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
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
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
the Greeke and Easterne Churches from him which they count to be a schisme and heresie The third reason No heresie can continue and ouergrowe the true Church Papistrie hath continued Ergo Papistrie is no heresie The minor of this syllogisme is false for Papistrie hath not continued from the time of Christe but hath had her beginning long since and was not growne to a ripenesse of all her heresies in more then a thousand yeares after Christ as I haue shewed in the table of differences Therefore what so euer he saith to proue the maior is to no purpose when the minor is manifestly false CAP. XX. The third reason of the former chapter is fortified out of the aunicient and learned Fathers Nowe he taketh in hand a goodly piece of fortification and like a worthie surueior of the Popes buildings he bestoweth great cost out of Hilarius Chrysostome and Clemens Alexandrinus for defence of such a point as none of his aduersaries would euer offer to assaile Nameley the continuance of the Church and true religion which can not be ouercome not kept downe by any tyrannie or heresie but the more it is persecuted and oppressed the more it will flourish and increase And for this cause the true Church and faith of Christ although it haue bene long troden downe and afflicted by the tyrannie of Antichrist euen to such time as God had appointed that Antichrist shuld rage in the world for the sinnes thereof and especially for the contempt of the trueth 2. Thess. 2. yet hath it in the end preuailed encreased and flourished and by no craft or crueltie of Antichrist could any longer be suppressed or kept vnder Let not Papistes therefore bragge that they haue preuailed so long but let them nowe behold their ouerthrow by the increase of Gods Church and looke for their finall destruction at the glorious appearing of our Sauiour Christ. We doubt not therefore but determine with Augustine De vtilitate credendi to rest in y e bosome of that Church which from the seate of the Apostle by consent of mankind hath continued by succession of Bishops and hath obtained the height of authoritie all heretikes barking about it which partly by the iudgement of the people partly by the grauitie of Councels partly by the maiestie of miracles haue bene condemned But we vtterly denie the Popish Church to be this Church which hath had no continuance of succession from the Apostles seate in faith and doctrine though it claime neuer so much the succession of persons and places with the Donatistes Symon Magus Martion Eunomius and other heretikes we haue nothing to doe If trueth in Aerius and Vigilantius was condemned for errour not by the scriptures but by the tradition of men such condemnation can be no preiudice to them or their opinion when being called againe into iudgement they are found by sentence of Gods word the iudgement of the more ancient Fathers to haue ben wrongfully condemned To conclude Papistrie hath not preuailed against the church of God which hauing sought by all meanes so long time to roote her out of the earth yet was neuer able to bring to passe her wicked deuice but that the Church of Christ and the true religion thereof hath at last in the sight of al men gotten the vpper hand in despight of the Pope and Papistrie and all Papistes THE SECOND part of the Fortresse CAP. I. CErtaine demaundes to Protestantes putting the case that Papistes these many hundreth yeres haue liued in a wrong faith all which the case so put they ought of necessitie to satisfie WHat so euer the Protestantes can say for them selues as their credite is not great with him except they can proue one of his two demaūds he thinketh no godly or wise man will regard any thing they can say The first demaund is where or vnder what Pope or Emperour Papistrie beganne I aunswere Papistrie being antichristianitie the mysterie of that iniquitie began euen in the time of the Apostles 2. Thess. 2. Claudius being Emperour of Rome and so contiuned increasing in Apostasie vntill the time of Sigismund the Emperour who procured the Councel of Constance in which the lay people were robbed of the cup of the Lordes bloud Stapleton must beare with me if I can not name the Pope bicause at that time there were no lesse then three Popes at once and no man then liuing but as he was affectionate to one of those three could determine which of them was Pope This Stapleton though he haue a brasen face will not denie He requireth vs further to shewe the complaint of other Churches against Papistrie First for the beginning of the mysterie of iniquitie S. Paul complaineth 2. Thess. 2. And for the proceeding of that which was y e chiefe point therof namely the tyrannie of y e Bishop of Rome alwayes as it shewed it selfe some there were which complained of it Victor is the first Bishop of Rome which discouered the hid mysterie of iniquitie in vsurping against his fellowe Bishops in the time of the Emperour Seuerus against whome complained sharply reproued him Irenaeus Bishop of Lyons Polycrates and many other Euseb. lib. 5. cap. 25. Afterward in the dayes of Theodosius Honorius and Arcadius the Emperours when the Bishops of Rome Innocentius Bonifacius Zosimus Anastasius and Celestinus vsurped more openly in so much that they forged among them a decree of the Councel of Nice whereby they claimed their authoritie they were complained of by the Bishops and Church of Africa in open Councel the forgerie detected and decrees made that none in Africa should appeale to any Bishop ouer the Sea And that the Bishop of the first See should not be called prince of Priestes nor by any such name of pride but onely Bishop of the first See Conc Mileuit c. 22. Conc. Carth. 6. cap. 4. Conc. African c. 92. Ep. Concil ad Bonifac. Caelestinum Afterward in the dayes of the Emperour Mauritius when Iohn of Constantinople vsurped the title of vniuersall Bishop as the forerunner of Antichrist Gregorie him selfe Bishop of Rome complained of him and pronounced that he was the forerunner of Antichrist Wherefore Stapleton lyeth shamefully when he saith we make him the first Antichrist for as I haue testified before although there was in him a superstitious affection vnto ceremonies and that he was infected with certaine olde errours that had preuailed before his time yet bicause he helde the foundation of saluation by Christ onely and detested the vsurpation of that Antichristian title we account him for a member of the true Church of Christ. But after him when in the dayes of Phocas Bonifacius by pride and symonie had vsurped the same Antichristian authoritie and procured that the Church of Rome should be counted head of all Churches he was complayned of by the Church of Rauenna in Italie which would not acknowledge that Antichristian title neyther would submitte her selfe vnto the whore of
