterly
false
of
all
.
Againe
the
compulsion
which
he
speaketh
of
,
was
not
vnto
continencie
,
but
vnto
the
ministerie
,
and
in
the
ministery
not
of
necessitie
of
greater
estimation
.
As
the
words
immediately
following
do
declare
.
Dicimus
ergo
eis
,
quid
si
&
vos
ad
hoc
subeundum
populorum
violentia
caperemini
:
nonne
susceptum
castè
custodiretis
officium
,
repentè
conuersi
ad
impetrandas
vires
a
Domino
de
quibus
nunquam
anteà
cogitastis
?
Sed
illos
inquiunt
honor
consolatur
.
Respondemu●
,
&
vobis
aempliùs
limor
moderetur
.
Si
enim
hoc
multi
Dei
ministri
repentè
atque
inopinatè
impositum
susceperunt
,
sperantes
se
illustriùs
in
Christi
haereditate
fulgere
,
quanto
magia
vos
adulteria
cauendo
vivere
debetis
,
metuentes
non
in
regno
Dei
minus
lucere
,
sed
in
Gehennae
ignibus
ardere
.
We
say
therefore
vnto
them
.
What
if
you
also
were
taken
by
the
violence
of
the
people
to
beare
the
same
?
Would
you
not
keepe
chastely
the
office
taken
vpon
you
:
being
sodenly
turned
,
to
obtaine
of
the
Lorde
suche
strength
as
before
you
neuer
thought
of
?
But
the
honour
(
say
they
)
doth
comfort
them
.
We
answere
.
And
feare
should
more
restraine
you
.
For
if
many
ministers
of
God
haue
taken
vpon
them
this
thing
beeing
layde
vpon
them
sodenly
and
vnlooked
for
,
hoping
that
they
shal
shine
more
notably
in
the
inheritaunce
of
Christ
:
howe
much
more
ought
you
to
liue
so
as
you
beware
of
adulterie
,
fearing
not
to
shine
lesse
in
the
kingdome
of
God
,
but
to
burne
in
the
fiers
of
hell
?
Next
he
citeth
a
Canon
ascribed
to
the
Apostles
,
out
of
Iustinian
confirmed
in
the
sixt
generall
councell
of
Constantinople
in
Trullo
.
Ex
coniugatis
,
&c.
Of
suche
as
come
to
the
cleargie
vnmarried
and
after
wil
marrie
,
we
permit
that
onely
to
the
readers
and
singers
.
Neuerthelesse
he
confesseth
,
that
Zonoras
expoundeth
this
so
,
that
if
any
refuse
to
liue
chaste
beeing
asked
at
his
orders
taken
,
he
is
permitted
first
to
marrie
,
and
then
admitted
to
the
ministery
.
And
the
councell
of
Constantinople
in
the
same
sixt
Canon
.
Si
quis
autem
eorum
qui
in
Clerum
accedunt
,
velit
lege
matrimonii
mutieri
coniungi
,
antequam
Hypodiaconus
vel
Diaconus
vel
presbyter
ordinetur
,
hoc
faciat
.
But
if
any
of
them
whiche
come
into
the
Cleargie
,
will
be
ioyned
to
a
woman
by
the
lawe
of
matrimony
,
let
him
doe
it
before
he
be
ordeyned
Subdeacon
,
Deacon
or
Priest
.
Where
is
nowe
the
necessitie
of
single
life
in
the
Cleargie
.
After
this
he
citeth
the
councell
of
Ancyra
Can.
10.
which
is
cleane
contrary
to
his
purpose
,
if
he
had
recited
it
whole
as
he
only
taketh
the
tayle
.
The
Canon
is
this
.
Diaconi
quicunque
cùm
ordinantur
,
si
in
ipsa
ordinatione
protestati
sunt
dicentes
,
velle
se
habere
vxores
,
nec
posse
se
continere
,
hi
postea
si
ad
nuptias
venerint
,
maneant
in
ministerio
,
proptereà
quod
his
Episcopus
licentiam
dederit
.
Quicunque
sanè
tacuerunt
&
susceperum
manu●
impositionem
,
professi
continentiam
,
si
postea
ad
nuptia●
venerint
,
a
ministeria
cessare
debebunt
.
Whoso
euer
when
they
are
ordeyned
Deacons
,
if
in
the
very
time
of
their
ordeyning
,
they
make
protestation
and
say
,
that
they
will
haue
wiues
,
&
that
they
can
not
conteyne
,
if
these
afterward
come
to
be
married
,
let
them
remaine
in
the
ministery
,
because
the
Bishop
hath
giuen
them
licence
.
But
truely
whosoeuer
hath
helde
their
peace
,
and
receiued
imposition
of
handes
,
professing
continence
,
if
after
they
marrie
,
ought
to
ceasse
from
the
ministery
.
This
Canon
sheweth
,
that
it
was
lawfull
for
the
Cleargie
beeing
in
holy
orders
to
marrie
,
if
they
professed
not
continence
,
to
which
profession
none
was
bound
,
as
they
are
in
Poperie
.
Againe
if
after
profession
they
married
,
they
were
not
deuorced
as
Papistes
vsed
in
Queene
Maries
time
,
but
commaunded
to
absteine
from
the
ministerie
.
The
last
authoritie
he
citeth
is
out
of
the
Synode
of
Neocaesaria
presbiter
,
&c.
A
priest
if
he
marrie
a
wife
ought
to
be
deposed
from
his
order
.
It
followeth
in
the
same
Canon
.
But
if
he
committe
fornication
or
adulterie
,
he
must
be
moreouer
cast
out
of
the
Church
,
and
driuen
to
doe
penance
among
lay
men
.
This
was
a
decree
of
17.
Bishops
in
the
prouince
of
Paulus
Polemoniaca
,
and
is
to
be
vnderstoode
of
such
a
priest
as
professed
continencie
.
Whose
marriage
yet
was
not
made
voide
,
but
he
put
out
of
his
office
,
whereas
he
that
had
committed
fornication
,
was
put
both
out
of
the
ministerie
,
and
of
the
Church
,
which
seeing
the
Papistes
obserue
not
in
their
lecherous
priestes
,
they
haue
small
right
to
vse
this
Canon
,
which
yet
bindeth
none
but
that
prouince
that
made
it
.
Nowe
where
he
saith
,
it
was
a
rare
thing
for
the
Cleargie
of
the
Latine
Church
to
be
married
,
Hierome
no
friende
to
marriage
,
shall
testifie
the
contrary
,
who
speaketh
of
it
as
of
an
ordinary
matter
.
Eliguntur
mariti
in
sacerdotium
,
non
nego
,
quia
non
sunt
tanti
virgines
quanti
necessarii
sunt
Sacerdotes
.
Married
men
are
chosen
vnto
the
Priesthood
,
I
denye
not
,
because
there
are
not
so
many
virgines
,
as
it
is
necessary
there
should
be
priestes
.
And
Oceano
he
confesseth
that
by
the
doctrine
of
the
Apostles
,
priestes
might
haue
wiues
,
complayning
that
in
his
time
all
other
qualities
of
a
minister
described
by
the
Apostle
were
neglected
,
onely
the
libertie
of
marriage
looked
vnto
.
Qui
dixit
vnius
vxoris
virum
,
&c.
He
that
saide
the
husbande
of
one
wife
,
euen
he
commaunded
that
he
should
be
vnreproueable
,
sober
,
wise
,
comely
,
harberous
,
a
teacher
,
modest
,
not
giuen
to
wine
,
no
fighter
,
no
quareller
,
not
couetous
,
no
young
nouice
in
the
faith
.
Ad
haec
omnia
claudimus
oculos
,
solas
videmus
vxores
.
At
all
these
thinges
we
shut
our
eyes
,
we
see
nothing
but
their
wiues
.
Likewise
in
Aggeum
Cap.
1.
He
inueygheth
against
the
rulers
of
the
Churche
,
which
building
their
carnal
house
,
prouiding
for
their
children
&
possessions
,
neglected
the
building
of
the
temple
of
God
.
Againe
in
Epi.
ad
Eph.
li.
3.
Ca
6.
He
inueygheth
against
Bishops
and
priests
of
his
time
,
that
broughtvp
their
children
in
secular
and
prophane
learning
,
peraduenture
at
the
charges
of
the
Church
.
Yea
diuers
Popes
haue
ben
married
men
,
for
Pope
Siluerius
was
sonne
of
Pope
Hormisda
,
as
the
very
pontifical
witnesseth
:
and
Beda
sheweth
lib.
2.
cap.
1.
that
Pope
Felix
was
great
grandfather
to
Pope
Gregory
.
I
will
spende
no
more
time
in
so
cleare
a
matter
.
Wherefore
the
single
life
required
of
necessitie
in
the
Cleargie
,
is
not
prooued
within
the
600.
yeares
so
often
named
.
The
thirteenth
difference
is
,
of
the
state
of
virginitie
in
men
and
women
.
Such
state
protestantes
acknowledge
not
,
but
rather
abhorre
it
,
and
persecute
it
.
It
is
a
mere
slander
,
for
we
honour
virginitie
that
is
not
counterfet
,
in
them
that
had
made
them selues
chaste
for
the
kingdome
of
heauen
.
But
when
Master
Stapleton
will
make
virginitie
impossible
to
no
man
,
he
is
directly
contrary
to
our
Sauiour
Christ
.
Non
omnes
&c.
all
men
can
not
receiue
this
saying
,
but
they
to
whome
it
is
giuen
;
Mat.
19.
and
to
Saint
Paule
.
1.
Cor.
7.
Qui
non
conunet
,
he
that
can
not
conteine
,
let
him
marrie
.
I
confesse
also
,
that
within
the
sixe
hundreth
yeares
,
there
were
some
Colleges
of
virgines
,
which
differed
as
muche
from
Popishe
Nunnes
,
as
many
Popish
Nunnes
from
honest
women
.
They
liued
not
idly
,
as
Popish
Nunnes
,
of
their
landes
and
reuenewes
,
but
with
spinning
,
and
making
of
cloth
,
they
mainteined
themselues
,
August
.
De
moribus
Eccl.
Catholi●ae
Cap.
31.
They
liued
continently
,
or
else
they
married
.
Popish
Nunnes
though
they
liue
neuer
so
incontinently
,
yet
will
they
neuer
marrie
.
Epiph.
lib.
2.
Tom.
1.
Her.
61.
Popishe
Nunnes
are
for
the
moste
part
,
like
those
Monkes
and
Nunnes
of
the
heretikes
,
Originiani
Turpes
.
Non
student
Castitati
,
sed
simulatae
castitati
,
&
nomen
sal●em
habenti
.
They
study
not
for
chastity
,
but
such
as
is
fayned
chastity
,
and
hath
only
a
name
of
chastitie
Volentes
esse
in
honore
propter
putatam
apud
ipsos
castitatis
exercitationem
.
Willing
to
be
in
honour
,
for
the
supposed
exercise
of
chastitie
among
them
,
when
there
is
nothing
lesse
then
chastitie
.
Concerning
the
rule
of
Augustine
Ep.
109.
praescribed
to
the
virgines
that
tumultuously
and
seditiously
would
haue
chaunged
their
gouernesse
,
if
we
doe
admitte
it
to
be
written
by
Saint
Augustine
,
yet
it
is
not
sufficient
to
authorize
the
superstitious
orders
of
Popish
Nunnes
.
Among
whom
their
habite
is
not
the
least
part
of
their
superstition
,
which
Augustine
in
his
virgines
forbiddeth
to
be
notable
or
differing
from
other
women
.
Non
sit
notabilis
habitus
vester
,
nec
affectetis
vestibus
placere
,
sed
moribus
.
Let
not
your
apparell
be
such
as
may
be
noted
or
marked
,
neither
desire
ye
to
please
with
garments
,
but
with
manners
.
The
like
writeth
Hierome
concerning
the
apparell
of
virgines
of
his
time
.
Againe
Saint
Augustines
virgines
were
not
bound
to
their
Cloyster
,
but
might
departe
,
if
they
liked
not
the
seueritie
of
their
rule
,
or
else
were
expulsed
from
thence
.
Conuicta
secundum
praeposuae
vel
praesbyteri
arbitrium
debet
emandatoriam
sustinere
vindictam
,
quam
si
fortè
recusauerit
,
&
siipsa
non
abscesserit
,
de
vestra
societate
proijciatur
.
She
that
is
conuicted
(
but
of
wanton
lookes
)
according
to
the
decree
of
the
Gouernesse
or
priest
,
ought
to
sustaine
a
punishment
for
her
amendment
,
which
if
she
refuse
to
beare
,
and
if
she
her selfe
depart
not
away
,
let
her
be
caste
cleane
out
of
your
societie
.
If
this
rule
were
obserued
,
fewe
Popish
Nunnes
should
be
left
in
their
Cloysters
.
Moreouer
,
Saint
Augustines
virgins
were
commanded
to
vnderstand
what
they
did
pray
or
sing
,
not
one
among
fortie
of
Popish
Nunnes
vnderstand
their
Popishe
seruice
which
they
sing
.
Psalmis
&
Hymnis
cùm
oratis
Deum
,
hoc
versetur
in
corde
,
quod
profertur
in
voce
.
When
you
pray
to
God
with
Psalmes
and
Hymnes
,
let
that
be
in
your
heart
which
is
pronounced
in
your
voyce
.
These
and
many
other
differences
may
be
obserued
whiche
are
sufficient
to
confute
Stapleton
,
which
would
make
his
Popish
Nunnes
al
one
with
the
virgins
of
the
ancient
&
purer
Church
.
But
Eusebius
out
of
Philo
sheweth
the
euen
in
the
Apostles
time
there
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Oratories
and
Monasteries
of
men
&
women
lib.
2.
cap.
16.
It
is
true
the
Eusebius
so
iudgeth
:
but
who
so
readeth
Philo
his
own
writing
shall
plainly
see
that
he
speaketh
rather
of
a
sect
of
Iewes
at
Alexandria
giuen
to
contemplation
,
&
not
of
Christians
.
Beside
this
the
monasteryes
which
he
speaketh
of
were
not
Abbies
,
wherin
they
liued
,
but
only
solitary
places
of
study
for
a
time
.
For
in
them
they
had
neither
meate
nor
drink
,
as
Philo
expressely
affirmeth
.
To
conclude
,
seing
that
in
the
scripture
we
haue
no
commandement
for
virgins
,
we
commend
them
that
haue
the
gift
,
&
exhort
them
so
to
continue
.
But
seeing
the
gift
is
rare
in
our
dayes
,
and
the
examples
of
them
that
haue
professed
virginitie
,
and
liued
abhominably
,
are
too
many
,
we
thinke
it
neither
needful
nor
expedient
,
to
set
vp
Colleges
of
virgines
,
nor
to
exact
any
vowe
of
them
,
but
to
leaue
them
to
their
conscience
and
liberty
,
which
the
holy
Ghoste
hath
giuen
them
.
The
fourteenth
difference
is
of
Monks
and
religious
men
,
as
though
none
were
religious
,
but
Monkes
.
I
confesse
they
had
within
the
sixe
hundreth
yeares
,
men
that
liued
a
solitary
life
,
called
Monachi
,
Anachoreti
,
Fremitae
&c.
but
no
more
lyke
our
Popish
boares
,
liuing
in
their
frankes
,
then
angels
are
like
to
diuels
.
Their
differences
I
haue
shewed
euen
out
of
Bede
in
the
table
of
differences
.
But
Stapleton
saith
,
that
the
faultes
of
a
fewe
ought
not
to
haue
caused
subuertion
of
the
whole
orders
.
I
answere
,
they
were
so
fewe
that
offended
,
that
they
were
almost
all
naught
.
And
what
be
the
Monkes
of
Flaunders
where
he
dwelleth
at
this
day
?
be
they
much
reformed
?
Is
not
idlenes
,
drunkennesse
,
brawling
their
greatest
exercise
,
when
they
be
free
from
idolatrie
and
superstition
?
Howe
many
learned
men
be
in
those
Cloysters
that
are
diligent
preachers
,
euen
in
the
Popishe
Churche
?
What
their
chastity
is
God
knoweth
.
But
the
Country
speaketh
euil
of
them
.
In
his
title
of
the
Chapter
,
he
speaketh
of
Friers
,
whereof
I
had
great
maruell
to
see
his
impudency
,
that
would
promise
to
prooue
them
to
haue
bene
within
the
first
sixe
hundreth
yeares
,
that
sprong
not
vp
more
then
twelue
hundreth
yeares
after
Christ
.
But
in
this
section
of
the
Chapter
there
is
no
worde
of
them
.
Neither
could
the
Popishe
Monkes
themselues
abide
them
,
euer
since
their
arising
.
The
fifteenth
difference
is
vowes
of
virginitie
,
both
in
men
and
women
,
and
here
he
bringeth
in
Friers
in
the
Diuels
name
,
to
be
as
auncient
as
S.
Augustine
,
Whose
wordes
he
thus
translateth
in
1.
Tom.
5.
Nemo
ergo
positus
in
Monasterio
frater
,
dicat
,
recedo
de
Monasterio
.
Therefore
let
no
Frier
placed
in
a
Monastery
,
say
,
I
will
departe
out
of
the
Monasterie
&c.
This
testimony
of
Saint
Augustine
(
he
saith
)
may
suffice
to
shewe
that
in
the
Church
of
the
first
sixe
hundreth
yeares
both
Friers
&
Nunnes
vowed
virginitie
&c.
Surely
my
lunges
will
not
serue
me
to
crie
loude
ynough
against
the
impudencie
of
this
shamelesse
creature
,
that
to
abuse
the
ignoraunt
,
translateth
Frater
,
in
S.
Augustine
,
by
the
Popish
French-English
name
of
Frier
,
to
make
them
beleeue
,
that
the
Augustine
friers
were
instituted
by
Saint
Augustine
,
which
are
not
yet
two
hundreth
yere
olde
.
For
about
the
yeare
of
our
Lorde
one
thousand
foure
hundreth
and
sixe
,
this
order
of
Friers
vnder
the
name
of
Saint
Augustine
,
was
first
erected
by
one
Redus
Comes
montis
granelli
,
and
one
Gualterus
Marsus
his
coadiutor
at
Fesula
a
Citie
of
Hetruria
,
confirmed
by
Gregory
12.
one
of
the
two
Popes
,
that
then
ruled
the
rost
both
togeher
,
the
one
in
Italy
the
other
in
France
.
Cronic
.
Cronicorum
.
Herm.
Sched
.
Nowe
touching
the
vowe
of
virginitie
made
in
those
auncient
times
,
that
it
was
not
free
to
returne
to
the
worlde
as
both
Erasmus
and
Polidore
affirme
,
whom
he
chargeth
very
fondly
and
ignorantly
so
to
write
.
How
farre
it
did
binde
,
you
shall
heare
,
first
out
of
Epiphanius
,
and
then
out
of
Hierome
.
Epiphanius
contra
Apost.
Haer.
61.
lib.
2.
To.
1.
thus
writeth
.
Melius
est
iraque
vnum
peccatum
habere
&
non
plura
.
Melius
est
lapsum
a
cursu
palam
sibi
vxorem
sumere
secundum
legem
,
&
a
virginitate
multo
tempore
poenitentiam
agere
.
&
sic
rursus
ad
Ecclesiam
induci
,
v●lut
qui
mala
operatus
est
,
velut
lapsum
&
fractum
&
obligatione
opus
habentem
:
&
non
quotidie
occultis
iaculis
sauciari
ab
improbitate
quae
a
diabolo
ipsi
infertur
.
Sic
noui●
Ecclesia
praedicare
.
Haec
sunt
sanationis
medicamenta
.
Therefore
it
is
better
to
haue
one
sinne
and
not
many
.
It
is
better
for
him
whiche
is
fallen
from
his
course
,
openly
to
take
him
a
wife
,
according
to
the
lawe
,
and
to
repent
long
time
from
his
virginitie
,
and
so
to
bee
brought
againe
vnto
the
Church
,
as
one
that
hath
wrought
euill
,
as
one
that
is
fallen
and
broken
,
and
hauing
neede
of
binding
vp
,
and
not
to
be
daily
wounded
with
secret
dartes
,
which
of
the
deuill
are
caste
against
him
.
So
knoweth
the
Churche
to
preach
,
those
be
the
medicines
of
healing
.
Saint
Hierome
ad
Demetriadem
writeth
thus
.
Sanctum
virginum
propositum
&
Coelestis
angelorumque
familiae
gloriam
,
quarundam
non
bene
se
agentium
nomen
infamat
.
Quibus
aperte
dicendum
est
,
vt
aut
nubant
si
se
non
possunt
continere
,
aut
contineant
si
nolunt
nubere
.
The
report
of
some
that
behaue
not
themselues
wel
,
slaundereth
the
holy
purpose
of
virgines
,
and
the
glorie
of
the
heauenly
and
Angelical
familie
.
To
whome
it
must
be
said
openly
,
that
either
they
should
marrie
,
if
they
can
not
conteine
,
or
else
they
should
conteine
,
if
they
wil
not
marrie
.
Wherfore
by
these
two
doctors
iudgment
,
our
doctrine
differeth
not
from
the
doctrine
of
the
primitiue
Churche
,
within
the
sixe
hundreth
yeares
after
Christe
.
CAP.
VI.
Of
prayer
for
the
dead
,
The
sixteenth
difference
is
prayer
for
the
dead
,
The
seuenteenth
difference
is
solemnitie
of
Christian
buriall
,
which
is
vsed
and
allowed
of
vs
so
farre
as
it
is
without
superstition
He
alledgeth
that
Paulious
did
write
to
Saint
Augustine
,
from
the
sea
coastes
of
Italy
to
the
sea
costes
of
Affrica
,
to
be
fully
instructed
,
whether
the
holines
of
the
place
any
thing
auayled
the
buriall
of
the
body
,
&c.
But
why
did
not
he
send
nearer
home
,
to
the
Apostolike
see
of
Rome
,
the
Pope
whereof
(
or
else
you
lye
)
can
not
erre
?
For
Augustine
was
not
able
to
resolue
him
,
who
although
he
suppose
this
benefite
there
may
be
,
that
the
friends
of
the
body
buried
neare
a
martirs
tombe
,
may
be
occasioned
thereby
in
remembring
the
place
of
his
buriall
,
to
commend
his
soule
to
that
Martyr
,
yet
he
can
not
tell
how
the
Saintes
departed
should
know
the
requestes
of
them
that
liue
.
Cap.
16.
lib.
De
cura
pro
mortuis
:
and
except
this
occasion
of
praying
for
their
soules
,
he
knoweth
not
what
the
holinesse
of
the
place
can
helpe
them
,
wherein
he
differeth
from
Papistes
,
The
18.
difference
is
:
Houseling
before
death
,
which
the
sacramentaries
make
to
be
of
no
necessitie
,
because
they
binde
the
sinner
to
a
number
of
other
communicantes
.
If
it
be
a
matter
of
necessitie
,
how
is
it
with
all
infantes
,
how
with
many
that
die
sodenly
,
&c.
are
all
such
damned
?
But
he
sayeth
,
the
practise
of
the
primitiue
Church
proueth
it
to
be
necessary
,
as
in
the
example
of
Serapion
Euseb.
lib
,
6.
cap.
44.
and
of
Satyrus
Saint
Ambroses
brother
In
obitum
Satyri
,
&c.
And
is
it
euen
so
?
Doeth
the
example
of
one
man
that
was
excommunicated
,
and
could
not
be
quiet
vntill
he
had
receiued
the
communion
,
and
of
an
other
that
neuer
receiued
it
,
nor
was
baptised
,
prooue
it
necessary
for
all
men
?
Yea
(
saith
Stapleton
)
who
will
reade
onely
but
one
Canon
of
the
Nicene
councell
,
shal
finde
therein
not
only
a
generall
commandement
for
al
Christendome
,
but
also
the
auncient
practise
of
the
Church
before
that
time
.
And
I
say
who
so
will
reade
not
only
the
whole
Canon
,
but
the
very
title
thereof
,
shall
finde
,
that
it
was
a
remission
only
for
excommunicated
persons
.
C●no
.
12.
De
excommunicatis
a
saeculo
ex●untibus
.
Of
excommunicated
persons
departing
this
world
,
De
his
verò
qui
recedunt
ex
corpore
antiquae
legis
reguia
obseruabitur
eti●
nunc
,
ita
vt
si
fortè
quis
recedat
ex
corpore
,
necessario
vitae
suae
viatico
non
defraudetur
.
Quod
si
desperatus
aliquis
recepta
Communione
superuixerit
,
si●
inter
eos
qui
sola
oratione
communicant
.
De
omnibus
tamen
his
qui
a
corpore
recedunt
in
tradendo
eis
Communionem
,
&
cura
&
probatio
sit
episcopi
.
But
concerning
them
which
depart
out
of
this
bodye
,
the
rule
of
the
auncient
lawe
shal
be
obserued
euen
nowe
also
,
so
that
if
perhaps
any
depart
out
of
the
body
,
he
may
not
be
defrauded
of
the
necessary
prouision
of
his
life
.
But
if
any
being
at
the
point
of
death
after
he
haue
receiued
the
Communion
,
do
recouer
&
liue
,
let
him
be
among
them
that
communicate
in
prayer
onely
.
Neuerthelesse
,
concerning
all
those
men
that
depart
out
of
the
body
,
in
deliuering
to
them
the
communion
,
let
both
the
charge
and
the
tryal
be
in
the
bishops
discretion
.
This
Canon
was
not
made
for
all
Christian
men
,
that
at
times
of
publike
administration
of
the
sacraments
might
freely
be
partakers
,
but
onely
of
such
as
were
excommunicated
&
appointed
a
time
of
penance
for
their
tryall
,
before
they
should
be
admitted
to
the
Lordes
supper
:
before
which
time
,
if
they
were
at
the
point
of
death
,
and
the
bishop
allowed
of
their
repentance
,
this
Canon
prouideth
,
that
they
might
be
receiued
to
the
Communion
,
for
their
comfort
:
but
yet
so
;
that
if
any
did
recouer
and
liue
,
they
shuld
accomplish
their
time
among
the
penitentes
that
was
before
enioyned
them
.
This
thing
being
so
apparant
,
what
shall
wee
saye
of
these
English
Louanistes
,
that
either
they
neuer
read
the
bookes
out
of
which
they
cite
their
authorities
,
or
else
without
all
shame
they
wrest
them
against
their
owne
conscience
?
The
19.
difference
,
is
the
reseruation
of
the
sacrament
,
wherein
,
as
I
confesse
in
some
erronious
kinde
of
reseruation
wee
differ
from
some
of
the
primitiue
Church
,
so
they
differed
from
Christ
,
which
commaunded
it
to
be
eaten
and
dronken
.
And
it
is
manifest
,
that
their
reseruation
differed
from
the
popish
reseruation
,
both
in
the
manner
and
in
the
ende
.
But
concerning
reseruation
,
I
referre
the
reader
to
mine
answere
to
D.
Heskins
first
booke
Cap.
24.
25.
26.
&
27.
where
you
shall
finde
all
his
authorities
discussed
,
except
the
14.
Canon
of
the
Councell
of
Nice
,
out
of
which
hee
alledgeth
,
that
the
Deacons
might
,
absente
Episcopo
&
presbitero
proferre
communionem
&
comedere
.
In
the
absence
of
the
Bishop
and
priest
,
take
out
the
communion
and
receiue
it
.
Whereby
he
sayeth
,
it
is
euident
,
that
it
was
reserued
in
the
Churches
,
where
the
Deacons
might
come
to
receiue
it
.
But
I
must
admonish
the
reader
,
that
these
wordes
which
he
citeth
are
an
addition
of
Gratian
and
the
popish
church
,
and
are
not
in
the
true
copies
in
Greeke
of
that
Councell
,
nor
in
the
right
Latine
translation
,
as
euen
Peter
Crabb
the
Papist
confesseth
,
nor
yet
in
the
edition
of
Ruffinus
.
But
such
draffe
and
dregges
of
falsifications
,
additions
,
detractions
,
mutations
,
&c.
are
good
ynough
for
popishe
swyne
.
The
20.
difference
is
blessing
with
the
signe
of
the
Crosse
:
for
fortification
of
which
piece
,
he
referreth
the
reader
to
Martials
treatise
of
the
Crosse.
And
I
to
M.
Calfhils
Aunswere
,
and
my
Reioynder
.
The
21.
difference
is
benediction
of
the
bishop
,
which
he
sayeth
is
mocked
at
and
reuiled
by
Protestantes
.
But
he
sayeth
vntruely
:
for
although
wee
may
iustly
deride
the
vaine
ceremoniall
casting
of
crosses
in
the
ayre
of
their
bitesheepes
rather
then
bishops
,
with
their
two
fingers
,
which
is
nothing
else
but
a
ridiculous
superstition
,
yet
wee
contemne
not
the
godly
benediction
of
a
Christian
Bishop
and
pastour
,
which
vseth
the
same
according
to
the
word
of
God
.
Therefore
the
examples
of
Nectarius
which
desired
the
benediction
of
his
Bishop
Diodorus
at
his
departure
,
and
Aurelius
which
blessed
Augustine
and
his
company
,
after
he
had
visited
them
,
shewe
no
difference
of
them
from
vs
.
And
if
Eudo●ia
the
Empresse
desired
Chrisostome
to
blesse
her
sonne
Theodosius
his
godson
.
What
did
Chrysostome
but
pray
for
him
,
and
with
him
well
in
the
name
of
the
Lorde
?
And
how
did
Diodorus
blesse
Nectarius
?
And
Aurelius
blesse
Augustine
and
the
rest
,
but
by
godly
prayer
made
to
God
for
them
?
not
with
vaine
,
dombe
&
idle
ceremonies
after
the
Popish
manner
.
So
that
the
manner
of
blessing
of
the
auncient
times
,
doeth
rather
proue
a
difference
of
Papistes
from
them
,
then
of
vs
from
them
.
And
moreouer
you
may
consider
,
how
to
make
vp
a
number
of
differences
,
what
small
matters
he
is
fayne
to
flye
vnto
,
and
euen
such
as
he
hath
no
shewe
of
holde
at
all
in
the
writers
of
the
auncient
Church
of
600.
yeares
after
Christ
,
for
them
.
But
onely
to
set
a
face
of
the
matter
,
as
though
there
were
nothing
newe
amongest
them
,
when
not
onely
their
ceremonies
,
but
also
many
of
the
principall
articles
of
their
doctrine
,
wherein
they
differ
from
vs
,
were
either
not
heard
of
in
those
ages
,
or
else
were
openly
impugned
by
writers
of
those
times
.
Onely
the
dregges
and
refuse
of
the
former
age
they
retayne
,
as
prayer
for
the
deade
,
inuocation
of
Saintes
,
and
a
fewe
other
such
matters
.
CAP.
VII
.
Of
pilgrimage
and
reliques
,
The
22.
difference
is
pilgrimage
to
holy
places
,
ad
Paulinum
,
whether
M.
Sapleton
sendeth
vs
,
doth
sufficiently
declare
what
was
to
be
esteemed
of
it
.
Non
Hierosolymis
fuisse
,
sed
Hierosolymis
bene
vixisse
laudandum
est
.
It
is
no
praise
to
haue
beene
at
Hierusalem
,
but
to
haue
liued
well
at
Hierusalem
.
And
speaking
euen
of
our
owne
countrye
,
he
addeth
.
Et
de
Hierosolymis
&
de
Britannia
aequaliter
patet
aula
coelestis
.
The
court
of
heauen
is
open
equally
,
from
Ierusalem
and
from
Britain
.
Againe
:
Beatus
Hilarion
cùm
Palestinus
esset
&
in
Palestina
viueret
,
vno
tantùm
die
vidit
Hierosolimam
,
vt
nec
contemnere
loca
sancta
propter
vicinitatem
,
nec
rursus
dominum
loco
claudere
videretur
.
Blessed
Hilarion
when
he
was
a
Palestine
borne
,
and
liued
in
Palestine
,
sawe
Ierusalem
but
one
day
only
,
that
neither
he
might
seeme
to
contemne
the
holy
places
because
of
neerenesse
,
nor
againe
to
shut
vp
the
Lorde
in
a
place
.
And
because
Master
Stapleton
maketh
pilgrimage
a
matter
of
faith
,
he
sayth
further
:
After
hee
hath
shewed
how
many
excellent
men
neuer
came
at
Ierusalem
,
&c.
Quorsum
inquies
haec
tam
longo
repetita
principio
?
Videlicet
ne
quicquam
fidei
tuae
deesse
putes
,
quia
Hierosolymam
non
vidisti
.
Thou
wilt
say
,
to
what
ende
are
these
thinges
fetched
from
so
long
a
beginning
?
verely
,
that
thou
shouldest
not
thinke
any
thing
to
be
wanting
to
thy
faith
,
because
thou
hast
not
seene
Ierusalem
.
Thus
Hierome
,
albeit
it
was
much
vsed
,
yet
iudged
peregrination
vnto
Ierusalem
,
to
be
a
matter
of
small
importance
.
By
Chrysostom
sayeth
,
Hom.
5.
de
beato
Iob
:
that
if
strength
of
body
did
serue
,
&
that
he
were
not
letted
with
the
charge
of
his
Church
,
he
would
haue
trauelled
to
Rome
,
to
see
the
cheines
wherewith
Saint
Paul
was
bound
.
And
this
Stapleton
wil
warrant
,
to
haue
beene
done
without
superstition
.
I
would
faine
knowe
howe
he
will
discharge
this
saying
of
his
in
the
same
homely
,
eyther
of
superstition
,
or
of
an
excessiue
commendation
.
Si
quis
me
coelo
condonet
omni
,
vel
ea
qua
pauli
manus
vinciebatur
catena
,
illam
ego
honore
praeponerem
.
If
any
man
coulde
giue
mee
all
heauen
,
or
else
that
chayne
,
wherewith
Saint
Paules
hande
was
bounde
,
I
woulde
preferre
that
chaine
in
honour
.
Excuse
this
if
you
can
,
so
it
be
not
with
a
rethoricall
exornation
,
for
the
you
cannot
abyde
.
Neuerthelesse
,
the
same
Chrisostom
sheweth
,
that
it
was
not
needefull
for
obtaining
remission
of
finnes
,
to
take
in
hande
any
pilgrimage
.
In
Epist.
ad
Phil.
Hom.
Non
opus
est
in
longinqua
peregrinando
transire
,
nec
ad
remotissimas
ire
nationes
,
non
pericula
,
non
labores
tolerare
,
sed
velle
tantummodo
.
There
is
no
neede
to
go
a
pilgrimage
into
farre
countryes
,
nor
to
go
to
the
furthest
nations
,
nor
to
suffer
perils
nor
trauels
,
but
onely
to
be
willing
.
Now
let
the
wisedome
of
the
Papistes
take
heede
,
as
he
admonisheth
the
wisdome
of
the
Protestantes
,
that
they
charge
not
Chrysostome
with
the
heresie
of
sola
fides
,
or
licentious
libertie
,
more
then
wee
checke
him
for
superstition
.
The
like
of
remission
of
sinnes
,
without
pilgrimage
,
he
sayeth
:
Hom.
de
.
