An aunsvvere to the Treatise of the crosse wherin ye shal see by the plaine and vndoubted word of God, the vanities of men disproued: by the true and godly fathers of the Church, the dreames and dotages of other controlled: and by lavvfull counsels, conspiracies ouerthrowen. Reade and regarde.

To the first Article.

HAuing to erecte y^e house of god, wher∣to we ought to be fel∣low workers, we are bound especially to sée to this: that neyther we builde on an euill ground, therby to lose both cost and trauail: nor set to sale and cō∣mende to other, a rui∣nous thing, or anye waye infectious, in steade of a strong defence, or holesome place wherevpon to rest. The Apostle commending his doctrine to the Corin∣thians, sayth: Vt sapiens architectus, fundamentum posui. As a skilfull masterbuilder, I haue layde the foundation: And o∣ther foundation can no man laye, than that which is layde, which is Christ Iesus. Christ hath receyued of his father all things: he hath conferred vpon vs no lesse: he by his death hath made entrance into life for vs: he is become our wyse∣dome, our righteousnesse, our sanctification and redempti∣on. By his name we must onely be saued: by hys doctrine we must only be directed: vpon that rock, that fayth of his, we must substantially be grounded. If any man teach other lessons than of that, we must say with Paul, Si Angelus è celo, If an Angel from heauen, teach otherwise than the Apostles haue preached to vs, let him be accursed. And with S. Iohn, Quod audistis ab initio, id in vobis permaneat, Let that abide in you, which you haue heard from the beginning: so shal you

continue both in the sonne and in the father. And this is the promise that he hath promised vs, euen eternall life. If any man do not bring this doctrine with him, do not so much as salute him, neyther receiue him into your houses: For he that loueth God, heareth his voyce, sayth Christ. And they in vayne do worship him, that teach the doctrine and preceptes of men. Men haue their errors and imperfections, & though they be the children of God, yet they be not guided by his good spirit alwayes. Euery man that hath an instrument in his hand, can not play on y^e same: nor euery man that hath learned the science, can please the eare. But if the strings be out of tune, or frets disordered, there wanteth the harmony that should delite: So whensoeuer we swarue neuer so lit∣tle, from the right trade of Gods holy word, we are not to be credited, we ought not to please. Wherefore sith the way is daungerous, our féete slippery: that we fall oft, and are sly∣ding euer: no maruell if the best of vs sometime do halte. It falleth oft, that such as preach & professe Christ, builde some∣time on him, euill, vnsound, and corrupt doctrine. Not that the word of God is occasion of heresies, but that men lacke right vnderstanding and iudgement of the same, which com∣meth only by the spirit of God. And this it is that S. Paule sayth, how some do builde vpon Christ y^e foundation, golde, siluer, and precious stones: But some other, timber & hay, and stubble. Yet must we not take the hope of Gods mercy from such euill carpenters, as lay so rotten a couering vpon so sure a building, where as otherwise they offending in tri∣fles, be sound inough in greater matters: & sticke to Christ, the only substantiall and true foundation. Yet such their er∣rors and imperfections being brought to the fier of gods spi∣rit, and tried by the word, shal be consumed. Augustine ther∣fore, when he would frame a perfecte preacher, willeth him to conferre the places of Scripture together. He sendes him not to the Doctours distinctions, nor to the censure of the

Church, nor canons of the Popes, nor traditions of the fa∣thers, but onely to quiet and content himselfe with the word of God. Therfore in the primitiue Church, when as yet the new Testament was not written, al things were examined according to the sermons and wordes of the Apostles. For which cause S. Iohn writeth: Qui ex Deo est, nos audit: He that is of of God, heareth vs: and he that heareth vs not, is not of God. So farre therfore as men accorde with the holy Scripture, and shape their writings after the paterne that Christ hath left them, I will not only my self estéeme them, but wish them to be had in most renoune and reuerence. O∣therwise, absolutely to trust to mē, which may be deceiued: & gather out of the fathers writings, whatsoeuer was wyt∣nesse of their imperfection, is neyther point of wisdome, nor safety. In euery age, God raysed vp some worthy instrumē∣tes in his church: And yet in no age any was so perfect, that a certaine truth was to be builded on him. Which thing by example, as wel vnder the law, as in the time of grace, god hath sufficiently by his worke declared. Among the Iewes who was euer comparable vnto Aaron? who fell so shame∣fully? he assented for feare vnto the peoples Idolatry. A∣mong the ministers of the Gospell, who had so great & rare gifts as Peter? who did offende so fleshely? for dreade of a girle, he denied his master. Which thing was not done with∣out the prouidence of almighty God, thereby to putte men in remembraunce of their frailty, & further to instruct them whence truth in doctrine must only be fetcht. Trust not me, sayth Augustine, nor credit my writings, as if they were the canonical scripture: But whatsoeuer thou findest in y^e word, although y^u didst not beleue it before, yet groūd thy fayth on it now. And whatsoeuer y^u readest of mine, vnlesse y^u knowest it certainly to be true, giue thou no certaine assent to it. And in an other place reprouing suche as will bring forth cauils out of mens writings, therby to confirme an error, he saith:

that a difference should be made betwene the assertions and mindes of men, were they, eyther Hillarie, Ciprian, Agrip∣pine, or any other: and canon of the Scripture. Non enim sic leguntur, he sayth, tan{quam} ita ex eis testimonium proferatur, vt contra sentire non liceat, sicubi forte aliter sapuerint, {quam} veritas postulat. In eo quippe numero sumus vt non dedignemur etiā nobis dictū ab Aposto∣lo accipere: Et si quid aliter sapitis, id quo{que} deus vobis reuelabit. For they are not so red as if a testimonie might be brought forth of them, which it were not lawefull for any man to gayne∣say, if peraduenture they thought otherwise than the truth requireth. For we are in the number of them that disdayne not, to take this saying of the Apostle to vs: If any of you be otherwise minded, God shall reueale the same vnto you. Wherefore with what iudgement the fathers of the church ought to be redde, Basile setteth forth by a propre similitude. Iuxta totum apium similitudinem, orationum participes nos fieri con∣uenit. Illae enim ne{que} ad omnes flores consimiliter accedunt, ne{que} etiam eos ad quos volant totos auferre tentant, sed quantū ipsis ad mellis opi∣ficiū commodū est accipientes, reliquū valere sinunt: Et nos sanè si sa∣piamus, quantum sincerum est, & veritati cognatum ab ipsis adepti, quod reliquum est transiliemus. We must be partakers of other mennes sayings wholly after maner of the Bées: for they flée not alike vnto all flowers: nor where they syt, they crop them quite away: but snatching so much as shall suffise for their hony making, take their leaue of the rest. Euen so we, if we be wise, hauing got of other so much as is sound, and agreable to truth, wil leape ouer the rest. Which rule if we kepe, in reading and alleaging the fathers words, we shall not swarue from our profession, the scripture shall haue the soueraine place, and yet the Doctours of the Church shall lose no parte of their due estimation. There is not any of them that the world both most wonder at, but haue had their affections, nor I thinke that you (aduersaries to vs and to the truth) will in euery respecte admitte all, that any one of the fathers wrote. My selfe were able from the very first af∣ter

the Apostles time, to runne them ouer all, and straight∣ly examining their words and assertions, finde imperfecti∣ons in all. But I would be loth, by discrediting of other, to séeme that I sought some prayse of skil, or else be likened to Cham Noahs sōne, that seing the nakednesse of the fathers, wil, in contēpt vtter it. But bycause in ceremonies and ob∣seruances, (wherein they scant agreing with themselues: e∣uery one discording from other, declined all from simplicity of the Gospell) we are onely burdened with the name of fa∣thers: giue vs leaue somtime to vse a Regestion, let vs haue the liberty toward other, which Hierome graunteth against himselfe: saying, Certe vbicun{que} Scripturas non interpretor, & li∣berè de meo sensu loquor, arguat me cui lubet. Truely whersoeuer I expound not the scriptures, but freely speak of mine own sense, let any man that lyst reproue me: Not that I wil giue so large raynes to the headdinesse of some, whiche either of affection or of singularity, wil néedes dissent: but that: I wil not exempte any from their iuste defence, from triall of the spirits whether they are of God. We must followe the ex∣ample of them of Berrhea, which trusted not to Paule him∣selfe, but searched the scriptures whether they were so. But where as this precept is generall, all men to iudge, all men to try, what doctrine they receyue: this iudgement and trial to be had by the word, is somewhat in dede, but yet not all that may be sayde in the matter. I graunt the Scripture to be a good Iudge in deede: But vnlesse the spirite of wise∣dome and knoweledge, doe lighten our wyttes and vnder∣standing, it shal auayle vs little or nothing, to haue at hand the worde of God, whereof we knowe not the sense and meaning. Golde is tryed by the touchstone, and metalles in the fier, yet onely of suche as are experte in the facultie. For neyther the touchstone, nor yet the fier, can any thing further the ignoraunte and vnskilfull. Wherefore, to be méete and conuenient men, to iudge of a truthe, when we

do reade or heare it by the holy Ghost, we must be directed. In this behalfe, although I knowe that the giftes of God haue their degrées, yet dare I say, that none is vtterly so voide of grace, but hath so much conferred on him, as shal be expedient for his owne behoofe, vnlesse he be vtterly as a rot∣ten member cut of from Christ. Vaine it were to commaūd a thing that lies not in vs: and vs to deny the possibillitie, when we haue a promise of a thing that shall be, doth ar∣gue our inconstancy and mysbelief. Wherefore syth Christ and his Apostles, saye often times, Videte, Cauete, Probate, which wordes be spoken in the commaunding mode: & byd vs Sée, Beware, and Proue: I must néedes conclude, that we shal not be destitute of the spirit of God, so farre as shal be most néedefull for vs, if we doe aske the same by fayth. And whereas Christ doth affirme that we shal knowe: And S. Iohn in his epistle, doth assure vs, that 〈◊〉〈◊〉 doe knowe: Spiritum veritatis, & Spiritum erroris, the Spirit of veritie, and Spirit of error, we must acknowledge and confesse, that the truth is not hidde from vs, further than we lyst to shut it vp from our selues. But here ariseth & doubtfull case. If euery man shall haue authoritie, to giue his verdit vpon a contro∣uersie, which shall séeme and say, that he hath the spirit, no certain thing shal be decréed: euery man shal haue his own way: no stable opinion and iudgement to be rested on. Here∣to I aunswere againe, that there be two kindes of examina∣tion of doctrine: one priuate, another publique. Priuate, wherby eche man doth settle his owne fayth, to staye conti∣nually vppon one doctrine, which he knoweth stedfastly, to haue procéeded from God. For consciences shall neuer haue any sure porte or refuge to runne vnto, but only God. He, when he is called vpon, will heare our prayers: when he is desired, wil graunt vs his spirit. But he hath prescribed vs a way before hand to attayne the same, if we bring vnder all senses of ours vnto his word. Si patrem habetis Deum, quomodo

