YALE
UNIVERSITY LIBRARY

AN ANSWER

TO

JOHN MARTIALL'S
TREATISE OF THE CROSS.

dFov ttit )|ui)Iication of tlje ^movka of ifit ;iFattier0
atiD O^arlp 2i23riter0 of tlie HefortneD

AN ANSWER

TO

JOHN MARTIALL'S

TREATISE OF THE CROSS.

JAMES CALFHILL, D.D.,
DEAN OF BOCKING, ARCHDEACON OF COLCHESTER,
AND BISHOP-ELECT OF WORCESTER.

EDITED FOR

Ct)e i^tfeer ^ocittnf

REV. RICHARD GIBBINGS, M.A.,
BECTOR AND VICAR OF RAYMUNTERDONEY, IN THE DIOCESE OF RAPHOK.

CAMBRIDGE:
PRINTED AT
THE UNIVERSITY PRESS.

M.DCCC.XLVI.

AN AVNSWERE
TO THE TREATISE
OF THE CROSSE:
wherin ye shal fee by the plaine
and vndoubted word of God, the va-
ttttirs of mm trifiiptoueli : tip tt)^ true
and Godly Fathers of the Church,
t\)t ireamesf antr trotagesi of otiier
controlled : and by lawful! Coun
sels, conspiracies ouertjrotocn.

Reade and Regarde.
Si quis diuersam sequitur doctrinam, & non acqui-
escit sanis sermonibus lesu Christi, et ei quae secun
dum pietatem est doctrinse, is inflatus est, & nihil
scit. PauP. I. ad Tim. 6.
li ang man tcac^ otgcrfogsc, ant( agreet^ not to t^e 5ol£=
some tnorUes of ^Jesus Gt^rtst, ^ to tfie troctrtne tofitcfi ts
Bccor&t'ng to CGroUltnesse, §e is puft bp Sr fenotoetfi notfitng.
IMPRINTED AT L 0 N-
Lucas Harryson.
Anno. 1565-

[CALFHILL.]

BIOGRAPHICAL NOTICES

OF

CALFHILL AND MARTIALL.

"James Calfhill, or Calfield, a Shropshire man
born^, made his first entry into the University, an. 1545, or
thereabouts; and after the last foundation of Ch. Ch. had
been finished by K. Hen. VIII., he was soon after made a
Student thereof, an. 1548, aged 18 : where going through
the usual classes of Logic and Philosophy, proceeded M. of
Arts, and was junior of the act celebrated ia St Mary's
church, 18 July, 1552. From the time that he was first
made Student of Ch. Ch. he always gave great hopes that
he would prove a considerable person in his time; being
composed from his youth to gravity, and endowed with an
acute genie, and a quick vigour of mind. In 1560 he was
made the second Canon of the second Prebendship of the
said church ; was admitted to the reading of the Sentences
the year foUowing ; and afterwards became Doctor of D.,
Dean or Rector of Rocking in Essex, Archdeacon of Col
chester, (in the place, as it seems, of Joh. Pullayne deceased ;)
and at length, upon the translation of Dr Edwyn Sandys
from Worcester to London, iu 1570, he was nominated by
the Queen to succeed him ; but before consecration there-
imto he died. He was in his younger days a noted Poet
and Comedian ; and in his elder an exact Disputant ; and
had an excellent faculty in speaking and preaching."
" May 16, 1562, Calfhill was instituted to the Rectory
1 [Strype states that he was a native of Edinburgh.]