Anima
&
educatione
Samuelis
,
which
is
as
contrary
to
the
draffe
of
popish
pilgrimage
,
as
the
peregrination
vsed
in
this
day
is
out
of
vse
with
vs
.
For
Papists
were
wont
to
make
pilgrimage
a
meritorious
worke
,
and
many
had
it
in
penance
persuaded
by
their
ghostly
father
,
they
could
not
otherwise
haue
remission
of
their
sinnes
,
except
perhaps
by
a
Popes
pardon
,
with
a
commutation
of
penance
.
Concerning
the
place
of
Augustine
,
which
he
citeth
Ep.
137.
It
proueth
no
ordinary
pilgrimage
then
in
vse
,
but
onely
sheweth
Augustines
deuise
in
a
case
of
such
doubt
,
as
he
coulde
not
finde
out
the
trueth
betweene
one
that
was
accused
and
his
accuser
,
that
it
was
not
amisse
they
shuld
both
trauell
to
some
such
place
,
where
miracles
are
sayed
to
be
wrought
,
if
happely
there
in
such
place
,
the
trueth
might
be
reuealed
by
miracle
.
And
yet
I
confesse
not
vrged
by
any
thing
Stapleton
sayth
,
that
Augustine
else
where
speaketh
of
peregrination
to
Rome
in
Psal.
85.
Quales
isti
principes
venerunt
de
Babylone
?
Principes
credentes
de
saeculo
,
principes
venerunt
ad
vrbem
Roman
,
quasi
caput
Babylonis
,
non
ierunt
ad
templum
imperatoris
,
sed
ad
memoriam
piscatoris
.
What
are
these
princes
that
came
from
Babylon
?
Princes
of
the
world
that
beleeue
,
the
princes
came
to
Rome
,
as
to
the
head
of
Babylon
,
they
went
not
to
the
temple
of
the
Emperour
,
but
to
the
memorie
of
a
Fisher
.
To
conclude
,
as
there
was
vsed
Peregrination
to
Ierusalem
,
and
other
places
to
the
memories
of
Martyrs
,
so
was
there
neuer
any
pilgrimage
to
images
,
which
is
the
greatest
pilgrimage
of
Papistes
,
within
the
600.
yeres
mentioned
,
wherein
Papists
differ
as
much
from
their
practise
,
as
we
,
and
more
also
.
The
23.
difference
is
the
reuerence
of
reliques
,
vsed
within
the
600.
yeres
,
as
witnesseth
Basil
,
Chrysostome
and
other
.
The
reliques
or
bodyes
of
the
Saints
we
reuerence
,
so
farre
as
we
haue
any
warrant
out
of
the
holy
Scriptures
.
Neither
did
those
auncient
fathers
,
(
although
immoderate
in
that
kinde
of
reuerence
)
yet
make
idols
of
them
,
nor
set
them
bare
to
be
seene
or
handled
,
and
worshipped
,
but
laide
vp
in
the
earth
,
as
I
haue
before
shewed
out
of
Cyrillus
:
Lib.
10.
Contra
Iulianum
.
But
what
inconuenience
grewe
by
that
excessiue
esteeming
of
the
dead
bodyes
of
the
Saints
,
Sozomenus
sheweth
Li.
7.
ca.
10.
Pauli
Constantinopolitani
Episcopi
corpus
in
Ecclesia
repositum
est
,
id
quod
&
multos
veritatis
ignaros
,
praesertim
mulieres
,
ac
plures
è
plebe
,
in
eam
opinionem
induxit
,
vt
Apostolum
Paulum
ibi
conditum
esse
putent
.
The
body
of
Paul
,
Bishop
of
Constantinople
,
was
buried
in
the
Church
,
which
thing
brought
many
ignorant
of
the
trueth
,
especially
women
,
and
many
of
the
common
people
into
this
opinion
,
that
they
thinke
the
Apostle
Paul
to
be
buried
there
.
But
whereas
in
the
end
he
wold
haue
vs
restore
so
many
holy
reliques
of
Abbeyes
and
Churches
,
as
haue
bene
spoiled
and
prophaned
,
it
is
needlesse
,
seeing
the
Papistes
can
make
as
many
when
they
list
.
Euen
by
the
same
cunning
that
they
make
some
of
the
Apostles
to
haue
two
or
three
bodyes
a
piece
,
beside
heades
,
armes
,
ribbes
,
and
other
partes
in
infinite
places
,
whereof
he
that
will
heare
more
,
let
him
reade
Caluines
booke
of
reliques
,
and
credite
him
but
as
a
reporter
of
that
,
which
all
the
world
is
able
to
reproue
him
of
,
if
he
would
wilfully
feigne
any
thing
.
The
24.
difference
is
Alters
,
for
proofe
whereof
he
bringeth
Chrysostome
,
and
Augustine
,
which
speake
of
Alters
,
whome
also
he
confesseth
to
call
the
same
tables
,
but
that
neither
in
matter
nor
fourme
,
they
were
like
Popish
Alters
,
but
tables
in
deede
made
of
boordes
,
and
remoueable
,
and
standing
in
the
middest
of
the
Church
,
I
haue
shewed
sufficiently
in
mine
aunswere
to
Doctor
Heskins
,
lib.
3.
cap.
31.
by
which
it
is
proued
,
that
the
Papistes
and
not
we
,
differ
from
the
primitiue
Church
in
this
point
.
The
25.
difference
is
Latine
seruice
,
which
he
would
proue
out
of
Bede
by
the
bookes
that
Gregorie
sent
to
Augustine
,
which
could
be
none
other
but
Latine
.
But
howe
proue
you
that
those
bookes
were
seruice
bookes
?
or
that
if
they
were
seruice
bookes
,
thei
were
not
translated
into
the
vulgare
tongue
?
As
for
the
fortification
of
this
piece
,
by
the
elder
times
he
referreth
vs
to
Doctor
Hardings
proofe
against
Master
Iewels
challenge
.
And
to
the
same
Bishops
learned
replie
,
doe
I
referre
the
reader
for
ouerthrowe
of
the
same
feeble
fortresse
of
Harding
.
The
26.
difference
is
of
Alter
clothes
,
Church
vestments
,
&c.
Such
Alter
clothes
and
such
vestments
as
Christ
vsed
in
the
celebration
of
the
holy
sacrament
,
we
thinke
not
onely
to
be
sufficient
,
but
also
most
conuenient
,
for
the
administration
of
the
same
.
Neuertheles
,
if
any
other
vestments
,
without
superstition
,
be
appointed
by
lawful
authoritie
,
we
thinke
no
strife
or
contention
is
to
be
raised
for
so
small
matters
.
But
let
vs
see
,
of
what
antiquitie
he
will
make
the
holy
vestments
.
First
Tertullian
Lib.
de
Monogam
,
maketh
mention
of
Infulas
,
the
vpper
garment
of
the
Priest
.
But
he
might
vnderstand
Tertullian
(
if
he
were
disposed
)
to
vse
that
terme
but
in
derision
of
them
,
that
when
they
would
be
proude
against
the
Cleargie
,
they
alledged
,
that
we
are
all
Priestes
,
&c.
but
when
we
are
called
(
saide
he
)
to
the
same
seueritie
of
discipline
with
the
Cleargie
,
deponimus
infulas
&
pares
sumus
,
we
put
off
our
Rochets
,
and
we
be
priuate
men
.
This
infula
was
the
apparell
of
the
Heathen
Priestes
,
to
which
he
alludeth
,
when
he
scoffeth
at
them
,
that
in
dignitie
would
be
Priestes
,
but
in
discipline
Lay
men
.
The
Albe
which
is
spoken
of
Con.
Carthag
.
4.
Can.
41.
was
nothing
like
your
Popish
Albe
,
but
a
white
garment
,
which
was
vsed
in
signe
of
dignitie
,
and
was
forbidden
of
the
Deacons
to
be
worne
,
but
onely
in
time
of
the
oblation
and
reading
Saint
Iohns
Petalum
,
if
he
could
tell
what
to
make
of
it
,
he
would
not
call
it
generally
a
pontificall
vestment
.
Saint
Iohn
was
a
poore
Pontifex
,
to
goe
in
pontificalibus
.
The
rich
garment
which
Constantine
gaue
to
the
Church
of
Ierusalem
,
if
it
had
bene
a
cope
,
(
as
he
saith
)
it
had
bene
an
vnhandsome
garment
to
daunce
in
,
as
the
storie
saith
,
it
came
into
the
handes
of
one
that
daunced
in
it
.
The
admonition
that
he
giueth
to
such
as
sleepe
in
Church
goodes
,
meaning
belike
,
such
as
haue
their
beddes
garnished
with
olde
copes
,
were
more
meete
to
be
made
to
some
of
his
benefactours
,
that
sleepe
in
Abbeyes
,
and
yet
will
not
awake
out
of
them
.
To
conclude
,
although
there
is
some
mention
of
garmentes
,
applied
specially
for
the
vse
of
diuine
seruice
,
yet
the
Popish
tragicall
trumperie
of
this
time
,
differeth
as
much
from
them
in
forme
and
vse
,
as
they
doe
in
time
and
age
.
The
27.
difference
is
of
holy
vessels
:
such
vessels
as
are
comely
and
decent
for
the
ministration
of
the
sacraments
,
we
haue
without
superstition
,
which
beginning
to
growe
in
the
auncient
times
,
the
Fathers
did
rather
reproue
then
foster
.
Gregorie
Nazianzen
,
whome
he
citeth
in
his
Oration
aduers.
Arrianos
,
&
de
se
ipso
,
speaking
of
the
ministring
vessels
that
might
not
be
touched
of
many
,
meaneth
Allegorically
of
prophaning
the
mysteries
of
Christian
religion
,
alluding
to
the
prophanation
of
the
vessels
of
the
Iewish
temple
by
Nabuzardan
and
Balthasar
,
as
his
words
doe
plainely
shewe
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
What
ministring
vessels
not
be
touched
of
many
,
haue
I
deliuered
to
the
handes
of
the
wicked
,
either
to
Nabuzardan
,
or
to
Balthasar
,
which
rioted
wickedly
in
holy
things
,
and
suffred
punishment
worthie
of
his
madnesse
.
Chrysostome
reproued
the
preposterous
superstition
of
the
people
,
which
durst
not
touch
the
holy
vessels
,
but
yet
feared
not
to
defile
them selues
with
sinne
,
In
ep.
ad
Eph.
H.
14.
Non
vides
,
&c.
Doest
thou
not
see
,
those
holy
vessels
?
Be
they
not
alwaies
vsed
to
one
purpose
?
Dare
any
man
vse
them
to
any
other
purpose
?
Nowe
art
thou
thy selfe
more
holy
then
these
vessels
,
and
that
by
much
.
Why
then
doest
thou
pollute
and
defile
thy selfe
?
He
hath
forgotten
Exuperius
Bishop
of
Tholosse
,
which
caried
the
Lordes
body
in
a
wicker
basket
,
and
his
bloud
in
a
glasse
,
when
he
maketh
so
much
adoe
about
holy
vessels
.
Hier.
ad
Rusticum
,
Acacius
Bishop
of
Amida
is
commended
for
melting
the
vessels
of
the
Church
of
golde
and
siluer
,
to
redeeme
prisoners
from
the
Persians
.
The
28.
difference
,
is
the
shauen
crown●
of
Priestes
,
for
antiquitie
whereof
,
he
citeth
Eusebius
in
Panegyric
.
Vos
amici
Dei
sacerdotes
longae
talari
veste
&
corona
insignes
.
Ye
friends
of
God
,
ye
Priests
seemly
by
your
long
side
garment
and
crowne
.
Verily
he
is
worthy
to
be
shorne
on
his
poll
,
with
a
number
of
crownes
,
that
vnderstandeth
this
of
a
shauen
crowne
.
If
nothing
else
could
haue
driuen
him
from
this
dreame
,
at
least
he
should
haue
remembred
the
solemne
disputation
whereof
he
spake
immediately
before
in
Beda
,
li.
5.
ca.
22.
by
which
it
appeareth
,
that
the
Greekes
were
shorne
square
,
and
not
round
,
and
therefore
Eusebius
speaking
to
Greeke
Priestes
,
would
neuer
haue
called
their
square
tonsure
a
crowne
.
But
the
wordes
of
Eusebius
put
all
out
of
doubt
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
O
ye
friendes
and
Priestes
of
God
,
which
are
clothed
with
the
holy
long
garment
,
and
the
heauenly
crowne
of
glorie
,
and
with
the
diuine
vnction
and
the
priestly
robe
of
the
holy
Ghost
,
&c.
Is
there
any
blocke
so
senselesse
,
to
thinke
that
he
called
a
shauen
head
the
heauenly
crowne
of
glorie
?
Who
seeth
not
,
that
in
commendation
of
the
spirituall
dignitie
of
the
Ministers
of
the
Church
,
he
alludeth
to
the
Aaronicall
attire
of
the
Priestes
of
the
lawe
?
The
next
testimonie
is
out
of
the
tripartite
historie
,
that
Iulian
the
Apostata
to
counterfet
religion
,
shore
him selfe
to
the
hard
eares
,
therefore
religious
men
were
then
shorne
There
is
no
doubt
,
but
the
Cleargie
,
and
such
as
professed
sobrietie
and
modestie
,
vsed
to
poll
their
heades
,
whereas
the
licentious
multitude
delighted
in
long
haires
,
which
shearing
or
polling
after
grewe
to
a
ceremonie
,
&
from
a
ceremonie
to
a
superstition
:
but
small
mention
of
the
ceremonie
there
is
,
within
the
600.
yeares
,
and
that
toward
the
latter
end
of
them
.
But
where
he
compareth
the
scoffing
that
the
Turke
might
make
at
the
blessed
passion
of
Christe
,
with
such
pleasant
railing
as
Protestantes
vse
against
their
Friers
coules
,
and
shauen
crownes
,
he
sheweth
in
what
blasphemous
estimation
he
hath
such
vile
dung
of
mens
inuention
,
to
compare
it
with
the
onely
price
of
our
saluation
.
The
29.
difference
is
holy
water
,
for
antiquitie
wherof
he
alledgeth
two
myracles
,
the
one
out
of
Bede
,
li.
1.
cap.
17.
of
Germanus
,
which
with
casting
a
fewe
sprinkles
of
water
into
the
sea
,
in
the
name
of
the
Trinitie
,
assuaged
a
tempest
.
The
other
of
Marcellus
Bishop
of
Apamea
,
which
when
the
temple
of
Iupiter
could
not
be
burned
with
fire
,
after
praiers
made
,
commaunded
water
signed
with
the
crosse
,
to
be
sprinkled
on
the
Alter
,
which
done
,
the
diuels
departed
,
and
the
temple
was
set
on
fire
,
&
burned
.
But
these
miracles
wrought
by
water
,
proue
not
an
ordinarie
vse
of
holy
water
in
the
Church
,
in
those
times
,
as
for
the
counterfet
decree
of
Alexander
the
fift
Bishop
of
Rome
,
is
a
worthie
witnesse
of
such
a
worshipfull
ceremonie
.
In
the
end
of
this
chapter
,
he
inueigheth
against
a
newe
tricke
,
which
he
saith
,
the
preachers
haue
to
make
their
audience
cry
,
Amen
.
Comparing
it
with
the
applause
and
clapping
of
handes
,
vsed
in
the
olde
time
,
but
misliked
of
godly
fathers
,
Chrysostome
and
Hierome
.
So
that
for
the
preacher
to
pray
to
God
,
an●
to
giue
God
thankes
,
whereto
the
people
aunswereth
●●en
,
it
is
counted
of
Stapleton
a
newe
tricke
,
and
yet
it
is
an
auncient
,
as
S.
Paul
1.
Cor.
14.
vers.
16.
But
to
make
such
a
loude
lye
,
that
Sathan
him selfe
the
father
of
lyes
(
I
suppose
)
for
his
credites
sake
would
be
ashamed
to
make
,
in
his
owne
person
.
Videlicet
,
that
To
teares
,
to
lamenting
or
to
bewayling
of
their
sinnes
,
no
Protestant
yet
moueth
his
audience
.
It
is
an
olde
trickes
of
a
cankared
stomaked
Papist
.
CAP.
VIII
.
Differences
betweene
the
former
faith
of
Catholikes
,
The
30.
difference
is
Synodes
of
the
Cleargie
,
The
31.
difference
is
imposition
of
handes
,
which
is
a
meere
slaunder
,
for
that
cerimonie
is
vsed
of
vs
in
ordeining
of
Ministers
,
likewise
where
he
saith
,
that
when
all
the
Popish
Bishops
were
deposed
,
there
was
none
to
lay
handes
on
the
Bishops
that
should
be
newely
consecrated
,
it
is
vtterly
false
.
For
there
was
one
of
the
Popish
Bishops
that
continued
in
his
place
,
there
were
also
diuers
that
were
consecrated
Bishops
in
King
Edwardes
time
,
and
although
there
had
bene
but
one
in
that
time
of
reformation
,
it
had
been
sufficient
by
his
owne
Gregories
resolution
,
Bed
.
lib.
1.
cap.
27.
An other
example
is
Lib.
3.
cap.
28.
of
Ceadda
Archbishop
of
Yorke
,
consecrated
by
Wini
Bishop
of
the
West
Saxons
assisted
by
two
Bryton
Bishops
,
that
were
not
subiect
to
the
see
of
Rome
:
Bicause
at
that
time
,
there
was
neuer
a
Bishop
of
the
Romish
faction
in
England
but
this
Wini
,
who
was
also
a
Simoniake
,
and
bought
the
Bishoprike
of
London
for
money
.
I
speake
not
this
,
as
though
in
planting
of
the
Church
,
where
it
hath
bene
long
time
exiled
,
an
extraordinarie
forme
of
ordaining
were
not
sufficient
,
but
to
shewe
that
the
Papistes
doe
picke
quarels
,
contrarie
to
their
owne
pretended
recordes
of
antiquitie
,
and
Catholike
religion
.
Where
he
inueigheth
against
the
vnsufficiencie
of
a
number
of
our
Ministers
,
which
are
come
out
of
the
shop
into
the
Cleargie
,
without
giftes
sufficient
for
that
calling
,
as
I
can
not
excuse
them
,
nor
their
ordeiners
,
so
I
dare
be
bolde
to
affirme
,
they
are
no
worse
either
in
knowledge
or
conuersation
,
then
the
huge
rable
of
hedge
Priestes
of
Poperie
.
The
32.
difference
,
that
such
Bishops
as
were
created
by
the
Archbishops
of
Canterburie
and
Yorke
,
were
created
by
the
appointment
of
the
Pope
.
This
is
a
shamelesse
lye
,
for
which
he
can
bring
no
colour
,
either
out
of
the
first
sixe
hundreth
yeares
,
or
out
of
Bedes
historie
.
Where
he
saith
,
If
it
can
be
shewed
by
any
historie
,
that
at
any
time
by
the
meere
temporall
authoritie
euer
any
Catholike
Bishops
were
created
,
he
d●re
yelde
and
graunt
that
ours
are
lawfull
Bishops
.
For
aunswere
,
that
Catholike
Bishops
of
olde
by
as
meere
temporall
authoritie
were
created
,
as
any
are
created
among
vs
,
I
referre
him
to
Bede
lib.
3.
cap.
7.
&
29.
lib.
4.
cap.
23.
of
Agilbert
and
Wini
by
authoritie
of
Sonwalch
,
Wighard
nominated
by
authoritie
of
Oswine
and
Egbert
,
Ostfor
consecrated
at
the
commaundement
of
king
Edilred
,
beside
Wini
made
Bishop
of
London
for
money
by
Wulfher
king
of
Mercia
,
which
authoritie
he
could
not
haue
abused
,
except
it
had
bene
in
him
lawfully
to
vse
.
The
33.
difference
is
,
that
Princes
had
not
the
supreme
gouernement
in
ecclesiastical
causes
.
For
proofe
whereof
,
he
alledgeth
Gregorie
Nazianzen
,
and
Saint
Ambrose
,
both
which
speake
not
of
chiefe
authoritie
,
but
of
knowledge
of
spirituall
matters
,
which
is
not
to
be
sought
ordinarily
in
Princes
,
but
in
the
Cleargie
.
Secondly
,
he
citeth
Caluine
and
Illyricus
,
which
do
write
against
such
ciuill
Magistrates
,
as
thinke
by
their
supremacie
,
they
haue
absolute
authoritie
to
decree
what
they
wil
in
the
Church
,
wheras
we
in
England
neuer
attribute
so
much
to
the
Princes
authoritie
,
but
that
we
alwayes
acknowledge
it
to
be
subiect
to
God
and
his
word
.
The
Papistes
right
well
vnderstand
this
distinction
,
but
it
pleaseth
them
to
vse
this
ambiguitie
of
supreme
authoritie
,
to
abuse
the
ignorance
of
the
simple
.
The
34.
difference
is
,
that
the
Bishops
and
godly
men
in
matters
of
doubt
counselled
with
the
Pope
of
Rome
,
so
did
the
Pope
of
Rome
with
them
,
while
there
was
any
modestie
in
him
,
so
did
Pope
Sergius
aske
counsel
of
poore
Beda
.
Math.
West
.
Nay
,
but
Saint
Hierome
so
well
learned
,
consulted
with
Pope
Damasus
,
which
entred
his
See
with
the
slaughter
of
sixtie
persons
.
I
might
aunswere
,
that
Damasus
also
asked
counsell
of
Saint
Hierome
.
So
that
in
him
which
is
consulted
,
there
is
rather
opinion
of
knowledge
,
then
of
authoritie
.
But
Hierome
confesseth
,
that
he
will
not
separate
him selfe
from
the
Church
of
Rome
,
&c.
Ep.
ad
.
Dam.
2.
So
long
as
the
Church
of
Rome
was
the
Church
of
Christ
,
there
was
great
cause
he
should
ioyne
with
it
.
But
nowe
is
it
ceased
to
be
the
spouse
of
Christ
,
and
is
become
an
adulteresse
,
as
the
prophete
saith
of
Ierusalem
,
yea
it
is
become
Babylon
,
the
mother
of
all
abhominations
,
and
therefore
that
heauenly
voice
commaundeth
all
Christians
to
depart
out
of
her
.
But
concerning
the
Popes
authoritie
,
I
haue
aunswered
at
large
to
D.
Sanders
rocke
of
the
Popish
Church
.
The
35.
difference
,
but
I
knowe
not
howe
it
differeth
,
is
the
Popes
authoritie
abolished
,
by
whom
Christianitie
was
first
in
this
land
receiued
.
It
is
wel
known
,
that
there
was
Christianitie
before
Gregorie
sent
Augustine
,
not
of
Popelike
authoritie
,
but
of
godly
zeale
as
it
seemeth
to
winne
the
English
nation
to
Christe
.
After
followeth
a
large
complaint
,
for
abolishing
the
Popes
authoritie
,
a
Canon
inuectiue
against
discentions
among
vs
,
and
slight
fortification
of
the
Popes
authoritie
,
for
vnities
sake
,
out
of
Hierome
Cont.
Iouinian
.
&
Cyprian
de
simpl
.
prael
.
aunswered
at
large
in
the
discouerie
of
D.
Sanders
Rocke
.
The
36.
difference
,
Augustine
came
first
in
presence
of
the
king
,
with
a
crosse
of
siluer
,
and
an
image
of
Christ
painted
in
a
table
.
The
Protestants
beganne
with
taking
away
the
crosse
,
and
altering
the
Letanie
.
But
this
part
is
left
vnfortified
,
except
it
be
with
a
marginall
note
,
that
Chrysostome
vsed
in
Letanies
,
crosses
of
siluer
,
and
burning
tapers
.
In
deede
I
reade
Chrysostome
had
certaine
candlestickes
or
cressets
of
siluer
,
made
in
fourme
of
a
crosse
,
to
carie
lightes
vpon
them
,
in
the
night
season
,
but
not
of
any
tapers
burning
by
day
,
&
caried
before
the
crucifixe
after
the
Popish
maner
.
Socr
li.
6.
ca.
8.
but
hereof
ye
may
see
more
in
mine
aunswere
to
Martials
replie
.
Articl.
7.
The
37.
difference
Augustine
and
his
companie
to
the
number
of
fourtie
were
Monkes
.
The
first
preachers
of
this
no
faith
were
runagate
Monkes
and
Apostate
Friers
.
Their
learning
,
godlinesse
,
and
iust
cause
of
departing
out
of
those
Cloysters
of
vncleane
birdes
,
is
sufficiently
testified
to
the
world
.
The
38.
difference
,
the
preachers
which
were
traded
vp
by
them
,
were
of
a
vertuous
,
lowly
,
simple
,
poore
,
and
meeke
conuersation
.
Then
were
they
very
vnlike
your
Popish
prelates
.
But
Luther
complaineth
,
that
his
schollers
were
more
wicked
,
then
vnder
the
pope
.
If
some
were
so
,
it
followeth
not
that
all
are
so
.
Againe
,
Beza
solde
his
benefice
to
two
men
,
if
he
had
no
confessed
it
him selfe
,
Stapleton
might
neuer
haue
knowne
of
it
.
Afterward
he
raised
rebellion
for
a
signe
of
his
vocation
,
and
persuaded
Poltrot
to
murther
the
Duke
of
Guise
,
or
else
Stapleton
belyeth
him
.
What
Mallot
and
Pieroreli
were
I
knowe
not
,
I
doubt
not
,
but
they
were
honester
then
many
Popes
haue
bene
.
Knokes
was
a
Galley
slaue
three
yeares
.
The
more
wicked
those
Papistes
which
betrayed
him
into
the
Galley
.
The
master
whereof
was
glad
to
be
rid
of
him
,
bicause
he
neuer
had
good
successe
,
so
long
as
he
kept
that
holy
man
in
slauerie
,
whome
also
in
daunger
of
tempest
,
though
an
errant
Papist
,
he
would
desire
to
commend
him
and
his
Galley
to
God
in
his
praiers
.
The
eiection
of
the
Nobles
from
Zuicherland
,
is
as
truely
imputed
to
the
Zuinglians
by
your
authour
Staphylus
,
as
al
the
rest
of
his
slaunders
and
monstrous
lyes
are
to
be
credited
,
which
was
done
by
the
Papistes
in
that
countrie
,
almost
two
hundreth
yeares
before
Zuinglius
was
borne
.
Christerne
King
of
Denmarke
,
was
expelled
his
realme
for
his
tyrannie
,
by
all
the
states
,
before
they
receiued
the
Gospell
.
Howe
dutifull
the
doing
of
the
Protestants
in
Fraunce
hath
bene
,
let
the
kinges
owne
actes
of
Pacification
testifie
,
which
alwayes
dischargeth
them
of
rebellion
,
and
acknowledgeth
all
that
they
haue
done
,
to
haue
bene
done
in
his
seruice
.
The
39.
difference
,
voluntarie
pouertie
in
Augustine
not
found
in
the
first
planters
of
this
newe
trim tram
.
A
matter
worthie
to
be
aunswered
with
a
whim wham
.
It
were
easie
to
shewe
howe
many
haue
forsaken
great
dignities
and
liuings
among
the
Papistes
,
to
become
poore
preachers
of
the
Gospell
.
CAP.
X.
Differences
concerning
the
consequences
and
effectes
of
the
first
faith
planted
among
vs
,
The
40.
difference
,
they
that
were
conuerted
,
builded
Churches
and
Monasteries
,
Protestants
pull
downe
Monasteries
,
Churches
,
Chappels
,
Hospitals
,
and
Almes
houses
,
In
the
table
of
differences
,
I
haue
shewed
,
howe
much
those
Monasteries
then
builded
,
differed
from
Popish
Abbeyes
:
&
where
he
chargeth
Protestants
with
pulling
downe
all
Monasteries
,
he
forgetteth
that
Cardinall
Wolsee
by
the
Popes
authoritie
pulled
downe
the
first
in
our
time
that
were
suppressed
,
and
that
the
Popish
Cleargie
consented
to
the
acte
of
suppression
,
which
were
the
diuell
rather
then
Protestants
.
For
Hospitals
and
Almes
houses
,
it
is
a
slaunder
,
except
some
priuate
person
of
couetousnesse
hath
ouerthrowne
any
.
As
for
Churches
and
Chappels
builded
by
vs
,
so
many
as
are
necessarie
,
it
is
apparant
to
the
world
.
Almes
houses
and
Hospitalls
by
vs
are
erected
,
such
as
are
none
in
Poperie
.
The
Vniuersities
also
are
augmented
,
both
in
buildings
and
reuenues
,
since
the
pulling
downe
of
Abbeyes
.
The
41.
difference
,
in
Monasteries
,
God
God
was
serued
day
and
might
with
externall
prayer
at
midnight
.
Although
rising
at
midnight
ordinarily
be
an
inconuenient
houre
in
many
respectes
,
and
therefore
we
haue
no
ordinarie
praier
at
that
time
,
yet
haue
we
earely
in
the
morning
before
it
be
day
,
in
many
places
,
exercise
of
prayer
and
preaching
,
neither
was
it
at
midnight
that
the
nunnes
of
Berking
sung
their
Lawdes
&
Hymnes
.
lib.
4.
cap.
7.
for
it
was
after
Matutines
,
which
could
not
be
but
in
the
morning
,
although
early
,
&
before
day
.
The
42.
the
deuotion
of
those
christians
brought
in
voluntary
oblations
,
which
are
now
ceased
,
and
due
tithes
grudged
as
.
The
voluntary
oblations
of
the
godly
,
are
not
now
wanting
,
where
neede
is
.
The
43.
the
Princes
&
higher
power
endewed
the
bishopriks
with
landes
,
now
they
take
them
away
.
It
was
necessary
when
they
had
none
before
,
but
were
newly
erected
.
If
any
be
now
taken
away
,
and
sufficient
left
,
it
is
not
the
matter
we
regarde
,
but
good
proceeding
of
the
Gospell
:
if
couetousnesse
of
any
man
procure
from
the
Churche
,
where
it
wanteth
,
they
shall
answere
it
and
not
we
.
The
44.
Ethelbert
established
Christianitie
by
lawes
.
Making
special
statutes
and
decrees
for
the
indemnitie
and
quiet
possession
of
the
Churche
goodes
and
of
the
Cleargie
.
Now
no
state
is
more
open
to
the
oppression
then
the
Cleargie
.
If
Ethelbert
established
Christianitie
,
by
lawes
,
he
did
more
then
Papistes
would
haue
Princes
to
doe
nowe
.
But
if
the
Cleargie
be
nowe
oppressed
,
it
is
not
for
want
of
good
lawes
,
or
good
will
in
the
prince
&
higher
powers
to
defende
it
,
but
by
occasion
of
a
number
of
dissembling
Papistes
,
to
whome
execution
of
iustice
in
some
places
is
committed
.
The
45.
difference
is
vnitie
them
,
where
is
discention
now
.
God
be
praysed
,
we
consent
in
all
articles
necessary
to
eternall
saluation
,
and
if
the
Scottes
by
our
example
are
come
to
the
same
vnity
of
faith
with
vs
,
it
is
the
Lordes
worke
,
for
whom
we
giue
him
harty
thanks
.
The
conclusion
of
this
fantasticall
Fortresse
is
an
exhortation
to
Papistes
,
not
to
dissemble
their
Papistry
,
nor
to
communicate
with
vs
,
disswading
them
by
many
examples
of
such
as
yeelded
not
to
the
persecution
of
the
Arrian
heretikes
.
But
seeing
by
the
worde
God
,
we
can
not
be
conuinced
of
heresie
,
those
examples
make
nothing
a-against
vs
.
And
yet
I
wishe
the
Papistes
(
if
it
be
not
Gods
will
to
open
their
eyes
that
they
may
see
the
truth
)
yet
to
giue
ouer
their
dissembling
,
and
openly
to
shew
them selues
as
they
are
.
For
whether
their
religion
be
good
or
badde
,
dissembling
and
counterfetting
can
not
be
but
euil
.
God
be
praysed
.
A
REIOYNDER
TO
Iohn
Martials
reply
against
the
answere
of
Maister
Calfhill
,
to
the
blasphemous
treatise
of
the
Crosse.
By
W.
Fulke
D.
in
diuinitie
.
To
the
Reader
.
OF
all
the
treatises
sent
ouer
within
these
twentie
yeares
from
the
Papists
,
there
is
none
in
which
appeareth
lesse
learning
and
modesty
,
nor
greater
arrogance
and
impudencie
,
then
in
this
one
Booke
of
Martiall
.
Who
,
as
he
tearmeth
him selfe
a
Bacheler
of
Lawe
,
so
more
like
a
wrangling
petty fogger
in
the
Lawe
,
then
a
sober
Student
in
Diuinitie
,
doth
in
a
manner
nothing
else
,
but
cauil
,
quarel
,
and
scolde
.
Which
as
it
were
an
easie
matter
to
wype
away
with
a
sharpe
answere
,
for
him
that
would
bestowe
his
time
therein
:
so
I
thinke
it
for
my
parte
neither
needefull
nor
profitable
.
The
memory
of
that
godly
learned
man
Maister
Doctor
Calfhill
whome
he
abuseth
,
is
written
in
the
Booke
of
the
righteous
,
and
shall
not
be
afraide
of
any
slaunderers
reporte
.
Omitting
therefore
all
friuolous
quarels
,
I
will
onely
endeuour
to
answere
that
whiche
hath
in
it
any
shewe
of
reason
or
argument
to
defende
the
idolatry
of
the
Papistes
.
In
which
matter
also
,
as
many
thinges
are
the
same
which
are
already
satisfied
in
my
confutation
of
Doctor
Sanders
Booke
of
Images
:
so
I
will
referre
the
reader
to
those
Chapters
of
that
treatise
,
where
he
shal
finde
the
which
I
hope
shal
suffice
,
for
the
ouerthrowe
of
Idolatry
.
This
reply
,
as
the
first
treatise
,
is
diuided
into
ten
articles
,
all
which
in
order
I
will
set
downe
,
with
such
titles
,
as
he
giueth
vnto
them
.
But
first
I
must
say
a
fewe
wordes
concerning
his
request
made
to
the
Bishop
of
London
,
and
the
rest
of
the
superintendentes
of
the
newe
Church
,
as
it
pleaseth
him
to
call
them
,
and
his
preface
to
the
reader
.
His
request
is
,
that
the
Bishops
should
certifie
him
by
some
pamphlete
in
printe
,
whether
61.
articles
which
he
hath
gathered
out
of
Maister
Calfhils
booke
,
be
the
receyued
and
approoued
doctrine
of
the
newe
Churche
of
England
,
able
to
be
iustified
by
the
worde
of
God
,
and
the
Fathers
,
and
Councels
within
sixe
hundreth
yeares
after
Christ
?
How
wise
a
man
he
is
,
in
making
this
request
,
I
leaue
to
reasonable
men
to
iudge
.
