is a worthie witnesse of such a worshipfull ceremonie In the end of this chapter he inueigheth against a newe tricke which he saith y â— preachers haue to make their audience cry Amen CoÌ„paring 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 anâ— to giue God thankes whereto the people aunswereth â—â—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 and the late newes of Protestants concerning the gouernement and rulers of the Church The 30. difference is Synodes of the Cleargie which is a lewd and impudent slaunder for we allowe them and vse them as all the world knoweth but saith he no conclusion is made in them but such as pleaseth the Parleament This is a false lye for although no constitution made in the conuocation hath the force of a lawe except it be confirmed by Parleament yet many constitutions and Canons haue bene made that were neuer confirmed by Parleament 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 wheÌ„ 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 dâ—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 y e 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
at y e cōmandemēt of king Edilred was cōsecrated by Wilfrid Bish. of y e 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 y ◠sinceritie of faith where it was before he came 37 Their faith was first preached with crosse and procession Heresies first raged by throwing downe the crosse and altering the procession therewith The Popish faith beganne with superstition which the Christian Catholikes 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 mē 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 y ◠Cleargie of his time whose deuotion was key colde If Luther flattered not his scholers he is more to be commended yet can not Stapleton proue that he speaketh so of all but of some carnall professours only 40 Their first preacher liued apostolically in voluntarie pouertie This Apostolicall perfection protestants that beare them selues for the Apostles of England neither practise them selues nor can abide in other First it is a slaunder that any Protestantes beare thē selues for Apostles of England secondly let the world iudge whether the preachers of the Gospel come nearer to the pouertie of the Apostles then the Pope their great Apostle of the Romish Church with the rest of the pillers of the same the Cardinals c. 41 Their faith builded vp Monasteries and Churches protestants 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 y e 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 y e same Aelfrike 2 The Church of English Saxons beleeued the sacrament to be the body and bloud of Christe not carnally but spiritually expressely denying as wel the carnall presence as transubstantiation which the Papistes
holde Aelf Serm. Pasc Ep. 3 The Church of English Saxons did 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 y t were founders of y e English Saxon church acknowledged the Emperors to be their souereigne Lordes Bed li. 1. cap. 23. lib. 2. cap. 18 19 Pope Honorius toke order y t the Archb. of Canturb might be cōsecrated in England w tout trauelling to Rome Bed l. 2. ca. 18. The latter Popes denied this 20 Pope Gregorie exhorteth king Ethelbert to set forth the faith of Christ to his subiectes to forbid the worship of idols c. Bed lib. 1. cap 32. The Papistes would not 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 y e Pope could not be restored to his Bishoprike but by a Synode of his owne Cleargie Bed lib. 5. cap. 20. By which it appeareth the Cleargie were not then in perfect slauerie to the Pope 26 Kings in those dayes were present at Synodes and ordered them and concluded in them as Oswine did at Strenshalch lib. 3. cap. 25. 27 Archbishops were commaunded by Kings to consecrate Bishops as Wilfride was to consecrate Ostfor at the commaundement of king Edilred Bed li. 4. cap. 23. Papistes denie Kings to 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 y t time were called to serue y e Cōmon wealth as Sighard a Monke was made king of y e East Saxons lib. 4. ca. 11. Papistes call such Apostataes 30 Monasteries were thē Colleges of learned mē to furnish the Church with Ministers and Bishops li. 4 ca. 23. Among Papists they be stals to feed idle bellies y t serue neither the Church nor the Common wealth 31 Studie of the Scriptures and hand labour was 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
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 y e Chaunter of Rome brought from thence the order of singing and reading and put many things in writing which pertained to the celebration of high feastes and holidayes for the whole compasse of the yeare But this being almost an hundreth yeres after the cōming of Augustine it appeareth the Church of England had no such Latine seruice before For Gregorie willed Augustine to gather out of 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 y ◠tables stood in the Primitiue Church 28 Altar clothes and vestments vsed of them Protestants admit not A sorie ceremonie in which no part of Christianitie consisteth The like I say of the 29. holy vessels 30. holy water and 31. Ecclesiasticall censure about which there was no small adoe 32 Their primitiue Church was gouerned by Synodes of the Clergie only in determining controuersies of religion which Protestants 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 not only the kings Oswine Alfride were present but also king Oswine did order the Synode and in the end concluded the matter in controuersie lib. 3. cap. 25. 33 The spirituall rulers of the primitiue Church were Bishops and pastours duely consecrated protestants haue no consecration no true Bishops at all This is an other lewd slander against y e Protestants for they haue true Bishops though not cōsecrated after the Popish manner Laurence the second Archbishop of Canterburie acknowledgeth the Ministers of y e Scots and Britaines for Bishops although they were not subiect to the Church and See of Rome lib. 2. cap. 4. Aidanus Finanus Colmanus are iudged of Beda for true Bishops although they were deuided from the Church of Rome and so are such Bishops as were ordeined by them for they conuerted the greatest part of the Saxons 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
prefigured in the law of nature foreshewen by the figures of Moses lawe denounced by the prophetes and shewed from heauen in the time of grace Maister Calfhil saide that the signe of the crosse was neither prefigured in the lawe of nature nor foreshewed by the figures of Moses law nor denounced by the prophetes nor shewed from heauen in the time of grace but the passion of Christ manner of his death Against whom commeth forth Martiall and offereth to prooue that the crosse whereon Christe died was prefigured c. which is no contradiction of M. Calfhils assertion Although the fathers rather dallie in trifling allegories then soundly to prooue that the crosse was prefigured in those places which he alledgeth as August 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 y e 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 y t the signe of y e crosse was prefigured by y e hands of Moses As though there were no difference between the crosse on which Christ suffered a superstitious signe of the crosse y t 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 y t 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 Tertulliā is indifferent betweene the Latine latter and y e Greeke setteth this T for the marke of his forehead differing somewhat from our Popishe ✚ for which cause Martiall calleth the character of the Latine letter Tau saying 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 y e 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 y e superstitious vse therof then y e 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 cōmeth 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 y t 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 heauē 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 y e allowance of superstitious crossing among y e Papistes The thirde Article That euery Church Chappell and Oratorie erected to the honour and seruice of God should haue the signe of the crosse First it is to be remembred that for this position he hath no shewe of the authoritie of the holy scriptures nor yet the testimony of any auncient writer that any Church Chappell or Oratory should haue any crosse grauen or painted within it or vpon it for 500. yeares after Christ. Eusebius describing diuerse Churches builded in his time sheweth no such necessary furniture of a Christian Church although he set foorth euen the fashion of the stalles or stooles where the ministers should sit lib. 10. cap. 4. 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