BIOGRAPHICAL NOTICES OF

of St Andrew Wardrobe, London ; and in the same year
was appointed Proctor for the Clergy of London, and the
Chapter of Oxford, in the Convocation that determined on
the Thirty-nine Articles; as weU as to the Prebend of St
Pancras, in the Cath. church of St Paul, October 4. He
was also Sub-Dean of Christ Church, and Vicar of West
Horsley in Surrey. In the year 1569, he made appUca
tion to Secretary Cecil, Chancellor of Cambridge, for the
Provostship of King's College, but without success."
" This ingenious person died at Rocking before-men
tioned, (having a Uttle before resigned his Canonship of Ch.
Ch.) and was buried in the chancel of the church there,
22 Aug. in fifteen hundred and seventy, saith the register
belonging to that church ; which, I suspect, is false, because
there was a commission issued out from the Prerogative court
of Canterbury at Lond. to Margaret his Widow, dated 21
Aug. 1570, to administer the goods, debts, and chattels of
him the said Dr Jam. CalfhiU, lately Archd. of Essex, (as
there he is styled,) deceased. So I presume he died about
the beginning of that month."
" CalfhiU must have died before the 20th of August,
1570 ; for Thomas Watts was presented to the Rectory of
Becking on that day." (Wood's Athence Oxonienses : ed.
Bliss. Vol. i. coU. 377 — 80. Lond. 1813.)
" The busmess, first agitated by the exchange of friendly
Letters betwixt the said reverend Prelate" [Bp Jewel,]
" and Dr Henry Cole, the late Dean of St Paul's, more
violently foUowed in a book of Rastal's, who first appeared
in the Usts against the ChaUenger; foUowed therein by
Dorman and Marshal," [Martiall,] "who severaUy took up
the cudgels to as little purpose : the first being weU beaten
by Nowel, and the last by Calfhil, in their discourses writ
against them." (HeyUn's Hist, of Queen Eliz., p. 130. Lond.
1660.)

CALFHILL AND MARTIALL. IX
"John Martial, Bachelor of Law, sometime Usher of
Winchester School, and now a Student in Divinity at Lou
vain, had pubUshed a Treatise of the Cross; and had the
confidence to dedicate his book to Queen Elizabeth : em
boldened upon her aforesaid retaining the Image of the
Cross in her chapel ; terming it her good affection to it.
But this year, 1565, a learned Answer came forth against
that Treatise, by Scripture, Fathers, and Councils ; written
by James Calfhil, B.D. of Chrlst's-Church, Oxon, as I con
jecture, though his name be not to it." (Strype's Annals,
Vol. i. Part U. p. 200. Oxford, 1824.)
"He published some things against one Mr Calfhill, in
defence of the Cross : and, ia memory of this engagement
and conquest, he left a ring, with a valuable stone, to adorn
a piece of our Saviour's Cross, reUglously preserved in the
coUegiate church in Lisle." (Dodd's Cliurch History of
England, Vol. ii. p. 113. Brussels, 1739.)
" I write nothing about Marshal, [Martiall,] for fear
of defiUng my paper." (Bp Jewel. Zurich Letters; first
Series, p. 12. Camb. 1842.)

The editor has a few remarks to make. He wishes
to express his obUgations to the CouncU of the Parker
Society for the readiness with which they permitted him
to be guided by his own judgment, or fancy, with respect
to the typographical arrangement of this work, and the
addition of notes where they seemed desirable. He is con
scious of having suifered from the disadvantage of residence
at a great distance from Dublin; but nevertheless he has
aimed at aU possible accuracy both in the verification and
correction of references : — expertus discet quam gravis iste
labor: — and it is scarcely necessary to say, that he is re
sponsible for every thing inserted within [ ] crotchets.

supplemental observations.