And
touching
the
articles
themselues
,
I
aunswere
,
that
some
of
them
be
such
,
as
the
Church
of
England
doth
holde
and
openly
professe
,
as
that
Latine
seruice
,
Monkish
vowes
,
the
communion
in
one
kinde
,
&c.
are
contrary
to
Gods
worde
,
the
other
be
particular
affirmations
of
Maister
Calfhil
,
which
in
such
sense
as
he
vttered
them
,
may
be
iustified
for
true
,
and
yet
perteyne
not
to
the
whole
Church
to
mainteine
and
defende
,
as
whether
Helaena
were
superstitious
in
seeking
the
crosse
at
Ierusalem
,
whether
Dionyse
and
Fabian
were
the
one
suspected
,
the
other
infamed
,
&c.
beside
that
a
great
number
of
them
be
so
rent
from
the
whole
sentences
whereof
they
were
partes
,
that
they
reteyne
not
the
meaning
of
the
author
,
but
serue
to
shewe
the
impudencie
of
the
cauiller
.
As
that
the
counsels
of
Christe
in
his
Gospel
,
be
ordinances
of
the
Deuill
,
the
prayers
of
Christians
a
sacrifice
of
the
deuill
,
the
councell
of
Elibeus
was
a
generall
councell
,
&c.
Wherfore
I
will
leaue
this
fond
request
,
with
all
the
rayling
that
followeth
there
vppon
,
and
come
to
the
preface
,
to
the
Reader
.
First
he
findeth
himselfe
greatly
greeued
,
that
not
only
ancient
fathers
are
by
M.
Calfhil
discredited
,
but
also
the
holy
crosse
is
likened
to
a
gallowes
,
&c.
which
moued
him
to
follow
Salomons
counsell
,
&
to
answer
a
foole
according
to
his
folly
.
After
this
he
taketh
vpon
him
to
confute
M.
Calfhils
preface
,
in
which
he
proueth
,
that
no
images
should
be
in
churches
to
any
vse
of
religion
,
because
God
forbiddeth
them
,
Exo.
20.
&
Leuit.
19
in
the
first
table
of
religion
.
His
reply
standeth
only
vpon
those
common
foolishe
distinctions
of
Idols
&
Images
,
of
Latria
&
Doulia
,
which
are
handled
more
at
large
&
with
greater
shewe
of
learning
by
D
Sander
in
his
booke
of
Images
.
Cap.
5.
6.
7.
8.
whither
I
refer
the
reader
for
answer
.
Likewise
,
that
discourse
which
he
maketh
,
to
proue
that
an
image
of
Christ
is
not
a
lying
image
,
is
answered
in
the
same
booke
,
Cap.
7.
The
authoritie
of
Epiphanius
,
he
deferreth
to
aunswer
,
vnto
the
5.
article
.
To
Irenaeus
he
answereth
,
that
he
only
reporteth
,
that
the
Gnostike
heretikes
had
the
image
of
Iesus
,
but
reproueth
not
that
fact
.
But
he
reproued
them
only
because
they
placed
the
image
of
Christ
with
the
images
of
Plato
,
Pithagoras
,
&c.
vsed
them
as
the
Gentyles
do
.
This
were
in
deed
a
pretie
exception
for
a
brabling
lawyer
to
take
:
but
a
student
in
diuinitie
should
vnderstand
that
Irenaeus
in
that
book
&
Chapter
li.
1.
Ca.
24.
declareth
no
fact
of
the
heretiks
that
was
good
,
but
his
declaration
is
a
reproof
.
And
so
it
is
throughout
that
whole
booke
conteining
35.
Chapters
.
But
he
chargeth
M.
Calfhill
for
falsifying
Augustine
,
in
sayng
,
that
he
alloweth
M.
Varro
affirming
that
religion
is
moste
pure
without
images
,
first
quarreling
at
the
quotation
,
which
by
errour
of
the
Printer
is
de
ciuitate
Dei
,
lib.
4.
Cap.
3.
where
it
should
be
Cap.
31.
a
meete
quarrell
for
such
a
lawyer
:
secondly
shewing
that
the
Latine
is
Castius
obseruari
sine
simulachris
religionem
,
that
religion
woulde
haue
beene
more
purely
kept
without
Idols
or
fayned
Images
:
as
though
there
be
anye
Images
but
fayned
,
and
the
worde
Imago
,
euen
in
their
owne
Latine
translation
of
the
Bible
,
is
indifferently
taken
for
Idolum
and
simulachrum
,
and
that
in
many
places
,
Deut.
4.
ver.
16.
4.
Reg.
11.
ver.
18
,
Sapient
Cap.
13.
&
14.
Esai
.
40.
ver.
18.
&
44.
ver.
13.
Ezec.
7.
vers.
20
where
imagines
&
simulachra
are
both
placed
together
Ezech.
16.
Ca.
17.
Amos.
5.
ver.
23.
wher
he
sayeth
,
Imaginem
idolorum
,
the
image
of
your
Idols
:
and
many
other
places
declare
,
that
this
counterfait
distinction
was
not
obserued
,
no
not
of
the
Latine
interpreter
.
As
for
his
other
logicall
quiddity
,
wherin
he
pleaseth
him selfe
not
a
little
,
that
religio
non
suscipit
magis
&
minus
,
sheweth
that
eyther
his
lawe
is
better
then
his
Logike
,
or
else
both
are
not
worth
a
strawe
.
Further
he
chargeth
M.
Calfehill
for
adding
words
which
are
not
founde
in
Augustine
,
where
images
are
placed
in
temples
,
in
honourable
sublimitie
,
&c.
These
wordes
are
founde
in
the
Ep.
49
ad
Deogratias
:
Cum
hiis
locantur
sedibus
,
honorabili
sublimitate
,
vt
a
praecantibus
atque
immolantibus
attendantur
,
when
they
are
placed
in
these
seates
,
in
honourable
sublimitie
,
that
they
are
looked
vpon
by
them
that
praye
and
offer
,
&c.
But
Martiall
looked
onely
to
the
quotation
,
Ps.
36.
&
113.
Yet
doeth
not
M.
Calfhill
rehearse
the
wordes
,
but
the
iudgement
of
Augustine
,
from
which
he
doth
nothing
varie
,
except
Martiall
will
cauill
at
the
wordes
,
images
in
temples
,
where
Augustine
sayeth
:
Idola
hiis
sedibus
,
Idoles
in
these
seates
,
speaking
of
temples
,
in
which
images
were
placed
.
But
he
speaketh
(
saith
Martiall
)
in
the
Psalmes
,
against
the
images
of
the
heathen
,
and
not
of
the
Christians
.
Then
reade
what
he
writeth
De
moribus
ecclesiae
Catholicae
,
lib.
1.
Cap.
34.
&
de
consensu
Euangelist
.
lib.
1.
Cap.
10.
where
you
shall
finde
his
iudgement
of
such
images
,
as
were
made
of
Christians
,
to
be
all
one
with
those
of
the
Gentiles
.
The
iudgement
of
other
doctours
,
whome
he
nameth
,
you
shall
finde
aunswered
in
the
14.
or
13.
Chapter
of
Master
Sanders
booke
of
Images
.
That
the
Iewes
had
no
images
in
their
temple
,
he
sayth
,
it
is
a
Iewish
and
Turkish
reason
,
to
proue
that
we
should
haue
none
.
Much
like
the
priest
that
would
not
beleeue
in
Christe
,
if
he
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
men●●ay
thinke
)
hath
not
greatly
exceeded
in
termes
of
●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
.
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
●
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
,
Finally
,
the
Patriarks
,
Prophets
,
Apostles
,
Euangelists
,
Pastors
,
For
if
an
Angell
from
heauen
teach
otherwise
then
the
Apostles
haue
preached
vnto
vs
,
be
he
accursed
.
Here
the
quarreling
lawyer
findeth
fault
with
his
translation
,
because
Euangelizauimus
may
be
referred
,
as
well
to
the
Disciples
,
as
to
the
Apostles
,
so
that
the
Disciples
preachings
are
to
be
credited
as
well
as
the
Apostles
,
No
doubt
,
if
they
preach
the
doctrine
of
the
Apostles
,
of
which
the
controuersie
is
,
and
not
of
the
persons
that
preach
it
.
But
these
quarels
,
sir
Bacheler
,
are
more
meete
for
the
bomme
courtes
,
where
perhaps
you
are
a
prating
proctor
,
then
for
the
schooles
of
diuinitie
.
Wee
are
gone
out
,
you
say
,
and
that
we
confesse
in
our
apologie
.
Yea
,
wee
are
gone
out
of
Babylon
,
but
not
out
of
the
church
of
God
,
but
abyde
in
the
doctrine
of
Christ
.
And
you
are
gone
out
of
the
Church
of
God
,
which
remaine
in
the
synke
of
Rome
,
that
is
departed
from
that
which
was
heard
from
the
beginning
,
and
was
sacrosanctum
apud
Apostolorum
Ecclesias
,
moste
holy
in
the
Apostles
Churches
.
They
worship
mee
in
vaine
,
that
teache
the
doctrine
and
precepts
of
men
.
First
you
saye
,
the
Apostles
were
men
,
whose
traditions
the
Church
must
receiue
:
yea
sir
,
but
they
deliuered
no
doctrine
of
their
owne
.
Secondly
,
Christ
speaketh
of
the
Scribes
&
Pharisees
,
and
their
fonde
traditions
,
and
not
of
the
Church
and
her
Catholike
traditions
and
customes
.
And
they
be
Scribes
and
Pharisees
,
which
euen
in
the
Church
,
teach
a
false
worshipping
of
God
,
according
to
the
doctrines
and
traditions
of
men
,
disanulling
the
commaundements
of
God
,
as
the
Popish
teachers
in
their
doctrine
of
Images
,
communion
in
one
kind
,
priuate
Masse
,
&c.
That
Augustine
framing
a
perfect
preacher
,
willeth
him
to
conferre
the
places
of
Scripture
together
:
you
say
,
it
is
a
profounde
conclusion
,
to
inferre
,
that
he
sendeth
him
not
to
doctours
distinctions
,
censure
of
the
Church
,
Canons
of
the
Popes
,
nor
traditions
of
the
fathers
:
but
onely
to
quyet
and
content
him selfe
with
the
worde
of
God
.
And
these
last
wordes
you
saye
,
are
not
found
in
Augustine
,
de
doct.
Chr.
Cap.
9.
&
sequentibus
,
as
though
Master
Calfhil
recited
the
words
,
&
not
the
sense
,
for
which
he
referreth
you
,
not
only
to
that
Chapter
,
but
to
the
rest
following
,
in
al
which
there
is
no
mention
of
doctors
distinctions
,
Popes
Canons
,
&c.
But
this
is
an
argument
ab
authoritate
negatiuè
.
Make
as
much
and
as
little
as
you
will
of
Augustines
authoritie
,
Master
Calfhill
hath
rightly
inferred
vppon
Augustines
iudgement
,
that
if
conference
of
Scriptures
wil
make
a
perfect
preacher
,
which
you
graunt
,
he
needeth
neyther
doctors
distinctions
,
nor
Church
censures
,
&c.
but
may
quyet
and
content
him selfe
with
the
onely
worde
of
God
.
But
it
would
make
an
horse
to
breake
his
halter
,
to
see
howe
Martiall
prooueth
out
of
Augustine
,
that
God
teacheth
vs
by
men
and
not
by
Angels
,
and
that
knowledge
of
the
tongues
and
instructions
of
men
,
is
profitable
for
a
preacher
:
yea
,
the
consent
of
moste
of
the
Catholike
Churches
,
and
the
interpretations
of
learned
men
:
as
though
all
those
were
not
to
be
referred
to
the
dewe
conference
of
scriptures
,
where
onely
resteth
the
substance
of
doctrine
,
and
the
authoritie
of
faith
,
and
not
in
doctours
distinctions
,
Church
censures
,
Popes
Canons
&c.
which
haue
no
grounde
in
the
Scriptures
,
or
else
be
contrary
to
them
.
Where
Master
Calfhill
sheweth
that
as
before
the
newe
testament
was
written
,
all
things
were
examined
according
to
the
wordes
and
Sermons
of
the
Apostles
,
so
after
the
newe
testament
was
written
,
all
thinges
ought
to
be
examined
according
to
their
writings
,
because
there
is
none
other
testimonie
of
credite
extant
of
their
sermons
&
writings
.
Martiall
replyeth
out
of
Saint
Augustine
,
that
wee
haue
many
thinges
by
tradition
,
which
are
not
writen
,
which
being
vniuersally
obserued
,
it
were
madnesse
to
breake
,
Ep.
118.
But
Augustine
speaketh
not
of
doctrine
,
but
of
ceremonyes
or
obseruations
.
Out
of
Hierom
ad
Pam.
he
obiecteth
that
our
Creede
is
not
written
in
the
Scriptures
,
which
is
vtterly
false
,
although
the
fourme
of
the
symbole
be
not
set
downe
,
as
wee
rehearse
it
.
Thirdly
,
out
of
Epiphanius
contra
Apostolic
.
li.
2.
Heres.
61.
that
wee
must
vse
tradition
,
because
all
thinges
cannot
be
taken
out
of
the
holy
Scriptures
.
Therefore
the
holy
Apostles
deliuered
certeine
things
in
writing
,
and
certeine
things
in
tradition
,
&c.
But
they
deliuered
nothing
in
tradition
contrary
to
their
writinges
,
neyther
omitted
they
to
write
any
thing
that
was
necessarie
for
our
saluation
.
The
matter
whereof
Epiphanius
speaketh
,
is
that
it
is
a
tradition
of
the
Apostles
,
that
it
is
sinne
to
marry
after
virginitie
decreed
,
and
yet
he
holdeth
,
that
it
is
better
to
marrye
after
virginitie
decreed
,
then
to
burne
,
contrary
to
the
doctrine
of
the
Papistes
.
But
Martiall
frankely
graunteth
,
that
no
doctour
is
to
be
credited
against
the
Scripture
and
the
content
of
the
whole
Church
.
Yet
where
Master
Calfhill
sayde
,
that
no
man
in
any
age
was
so
perfect
,
that
a
certeine
trueth
was
to
be
buylded
on
him
,
bringing
examples
of
Aaron
and
Peter
,
the
one
the
high
Priest
of
the
Iewes
,
the
other
affirmed
by
the
Papistes
to
be
the
same
of
the
Christians
.
He
quarreleth
at
his
induction
,
because
he
sayeth
not
:
&
sic
de
singulis
,
where
as
his
argument
followeth
not
of
the
fourme
of
induction
,
but
of
the
place
a
maiore
ad
minus
.
After
this
,
(
as
he
doeth
nothing
but
cauill
)
hee
chargeth
Master
Calfhill
for
corrupting
Saint
Augustine
saying
:
Truth
mee
not
,
nor
credite
my
writings
,
&c.
Proem
.
lib.
3.
de
Trinit.
For
Saint
Augustine
sayeth
not
:
trust
mee
not
.
But
he
confesseth
that
he
sayeth
:
Do
not
addict
thy selfe
to
my
writings
,
as
to
the
Canonicall
Scriptures
.
See
what
a
corruption
here
is
,
when
Master
Calfhill
rendereth
not
the
words
,
but
the
meaning
of
Augustine
.
Againe
,
saint
Basil
(
he
sayeth
)
is
vilely
abused
,
because
Master
Calfhill
sayeth
,
Saint
Basil
setteth
forth
by
a
proper
similitude
,
with
what
iudgement
the
fathers
of
the
Church
should
be
read
.
Conc.
ad
Adol
.
wheras
Basil
speaketh
of
prophane
writers
.
As
though
Basils
similitude
may
not
serue
to
shewe
howe
both
should
bee
read
,
because
he
speaketh
but
of
one
sorte
.
Likewise
he
cryeth
out
that
Saint
Hierome
is
not
truely
alledged
,
because
the
Printer
in
the
English
translation
of
Hieroms
words
hath
omitted
this
word
not
,
which
he
hath
set
downe
in
the
Latine
.
The
4.
pretie
persons
he
putteth
vppon
Master
Calfhill
,
as
foolishe
and
childishe
I
omitt
,
onely
the
slaunderers
persons
I
will
touche
:
In
saying
,
that
the
fathers
declyned
all
from
the
simplicitie
of
the
Gospell
in
ceremonies
.
He
chargeth
M.
Calfhill
to
be
a
slaunderer
.
Because
God
hath
not
suffered
all
the
fathers
to
declyne
,
lest
hell
gates
should
haue
preuailed
against
his
Church
.
Although
M.
Calfhill
speake
of
those
fathers
onely
,
whose
writings
are
extant
,
yet
the
gates
of
hell
in
ydle
ceremonies
,
did
but
assault
,
they
did
not
preuaile
against
the
Church
.
And
these
fathers
departed
not
from
the
Gospell
,
but
declined
from
the
simplicitie
thereof
.
But
you
Papistes
haue
departed
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
,
Martiall
is
to
be
pitied
if
he
knowe
no
difference
betweene
authoritie
of
publike
teaching
,
and
the
triall
and
examination
of
doctrine
,
whereof
this
pertaineth
to
all
men
,
the
other
to
such
onely
as
are
called
thereto
.
But
Martiall
proceedeth
to
shewe
,
that
as
GOD
appointed
one
high
Priest
to
the
Iewes
,
to
avoide
schismes
,
so
he
appointed
Peter
among
the
Christians
:
and
for
this
purpose
he
citeth
diuers
sentences
of
the
auncient
Fathers
,
which
all
in
order
almost
,
the
reader
shall
finde
cited
and
satisfied
in
myne
aunswere
to
Doctor
Sanders
booke
of
the
rocke
of
the
Church
Cap.
5.
except
one
place
of
Tertullian
De
pudicitia
,
which
I
maruell
this
Popish
Lawyer
would
alledge
,
being
so
contrarie
to
his
purpose
,
but
that
the
poore
man
vnderstoode
it
not
.
Qualis
es
&c.
What
art
thou
ouerthrowing
and
changing
the
intention
of
our
Lorde
,
giuing
this
personally
to
Peter
:
Vpon
thee
(
saide
he
)
I
will
builde
my
Church
.
If
it
were
personally
saide
to
Peter
,
(
Syr
Bacheler
)
counsel
with
Baldus
and
Bertholdus
,
whether
it
goe
by
succession
to
the
Pope
or
no
?
Which
Tertullian
denyeth
to
pertaine
to
euery
Elder
of
the
Church
,
bicause
it
was
spoken
personally
to
Peter
.
And
nowe
at
the
length
beginneth
he
to
come
to
the
argument
of
his
booke
,
the
signe
of
the
crosse
.
Which
he
saide
was
the
fourth
signification
of
the
word
(
Crosse
)
in
Scripture
,
and
calleth
it
the
materiall
and
mysticall
signe
of
the
crosse
,
which
Master
Calfhill
denieth
to
be
once
mentioned
in
Scripture
,
in
that
sense
that
Martiall
taketh
it
.
Martiall
repeateth
that
which
he
had
saide
before
,
that
Esaye
cap.
49.
saith
:
I
will
set
out
myne
signe
on
high
to
the
people
,
which
Hierome
vpon
that
place
expoundeth
to
be
the
standard
of
the
crosse
,
that
it
may
be
fulfilled
which
is
written
,
the
earth
is
full
of
his
praise
.
Et
iterum
&c.
And
againe
.
In
all
the
earth
his
name
is
wonderfull
.
Which
wordes
following
immediately
,
Martiall
craftily
suppresseth
,
and
falleth
into
a
brabbling
matter
,
that
preaching
which
Master
Calfhill
saide
was
this
standard
,
is
not
the
onely
standard
or
signe
lifted
vp
by
GOD
for
conuersion
of
the
Gentiles
,
but
miracles
and
good
examples
of
life
,
&c.
Whereas
the
question
is
,
whether
the
Popish
signe
of
the
crosse
,
be
the
signe
spoken
by
Esay
and
Hierome
.
And
the
exposition
added
by
Hierome
,
sheweth
plainely
,
that
he
meaneth
not
a
red
or
blue
crosse
banner
,
but
the
preaching
of
Christe
crucified
,
whereby
the
earth
is
filled
with
the
praise
of
GOD
,
and
his
name
is
wonderfull
in
all
the
earth
.
But
Martiall
in
the
end
concludeth
,
that
it
hath
pleased
the
auncient
Fathers
to
appoint
and
ordeine
the
signe
of
the
crosse
,
to
he
one
meane
among
many
,
by
which
the
praise
of
GOD
is
set
foorth
.
Where
he
should
haue
proued
,
that
the
signe
of
the
crosse
(
as
he
taketh
it
)
is
mentioned
in
the
scriptures
.
Other
cauils
and
slaunders
not
more
false
then
foolish
,
I
will
clearely
omit
,
as
I
purposed
in
the
beginning
,
and
followe
onely
such
matter
as
is
proper
to
the
question
in
controuersie
,
namely
the
signe
of
the
crosse
.
The
second
text
,
to
proue
that
the
signe
of
the
crosse
is
mentioned
in
the
scripture
,
he
citeth
out
of
Iere.
4.
Lift
vp
a
signe
in
Sion
which
;
Hierome
likewise
expoundeth
,
Lift
vp
the
standard
of
the
crosse
in
an
high
tower
,
that
is
,
in
the
height
of
the
Church
.
Concerning
this
interpretation
of
Hierome
,
how
apt
it
is
for
the
place
,
I
will
spend
no
time
with
Master
Martiall
:
onely
this
is
sufficient
for
the
purpose
,
that
Saint
Hierome
meaneth
not
the
crosse
on
the
toppe
of
the
steeple
,
but
the
passion
of
Christ
:
whereto
he
exhorteth
the
people
to
runne
for
aide
as
to
a
standard
of
comfort
,
against
the
enimie
that
was
comming
vpon
them
.
The
third
text
is
Matth.
24.
The
signe
of
the
sonne
of
man
shall
appeare
in
the
cloudes
:
which
diuers
of
the
olde
writers
expound
to
be
the
signe
of
the
crosse
.
Some
to
be
Christ
him selfe
,
as
Chrysostome
in
Matt.
24.
Hom.
49.
Some
to
be
the
crosse
it selfe
on
which
he
dyed
,
as
Chrysost
in
Matt.
Hom.
77.
and
Theophilact
.
in
24.
Matth.
Some
other
the
passion
or
signe
of
the
crosse
,
as
Hierome
vpon
that
place
:
so
that
the
Doctors
being
in
diuers
opinions
,
&
speaking
doutfully
,
there
is
no
certaintie
of
the
matter
.
That
the
signe
of
the
sonne
of
man
is
Christ
him selfe
,
as
Chrysostome
rehearseth
some
to
haue
thought
in
his
time
,
is
the
most
probable
opinion
,
bicause
both
Marke
cap.
13.
and
Luke
21.
do
seeme
so
to
expound
that
signe
of
the
sonne
of
man
in
Matthewe
.
But
Martiall
is
such
a
perillous
Logician
,
that
he
will
admit
nothing
but
necessarie
consequences
,
which
we
must
be
bolde
to
vrge
and
require
of
him
,
for
the
mention
of
the
signe
of
the
crosse
in
such
varietie
of
Doctors
opinions
,
and
a
matter
so
obscure
.
The
fourth
text
is
Ezechiel
9.
the
signe
Thau
set
on
the
foreheads
of
them
that
should
be
preserued
from
destruction
.
But
what
argument
or
authoritie
hath
he
to
proue
,
that
this
marke
was
the
signe
of
the
crosse
?
None
at
all
,
onely
he
quarelleth
after
his
manner
,
against
M.
Calfhils
reasons
,
which
shewe
it
was
not
the
signe
of
the
crosse
,
but
an
inward
spirituall
marke
.
And
least
he
should
flee
to
the
figure
of
the
Samaritane
letter
Thau
,
which
Hierome
saith
in
his
time
,
was
somwat
like
a
crosse
.
Hierome
himselfe
sheweth
that
the
Septuagintes
,
Aquila
,
and
Symmachus
translate
Thaua
marke
,
as
the
word
signifieth
:
only
Theodotion
,
left
the
Hebrue
word
vntranslated
,
which
bicause
it
is
the
name
of
the
last
Hebrue
letter
,
diuers
thought
to
signifie
Thorah
,
the
lawe
,
whereof
they
were
obseruers
that
were
so
marked
.
Cyprian
also
taketh
it
for
a
marke
,
without
naming
the
letter
Thau
.
Contra
demetrianum
.
Wherefore
seeing
here
is
nothing
,
whereby
the
fashion
of
the
marke
may
be
gathered
,
fondly
doeth
Martiall
gather
,
that
it
was
the
signe
of
the
crosse
.
The
fift
text
,
is
the
marke
commaunded
to
be
set
vpon
all
Gods
seruants
in
the
Apoc.
7.
which
Martiall
out
of
Thomas
Aquinas
concludeth
to
be
the
signe
of
of
the
crosse
,
but
that
is
disproued
by
M.
Calfhils
three
reasons
,
which
Martiall
like
an
impudent
wrangler
,
will
vnderstand
onely
of
the
place
of
Ezechiel
.
1.
The
spirite
of
life
and
faith
is
not
giuen
with
the
signe
of
the
crosse
.
2.
Which
is
not
sufficient
to
discerne
the
good
from
the
badde
.
3.
But
is
receiued
of
all
sortes
,
therefore
the
seale
spoken
of
in
those
places
is
not
the
signe
of
the
crosse
.
Martials
crosse
not
being
found
in
the
holy
Scriptures
,
hath
yet
often
remembrance
among
the
auncient
Fathers
,
whome
M.
Calfhill
doth
iustly
reproue
in
this
behalfe
,
so
highly
to
extoll
that
signe
,
which
hath
no
ground
in
the
word
of
God
,
either
in
contention
against
the
Gentiles
that
disdained
it
,
or
in
aemulation
of
the
heretikes
that
first
vsed
it
.
For
if
all
records
of
ecclesiasticall
antiquitie
be
sought
,
that
are
authenticall
,
and
not
manifestly
counterfeted
,
there
shall
no
mention
be
found
of
Martials
crosse
in
the
fourth
signification
,
before
the
superstition
of
the
Valentinian
heretikes
,
which
called
the
crosse
,
Horon
,
confirmatiuam
crucem
,
which
Iraeneus
lib.
1.
ca.
1.
doth
speake
of
.
So
doth
Epiphanius
Contra
Valent.
Haer.
31.
But
against
this
reproofe
of
the
olde
writers
,
Martiall
hath
a
plausible
common
place
to
sporte
him selfe
,
in
which
notwithstanding
euery
wise
man
can
see
,
howe
fondly
he
behaueth
him selfe
,
to
be
patrone
to
them
,
which
either
neede
not
his
defence
,
where
they
write
well
,
or
can
not
be
iustified
by
him
where
they
write
amisse
.
I
will
therefore
passe
ouer
all
such
fruitlesse
controuersies
,
and
keepe
me
onely
to
the
argument
.
That
Chrysostome
was
immoderate
somtimes
in
extolling
the
signe
of
the
crosse
,
and
such
like
matters
,
either
Martial
must
confesse
,
or
else
excuse
it
by
a
rethorical
hyperbole
:
as
where
he
saith
of
Saint
Pauls
chaine
:
Si
quis
me
coelo
condonet
omni
,
vel
ea
qua
Pauli
manus
vinciebatur
catena
illam
ego
honore
praeponerem
:
If
any
man
could
reward
me
with
al
heauen
,
or
else
with
that
chaine
wherewith
Pauls
handes
were
bound
,
I
would
preferre
that
chaine
in
honour
.
Such
are
many
excessiue
speaches
in
Chrysostome
,
both
of
the
signe
of
the
crosse
,
of
the
Lordes
Supper
,
of
Baptisme
,
and
other
thinges
.
In
Tertullians
time
the
signe
of
the
crosse
was
vsed
among
Christians
,
to
shewe
them selues
to
be
Christians
,
against
the
Gentiles
,
if
it
were
not
a
piece
of
Montanus
superstition
.
But
whereas
Martiall
citeth
Constantinus
,
for
the
commendation
of
his
crosse
,
he
sheweth
him selfe
an
egregious
ignorant
person
,
both
in
antiquitie
and
in
the
historie
.
For
the
signe
which
Constantine
commended
,
to
be
a
healthfull
signe
and
true
token
of
vertue
,
by
which
he
deliuered
the
citie
from
tyrants
,
was
not
the
signe
of
the
crosse
,
but
the
character
of
the
name
of
Christe
,
which
was
shewed
to
him
from
heauen
,
with
this
inscription
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
this
GOD
,
not
in
this
signe
,
thou
shalt
ouercome
.
And
least
Martiall
should
cauill
at
the
signe
of
the
crosse
,
named
by
Eusebius
,
De
Vit.
Const.
lib.
1.
you
shall
vnderstand
,
that
he
describeth
the
standard
of
Constantine
to
haue
bene
a
long
speare
,
in
the
top
whereof
a
barre
went
ouerthwart
like
a
crosse
to
hang
the
banner
vpon
,
which
euen
the
Heathen
Emperours
vsed
.
But
in
the
banner
was
set
foorth
in
golde
and
precious
stones
that
signe
which
Constantine
did
see
,
which
was
the
Greeke
letter
P
,
with
the
letter
X
,
in
the
middest
thereof
,
after
this
manner
,
which
is
to
be
seene
in
many
hundrethes
of
auncient
coynes
,
both
of
Constantine
,
and
other
Christian
Emperours
which
is
the
Caracter
of
the
name
of
Christ
.
Agreeing
with
the
wordes
of
Eusebius
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
By
which
you
may
see
howe
ridiculously
Martiall
and
the
Papistes
looke
onely
to
the
crosse
staffe
vppon
whiche
the
banner
hanged
,
and
see
not
the
very
wholesome
signe
in
deede
,
which
was
described
in
the
banner
,
namely
in
the
name
of
Christ
,
by
whom
Constantine
had
so
glorious
victories
.
But
Martial
omitting
to
speake
of
the
crosse
vsed
among
the
Heathen
Priestes
of
Serapis
,
will
discusse
Maister
Calfhils
two
rules
.
The
one
:
that
whatsoeuer
is
brought
in
vnder
the
cloake
of
good
intent
,
is
not
straightway
allowable
.
To
this
he
sayeth
,
that
some
thinges
are
brought
in
by
priuate
men
,
without
authoritie
of
the
Pope
,
and
for
priuate
men
he
counteth
the
bishoppes
of
Spaine
,
and
Fraunce
,
in
their
prouincial
councels
:
these
binde
not
generally
,
except
the
Pope
allowe
them
:
some
things
are
receiued
by
tradition
&
custome
generally
receyued
vnaltred
,
such
is
the
crosse
:
some
are
brought
in
by
tradition
and
custome
,
but
not
generally
receyued
,
as
that
infantes
should
receyue
the
communion
,
&c:
such
the
crosse
is
not
.
But
seeing
he
hath
not
concluded
the
contradiction
of
Maister
Calfhils
sixte
rule
,
it
standeth
still
vnmoueable
.
That
some
things
are
brought
in
of
a
good
intent
,
whiche
are
not
allowable
.
The
seconde
rule
is
:
what
so
euer
hath
bene
vpon
good
occasion
receiued
once
,
must
not
necessarily
be
reteyned
still
,
but
by
aduice
of
Stephanus
bishop
of
Rome
,
if
it
be
turned
to
superstition
,
be
altered
by
them
that
come
after
.
These
aftercommers
,
saith
Martiall
,
are
none
other
but
the
bishops
of
Rome
his
successours
,
who
as
they
made
the
lawe
,
so
they
must
repeale
it
.
But
Stephanus
sayeth
.
Si
nonnulli
ex
praedecessoribus
&
maioribus
nostris
fecerunt
aliqua
,
Naming
not
onely
his
praedecessours
,
but
also
his
Elders
,
wherefore
he
meaneth
that
not
onely
his
successours
,
but
also
his
aftercommers
in
euery
particular
Church
,
as
well
as
his
successours
in
the
Church
of
Rome
,
ought
to
abolish
with
good
authoritie
such
abused
customs
.
But
Martiall
wil
not
acknowledge
that
crossing
hath
bred
such
inconueniences
,
that
the
inward
faith
hath
bene
vntaught
,
&
that
the
vertue
hath
ben
giuen
to
that
signe
,
which
onely
proceedeth
from
him
which
is
signified
.
For
crossing
was
not
the
cause
,
but
the
negligence
of
the
Cleargie
.
As
though
there
may
not
be
many
causes
of
one
thing
.
And
if
crossing
were
but
an
occasion
of
such
inconueniences
,
there
were
good
cause
to
take
it
away
.
Also
he
denyeth
that
they
attribute
the
vertue
of
the
signe
,
without
relation
to
the
merites
of
Christes
passion
:
whereas
M.
Calfhil
speaketh
not
of
suche
shiftes
as
craftie
Lawiers
can
make
for
their
excuses
,
but
of
the
opinion
of
the
ignorant
people
,
who
haue
thought
without
any
further
relation
,
that
the
signe
of
the
crosse
was
an
holy
,
blessed
,
and
wholesome
thing
.
And
what
do
they
that
vse
the
example
of
Iulian
,
who
crossing
himself
of
custome
,
and
not
with
any
relation
to
Christe
whome
he
despised
,
prooue
what
vertue
the
signe
of
the
crosse
hath
,
when
the
diuels
immediately
auoyded
,
do
they
not
manifestly
ascribe
vertue
,
to
the
signe
without
relation
of
the
maker
?
Yea
,
sayth
Martial
,
but
Christe
gaue
such
vertue
to
that
signe
by
his
death
and
passion
.
Shewe
that
out
of
the
Scriptures
,
and
the
controuersie
is
at
an
end
.
But
Martial
the
Lawier
,
for
the
vertue
of
the
crosse
citeth
Martiall
the
Apostle
,
for
so
he
will
be
called
,
&
was
as
his
cosin
Martial
the
Lawier
affirmeth
,
one
of
of
the
72.
Disciples
of
Christ
.
But
seeing
hee
and
his
epistles
haue
slept
seuen
or
eight
hundreth
yeares
in
a
corner
,
that
they
were
neuer
heard
of
by
Eusebius
,
Hierome
,
Gennadius
nor
any
other
of
those
times
,
he
commeth
to
late
nowe
to
challenge
the
name
of
an
Apostle
or
Disciple
of
Christe
,
whose
name
or
writinges
in
so
many
hundreth
yeares
no
man
hath
registred
.
But
this
argument
is
of
authoritie
negatiue
,
quod
Martiall
.
But
what
argument
haue
you
so
good
to
prooue
him
authenticall
,
as
this
is
probable
to
proue
him
counterfet
?
Nay
if
we
beleeue
Martial
,
Maister
Calfhil
hath
falsified
the
Scripture
,
in
saying
,
that
no
man
dare
come
neare
,
nor
resist
Leuiathan
,
and
Behemoth
the
deuils
,
for
beside
the
quotation
is
false
cap.
40.
for
41.
The
Popishe
translation
hath
not
so
,
and
Christe
his
Apostles
and
faithfull
doe
resist
the
Diuel
.
Yea
sir
but
not
with
sworde
nor
speare
,
whereof
he
speaketh
,
nor
with
your
crosse
,
but
with
spirituall
armour
.
As
for
the
errour
of
the
quotation
&
your
translation
,
euery
childe
may
see
how
fonde
a
quarrel
it
is
.