non agnoscitis loquelam meam? If ye haue God to your father, saith Christ, how falleth it out that ye do not vnderstand my talke? Oues mea cognoscunt vocem meam, & non sequuntur alie∣num. My shéepe, sayth he, knowe my voyce, and followe no straunger. Nor doubt it is, but by the instinct of the holy Ghost, we be made his shéepe, which will not hearken to er∣rors and heresies, (which are the voyces of straungers) but followe the voyce of our master Christ, which in the Scrip∣ture is crying to vs. If these reasons and allegations may not preuayle with some, to driue them to a sure and safe an∣kerholde in Christ: let them runne, and they lyste, to the o∣ther kinde of examination of doctrine: which is the cōmon consent of the Church. For syth it is to be feared greately, least their arise some phrenetike persons, which will bragge and boast, as well as the best, that they be Prophetes, they be endued with the spirt of truth, and yet wil leade men in∣to all errors: this remedy is very necessary, the faythfull to assemble themselues together, and seke an vnitie of fayth & godlynesse. But when we haue runne as farre as we can, we can goe no further than to the wall: we must reuolte to the former principles, and trye by the Scriptures, which is the Church. Wherfore in controuersies of our Religion, if mennes deuises were lesse estéemed, and the simple order of Gods wisedome followed: lesse daunger, fewer quarrels, should arise amongst vs: more truth, more sinceritie should be retayned of vs. And to this ende I coulde haue wyshed, that you, M. Martiall, should haue learned firste, to frame your owne conscience according to the worde: then haue ascribed suche authoritie thereto, that we néeded not, forsa∣king the fountaine, to follow the infected streames: nor, ha∣uing the vse of swéete & sufficient corne, féede vpon acornes still. But I would, that, had bene the most fault of yours, to haue attributed much vnto the fathers: & had not otherwise of malice wrested them: and of mere ignoraunce sometime

corrupted them. The Scripture, which in the title of your boke, hath the first place, in y^e rest of the discourse hath very little or no place at al: and vnder name of Fathers and an∣tiquitie, fables and follies, of newefangled men, are obtru∣ded to vs. To come to the instants.

First ye bring forth the significations of Crosse in Scrip∣ture. Ye muster your men, whose aide ye will vse in this so∣ry skirmish. And although they be very fewe, yet ye number one moe than ye haue: and like a couetous captaine, wyll néedes indent for a dead pay. Ye say that the scripture hath preferred to your bande .4. Souldiours: The Crosse of af∣fliction. The passion of Christ. The Crosse that he died on. And the materiall or mysticall signe of the Crosse: Mate∣rial, to be erected in the church: Mystical, to be made vvith the finger in some partes of the body. These be not many ye wote, ye might haue kept tale of them: But the first, and the second, as the word of God commendeth in dede, and be most necessary for our saluation, so wil you not deale with∣all: they be to cumbersome for your company: the thirde ye confusely speake of: of which notwithstanding small com∣mendation in the Scripture is founde: The fourth, which ought to strike the greatest stroke, is not extant at all. For neyther the material, nor mistical Crosse, in that sense that ye take them, to that ende that ye apply them, be once men∣cioned in the worde of God. Wherefore ye might blotte out of your boke, Scripture, and take to your selfe some other succours, or fight with a shadowe. I néeded not to trouble my selfe about your third Crosse: which is the piece of wood, wherevppon Christ died: both for bycause we haue it not: and also you your self do not take it incident into your pur∣pose to treate of: Yet bicause ye make many gloses theron: and apply to the signe, the vertue propre to the thing it self, it is not amisse to examine your folly. First, ye cite a place of Chrisostome, ex Demonstratione ad Gentiles: and for .3. leaues

together (although ye do not tell vs so much) ye write an o∣ther mans wordes as your owne, to prayse your pregnante wit. But ye patch them and piece them ilfauoredly: & what∣so euer séemes to make against you, ye leaue out fraudulēt∣ly. This is no playne or honest dealing. In dede Chrisos∣tome stoppeth many a gappe with you. The comfort of your Crosse doth most rest in Chrisostome. But Chrisostome was not without his faultes. His golden mouth, wherein he pas∣sed other, sometime had leaden words, which yelded to the error & abuse of other. I am not ignorant that in his dayes, many euill customes were crept into the Church: which in his works he reproueth not. He praiseth such as went to the sepulchres of Sainctes. He maketh mention of prayer, for the deade. Monkerie he cōmendeth aboue the Moone. In his tract of Penaunce, beside many other absurdities, (when he had rehearsed many wayes to obtayne remission of sinnes, as Almes, Weping, Fasting, and such other) he maketh no mention at all of fayth. In his cōmentaries vpon Paul, he sayth: that Concupiscence, vnlesse it bring forth the externe worke, is no sinne. Wherefore if he had sayde so much for the Crosse, as ye misconster, and more than accordeth with the glory of Christ, I might lappe it vp with other of his errours, and hauing the Scripture for me, Chrisostome should be no president against me. But I will not goe this way to worke. I admit his authoritie, but marke, M. Mar∣tiall, what his meaning is. In the place that ye alleage for the Crosse, he dealt with the Gentiles. The marke that he shot at, was to proue to them, Quod Christus Deus esset, that Christ was God, as in the title appeareth. Now bicause this punishment, to be hanged on the gallowes, was maruellous offensiue vnto the heathen, nor they could thinke him to be a God, y^e was executed with so vile a death: Chrisostome ther∣fore goeth as far in the contrary, prouing, that that, which was a token of curse, was now become the signe of saluatiō.

And bycause that they spake so much shame of the Crosse, derogating therfore from him that was crucified: the Chri∣stians to testifie by their outward facte, their inward profes∣sion, would make in euery place the signe therof. This was the occasion that the mysticall Crosse, crepte into custome. But here is no place to entreate of that, though you, ta∣king styll, Non causam pro causa, that which is impertinente for proufe of your matter, confounde the same. Notwith∣standing, howe thinges receyued to good purpose (as to the iudgement of man séemeth) may afterward growe to abuse, this signe of the Crosse sheweth. That, which was at the first, a testimony of Christianitie, came to be made a Ma∣gical enchauntment. That which was a reproufe to the eni∣mies of the Crosse, became in the ende, a cause of conquest against the Christians. Nor it is to be thought, that wher∣soeuer a signe of a Crosse was, were it eyther in mountaine or in valley, in tauerne or in chambre, in brute bodies or in reasonable, there was by & by a zeale of true deuotion: but as well, or rather an heathenish obseruaunce, a supersticion of them, that neuer thought on Christ. We reade that the Egiptians great Idoll Serapis, had a Crosse in his breast, and that signe was one of their holy letters. Wherevppon Ruffinus reporteth, that many of the learned among the E∣giptians, were the rather contented to embrace Christiani∣tie, bycause they sawe the Crosse estéemed: which was be∣fore, a great ceremonie of theirs. And we may wel suppose that when they pulled downe the Images of Serapis out of their windowes and walles, and placed in their steade the signe of the Crosse, they imitated y^e fact of the Apostle Paul: who of the Athenians superstition, did take occasiō to preach a truth: So these, to win the Egiptians to the faith, would retayne something of their olde obseruaunce, but applied to another meaning, than they before did vnderstande. So the custome of running about the streates with fyrebrands, in

honor of Proserpina, was turned with christians into Can∣delmasse day. The sacrifice of Ceres done in the fieldes, with howling of women, and crying of children, was made a ge∣nerall obseruance with vs, in the Rogation wéeke. The I∣mages of Mercury set by the hie way sides, were afterward conuerted to Crosses. And where there was in Rome Tem∣plum Pantheon, a temple, wherein all the Gods of the worlde were honored: the deuout fathers to take away this Idola∣trie, did consecrate a church in the same place vnto Alhallo∣wes: y^e that shuld now be conuerted vnto saincts, that before was attributed vnto false Gods. And yet whatsoeuer pretext of zeale, they had, this was no good chaunge: no sounde re∣formation: to take awaye many false Gods: of true saincts to make many Diuels. For so they are, when they be hono∣red, I meane, by that honor of Inuocation. So that it is not straight waies allowable, whatsoeuer is brought in, vn∣der cloke of good intente: nor whatsoeuer hath bene vpon good occasion receyued once, (as this was neuer) must neces∣sarily be retayned stil. Stephanus the Pope hath this decrée. Si non nulli ex praedecessoribus & maioribus nostris fecerunt aliqua, quae vllo tempore potuerunt esse sine culpa, et postea vertuntur in erro∣rem & superstitionem, sine tarditate aliqua & cum magna authori∣tate à posteris destruantur. If any of our predecessors & elders haue done any thing, which at any time could be without of∣fence, and afterward be turned into error and superstition, let them without any more delay, and with great authoritie be destroyed of thē that come after. Then, since this crossing hath bred such inconuenience, that the externe action had stil in reuerence, the inward fayth hath bene vntaught: and that vertue attributed to the signe (which only procedeth frō him, which it signified:) the signe it selfe may well be lefte, and the signified Christ be preached simply: For as Augustine sayth. Noli putare te iniuriam facere montibus sanctis, quando dixe∣ru, auxilium meum non in montibus, sed in domino. Think not that