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 and wanting in Protestantes who must be our Apostles if the other were not The Protestantes take not vppon them to be Apostles but professours and teachers of the Apostolike doctrine And therefore they boast of no miracles which is with him the first note of Augustines Apostleship which miracles if they were testified to vs by an Euangelist we might well beleeue them but seeing they are written by a credulous man y t recordeth euery fable that was tolde him we haue small cause to credite them Bedes history is no Gospell Beside that y e bryttish histories vtterly deny those supposed miracles reporting Augustine to be a minister of Sathan rather then of God 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 y e Church of Rome vnto y ◠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 y ◠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 vocatiō 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 vocatiō 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 cōsent these 900. yeres which
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
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
honestie or shame For he feigneth that the fault is alledged for want of consent of her husband whereas such separation as he coÌ„mendeth w tout consent is directly contrarie to the doctrine of y e 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 coÌ„fesseth that were a Doctor swarueth froÌ„ 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 y e Valentinian not being writteÌ„ at large is mistakeÌ„ for Valens where it should be Valentinianus And if Valens and Theodosius had made such a lâ—â—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 we will not stande with Martiall but that in the best and purest age of the Church by the Apostles and their imediate successors it was vsed or allowed before the Valentinian heretikes I affirme that Martiall can not proue by any auncient authenticall writer betweene the Apostles and Irenaeus Wherefore Master Calfhil aunswereth well that the ceremonie once taken vppe of good intent being growen into so horrible abuse is iustly refused of vs. Martiall will knowe what our vocation is as though we were not able to proue our calling both before God and men Our Synodes he refuseth bicause no Councel can be kept without the consent of the Bishop of Rome in which point as many of Papistes are against him which holde that euen a generall Councel may be kept to depose an euill Pope against his will so he mistaketh the Tripartite historie and Iulian Bishop of Rome where they speake of generall Councels and Synodes to determine of matters of faith from which the Bishop of Rome while he was a Bishop was not to be excluded bicause those cases touch all Bishops dreaming that they speake of all Councels But long after their times it was practised as lawfull for Kinges and Bishops of seuerall prouinces to gather and holde prouincial synods for the state of their seueral Churches without the consent or knowledge of the Bishop of Rome In which some things haue bene determined against the will of the Bishop of Rome as in the councels of Carthage and Affrike and in generall Councels also as in that of Calcedon Constantinople the 5. 6. the Councels of Constans and Basil. But signing with the crosse is a tradition of the Apostles and so accounted by S. Basil therefore we ought not to forsake it for any abuse saith Martial But howe will S. Basil persuade vs of that when we finde it not in their writings it is more safe therefore to followe his counsell in his short definitioÌ„s q. 1. where he affirmeth y t it is not lawfull for any man to permit him selfe to doe or say any thing without the testimonie of the holy scriptures And this we will hold euen with Basils good leaue against all pretended traditions of the Apostles what so euer We Knowe the Apostle willeth vs to hold the traditions either learned by his Epistles or by his SermoÌ„s But what he deliuered in his sermons we can not tell but by his Epistles Yes saith Martial the church telleth you of y e signe of the crosse but seeing y e church telleth vs of other things which are left and forsaken auouching them likewise to be traditions of the Apostles which ought not to haue ben so giueÌ„ ouer if they had ben Apostolike traditions in deed we see no cause why we may not refuse these aswel as those hauing no ground of certaintie for apostolike traditions but only y e Apostolike writings Tertullian couÌ„teth y e tasting of milke hony after baptisme for an Apostolike tradition bicause it was a ceremonie in his time as wel as crossing y e one was left long ago why may not y e other be forsakeÌ„ y t hath no better ground hath ben worse abused Concerning the tale of Probianus which foloweth next