The
excuse
that
Maister
Calfhill
maketh
for
Damascen
,
seeing
Martial
doth
not
allow
,
let
him
make
a
better
himselfe
:
for
some
of
Damascens
errours
were
such
as
Martial
himselfe
and
the
Papistes
will
not
allowe
.
But
Lactantius
maketh
the
bloud
of
the
pascal
Lambe
sprinkled
on
the
dore
post
,
a
figure
of
the
crosse
on
mens
foreheads
.
That
is
false
in
your
sense
Maister
Martiall
,
for
he
speaketh
allegorically
of
the
spirituall
impression
of
of
the
bloud
of
Christe
by
faith
,
and
that
his
wordes
declare
,
where
he
saith
:
that
Christ
is
saluation
To
all
which
haue
written
,
the
signe
of
bloud
,
that
is
the
signe
of
the
crosse
,
vpon
which
he
shed
his
bloud
on
their
foreheades
.
But
Christ
is
not
saluation
to
all
that
haue
your
signe
of
the
crosse
on
their
bodily
foreheades
.
But
whereas
Lactantius
in
the
next
Chapter
saith
,
that
deuils
are
chased
away
both
by
the
name
of
Christ
,
and
by
the
signe
of
his
passion
:
if
it
pleased
God
in
those
times
,
by
such
outward
signes
to
confound
his
aduersaries
,
what
is
that
to
defend
the
superstitious
and
erronious
abuse
of
those
signes
at
this
time
?
And
here
Martiall
falleth
into
another
brabble
,
for
mistaking
his
argument
,
which
is
not
worth
a
strawe
:
the
end
is
,
the
crosse
is
like
a
sacrament
,
although
that
it
be
not
as
good
as
a
sacrament
.
But
wherein
it
is
like
?
it
hath
neither
institution
nor
element
,
nor
promise
,
nor
effect
,
of
a
sacrament
,
then
it
is
as
like
as
an
apple
is
like
an
oyster
.
You
say
it
is
instituted
by
tradition
.
Proue
that
tradition
to
haue
come
from
Christ
,
and
his
Apostles
.
I
haue
shewed
,
it
came
from
heretiks
.
Again
God
said
to
Costantine
In
hoc
signo
vince
.
I
haue
shewed
,
that
God
spake
neither
of
a
crosse
,
nor
of
a
signe
.
And
yet
if
he
had
,
it
was
but
a
particular
vision
authorizing
no
generall
obseruation
.
You
say
it
may
be
a
sacrament
as
well
as
bread
and
wine
whiche
hath
no
promise
:
you
lie
like
an
arrogant
hypocrite
.
For
bread
and
wine
in
the
vse
of
the
Lordes
Supper
,
hath
as
good
promise
,
as
water
in
baptisme
.
Concerning
the
effect
of
the
sacramentes
,
and
howe
they
be
causes
of
grace
,
not
as
principall
efficients
,
but
as
instrumental
meanes
,
by
which
God
vseth
to
worke
in
the
faithfull
,
it
were
to
begin
a
newe
matter
,
to
stand
in
argument
with
you
,
which
doe
nothing
but
wrangle
,
scoffe
,
and
rayle
in
this
argument
,
as
you
doe
in
all
the
rest
.
Wherefore
to
returne
to
the
crosse
,
Maister
Calfhil
saith
,
that
if
there
were
such
necessitie
in
the
crosse
to
fight
against
Sathan
,
the
Apostles
dealt
not
wisely
to
omit
such
a
necessary
weapon
.
Martiall
aunswereth
,
that
neither
he
nor
the
Fathers
defende
it
as
necessary
.
Well
then
,
we
haue
gayned
thus
much
,
that
the
crosse
is
a
needelesse
weapon
against
the
diuel
.
But
if
it
had
ben
necessary
,
he
saith
,
it
had
bene
none
ouersight
in
the
Apostles
,
which
haue
in
some
epistles
omitted
more
needefull
matters
.
As
though
they
were
bound
to
speake
of
all
matters
in
euery
Epistle
.
But
of
the
vse
of
the
crosse
,
they
neuer
speake
,
no
not
where
they
instruct
a
Christian
man
to
fight
against
the
Deuill
,
against
whome
it
is
needefull
to
vse
all
weapons
that
be
of
any
force
.
The
quarrell
of
altering
Saint
Peters
wordes
I
omitte
,
as
childish
.
Maister
Calfhill
rehearseth
his
meaning
,
and
not
his
wordes
.
The
other
argument
that
followeth
of
heretikes
resembling
Antichrist
in
denying
,
you
shall
finde
answered
in
my
confutation
of
D.
Sanders
Rocke
Cap.
18.
in
the
eleuenth
mark
of
an
Antichristian
.
But
Martial
is
not
content
that
his
error
in
citing
the
39.
question
for
the
38.
of
Athanasius
Ad
Antiochum
should
be
noted
.
In
deede
the
errour
of
number
is
a
smal
matter
,
but
when
a
man
will
followe
wilfully
a
corruption
for
a
truth
,
it
cannot
be
excused
.
That
diuels
flie
when
they
see
the
crosse
,
is
question
15.
in
the
best
reformed
printes
,
whatsoeuer
Martiall
doth
followe
.
But
to
the
purpose
,
except
Martial
can
declare
vnto
vs
,
with
what
eyes
the
diuelles
beholde
the
crosse
,
he
shall
haue
much
a
doe
to
perswade
vs
,
that
this
author
speaketh
of
his
signe
of
the
crosse
in
this
place
.
Otherwise
I
doubt
not
but
when
diuels
consider
the
conquest
of
of
Christ
vpon
the
crosse
they
tremble
and
flee
away
,
and
are
miserably
tormented
,
as
Athanasius
saith
:
but
not
when
so
euer
they
see
the
crosse
borne
in
procession
,
or
set
vp
in
the
market
place
,
or
pointed
in
the
aire
,
either
by
a
superstitious
Papist
,
or
by
a
diuelish
coniurer
.
Saint
Antonies
councel
,
as
great
and
as
good
as
you
make
him
,
may
well
be
suspected
,
seeing
it
hath
no
ground
in
the
holy
scriptures
.
That
Chrysostome
aloweth
signing
with
the
crosse
in
the
body
,
is
confessed
:
but
that
he
accounteth
it
an
idle
ceremony
,
where
faith
in
the
crucified
is
not
,
Martial
can
not
deny
.
Nor
yet
that
faith
in
the
death
of
Christ
is
sufficient
without
the
signe
of
the
crosse
in
the
body
:
yet
wil
he
not
graunt
it
to
be
superfluous
,
but
resembleth
it
to
the
incarnation
and
passion
of
Christe
,
without
whiche
we
might
be
saued
by
the
absolute
power
of
God
,
to
the
vse
of
ministers
,
good
workes
,
&c.
Whereas
we
ought
to
say
that
all
these
thinges
are
necessary
,
because
God
hath
so
ordeyned
them
,
but
the
crossing
of
the
body
is
no
ordinance
of
God
,
but
of
men
.
That
Origine
in
cap.
6.
Ad
Rom.
li.
6.
speaketh
not
of
Martials
crosse
,
but
of
the
passion
of
Christ
,
the
whole
context
of
his
words
proueth
,
as
M.
Calfhil
sheweth
.
But
Martiall
replyeth
that
he
saith
:
So
great
is
the
vertue
of
the
crosse
of
Christ
,
that
if
it
be
set
before
our
eyes
,
and
faithfully
reteyned
in
our
minde
,
so
that
we
looke
still
vppon
the
death
of
Christe
,
with
the
eyes
of
our
minde
,
no
concupiscence
,
&c.
can
ouercome
vs
.
These
words
(
saith
he
)
proue
two
crosses
,
one
before
the
eyes
,
the
other
before
the
minde
,
but
if
he
would
shore
vp
his
eyes
he
might
see
,
that
Origen
speaketh
not
of
the
eyes
of
the
body
,
but
of
the
eyes
of
the
minde
.
As
for
the
tantologie
that
he
would
auoyde
,
it
may
please
his
wisedome
to
vnderstand
,
that
the
explaning
of
a
Metaphore
,
is
not
tantologie
,
or
vaine
repetition
.
That
Cassiodorus
,
and
Lactantius
speake
of
the
signe
of
the
crosse
it
is
granted
,
but
because
they
speak
of
it
beside
the
Booke
of
God
,
Maister
Calfhill
doth
well
to
disprooue
their
reasons
,
as
where
Cassiodore
compareth
that
signe
of
the
crosse
vpon
the
faithful
,
to
the
Princes
stampe
on
the
coyne
,
the
comparison
is
naught
,
for
the
signe
of
the
crosse
which
is
vpon
hypocrites
,
sheweth
them
not
to
be
Christes
seruaunts
.
Neither
did
Christ
giue
any
such
outwarde
signe
,
by
which
they
should
be
knowen
,
that
would
professe
to
be
his
seruantes
,
but
baptisme
.
How
good
Christians
the
Friers
that
are
the
greatest
crossers
be
,
I
will
not
stande
to
discusse
,
their
hypocrisie
is
too
well
knowen
in
the
worlde
.
Againe
where
Lactantius
ioyneth
the
signe
of
the
crosse
with
the
name
of
Christ
,
to
be
of
force
to
driue
away
deuils
,
he
doth
as
if
a
man
should
ioyne
a
strawe
with
a
speare
to
runne
at
tilt
withall
.
For
the
name
of
Christ
is
sufficient
,
and
needeth
none
assistance
of
the
signe
of
the
crosse
to
cast
out
deuils
,
where
Christe
hath
giuen
that
power
and
faith
.
Yet
Martial
obiecteth
,
that
the
name
of
Christ
was
not
sufficient
to
cast
out
some
kinde
of
deuils
,
as
in
example
of
the
mans
sonne
.
Matt
,
17.
But
it
was
not
for
want
of
the
signe
of
the
crosse
,
but
for
want
of
faith
,
which
must
be
obteyned
at
the
handes
of
God
by
prayer
and
fasting
.
He
would
haue
scripture
,
whereby
the
signe
of
the
crosse
is
forbidden
to
be
vsed
,
as
though
euery
indifferent
thing
that
may
be
abused
,
is
expressed
by
name
.
To
make
a
signe
or
figure
of
the
crosse
,
is
an
indifferent
thing
,
to
make
it
for
a
defence
against
deuils
,
is
a
superstitious
thing
,
and
forbidden
by
all
such
textes
of
Scripture
forbidde
superstition
,
and
confidence
reposed
in
any
thing
,
sauing
in
God
onely
,
by
such
meanes
as
he
hath
appointed
.
That
young
nouices
in
the
faith
were
crossed
,
before
they
were
baptised
in
Augustines
time
,
it
neede
to
be
no
question
:
and
yet
it
followeth
not
:
that
those
wordes
of
Augustine
,
which
Martiall
citeth
,
De
Symb.
ad
Catech.
lib.
2.
cap.
1.
were
spoken
of
the
signing
,
but
of
that
which
was
signified
by
the
signe
,
as
Maister
Calfhil
answereth
.
The
rest
of
this
article
is
spent
in
friuolous
quarrels
,
in
which
is
no
argument
to
vphold
the
superstitious
vse
of
the
crosse
,
but
that
deuils
are
afraide
of
it
,
as
in
the
story
of
Iulian
,
and
a
Iewe
,
in
which
God
declared
,
what
force
it
had
Ex
opere
operato
,
of
the
worke
wrought
euen
without
faith
,
but
this
he
maketh
extraordinarie
.
A
simple
force
that
the
Deuill
should
seeme
to
flie
from
them
,
in
whose
heartes
he
dwelled
still
.
But
Martiall
would
knowe
,
how
Maister
Calfhill
is
assured
that
the
Deuil
did
counterfet
feare
,
and
was
not
afraide
in
deede
.
Verily
I
thinke
there
neede
to
be
no
better
reason
giuen
,
then
that
in
outward
appearance
he
pretended
to
flie
from
their
bodily
presence
,
from
whose
heartes
he
departed
not
at
all
,
or
rather
for
their
wicked
coniuring
entired
with
greater
force
.
How
little
the
diuel
is
afraide
of
the
signe
of
the
crosse
,
where
faith
is
not
,
the
story
of
the
seuen
sonnes
of
Sceua
declareth
Act.
19.
where
the
Deuil
being
coniured
by
the
name
of
Iesus
,
whome
Paule
preached
,
fel
vpon
the
coniurers
and
tormented
them
:
vnlesse
Martiall
thinke
it
was
because
they
lacked
the
signe
of
the
crosse
,
which
would
haue
made
them
flie
away
when
the
name
of
Iesus
and
Paule
preuailed
not
against
them
.
To
conclude
it
cannot
be
denied
,
but
diuers
of
the
ancient
fathers
affirm
more
of
the
signe
of
the
crosse
,
then
they
can
iustifie
by
the
holy
Scripture
,
and
yet
they
are
abused
oftentimes
by
Martial
and
such
as
he
is
,
as
though
they
spake
of
the
signe
,
when
they
had
respect
onely
to
the
death
and
passion
of
Christ
,
as
before
is
shewed
,
and
more
remaineth
afterwarde
to
be
shewed
.
The
second
Article
.
That
the
crosse
of
Christ
was
prefigured
in
the
law
of
nature
,
Maister
Calfhil
saide
,
Contra
Faust.
lib.
12.
cap.
34.
that
the
two
stickes
which
the
widowe
of
Sarepta
gathered
,
did
prefigure
the
crosse
whereon
Christ
died
,
not
only
by
the
name
of
wood
,
but
by
the
number
of
the
stickes
,
Et
de
5.
heres.
ad
quod
vult
de
.
cap.
2.
that
Moses
lifting
vp
his
handes
to
heauen
,
did
prefigure
the
crosse
whereby
Christ
should
redeeme
the
worlde
:
So
saith
Tertullian
and
Augustine
in
diuers
places
.
All
which
proue
not
that
the
image
or
signe
of
the
crosse
,
but
that
the
crosse
it selfe
,
whereon
Christ
died
,
was
prefigured
,
whereof
we
make
no
question
,
but
it
might
be
,
seeing
it
was
in
Gods
determination
that
Christe
should
die
on
the
crosse
:
although
we
would
wish
sounder
proofes
then
these
,
for
such
prefiguration
.
Here
would
Martiall
excuse
his
ridiculous
argument
,
because
it
is
not
in
mode
and
figure
,
but
in
deede
it
fayleth
both
in
forme
and
matter
,
for
his
minor
is
false
,
that
the
signe
of
the
crosse
was
prefigured
by
the
hands
of
Moses
.
As
though
there
were
no
difference
between
the
crosse
on
which
Christ
suffered
,
&
a
superstitious
signe
of
the
crosse
that
a
Papist
maketh
:
Concerning
the
signe
Thau
in
Ezechiel
cap.
9.
I
haue
spoken
sufficiently
in
the
first
article
,
that
it
was
not
the
figure
of
any
letter
like
a
crosse
,
but
a
marke
vnnamed
,
or
described
as
Apo.
7.
And
wheras
Hierome
saith
,
that
the
Samaritanes
had
a
letter
somewhat
like
a
crosse
,
it
is
not
to
be
throught
that
the
Samaritanes
had
the
true
forme
of
letters
,
and
the
Iewes
lost
it
.
Chrysostome
draweth
it
to
the
Greeke
letter
,
and
trifleth
of
the
number
which
the
letter
Tau
signifieth
:
Tertullian
is
indifferent
betweene
the
Latine
latter
and
the
Greeke
,
&
setteth
this
T
for
the
marke
of
his
forehead
,
differing
somewhat
from
our
Popishe
✚
,
Our
Tau
is
a
signe
of
the
crosse
.
But
of
this
marke
more
.
Art.
1.
and
in
my
answere
to
D.
Sanders
booke
of
Images
Cap.
13.
or
12.
Concerning
the
figure
of
the
crosse
,
that
was
in
the
olde
time
in
the
idol
Serapis
,
wherunto
he
thinketh
scorne
to
be
sent
for
the
antiquity
of
that
signe
,
he
answereth
out
of
Socrates
,
that
it
was
there
set
by
the
prouidence
of
God
,
as
the
inscription
of
the
altar
in
Athens
,
and
among
the
Hyeroglyphical
letters
of
the
Aegyptian
priestes
,
signified
life
to
come
.
But
this
proueth
no
more
the
superstitious
vse
therof
,
then
the
alter
in
Athens
proueth
,
that
we
should
set
vp
such
altars
,
and
dedicate
them
to
the
vnknowen
God
.
Next
followeth
the
brawle
about
the
story
of
Constantines
crosse
,
which
should
be
the
figure
of
the
crosse
shewed
from
heauen
in
the
time
of
grace
,
wherein
Martial
noteth
no
lesse
then
sixe
contradictions
&
foure
lyes
in
,
in
M.
Calfhil
,
but
of
them
let
the
reader
iudge
.
The
signe
shewed
,
I
haue
prooued
before
,
not
to
haue
bene
Martials
crosse
,
but
the
Character
of
the
name
of
Christ
,
and
so
doth
Constantinus
himselfe
cal
it
,
speaking
to
Christe
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Holding
forth
thy
Character
I
haue
ouercome
,
&c.
meaning
the
standerd
in
which
that
Character
was
imbrodered
.
But
of
this
I
haue
spoken
sufficient
Art.
1.
and
against
D.
Sanders
booke
of
images
cap.
13.
Ar.
or
after
the
errour
of
his
print
.
After
much
wrangling
and
brabbling
about
M.
Calfhils
principles
,
wherein
it
were
easie
to
displaye
Martials
follie
,
but
that
I
haue
professed
to
omit
such
by
matters
,
he
commeth
to
the
signe
of
the
crosse
shewed
to
Iulian
,
&
marked
in
his
souldiers
apparell
:
which
if
it
were
true
,
as
Sozomenus
reporteth
it
,
yet
proueth
it
not
that
the
signe
of
the
crosse
was
shewed
from
heauen
that
it
should
be
vsed
of
Christians
:
and
the
lesse
,
because
it
was
shewed
to
none
but
Iewes
,
and
forsakers
of
Christian
religion
,
as
Maister
Calfhill
noteth
:
which
might
probably
be
thought
to
be
the
marke
of
persecuters
,
rather
then
of
Christians
.
But
seeing
the
Signe
of
the
crosse
hath
very
often
times
appeared
not
onely
in
cloudes
,
but
also
on
mennes
apparell
,
with
diuers
other
sightes
,
as
Conradus
Lycosthenes
in
his
booke
De
Prodigijs
obserueth
,
whether
the
cause
of
those
apparitions
be
naturall
,
or
supernaturall
,
or
sometime
perhaps
artificiall
,
the
appearing
of
that
signe
from
heauen
doeth
no
more
argue
an
allowance
of
the
Popish
ceremonie
of
crossing
in
religion
,
then
the
appearing
of
other
shapes
and
sightes
in
heauen
,
doe
teache
vs
to
frame
ceremonies
of
armour
,
of
horsemen
,
of
beastes
,
of
trees
,
of
pillers
,
of
circles
,
and
such
like
,
because
the
figures
of
them
haue
ben
shewed
from
heauen
.
So
that
hitherto
the
signe
of
the
crosse
hath
not
bene
prooued
to
haue
bene
prefigured
in
the
lawe
of
nature
,
nor
of
Moses
,
neither
denounced
by
the
prophetes
,
nor
vsed
by
the
Apostles
,
nor
shewed
from
heauen
to
be
a
pattern
of
the
allowance
of
superstitious
crossing
among
the
Papistes
.
The
thirde
Article
.
That
euery
Church
,
Chappell
,
and
Oratorie
erected
to
the
honour
and
seruice
of
God
,
First
it
is
to
be
remembred
,
But
Martial
to
haue
shewe
of
antiquitie
,
beginneth
with
a
newe
found
olde
doctour
,
called
Abdias
,
whose
authoritie
,
seeing
Maister
Calfhill
reiecteth
as
a
meere
countefet
,
Martial
spendeth
certaine
leaues
in
quarrelling
at
some
of
his
reasons
,
and
the
rest
he
passeth
ouer
because
he
can
say
nothing
against
them
.
But
touching
the
credite
of
this
Abdias
,
if
any
man
be
not
satisfied
with
M.
Calfhils
reasons
.
I
referre
him
further
to
the
Bishop
of
Sarums
booke
against
Harding
.
Art
1.
Diu.
5.
p.
8.
To
speake
of
the
vowe
of
virginitie
supposed
to
be
made
by
the
virgine
Marie
,
it
is
impertinent
to
the
cause
.
It
commeth
somewhat
nearer
,
that
he
defendeth
building
of
Churches
in
the
honour
of
Saintes
,
because
some
Churches
of
olde
haue
had
the
name
of
Saintes
.
But
Augustine
saith
of
the
Saintes
.
Quare
honoramus
eos
charitate
,
non
seruitute
,
nec
eis
Templa
construimus
,
nolunt
enim
se
sic
honorari
a
nobis
,
quia
nos
ipsos
cùm
boni
simus
,
templa
summi
Deiesse
nouerunt
.
Wherfore
we
honour
them
with
loue
,
not
with
seruice
:
Neither
doe
we
builde
Churches
to
them
,
for
they
will
not
be
so
honoured
of
vs
,
because
they
knowe
that
we
our selues
when
we
are
good
,
are
the
temples
of
the
highest
God
:
De
vera
religion
.
Ca.
55.
Also
Ep.
174.
Pascentio
He
proueth
the
holy
ghost
to
be
God
,
because
he
hath
a
temple
.
Also
Euch.
ad
Laurent
.
Cap.
56.
The
like
iudgement
he
hath
de
ciuis
.
Dei
.
li.
8.
Cap.
27.
&
li.
22.
Ca.
10.
shewing
that
it
is
a
diuine
honor
proper
to
God
,
to
haue
temples
erected
to
his
honor
,
and
declaring
that
the
Martyrs
churches
were
places
set
vp
in
their
memorie
,
not
temples
in
their
honour
.
But
Martiall
fynding
nothing
for
the
space
of
500
yeares
after
Christ
for
his
purpose
,
at
length
stumbleth
vpon
a
Canon
of
the
prouinciall
Councell
of
Orleans
in
Fraunce
:
that
No
man
should
buyld
a
Church
before
the
Bishop
came
&
set
vp
a
crosse
.
This
canno
made
in
those
dayes
,
sheweth
that
churches
before
the
making
therof
were
builded
without
a
crosse
,
neither
bindeth
it
any
,
but
such
as
build
churches
within
the
prouince
of
Orleans
.
Beside
that
it
may
be
doubted
of
the
antiquitie
of
the
Canon
,
seeing
it
is
not
found
in
the
recordes
of
that
councell
,
but
taken
out
of
the
Popes
Canon
lawe
,
where
is
most
counterfait
stuffe
.
Beside
that
it
is
not
obserued
among
the
Papists
themselues
,
that
before
any
chuch
,
chappel
,
or
Oratorie
be
buylded
,
the
bishop
of
the
diocesse
should
come
and
make
a
crosse
there
.
The
next
Canon
he
citeth
our
of
the
Councell
of
Toures
the
2.
Vt
corpus
domini
in
altari
,
non
in
armario
,
sed
sub
crucis
titulo
componatur
,
that
the
Lords
body
be
layde
on
the
altar
,
not
in
a
chest
or
almery
,
but
vnder
the
title
of
the
crosse
.
But
Martial
doth
english
it
thus
:
That
the
body
of
our
Lord
consecrated
vpon
The
Altar
,
be
not
reposed
and
set
in
the
reuestry
,
but
vnder
the
roode
.
He
braggeth
that
when
he
was
Vsher
of
Winchester
schoole
,
he
taught
his
Schollers
the
true
signification
of
the
Latine
words
.
Iesus
Naz.
rex
Iudaeorum
,
which
was
the
title
of
the
crosse
,
as
they
had
in
those
dayes
many
ceremonies
growne
out
of
vse
,
and
therefore
not
vnderstood
of
vs
.
The
third
Councel
is
a
Canon
of
the
sixt
generall
Councell
at
Constantinople
in
Trullo
,
which
in
the
margent
he
calleth
the
Councell
of
Chalcedon
in
Trullo
.
Can.
73.
which
M.
Calfhil
could
not
finde
in
that
Councel
,
because
it
is
certeine
,
&
confessed
by
Geranza
,
Martials
author
,
that
the
sixt
Councel
of
Constantinople
in
Trullo
made
no
ceremonies
but
of
the
faith
,
&
that
these
which
he
setteth
forth
,
were
made
priuatly
by
them
long
after
in
the
dayes
of
Iustinian
,
therfore
they
haue
neither
the
authoritie
of
Canons
,
nor
be
free
from
suspition
of
forgery
.
And
yet
the
Canon
alledged
,
proueth
not
this
article
,
for
it
only
commandeth
crosses
that
were
made
in
the
pauement
to
be
put
out
.
Nay
,
sayth
Martiall
,
the
prohibition
of
the
crosse
to
be
made
on
the
ground
,
permitteth
it
to
be
made
in
all
other
places
.
For
a
prohibition
restrictiue
of
a
thing
to
be
done
in
one
place
,
is
a
lawfull
permission
for
all
other
places
,
which
are
not
namely
included
in
that
prohibition
.
And
for
this
he
referreth
him selfe
to
the
iudgement
of
the
lawyers
.
But
I
thinke
his
lawe
deceiueth
him
in
this
point
,
as
much
as
his
diuinitie
almost
in
euery
point
.
For
if
the
kings
edict
forbid
swearing
,
fighting
,
brawling
in
his
court
,
I
suppose
he
doeth
not
permit
these
things
as
lawfull
in
al
other
places
.
The
last
Canon
which
forbad
the
laying
of
the
lords
body
in
the
vestri
,
doth
not
lawfully
permit
it
to
be
layd
in
the
belfry
.
The
captains
prohibition
,
that
no
man
shal
discharge
his
belly
within
the
precinct
of
the
camp
,
is
not
a
lawful
permission
that
a
soldiar
may
defile
a
church
without
the
campe
.
The
lawe
that
forbiddeth
the
Princes
image
to
be
made
on
the
pauement
,
is
not
a
lawfull
permission
that
the
same
may
be
set
vppon
the
high
altar
,
what
Martials
lawe
is
in
these
cases
,
I
knowe
not
,
but
my
reason
serueth
me
not
to
allowe
of
those
prohibitions
for
lawfull
permission
.
And
where
these
Canon
makers
saye
:
They
did
reuerence
the
liuely
crosse
with
minde
,
tongue
,
and
sense
.
Martiall
inferreth
,
that
this
worde
sense
,
declareth
that
they
had
a
sensible
crosse
,
to
which
they
might
shewe
their
reuerence
with
their
externall
senser
:
Which
senses
Martiall
?
their
sight
,
their
hearing
,
their
smelling
,
their
tasting
,
or
their
feeling
.
Did
you
teache
your
schollers
at
Winchester
thus
to
interpret
?
was
it
the
image
of
the
crosse
,
or
the
liuely
crosse
that
shewed
them
that
sauing
health
,
which
they
professe
to
reuerence
in
worde
and
minde
?
And
were
you
went
to
conster
Cum
seeing
,
viuifica
crux
the
liuing
crosse
,
ostenderit
doth
shewe
.
For
thus
you
giue
mee
example
to
play
with
you
.
And
if
one
of
your
boyes
that
learned
Terence
,
had
so
construed
,
would
you
not
haue
streight
way
asked
him
,
Cuius
modi
&
temporis
oftenderit
,
if
he
had
annswered
,
the
Preterperfect
tense
:
you
woulde
haue
demaunded
,
whether
doth
,
be
the
signe
of
that
temps
,
or
haue
.
If
haue
,
then
haue
not
you
rightly
translated
Cum
crux
viuifica
illud
sab●●
are
nobis
ostenderit
:
Seeing
the
liuing
crosse
doeth
shewe
vnto
vs
that
healthfull
thing
.
Wherefore
to
leaue
this
trifling
,
the
Canon
is
this
:
Seeing
the
liuing
crosse
(
that
is
to
say
the
passion
of
Christ
)
hath
shewed
vnto
vs
that
sauing
health
,
it
behoueth
vs
to
employ
all
our
studie
,
that
we
may
giue
vnto
it
,
by
which
we
are
saued
from
our
olde
fall
,
that
honour
which
is
conuenient
.
Wherefore
,
giuing
reuerence
vnto
it
with
minde
,
speache
,
and
vnderstanding
.
wee
commaund
that
the
figures
of
the
crosse
which
are
made
of
some
in
the
ground
and
pauement
,
be
vtterly
taken
away
,
lest
the
trophee
of
our
victorie
be
iniuried
by
treading
of
those
that
passe
ouer
it
.
It
is
not
without
fraude
,
that
beside
your
false
translation
,
you
haue
omitted
per
quam
ab
antiquo
lapsu
seruati
sumus
,
lest
euery
popish
woman
might
see
,
that
the
Canon
speaketh
not
of
honour
giuen
to
the
image
of
the
crosse
,
whereby
we
are
not
saued
,
but
to
the
passion
of
Christ
.
But
Martiall
reiecteth
the
Councell
of
Constantinople
condemning
images
,
as
M.
Calfhill
doth
the
2.
of
Nice
,
allowing
them
.
The
best
way
then
as
Augustine
conncelleth
the
heretike
Maximinus
,
were
to
giue
ouer
the
hold
of
Councels
on
both
sides
,
&
try
the
matter
by
the
word
of
God
.
It
is
a
fond
quarrel
that
he
picketh
to
M.
Calfhill
,
of
the
time
when
the
Eliberine
councel
was
kept
,
if
it
be
auncienter
then
hee
supposeth
,
it
is
of
greater
credite
,
for
the
latter
times
were
more
corrupt
.
And
whereas
he
gi●deth
at
the
marriage
of
ministers
,
because
in
the
27.
Canon
of
that
Councel
,
the
bishop
or
priest
was
forbidden
to
haue
any
woman
to
dwell
with
him
,
but
either
his
sister
or
his
daughter
being
a
virgine
&
professed
to
God
,
he
sheweth
both
his
falshod
&
his
folly
:
his
falshod
,
for
that
he
translateth
extraneam
which
is
a
strange
woman
,
no
other
woman
.
His
folly
,
in
seeing
the
priests
daughter
,
he
cannot
see
his
wife
but
the
33.
Canon
commandeth
them
abstinence
as
from
their
wiues
,
&
begetting
of
children
.
I
answere
,
if
the
Canon
were
not
to
be
vnderstood
of
a
temporal
abstinence
,
the
generall
Councell
of
Nice
decreed
against
it
,
as
appeareth
in
Socrat.
lib.
1.
Cap.
11.
But
touching
the
Canon
against
Images
:
Placuit
,
we
decree
,
that
pictures
ought
not
to
be
in
the
Church
,
lest
that
which
is
worshipped
&
adored
,
should
be
painted
on
the
walles
.
First
he
repeteth
his
principle
of
law
,
before
set
downe
for
prohibition
,
the
pictures
are
only
forbidden
,
&
not
other
images
:
as
though
he
that
forbiddeth
wounding
permitteth
murthering
,
beside
that
,
they
shuld
be
simple
images
in
which
were
no
picture
or
painting
.
Secondly
,
he
saith
,
that
pictures
on
walles
only
are
forbidden
,
but
therin
he
lyeth
,
for
they
are
generally
forbidden
in
the
church
,
ergo
not
in
walles
only
.
Thirdly
he
saith
,
here
is
an
euident
proofe
,
that
pictures
were
then
worshipped
.
For
this
argument
followeth
necessarily
vpon
these
words
.
That
was
worshipped
,
that
was
forbidden
to
be
paynted
in
the
walles
:
but
pictures
were
forbidden
to
be
painted
vpon
walles
,
ergo
,
pictures
were
worshipped
.
Answere
M.
Calfhill
.
Who
would
haue
thought
that
an
Vsher
of
Winchester
&
student
in
Louaine
,
that
teacheth
vs
an
old
lawyers
poynt
,
would
also
teach
vs
a
new
Logike
point
,
to
conclude
affirmatiuely
in
the
second
figure
,
&
that
all
vpon
particulers
?
Answere
M.
Calf
.
quod
Martial
.
Nay
,
answere
goose
to
such
an
argument
.
And
reason
who
will
any
longer
with
such
an
asse
about
this
matter
,
for
I
will
harken
to
his
law
,
seeing
his
Logike
is
no
better
.
For
the
better
vnderstanding
of
a
statute
or
a
Canon
diuerse
circumstances
are
to
be
considered
.
This
was
lawe
ynough
to
make
him
a
bachiler
.
Well
the
circumstances
are
these
.
The
authors
of
this
Canon
were
Catholike
&
wise
bishops
,
the
place
Granata
a
citie
in
Spain
,
which
had
then
many
infidels
,
that
thought
Christians
to
commit
idolatrie
by
hauing
of
Images
.
The
time
when
they
feared
persecution
,
as
appeareth
by
the
59
&
60.
Canon
.
But
if
we
beleeue
Garanza
,
your
author
,
it
was
about
the
time
of
the
Nicene
councel
,
when
no
persecution
could
be
feared
;
&
therfore
your
cause
which
you
make
the
fourth
circumstance
,
is
forged
,
that
they
feared
lest
those
images
should
haue
ben
despitefully
abused
by
the
Pagans
,
when
they
were
fled
:
neither
are
you
able
to
proue
it
,
&
therfore
in
the
end
you
conclude
,
it
was
but
a
synod
of
19.
Bishops
,
whose
decre
was
vndone
by
the
second
Nicen
general
councel
,
the
Councel
at
Frankford
.
&c.
That
the
councel
of
Frankfort
that
condemned
the
councel
of
Nice
,
he
only
denyeth
that
it
did
so
,
but
answereth
not
the
authoritie
cited
by
M.
Calfhill
.
The
booke
of
Carolus
Magnus
against
images
he
condemneth
for
a
forged
tale
,
although
ancient
writers
make
mention
of
it
,
&
the
style
of
the
book
doth
argue
the
it
was
written
in
that
time
,
if
not
by
the
Emperour
,
yet
by
his
appointment
.
But
seeing
he
referreth
vs
to
the
confutation
of
the
Apologie
fol.
328.
I
wil
referre
the
readers
to
the
defence
of
the
Apologie
for
the
same
matter
.
After
this
,
he
spendeth
certaine
leaues
,
in
defending
the
credite
of
Irenee
the
idolatrous
Empresse
,
and
in
defacing
those
Emperours
that
were
enimies
to
images
,
wherein
he
hath
the
idolatrous
historians
fauourable
,
not
sparing
to
report
what
so
euer
their
malicious
enimies
could
inuent
,
to
slaunder
them
.
But
hereof
I
haue
written
somewhat
in
myne
aunswere
to
D.
Sanders
booke
of
images
cap.
4.
or
3.
&
cap.
15.
or
.
14.
Nowe
commeth
in
S.
Ambrose
extolling
the
crosse
:
Ser.
56.
As
a
Church
cannot
stand
without
a
crosse
,
so
a
ship
is
weake
without
a
mast
.
For
by
and
by
the
diuell
doth
disquiet
it
,
and
the
wind
doth
squat
it
,
but
when
the
signe
of
the
crosse
is
set
vp
,
by
and
by
both
the
iniquitie
of
the
diuell
is
beaten
backe
,
and
the
tempest
of
wind
is
appeased
.