thou dost any iniurie to the holy hils, when thou sayest, my helpe is not in the hils, but from the Lord: So there is no wrong done to y^e Crosse of Christ, if I say: not y^e Crosse, but y^e crucified, is to be trusted to. Which thing your own author meaneth in the selfe same place which is alleaged, although it please you to suppresse the words. For after he had sayd: Sparsa est in parietibus domorum, in culminibus, in libris, in ciuitati∣bus, in vicis, in locis quae habitantur, et quae non habitantur, which place you cite to shewe what vse, what estimation of the Crosse was euery where, y^e very next words that follow, be these. Vellem audire à Pagano, vnde symbolum tam maledicta mortis ac supplicij, omnibus tam desiderabile, nisi magna crucifixi virtus. I would heare of a Pagan, how it commeth to passe, that the signe of so cursed a death and punishment, is so desired of al, if it be not the great power of him that was crucified. This ye leaue out, and yet haue recourse agayne vnto the wordes that followe, whereby ye would proue the signe it self to be a token of much blessing, & a vvall of all kinde of securitie. For so Chrisostome sayth. If agaynst my obiection ye do re∣ply and say that the power of him which was hanged on the Crosse, made the Crosse it selfe and the signe thereof, to be of more vertue: that this was not the minde of the Doctor, the cōclusion of his tale conuinceth. Hoc mortem fustulit, saith he, hoc Inferni aereas portas confregit: This toke awaye death, this broke the brasen gates of Hell. &c. But did there any material thing? did the piece of wood? did any signe, worke this effecte? was death and Hell conquered by it? The ar∣ticles of our fayth do teach vs otherwise: and the phrase of Scripture is far differente, Ipse, saluum faciet populum suum, à peccatis suis. It is he, sayth Iohn, it is Christ, & not the Crosse, that shall saue the people from their offences. Venit filius ho∣minis quaerere & seruare quod perierat. The sonne of man came to séeke and saue that which was lost. Misit Deus filium suum in inundum, vt seruetur mundus per ipsum. God sent his sonne in∣to

the world, that by him, by him, the world might be saued. As Moses lifted vp the Serpent in the wildernesse, so must the sonne of man be exalted, that all that beleue in him, pe∣rish not. These titles of honor, this work of mercy: to sanc∣tifie vs, to purchase deliueraunce from death and hell, as it is acknowledged of vs: so is it attributed in Gods worde, to Christ himselfe, and not to his Crosse. Et qui loquitur, loqua∣tur tan{quam} eloquia Dei. If any man speake, let him speake as the wordes of God: Yet euident it is, that Chrisostome by a fi∣gure of Metonymia, did speake of the Crosse, that whiche was properly to be applyed to the passion.

From Chrisostome, ye clime vp to Martialis, whome ye doe make Sapientum octauum, one of the .72. disciples. Eu∣sebius sayth, Septuaginta discipulorum catologum nusquam reperiri, that the catalogue, the Register of the .72. disciples is founde in no place. But you place them at your pleasure, you are a∣ble to point them out with your finger. Hierom, Gennadius, Isidorus, making bokes of purpose, of ecclesiastical writers, neuer doe remember this author of youres, whome you for the names sake do like the better. But if his aunciency had bene such, as you pretende, it had bene a great ouersight of them, to haue so forgotten him. But to his place. The Crosse of our Lorde is our inuincible armoure agaynst Sathan, an helmet vvarding the heade, a coate of fence defending the breast, a targat beating back the darts of the diuel, a svveard not suffering iniquity and ghostly assaults of peruerse po∣vver to approch vnto vs. If this may be rightly vnderstode according to the letter, we nede not greatly to stand in dread of Sathan, he is easly vnaquisht, we nede no further armour than the Crosse, let Christ alone, this Mars shall suffise vs. God sayd to Iob, that Behemoth or Leuiathā are of another maner of force: none dare come nere them, none can resiste them: the sweard shall neuer touch thē: the speare yeldeth to them. They esteme yron as a straw, & brasse, as rotten wood.

But rotten woode, a cancred, wormeaten, ilfauored Crosse, may kepe vs safe ynough from the Diuell. Then is not the Diuell such a Bugge as we talke of: he is (belike) some Ro∣bin good fellowe, that onely is méete to make babies afrayd. But if that you, in your most ruffe at Winchester, had bene no more terrible to the boyes, with a rod in your hand, than the parish priest, with confidence in the Crosse, is to the Di∣uell: your Schollers should haue had as little learning, as you discretion, or the Diuell dreade. But you are not so to be dalied withall. Damascenus sayth further for you, that the Crosse is giuen vs, as a signe vpon our foreheads, lyke as Circumcision vvas to the Israelites: by this, vve Christen men differ, and are discerned from infideles. This is oure shielde, our vveapon, our banner, and victorie agaynst the Diuell. This is our marke, that the destroyer touch vs not. To speak a little of your author, not vtterly to discredit him, but in parte to excuse him, for that he was not in all poynts so sound, as otherwise it had bene to be wished: Eutropius writeth, that he liued in the raigne of the Emperour Leo I∣sauricus, y^e third of that name. Then was the bloudy bicke∣ring for Images. Then Sathan did bestyrre himselfe. Then was it no maruel, if a man learned, & godly otherwise, were caried away with the common error. I am not ignoraunt that Damascene did greatly contende for Images. But out of the Scriptures, he brought no proufe at all. Onely by a miracle he woulde confirme them. We know what illusions are wrought in that behalfe: and therfore against the word, no authoritie of man, no miracle must come in place. Eze∣chias destroied the brasen serpent, which had a most strange and holesome miracle to witnesse with it (for all were resto∣red to health by it:) And shal forged lies make learned men, and godly Princes, forbeare so great abuse, maintayned by fond opinion, and after no sound precept? But let vs weigh his reason. He compareth the Crosse on the foreheade and

circumcision together. If he had shewed as much cōmaun∣dement for the one, as is for the other, I could haue liked it it well: nowe, that circumcision was straightly enioyned, and the signe of the Crosse neuer spoken of: Circumcision was a thing done in the flesh: The Crosse in the foreheade is but a signe in the ayre: I sée not howe these things can ioyne together. But if Damascenus (which I rather thinke) doe take the signe in the foreheade, for the passion it selfe printed in our heartes: then, on the other side, there is as greate a square. For circumcision did only serue for a remembrance: but this Crosse is the thing it selfe to be remembred. Lac∣tantius goeth néerer a truthe, and compareth together the bloud of the lambe (wherewithall the dore postes of the He∣brues were sprinckled) and the signe of the Crosse, that men in the vttermost partes of their bodies beare. But Lactan∣tius sayth. Cruor pecudis tantam in se vim non habuit, vt hominibus faluti esset. The bloud of a beast, had not such power in it, as to saue men. Therefore (say I) the signe of the Crosse, is neyther shielde, nor weapon, nor victory of ours. And this is mine answere to Damascenus. Nor I am herein ashamed of the Crosse, but I am ashamed of your too crosse and ouer∣thwart proues. Ye graunt your selfe, that the effectes afore∣sayd, are to be ascribed to the death of Christ: but yet you sweare (Mary) that they are not to be done, without the signe of the Crosse. Your argumente is this: As men notvvith∣standing the merites of Christes passion, must receiue the Sacraments: So sighters against the assaults of Sathan, must not onely haue fayth, but also the outvvarde signe of the Crosse. O cunning comparison. O worthy argument, that all the world may wonder at. Would a man haue thought, that an Vsher of Winchester, could haue become so déepe a Diuine? The sacraments (ye say) must concurre with faith: Ergo, the signe of the Crosse, with Christ. This is as good a reason, as if I shuld say: Notwithstanding Gods power that

giueth the increase, I must eate my meate: Ergo, notwith∣standing my laboure, whereby I may sustayne my selfe, I must néedes couet my neyghbours goodes. The respectes be like. In the firste proposition: Gods power, and fayth: the necessitie of Sacramentes, and of noriture, to be compared together. In the second: Christes passion, to aunswere our labour, which both are necessary, & the same sufficient mea∣nes for vs: and the lusting after another mannes goods, set agaynst the signe of the Crosse, wherof there is nere nother, commaunded but forbidden. Ye were taught once out of the Topicks, that it is an il argument à consequenti, when in two propositions, things vtterly vnlike, shal be compared toge∣ther, and the one by no meane can inferre the other. Sacra∣mentes are commaunded by expresse word of Scripture. Ye should haue proued firste, that the signe of the Crosse is so. Sacraments haue a promise annexed to them. Where is the promise to the signe of the Crosse? To passe ouer the rocke that in the midst of your course ye runne vpon, that Sacra∣ments are the cause of grace: whereas in them, the only pro∣mises of God, by Christ, both by word and signe, are exhibi∣ted vnto vs: which promises if we apprehend by fayth, then is the grace increased in vs: and the gifte of God, by fayth receyued, is by the Sacrament sealed in vs. So much by the way to teach you true doctrine. But to returne to the other purpose. If there be such necessity of y^e signe of the Crosse to fight against Sathan, what a foole was Paule, when he fur∣nished a Christian with his complete armour, to forget this chiefe piece of defence, which is able (belike) to do more than all the rest? What a foole was Peter, when he gaue aduise to resist that aduersary, that sayd not as well, Resistite Crucis signo, as otherwise fide solida. He might haue willed vs to haue taken a Crosse in our hand, or made such a signe in our forehead and so resisted him. But he only said, Resist him by stedfast faith. That fayth hath this effect to withstand temp∣tations,

is plainly to be sene by the word of god. That y^e signe of the Crosse can do the like, I vtterly deny til you be at lea∣sure to proue it. But why? doth not Athanasius say? The di∣uels seing the Crosse, oftentimes tremble, flee avvay, and are miserably tormented? Correct your boke sir: ye quote it a∣misse. In dede in his boke of Questions. Quaest. 15. he demaū∣deth why the Asse that Christ rode on, shuld not as much be estemed, as y^e Crosse, that he suffered on. Wherto he aunswe∣reth, y^t vpon the Crosse our saluation was wrought & not on the Asse. Wherfore, the Diuels seing that Crosse, are stil a∣frayde. But what is this to the signe of the Crosse, since we haue no more that Crosse than we haue y^e Asse. But if we had it, shuld we think the Diuel would be afrayd of it, without any further force or resistance? I wil answere agayn by A∣thanasius. He asketh a question, how charmers, do cast forth Diuels out of men? Hereto he answereth: That where it is written in the gospel. If Sathan cast out Sathan, his king∣dome can not stande, thereby it is manifest that the charmer doth not cast out Sathan, but Sathan of his own accord go∣eth out to deceyue men, and to the ende they shall not go to Christ, by this meanes he persuadeth them to go to the Sor∣cerers: On like sort the diuel may seme to tremble & quake when he séeth a crosse, but it is for no other purpose but this, that we shuld leaue our cōfidence in Christ, & only repose it in a piece of wood. Wherfore, I suspect, as insufficient, the counsell giuen to the Religious, that when wicked Spirites should set vpon them, then they shuld arme themselues and their houses, with the signe of the Crosse. For to retorte the argument on your owne head, Though they feare the ban∣ner, in vvhich our sauiour Christ spoyling the povvers of the aire, brought thē forth in open shevve: Yet doth it not fol∣low, that the signe of this banner is able to work y^e like effect. The banner that there was spoken of, was the death it self. The banner that we beare, is scant a figure or shadow of it.