Since the notes in page 44 were written, the editor ob
tained a copy of the edition of Josephus, (a Latin version
ascribed to Rufinus; foUo, apud Jo. Froben. Basil. 1524.)
which CaKhiU appears to have used; or perhaps we might,
with more preciseness, speak of it as the edition which Bp
Ridley used : for our author evidently was acquainted with
the Treatise against worshipping of Images, first pubUshed
by Fox. Compare Acts and Mon. ui. 833. Lond. 1684.
With regard to one of the " tracts of Penance " attri
buted to S. Chrysostom, p. 64, the reader may consult
the observations made by Mr Ayre in page 77 of the
Early Works of Becon: and as to the charge advanced
by CaUhUl against the author of the questioned treatise,
it would seem likely to be greatly mitigated, (and there
is here an instance of the injudiciousness exhibited in pass
ing a hasty censure upon any of the Fathers ;) if we
remember, that whatever defect may be conceived to be
ia S. Chrysostom's supposed language concerning penitence
and humUiation, the same wUl be found to occur in the
prayer of our Commination-Service in which we make men
tion of " weeping, fasting, and praying," as weU as in
the foUowing passage taken from a writer who is not
generaUy suspected of unsoundness : " We must repent, fast,
pray, give alms, forsake ourselves, condemn ourselves, with
bitter tears and trembling work our salvation," &c. (Bp
Pilkington's Works, p. 448. ed. Parker Soc.)
Page 75, note. Erase the comma after Heroldt's sur
name. It may be presumed that Ptolemseus, or Bartholomteus
Lucensis is the "Ptolome" referred to in page 128: but
the position of Scythia, "far distant from Grecia," is de
fined in the Cosmographia of Claudius Ptolemy; Lib, vi,
sigg. D 3, 4. Vicencise, 1475.
To complete what has been said in note 5, p. 137, con-

SUPPLEMENTAL OBSERVATIONS. XI
cerning the pictorial representations of our Saviour sanctioned
by the Quinisext Council, and to correct and elucidate the
text, it may be added, that the seventy-third Canon of the
same Synod commanded that figures of the Cross, made on
any pavement, should be entirely effaced. The object of this
injunction was simUar to that of the Decree which had been
previously issued by the Emperors Theodosius II. and Valen-
tinian III. : (p. 190.) namely, to prevent the sign of The vic
tory obtained for Christians from being slighted and trodden
under foot : — " ne forte, pedibus conculcatum, vUescat salutare
victorife nostras trophasum." (Matth. Blastaris Syntagma Al
phabet, apud Bevereg. Pandectt. u. u. 228.) MartiaU may
have foimd the TruUan Ordinances, (the greater part having
been "recens Latinitate donata,") in the coUections of Jove-
rius, Carranza, Hervetus, or Du TiUet ; and he was probably
deceived by the heading, " Can. Constantinop. Con. sex.
Univer." The place "in the Pope's law," which CalfhUl
does not more fuUy than thus describe, is Dist. xvi. C. Habeo
librum; and it is to be seen in Ivo likewise. Par. iv.
Cap. 121.
As the conjecture in note 12, p. 193, with reference
to the " Bishop of Orleance," cannot be considered satis
factory, except upon the supposition of the existence of
more than one mistake, it is apparently preferable to decide
that Jonas AureUanensis was intended. See his first book
against Claudius, Bishop of Turin, and his " nsevos " enu
merated by the Magdeburg Centuriators. (ix. x. 526. Basil.
1565.) The editor is indebted to his kind friend and feUow-
labourer Mr Ayre for having suggested to him the pro
priety of adding to note 1, p. 212,^ this remark ; that
possibly CalfhiU may have followed, and therefore should
only share the blame with, other writers, relative to the
account he has given of the origin of Sponsors.

SUPPLEMENTAL OBSERVATIONS.

By the phrase " ut Collectam facerem," " to perform
the CoUect," which our author (p. 253.) erroneously trans
lates "to make a gathering," we are to understand, that
the object of S. Epiphanius was to celebrate the holy Com
munion, anciently called " Collecta," or " ^vva^i<s." See
Du Cange, Glossar. and Fleury, xix. xUv. 231. Oxf. 1842.
Page 276. The words "M. Hide, late," at the com
mencement of the first marginal note, have been accidentally
obUterated after the final revision of the sheet.
In the "Table," pp. 395, 399, it is inaccurately stated
that the CouncU of Constantinople, an. 754, was held " under
Leo Isauricus." Constantine Copronymus should have been
mentioned ; for Leo the Isaurian died ia the year 741.
Vid. L'Art de verifier les Dates, p. 424. A Paris, 1750.