Here
Martial
triumpheth
against
M.
Calfhil
,
that
the
author
speaketh
not
of
a
crosse
beame
in
the
Church
,
but
of
the
signe
of
the
crosse
.
But
he
lyeth
shamefully
,
for
this
writer
speaketh
not
of
a
materiall
Church
,
Chappel
,
or
Oratorie
,
but
of
the
congregation
of
Christe
,
in
which
the
crosse
and
passion
of
Christ
hath
the
same
force
that
the
mast
in
a
ship
,
which
is
made
after
the
figure
of
the
crosse
,
and
the
plough
beame
in
tillage
&c.
His
other
sentence
Serm.
55.
is
yet
more
plaine
against
him
,
Arbor
enim
quaedam
in
naui
est
crux
in
ecclesia
,
quae
inter
totius
saeculi
blanda
&
perniciosa
naufragia
incolumis
sola
seruatur
.
In
hac
ergo
naui
quisquis
aut
arbori
crucis
se
religauerie
,
aut
aures
suas
scripturit
diuinis
clauserit
,
dulcem
procellam
luxuriae
non
timebit
.
For
the
crosse
in
the
Church
is
as
it
were
a
certaine
tree
in
a
ship
,
which
among
the
flattring
&
pernitious
shipwracks
of
the
whole
world
alone
is
preserued
in
safetie
.
In
this
ship
therefore
who
so
euer
shal
either
bind
him selfe
to
y●
tree
of
the
crosse
,
or
stop
his
eares
with
the
holy
Scriptures
,
he
shall
not
feare
the
sweete
storme
of
luxuriousnesse
,
&c.
He
alludeth
to
the
fable
of
Vlysses
which
tyed
him selfe
to
the
mast
,
and
stopped
his
eares
with
waxe
,
that
he
might
not
heare
the
song
of
the
Mermaydes
.
This
sentence
(
whereof
Martial
durst
cite
but
three
or
foure
wordes
)
declareth
that
his
authour
maketh
nothing
for
the
title
of
this
Article
of
erecting
the
crosse
in
Churches
,
Chappels
&c.
And
yet
when
all
is
done
,
I
must
confesse
with
the
learned
,
that
these
Sermons
were
not
written
by
S.
Ambrose
,
but
by
one
Maximus
of
latter
time
,
Bishop
either
of
Taurinum
or
of
Millain
.
Concerning
the
tale
that
you
father
vpon
syr
Ambrose
Caue
,
of
an
Island
by
Rhodes
,
and
a
rode
there
where
no
anchor
nor
cable
will
holde
the
ship
,
vnlesse
the
mariner
make
the
signe
of
the
crosse
ouer
the
place
where
he
casteth
anchor
:
It
may
be
,
he
reported
it
as
a
fond
persuasion
of
superstitious
people
,
but
I
thinke
no
that
he
gaue
any
credit
to
it
.
Poperie
is
full
of
such
tales
.
But
why
doe
you
charge
M.
Calfhil
with
a
lye
,
for
saying
that
in
the
Popish
catholike
time
,
the
churche
of
Pauls
was
twise
burned
within
50.
yeares
space
.
Marie
,
bicause
it
was
not
on
Corpus
Christie
eue
,
nor
the
Communion
table
was
burned
with
al
the
foure
yles
within
the
compasse
of
three
or
foure
houres
,
therefore
it
was
no
the
like
plague
.
But
howe
often
hath
the
sacrament
of
the
alter
,
(
your
God
)
bene
burned
,
when
Churches
were
fiered
?
Moe
thinges
,
in
which
there
is
any
diuersitie
,
shall
be
like
,
by
Martials
logike
or
lawe
,
I
can
not
tell
whether
it
is
,
by
which
he
condemneth
M.
Calfhil
for
a
lyer
.
Touching
Lactantius
,
he
reasoneth
to
and
fro
of
his
authoritie
him selfe
,
and
yet
chargeth
M.
Calfhil
for
so
doing
.
Our
iudgement
of
Lactantius
,
as
of
all
olde
writers
is
this
,
that
what
so
euer
they
speake
contrarie
to
the
trueth
of
the
holy
Scriptures
,
we
may
boldly
reiect
it
;
what
so
euer
they
say
agreeable
vnto
them
,
we
doe
willingly
admit
it
.
The
chiefe
matter
touching
this
article
,
is
this
,
that
certaine
verses
are
ascribed
to
Lactantius
,
exhorting
men
to
worship
the
crosse
,
which
verses
M.
Calfhil
denieth
to
haue
bene
written
by
Lactantius
.
First
bicause
S.
Hierome
in
the
Catalogue
of
his
works
,
maketh
no
mention
of
them
:
but
they
might
be
vnknowne
to
Hierome
,
saith
Martiall
.
It
is
not
like
they
could
be
vnknowne
to
Hierome
,
and
knowne
to
Martial
.
Secondly
,
bicause
he
speaketh
of
Churches
,
that
were
scarsly
builded
in
Lactantius
time
,
but
Martial
proueth
,
that
Christians
had
churches
euen
in
the
Apostles
time
,
and
euer
since
,
as
though
any
man
doth
doubt
of
that
,
but
of
such
churches
as
this
versifier
speaketh
of
.
Thirdly
,
bicause
the
doctrine
of
these
verses
,
concerning
images
,
is
contrarie
to
that
Lactantius
taught
,
and
was
generally
receiued
in
his
dayes
.
Martiall
replyeth
,
that
all
which
Lactantius
did
write
against
images
,
was
against
the
false
images
of
the
heathen
,
and
not
against
the
holy
images
of
the
Christians
.
But
Christians
in
his
time
had
no
images
as
holy
,
in
any
vse
of
religion
,
and
his
arguments
are
generall
against
all
images
in
religion
.
Finally
,
it
is
also
manifest
,
that
his
versifier
making
a
Poeticall
prosopopeia
,
induceth
Christe
hanging
vpon
the
crosse
,
and
speaking
to
him
that
commeth
into
the
Church
,
and
therfore
no
argument
of
crosse
or
image
may
be
rightly
gathered
out
of
the
poeme
,
who
so
euer
was
the
author
.
For
immediatly
after
this
verse
,
Flecte
genu
,
lignúmque
crucis
venerabile
adora
,
followeth
:
Flebilis
innocuo
terrámque
cruore
madentem
,
Ore
petens
humilis
,
lachrymis
suffunde
subortis
.
Bowe
thy
knee
,
worship
the
venerable
wood
of
the
crosse
,
And
lamentably
kissing
with
humble
mouth
the
earth
which
is
moyst
with
myne
innocent
bloud
,
wash
it
ouer
with
teares
flowing
out
.
By
these
verses
then
Martial
may
as
wel
proue
,
that
the
Church
floore
was
moyst
with
the
bloud
of
Christe
,
as
that
there
was
a
crosse
in
the
Church
.
To
Lactantius
he
ioineth
Augustine
,
De
Sanctis
Hom.
19.
saying
.
that
Churches
are
dedicated
with
the
signe
of
the
crosse
,
where
he
not
onely
chaunged
the
worde
charactere
into
mysterio
,
but
also
translated
the
worde
mysterio
,
by
the
signe
:
where
he
confesseth
his
fault
,
he
may
be
pardoned
,
but
where
he
iustifieth
mysterio
and
sign●
to
be
all
one
,
he
sheweth
him selfe
as
he
is
.
But
howe
will
he
persuade
vs
,
that
those
Homilies
de
tempore
and
de
Sanctis
,
of
which
some
one
is
ascribed
to
so
many
authours
,
were
either
written
by
Augustine
,
or
by
any
of
those
times
,
the
stile
is
so
dissonant
,
that
any
man
learned
,
and
of
indifferent
iudgement
,
will
confesse
.
Although
it
is
not
to
be
denyed
,
but
the
signe
of
the
crosse
was
superstitiously
abused
,
even
in
the
dayes
of
Augustine
,
and
long
before
Whereas
Augustine
reporteth
of
a
woman
called
Innocentia
,
which
had
a
canker
healed
in
her
brest
by
the
signe
of
the
crosse
,
if
it
were
a
miracle
,
it
proueth
not
,
that
euery
Church
,
Chappell
,
and
Oratorie
,
should
haue
a
crosse
.
Great
miracles
were
done
by
imposition
of
handes
,
yet
it
followeth
not
therefore
,
that
euery
Church
must
haue
imposition
of
handes
.
Againe
,
not
onely
Cankers
,
but
also
Fistulaes
,
tooth
ache
,
and
many
other
diseases
haue
bene
healed
by
charmes
.
And
yet
these
charmes
are
not
iustifiable
thereby
,
much
lesse
to
be
brought
into
the
Church
,
as
wholesome
ceremonies
and
prayers
.
But
albeit
the
crosse
be
no
ordinarie
meane
,
whereby
God
vseth
to
conserue
health
(
saith
Martial
)
yet
may
you
not
conclude
,
that
he
hath
not
ordained
it
to
remaine
in
the
Church
,
for
any
remembrance
of
his
death
and
passion
.
For
thinke
you
(
saith
he
)
he
hath
left
no
more
meanes
but
the
preaching
of
his
worde
,
which
euery
one
can
heare
?
Yes
,
it
hath
pleased
his
maiestie
to
ordaine
by
general
Councels
the
signe
of
the
crosse
,
and
images
to
be
a
meane
to
put
vs
in
remembrance
of
Christes
death
&c.
But
seeing
the
Church
flourished
300.
yeares
without
a
general
Councel
,
and
neither
that
general
Councel
which
was
first
holden
,
not
three
other
which
folowed
,
make
mention
of
any
such
matter
,
where
was
the
ordinance
of
God
by
generall
Councels
for
the
crosse
?
He
will
say
it
had
the
appointment
of
the
prelates
of
the
Church
.
Which
?
and
when
?
euery
idle
ceremonie
and
vngodly
heresie
that
preuailed
had
the
prelates
of
the
Church
either
for
the
authors
or
for
the
approuers
.
But
Christ
committed
to
the
prelates
(
saith
Martial
)
the
charge
and
gouernment
of
his
Church
.
Yea
syr
,
to
feede
them
with
his
word
,
and
not
with
dombe
signes
and
dead
images
,
which
things
he
hath
forbidden
.
Now
come
we
to
Paulinus
Bish.
of
Nola
,
by
whom
it
appeareth
that
the
signe
of
the
crosse
was
set
vp
1100.
yeres
agoe
,
in
some
churches
:
but
the
title
of
the
Article
is
,
that
it
should
be
set
vp
in
al
Churches
.
But
Martial
wil
proue
,
that
it
was
wel
done
by
Paulinus
,
to
set
vp
the
signe
of
the
crosse
in
his
Church
,
bicause
he
was
an
holy
and
learned
Bishop
,
and
no
Catholike
Bishop
or
generall
councel
did
find
fault
with
him
:
for
whatsoeuer
any
holy
&
learned
father
did
at
any
time
,
and
was
not
controlled
of
any
Catholike
father
for
his
doing
,
was
well
done
,
and
must
be
so
taken
.
I
denye
this
maior
,
For
Augustine
was
an
holy
and
learned
Bishop
,
which
did
giue
the
Communion
to
infants
,
and
thought
it
necessarie
for
their
euerlasting
saluation
:
neither
was
he
controlled
therefore
,
yet
did
he
not
well
,
neither
was
his
opinion
true
.
And
where
Martial
taketh
vpon
him
the
defence
of
Paulinus
,
in
commending
a
woman
that
separated
her selfe
from
her
husband
vnder
pretence
of
religion
,
he
playeth
the
prattling
proctor
,
picking
of
quarels
against
M.
Calfhil
,
without
all
honestie
or
shame
,
For
he
feigneth
that
the
fault
is
alledged
,
for
want
of
consent
of
her
husband
,
whereas
such
separation
as
he
commendeth
without
consent
,
is
directly
contrarie
to
the
doctrine
of
the
holy
Ghost
,
1.
Cor.
7.
v.
5.
Likewise
where
M.
Calfhil
nameth
a
booke
that
the
Apostles
wrote
,
Martial
saith
it
was
but
of
Pauls
Epistles
:
where
he
saith
it
was
laide
vnto
diseases
,
M.
Martial
saith
it
saued
a
man
from
drowning
,
but
of
these
quarels
too
much
.
Martiall
confesseth
,
that
were
a
Doctor
swarueth
from
scripture
,
no
man
ought
to
followe
him
.
But
if
Paulinus
swerued
not
from
Scripture
,
when
he
brought
images
into
the
Church
,
we
neede
not
doubt
that
any
man
swerued
from
Scripture
,
seeing
nothing
is
more
plaine
in
all
the
Scriptures
,
then
forbidding
of
images
and
similitudes
of
any
thing
to
be
made
or
had
in
any
vse
of
religion
.
Where
M.
Chlfhil
aunswereth
to
the
decree
of
Iustinian
(
that
no
Church
should
be
builded
before
the
place
were
consecrated
,
and
a
crosse
set
vp
by
the
Bishop
)
that
this
was
a
constitution
of
the
externall
pollicie
,
Martial
laboureth
to
proue
that
it
was
religious
,
and
yet
at
length
graunteth
that
it
was
a
matter
of
externall
policie
,
wherevpon
I
inferre
,
that
it
was
not
of
necessitie
,
and
so
the
article
is
not
proued
thereby
,
that
euery
church
should
&c.
But
it
commeth
of
great
wisdome
,
that
he
will
defend
the
time
of
Iustinian
from
ignorance
and
barbaritie
,
bicause
the
ciuill
lawe
was
then
gathered
,
and
a
fewe
learned
men
were
found
in
the
whole
world
.
All
this
notwithstanding
,
the
Barbarians
had
ouercome
a
great
part
of
the
Empire
,
and
filled
the
world
with
ignorance
and
barbarousnesse
.
Against
the
decree
of
Valentinian
and
Theodosius
cited
out
of
Crinitus
,
he
hath
many
quarells
.
First
against
Petrus
Crinitus
,
who
was
as
good
a
cleark
as
Martial
,
Then
at
the
Homily
against
images
,
where
the
Printer
calleth
him
Petrus
Erinilus
,
yet
againe
the
Valentinian
not
being
written
at
large
,
is
mistaken
for
Valens
,
where
it
should
be
Valentinianus
.
And
if
Valens
and
Theodosius
had
made
such
a
l●●e
,
what
an
ouersight
was
it
of
Eusebius
to
suppresse
it
?
When
Eusebius
was
deade
before
any
of
them
were
borne
,
it
was
a
great
ouerfight
in
Martials
iudgement
,
to
suppresse
in
his
storie
a
lawe
made
by
them
,
which
liued
neare
an
hundreth
yeare
after
him
,
so
that
belike
he
would
haue
Eusebius
to
write
stories
of
thinges
to
come
.
But
concerning
that
lawe
of
Valentinianus
and
Theodosius
,
you
shall
see
more
in
mine
aunswere
to
D.
Sanders
booke
of
images
.
cap.
13.
or
12.
The
rest
of
this
chapter
is
spent
in
commending
the
Church
of
Rome
,
whose
custome
it
hath
bene
(
saith
Martial
)
these
twelue
hundreth
yeares
,
to
set
the
signe
of
the
crosse
in
the
Church
,
and
Pope
Pius
the
fourth
did
it
him selfe
of
late
&c.
Concerning
the
Church
of
Rome
,
so
long
as
she
continued
in
true
religion
,
and
so
far
foorth
as
she
mainteined
the
trueth
,
as
she
was
greatly
commended
of
auncient
writers
,
whome
Martiall
nameth
:
so
nowe
it
is
to
her
greater
reproch
and
shame
,
earum
laudum
&
gloriae
degenerem
esse
,
that
she
is
growen
out
of
kinde
and
desert
of
all
such
prayses
:
as
the
Cleargie
of
Rome
writing
to
Cyprian
,
lib.
2.
Epist.
7.
To
conclude
,
therefore
,
there
is
nothing
shewed
to
proue
that
euery
Church
,
Chappel
,
or
Oratorie
should
haue
a
crosse
,
although
in
the
latter
and
more
corrupt
times
of
the
Church
,
it
is
declared
,
that
some
Churches
had
a
crosse
,
and
at
length
grewe
to
a
custome
in
those
parts
of
the
world
,
that
euerie
church
had
one
,
and
was
thought
necessarie
that
it
should
haue
one
.
The
fourth
Article
.
That
the
signe
of
the
crosse
was
vsed
in
all
sacraments
&c.
That
it
hath
bene
vsed
in
the
later
declining
times
,
ergo
,
he
was
saued
,
is
as
true
,
as
these
words
,
whosoeuer
beleueth
&
is
baptized
,
shall
be
saued
.
To
the
second
demand
,
whether
the
ancient
fathers
did
attribute
such
vertue
to
the
wagging
of
a
finger
,
that
the
holy
Ghost
could
be
called
downe
,
&
the
diuell
driuen
away
by
it
.
Mart.
answereth
:
it
is
most
euident
,
that
as
soone
as
praier
is
duly
made
,
&
the
signe
of
the
crosse
made
,
the
holy
Ghost
according
to
the
promise
of
Christ
,
commeth
downe
&
sanctifieth
&c.
and
the
diuel
is
driuen
away
.
This
is
Mart.
euidence
,
other
reason
he
bringeth
If
he
referre
the
promise
and
comming
of
the
holy
Ghost
to
prayer
,
he
playeth
the
palterer
,
that
being
demanded
of
the
crosse
,
answereth
of
praier
.
Otherwise
,
let
him
shewe
what
promise
Christ
hath
made
to
the
signe
of
the
crosse
,
or
to
prayer
with
the
signe
of
the
crosse
,
more
then
without
it
.
If
he
can
not
,
you
may
easily
see
his
pouertie
.
To
the
thirde
,
whether
they
would
haue
refused
the
Church
and
sacraments
for
want
of
a
crosse
,
He
beleeueth
verily
they
would
not
:
for
the
sacraments
lacketh
not
the
vertue
if
the
signe
of
the
crosse
be
omitted
:
yet
the
fault
is
great
when
the
tradition
of
the
Apostles
is
wilfully
reiected
.
Whether
it
be
like
they
deliuered
any
needlesse
or
vnprofitable
ceremonie
,
let
wise
men
iudge
.
After
this
,
followeth
a
long
and
foolish
dialogisme
,
about
the
interpretation
of
Cyprians
wordes
.
What
so
euer
the
ministers
of
the
sacraments
be
,
what
so
euer
the
handes
are
that
dippe
those
that
come
to
baptisme
,
what
so
euer
the
brest
is
,
out
of
which
the
holy
wordes
proceede
,
the
authoritie
of
operation
giueth
effect
to
all
sacraments
in
the
figure
of
the
crosse
,
and
the
name
which
is
aboue
all
names
,
being
called
vpon
,
by
dispensers
of
the
sacraments
doth
all
.
Martial
so
scanneth
these
wordes
,
as
though
M.
Calfhil
knewe
not
the
difference
betweene
the
power
of
God
,
and
the
ministerie
of
man
in
the
sacraments
,
whiche
Cyprian
doth
plainly
distinguish
in
these
wordes
.
But
to
the
purpose
,
Cyprian
seemeth
to
make
the
figure
of
the
crosse
a
meane
by
which
God
worketh
in
the
sacraments
.
But
in
deede
hee
meaneth
,
that
all
sacraments
take
their
effect
of
the
passion
of
Christ
,
as
a
bare
signe
and
token
whereof
they
vsed
the
figure
of
the
crosse
,
and
not
as
a
meane
whereby
God
worketh
,
seeing
it
is
confessed
by
Martial
,
that
the
sacraments
if
the
signe
of
the
crosse
be
omitted
lacke
not
their
vertue
.
An other
foolish
brable
and
vsherlike
construing
,
he
maketh
of
Cyprians
words
,
de
baptismo
Verborum
solemnitas
&
sacri
inuocatio
nominis
,
&
signa
attributa
institutionibus
Apostolicis
sacerdotum
ministerijs
visibile
sacramentum
celebrant
.
For
reprouing
Master
Calfhil
for
translating
signa
attributa
institutionibus
apostolicis
,
signes
attributed
to
the
institutions
of
the
Apostles
,
he
teacheth
him
to
conster
signes
attributed
by
the
Apostolicall
institutions
,
through
the
ministerie
of
the
priestes
.
Wherein
I
maruell
that
such
an
auncient
student
,
will
nowe
suffer
the
word
attributa
,
to
goe
without
a
datiue
case
,
which
I
thinke
he
would
not
haue
done
in
his
pettite
schoole
at
Winchester
.
But
if
I
might
be
bolde
vnder
the
correction
of
such
a
grounded
grammarian
,
to
conster
the
lesson
ouer
againe
,
I
would
giue
the
Latine
this
English
.
The
solemnitie
of
wordes
and
inuocation
of
the
holy
name
,
and
the
signes
appointed
by
the
institutions
of
the
Apostles
,
for
the
ministerie
of
the
priestes
,
doth
make
the
visible
sacrament
.
And
what
be
those
signes
?
By
M.
Martials
leaue
,
the
elements
,
as
water
,
breade
and
wine
.
But
then
M.
Grindal
(
whom
I
laugh
to
see
this
wise
Dialogue
maker
,
to
bring
in
swearing
,
once
or
twise
in
this
deuised
talke
,
as
though
out
Bishops
vsed
that
veine
,
as
commonly
as
Popish
prelats
)
M.
Grindal
I
say
,
must
send
me
to
Saint
Anthonies
schoole
,
bicause
the
elements
of
the
sacraments
be
of
Christes
owne
institution
,
and
not
of
his
Apostles
,
wherfore
those
signes
must
be
other
goodly
ceremonies
,
and
the
signe
of
the
crosse
must
not
be
lest
.
But
if
Martial
euer
were
a
scholler
in
that
schoole
,
or
any
other
of
any
value
,
he
might
haue
learned
long
agoe
,
that
institutio
signifieth
not
onely
the
first
beginning
of
an
ordinance
,
but
also
a
teaching
or
doctrine
:
and
so
doth
Cyprian
meane
,
that
by
the
doctrine
of
the
Apostles
,
the
Priestes
are
appointed
to
vse
those
signes
,
which
if
Martials
Vshership
will
not
admit
,
Cyprian
in
telling
what
maketh
the
visible
sacrament
,
hath
left
out
the
principal
part
thereof
,
namely
the
element
,
and
that
which
in
deede
in
it
is
onely
visible
,
for
the
solemnitie
of
wordes
and
inuocation
are
audible
rather
then
visible
.
But
in
this
foolish
Dialogue
is
cited
Iustinus
Apol.
2.
to
proue
that
the
olde
Fathers
vsed
the
signe
of
the
crosse
,
in
all
sacraments
.
Iustinus
Martyr
(
saith
he
in
the
place
of
M.
Grindal
)
talking
of
the
crosse
,
biddeth
vs
viewe
in
our
mindes
,
and
consider
with
reason
,
all
thinges
that
are
in
the
worlde
,
and
see
whether
sine
haec
figura
administrentur
,
they
may
be
done
without
this
signe
.
How
like
it
is
that
M.
G.
shold
say
,
Iustinus
biddeth
vs
,
when
he
biddeth
the
Gentiles
,
I
leaue
to
speake
of
.
But
that
he
speaketh
of
our
sacramentes
,
how
will
Martiall
prooue
?
When
both
he
speaketh
to
the
Heathen
,
and
of
Heathenishe
customes
and
ceremonies
,
or
els
ciuill
and
naturall
matters
.
As
of
sayling
,
plowing
,
digging
and
all
handie
craftes
,
whose
tooles
had
some
figure
of
the
crosse
,
in
which
the
Gentiles
did
so
fondely
abhorre
and
despise
Christ
for
it
.
Whereas
it
was
to
be
found
euen
in
the
shape
of
man
,
in
the
trophees
and
standerdes
of
their
Emperour
,
in
the
consecration
of
their
dead
Emperours
images
,
whom
they
worshipped
as
Gods
.
For
which
causes
Iustinus
thought
it
vnreasonable
,
that
they
should
contemne
Christ
for
his
crosses
sake
.
But
of
vsing
the
signe
of
the
crosse
in
all
sacramentes
there
is
no
mention
in
Iustinus
.
That
in
Chrysostomes
time
&
other
more
ancient
fathers
,
the
signe
of
the
crosse
was
vsed
at
the
celebration
of
the
sacramentes
,
M.
Calfhil
granteth
as
a
ceremonie
,
&
you
confesse
,
It
is
but
a
ceremonie
,
and
that
our
sacramentes
lacking
the
signe
of
the
crosse
,
and
that
vsual
ceremonie
be
perfect
notwithstanding
.
And
yet
you
exclaime
against
vs
for
omitting
a
needelesse
ceremonie
,
where
we
see
it
hath
bene
turned
from
that
indifferent
vsage
of
the
forefathers
,
into
an
idolatrous
custome
&
opinion
of
necessitie
.
The
credite
of
Dionysius
for
so
ancient
a
scholler
of
S.
Paul
as
you
would
make
him
,
it
too
much
cracked
by
Erasmus
to
be
cured
by
Martial
.
Where
M.
Calfhil
truly
faith
,
&
you
can
not
deny
,
but
he
hath
as
good
authoritie
,
for
honie
,
milke
,
wine
,
to
be
restored
in
baptisme
,
and
the
communion
to
be
giuen
to
children
,
as
you
haue
for
the
crosse
:
you
aunswere
,
these
were
altered
by
the
Church
of
Rome
,
which
hath
authoritie
so
to
do
,
the
crosse
stil
remaineth
:
but
marke
what
you
say
,
were
these
traditions
of
the
Apostles
?
if
you
say
no
,
the
like
wil
I
say
of
the
crosse
,
for
the
same
authoritie
commendeth
them
al
a
like
,
for
traditions
of
the
Apostles
.
Wel
if
they
were
traditions
of
the
Apostles
by
the
holy
Ghost
,
which
you
hold
to
be
of
equal
authoritie
with
that
scriptures
,
&
the
Church
of
Rome
hath
abolished
the
one
,
why
may
she
not
abolish
the
other
?
so
that
your
answer
conteineth
manifest
blasphemie
.
To
fortifie
your
traditions
,
you
alledge
that
Iesus
did
many
thinges
which
are
not
written
,
&c.
but
you
leaue
of
that
which
foloweth
,
but
these
are
written
,
that
you
might
beleeue
,
&
in
beleeuing
haue
eternal
life
.
Io.
20.
&
yet
S.
Iohn
speketh
of
miracles
,
not
of
ceremonies
to
be
vsed
in
baptisme
,
wherunto
you
apply
it
.
But
Iesus
himself
saith
,
he
hath
many
things
to
say
that
the
apostles
could
not
then
beare
,
&c.
Ioan.
16.
And
you
would
know
in
what
worke
of
the
Apostles
those
thinges
are
written
,
yea
you
would
haue
the
Chapter
noted
.
Pleaseth
it
you
to
looke
your selfe
in
the
Actes
of
the
Apostles
,
and
in
their
Epistles
,
&c.
And
you
shall
finde
,
that
the
scriptures
will
instruct
the
man
of
God
vnto
all
good
works
,
&
make
him
wise
vnto
saluation
,
if
these
wil
not
serue
your
turn
,
seeke
where
you
wil
,
&
find
the
deuil
&
eternal
damnation
.
But
I
pray
you
,
could
not
the
apostles
beare
that
hearing
of
the
signe
of
the
crosse
,
of
salt
,
oyle
,
spittle
in
baptisme
,
were
these
such
harde
lessons
to
learn
,
or
heauy
to
beare
?
if
you
think
they
were
,
I
enuy
not
vnto
you
so
wise
a
thought
.
But
you
will
teach
vs
how
we
shal
know
,
that
these
are
traditions
of
the
apostles
,
to
this
inquire
you
answer
,
euen
as
we
know
the
gospels
&
epistles
to
be
the
Canonical
scriptures
,
by
authoritie
of
the
church
,
which
you
think
sufficient
for
that
purpose
.
But
so
do
not
we
,
for
although
we
receiue
the
testimony
of
the
Church
,
yet
we
haue
greater
authoritie
out
of
the
scriptures
of
the
old
Testament
,
&
that
spirit
by
which
they
were
writen
,
being
alwais
the
same
by
which
we
are
perswaded
that
the
gospels
&
epistles
are
the
holy
scriptures
.
Againe
the
vniuersal
Church
of
all
times
&
places
giueth
witnes
to
those
writings
,
so
doeth
it
not
to
these
traditions
.
Therefore
we
are
neuer
the
neare
to
knowe
Apostolical
traditions
,
by
authoritie
of
the
Popish
church
,
whiche
ascribeth
thinges
manifestly
contrary
to
the
worde
of
God
and
writinges
of
the
Apostles
,
to
Apostolike
traditions
,
as
Images
,
halfe
communion
,
priuate
Masse
,
&c.
After
this
brabbling
of
traditions
,
followeth
a
long
brawle
about
numbers
,
which
the
Papistes
do
superstitiously
obserue
,
and
of
the
authoritie
of
the
seuentie
interpreters
,
whose
translation
if
it
were
extant
,
no
doubt
but
it
were
worthie
of
great
reuerence
,
but
seeing
these
questions
are
fruitelesse
,
and
impertinent
vnto
the
article
,
I
wil
clearely
omit
them
:
Martial
returning
to
proue
that
the
signe
of
the
crosse
was
vsed
in
consecrating
the
body
and
bloud
of
Christ
,
findeth
himselfe
greatly
greeued
,
that
M.
Calfhil
calleth
the
Masse
the
sacrifice
of
the
deuil
,
wherein
be
so
many
good
things
,
as
the
Collets
,
Gospel
,
epistle
,
Gloria
in
Excelsis
,
&c.
by
which
reason
I
might
proue
a
diuelish
coniuration
in
which
be
so
many
names
of
God
,
and
good
words
,
to
be
an
holy
peece
of
worke
.
Therfore
it
is
not
many
good
parts
abused
to
make
a
wicked
thing
good
,
that
can
iustifie
the
Masse
,
which
is
an
hurrible
blasphemie
against
the
death
and
onely
sacrifice
of
Christ
.
But
M.
Calfhil
doth
not
satisfie
him
,
where
he
citing
out
of
Albertus
Magnus
,
That
Christ
did
blesse
the
sacrament
with
a
certeine
signe
of
his
hand
,
as
Iacob
laide
his
hands
on
Iosephs
sons
,
and
Christ
laid
his
hands
vpon
the
children
,
&
lifted
vp
his
hands
,
&
blessed
his
Apostles
,
&c.
asketh
why
we
might
not
say
Christ
made
a
signe
of
the
crosse
,
considering
that
Chrisostome
,
Augustine
,
and
Euthymus
testifie
,
that
in
their
time
,
the
signe
of
the
crosse
was
vsed
in
consecration
,
this
question
(
he
saith
)
is
not
soluted
.
This
is
sone
answered
,
because
laying
on
of
hands
,
and
lifting
vp
of
handes
,
which
be
sometime
vsed
in
blessing
,
doth
not
proue
a
crossing
with
the
finger
:
of
ones
hand
,
as
the
Papistes
vse
,
and
because
the
Euangelistes
which
describe
all
that
he
then
saide
or
did
for
vs
to
followe
,
make
no
mention
of
any
such
signe
of
hand
made
by
him
in
blessing
.
The
long
discourse
that
followeth
of
blessing
and
giuing
of
thankes
,
is
needelesse
,
for
we
know
and
confesse
,
that
as
they
somtimes
signifie
all
one
thing
,
so
they
differ
sometimes
:
&
we
confesse
that
the
bread
and
wine
in
the
Lords
supper
were
blessed
,
that
is
to
say
sanctified
and
consecrated
but
not
with
any
signe
of
hand
,
which
is
the
mater
in
question
,
but
with
the
worde
of
God
,
and
with
prayer
:
not
onely
as
bodily
meates
,
but
as
heauenly
and
spirituall
mysteries
,
to
feede
the
soule
.
But
it
is
a
sport
to
see
,
how
Martiall
when
he
hath
prooued
that
which
was
not
in
question
,
that
the
bread
&
wine
were
blessed
&
sanctified
by
Christ
,
&
that
they
must
nowe
be
so
consecrated
by
the
Church
,
he
runneth
away
with
the
signe
of
the
Crosse
,
whereof
he
hath
brought
no
proofe
of
the
vse
by
Christ
:
saying
,
There
must
be
consecration
by
honouring
the
wordes
of
Christ
,
and
calling
vpon
his
name
,
&
making
the
signe
of
the
crosse
,
which
maner
of
consecration
the
Church
learned
of
Christ
,
&
hath
continued
euer
since
:
so
that
we
may
boldly
say
with
Albertus
.
He
blest
it
with
a
certeine
signe
of
his
hand
.
But
I
pray
you
sir
,
where
learned
you
this
signe
vsed
by
Christ
?
How
proue
you
that
it
hath
bene
vsed
ever
since
?
It
is
inough
for
Martiall
to
say
,
that
all
the
learning
in
English
Doctours
will
neuer
be
able
to
proue
this
assertion
of
his
to
be
friuolous
.
But
seeing
he
is
so
Greekish
,
to
teach
M.
Calfhil
to
conster
Saint
Paules
wordes
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
and
findeth
fault
with
him
for
giuing
the
aoristes
the
signification
of
the
present
temps
,
let
him
looke
in
his
lexicon
,
where
I
weene
al
his
Greeke
is
,
how
he
will
abide
▪
by
this
saying
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Saint
Matthew
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Saint
Luke
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Saint
Paule
,
haue
relation
to
the
bread
and
wine
,
and
answere
to
the
question
whom
or
what
▪
seeing
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
no
verbe
transitiue
,
although
the
Christian
writers
,
as
Iustinus
Martir
,
hath
fayned
a
passiue
vnto
it
.
Again
in
the
saying
of
Chrysostom
Ho.
24.
in
1.
Cor.
Cap.
10.
where
Martiall
will
haue
vs
marke
that
the
body
of
Christ
is
seeene
vpon
the
altar
,
let
him
&
his
felowes
marke
,
that
if
it
be
none
otherwise
there
,
then
as
it
is
seene
,
it
is
present
onely
to
the
faith
,
by
whose
eye
it
is
seene
.
After
this
tedious
treatise
of
bleassing
and
thankesgiuing
,
he
commeth
to
his
olde
petition
or
principle
,
that
the
signing
with
the
crosse
is
a
tradition
of
the
Apostles
:
and
angry
he
is
,
that
he
should
be
called
on
to
proue
that
it
is
a
tradition
of
the
Apostles
,
whereof
he
can
finde
no
mention
in
Ecclesiastical
writers
before
the
Valentinian
heretikes
.
And
wheras
Cyprian
Ad
Panpeium
calleth
all
traditions
to
the
writings
&
commandement
of
the
Apostles
,
he
crieth
out
that
Cyprian
is
slandered
,
because
he
him selfe
alledgeth
the
tradition
of
Christ
for
mingling
of
water
with
the
wine
.
If
Cyprian
breake
his
own
rule
,
who
can
excuse
him
?