I know how in this latter age, much Crossing hath bene v∣sed: and how the example thereof, hath come frō elder yea∣res. But the Fathers in many things haue thought better, than they haue written: Many times they haue borrowed of the common custome, impropre phrases, and such as seme to maintayne an error, the thing it selfe being otherwise defi∣ned in them. So Augustine vseth the name of satisfaction, bicause it was a common worde, but the heresie of Satis∣faction, he doth plainly reproue. He vseth this proposition: Omne peccatum est voluntarium. Euery sinne is voluntarie: bi∣cause it was a common phrase: yet he excludeth not y^e byrth-sinne, which is of necessity. The like could I speake of other. Wherefore, not so much their saying, as their intente and meaning is to be considered. In this case, many of the fa∣thers speake of the Crosse in the foreheade. The Scripture mencioneth the signe in the forehead. But to what purpose? Shal we think, that the breaking of the aire with a thūbe, or drawing of a thing after such a forme, is like to that which the Poets call Orci galea, the helmet of Hell: wherewithall, whosoeuer be couered, they can not be séene, nor any shall hurt them? Then were the Crosse worse than the coniu∣rers Mace: then were the foreheade accursed for hauing it. Wherefore there was a further meaning in it, which for your instructiō I wil now tel you. The forehead betokeneth shame. Whervpon y^e prouerb, Perfricuit frontē, he hath rubde his forehead, is spoken of him that is past shame. Wherfore the signe of y^e death of Christ, is willed to be set in the signe of shame, to signifie vnto vs, that of Christs death, we shuld not at any time be ashamed. Nor this is my priuate expositi∣on. Augustine confirmeth the same. Quia in fronte erubescitur ille qui dixit, Qui me erubuerit coram hominibus, erubescam eum co∣ram patre meo qui in Caelis est: ipsam ignominiam quodammodo, & quam pagani derident, in loco pudoris nostri cōstituit. Audis hominē insultare impudenti, & dicere, frontē non habet. Quid est, frontē non

habet? Impudens est. Non habeam nud am frontem, tegat eam crux domini mei. Which is as much to say, as this. Bycause in the foreheade is that, whereby we are ashamed of him that sayde, He that shall be ashamed of me before men, I wyll also be ashamed of him before my father which is in Heauē: the very ignominie and shame as it were, which the Paga∣nes doe laugh to scorne, he hath apointed in the place of our shame. Ye heare a man, lay to an impudent persons charge, that he hath no foreheade, what is meant by that? He in im∣pudent. Let me not therefore haue a naked foreheade, let the Crosse of my master Christ couer it. Thus may ye well vn∣derstande the Fathers, whensoeuer they teach you to make a Crosse in your foreheade: for otherwise, the crossing with out beleuing, is mere enchaunting. I gladly doe embrace the testimonie of Chrisostome, which you bring forth for your self, ex Hom. 55. in .16. Mat. Crucem non simpliciter digito in corpore, sed magna profecto fide in mente prius formare oportet. Thou must not with thy finger, simply printe the Crosse in thy body, but fyrst of al, with great fayth in thy minde. This is it, M. Martiall, that marres all your market. This if ye graunt me (which is your owne allegation) we two shal sone agrée. For if this be the Crosse, that ye meane of, let it be had, a Gods name, let it be honored. But this is no mate∣riall nor mysticall Crosse, for neyther of them both, can be printed in the heart: Therefore it is the faith in Christs pas∣sion: which the finger cannot impresse in the forehead: but grace can engraffe in the minde of man. Haec crux non terribi∣les, sed despicabiles hominibus daemones effecit. This Crosse hath made Diuels, not terrible, but contemptible vnto men. In translating of which fewe wordes, ye shewe your selfe to be very negligent, or very ignoraunt. For thus ye english thē. This Crosse hath made diuels not onely terrible, but con∣temptible to men. Where ye should haue sayd, eyther, not onely not terrible. or else, haue put (onely) in your purse.

For the sense can not stand with it. Nowe where ye gather (but indirectly) out of Chrisostoms words, that two things be requisite: first printing the merits of Christes passion in the minde, afterward the signing of the Crosse in the body: I briefly aunswere. Frustra fit per plura, quod fieri potest per pau∣ciora. In vayne it is to doe by the moe, that may be done by the fewer. There is nothing in the worlde that the Crosse can do, but fayth can do without the Crosse. Leaue we ther∣fore, that which may tend to superstition and is vncōmaun∣ded, and betake our selues to that which is of force ynough, and is the foundation of our fayth. Here would I stay with you, from recitall of more out of Chrisostome, but that I thought good to warne you, that figures of Hyperbole and Metonymia, be often in the Fathers writings. When they prayse a thing, they ascribe more vnto it than they meane, and many times vnder the name of one thing, applyed fitly to our capacities, they vnderstande another. I remember that Chrisostome hath these wordes. Non solum crucifixum, sed etiam pro ipso occisorum fauillas Daemones contremiscunt. Not only the Diuels tremble at Christ crucified, but also they quake at the very ashes, of them that were slayne for him. Here is as much attributed to ashes, as was before to the Crosse: And thinke ye therfore that Sathan would be afrayd to tēpt you, if ye had a fewe ashes of deade bones in your bosome? Peraduenture some of you may be so sotted in folly, that ye would gather them vp deuoutly, and kepe them as reliques holily. Such I referre to the place of Chrisostome In opere imperfect. Hom. 44. in Cap. Mat. 23. Wherevpon I shall haue oc∣casion hereafter to entreate, when I come to speake of the like absurditie, the little pieces of the Crosse kept. Now let vs heare what ye finde in other. Origen ye bring, in his ex∣position of the Epistle to the Romanes. Lib. 6. And although this father maketh most agaynst you, as afterward shal ap∣peare, yet to the ende that such yong schollers as you, may

learne with what iudgement ye ought to reade the olde wri∣ters, I thinke it expedient, somewhat to speake of him. In sundry poynts his doctrine is sounde: specially concerning the Trinitie, the two natures in Christ, the baptisme of In∣fants, original sinne, and vse of Images. But things haue passed vnder his name, where are intermedled many fonde opinions, which both were condemned in his own time, and are not now to be credited of vs. As, that before the creati∣on of the worlde, there was an other worlde. That the Di∣uels in hell, shall at the last be saued. And if ye scan his other writings, there will appeare, eyther great inconstancie, or very small perfection. In the article of iustification he swar∣ueth from himselfe, and in some poyntes from all other too. The spirite he taketh, not for the motion of the holy Ehoste but for the Allegoricall interpretation. Peter, he supposeth to excell the rest, bycause it was sayde to him in the plurall number. Whatsoeuer thou losest in earth shall be losed in the Heauens. Whereas to other it is spoken in the singu∣lar number, It shall be losed in Heauen. These and such other toyes, are not onely in him, but also in other of hys time and age: wherefore they ought to be redde as witnes∣ses of things done, not as Presidents of fayth and doctrine. Yet, vnlesse you, M. Martiall, will set Origen to schole a∣gayne, and teach him what to say: you can not conster any lesson of his, to picke out a proufe of any other Crosse, than the minde conceyueth, not the hand maketh. For though ye bring a piece of a sentence, wherein the prayse of the Crosse is put, Tanta vis est Crucis, So great is the power of the Crosse, ({quod} he) Yet if ye remembred the very nexte wor∣des that goe before, ye should playnly sée of what Crosse he meant. Discoursing vpon these wordes of the Apostle: ••et not sinne raigne in your mortal body. He asketh a question, howe it is possible to auoyde it. He aunswereth. Si faciamus illud, quod idem Apostolus dicit: Mortificate membra vest aqua

sunt super terram, et si semper mortem Christi in corpore nostro cir∣cumferamus: Certum nam{que} èst, quia vbi mors Christi circum∣fertur, non potest regnare peccatum. If we doe that, sayeth he, which the same Apostle willeth vs, Mortifie your members which are vpon the earth, and if we cary about alwayes in our bodies the death of Christ. For it is certayne that where the death of Christ is caried about, there can no sinne raygn. And immediatly he inferreth your wordes. Est enim tanta vis Crucis Christi, For the povver of the Crosse of Christe is so great. Wherby it is euident, that he speaketh of the death of Christ, and that is the Crosse that he commendeth. That Crosse haue you nothing to do withall. But if the picture of a Crosse loked on, be able to daunt (as you deuise) concupis∣cence and sensualitie, how hath it fallen out, that your spiri∣tuall fathers, all to be crossed about their beddes, haue had their familiars betwene the shéetes? How haue your Nuns (that chast generation) with their beades in their hands, ben blest with great bellies? I will no more offend chast eares. But Origens Crosse, that is to say, the death of Christ, both may and must, be set before our eyes, and faythfully kept in the chest of our hearts, though no visible signe be made ther∣of: which neyther hand can truely counterfet, nor mannes folly ought falsly to forge. Origen therefore in the behalfe of Christians of his time, sayth: Celsus & aras, & simulachra, & delubra nos ait defugere quominus fundentur, quandoquidem inuisi∣bilis nostrae huius & inexplicabilis communionis fidem, & charitatis: factionem esse existimat: cum nihil interea videat, nobis quidem pro arit & delubris iustorum esse mentem, à qua haud dubie emittuntur, sua assimi incensi odores, vota, in{quam} et preces ex conscientia puriore. &c. Bycause his sentence is long in the Latine, I will word for word rehearse it in English. Celsus doth say that we auoid the making of Altares, and Images, and Oratories, bicause he thinketh that the fayth of our inuisible and inexplicable communion and charity, is nothing else but a faction: where as in the meane while, he séeth not that insteade of Altares