MvnAGH Gi.EnE, Uunfanaght,
Dec. 29, 1846.

TO JOHN MARTIALL,
STUDENT IN DIVINITY,
JAMES CALFHILL, BACHELOR OF THE SAME, WISHETH
THE SPIRIT OF TRUTH AND MODESTY, WITH
INCREASE OF KNOWLEDGE IN THE
FEAR OF GOD.
It is not very long ago since the famous report of your
(Martial) affairs came unto mine ears, and treatise of defence
unto myTiands. Indeed, as a young scholar, (for so ye say
ye are, and I by your workmanship may well conjecture,)
ye have said for the Cross so far as your skUl doth serve
you, or as the honesty of the cause deserveth. I suppose it
had been more honesty for you, and would have furthered
your purpose better, if either your weakness had wrestled
at the first on a better grouad, or so weak a cause had got
some sturdier champion to defend it. Now that you fight
more eagerly than wisely in a. Cross quarrel, ye lie so- open
to bejcross-bitten', that the cause itself and your poor credit
go to the ground together. For, though ye use to face men
with all such terms and titles of estimation, as rather of
some be gotten by continuance, than given by desert ; as
Bachelor of law, and Student in divinity : yet, if ye had
joiaed more logic with your law, your reasons should not
have run so lawless (as they do :) or, if you had remembered
your old humanity, you would not have stained your new
divinity with such slanders and lies, such vain supposals and
idle tales, as I am ashamed to hear of any that challengeth
to himself the name of learning. But man's law striketh so
great a stroke with you, that God's rule and conscience is
excluded from you: and, being so deep in your popish
divinity, you have forgotten aU christian humanity. Where
fore, the censure of S. Paul, which, in the beginning, I used i Tim. vi.
as my word, may justly be applied to you : that, inasmuch
as ye give no ear to the sound doctrine, nor content yourself
with that religion which accordeth to piety, ye are but puffed
up with vain glory : ye seek for praise of men ; which, of
1 [thwarted, or deceived.]
[calfhill.] *

AN EPISTLE

the wiser sort ye shaU never purchase. How well your
poesy serveth against us whom you would seem to touch,
when the Apostle inveighed against the enemies of the Cross
of Christ, (which you are, and not we,) shaU afterward be
seen in the discourse. But among you, the wilful wanderers,
of one affection, of one briugiug up, the saying is verified
Horatiusin whicli Horaco hath': Scribimus indocti doctique poemata
Axle Poetica. -^
passim. Fii'st came into our stage a gay disguised guest, a sud
den convert, (and I fear me greatly lest an Apostata,) M.
Doctor Harding. He, because he is right worshipful M.
Doctor, and hath otherwise some opinion of learning, (words
indeed at wUl ;) he must needs be thought to say something.
But how this something in effect is nothing, the Bishop of
SaUsbury abundantly doth prove. Next to the master
came the worthy scholar : and yet, worthy Man, he gave
¦ bjit S'—^Doi'J. We do easily see in whose forge he was
¦ framed: he savours of the i fire that .flfew out before: and
yet, neither of them both, for all their heat of raUing, hath
any warmth of religion. His proofs I pass to the Reproof
pubUshed abroad already. Only I am sorry M. NoweU had
not a more learned adversary. Then comes in M. Rastall,
and puts in his rejoinder. All against M. JeweU. Alas !
I pity the poor soul ; he maketh his match so far amiss.
Dares Entellum^. Nay, Hinnulus Leonem*. Yet he saith
that he wUl but fight with a penknife ; he wiU overthrow
with a breath, if he can. 0 noble courage ! He leaveth
the bloody lances and terrible halberds, for ]iardy larding
and doughty Dorman : he himself wiU come after, and blow
his enemies afore him. If I should deal with this dangerous
bug 5, I would, for all that, provide myself of a longer sword;
for beUke he hath a very strong breath ; and yet with a
bodkin he may be borne over. I wiU not touch this proud
peacock's taU : I wiU leave it at leisure to be pulled of an-
1 [Herat. Epist. ii. i. 117.]
2 [A drone, or a beetle: so that Dor-mam, is made to signify a
dronish man. The phrase " He gave but a dor" means that he buzzed
like a beetle ; making sound without sense.]
3 [Vid. Erasmi Adagia, foi. Iv, b. Argent. 1510. (Tit. Malum
accersitum.)] * [Ibid. Tit. ExcelUntite.l 5 [bugbear 1