But
if
he
had
ben
vrged
as
much
for
the
necessitie
of
water
,
as
he
was
for
the
necessitie
of
wine
in
the
sacrament
,
he
wold
haue
better
considered
of
the
matter
.
From
this
matter
he
descendeth
to
proue
the
number
of
sacramentes
to
be
seuen
,
because
matrimony
is
of
some
olde
writers
called
a
sacrament
,
when
they
meane
not
a
sacrament
in
that
sense
that
baptisme
is
a
sacrament
,
but
generally
a
mistery
.
And
because
M.
Calfhil
saith
,
that
sacramentes
were
signes
ordeined
of
God
to
confirme
our
faith
,
he
wil
proue
that
we
haue
no
sacraments
at
all
,
because
baptisme
if
it
be
ministred
to
men
of
yeares
,
confirmeth
not
their
faith
,
for
they
must
haue
their
faith
confirmed
before
they
be
baptised
,
&
so
must
they
that
receiue
the
communion
.
But
when
infantes
be
baptised
they
haue
no
faith
but
the
faith
of
the
Church
,
&
therefore
their
faith
can
not
be
confirmed
.
Did
you
euer
heare
such
a
filthy
hogge
grunt
so
beastly
of
the
holy
sacraments
,
that
they
shold
be
no
helps
of
our
father
.
We
beleue
that
infants
,
although
they
haue
no
faith
when
they
are
baptised
,
yet
haue
their
faith
confirmed
by
their
baptisme
euen
to
their
liues
end
.
And
that
they
which
come
to
the
Lordes
●able
with
a
true
faith
in
Gods
promises
,
haue
the
same
confirmed
by
the
seale
of
his
word
which
is
that
holy
sacrament
.
Martial
calleth
for
scriptures
.
Among
a
thousand
texts
,
this
one
shal
serue
:
Abraham
receiued
that
signe
of
circumcision
,
a
seale
of
the
righteousnes
of
faith
,
which
he
had
being
vncircumcised
,
Rom.
4.
v.
11.
Tell
vs
Martiall
by
thy
lawe
,
wherefore
a
seale
serueth
,
if
not
for
confirmation
?
But
what
should
I
talke
with
them
of
faith
,
which
as
they
haue
none
in
the
promises
of
God
,
so
they
knowe
not
what
in
meaneth
.
To
that
reason
of
Master
Calfhill
,
that
Matrimonie
bath
no
promise
of
forgiuenesse
of
sinnes
,
he
answereth
,
denying
that
euery
sacrament
hath
a
promise
of
forgiuenesse
of
sinnes
annexed
,
and
afterward
he
asketh
where
hath
the
supper
of
our
Lorde
a
promise
of
remission
of
sinnes
?
for
sinnes
are
forgiuen
before
the
sacrament
be
receiued
.
Is
this
the
diuinitie
of
Louaine
?
is
the
holy
supper
auayleable
neither
for
confirmation
of
faith
,
nor
to
forgiuenesse
of
sinnes
?
Wherfore
saith
Christ
of
the
cupp
?
This
is
my
bloud
of
the
newe
Testament
which
is
shed
for
many
vnto
forgiuenesse
of
sinnes
.
Nay
(
sayth
Martiall
)
if
there
be
a
remission
of
sines
,
then
is
it
a
sacrament
propitiatorie
,
contrary
to
your
owne
doctrine
.
Nothing
the
sooner
,
so
long
as
remission
of
sinnes
be
not
tyed
to
the
work
wrought
,
according
to
your
heresie
,
but
sealed
vnto
the
faith
of
the
worthie
receiuer
.
Likewise
he
quarrelleth
against
that
reason
,
that
Matrimonie
conferreth
no
grace
,
which
is
easily
proued
by
this
,
that
Matrimony
is
good
being
contracted
among
Gentyles
&
heathen
persons
.
And
whereas
he
bringeth
in
the
blessing
of
God
to
married
persons
,
either
they
be
such
as
pertein
to
all
men
in
general
,
&
so
proue
no
grace
of
mariage
in
the
church
,
or
else
to
the
faithful
only
,
&
so
pertaine
to
faith
&
not
to
marriage
:
as
that
the
faithful
woman
shall
be
saued
by
bringing
forth
of
children
.
The
question
of
marriage
after
deuorcement
,
because
it
pertaineth
not
to
the
Crosse
I
wil
not
meddle
with
it
,
M.
Calfhill
hath
sayd
more
then
Martial
can
answere
.
Touching
the
popish
sacrament
of
penance
,
which
Martiall
and
not
S.
Hierome
calleth
the
second
table
after
shipwracke
.
M.
Calfhil
hath
likewise
proued
effectually
,
that
it
is
no
sacrament
of
Christs
Church
:
Against
which
,
Martiall
bringeth
nothing
but
certein
sentences
of
scripture
,
to
proue
how
necessary
repentance
is
after
men
haue
sinned
,
to
obteine
remission
of
sinnes
.
Whereof
S.
Hierome
speaketh
,
and
not
of
Popish
penance
,
consisting
of
contrition
,
confession
,
and
satisfaction
,
with
their
blasphemous
absolution
.
Concerning
extreme
vnction
,
that
it
is
no
perpetual
sacrament
of
the
Church
,
it
is
plaine
by
scripture
because
the
gift
of
healing
which
was
annexed
vnto
the
annoynting
of
oyle
,
spoken
of
in
S.
Iames
,
hath
long
agoe
ceased
:
Wherefore
it
followeth
,
that
the
same
ceremonie
of
annoynting
was
temporall
,
euen
as
the
promise
of
bodily
health
that
was
ioyned
to
it
,
was
temporall
.
Finally
,
touching
the
Councel
of
Trent
,
that
hath
allowed
all
these
for
sacraments
,
how
lawfull
it
was
,
when
he
that
was
accused
for
heresie
,
should
be
the
onely
Iudge
,
I
thinke
Martiall
by
his
lawe
could
discusse
if
he
list
.
And
as
for
the
saueconduit
graunted
to
the
Protestants
,
they
haue
learned
by
the
case
of
I.
Hus
and
Hierom
of
Prage
,
to
trust
the
faith
of
Papistes
,
as
much
as
they
like
their
religion
.
To
conclude
,
there
is
nothing
prooued
in
this
article
,
which
pretended
,
that
the
crosse
was
alwayes
vsed
in
the
sacraments
.
And
it
is
confessed
,
that
when
it
is
vsed
,
it
is
but
a
ceremonie
,
and
such
as
the
want
therof
taketh
not
away
the
effect
of
the
sacraments
,
wherfore
seeing
the
sacraments
are
perfect
without
it
,
they
are
not
to
be
condemned
,
which
vpon
good
grounde
and
sufficient
authoritie
haue
refused
it
.
The
fifth
Article
.
That
the
Apostles
&
fathers
of
the
primitiue
Church
blessed
them selues
with
the
signe
of
the
crosse
,
&
councelled
all
Christian
men
to
do
the
same
,
and
that
in
those
dayes
a
crosse
was
set
vp
in
euery
place
conuenient
for
it
.
The
first
controuersie
is
of
the
signification
of
this
worde
benedicere
,
signare
.
For
although
he
finde
not
in
the
olde
writers
,
benedicebant
se
signo
crucis
,
they
did
blesse
them selues
with
the
signe
of
the
crosse
,
yet
he
findeth
signabant
se
signo
crucis
,
they
marked
them selues
with
the
signe
of
the
crosse
,
which
is
all
one
with
him
.
But
not
so
with
vs
:
for
there
was
another
vse
of
marking
at
the
firste
,
then
for
blessing
.
The
Christians
among
the
Pagans
,
marked
them selues
with
the
signe
of
the
crosse
,
in
token
that
they
professed
him
that
was
crucified
.
Afterward
to
put
them selues
in
minde
of
the
death
of
Christ
.
These
were
tollerable
vses
of
an
indifferent
ceremonie
.
The
opinion
of
blessing
with
the
crosse
,
as
M.
Calfhil
sayeth
,
was
taken
(
as
the
terme
)
from
superstitious
olde
women
.
And
Martiall
cannot
denye
,
but
the
terme
of
blessing
in
that
sence
,
is
a
newe
signification
of
the
worde
,
and
therefore
not
vsed
of
the
auncient
fathers
,
which
that
he
might
obscure
with
brabling
,
as
his
custome
is
,
he
repeateth
his
former
iangling
of
the
significations
of
this
worde
benedicere
,
and
howe
it
sometime
signifieth
to
blesse
with
the
handes
,
as
when
Christe
blessed
his
Apostles
and
the
children
.
As
though
to
vse
a
ceremonie
of
lifting
vp
,
or
laying
on
of
hands
,
when
he
blesseth
,
is
to
blesse
with
a
bare
ceremonie
of
the
handes
,
as
they
do
with
their
crosse
.
Nay
,
he
sayeth
,
to
blesse
with
the
crosse
is
as
olde
as
Iacob
,
who
with
his
handes
acrosse
blessed
Iosephs
children
.
The
Papistes
are
wise
in
their
generation
,
when
they
would
not
haue
vnlearned
men
to
reade
the
scriptures
.
For
euerye
childe
of
seuen
yeares
age
,
reading
the
storie
of
Iacobs
blessing
,
will
easely
perceiue
,
that
his
laying
of
his
hands
ouerthwart
,
was
not
for
any
blessing
with
the
crosse
,
but
because
he
was
to
lay
his
right
hand
vpon
the
yonger
,
and
his
left
vpon
the
elder
,
contrary
to
their
fathers
placing
of
them
,
which
would
haue
had
his
elder
sonne
preferred
.
But
seeing
Martiall
maketh
himselfe
so
cunning
in
the
significations
of
benedicere
,
to
blesse
,
which
he
will
not
haue
to
say
well
,
or
pray
for
only
,
&c.
but
to
sanctifie
.
Let
him
remember
,
that
in
his
own
sence
,
the
Apostle
sayeth
to
the
Hebrues
,
cap.
7.
ver.
7.
that
which
is
lesse
or
inferior
is
blessed
of
the
superior
,
by
which
argument
,
he
proueth
Melchisedech
to
be
greater
then
Abraham
.
If
then
the
Apostles
and
fathers
did
blesse
them selues
with
the
signe
of
the
crosse
to
sanctifie
themselues
,
I
demaunde
,
whether
the
signe
of
the
crosse
was
greater
then
the
Apostles
.
For
no
man
wil
saye
that
the
Apostles
were
greater
then
themselues
.
If
it
were
not
greater
,
then
surely
they
were
not
blessed
by
it
Wherein
also
the
fable
of
Abdias
is
conuinced
,
which
sayth
of
S.
Paul
:
muniens
se
signo
crucis
,
arming
himselfe
with
the
signe
of
the
crosse
.
was
the
signe
of
the
crosse
stronger
then
S.
Paul
?
for
men
arm
them selues
with
harnesse
of
defence
,
which
is
stronger
then
them selues
.
Was
not
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
vniuersal
armour
or
complete
harnes
,
which
he
exhorteth
other
men
to
put
on
as
sufficient
to
withstande
all
the
assaultes
of
the
diuell
,
Where
M.
Calfhill
sayeth
,
that
the
diuel
delighted
in
the
signe
of
the
crosse
,
&
fayned
him selfe
to
be
afrayd
of
it
,
that
the
heremit
might
runne
to
that
sory
succour
,
and
men
put
more
affiance
in
it
.
He
meaneth
that
the
diuel
delighted
in
the
superstitious
opinion
of
it
:
for
otherwise
he
doth
neither
feare
nor
loue
the
signe
of
the
crosse
of
it selfe
:
for
if
it
had
beene
so
terrible
to
the
diuell
as
Martial
and
others
do
thinke
,
Saint
Paul
would
not
haue
left
it
out
of
the
complet
harnes
of
God
,
whereby
all
the
deceites
&
fiery
darts
of
the
diuell
are
withstood
.
And
although
the
elder
and
better
age
vsed
and
receiued
that
signe
tolerably
,
yet
considering
the
shamfull
abuse
thereof
,
it
ought
now
of
right
&
conscience
to
be
condemned
,
as
M.
Calfhill
sayeth
.
But
Martiall
wil
none
of
that
,
for
things
good
of
their
own
nature
,
must
not
be
taken
away
not
condemned
for
the
abuse
.
Very
true
,
but
who
will
graunt
him
,
that
the
signe
of
the
crosse
is
good
of
it selfe
?
It
is
as
much
as
may
be
borne
,
to
grant
it
to
be
a
thing
indifferent
.
And
wheras
Martial
wil
acknowledge
none
abuse
of
that
signe
,
what
else
should
we
say
,
but
who
is
so
blind
as
he
that
wil
not
see
?
Concerning
the
authoritie
of
the
Epistle
of
Epiphanius
translated
by
S.
Hierome
,
&
his
fact
in
rending
a
vaile
wherein
was
painted
an
image
,
as
it
were
of
Christ
,
or
some
saint
,
&c.
I
will
referre
the
reader
to
mine
answere
to
D.
Sanders
booke
of
images
,
Cap.
4.
or
according
to
the
error
of
his
print
,
Cap.
3.
where
he
shal
see
all
Martials
cauils
shaken
of
,
except
one
,
which
I
thinke
no
man
euer
espyed
before
this
wylye
lawyer
,
and
that
is
of
the
words
,
quasi
,
hauing
an
image
as
it
were
of
Christ
or
some
saint
,
but
not
an
image
of
Christ
or
of
some
saint
in
deede
,
for
then
he
woulde
not
haue
rent
it
,
but
perhaps
in
was
an
image
of
Iupiter
,
or
Hercules
,
&c.
But
vnder
correction
of
Master
Vsher
,
this
is
but
a
quasy
argument
that
is
grounded
vpon
quasi
,
as
though
it
should
signifie
always
a
thing
that
is
not
true
,
but
as
it
were
so
&
yet
not
so
.
For
Cicero
that
knew
the
nature
of
the
word
quasi
as
wel
as
Martial
,
vseth
it
otherwise
,
Illos
qui
omnia
incer●●
dicunt
,
quasi
desperatos
aliquos
relinquamus
.
As
for
them
that
saye
:
all
things
are
vncerteine
let
vs
leaue
,
as
men
past
hope
.
Wil
Martiall
say
they
were
not
past
hope
in
deede
?
S.
Marke
sayeth
,
that
Christ
did
teache
quasi
potestatem
habens
,
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
man
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
,
that
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
vpon
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
the
Apostles
for
bloud
and
strangled
,
Act.
15.
with
those
abrogated
customes
,
he
doth
verye
lewdly
,
for
beside
that
the
authoritie
of
the
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
the
councell
of
Vincentius
Lyrinensis
,
that
we
should
stil
haue
recourse
for
triall
,
to
the
most
ancient
,
in
which
we
must
needes
accompt
the
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
the
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
them
.
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
the
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
the
distinction
is
true
,
&
euery
part
to
be
founde
in
the
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
inferred
.
Againe
,
he
calleth
it
another
lye
,
that
S.
Paul
proueth
his
tradition
by
the
scripture
,
for
he
bringeth
no
text
nor
sentence
of
scripture
to
proue
that
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
that
the
man
is
the
image
&
glory
of
God
,
&
that
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
the
crosse
,
&
the
rest
named
by
Basil.
I
aunswere
,
that
marking
with
the
crosse
in
some
respect
,
as
it
was
first
vsed
of
the
old
fathers
,
is
of
the
third
kind
,
but
as
it
is
vsed
of
you
Papists
,
for
a
blessing
&
sanctifying
,
of
the
second
kind
.
If
it
be
tolde
him
,
that
the
fathers
builded
some
strawe
&
wood
as
wel
as
gold
&
siluer
,
he
saith
those
wordes
were
meant
of
maners
&
not
of
doctrine
,
wherin
he
sheweth
himself
a
profound
student
in
S.
Pauls
Epistles
.
Yet
if
the
fathers
haue
any
priuate
opinions
,
or
that
some
bastarde
bookes
be
intituled
to
them
,
yet
wil
he
follow
the
rule
of
S.
Basil
,
Hom.
con
.
Sabel
.
Dominus
,
&c.
Our
Lord
hath
so
taught
,
the
Apostl●●
haue
preached
,
the
fathers
haue
obserued
,
the
martirs
haue
confirmed
,
It
shall
suffice
to
say
,
I
haue
beene
so
taught
?
I
would
he
would
or
could
follow
this
councel
,
but
he
leaueth
out
al
the
rest
,
&
taketh
but
the
taile
:
We
haue
been
so
taught
.
But
if
he
will
haue
vs
to
allowe
blessing
with
the
crosse
,
let
him
begin
with
the
head
,
and
shewe
where
our
Lorde
hath
taught
it
,
the
Apostles
preached
it
,
and
so
forth
continue
his
gradation
to
the
end
.
But
hitherto
he
hath
beene
hammering
of
tags
to
his
two
taglesse
pointes
,
as
M.
Calfhil
nameth
them
,
and
now
he
commeth
to
worke
vpon
his
third
point
:
that
a
crosse
was
set
vp
in
euery
place
.
And
firste
he
goeth
to
worke
with
the
authoritie
of
Martialis
,
one
of
the
seuentie
two
disciples
of
Christ
,
which
was
as
surely
a
disciple
of
Christ
,
as
a
kinsman
of
his
.
Of
whose
credite
I
haue
spoken
before
,
&
therefore
wil
not
here
repeate
it
.
Wheras
he
is
accused
of
falsifying
of
Athanasius
,
he
coloureth
the
matter
by
following
two
or
three
corrupt
prints
,
wilfully
refusing
the
true
edition
&
best
reformed
according
to
the
moste
auncient
written
coppies
.
His
leauing
out
of
words
material
,
which
he
cannot
excuse
by
the
print
,
he
defendeth
by
his
written
coppie
,
and
layeth
the
fault
on
the
printer
.
Better
a
badd
excuse
then
none
at
all
,
lawyers
haue
manye
such
shiftes
.
But
the
place
is
Quaestion
.
16.
ad
Antioch
.
Quare
credentes
omnes
ad
crucis
imaginem
cruces
facimus
,
lanceae
verò
sanctae
,
aut
arundinis
,
aut
spongiae
figuras
nullas
conficimus
;
cum
tamen
haec
tam
sint
sancta
quàm
ipsa
crux
?
Responsio
.
Figuram
quidem
Crucis
ex
duobus
lignis
compingentes
conficimus
,
vt
si
quis
infidelium
id
in
nobis
reprehendat
,
quod
veneremur
lignum
,
possimus
duobus
inter
se
disiunctis
lignis
,
&
crucis
dirempta
forma
,
ea
tanquam
in●ilia
ligna
reputare
,
&
infideli
persuadere
▪
quod
non
colamus
lignum
,
sed
quòd
crucis
typum
veneremur
:
in
lancea
verò
aut
spongia
vel
arundine
nec
facere
hoc
,
nec
ostendere
possumus
.
Why
do
all
wee
beleeuers
make
crosses
after
the
image
of
the
crosse
,
but
we
make
no
figures
of
the
holy
speare
,
or
of
the
reede
,
or
of
the
sponge
,
whereas
yet
these
are
as
holy
as
the
crosse
it selfe
?
The
answere
.
Wee
make
in
deede
the
figure
of
the
crosse
by
putting
two
pieces
of
wood
together
,
that
if
any
of
the
infidels
reprehende
that
in
vs
that
wee
worship
wood
,
wee
may
by
seperating
the
two
pieces
of
wood
and
breaking
the
forme
of
the
crosse
,
accompt
them
as
vnprofitable
pieces
of
wood
,
and
persuade
the
infidell
,
that
wee
worship
not
wood
,
but
that
wee
worship
the
type
of
the
crosse
:
but
in
the
speare
,
or
sponge
,
or
reede
,
we
can
neither
do
not
shewe
this
.
Here
Martiall
obserueth
,
that
all
Christian
men
made
crosses
,
yet
can
he
not
proue
that
they
did
set
these
crosses
in
the
church
:
but
that
they
vsed
them
in
other
places
,
it
appeareth
by
that
they
were
made
so
,
as
the
infidels
seeing
them
,
they
might
be
taken
asunder
.
But
I
will
obserue
,
that
seeing
they
made
no
images
of
the
reede
,
sponge
,
speare
,
&c.
they
made
no
images
of
Christes
passion
,
which
the
Papistes
accompt
so
profitable
.
Secondly
,
Martiall
vrgeth
,
that
they
worshipped
the
type
of
the
crosse
,
which
Master
Calfhill
sayeth
is
not
the
figure
,
but
the
thing
represented
by
the
crosse
.
And
verily
the
Gentyles
should
haue
as
great
cause
to
reprehend
them
for
worshipping
the
shape
of
a
creature
▪
as
for
worshipping
the
creature
it selfe
.
Wherefore
,
except
Martiall
will
saye
,
the
Christians
made
a
fonde
excuse
,
let
him
not
play
the
foole
so
magnifically
,
in
cauilling
vppon
Master
Calfhils
interpretation
,
when
he
cannot
otherwise
reasonably
defende
the
authors
meaning
.
Finally
,
let
Martiall
remember
that
the
speare
,
sponge
,
&
reede
,
be
as
holy
as
the
crosse
it self
,
&
therfore
in
respect
of
no
holynesse
thereof
the
crosse
was
made
rather
then
the
rest
,
but
because
the
fourme
thereof
being
easily
broken
in
two
stickes
,
the
Gentyles
might
acknowledge
,
that
the
Christians
made
the
crosse
neither
for
the
wood
,
nor
for
the
fashion
,
but
for
a
remembrance
of
Christ
crucified
,
whom
they
worshiped
.
From
the
crosse
he
digres●eth
a
while
to
the
marriage
of
vowed
priests
,
complaining
that
Innocentius
&
Siricius
,
popes
of
Rome
are
slandered
,
where
they
are
saide
to
take
marriage
for
a
satisfying
of
lustes
of
the
flesh
,
where
they
speake
only
of
the
marriage
of
Priestes
that
had
vowed
to
liue
vnmarried
,
which
is
false
,
for
they
speake
of
Priestes
that
were
married
,
lying
with
their
owne
wiues
.
Plurimos
enim
sacerdotes
atque
Leuitas
post
longa
consecrationis
suae
tempora
tam
de
coniugibus
proprijs
quàm
etiam
de
●urpi
coitu
sobolem
didicimus
procreasse
.
For
we
haue
learned
that
many
Priestes
of
Christe
and
Leuites
long
time
after
their
consecration
haue
begotten
children
,
as
well
of
their
owne
wiues
,
as
of
filthie
copulation
.
Thus
do
they
account
both
faultes
alike
.
Againe
,
the
reasons
they
bring
,
are
such
as
concerne
marriage
generally
:
That
they
which
be
in
the
flesh
can
not
please
God
&c.
reade
the
Epistle
of
Syricius
ad
Himerium
Tarraconen
▪
&
Innocentius
ad
Victricium
,
which
are
all
one
word
for
word
,
concerning
this
matter
.
But
where
Martiall
taketh
vpon
him
to
charge
vs
with
a
statute
in
force
against
the
marriage
of
Priests
in
England
,
vnrepealed
,
he
is
misconceiued
.
For
we
haue
a
clause
of
a
statute
in
force
,
that
all
marriages
lawfull
by
the
lawes
of
God
,
shall
be
accounted
lawfull
by
the
lawes
of
the
realme
.
So
long
therefore
as
the
marriage
of
Priestes
may
be
approued
by
the
lawe
of
God
,
there
is
no
daunger
in
the
lawe
of
the
realme
.
Concerning
the
filthie
liues
of
the
Popish
Cleargie
,
it
is
needlesse
to
speake
,
being
so
well
knowne
in
the
world
,
&
yet
it
is
not
their
wicked
life
that
separateth
vs
from
their
Synagogue
,
but
their
hereticall
doctrine
.
But
returning
againe
to
the
crosse
,
he
burdeneth
M.
Calfhil
with
a
lye
,
bicause
he
saide
,
that
Martial
hauing
named
houses
,
markets
,
wildernesses
,
highwayes
,
seas
,
ships
,
Garments
,
parlors
,
walles
,
windowes
,
armor
,
&c.
where
the
crosse
should
be
,
nameth
not
the
Church
,
whereas
a
little
before
,
he
cited
out
of
Chrysostome
,
that
it
was
vsed
in
the
holy
table
at
the
holy
mysteries
.
But
Chrysostome
saith
not
,
that
the
crosse
was
erected
,
and
set
vp
or
painted
in
any
Church
,
although
he
say
,
the
figure
thereof
was
vsed
.
Wherfore
here
is
no
lye
proued
.
Touching
the
saying
cited
out
of
Augustine
Serm.
130.
de
tempore
,
although
the
authoritie
is
not
greatly
to
be
regarded
of
those
Sermons
,
yet
admit
it
were
Augustines
in
deede
,
M.
Calfhil
saith
truly
,
that
he
speaketh
neither
of
Martials
materiall
nor
mysticall
crosse
,
but
of
the
death
of
Christ
,
and
the
crosse
whereon
he
suffered
,
as
al
the
discourse
of
that
Sermon
declareth
:
Before
the
crosse
was
a
name
of
condemnation
,
nowe
it
is
made
a
matter
of
honour
:
before
is
stoode
in
damnation
of
a
curse
,
nowe
it
is
set
vp
in
occasion
of
saluation
.
This
nowe
Martiall
would
either
craftily
or
impudently
referre
to
Augustines
time
,
which
is
spoken
of
the
time
of
Christes
passion
,
when
the
crosse
was
set
vp
in
occasion
of
saluation
,
and
not
an
idol
therof
in
Augustines
time
.
He
complaineth
,
that
to
an
other
place
of
Augustine
,
wherein
mention
is
made
of
the
signe
of
the
crosse
,
nothing
is
saide
,
where
nothing
needeth
,
when
it
is
confessed
,
that
the
signe
of
the
crosse
was
vsed
in
his
time
.
And
concerning
Constantines
crosse
,
we
haue
spoken
alreadie
sufficiently
.
To
conclude
therefore
,
here
is
nothing
replied
in
this
article
,
to
proue
that
the
Apostles
and
Fathers
of
the
first
Church
did
blesse
them selues
with
the
signe
of
the
crosse
,
although
the
Fathers
of
latter
time
vsed
to
marke
them selues
with
that
signe
,
and
counselled
others
so
to
doe
.
Neither
is
there
any
thing
but
the
forged
newe
found
Martiales
Epistle
,
which
is
worse
then
nothing
,
to
proue
that
the
signe
of
the
crosse
in
the
first
age
of
the
Church
was
vsed
by
the
Apostles
,
or
their
immediate
successors
before
the
dayes
of
Valentinus
the
heretike
.
The
sixt
Article
.
That
diuers
holy
men
and
women
got
them
little
pieces
of
the
crosse
,
It
is
confessed
,
Culicem
liquantes
&
camelum
deglu●ientes
lib.
4.
cap.
23.
But
in
other
places
(
saith
Martial
)
he
wisheth
him selfe
to
kisse
the
wood
of
the
crosse
.
Apol.
3.
cont.
Ruff.
This
was
a
small
matter
,
and
yet
it
was
more
then
hauing
a
little
piece
of
the
crosse
,
for
he
speaketh
of
his
visiting
the
places
of
the
death
,
buriall
,
and
birth
of
Christ
,
in
which
he
might
take
more
occasion
of
meditation
vpon
the
mysteries
of
our
redemption
.
To
Chrysostome
,
which
counted
it
impietie
in
certaine
priestes
,
that
hanged
Gospells
about
them
,
and
pieces
of
the
coat
and
haire
of
Christ
,
he
maketh
like
answere
,
alledging
out
of
his
Demostr
.
ad
Gentiles
,
that
all
the
world
desired
to
haue
the
crosse
,
and
euery
man
coueted
to
haue
a
litle
piece
of
it
,
&
to
inclose
it
in
golde
,
&c.
and
whereas
M.
Calfhil
aunswereth
,
that
this
was
no
praise
of
the
parties
,
but
a
practise
of
the
time
▪
Martial
replyeth
,
that
it
was
a
praise
of
the
parties
,
repeating
what
Chrysostome
doth
write
in
commendation
of
the
signe
of
the
crosse
&c.
whereas
in
deed
Chrysostome
speaking
of
the
matter
in
question
,
onely
sheweth
what
was
the
affection
of
Christians
to
the
crosse
,
which
was
sometime
the
wood
of
condemnation
.
Which
affection
,
although
in
some
it
were
immoderate
,
yet
Chrysostomes
reason
against
the
Gentiles
,
should
not
turne
him
to
perpetuall
shame
,
(
as
Martial
saith
)
for
he
proueth
that
Christ
was
God
,
in
that
he
had
wrought
so
great
a
conuersion
vnto
the
faith
,
that
no
man
was
nowe
ashamed
of
the
signe
of
the
crosse
,
which
before
was
a
token
of
condemnation
.
To
conclude
,
where
Martiall
abuseth
the
wordes
of
Christ
:
Haec
oportet
facere
&c.
These
things
ought
to
be
done
,
the
other
not
omtted
,
to
proue
that
the
fact
of
hauing
these
pieces
of
the
crosse
,
and
inclosing
them
in
golde
,
was
good
,
he
must
either
bring
the
lawe
of
God
,
as
the
Pharisees
did
for
tything
of
Mynt
and
Anise
,
or
else
we
can
not
be
persuaded
that
such
estimation
of
pieces
of
wood
is
good
and
godly
.
The
seuenth
Article
.
That
a
crosse
was
borne
at
the
singing
or
saying
of
the
Letanie
,
&c.
That
processions
came
not
from
Gentilitie
to
Christians
,
What
so
euer
is
retained
of
the
Church
into
custome
of
deuotion
,
commeth
of
the
tradition
of
the
Apostles
,
and
doctrine
of
the
holy
Ghost
.
So
is
procession
&c.
but
the
minor
is
false
,
for
the
Church
of
Christ
,
for
many
hundreth
yeares
after
Christe
,
knewe
no
processions
.
But
if
processions
came
from
the
Gentiles
,
saith
Martial
,
shal
we
therefore
condemne
them
?
Haue
we
not
the
liberal
sciences
,
&
many
politike
lawes
from
the
Gentiles
?
as
though
there
were
one
reason
of
religion
,
and
politike
laws
or
liberal
artes
:
the
one
we
are
forbidden
to
learne
of
the
Gentiles
,
Con.
Faust.
speake
of
any
heathenish
ceremonies
receiued
in
Christian
religion
,
but
of
such
thinges
▪
as
we
must
haue
common
with
them
,
like
the
sunne
and
the
ayre
,
as
meate
,
drinke
,
apparel
,
houses
,
&c.
Whether
processions
came
from
the
Montanistes
or
Arrians
,
certaine
it
is
,
they
came
not
from
Christe
nor
his
Apostles
.
Tertullian
a
Montanist
maketh
mention
of
certaine
stations
,
but
I
suppose
they
were
no
processions
but
standings
.
The
miracle
of
water
turned
into
oyle
,
to
serue
for
light
in
the
Church
,
reported
by
Eusebius
,
I
maruell
to
what
end
Martial
bringeth
foorth
,
and
counteth
that
it
was
an
hundreth
yeares
before
the
heresie
of
Arrius
.
The
Letanie
or
supplication
prescribed
by
the
Councel
of
Ments
,
Martial
saith
the
Papistes
do
obserue
,
for
they
ride
not
in
the
Rogationweeke
,
nor
weare
their
copes
.
But
how
obserue
they
,
that
the
Canon
commaundeth
them
,
to
goe
barefooted
in
sackcloth
and
ashes
?
The
Councel
of
Orleans
anno
.
515.
calleth
these
Letanies
rogations
,
but
of
procession
or
going
abroad
,
it
speaketh
nothing
.
S.
Ambrose
in
deed
is
ancienter
then
this
Councel
,
but
whether
that
Commentarie
vpon
the
Epistles
,
that
goeth
vnder
his
name
,
were
of
his
writing
,
it
is
not
agreed
among
learned
men
,
at
least
wise
,
there
be
diuers
additions
,
and
the
written
copies
varie
.
Besides
that
the
worde
wherevpon
he
buildeth
dies
pr●cessi●nis
both
in
written
and
printed
copies
,
is
dies
purgationis
,
the
days
of
a
womans
purification
,
or
if
algates
he
wil
haue
it
processionis
,
as
some
printed
bookes
haue
,
yet
the
very
circumstance
of
the
place
wil
proue
that
it
is
the
dayes
of
a
womans
going
foorth
after
her
childbirth
,
and
therfore
no
procession
after
the
crosse
.
And
if
Agapetus
did
not
deuise
processions
first
,
as
M.
Calfhil
saith
;
your
owne
Canon
law
lyeth
,
and
not
he
,
de
cond.
d.
1.
Agapitus
,
as
your
author
Garanza
citeth
it
.
But
to
come
neare
vnto
the
article
.
Sozomenus
lib.
●
.
ca.
8.
sheweth
,
that
the
Arrians
at
Constantinople
began
a
kind
of
procession
,
with
singing
of
Psalmes
by
course
,
which
Iohn
Chrysostome
,
fearing
least
any
godly
men
should
be
seduced
by
them
,
tooke
vp
the
same
fashion
,
&
so
pasted
the
Arrians
in
number
&
processu
&
going
forward
.
For
siluer
standards
of
the
crosse
,
with
burning
waxe
〈◊〉
went
before
them
.
This
place
sheweth
,
how
godly
men
tooke
vpfond
ceremonies
in
emulation
of
heretikes
.
But
nowe
concerning
these
siluer
standards
in
forme
of
the
crosse
,
which
Socrates
li.
6.
ca.
8.
sheweth
,
did
serue
to
carie
waxe
candles
or
torches
,
burning
vpon
them
,
to
giue
the
people
light
in
the
night
season
,
for
then
their
processions
were
in
the
night
,
Martiall
is
as
madde
as
a
marche
hare
,
that
they
should
be
counted
no
better
then
candlestickes
or
cresset
staues
:
and
yet
when
he
hath
prated
what
he
can
,
for
that
principall
vse
they
serued
,
although
it
may
be
that
Chrysostome
had
some
superstitious
fantasie
in
the
fourmes
also
of
the
crosse
,
which
he
deuised
to
be
as
the
standerds
for
the
Catholike
armie
to
followe
:
so
the
same
crosse
staues
,
serued
both
for
candlestickes
and
standerdes
:
how
soeuer
it
was
,
this
procession
differed
much
from
our
Popish
processions
,
in
whiche
idols
are
carried
about
,
and
not
as
candlestickes
,
but
candlesticks
before
them
,
with
candels
light
in
the
day
time
,
&
not
in
the
night
.
His
surmise
,
that
the
siluer
crosses
were
set
in
the
Church
,
because
no
place
is
mentioned
where
they
left
them
when
they
came
home
,
is
foolish
.
They
had
common
theaters
and
meeting
places
more
meete
for
seting
vp
of
such
candlebearing
crosses
,
then
the
Churches
.
The
quarrell
of
the
foure
lyes
I
passe
ouer
,
let
the
Reader
compare
both
their
Bookes
,
and
iudge
whether
Martiall
haue
handeled
that
storie
with
sinceritie
.