and Oratories with vs, the mindes of the faithful are, from which no doubt, most swete sauours of incense are cast out, prayers, I meane, and supplications from a pure conscience. Whereof S. Iohn in his Reuelation speaketh on this sort: The prayers of the Saincts are incense. And the Psalmist: Let my prayer O Lord, be in thy sight as incense. Further∣more we haue Images and worthy offerings vnto God, not such as be made by vncleane workemen, but framed and fa∣shioned by Gods word in vs: wherby such vertues may rest in vs, which shall imitate and resemble the first begotten of all creatures: in whome examples are, as well of Iustice, continence, and valiantnesse: as otherwise of wisdome, god∣linesse, and all vertues. Therefore such Images are in al, as haue by the word of God, gotten them, this temperance, this righteousnesse, this fortitude, this wisedome and piety, with all the frame of other vertues, in which I thinke it méete, the honor be giuen vnto him, which is the paterne of all Images, the Image of God inuisible, & so forth. Where∣by it appeareth (as in playne wordes he speaketh after) that all Images should be such, as God himselfe commaunded: such as should be within man, and not without man: such as consisted in the knoweledge of him, after whose Image man himself was made. Also his testimonie serueth for this: that in his time there were no material Images in temples. There was no Roode, no Crosse, no likenesse of any thing, saue onely spirituall, of grace and vertues. Consider, I be∣sech you, howe in his fourth boke agaynst Celsus, he com∣mendeth the Iewes. Nimirum apud quos praeter eum qui cūctis praesidet rebus, pro Deo nihil vnquam sit habitum: nec quisquam, siue Imaginum fictor, siue statuarum fabricator, in eorum Republica fue∣rit, vt quos procul lex ipsa abigeret, vt ne qua hijs esset fabricandorū simulachrorum occasio, quae stultos quosdam mortalium à Deo reuelle∣ret, & ad contemplanda terrena animi oculos retorqueret. That is to say. Among whom nothing was euer accompted God, be∣side him which ruleth all, nor in their common wealth any

caruer of Idols, or Image maker was, as whom the law it self droue away frō them, to the intēt they shuld haue no oc∣casion to make any Images, which might pluck certayn fo∣lish persons from God, & turne the eyes of their soules to the contēplation of earthly things. So much for Origen. And if ye read his boke thorow: ye shal see it proued in plain words, a frentike part to worship Images: a madnesse to say, that any knowledge of God can be gottē by them. Only this suf∣fiseth here, that your allegatiō maketh not to your purpose: and your author alleaged, maketh most agaynst you. Then what should ye talke that in the primitiue Church, Crosses were set vp in euery place: that euery Church & Chappel had the signe of y^e Crosse erected in it: that sacraments could not be made without it: that men deuoutly kept pieces of it. &c. Whereof Origen. 280. yere after Christ, knew nothing, but rather by the law condēned such obseruances. Wher now is y^e counsel that you haue learned of your elders? Where is y^e aduertisemēt of graue fathers? Where is the medicine, that you cal soueraine, taken frō the best Physitians of y^e church? I wil not compare you to a Tapster, a Tinker, an Osteler, but to a leude Apoticarie, that vnderstandeth not his bil, but giueth Quid pro Quo, or else to Cooke Ruffian that marres good meate in the dressing. But to procéede, & giue somewhat a further taste of your vnsauorie soppes: ye bring forth Cas∣siodores authoritie, which may be answered in a word, that he meaneth nothing lesse than you doe ymagine. For what though, the signes of the heauenly Prince be prynted vpon the faythfull, as the Image of the Emperour is in his coyne, vvhereby the Diuell is expulsed from them. &c. What though, the Crosse be the inuincible defēce of the hūble, the ouerthrovve of the proud, the victorie of Christ, the vndo∣ing of the Diuel, the destruction of hel, the confirmation of heauenly things, the death of infidels, the life of the iust? Is a Roode, or a Crucifix, or wagging of a finger, able to shew,

whose men we are, as the print in y^t mony doth shew, whose the coyne is? Whersoeuer that Image and superscription is stāped, there is it certayne who hath a right to the coyne. But whosoeuer haue the signe or stampe of a Crosse vpon them, shewe not thereby whose seruauntes they are. Your Popes, and your Prelates haue Crosses before them, Cros∣ses hanging vpon them, Crosses in their Crownes, Crosses in their garmentes: And yet I feare me, least ye wil not af∣firme them, to be the best seruaunts of Christ. You knowe, sometime there be coynes of counterfets. I know, the most crossers, are not the best Christians. The signe of God prin∣ted in the faythfull is the beliefe in Christ: and grace to doe thereafter. The Crosse that is their refuge, their succour & defence, is the death of Christ and merits of his passion. But sée what pieuishnesse is in Papists. Whersoeuer they reade of fier in the Scripture, thence they kindle Purgatorie. Wheresoeuer they heare a body mentioned, there doe they teare it to Transubstantiation. Wheresoeuer they sée, thys word (Crosse) come in place, they lift it vp to the Roodeloft, or at the least, to the forehead. Me thinks, M. Martial, that you might haue remēbred your first diuision, where ye made mē∣tion of .iiij. significations of the Crosse, and so applied (as the troth is) the sayings of your authors vnto the seconde. But your wisdome foresaw this obiection of mine, & therefore ye graunt, that nothing can auayle or profite man, vnlesse he hath a stedfast fayth in Christ, & faithful beliefe in the me∣rits of his passion. But (Mary) say you (Mary is much behol∣ding to you, in dede she stands next to y^e Crosse) as not euery simple, bare, & naked fayth, but such as vvorketh by chari∣tie, conquereth the vvorld: so not euery fayth vvorketh to man the foresaid effects, but faith assisted by the signe of the holy Crosse. Then by your reason, the signe of the Crosse is as necessary to concurre with our beliefe, as charity to be with fayth. But fayth without charitie is a Diuels fayth.

Therefore beliefe without a signe of the Crosse is also diue∣lish. I am sure that no man endewed with cōmon sense, how¦soeuer he be affected in cases of religion, but will condemne herein the lack of discretion in you. For, tell me I pray you, what scripture, what father, what reason euer taught you to cōpare the signe of the Crosse, with charity, with hope, with fasting, & with prayer? None of these, but we haue an hun∣dreth places in the word of God, to commend and cōmaund them? But as for the signe of the Crosse, what mention is there, much lesse commendation. Forsoth ye bring autho∣rities and experimentes. Authorities of Lactantius and Au∣gustine, Experiments of Iuliane. As for Lactantius he tieth two poynts together, The name of Christ, and signe of his passion. The power of the name we reade of: Saue me O God by thy name. The name of the Lord is a strong tower, the righteous runneth vnto it and is exalted. And: Our help is in the name of the Lorde. And in the newe Testament: Blessed is he that commeth in the name of the Lord. In my name (sayth Christ) they shall cast out Diuels. And the effect thereof was proued in the .70. disciples which returned home with ioy, and sayd: Diuels are subiect vnto vs in thy name. Whatsoeuer in my name you shall aske my father, you shal obtayne. Whosoeuer shal cal vpon y^e name of the Lord, shal be saued. Examples also, of Peter: In the name of Iesus Christ of Nazareth rise vp and walke. Also: His name hath made this man soūd, whome ye sée, and know through faith in his name. And: There is no other name vnder Heauen wherby we may be saued. In al these places ther is no signe of the Crosse spoken of: yet all these proue a true effecte. Wherefore the name of Christ alone, would haue done as∣much, as the name and the signe together. Nor we must im∣pute the vertue to the signe, though contrary to the vse, and example of Scripture, it pleased some men to adde it. The like may be sayd of Austins place, for where he speaketh of

the articles of our fayth, called in latine Symbolum, which he willed before to be written in the heart, laid vp in store in the boke of memorie, he concluded, that a way, to withstand the enimie, was cum symboli sacramento, with the sacrament of fayth (which you interprete a stedfast fayth) & Crucis vexilio, and ensigne of the Crosse. What meaneth he by that Meta∣phore? What is that ensigne of the Crosse? The Banner that is caried about the churchyard in procession? No: But that which in the selfe same sentence before he called Canticū salutis, ioyning it with Symboli remedio, contra antiqui Serpentis venenum, The song of saluation, ioyned with the remedie of the .xij. Articles of our faith, against the poyson of the olde ser∣pent. Therefore straight after, when he had rehearsed the two chiefe engins, wherewithall our enimy doth afflict vs: Voluptatem & Timorem, Pleasure & Dreade. He doth not byd vs to make the signe of a crosse in our foreheade, nor run to succour of so weake a shielde: but to fence our selues Timore Domini casto, & fide Orationis. With the chaste feare of God, and fayth of Prayer.