TO JOHN MARTIALL. 3
other. To make up the mess, steps out M. Stapleton. He
wiU not stand by, and be but a looker on. Having therefore
never a weapoi^ of his own, he runs to a ruffian, and borrows
his sword. He hath put on a new scabbard on it : he hath
varnished the hilts. The blade itself is aU to behacked".
It hath been already in so many frays, and borne away so
many blows, that it is now scarcely able to scratch. This
young man, therefore, wiU fight with the scabbard. But if
a man give him a dry blow or two, (as, for his wilfulness, he
weU deserveth,) we shall see hereafter what fence he hath
for it.
There is none of aU these but may with more ease make
fifteen such books as they cumber the printers of Antwerp
withal, than answer fifteen leaves of sound doctrine. The
parties be known : their skiU, their quaUties we are, (God
wot,) too weU acquainted with, to be now abused by dog's
eloquence. If your causes were better, (as worse they can
not be,) forsooth you should find of your old acquaintance
enow to match you; and, unless ye were sounder, to shame
you too. This advantage ye have, (God be thanked for it,)
that ye have nothing else to do but commit to writing your
peevish fancies, and send them into England to set us a
work withal. We ourselves are occupied otherwise, (as
friends to the flock of Christ which we have in charge,) than
that we can or wiU attemper our doings to the lewd desert
of our contemned enemies ; or mispend our time in answering
of that, which, in the ears of aU indifferent, carrieth a suffi
cient confutation with it. Notwithstanding, lest some more
simple than other may be deceived by you; and you your
selves be fooded, in your folly, through too mucU fdrbearing
and sUence of ours ; we have humbled ourselves beneath the
honesty of our cause : we have, for charity's sake, vouchsafed
to say more than the cause requireth, or all the coUege of
your conspiracy can, with good reason, answer.
As for you, (good Sir,) which only come to make up a
number, and seem to do something ; choosing to entreat of
a plausible matter, (as your discretion doth take it;) if ye
had held your tongue, I might have esteemed you somewhat,
and reputed you wise. Ye remember the proverb : Stultus Prov. xvii.
si tacuerit. Thus ye write, aU: some more, some less;
8 [altogether hacked.] 1—2