The
councell
Elibertine
forbadde
candels
to
be
lighted
in
the
day
time
in
the
Churchyards
,
Ergo
they
forbadde
them
not
on
the
Lordes
table
,
quod
Martial
.
But
why
then
go
you
with
torches
and
tapers
into
the
Churchyarde
,
both
in
procession
and
at
burialles
.
And
seeing
it
was
an
Heathenishe
custome
to
light
them
in
Churches
,
as
well
as
in
Churchyardes
,
they
which
forbad
the
one
would
not
haue
alowed
the
other
.
But
you
light
them
not
as
Heathen
men
,
of
whom
Lactantius
speaketh
,
thinking
God
to
be
in
darkenes
,
and
to
haue
neede
of
light
.
But
Ad
signu●
latriae
demonstrandum
to
declare
a
signe
of
the
high
seruice
that
you
owe
to
God
,
If
it
be
so
,
why
light
you
them
to
saintes
?
yea
to
images
?
the
Gentils
had
as
good
excuses
as
you
.
Neuerthelesse
you
are
determined
to
kepe
your
lightes
still
,
as
you
haue
record
&
witnes
out
of
Eusebius
,
Athanasius
,
&c.
In
deede
there
is
great
reason
,
because
they
had
candels
light
in
the
night
you
wil
haue
them
in
the
day
:
but
of
light
I
wish
the
reader
to
look
more
in
my
refutation
of
Rastals
confutation
,
to
the
33.
leafe
of
his
book
.
After
this
foloweth
a
vain
discourse
,
to
proue
that
we
are
heretiks
,
because
we
haue
departed
from
the
vnitie
of
the
Church
,
from
the
Cleargie
,
from
the
bishop
of
Rome
,
&c.
Al
which
is
false
,
for
we
haue
not
departed
from
the
church
of
Christ
,
which
is
ruled
by
his
word
,
nor
from
the
Christian
Cleargie
,
nor
from
any
godly
Bishop
of
Rome
,
in
any
point
in
whiche
he
departed
not
from
the
trueth
:
but
we
are
gone
out
of
Babylon
,
we
haue
forsaken
Antichriste
,
and
all
his
merchantes
,
that
made
sale
of
mens
soules
:
our
prayer
in
a
knowen
tongue
,
our
communion
in
both
kindes
,
our
reuerent
administration
of
the
Lordes
supper
,
haue
the
Scripture
for
their
warrant
,
and
the
primitiue
Church
for
their
witnesse
.
His
rayling
vpon
Luther
,
I
will
not
deale
withall
,
God
hath
aduanced
Luther
as
his
poore
witnesse
aboue
the
Pope
,
the
proud
antichrist
,
which
maketh
all
Papistes
to
spighte
him
.
Concerning
Iustinians
constitution
,
for
crosses
to
be
born
at
the
singing
of
the
Letanie
,
it
fauoureth
of
the
corruption
of
his
time
.
Such
godly
constitutions
as
he
made
,
as
well
in
Ecclesiasticall
as
politike
matters
,
we
esteeme
as
the
good
lawes
of
a
forreyne
prince
are
to
be
regarded
.
And
at
length
we
come
to
Augustine
the
Monke
,
which
comming
from
Rome
,
did
more
hurte
in
corrupting
true
religion
,
then
good
in
planting
any
religion
:
And
whereas
Martiall
saith
,
if
our
religion
came
from
Eleutherius
,
it
came
from
Rome
:
although
it
were
no
shame
to
confesse
it
came
from
Rome
in
those
purer
times
,
yet
Christian
religion
came
to
vs
euen
from
the
Apostles
,
as
witnesseth
Gildas
the
Brittaine
,
being
planted
here
in
the
reigne
of
Tiberius
the
Emperour
.
And
as
for
Augustine
,
although
the
king
Ethelbert
&
the
people
were
well
prepared
before
his
comming
,
by
the
Queene
and
the
bishop
that
attended
vpon
her
,
yet
according
to
his
zeale
,
he
tooke
some
paines
to
make
the
people
receiue
the
doctrine
of
Christe
,
although
in
behauiour
he
was
proude
,
as
Galfride
writeth
,
and
Beda
not
altogether
denieth
,
but
that
he
seemed
so
,
and
in
ceremonies
superstitious
.
So
that
the
doctrine
of
Christ
which
he
taught
,
came
from
Ierusalem
,
from
whence
the
Gospel
was
first
preached
,
his
errours
and
superstition
came
from
Rome
.
That
the
bishops
of
the
Brittaines
refused
,
both
his
authoritie
and
ceremonies
,
it
argueth
that
Christianitie
was
in
this
land
not
subiect
to
the
see
of
Rome
.
If
they
refused
to
ioyne
with
Augustine
in
teaching
the
Saxons
,
it
might
be
not
for
that
they
enuied
their
saluation
which
were
their
enemies
,
but
because
they
would
not
consent
to
ioyne
in
the
worke
with
him
,
which
sought
to
bring
them
into
subiection
.
Concerning
the
cruel
murder
of
the
Monks
of
Bangor
in
Augustines
quarrell
,
Galfride
a
Brittaine
imputeth
no
small
part
of
the
fault
to
Augustine
.
Bede
a
Saxon
would
haue
him
cleare
of
it
.
But
seeing
the
threatening
of
Augustine
is
agreed
vpon
,
and
the
slaughter
followed
,
it
is
shrewde
euidence
against
him
.
That
Augustines
crosse
,
&
painted
table
differeth
from
that
the
Papistes
nowe
vse
in
procession
,
Martial
counteth
it
not
material
,
seeing
afterward
they
receyued
other
kinde
of
images
from
Rome
:
and
other
kinde
of
Images
were
then
vsed
in
Churches
,
which
yet
were
harde
for
him
to
proue
,
for
the
Grecians
to
this
day
,
receiue
none
but
painted
Images
.
The
pretence
that
Maister
Calfhil
saith
,
Augustine
might
haue
to
excuse
him
to
feede
the
eyes
of
them
that
neuer
heard
of
Christ
,
with
the
image
of
his
death
,
that
lending
their
eares
he
might
enstruct
their
hearts
:
Martiall
wil
not
admit
,
or
if
he
did
admit
it
,
that
it
followeth
not
,
that
they
whiche
haue
not
like
pretence
may
not
vse
like
example
.
Whereas
Maister
Calfhil
doth
neither
absolutely
affirme
the
pretence
,
nor
allowe
it
to
be
good
.
From
this
pretence
he
passeth
into
a
defence
of
praiing
to
Saintes
,
to
iustifie
the
Popishe
Letanie
,
Virgine
Marie
pray
for
vs
,
which
he
denyeth
to
be
idolatrous
,
because
some
steppes
,
or
shewe
of
invocation
of
Saints
are
found
in
some
olde
writers
.
And
calleth
for
Scripture
to
proue
it
to
be
idolatrous
,
yet
refuseth
what
soeuer
Luther
,
Caluine
,
or
the
Magdeburges
haue
sayde
against
it
.
But
by
his
fauour
I
wil
vse
one
or
two
reasons
out
of
scripture
to
prooue
it
to
be
idolatrous
,
to
call
vpon
the
virgine
Marie
,
or
any
creature
.
Saint
Paule
saith
Rom.
10.
ver.
14.
How
shall
they
call
vpon
him
in
whom
they
haue
not
beleeued
.
By
whiche
it
is
euident
,
that
none
ought
,
nor
can
in
true
faith
be
called
vpon
,
but
he
in
whom
we
beleeue
,
and
it
is
idolatrie
to
beleeue
in
any
but
in
God
only
,
wherefore
it
is
idolatrie
to
call
vpon
Marie
or
any
creature
,
but
vppon
God
only
.
Againe
the
Apostle
1.
Tim.
2.
ver.
5.
saith
there
is
but
one
God
,
and
one
Mediatour
of
God
and
men
,
the
man
Iesus
Christe
,
where
the
Apostle
speaketh
not
onely
of
redemption
,
but
of
prayers
,
supplications
,
intercessions
&c.
which
ouerthroweth
your
blinde
distinction
of
mediatour
,
of
intercession
,
and
redemption
.
For
keeping
the
memorie
of
the
deade
,
whiche
Lactantius
counteth
superstition
,
you
thinke
your selues
cleare
of
it
,
because
Matthew
,
Peter
,
and
Paule
&c.
are
aliue
in
heauen
.
But
you
must
remember
,
that
Christ
sayeth
:
Abraham
,
Isaak
,
and
Iacob
,
were
aliue
to
God
,
but
in
respect
of
men
they
are
dead
,
and
therefore
those
memories
are
not
excused
of
superstition
,
according
to
Lactantius
iudgement
.
Further
you
say
,
the
note
,
that
the
materiall
crosse
is
no
ensigne
of
CHRISTE
,
hath
simple
proofe
.
But
in
deede
your
assertion
,
that
it
should
be
an
ensigne
of
Christ
,
hath
no
proofe
at
all
.
The
booke
of
Carolus
magnus
against
images
,
you
imagine
to
haue
beene
written
by
Caluine
,
or
Illiricus
,
or
some
other
late
protestant
:
but
of
the
credite
and
antiquitie
thereof
,
I
haue
written
againste
Doctour
Sanders
booke
of
Images
Cap.
vltimo
.
Also
concerning
the
second
councel
of
Nice
which
Martiall
citeth
for
procession
with
the
crosse
.
Cap
15.
or
14.
That
God
would
not
suffer
the
bones
of
Moses
to
be
translated
,
least
they
should
haue
bene
matter
of
idolatrie
,
he
saith
it
is
no
cause
,
why
translating
of
other
Saintes
bodies
should
not
be
permitted
.
Because
God
will
haue
mercie
,
vpon
whome
he
will
haue
mercie
,
and
be
gentle
to
whome
it
pleaseth
him
.
Hath
not
the
pottemaker
power
to
make
one
vessel
to
honour
,
and
another
for
reproch
?
May
he
not
transferre
Peters
bones
,
and
let
Moses
alone
?
May
he
not
make
Paules
body
to
be
honoured
,
and
Iosephes
obscured
,
Saint
Stephans
shrined
,
and
Samuels
interred
,
I
thinke
you
will
not
deny
?
These
reasons
to
rehearse
,
it
is
a
sufficient
confutation
of
them
:
But
for
the
highe
estimation
of
reliques
,
Hierome
is
of
his
side
,
against
Vigilantius
,
whome
he
calleth
a
famous
heretike
.
And
yet
no
man
condemned
him
for
an
heretike
but
Hierome
,
who
rather
rayleth
on
him
then
reasoneth
againste
him
.
As
for
Eusebius
,
although
he
speake
honourably
of
the
bones
of
Polycarpus
,
which
the
Christians
gathered
and
buried
,
as
the
partes
of
an
holy
martyrs
body
,
yet
he
nameth
not
any
worshipping
of
them
,
such
as
the
Papistes
vse
.
But
Martial
maketh
much
a
do
that
Maister
Calfhil
alloweth
the
excuse
which
the
Heathen
men
made
,
that
they
would
not
deliuer
the
body
of
Policarpus
,
least
the
Christians
should
leaue
Christe
,
and
beginne
to
worshippe
him
:
saying
,
it
was
the
instinct
of
the
deuill
,
to
denie
his
body
&c.
and
so
to
say
.
What
then
?
Although
they
meant
cruelly
and
slaunderously
against
the
true
Christians
,
which
could
neither
forsake
Christe
nor
worship
any
other
.
Yet
the
same
answere
might
be
well
made
to
superstitious
Papistes
,
who
haue
forsaken
Christ
and
worship
men
,
yea
dead
bones
,
and
them
often
not
of
godly
men
,
nor
always
of
men
.
That
Chrysostome
was
a
great
admirer
of
reliques
,
I
shewed
before
,
in
so
much
that
he
would
change
the
kingdome
of
heauen
,
for
the
chaine
that
Saint
Paule
was
bound
withall
,
wherein
if
he
spake
not
excessiuely
,
let
Martial
follow
him
.
We
esteeme
the
kingdome
of
heauen
more
then
al
the
reliques
that
euer
were
.
And
yet
we
alowe
a
reuerent
laying
vp
of
the
bodies
&
bones
of
the
Saints
,
so
it
be
without
superstition
and
idolatrie
,
as
was
meant
by
the
ancient
fathers
,
although
the
contrary
followed
of
their
too
much
zeale
and
carefulnesse
of
such
small
matters
.
To
conclude
,
you
haue
heard
what
can
be
saide
for
the
antiquitie
of
processions
,
and
bearing
of
the
crosse
before
them
:
whether
it
be
an
Apostolike
tradition
,
that
was
first
deuised
by
Chrysostome
in
emulation
of
heretikes
,
let
the
readers
iudge
.
The
eight
Article
.
That
many
strange
and
wonderful
miracles
were
wrought
by
the
signe
of
the
crosse
.
If
this
article
were
granted
in
manner
and
fourme
as
it
is
set
downe
and
meant
by
the
author
:
The
Apostles
by
annointing
with
oyle
,
And
this
is
a
true
position
of
M.
Calfhil
,
though
Martiall
will
not
vnderstand
it
.
That
it
is
not
a
sufficient
proofe
to
make
a
thing
good
,
or
to
shew
it
to
be
good
,
(
because
he
cauilleth
like
a
calfe
a●
the
worde
of
making
▪
)
to
say
that
miracles
were
wrought
by
it
.
Martial
asketh
first
,
whether
the
miracles
of
Christ
were
not
a
sufficient
proofe
of
his
diuine
power
?
Where
he
flyeth
from
the
position
,
which
speaketh
not
of
the
principal
efficient
cause
,
out
of
a
ceremonie
,
a
meane
,
or
instrument
.
More
pertinently
he
asketh
of
the
hemme
of
Christs
coate
.
Saint
Paules
napkins
,
whether
they
had
not
a
vertue
by
his
body
.
I
answere
no.
No
more
then
Iudas
lippes
that
kissed
Christe
,
and
Peters
shadowe
,
which
could
neither
be
holy
,
nor
efficient
of
any
thing
,
because
it
was
nothing
but
the
priuation
of
the
light
by
comming
betweene
of
his
body
.
So
I
say
of
coates
,
napkins
,
ashes
of
Martyrs
,
and
signe
of
the
crosse
,
if
any
miracles
were
done
by
meanes
of
them
,
they
are
not
thereby
holy
,
neither
haue
they
any
vertue
in
them
.
The
Lord
hath
giuen
vs
a
generall
rule
to
examine
all
miracles
,
and
miracle
workers
,
by
the
doctrine
they
teache
.
Deut.
13.
If
there
arise
among
you
a
prophet
or
dreamer
of
dreames
(
and
giue
thee
a
signe
or
wonder
,
and
y●
signe
,
&
the
wonder
which
he
hath
told
thee
,
come
to
passe
)
if
he
say
let
vs
goe
after
other
Gods
which
thou
hast
not
knowen
,
and
let
vs
serue
them
:
thou
shal
not
hearken
vnto
the
words
of
that
prophet
,
or
vnto
that
dreamer
of
dreames
:
for
the
Lord
your
God
proueth
you
,
to
know
whether
you
loue
the
Lord
your
God
with
al
your
heart
,
and
with
all
your
soule
.
Ye
shal
walk
after
the
Lord
your
God
and
feare
him
,
and
kepe
his
commandements
,
and
hearken
vnto
his
voyce
,
and
ye
shall
serue
him
,
and
cleaue
vnto
him
.
By
this
scripture
we
are
taught
to
examine
all
miracles
,
whether
they
tende
to
the
honour
of
the
only
true
God
and
the
maintenance
of
his
true
worshippe
according
to
his
worde
:
whiche
Martiall
him selfe
in
a
manner
confesseth
:
saying
,
that
miracles
done
by
heretikes
are
not
able
to
commende
a
thing
.
But
he
findeth
great
fault
with
Maister
Calfhil
for
coupling
the
generation
of
a
childe
in
adultery
or
feeding
by
stollen
breade
,
to
be
miracles
,
because
they
be
not
extraordinarily
miracles
and
yet
he
can
not
deny
but
they
be
great
wonders
,
and
the
reason
of
the
meanes
is
all
one
in
both
.
Nowe
let
vs
see
howe
he
aunswereth
those
three
reasons
of
Maister
Calfhils
,
why
miracles
make
not
for
the
crosse
.
And
first
he
aunswereth
to
a
question
,
Why
the
durt
in
the
streete
by
whiche
Christe
wrought
a
miracle
,
should
not
be
honoured
as
well
as
the
crosse
on
the
altar
?
He
aunswereth
because
the
crosse
was
an
instrument
by
which
all
the
worlde
was
saued
.
So
was
Iudas
,
so
was
Pilate
.
The
second
,
He
saith
the
crosse
is
a
liuely
representation
of
Christes
death
.
Nay
a
dombe
and
dead
idoll
which
is
good
for
nothing
.
Abacuc
.
2.
The
thirde
The
crosse
is
effectuous
euer
since
.
A
deed
efficient
.
The
crosse
is
commaunded
of
God
to
be
made
and
vsed
by
diuers
Reuelations
from
heauen
.
Nay
by
the
diuell
from
hell
,
and
yet
if
Angels
from
heauen
had
taught
the
crosse
to
be
made
and
vsed
as
another
Gospell
,
as
it
is
accounted
of
the
Papists
,
as
great
as
circumcision
was
of
the
Iewes
,
not
preached
by
the
Apostles
,
not
conteyned
in
the
Scriptures
,
we
might
safely
accurse
them
.
But
now
to
the
reasons
:
the
first
is
:
Why
should
not
such
external
meanes
as
Christ
and
his
Apostles
vsed
,
&
scripture
mentioneth
,
be
had
in
administration
,
rather
then
the
idle
deuice
of
man
,
of
which
there
is
no
lawfull
president
.
Martiall
answereth
,
the
crosse
is
no
idle
deuise
,
but
a
tradition
of
the
Apostles
,
whereof
they
haue
lawful
presidentes
.
But
seeing
no
president
is
lawfull
to
builde
our
faith
vpon
,
but
the
holy
scriptures
,
which
the
Papistes
haue
not
for
their
crosse
,
the
reason
standeth
vntouched
.
The
second
reason
,
If
miracles
were
done
by
the
signe
of
the
crosse
,
yet
not
onely
by
it
,
therefore
the
crosse
should
not
only
be
magnified
without
the
rest
.
Martial
affirmeth
that
hee
would
not
haue
the
crosse
magnified
without
the
rest
,
as
prayer
and
faith
.
How
doeth
he
then
magnifie
the
crosse
in
Iulians
storie
,
which
was
without
prayer
and
faith
?
The
third
reason
.
If
miracles
were
done
by
the
crosse
,
yet
it
should
not
be
had
in
estimation
,
except
all
other
thinges
by
which
miracles
were
wrought
,
as
the
he●
of
Christes
garment
,
the
spitle
and
clay
,
the
shadowe
of
Peter
and
napkins
of
Paule
,
were
likewise
honoured
and
esteemed
.
Martial
aunswereth
,
this
is
but
his
assertion
,
for
which
he
hath
neither
scripture
,
councel
,
nor
Doctor
.
As
though
an
argument
A
paribus
,
were
not
good
except
the
conclusion
were
expressed
in
Scriptur
,
doctor
,
or
councel
.
Yet
he
replieth
,
that
the
crosse
is
the
principall
meane
,
by
which
miracles
haue
ben
wrought
.
But
the
Scripture
is
against
that
,
for
Christ
wrought
no
miracle
by
the
signe
of
the
crosse
.
Nay
I
slander
him
,
for
he
reasoneth
not
ad
idem
,
but
the
crosse
is
the
cheefe
and
principal
instrumente
of
our
redemption
,
yet
not
holier
then
the
speare
,
the
reede
,
and
the
sponge
,
as
Athanasius
affirmeth
Ad
Antioch
.
que
.
16.
But
euen
the
hemme
,
the
spettle
,
and
clay
,
if
he
had
them
,
Martial
would
honor
,
worship
&
esteeme
for
his
sake
whose
pretious
body
they
touched
.
Then
let
him
worship
the
sunne
that
touched
him
with
his
beams
of
light
,
or
if
that
be
too
farre
of
,
let
him
worship
Iudas
lippes
that
kissed
him
,
if
he
can
come
by
them
.
Concerning
the
person
of
Helena
,
I
would
wish
nothing
to
be
spoken
of
her
,
but
to
her
honour
,
except
in
case
where
her
honour
should
be
an
hinderance
of
the
honor
of
Christ
.
Martial
to
iustifie
her
in
al
things
,
raileth
vpon
M.
Calfhil
,
for
charging
her
with
superstition
as
though
he
had
bene
the
first
that
had
so
written
of
her
,
when
it
is
reported
of
her
that
she
was
vsque
ad
superstitionem
pia
,
deuout
euen
to
superstition
.
And
yet
her
superstition
,
appeareth
not
so
great
in
any
thing
,
as
in
this
supposed
inuention
of
the
crosse
.
The
varietie
in
time
that
is
in
the
witnesses
of
the
inuention
of
the
crosse
,
the
blasphemous
beast
is
not
ashamed
to
compare
with
the
apparence
of
varietie
which
is
in
the
Euangelistes
,
where
in
deede
there
is
none
,
wheras
this
discord
can
not
be
reconciled
.
Yet
will
he
not
haue
the
tale
discredited
for
the
discorde
in
time
,
as
though
there
were
none
other
discorde
.
The
manifest
contradiction
that
is
betweene
Ruffinus
,
saying
,
Titulus
non
satis
evident●r
dominici
prodeba●
signa
patibuli
,
The
title
did
not
shewe
euidently
the
signe
of
our
Lordes
gibbet
.
And
Ambrose
saying
,
Titulo
crux
salutaris
patuit
,
by
the
title
the
healthfull
crosse
was
manifestly
knowen
.
This
contradiction
I
say
,
he
denyeth
to
bee
any
,
affirming
that
a
simple
Logitian
would
proue
it
to
be
none
.
Thinking
that
s●tis
euidenter
euidently
inough
,
would
excuse
the
matter
,
as
though
we
knewe
not
what
patet
doeth
signifie
,
as
well
as
Maister
vsher
of
Winchester
.
That
a
shippe
would
not
carrie
the
peeces
of
the
crosse
that
are
shewed
in
so
many
places
,
he
counteth
it
an
impudent
lye
of
Caluine
,
whome
he
rayleth
vpon
like
a
ruffian
,
and
slaundereth
like
a
diuel
.
Yet
Erasmus
affirmeth
the
same
in
his
Peregrinat
.
relig.
erg.
And
he
that
will
beleeue
neither
of
them
both
,
let
him
consider
beside
so
many
whole
crosses
as
are
shewed
in
steede
of
that
one
,
and
of
great
boardes
that
are
kept
in
many
places
as
part
of
it
,
so
many
thousand
churches
&
Abbeys
as
either
now
shew
or
haue
shewed
chips
&
pieces
of
it
,
&
he
shall
not
think
their
report
to
be
in
credible
.
The
talk
of
the
nayles
which
were
but
three
at
the
first
,
&
al
bestowed
at
the
time
of
the
inuention
,
yet
are
now
multiplyed
to
13.
or
14.
which
bewrayeth
an
horrible
impudencie
in
the
Popish
idolaters
.
Martiall
refuseth
as
impertinent
,
yet
will
he
not
confesse
the
forgerie
,
which
is
a
token
of
a
wicked
&
diuelish
conscience
.
Where
M.
Calfhill
sayeth
that
miracles
were
not
done
by
the
crosse
to
establish
a
worshipping
or
hauing
of
it
,
Martiall
requireth
proofe
by
scriptures
,
Councels
or
Doctors
.
I
reason
thus
a
paribus
out
of
the
scripture
,
myracles
were
done
by
oyle
,
shadowe
,
&
other
things
,
not
to
establish
a
worshipping
or
hauing
of
them
:
the
like
reason
is
of
myracles
done
by
the
crosse
.
Beside
that
the
scripture
is
plentiful
in
challenging
all
honour
&
worship
to
the
author
,
&
not
to
the
meanes
or
instruments
.
Peter
and
Iohn
,
meanes
of
the
healing
of
the
lame
man
refused
all
honour
and
worship
in
respect
of
his
healing
,
Act.
3.
vers.
12.
yet
were
they
other
manner
of
meanes
then
the
crosse
euer
was
in
doing
of
myracles
.
That
M.
Calfhill
sayeth
,
myracles
teach
vs
not
to
do
the
like
,
but
to
beleeue
the
like
.
Martiall
sayeth
,
they
teach
vs
to
do
the
like
if
we
may
:
and
he
proueth
it
by
him
that
teacheth
that
almes
couereth
sinne
,
who
thereby
teacheth
to
do
almes
,
&c.
Thus
the
wise
man
compareth
miracles
&
men
together
,
facts
&
doctrin
;
act
&
possibilitie
,
euen
as
right
as
a
rammes
horne
.
But
how
shal
we
come
by
this
power
to
worke
miracles
by
the
signe
of
the
crosse
?
for
to
assay
without
assurance
of
Gods
power
,
is
to
tempt
God
.
Therefore
wee
may
no
more
crosse
vs
against
diuels
,
because
God
hath
sometime
chased
them
away
by
the
signe
,
then
wee
may
annoynt
blind
mens
eyes
with
clay
,
to
proue
if
they
will
see
after
it
,
because
Christ
wrought
a
myracle
by
the
meane
,
which
as
Martial
saith
,
teacheth
vs
to
do
the
like
if
we
may
.
What
estimation
Paulinus
a
superstitious
man
had
in
his
piece
of
the
crosse
,
which
was
perhaps
a
piece
of
another
tree
,
then
euer
came
in
Iewry
.
Wee
haue
not
to
followe
him
in
his
follye
.
That
myracles
wrought
of
holy
men
by
the
signe
of
the
crosse
,
&c.
is
not
a
sufficient
reason
to
proue
that
the
figne
of
the
crosse
should
be
had
,
kept
,
set
vp
,
and
honoured
,
I
haue
alreadie
proued
out
of
the
scripture
by
the
like
or
equall
,
&
yet
it
is
against
reason
,
when
we
deny
your
arguments
whose
consequence
you
ought
to
proue
,
that
we
should
be
driuen
to
proue
that
they
follow
not
.
Where
M.
Calfhill
sayeth
,
the
myracles
onely
ought
not
,
or
may
not
commend
a
thing
,
you
pick
quarels
to
him
without
cause
,
obiecting
the
miracles
of
Christ
,
who
tooke
witnesse
not
only
of
his
miracles
,
but
also
of
the
holy
scriptures
.
When
you
haue
vrged
the
miracle
done
by
the
signe
of
the
crosse
out
of
Epiphanius
,
as
much
as
you
can
,
yet
proueth
it
not
the
honouring
and
setting
vp
of
the
signe
of
the
crosse
in
these
days
,
as
M.
Calfhill
telleth
you
,
seing
that
we
liue
not
among
Turkes
or
Sarazens
,
that
we
need
to
haue
any
such
signe
whereby
we
might
be
knowen
to
be
worshippers
of
Christ
.
But
you
would
faine
learne
,
what
if
a
Portingal
or
one
of
the
new
conuerted
Ilands
of
India
,
comming
by
chance
into
England
,
of
which
he
neuer
heard
before
,
&
seing
neither
images
nor
crosses
in
church
nor
streate
,
how
he
should
knowe
in
whome
wee
beleeue
.
And
I
would
learne
of
you
,
what
skilleth
it
,
if
such
a
man
as
neuer
came
here
,
nor
euer
by
any
likelyhood
shall
come
hither
,
yet
supposed
to
be
driuen
on
a
boarde
out
of
India
into
Englande
,
what
skilleth
it
I
say
,
if
he
know
not
in
whom
we
beleue
,
and
so
depart
as
wise
as
he
came
?
What
remedy
but
we
must
haue
al
places
filled
with
images
&
crosses
,
for
such
a
man
to
knowe
what
we
holde
of
,
who
shal
be
neuer
the
better
thereby
,
nor
the
worse
if
he
know
not
.
But
you
think
that
happily
strangers
of
Greece
,
Constantinople
,
Iewry
,
&
India
,
may
come
to
our
coastes
,
and
therfore
wee
ought
to
haue
the
signe
of
the
crosse
in
churches
,
chapels
,
&
high
wayes
,
to
signifie
of
whome
we
hold
.
We
haue
not
many
such
strangers
,
but
when
they
arryue
we
haue
bookes
of
the
holy
scripture
in
Greeke
,
Hebrue
,
Chaldee
,
Syrian
,
Arabike
,
Sclauonian
tongues
,
in
which
they
may
be
instructed
that
are
desirous
to
vnderstand
what
religion
we
professe
.
The
Lorde
God
thought
it
sufficient
to
haue
his
lawe
written
vppon
great
stones
,
at
the
entrance
into
the
holy
land
,
to
let
all
strangers
knowe
,
both
whome
,
&
after
what
manner
the
people
of
Israell
did
honour
and
serue
their
God
.
Deut.
27.
3.
But
as
for
images
and
pillers
he
vtterly
forbad
them
to
set
vp
any
for
any
vse
of
religion
,
Deut.
12.
1.
&
16.
ver.
2.
The
ninth
Article
.
What
commoditie
euery
Christian
man
hath
or
may
haue
by
the
signe
of
the
Crosse.
Whereas
M.
Calfhil
detesteth
the
Idolatrous
councell
of
Nice
the
an
image
is
a
figuring
of
holy
vertue
&
dispensation
of
grace
▪
But
if
grace
be
not
dispensed
by
images
,
whether
Germanus
said
so
or
no
,
I
pray
you
,
to
what
purpose
are
they
set
vp
in
the
churches
?
or
what
profit
may
a
Christian
man
haue
by
the
signe
of
the
crosse
?
when
Martial
denyeth
that
any
grace
is
dispensed
by
images
.
The
seconde
quarel
he
picketh
is
,
that
M.
Calfhill
denyeth
that
the
vertues
of
saints
can
be
seen
in
their
images
,
which
could
not
be
seene
in
their
persons
.
Martial
sayth
:
this
reason
condemneth
the
scripture
as
well
as
images
,
for
the
ynke
and
paper
hath
no
mynde
or
sense
to
hold
the
power
of
Christ
,
&
vertue
of
the
Apostles
,
more
then
images
haue
.
As
though
the
scripture
were
nothing
but
ynke
&
paper
,
or
as
though
that
all
things
that
may
be
learned
&
vnderstood
by
hearing
,
may
be
discerned
by
the
eye
,
which
conceiueth
only
bodily
shapes
of
things
,
&
cannot
attain
to
see
faith
,
holines
,
vertue
,
&c.
wherof
no
images
can
be
made
.
When
M.
Calfhill
sayeth
:
that
the
image
of
Mars
,
or
S.
George
,
Venus
,
or
the
mother
of
Christ
cannot
be
discerned
asunder
.
Martial
hath
nothing
to
reply
,
but
that
we
must
not
suppose
to
finde
any
images
among
the
Christians
,
but
of
Christ
&
his
saintes
,
so
that
images
be
wise
bookes
,
which
cannot
teache
their
schollers
what
or
whereof
they
are
,
but
they
must
learne
of
the
common
opinion
how
to
esteeme
of
them
.
That
images
be
teachers
of
pride
,
auarice
,
wantonnesse
,
&c.
as
the
Prophet
sayeth
:
they
are
the
doctrine
of
vanitie
&
lyes
,
Abac.
2.
Martiall
sayth
blasphemously
,
that
images
giue
no
more
occasion
of
vices
,
then
the
holy
scriptures
,
of
which
some
wicked
men
take
occasion
of
dronkennes
,
whoredome
,
vsury
,
&c.
But
seeing
the
scripture
directly
&
plainly
condemneth
al
these
&
other
vices
as
occasion
is
giuen
by
them
,
howsoeuer
any
is
taken
by
vngodly
persons
,
whereas
images
which
teach
no
goodnes
,
but
being
gorgeously
&
whorishly
decked
with
golde
&
precious
stones
,
otherwise
then
the
saintes
delighted
,
euen
as
in
holy
scripture
they
are
counted
as
stumbling
blocks
,
so
they
teach
men
vainly
affected
,
to
delight
in
such
things
,
as
they
see
to
please
the
saints
.
But
Martiall
sayeth
,
that
gylded
images
make
men
thinke
of
the
ioyes
of
heauen
.
O
ridiculous
fantasie
.
They
may
sooner
make
men
thinke
of
the
vanitie
of
the
worlde
,
to
delight
in
it
.
But
when
the
holy
ghost
by
the
mouth
of
his
Prophets
hath
determined
that
images
are
the
doctrine
of
lying
&
vanitie
,
it
were
lost
labour
to
dispute
any
longer
what
good
thinges
they
can
teache
,
Ier.
10.
ver.
8.
Abac.
2.
ver.
18.
The
examples
of
Ezechias
,
Iosias
,
&
Salomon
,
he
sayth
are
brought
to
no
purpose
against
images
amongest
Christians
.
As
though
it
were
more
lawfull
for
Christians
,
then
for
Israelites
to
commit
idolatrie
.
But
the
Christians
(
saith
he
)
direct
their
hearts
,
&
offer
their
prayers
to
God
,
&
therfore
there
is
no
mistrust
of
idolatry
amongest
them
.
Why
Martiall
?
haue
not
the
Papistes
in
England
made
&
do
they
not
yet
still
in
other
places
make
vowes
to
the
images
that
are
in
such
a
place
and
such
a
place
.
Do
they
not
trauaile
thither
,
and
offer
vp
both
prayers
and
sacrifice
of
candels
,
money
,
Iewels
and
other
things
vnto
the
Images
?
Haue
not
your
idols
giuen
aunswer
?
haue
they
not
wagged
their
heades
and
lips
,
&c.
O
shamelesse
dogges
&
blasphemous
idolaters
.
The
Lord
so
deal
with
you
as
you
know
in
your
own
consciences
that
the
ignorant
people
haue
made
their
prayers
euen
to
the
stockes
&
stones
,
thinking
them
to
haue
a
life
&
diuinitie
in
them
:
and
yet
you
say
,
there
is
no
mistrust
of
idolatrie
,
lest
you
should
be
driuen
by
example
of
Ezechias
,
to
destroy
&
break
your
images
,
although
otherwise
they
were
not
against
Gods
commandment
,
but
euen
made
by
his
appointment
,
as
the
brasen
Serpent
was
.
That
fond
quarell
of
yours
,
that
Salomon
was
not
abused
by
images
,
but
by
women
,
I
leaue
to
women
to
laugh
at
your
vanity
,
when
they
reade
,
that
by
women
he
was
brought
to
be
an
idolater
,
and
worshipper
of
images
.
And
euery
childe
that
readeth
Chrysostome
Hom.
54.
in
8.
Tom.
can
vnderstand
,
that
although
occasioned
by
obstinate
Iewes
,
yet
he
speaketh
generally
of
al
obstinat
minds
,
whether
they
be
professors
of
Christianity
,
or
no.
Animo
desperato
&c.
There
is
nothing
worse
than
a
desperate
mind
,
although
he
see
signes
,
although
miracles
be
wrought
,
yet
he
standeth
still
in
the
self
same
frowardnesse
.