onely begotten sonne of God and not he in deede Againe he sayeth Cùm fecisset quasi flagellum when he had made as it were a scourge master Vsher will conster it so that was not a scourge in deede because he sayeth as it were a scourge But Martiall will still vrge the fact of Paula in worshipping the crosse of Christ vntill it be shewed out of Epiphanius by better euidence then yet is shewed that he woulde haue no crosse no crucifixe nor image in the Church A mā would thinke this were sufficient euidence when hee sayeth Cùm ergo hoc vidissem in ecclesia Christi contra authoritatem scripturarum hominis pendere imaginem c. Wherefore when I sawe this that in the Church of Christe did hang an image of a man contrary to the authoritie of the scriptures I rent it c. Further euidence out of Epiphanius you may see in the place before cited Martiall would haue vs make a Kalender of Christian men that refused to blesse them selues with the crosse which were 〈◊〉 infinite matter seeing from the Apostles vnto the Valentinian heretikes it is not read that any such estimation was of the crosse y t it should be any blessing or confirmation Master Calfhils rule that we must liue not after examples but after lawes meaning not followe what soeuer hath beene done by good men but whatsoeuer was well done according to the lawe of God Martiall reiecteth vpō vaine foolish and friuolous reasons as that some examples are to be followed that the lawe serueth not for a iust man that custome must be followed where lawe faileth c. Beside that he slaundereth Luther as one that would haue all lawes and orders of Princes put awaye Againe whereas M. Calfhill sheweth that the fathers taught other things more oft more earnestly then the vse of the crosse As that it was a wickednesse to fast on Sonday or to pray on our knees beside the oblations on birthdayes milke and hony with the communion giuen to infants c. Martiall answereth these are abrogated by the church this is not But seing none of them hath ben in worse abuse then this custome of crossing this ought to be abrogated of euery church as well as those But whereas Martiall compareth the doctrine of S. Paul 1. Cor. 11. for couering or vncouering of men womens heads and the decree of y e Apostles for bloud and strangled Act. 15. with those abrogated customes he doth verye lewdly for beside y t the authoritie of y e one is certeine the other vncerteine of some forged the doctrine of S. Paul as he there deliuereth it is perpetuall the decree of the Apostles was neuer ment of them but to be temporall for auoiding offence of the Iewes As touching the credit of the olde writers who had all their errors we like well y e councell of Vincentius Lyrinensis y t we should stil haue recourse for triall to y e most ancient in which we must needes accompt y e writings of the Apostles both of moste antiquitie and of greatest authoritie Wherefore seeing the manner of blessing with the crosse is not found either in the writings of the Apostles or in the most auncient fathers Iustinus Irenaeus Clemens Alexandrinus by Vincentius councel we may iustly accompt it for a corrupt custome crept into the church either by aemulation of heretikes or in contention against the Paganes But Martiall slaundereth vs and the Apollogie of the church of England that the chiefe cause of our seperation from the Church of Rome was the euill life of the gouernours thereof and vainly spendeth time to proue out of Ciprian Augustine and Caluine that for that cause wee ought not to separate our selues whereas we are departed out of Babylon not so much for the abhominable life thereof as for the corrupt false doctrine taught therein by which it is shewed to be y e Synagogue of sathan not the church of Christ. And here Martiall hudleth vp a nomber of quotations for the authoritie of the Pope and of the church of Rome which seeing they haue beene all often times answered and by mee also in aunswere to D. Saunders rocke it were folly here to stand vpon thē But he will not be counted a falsifier of Tertullian when of diuerse copyes and impressions he wilfully chooseth the worst that he might wring it to his purpose although the matter be not worth the strife about it For Tertullians iudgement of tradition without scripture in that place is corrupt for Martiall him selfe confesseth that a tradition vnwritten should be reasonable and agreable to the scriptures and so he saith the tradition of blessing with y e crosse is because the Apostles by the holy ghoste deliuered it But who shall assure vs thereof Tertullian Basil are not sufficient warrant for so worthie a matter seeing S. Paul leaueth it out of the vniuersall armour of God But where M. Calfhill distinguisheth traditions into some necessary as necessarily inferred of the scripture some contrary to the worde and some indifferent Martial like an impudent Asse calleth on him to shewe in what scripture doctor or councell he findeth this distinction of traditions As though a man might not make a true distinction in disputation but the same must be founde in so many wordes in scripture doctor or councell when he him selfe cannot deny but y e distinction is true euery part to be founde in y e scriptures doctors councels But the examples please him not for the couering of women and their silence in the church are taught in expresse words of scripture and therfore are not necessarily inferred of scripture Therefore there is one lye quod Martiall Who would think such a block worthie of answere which thinketh a trueth may not be inferred of the expresse words of scripture when of nothing it can be better in ferred Againe he calleth it another lye y t S. Paul proueth his tradition by y e scripture for he bringeth no text nor sentence of scripture to proue y t women shuld be couered in the church But Martiall doth not onely belye M. Calfhill but also slaunder S. Paul seeing he alledgeth out of Genesis both y t the man is the image glory of God y t the woman was made for man The examples of the second sort as Latine seruice worshipping of images c. Martiall will not allowe but the scripture is plaine to them that haue eyes and be not like the images whome they worship Againe he liketh not that there should be any limitation in obseruing traditions of the church in things indifferent as if cases of necessitie of offence might not make a limitation without contempt of the churches authoritie But he will learne in which kinde of traditions we place the signing with y e crosse y e rest named by Basil. I aunswere y t marking with the crosse in some respect as it was first vsed of y e old