Ye sée by this time that your authorities make nothing for you: The wrong vnderstanding of the name (Crosse) doth make your arguments runne of vncertayne féete, and halte downe right. The ioyntely concurring of fayth, and fruites I know to be necessary: the word of God doth teach me: But the necessary concurrence of the signe of the Crosse with fayth, is more than you can learne, eyther of Gods worde, or else good father, and therfore more than we ought to beleue, vnlesse we wilfully beleue a lye. Christ was suffi∣cient scholemaster to vs: he lefte no precept of his Crosse a∣mongst vs. Only he willed Euery man to take vp his own Crosse. The Apostles that gloried in the Crosse, that is to say, y^e death of Christ, that liued vnder the Crosse: that is to say, were subiect to afflictions, carying about with them the death of Christ in their mortall bodies: that did many mi∣racles

by him that hanged on the Crosse: neuer vsed (as we reade) the signe of the Crosse, nor gaue any counsell or commaundement for it. Shall Christ our hie priest, touched with the feling of our infirmities, be insufficient furnishet of vs, and folish men arme vs at all poynts? Shall the A∣postles forget so necessary a piece of defence, and the Pope remembre it? I thinke in déede that the Crosse quarrellers toke all their president of Iulian the Apostata, that whereas they meante to haue as little Religion, they would haue as light a rescue, as he had. But before I come, to recitall of his story: let me cite your comparison. It is not odious, but to ridiculous, The bare signe of the Crosse, ye prefer before naked, sole and only fayth. The signe of the Crosse, of it self what is it? A beating of the ayre: a throwing of a stone a∣gainst the winde: in effect nothing. But fayth, make it as naked and bare as you can, yet is it a qualitie of the minde, which at the least wise to the worlde commends vs. For let it be as the scholemen terme it, fides informis, an vnshapen fayth: or as Paul calleth it fides ficta, a fayned fayth: or the worst that ye can make it, Daemonum fides, the Diuels fayth: Yet doth it teach vs somewhat, it taketh away the excuse of ignoraunce, as Paule to the Romanes witnesseth. And for∣ceth a sinne vpon vs, as Christ himselfe affirmeth. If I had not come & spoken to them, they should haue no sinne. Your naked Crosse, as it can not stande by it selfe, so in it selfe it contayneth nothing, vnlesse perhaps some wormes and spi∣ders be crept into a corner of it. All must rest in the conceyt of man and his imagination. I might say with Thomas A∣quinas: Quod fides informis & formata fides est idem habitus, quia ad naturam fidei nihil attinet siue charitas ad fit, siue non adsit. Nam hoc per accidens sit: as he sayth. Whose wordes in english be these: Fayth vnshaped and shaped fayth, is all one constant qualitie, bycause it skilleth not for the nature of fayth, whe∣ther charitie be there or no. For that is an accidentall thing.

Now if this were true: a naked fayth, were far better than a naked Crosse: bycause there should be no difference, be∣twene a naked fayth, and a fayth cladde, as well as can be. But if I should stand in defence of this, I should be as fow∣ly deceiued as your Sainct was. I wil reason with you out of the master of the Sentence. Let fayth be taken Sine pro eo quo creditur, siue pro eo quod creditur, eyther for that wherby we beleue, or else for that which is beleued: certayne it is, that the simplest of them both, is better than a signe, though it be of the Crosse. For be it the latter fayth, Quam Daemones et falsi Christiani habent, as he saith: which the Diuels & false chri∣stians haue, yet by the same, Possunt credere deum, et credere deo. they can beleue that there is a God, they can giue credit vn∣to his words. But a bare Crosse can not do this. Take me a man that neuer hearde of Christ, and bring him to a Spa∣nyard to beholde all his Crosses, at the Mary Masse, and he shall be as learned when he commeth away, as the Ape is deuout, when he hath eaten the hoste. But if a man neyther did, nor could euer heare at all, this naked fayth were able to teach him, without any further information, that a God there is, which the very Gentiles did vnderstande. Agayne to compare a gifte of God, which is in the minde, to y^e work of man made with the hande, is Canibus catulos coniungere, ma∣tribus haedos. To ioyne the whelpes and houndes, the kid∣des and goates together. Nowe to your Iulian. Ye say, that when he had consulted with Sorcerers, and they had made the Diuels solemnly to appeare. He vvas stricken in a feare, and forced to make the signe of the Crosse in his foreheade. Then the Diuels loking backe, and seing the figure of the Lordes banner, and remembring their fall and ouerthrovv, sodaynly vanished out of sight. Thus much, or so much as this ye cite out of Theodorete, and Gregory Nazianzene. For the truth of the historie I contende not with you. But what I iudge of the experiment I will tell you. Fyrst of al,

that wicked, reprobate, and godlesse persones, can vse the signe of the Crosse as well as other. Which proposition shal quite cōfute all your ninth Article. For if such as Iulian can crosse themselues: and notwithstanding haue neuer a whit the more fayth, (as your selfe confesse) then how falles it out that the Crosse driueth out heresies. Fol. 94. b. that the signe of the Crosse conuerteth obstinate sinners. Fol. 114. 115. that the signe of the Crosse maketh vvicked men to think vpon God, that the Crosse is comfortable in desperation. Fol. 116. Secondly, this I note. How sore the Diuel was hurt by the Crosse, when it nothwithstanding, he retayned y^e possession of whole Iulian both in body and soule. Thyrdly, that the di∣uell doth fayne himself to be afrayde of that, which with all his heart he would haue men to vse. For this is a generall rule, that the Diuell is a lier, and alwayes will séeme to be as he is not. If there were no other matter in the worlde a∣gaynst you, this onely were sufficient to discredite you. For what better reason is there, that Crossing ought not to be v∣sed at al, than that the Diuel did séeme to dread it. If that in¦dede he had bene afrayd of it, he would haue doubled a point with you: and not haue played so open play. He runs from the Stéeple to dwell in the people. He counterfets a flight from the holy water bucket, and nestles himselfe in the bo∣some of the priest. He séemeth to giue place to the charmers inchantment, & yet that sacrifice doth please him excedingly. Ye confesse, that Iulian had no hope in Christ, no loue to god, no faith: and will ye not confesse, that he was therby a despe∣rate person, & a lyin of the Diuell? The Diuell, then, shuld haue done him wrong, if he had put him in any further dan∣ger. But one thing I maruell at: how you, M. Martiall, a bacheler of law: sometime Vsher of Winchester: now stu∣dent in Diuinitie: making a boke: intitled to the Quéene: perused by the Learned: priuiledged by the King: allowed by Cunner: should fall into manifest contradictions, & scape

vncontrolled. I sée it is true, quod mendacem memorem esse oper∣tet. a lier had nede haue a good remembrance. Ye sayd in the leafe before. The signe of the Crosse must concurre vvith fayth, and fayth vvith the signe of the Crosse. Nowe, ye a∣lowe the bare signe of the Crosse without any fayth, to haue the force and power aforesayd. If I thought ye were igno∣rant of Sathans practises, I would shew you some of them, to make you more circumspect. But you haue bene brought vp in his schole a good while, and therefore I thinke ye prac∣tise after him, endeuouring your selfe, of set purpose to de∣ceiue. For which, like a Spider ye spinne a subtile webbe. You sucke out of the Fathers the worst ioyce that you can, that you may turne the same into your owne fylthy and in∣fected nature. Gregorie did well in abhorring the name of vniuersall Byshop. But Gregories authoritie is not taken in that. Gregorie sayde well, when he tolde vs the tale of Speciosus a deacon that would rather forsake his benefice, than his Wife. But the president of that, persuadeth you not. Onely when Gregorie disgraceth himselfe, wyth olde wiues tales, and tryfling customes of his corrupted tyme, then is he meate for your sawsy mouthes. A Iewe sayth Gregorie, vvithout truste, confidence or fayth, in Christes passion, vvas preserued from Spirites, by the signe of the Crosse. I rehearse not the circumstaunce of the tale, by∣cause I haue tolde you more than is true already. For if he had no fayth in Christ, the Scripture is playne that there could no spirite be worse, than himselfe. Impossible it is to please God without fayth. And shall God by the Crosse preserue them that please him not? Who séeth not what a fable this is, or rather a blasphemie, if it be weyghed aright. But Gregorie hath it: A doctor of the Church. So hath he more vntruthes than this. As that for confirmation of sacrifice for the dead, he bringeth forth a vision, a dreame, or a dotage, such a one as I am ashamed to father vpō him,

or any one of the faythfull: yet proufe good inough for such a matter of naught. His tale, is this. A certayne priest that vsed the bathes, went on a day into them, and found a yong man (whome he knewe not) very obsequious and seruiseable vnto him, he pulled of his shooes, he toke his garmentes, he did whatsoeuer might be comfortable for him. When this he had often done, one day the prieste going thitherwarde thought thus with himselfe: I ought not to séeme vnthank∣full vnto him, which hath so deuoutly bene accustomed to serue me, whensoeuer I washe me, but néedes I must cary him somewhat for a reward. Then toke he with him the tops of two loaues which had ben offered at seruice. And as sone as euer he came vnto the place, he founde his man, he vsed his seruise as he was wont in all poynts. Thus when he had washed and put on his clothes, as he was going out, he of∣fered (as a blessing) vnto the man that had bene so diligent a∣bout him, that which he brought with him, requiring him curteously to accepte that which he offred him, in the way of charitie. But he mourning and afflicted, answered: Father, what meanest thou to giue me these? This breade is holy, this can I not eate. For I whome thou séest, sometime was Lord of this place. But for my sinnes nowe after my death am deputed hither. But if thou wilt doe any thing for me, offer this bread vnto almighty God for me, to be a mediator for my sinnes. And then know that god hath hard thy praier, when thou shalt come hither to bathe thée & finde me not. So the next weke after, the priest cōtinued in mourning for him, euery day did offer the host for him, and afterward when he came to y^e bath, he found him not. Herevpon father Gregory concludeth. Qua ex re quantum prosit animabus immolatio sacrae ob∣lationis ostenditur, quando hanc & ipsi mortuorum spiritus à viuen∣tibus petunt, & signa indicant quibus per eam absoluti videantur. In english this. By which thing it is shewed how much y^e sa∣crifice of the holy oblatiō profiteth y^e soules, when the spirites