For
an
obstinate
sinner
that
hath
professed
Christianitie
,
is
no
more
moued
with
miracles
,
and
the
signe
of
the
crosse
,
then
a
Iewe
or
Pharao
was
.
It
hath
more
colour
,
but
not
more
trueth
,
that
Athanasius
ascribeth
not
all
effectes
of
conuersion
of
wicked
men
,
&c.
wholy
and
solie
to
the
faith
of
Christe
,
when
he
saith
,
who
hath
done
this
,
&c.
but
the
faith
of
Christ
,
and
signe
of
the
crosse
?
Martial
confesseth
,
that
faith
is
able
to
do
it
without
the
crosse
,
but
that
God
would
haue
the
signe
of
the
crosse
common
with
faith
:
if
ye
aske
in
what
scripture
God
hath
reuealed
this
will
,
he
hath
nothing
to
say
.
Only
he
denieth
,
M.
Calfhils
exposition
of
Athanasius
,
that
the
signe
of
the
crosse
was
ioined
to
faith
,
not
as
a
fellow
worker
,
but
as
a
witnesse
&
signe
of
the
faith
against
the
Gentiles
,
bicause
he
hath
neither
scripture
,
Doctor
,
nor
Councel
for
it
.
Wherin
he
lieth
shamefully
,
for
the
scripture
shewing
,
Chrysostome
speaking
of
our
conuersion
,
&c.
saith
:
Hom.
14.
in
Ep.
ad
Rom.
Vnum
hoc
&c.
We
haue
offered
this
one
only
gift
of
GOD
,
that
we
giue
credite
to
him
,
promising
vs
thinges
to
come
,
and
by
this
onely
way
we
are
saued
.
This
Doctor
ascribeth
all
to
faith
,
therefore
nothing
to
the
signe
of
the
crosse
.
Whether
the
Parisiens
approue
Erasmus
his
censure
it
is
not
materiall
,
the
censure
is
true
,
and
approued
by
as
wise
and
well
learned
as
they
.
Touching
the
next
quarell
,
that
Cyrillus
acknowledgeth
it
no
fault
of
the
Christians
,
to
make
the
signe
of
the
crosse
at
their
doores
,
it
is
very
foolish
,
as
all
the
rest
be
,
for
although
he
defend
it
as
a
good
deede
,
and
in
his
time
tollerable
,
yet
if
any
did
worship
the
wood
of
the
crosse
,
as
Iulian
charged
them
,
it
was
a
fault
,
which
Cyrillus
doth
excuse
and
seeke
to
couer
,
but
of
that
matter
you
may
reade
more
in
mine
aunswere
to
D.
Sanders
booke
of
images
,
cap.
4.
or
3.
after
the
errour
of
his
print
.
That
S.
Basil
alloweth
images
in
Churches
,
he
citeth
his
sermon
vpon
Barlaa●
,
where
he
exhorteth
painters
to
set
foorth
the
valiant
conflictes
of
the
martyr
by
their
art
,
but
of
setting
vp
those
tables
in
Churches
there
is
no
word
.
Neither
do
I
perceiue
he
speaketh
of
other
Painters
then
eloquent
Rhetoricians
.
For
immediately
before
he
saith
.
Quin
magnificentioribus
〈◊〉
ipsius
ling●is
Ced●●us
.
Sonantiores
doctorum
tubas
ad
illius
praeconia
aduocemus
.
Exurgite
nunc
ô
praeclari
athleticor●m
gestorum
pictores
&c.
But
let
vs
giue
place
to
more
magnificent
tongues
,
vtterers
of
his
praises
.
Let
vs
call
hether
the
lowder
sounding
trumpets
of
learned
men
.
Arise
nowe
ô
ye
noble
Painters
of
the
valiant
actes
of
champions
&c.
And
it
is
vsuall
among
learned
men
,
to
compare
good
Orators
to
cunning
Painters
.
The
counterfet
oration
of
Athanasius
,
brought
in
the
idolatrous
Councel
of
Nice
,
we
reiect
as
a
matter
forged
by
heretikes
and
idolaters
.
The
other
Doctors
places
,
whome
he
quoteth
,
are
all
considered
and
aunswered
in
seuerall
places
of
mine
aunswere
to
Doctor
Sanders
booke
of
images
before
mentioned
.
Whether
an
image
may
be
made
of
Christ
,
which
is
both
God
and
man
,
you
shall
finde
it
more
at
large
intreated
,
in
my
saide
aunswere
cap.
7.
or
6.
That
the
crosse
in
the
time
of
Cyrillus
had
none
image
vpon
it
,
it
is
to
be
proued
by
this
reason
,
〈◊〉
Iulian
would
not
haue
omitted
to
obiect
the
worshipping
of
images
vnto
Christians
,
which
they
condemned
in
the
Heathens
,
if
any
images
had
bene
vpon
their
crosses
,
which
he
charged
them
to
haue
worshipped
.
Concerning
the
calling
of
Churches
by
the
name
of
Saints
,
we
haue
spoken
alreadie
.
That
S.
Paul
ioyneth
not
pictures
with
scriptures
,
to
be
our
instruction
and
comfort
,
it
is
an
argument
of
better
force
then
Martiall
hath
wit
to
aunswere
.
For
if
any
such
instruction
,
comfort
,
or
commoditie
had
any
wayes
come
to
Christians
by
pictures
,
he
would
not
haue
written
,
that
the
scriptures
are
able
to
make
the
man
of
God
perfect
,
prepared
to
all
good
workes
,
2.
Tim.
3.
vers.
17.
Articl.
3.
The
tenth
Article
.
The
adoration
and
worship
of
the
crosse
allowed
by
the
ancient
Fathers
.
Martial
thinketh
it
not
reason
,
The
auncient
Fathers
,
Athanasius
,
Chrysostome
,
&c.
were
not
exempted
from
the
infirmitie
of
men
,
that
they
could
so
order
their
termes
,
as
no
heretikes
shuld
take
occasion
of
error
by
them
,
when
euen
the
termes
of
holy
scripture
are
often
times
abused
by
them
,
cleane
contrarie
to
the
meaning
of
the
spirite
,
by
which
they
were
written
.
But
Martial
like
a
proud
foole
,
disdaineth
to
be
called
to
define
adoration
,
bicause
euery
terme
is
not
necessarie
to
be
defined
.
And
yet
I
suppose
he
would
claw
his
poll
twise
,
or
euer
he
could
make
a
true
definition
of
it
,
or
a
description
either
.
At
the
least
wise
,
seeing
the
word
of
adoration
is
taken
so
many
wayes
:
but
that
he
would
walke
vnder
a
cloud
of
ambiguitie
,
he
shuld
haue
expressed
what
manner
of
adoration
he
doeth
speake
of
.
But
he
is
content
to
take
adoration
for
bowing
downe
,
prostrating
,
putting
off
the
cap
,
&c.
which
he
thinketh
may
be
done
to
a
sensllesse
image
,
as
well
as
to
the
Queenes
cloth
of
estate
,
her
priuie
seale
,
&c.
as
though
there
were
no
difference
betweene
ciuil
reuerence
,
and
religious
worship
and
yet
I
weene
no
man
doeth
this
honour
to
those
senslesse
things
,
although
he
shewe
reuerence
to
the
Prince
at
the
sight
of
them
.
The
second
commandement
,
Exod.
20
he
saith
toucheth
not
Popish
images
,
more
then
politike
images
,
of
Dragons
,
Eagles
,
Owles
,
&c
,
in
armes
or
other
pictures
.
So
good
a
lawyer
he
is
,
that
he
can
not
interprete
the
lawe
according
to
the
matter
wherevpon
it
is
made
,
namely
religion
,
but
fantasieth
,
that
bicause
images
out
of
the
vse
of
religion
be
not
forbidden
to
be
made
by
a
lawe
of
religion
,
therefore
they
be
not
forbidden
to
be
made
,
no
not
in
the
vse
of
religion
.
The
Prophets
,
he
saith
,
cry
out
against
the
images
of
Gentiles
,
and
by
his
leaue
,
against
the
images
of
the
Israelites
also
.
The
image
of
the
brasen
Serpent
was
a
figure
of
Christ
,
and
yet
the
Prophets
condemned
,
and
Ezechias
destroyed
the
worship
of
the
brasen
Serpent
.
For
the
examination
of
the
sentence
of
Ambrose
de
●bitu
Theodosij
,
I
referre
the
reader
,
to
mine
aunswere
to
D.
Sander
of
images
.
cap.
13.
or
12.
Augustine
in
Ioan.
T.
36.
sheweth
,
howe
reuerently
the
crosse
was
esteemed
of
the
Romaines
,
that
now
malefactors
were
no
more
punished
vpon
it
,
least
it
should
be
thought
,
they
were
honoured
,
if
they
s●ffered
that
kinde
of
death
,
which
our
sauiour
Christe
died
.
As
among
vs
,
if
rascall
theeues
should
be
beheaded
at
the
Tower
hill
,
where
only
honourable
perso●ages
vse
to
suffer
,
it
might
be
saide
,
they
were
honoued
with
that
kinde
of
execution
.
Herevpon
Martial
both
foolishly
and
lewdly
dreameth
,
that
if
theeues
had
bene
put
to
death
vpon
the
crosse
,
the
people
were
likely
to
haue
honoured
them
for
the
crosses
sake
.
Hierome
saith
,
that
Paula
worshipped
lying
before
the
crosse
,
as
though
she
had
seene
Christe
hanging
vpon
the
crosse
,
yet
saith
he
not
,
that
she
worshipped
the
crosse
.
Ambrose
saith
of
Helena
,
that
when
she
found
the
crosse
she
worshipped
the
king
,
&
not
the
tree
,
for
that
is
an
heathenish
error
,
That
Angels
are
inferiour
to
Christ
,
which
worship
him
,
Out
of
Damascen
,
he
excuseth
their
worshipping
of
the
crosse
,
for
that
they
worship
not
the
matter
,
as
wood
,
copper
,
&c.
but
the
figure
,
as
if
it
were
lesle
idolatrie
to
worship
an
accident
,
then
a
substance
.
The
honour
which
Peter
refused
to
receiue
of
Cornelius
,
was
not
such
as
became
the
minister
of
God
,
and
therefore
was
reproued
by
Peter
,
without
counterfetting
of
humilitie
,
the
other
examples
that
Martiall
bringeth
of
ciuill
worship
done
vnto
Dauid
by
Abigail
,
and
Nathan
,
be
cleane
out
of
the
purpose
.
Concerning
the
worship
of
Angels
,
I
haue
spoken
immediately
before
.
Martial
slaundereth
S.
Iohn
,
that
he
would
haue
worshipped
the
Angles
as
God
.
The
conclusion
of
this
argument
he
thinketh
worthy
to
be
hissed
at
,
Angels
may
not
be
worshipped
,
ergo
,
much
lesle
the
crosse
.
What
shall
we
say
to
such
a
Chrysippus
,
as
alloweth
not
the
argument
a
maioribus
?
The
obiection
of
the
Cherubims
,
the
brasen
serpent
,
the
oxen
,
and
other
images
in
the
Temple
,
you
shall
finde
answered
,
cap.
5.
or
.
4.
of
my
confutation
of
D.
Sanders
booke
of
images
.
The
seuenteene
authorities
brought
by
M.
Calfhil
,
against
the
worshipping
of
images
,
Martiall
will
aunswere
if
he
can
,
and
first
he
denieth
,
that
Clemens
speaketh
of
crosses
,
crucifixe
,
&c.
but
of
the
images
of
the
Gentiles
.
In
deede
in
his
dayes
the
true
Christians
had
no
such
images
,
that
he
should
speake
of
them
.
But
consider
his
reasons
,
that
he
maketh
against
the
worshipping
of
heathenish
images
,
and
they
serue
also
to
condemne
the
worship
of
Popish
images
.
The
fables
of
the
image
of
Christes
face
,
that
he
gaue
to
Veronica
,
and
sent
to
Algarus
,
is
good
draffe
for
such
swine
,
as
delight
in
idolatrie
.
But
Martiall
thinketh
,
that
as
our
eares
call
vpon
vs
to
bowe
our
knees
at
the
name
of
Iesus
,
so
doe
the
eyes
at
the
sight
of
the
crucifixe
:
but
he
must
vnderstand
,
that
we
worship
not
the
sound
of
the
name
of
Iesus
,
rebounding
in
the
ayre
,
but
the
power
,
the
maiestie
and
authoritie
of
Iesus
,
we
acknowledge
and
honor
,
not
called
vpon
by
the
sound
of
the
name
of
Iesus
,
but
by
the
voyc●
of
the
Gospell
,
to
which
the
idol
of
the
crucifixe
hath
no
resemblance
,
neither
is
it
a
lawfull
meane
,
to
strirre
vp
our
remembrance
,
bicause
it
is
forbidden
of
God
.
Where
Saint
Paul
saith
,
that
Christ
was
described
or
painted
vnto
the
Galathians
,
we
must
either
say
,
that
the
passion
of
Christ
was
painted
in
a
table
,
or
else
they
caried
the
image
of
the
crosse
of
Christ
rent
and
torne
in
their
mindes
.
If
they
might
carrie
an
image
in
their
mindes
,
why
might
they
not
haue
it
faire
painted
in
a
table
,
speake
Master
Calfe
?
aunswer
if
you
can
?
O
mightie
Martiall
,
withdrawe
your
grimme
countenance
a
while
,
and
giue
him
leaue
to
gather
his
wittes
together
.
First
he
saith
,
that
Saint
Paul
speaketh
of
neither
of
both
your
images
,
but
of
the
effect
and
fruite
of
the
death
of
Christe
,
which
was
so
liuely
described
before
them
,
that
they
ought
not
to
haue
sought
any
thing
more
to
the
sufficiencie
of
his
redemption
,
and
their
saluation
.
Secondly
,
although
the
sense
of
hearing
be
appointed
of
God
,
Rom.
10.
to
instruct
faith
,
yet
he
findeth
not
the
sense
of
seeing
,
and
especially
of
images
,
which
God
hath
forbidden
,
admitted
to
be
a
mouer
to
Christian
deuotion
or
worship
of
God
:
and
therefore
there
is
no
like
reason
,
that
as
the
storie
may
be
caried
in
remembrance
,
so
the
image
may
be
painted
and
set
vp
in
the
Church
to
be
worshipped
.
The
iniunction
of
kneeling
at
the
communion
,
intendeth
no
worship
of
the
breade
and
wine
,
more
then
of
the
table
,
the
cuppe
,
the
booke
,
the
deske
,
the
wall
,
&c.
before
which
the
people
kneele
,
and
therefore
it
hath
nothing
like
to
your
kneeling
before
the
crosse
,
which
is
not
only
before
it
,
but
also
to
it
,
to
worship
it
.
But
you
thinke
you
haue
an
argument
to
choake
vs
,
of
the
ceremonie
of
swearing
vpon
a
booke
,
seeing
swearing
is
a
kinde
of
adoration
.
But
syr
,
we
sweare
not
by
the
booke
,
as
you
Papistes
doe
,
we
call
God
only
to
witnesse
,
the
booke
is
but
an
externall
indifferent
ceremonie
,
and
that
rather
ciuill
then
ecclesiasticall
,
whereas
adoration
of
GOD
by
images
,
is
prohibited
by
Gods
lawe
.
Againe
,
we
giue
no
honour
at
all
to
the
booke
,
as
you
do
to
your
images
.
That
Clemens
alloweth
the
honour
giuen
to
man
,
as
to
the
image
of
GOD
,
we
allowe
very
well
,
bicause
man
is
a
true
image
of
GOD
,
your
blockes
and
stockes
be
all
false
and
counterfet
images
.
To
Clemens
Alexandrinus
,
Irenaeus
and
Tertullian
he
maketh
the
same
aunswere
,
that
they
speake
only
of
heathenish
images
.
The
like
he
might
say
,
where
they
speake
against
adulteries
,
that
they
speake
of
the
adulteries
of
the
Heathen
,
and
not
of
Christians
.
And
the
same
to
Cyprian
,
Origen
,
Arnobius
,
Lactantius
,
&
Athanasius
,
bringing
instance
of
the
ciuill
reuerence
done
to
the
Princes
seate
,
and
to
the
Prince
him selfe
.
And
wheras
Arnobius
saith
expresly
,
&
absolutely
we
worship
no
crosses
,
he
expoundeth
it
,
we
worship
them
not
as
Gods
.
Such
expositions
may
auoyde
all
authorities
.
The
Gentiles
which
knewe
the
Christians
worshipped
but
one
God
,
did
not
obiuct
worshipping
of
crosses
vnto
them
as
Gods
.
Against
the
authoritie
of
Lactar
tius
,
he
bringeth
in
a
verse
falsely
ascribed
vnto
him
:
Flecte
genu
lignumque
crucis
venerabile
adora
,
Bow
the
knee
,
and
adore
the
venerable
wood
of
the
crosse
.
If
Martial
allowe
this
verse
for
authenticall
authoritie
,
howe
will
he
iustifie
that
he
saide
before
,
they
worshipped
not
the
wood
,
stone
,
metal
of
the
crosse
,
but
the
figure
or
signe
of
it
?
Against
Athanasius
he
obtrudeth
that
counterfet
sermon
of
the
image
of
Christe
in
Berisus
,
and
once
againe
vrgeth
his
forged
question
39.
ad
Antiochum
,
which
is
quest.
16.
as
we
haue
set
it
downe
at
large
Articl.
5.
hauing
in
it
no
such
wordes
as
he
c●teth
:
Crucis
figuram
ex
duobus
lignis
componentes
adoramus
.
We
making
a
figure
of
the
crosse
of
two
pieces
of
wood
,
doe
ador●
it
.
To
Epiphanius
,
he
aunswereth
,
that
he
speaketh
onely
against
women
,
which
offered
sacrifice
to
the
vi●gine
Marie
,
whereas
neither
it
was
lawfull
that
women
should
offer
sacrifice
,
nor
that
Marie
should
be
made
a
God
.
But
in
deede
Epiphanius
speaketh
against
the
adoration
of
dead
men
,
by
images
.
Et
mortui
qui
lem
sunt
qui
adorantur
&c.
And
they
truely
which
are
worshipped
are
deade
,
but
they
bring
in
their
images
to
be
worshipped
whiche
neuer
liued
,
for
they
can
not
be
dead
which
neuer
liued
.
He
would
haue
Marie
to
be
honoured
,
but
not
with
worshipping
her
image
,
for
that
were
idolattie
.
Martial
hath
two
strong
collections
:
if
a
woman
may
not
sacrifice
,
ergo
,
she
may
not
be
head
of
the
Church
,
as
though
it
were
necessarie
,
that
the
chiefe
gouernour
of
the
church
should
do
sacrifice
.
The
other
,
that
women
may
not
offer
externall
sacrifice
,
ergo
,
there
is
an
external
sacrifice
that
men
may
offer
.
As
good
as
this
,
a
woman
may
not
circumcise
,
therefore
circumcision
is
in
vse
to
be
done
by
men
.
To
be
short
,
Epiphanius
calleth
the
heresie
of
the
Collyridiaus
that
sacrificed
to
the
virgine
Marie
Haeresis
si●●lachrifica
an
image
making
heresie
.
But
least
Martial
should
seeme
to
be
beaten
cleane
away
from
Epiphanius
,
he
citeth
him
De
vitis
prophet
,
alledging
a
prophecie
of
Hieremie
of
the
second
comming
of
Christ
,
which
shold
be
Quando
gentes
vniuersae
ligno
supplicabunt
,
when
all
nations
shall
make
their
supplications
to
woode
.
Heere
is
either
Martials
signe
of
the
crosse
,
or
an
Heathenish
errour
commanded
by
the
prophetes
,
he
saith
.
But
if
he
will
boaste
of
the
authoritie
of
the
ancient
Epiphanius
,
he
must
bring
better
stuffe
then
this
fragment
De
vita
&
inter
.
Proph.
Which
following
so
many
Iewish
fables
,
argueth
the
later
Epiphanius
the
patrone
of
Images
to
be
the
author
,
rather
then
the
elder
of
Cyprus
.
For
this
prophecie
of
Hieremie
,
euen
as
the
fable
of
the
Arke
swallowed
of
a
stone
,
&c.
sauoureth
of
Iewish
vanitie
:
And
yet
if
we
should
admit
it
as
authenticall
and
true
,
the
sense
should
rather
be
,
that
Christ
shal
come
when
al
nations
shal
be
idolaters
or
wood-worshippers
,
then
when
al
nations
should
worship
the
signe
of
the
crosse
,
as
Martiall
supposeth
.
For
Christ
at
his
second
comming
shall
scarse
finde
faith
.
Therefore
infidelitie
possessing
the
greatest
part
of
the
world
,
it
is
more
like
all
nations
should
worship
woodden
idols
,
then
Christ
by
honoring
the
signe
of
his
crosse
.
To
Ambrose
,
denying
that
Helena
worshipped
the
wodde
of
the
crosse
,
he
opposeth
a
forged
saying
of
Ambrose
,
cited
in
the
second
councell
of
Nice
,
where
lying
,
forging
,
and
false
worshipping
,
did
beare
all
the
sway
.
Concerning
the
true
testimonie
of
Ambrose
,
reade
more
in
mine
answere
to
D.
Sanders
booke
of
images
Cap.
13.
or
12.
To
Hierome
,
not
admitting
the
ciuil
honor
vsed
to
be
giuen
to
the
pillers
&
images
of
the
Emperours
,
much
lesse
adoration
of
images
in
religion
,
he
oppeseth
his
saying
in
Psalm
.
98.
affirming
that
adoration
of
the
crosse
is
allowed
by
him
,
whereas
that
commentary
by
learned
and
indifferent
iudges
,
Erasmus
&
Amerbachius
,
is
proued
by
many
arguments
to
be
none
of
Hieronymes
writing
,
but
of
one
of
much
later
time
.
Thus
hath
Martial
against
the
true
testimonies
of
the
fathers
,
nothing
to
oppose
,
but
their
counterfetted
authorities
,
and
false
inscribed
writings
.
Concerning
Hieronymes
adoration
of
the
mangar
and
incunabula
the
cradle
of
Christ
,
which
Martial
so
often
called
the
swathling
clothes
,
I
haue
aunswered
before
,
that
he
meaneth
no
such
adoration
,
as
the
Papistes
giue
vnto
their
images
,
but
a
reuerent
estimation
,
as
of
an
ancient
,
holy
monument
,
wherin
yet
I
wil
not
altogether
excuse
Hierome
of
superstitious
affection
,
as
I
wil
not
charge
him
with
idolatrie
.
For
Chrysostomes
iudgment
of
worshipping
the
crosse
,
I
refer
the
reader
as
before
,
to
Cap.
13.
or
12.
of
mine
answere
to
D.
Sand.
booke
of
images
.
To
Claudius
bishop
of
Taurino
,
that
in
al
his
Dioces
forbad
the
worship
of
the
crosse
,
he
aunswereth
,
Alphonsus
de
Cactro
counteth
him
for
an
heretike
,
&
Ionas
bishop
of
Orleans
writeth
against
him
.
In
deed
Ionas
writeth
against
his
ouerthrowing
of
Images
,
but
he
writeth
al
so
against
the
adoration
of
Images
.
His
words
are
these
:
Lib.
1.
De
cultu
imagin
.
Claudius
praesul
Ecclesiae
Taurinensis
,
&c.
Claudius
bishop
of
the
Church
of
Taurine
sawe
his
flocke
(
among
other
things
which
it
did
worthy
of
reformation
)
to
be
giuen
to
the
superstitious
,
yea
the
pernicious
worshipping
of
images
,
of
which
disease
,
some
of
those
partes
are
sicke
of
an
olde
rooted
custome
,
&c.
So
that
not
onely
Claudius
,
but
also
Ionas
,
was
directly
contrary
to
this
tenth
article
.
Touching
the
brabling
distinction
of
Latria
&
Daulia
,
I
referre
the
reader
to
mine
answere
to
Doctor
Sanders
booke
of
images
,
Cap.
6.
or
5.
as
also
for
that
noble
argument
that
followeth
,
whereby
he
woulde
proue
that
Papistes
cannot
commit
idolatrie
.
That
M.
Calfhill
affirmeth
outward
profession
to
be
necessary
for
euery
Christian
man
.
Martiall
saith
,
he
condemneth
his
doctrine
of
onely
faith
iustifying
.
Ver●ly
,
a
clubb
is
more
meere
then
an
argument
,
to
beate
it
into
such
an
Asses
head
,
that
when
we
teache
that
onely
faith
doth
iustifie
,
we
say
not
,
that
God
requireth
nothing
of
a
Christian
man
but
faith
onely
.
Againe
,
who
would
vouch
safe
to
answere
his
quarreling
of
true
faith
,
without
confession
?
The
ruler●
beleeued
,
but
did
not
confesse
,
Iohn
.
12.
here
was
faith
(
quod
Martiall
)
but
no
confession
.
But
who
will
graunt
that
here
was
a
true
iustifying
faith
?
Likewise
this
argument
:
There
is
a
corporall
seruice
of
outwarde
gesture
due
to
God
,
therefore
it
is
no
idolatrie
to
kneele
before
an
image
.
And
againe
:
Protestants
kneele
before
images
in
glasse
windowes
,
and
holde
vp
their
handes
at
Paules
crosse
,
therefore
they
defile
their
bodies
with
sacrilege
.
And
if
they
excuse
themselues
by
their
good
intent
,
the
same
will
serue
the
Papistes
which
adore
the
image
for
that
it
representeth
Christ
or
his
saintes
.
But
protestants
adore
no
images
,
with
any
intent
,
thou
foolish
aduocate
of
Idolaters
,
no
more
then
Martiall
doth
reuerence
to
a
dogg
,
when
he
putteth
of
his
cap
,
or
maketh
curtesie
in
any
house
,
where
a
dogge
is
before
him
.
And
verily
he
sayeth
,
a
man
may
as
well
be
suspected
for
idolatrie
,
if
he
bowe
before
any
visible
creature
,
as
if
he
kneele
before
an
image
.
But
not
so
probably
,
as
Martiall
may
be
suspected
to
be
out
of
his
wits
,
when
he
maketh
such
comparisons
.
The
Iewes
were
not
onely
suspected
,
but
also
affirmed
by
the
Gentyles
to
worship
the
clowdes
&
the
power
of
heauen
,
because
in
prayer
they
looked
vp
to
heauen
:
Qui
puras
nubes
,
&
Coeli
●●men
adorant
,
sayeth
the
Poet
of
them
.
Wherefore
by
Martials
comparison
,
they
might
as
wel
haue
prayed
before
images
.
And
where
he
sayeth
,
that
Protestants
condemne
outward
things
except
hattes
,
beardes
,
barrell
breeches
,
&c.
he
sheweth
his
vanitie
.
Our
iudgement
concerning
outwarde
things
that
serue
for
order
and
comlinesse
(
being
not
defyled
with
idolatrie
and
superstition
)
is
sufficiently
knowen
.
What
wee
teach
of
fasting
&
praying
,
vowing
,
&c.
it
were
superfluous
here
to
repeate
,
when
publike
testimonies
of
our
doctrine
are
daily
giuen
,
both
in
preaching
and
writing
.
And
surely
I
am
to
blame
that
vouchsaue
such
vaine
calumniating
of
any
mention
.
That
not
to
bowe
their
knee
to
Baal
is
not
a
peculiar
note
of
Gods
seruants
,
because
other
things
are
required
in
Gods
seruants
,
then
to
be
free
from
idolatrie
,
it
is
a
foolish
and
more
then
childish
quarrell
.
For
in
the
days
of
Elyas
,
that
was
a
peculiar
note
to
discern
them
from
idolaters
,
whom
God
had
preserued
both
from
yelding
to
idolatrie
in
hart
,
&
also
from
d●ssembling
with
outwarde
gesture
.
But
Martiall
would
learne
whether
M.
Calfhill
kneeling
downe
before
his
father
to
aske
him
blessing
,
did
not
commit
idolatrie
.
How
often
shall
I
tell
him
:
he
is
an
Asse
that
cannot
make
a
difference
betweene
ciuill
honour
and
religious
worship
.
And
once
againe
he
must
be
answered
,
why
the
people
are
suffered
to
sweare
vpon
a
book
,
with
their
cappes
in
their
hands
,
rather
then
to
kneele
before
the
crosse
in
doing
of
their
adoration
to
God
.
If
he
will
be
answered
,
I
will
tell
him
againe
,
partly
because
it
is
against
ciuil
honestie
that
the
people
should
stande
couered
before
the
Iudge
,
partly
because
they
sweare
by
the
name
of
God
,
whome
they
ought
to
reuerence
.
But
kneeling
before
a
crosse
to
worship
it
,
is
manifest
idolatrie
,
and
expressely
forbidden
by
the
lawe
of
God
.
Thou
sh●lt
not
bowe
downe
to
them
nor
worship
them
.
The
people
are
not
allowed
to
put
off
their
cappes
to
the
booke
,
neither
yet
to
sweare
by
the
booke
.
When
Martiall
can
proue
,
that
it
is
lawfull
for
Christians
to
worship
images
,
then
we
will
graunt
,
it
is
vncharitable
to
iudge
them
idolaters
that
kneele
before
them
.
But
he
will
not
graunt
the
crosse
to
be
nothing
in
that
sense
that
Saint
Paul
sayeth
,
an
Idoll
is
nothing
,
because
it
is
a
representation
of
a
thing
that
was
,
by
this
reason
the
image
of
Iupiter
,
Hercules
,
Romulus
,
which
were
men
sometime
,
were
no
idols
.
The
image
of
the
Sunne
,
of
an
Oxe
,
an
Ape
,
a
Catt
,
&c.
worshipped
of
the
Egyptians
,
were
no
Idols
,
neither
was
the
worshipping
of
them
idolatrie
.
The
questions
to
be
propounded
in
the
Chauncery
,
I
leaue
to
Martiall
to
propounde
him selfe
.
But
where
he
sayeth
,
that
no
euidence
of
any
idolatrous
fact
in
worshipping
the
crosse
can
be
shewed
in
true
Christians
,
I
agree
with
him
:
but
in
Papistes
,
if
he
meane
them
,
great
euidence
.
Who
went
a
Pilgrimage
to
the
roodes
of
Bostone
,
Douercourt
and
Chester
,
were
they
not
Papistes
?
who
made
the
roodes
to
sweate
,
to
bleede
,
and
to
smell
sweete
as
D.
Reade
did
with
his
roode
of
Becclys
,
were
they
not
Papistes
?
Finally
,
who
sayeth
&
singeth
to
the
Crucifix
?
Aue
rex
noster
,
&c.
All
haile
our
King
:
All
haile
,
O
crosse
our
onely
hope
,
&c.
I
doubt
not
but
the
countrey
of
Christian
men
,
wil
iudge
this
as
good
euidence
for
pulling
downe
the
crosse
,
as
Ezechias
had
for
destroying
the
brazen
Serpent
.
It
is
Martials
poore
iudgement
,
when
you
see
men
praying
,
they
be
Christian
men
:
therefore
they
serue
God
in
spirite
and
truth
:
but
afterward
,
he
restrayneth
it
to
men
that
were
baptised
in
Christ
.
Yet
may
they
be
heretikes
,
and
therfore
no
true
worshippers
of
God
.
But
the
which
he
spake
in
way
of
humilitie
,
he
will
now
say
stoutly
:
Sir
when
you
see
men
,
that
is
to
say
men
that
are
baptised
,
men
that
beleeue
in
God
,
praying
yea
before
an
image
,
and
holding
vp
their
handes
,
and
knocking
their
breastes
,
it
is
a
good
consequent
to
say
they
be
Christian
men
.
Ergo
they
serue
God
in
spirite
and
trueth
:
and
we
may
not
iudge
the
contrary
.
This
argument
holdeth
of
the
place
of
stoutnesse
.
For
other
consequence
there
is
none
in
it
,
nor
yet
wittie
conueyance
.
For
first
when
I
see
men
,
I
must
say
,
they
be
men
that
are
baptised
,
and
beleeue
in
God
.
Whereas
by
sight
I
can
not
perceiue
that
they
are
baptised
,
&
yet
if
I
know
that
they
be
baptised
,
I
can
not
tell
whether
they
beleeue
in
God
,
as
Christians
,
or
as
heretikes
,
or
whether
they
be
hipocrites
without
faith
.
How
shal
I
then
iudge
them
to
be
Christian
men
?
Finally
when
I
see
them
do
an
open
acte
,
contrary
to
Christian
profession
,
yet
by
Martials
diuinitie
,
I
may
not
iudge
,
but
that
they
be
good
Christians
,
and
worship
God
in
spirite
and
truth
.
Euen
as
by
his
Canon
law
,
I
am
taught
,
that
if
I
see
a
prieste
embrasing
of
a
woman
,
I
must
iudge
he
doeth
it
for
no
harme
,
but
to
blesse
her
.
To
be
shorte
.
Martials
good
consequent
,
wil
make
him
confesse
,
that
al
the
protestantes
that
holde
vp
their
hands
at
Paules
crosse
,
and
say
Amen
when
the
preacher
her
sayeth
,
God
confound
the
Papistes
,
(
whereat
he
scoffeth
)
be
Christian
men
,
and
worship
God
in
spirite
and
trueth
.
As
for
their
adoration
of
the
crosse
,
he
saith
standeth
as
well
with
the
glorie
of
God
,
as
our
kneeling
at
the
communion
,
putting
off
our
cappes
to
the
cloth
of
estate
,
to
the
Princes
letters
,
bowing
to
the
Princes
person
,
kissing
of
the
booke
,
&c.
So
that
with
him
thinges
by
God
expressely
forbidden
,
stande
as
well
with
his
glorie
,
as
things
by
him
commanded
and
permitted
.
In
the
end
,
complayning
that
Maister
Calfhill
hath
not
answered
him
to
thirtie
places
out
of
the
auncient
writers
,
whereof
let
the
Readers
when
they
haue
compared
,
iudge
,
he
glorieth
that
his
rayling
&
slanderous
conclusion
,
is
not
dealt
withall
,
but
by
silence
,
which
silence
he
taketh
for
a
confession
:
but
in
deede
it
is
a
sufficient
confutation
of
such
lies
and
slaunders
as
haue
no
colour
of
trueth
in
them
.
Our
Sauiour
Christ
being
called
a
Samaritan
made
none
answer
to
it
.
Socrates
an
Heathen
man
,
kept
silence
when
a
varlet
railed
on
him
,
wherfore
silence
in
such
case
as
this
,
is
neither
a
confession
,
nor
a
conuiction
.
To
conclude
,
I
will
not
altogether
refuse
,
as
Maister
Calfhil
doth
,
to
deale
with
So
●ewde
an
aduersarie
as
Martiall
is
,
but
I
would
wishe
that
the
Papistes
for
their
credites
sake
,
would
henceforward
set
forth
a
better
champion
for
their
causes
,
or
else
helpe
him
with
better
weapons
to
fight
in
their
quarrel
.
For
in
this
reply
he
doth
nothing
in
a
maner
,
but
either
conster
like
an
Vsher
,
or
quarrell
like
a
dogbolt
Lawier
.
FINIS
.