of the deade require this of the liuing, & shew signes wherby they may appeare to be deliuered by it. And so far Gregory. But is it not a pitiful case, that of so weak a groūd, so wicked a doctrine should be builded, contrary to the manifest worde of God? In the .xviij. of Deuteronomie: Seke not to learne a truth of the deade. And in the .viij. of the Prophete Esay. Should not a people inquire at their God? shal they depart from the liuing to the dead? Howe soeuer the state of men is after this life, no doctrine should be gathered of y^e talking of spirites. And furthermore, that dead men do serue in the bathes vpon the earth: be losed out of the popish Purgatorie which they affirme to be subtus terram, vnder the earth, to be∣come as it were Barbers apprentices vpon the earth, may well be a legend for Plato his Purgatorie, ioyned with the tale of Danaus daughters, who poure in water into a bot∣tomlesse tubbe. Wherefore, M. Martiall, doubt ye not this, but the wicked spirits, which saw vas vacuum sed signatum, an empty vessell but signed with the Crosse, were bolde not∣withstanding, ad euitandum vacuum, to enter into him. As for the words of Lactantius, which you bring forth, that vvhen they doe sacrifice to their Idols, if there stande any man by, that hath his forehead signed (for that which you adde (vvith the Crosse) is more than ye finde in the texte) then they offer vp no sacrifice, neither their vvisserd is able to giue ansvver: must rather be vnderstode of the faythfull christened, than of any that were crossed. For by the signed foreheade they signified baptisme, and the fayth of Christ which they profes∣sed. Otherwise if it be as you say, that spirits can not abyde the signe of the Crosse, nor continue in place vvhere any man is that hath the signe of the Crosse. the beste counsell that I can giue men, is to be marked, to burne their fleshe with an hote yron, and make a durable Crosse in their fore∣heades, whereby they may be frée, as long as they liue, frō fearing of spirits, without any more a do. But I feare me

least this be no sufficient defence. For Serapis & his priests were all to be Crossed: and yet the Diuels daunced among them. The Pope hath his Crosses, yea double and treble, yet is not the Diuell afrayde to come at him. Siluester the .ij. as Platina reporteth, was a practiser of naughty artes, & there∣in addict himselfe altogether vnto the cōmon enimy of man∣kinde. And in dede first he gat the Archbyshoprike of Reme, and afterward of Rauenna, by Symony. Last of all, by the Diuels forwarding help, he gat also the occupying of y^e Po∣pes sée: howbeit, vnder this condition, that when he depar∣ted this life, he shuld be al wholly the Diuels, by whose false deceyts he obtayned so high dignity. Whervpon as thesame Platina, the Popes owne Secretarie doth write. When Sil∣uester was not circumspect inough, in being ware of the Di∣uels baytes, he was killed, all to pulled, of the promoter of his, the Diuel: Yea, when he was a Massing in the Church. A strange case, M. Martial, that so many crosses as were in the church, so many Crosses as were in the Masse, could not saue the supreme head of the Church, frō tearing in pieces by wicked spirits, yea, when he was at his holy Masse. Where∣fore the Crosse in your .iiij. signification, is not, the heauenly note and immortal signe. It hath not that effect by cōtinual meditation of heauenly things, & the lyfe to come, to make men heauenly and immortal. Stil you do reason à non causa pro causa, attributing that vnto the outward signe, which is in dede the vertue of Christ, & beliefe in his passion. Ye say, that the signe of the Crosse is spokē of, by God himself in his Prophet Esay. But it shall appeare by the very Scriptures that you alleage, howe ignorantly and howe falsely you cite your authorities. God by the mouth of his seruaunt witnes∣sed, how he would bring to passe, y^t the Church which had cō∣tinued barren a long while, shuld now be fruitfull, and haue such store of children, that she should wonder at hir owne in∣crease, saying: Quis genuit mihi istos, quum egosim sterilis & soli∣taria,

relegata & vaga? Quis ergo educauit istos? En ego sola relicta sum, isti ergo vndenam sunt? Who hath begotten me these, sée∣ing I am barren & desolate, a banisht person, and a wande∣rer to & fro? And who hath nourished them? Beholde I was left alone & whence are these? God to answere this case, & to shew that there shuld be a spiritual broode, begottē through grace of adoptiō, not by the cōmon course of nature, but by the secret working of his spirit, sayd: Tollam ad gentes manum meam, et ad populos signū meū erigam. I wil lift vp my hand to y^e gentiles, & set vp my standard vnto the people. Meaning that not only the Iewes, but also the Gentiles, should be brought to Christ, which agreing in vnitie of one fayth together, shuld be gathered as brethren into one mothers lap. Now I besech you turn ouer your histories, cōsult with your elders, & sée what it was that brought the Gentiles to christianite, the Idolatrous nations to true religiō. If it were y^e signe of the Crosse after your .iiij. signification, made of some earth∣ly matter to be set vp in Churches, or made vvith mannes hand in the ayre, in form & likenesse of the other, then is it somwhat that you haue sayd. But if it were the preaching of the word (as most certain it is) which did so work in the hear∣tes of men, y^e refusing their errors, they became to be fayth∣ful: then you, are a falsefier of the word, M. Martial. Learne you of me, that preaching is that hand of God, that standard of his, whereby that merciful effect is wrought, as wel in vs as in al other, to be brought to the truth from blindnesse & ig∣norance. And if ye thinke scorne to learne of me, learne of God himselfe, who in y^e text before, sayth: that his mouth is a sharp sweard, and that preaching is a chosen shaft, had in the quiuer of the almighty. For the word in operation is as for∣cible as a sweard: it moueth, it rauisheth, it renueth men: it pearceth to the heart, it searcheth the secret places, it entreth through, as S. Paul sayth, euen vnto the deuiding asūder of the soule and of the spirits, & of the ioynts, & of the marowe:

and is a discerner of the thoughtes, and the intentes of the heart: neyther is there any creature which is not manifeste in his sight, but al things are naked and open vnto his eyes, with whome we haue to do. This two edged sweard which God hath put in the mouth of man, doth trye the force of things set against it. It cutteth the corrupt affections from the heart. It openeth the festered sores, the pestilent impos∣tumes of our ill desires. It ouerthroweth the kingdome of Sathan, It slayes his host, sinne, death and hell. And as an arrowe which is past the bowe of a cunning archer, can not be stayed by hand, before it haue his lighting place: so doth the word hold stil his constant course: it maketh way wher∣soeuer it goeth: it falleth as he willeth, which is the onely directer of it. But fall where it will, it falleth with effect, nor any man can withstand the blowe that it giueth. If you can iustly ascribe any such piece of operation, to the Crosse in your fourth signification, then will I gladly giue place vn∣to you. But whereas it is certayn, that no work of man, can alter the heart, or once regenerate it to true pietie: the stan∣dard that Esay the Prophet speaketh of, maketh nothing for your purpose. But S. Hierome ye say, taketh your part, for vpon that place he noteth. Vndoubtedly there is meant the banner or signe of the Crosse. In dede s. Hierome hath these words: Haud dubium quin vexillum crucis, vt impleatur illud quod scriptum est: Laudibus eius plena est terra. Which is as much to say as this. No doubt but it shalbe the ensigne of the Crosse, that it may be fulfilled which is written, The earth is ful of his prayses. Here Hierome doth explicate himself, what he doth meane by the ensigne of the Crosse: the setting forth of the prayse of God, which is not by setting of a Crosse on the altar, but by preaching the crucified Christ vnto people. The place of Ieremy the .iiij. maketh no more for the Crosse, thā it doth for the Candlesticks. For when the Prophet had spo∣ken to the inhabitants of Iuda & Ierusalem, to be circumci∣sed

to the Lorde, and cut of the foreskinnes of their infected heartes, ne egrederetur tan{quam} ignis furor eius, et accēderetur, & nemo extingueret, least his wrath should go forth as fier, and should be kindled, and no man quench it. He commeth further to declare the obstinacy of mennes hearts, that by no meanes can be brought to goodnesse, but seke by al meanes to auoyd the rewarde and plague of wickednesse. Wherefore by an Ironye, he sayth vnto them. Blowe the trumpet in the land: crie and gather together and say: Assemble your selues, and let vs go into strong cities. Set vp the standard in Sion. &c. As if that he had sayde. I knowe what you will doe: when the wrath of God shall fall vpon you, when your ennimies shall oppresse you, you will not consider the cause thereof: but you wil run to your strong holdes, you wil arme your selues, and stand at your defence: you wil set vp your stan∣dard in Sion, and thinke that you shall be safe there. But it will not be so, sayth the Lord: Quoniam ego malum accersam ab Aquilone. Bicause I wil bring a plague from the North. And truely there is no cause why Hierome in this place, should runne to his Allegorie, whereas there is so playne and sound a sense in the letter. But if his Allegorie should take place: let all go togither and it maketh agaynst you. For his words be these. Ingrediamur ciuitates munitas. Haereti∣corum bella consurgunt, Christi monumenta nos teneant, Leuate sig∣num Crucis in sublimitate ecclesiae. Let vs enter into the walled cities, The battayles of the Heretiques doe arise, Let the munitions of Christ holde vs, Lift vp the signe of the Crosse in the height of the Church. Let me nowe aske you this question: whether we must runne agaynst heretiques with a Crosse in our hande: as I remember, a priest of your fa∣cultie, beat all his parishe with the Crosse staffe. If this artillerie beate not downe heresies, thinke that S. Hierome meante another thing: that it is to say, The signe of the Crosse in the toppe of the Church. The preaching of the

vvord in the prelates of the Church. Nowe, as for the signe of the sonne of man, vvhich shall before the iudgement ap∣peare in heauen: Forsoth there is no certayne proufe that it shall be a Crosse. For Chrisostome in his second expositi∣on vpon the .xxiiij. Chapiter of Mathewe, sayth: Quidam pu∣tant Crucem Christi ostendendam esse in caelo, Verius autem est, ipsū Christū, in corpore suo habentē testimonia passionis, id est, vulnera lan∣ceae & clauorum, vt impleatur illud quod dictum est. Et videbunt in quem pupugerunt. Some (sayth Chrisostome) thinke that the Crosse of Christ shall be shewed in heauen. But it is truer, that Christ himselfe shall appeare, hauing in his body the testimonies of his passion: that is to say, the wounds, of the speare and nayles, that it may be fulfilled which was sayd: And they shall sée him whome they pearced. Nor onely con∣tente with his owne censure, he bringeth after a proufe of Scripture, that the wordes cannot be spoken of the Crosse, but of the body of Christ himselfe: bicause the rest of the E∣uangelistes writing of the same matter, doe only say: Vide∣bunt filium hominis venientem. They shall sée the sonne of man cōming. Whervpon he concludeth that al the Euangelists do shewe Signum Christi, esse ipsum corpus Christi, qui in signo cor∣poris sui cognoscendus est, à quibus crucifixus est: That the signe of Christ, is the body of Christ himself, who in the signe of his body, shalbe knowen of them of whom he was crucified. So that ye challenge more a great deale, than we nede to graūt you. But you shal sée howe curteously I wil deale with you. Admit that the signe of the sonne of man, is the Crosse in déede? What haue ye gayned nowe? Firste, it shall be no materiall Crosse made with mannes hande, nor yet a signe prynted in his foreheade. Therefore ye must runne to a fyfte signification of Crosse in Scripture: for this can not serue for the fourth. The places that ye cite out of the ninth of Ezechiell, and seauenth of the Reuelation, where many be sealed into Gods seruauntes, (out of which order I feare

me least a number of my Crossemasters, may cry with the Fryer, Nos sumus exempti, we are exempt) I maruel that you can without blushing vtter. But if ye haue any shame in you, I will make you to blushe. Thinke you that the signe of GOD in the foreheades, was the signe of a Crosse drawen with a finger? Is the spirit of life and liuely fayth, (which only expresse the true printe of God) inspired, as sone as a Crosse is figured? Is the signe of a Crosse sufficient to discerne the good from the bad? the faythfull from the infi∣dels? Yet such must the signe of the Crosse be, if it be the∣same, that eyther Ezechiel or Sainct Iohn speaketh of. Con∣sider this ye grosse Papiste, that he that marked the fore∣heades in Ezechiell, was neyther Caruer, Crosser, nor Coniurer. He was clothed in linnen, and had an ynkehorne by his side. He bare the type of a Scribe and a Priest. The marke that he gaue them, was the letter Thau (of which I speake more in the next Article) signifying the law, directi∣on, or rule. To note, that the minister of Gods word, must printe the seale. He muste ingraue in the very hearte, the lawe of God, and rule of fayth: and then be they safe and sure from all euill. The bloude of the Lambe in the olde lawe, was not caste behinde the dore, but sprinckeled vp∣on the dore postes: The marke of God is not set in the backe, but in the foreheade of all the faythfull: That, as thinges most manifest, be sayde to be written in a mannes foreheade, and the forehead is the place of shame: so should the seruantes of the lyuing God, lightened wyth his worde and holy spirite, neuer dissemble it, or be ashamed of it. A∣gayne, the persons sealed, as well in Ezechiell, as in the Reuelation, doe shewe that they had a surer marke, than a sory signe of the Crosse can be. For in Ezechiell we reade. Passe thorowe the Citie of Hierusalem, and sette a marke vpon the foreheades of them that mourne and cry, for all the abhominations that be done in the myddeste thereof.

And in the seauenth of the Reuelation: Tyll we haue sea∣led the seruaunts of our God in their foreheads. Therefore such as lamente and be sory for abhominable wickednesse, such as be in dede the seruants of God, they be sealed: But all men indifferentely haue the signe of the Crosse, many moe than be grieued with the sight of sinne, or doe continue in the feare of God: Therefore the seale, that in these pla∣ces is spoken of, is not the signe of the Crosse. Iulian was Crossed, Pope Siluester was crossed, and yet, as it is pro∣ued afore, neyther of them both did mourne for their sinnes, or serued God. Sée ye not then, howe fondely ye pretende scripture for your crosse? There be only fiue places brought, and euery one of them doth make agaynst you. Wherefore since these be the only ground of the two kindes of Crosses, wherevpon in this treatise ye minde to discourse: and these make nothing for you: what shall we thinke, not of your slender building, but ilfauoured botching, whose foundatiō already is shaken vnto naught? Ye please your selfe well, and thinke ye haue shewed a great piece of wit, when ye cal your aduersaries (me and such other) enimies of the Crosse. But I thinke there is no man so mad to beleue you, vnlesse ye could tel what the Crosse meaneth. Ye say, that ye attri∣bute nothing to the signe of the Crosse, vvithout special re∣lation to the merites of Christes passion. Then why did ye bring in the example of Iulian and the Iewe? Why after∣ward alleage ye, that mā vsing only the signe of the Crosse, putteth avvay all the craft and subtiltie of the Diuell? Ye forget your selfe, ye should haue one to wring you by y^e eare. But I will beare with your weakenesse: although to con∣firme your better aduisemente, ye close vp your tale in the first Article, with as vaine, a supposal, as in your dreaming deuising, ye conceyued afore, that as God giueth victory in battayle, health in sickenesse, &c. but by the helpe of men, as externall meanes: So Christ vvorketh all the effectes

that shal be, but by the holy signe of his Crosse, If I might craue so much of your mastership, I would be a suiter: once to haue you proue that, which so often you confidentely af∣firme. I acknowledge you not for any such Pythagoras, that it shall suffise me for mine owne discharge, to say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 M. Martiall, hath sayd the worde: But I rather thinke you to be some scholler of Anaxagoras, which haue learned to make Quidlibet ex Quolibet. An apple of an oyster. Pardon me therefore, if I trust you no further, than I haue tryall of you.

Notes

• 1. Corin. 3.
• Gallath.
• 1. Ioan.
• Ioan. 14. Math. 15.
• Men in God his matters not to be beleued vvithout the vvord
• 1. Cor. 5.
• De doctrin. Christiana li. 2. ca. 9. & sequentibus
• 1. Ioan. 4.
• Aaron.
• Peter.
• Pro loco. li. 3. de Trinita. To. 3.
• Epist. 48. ad Vincent. de Vi coer. her.
• Concio. ad Adolesc.
• None of the Fa∣thers but haue er∣red.
• Gen. 21.
• In Apo. pro lib. contra Iouin. To. 2.
• Ioan. 4.
• Tvvo Iudges of cōtrouer∣sies, the vvorde and the spirite.
• It is possi∣ble to trie a truthe.
• 1. Ioan. 4.
• Tvvo kin¦des of exa¦mination of doc∣trine. Priuate.
• Ioan. 8.
• Publique
• The scrip¦tures laste refuge.
• Folio. 18.
• Folio. 24.
• Folio. 13.2.
• Chrisos∣tome.
• To. 4: ad pop. 66. In. 1. Cor. 16. Hom. 41.
• Things vvel rece∣ued, il cō∣tinued.
• The signe of the Crosse an hethenish obseruāce
• Li. 2. Ca. 29 Sozom. li. 7. Cap. 15,
• Act. 17.
• Candle∣mas day. Crosse vveeke. Con. Polō. 12 Sigebertus in Chro. li. 13. Bonifac. 4. Alhallo∣vven day.
• Dist. 63. cap Quia in paragr. verum.
• Lib. de Past. cap. 8.
• Folio. 15. a.
• Mat. 1.
• Mat. 18. Luc. 19. Ioan. 3.
• Ibidem.
• 1. Peter. 4.
• Folio. 15. a. Martialis.
• Lib. 1. Ca. 12.
• Iob. 40.
• Folio. 15. b.
• Damasce∣nus.
• Rerum Ro. lib. 21.
• 2. Reg. 18.
• Lactantius de vera Sa. Li. 4. Ca. 26.
• Fol. 16. a. b.
• Sacra∣ments no cause of grace. Folio. 17. a.
• Ephes. 6.
• 1. Peter. 5.
• Athanasi{us} Quaestio. 39 as M. Martiall quotes it Folio. 17. a.
• Quaest. 32.
• Folio. 17. b.
• Fol. 10. 18. a
• A neces∣sary note to be ob∣serued in reading of the Fa∣thers.
• The Crosse in the fore∣heade vvhat it meaneth.
• Tom. 8. in Psal. 141.
• Chrisostō. He doth translate Simpliciter in Corpore onely in the fore∣head.
• Folio. 18. b.
• M. Mar∣tiall a fine translator
• Another note to be obeserued in readīg of the Fa∣thers.
• Tom. 4. de laud. Pauli Hom. 4.
• Folio. 19. b.
• Origen.
• Caelis & Caelo.
• Origen o∣uerthro∣vveth I∣magry. Contra Cel∣sum. Libr. 8.
• Apocal. 8.
• Psalm. 141
• No Ima∣ges in Ori¦gens time but spiri∣tuall.
• Folio. 9. a.
• Cassiodor Folio. 19. b.
• The signe of God in the fayth∣full.
• Pieuish∣nesse of Poperie.
• Fol. 20. a. b.
• Folio. 21. a.
• Lactanti{us}
• Psal. 54. Prouer. 18.
• Psal. 123.
• Math. 23.
• Marc. 16. Luc. 10. Ioan. 14. Act. 2. Act. 3. Act. 4.
• Augustin
• De symb. ad Cathe. 1.
• Mat. 16. Mark. 8. Luc. 9. 2. Cor. 4.
• Hebr. 4.
• Papistes take Pre∣sident of Iulian the Apostata Folio. 21. a.
• 1. Tim. 1.
• Ioan. 15.
• Lib. 3. Sent. Dist 23. Cap. Vnicū.
• Iulians example. Folio. 21. b.
• Fol. 22. a. Contra∣dictions in Mar∣tiall.
• Folio. 21.
• Folio. 22. b.
• Heb. 11.
• Lib. Dial. 4. Cap. 55.
• Folio. 23. Lib. 4. ca. 27. de vera Sap
• Folio. 23.
• Folio. 23.
• Folio. 23. b
• Esay. 49.
• Folio. 24. a.
• Heb. 4,
• Fol. 23. b.
• Ieremie. 4
• Math. 24.
• Hom. 49.
• The let∣ter Thau.
• Folio. 24. a.
• Folio. 24.
• Folio. 24.
• Folio. 92. a.