4 AN EPISTLE
learned, unlearned, wUful, and witless ; but mera poemata,
stale jests or fables : and especiaUy you, whom, among the
rest, I may pity rather than envy. For learning have ye
Uttle, discretion less, good manners least of aU. Your friends
that most embrace your opinion are ashamed of your proofs
when ye speak of yourself: so fond they are, so senseless
and unsound. Nor I do derogate so much from myself, but
I would be ashamed to answer such a book ; unless I thought
good, upon this occasion of unseasonable sowing of your rotten
seed, to plant again, in the Lord's field, the seed of salvation
and certaia truth ; to the comfort of the weak, and confusion
of the wicked. Wherein I marvel not if the doctrine be
higher than your skill can reach unto. For I know what
Doctor presented you : I know who made you start up a
writer. Magister artis ingeniique largitor venter^. Your
exhibition beUke faUed you, and therefore ye thought to
pick a quarrel to the alms-basket. But more alms it were,
with stripes enow to send you to school again, than to
reward you as a schoolmaster to other. For this must I
needs say ; that either ye have not well learned your
sophistry, or else you think you have to do with fools.
For three kinds of paralogisms of false arguments, or fond
cavils, are most famiUar with you. First, by inserting oft
into your writing Non causam pro causa : taking that for
a buttress and defence of your cause, which maketh nought
to purpose. Then, by arguing Ab eo quod est secundum
quid, ad simpliciter : making a. general consequent of that
which in part is true ; an absolute rule of that which was
done or spoken only in some respect : and, most of aU, A
consequenti: when ye rashly gather that doth not tru^
follow. ^ Ye may peradventure bring us into hatred, by
these sinister means, with them that by prejudice have a
pleasure in your fancies : but your proofs, for all that, shaU
be nothing the sounder ; nor our substantial truth the weaker.
As for the whole drift and conclusion of your tale, whereby
ye heap all mischiefs on us ; "derive the cause of the plagues
of God, and our sinful lives, from the spring of doctrine,
which m Christ we profess; therein ye bewray your wil
fulness, and your ignorance: wUfulness, in speaking against
a known truth; ignorance, m reasoning to overthrow yourself.
1 [Persius, Prolog. 10, 11. J

TO JOHN MARTIALL. 5
For though we deserve most evil at God's hands ; being still
better Jearned^ and not better Uved ; yet, if ye remember
yourself, (M. MartiaU,) there was never age so free from
miseries, speciaUy in England, as, since the preaching of the ^
Gospel, tliis of ours hath been : and sure a pitiful piece of •
work it is, when Papists in honesty shall contend with them
whom ye call Protestants. A slender point of defence it is,
when you give such a prick as makes yourselves to bleed.
But ye may not be touched, ye think : you have dedicate
your book to the Queen's highness : ye craftUy come with a
fair view, commending her Majesty in appearance ; but, in
effect, with a false proffer, (to your shame a^d confusion be
it spoken,) ye condemn her. Thusi traitorously ye seek for
defence at her hands, whose person ye flee, whose doings ye
impugn. You have received from your Jove of the Capitol
a Pandora's box, to present, (and God wiU,) to our Prometheus.
But she, (God be thanked,) is too wise to credit you. Ye may
seek for some other popish Epimetheus, that, accepting your
offer, may set abroad your mischiefs. I doubt not but the
lewdness of such her enemies shall work great advantage
both to her Highness, and to us her true subjects. Ye call
her " gracious and clement Princess EUzabeth; by the grace of Foiioi.
God, Queen of England, France, and Ireland." The rest of
her style ye wittingly omit. That which is the chief praise
in a christian Prince, to be Defender of tJie faith, ye abridge
her of: belike ye repute her not to be such a one. That
which your great god^ much like to Caiphas' prophecy, was
2 [Boys's EccposU. of Dominical Epistles and Grospels : Spring Part,
p. 183. Lond. 1610.]
* [A question has been raised as to the justness of the charge very
Aequently brought by our writers against Romanists, with respect to
the assumption of divine power by their pontifical Dictator. Inde
pendently of the assertion in the Canon Law, (Dist. xcvi. C. Satis
evidenter. foi. cvii. Parrhis. 1518.) that the Bishop of Rome was called
a God by Constantine, and that accordingly he could not be judged
by men, it appears from the Gloss upon the Extravagant Cum inter,
that the Pope has received the title of " Que Loed God." (Extr.
Joan. xxii. De verb. sig. Tit. xiv. Cap. iv. §. Declaramus, prope finem.)
Father Parsons, in his Warn-word, assiu-es us that he could never find
the expression; and his brother Jesuit Eudsemon- Joannes maintains
that the word "God" is a typographical error. (Apol. pro Hen.
Garneto, p. 138. Colon. Agripp. 1610.) Mr Butler's repetition of the

AN EPISTLE

Folios. contented to give to her predecessor, you, "loving subject and
true beadsman 1," be loth to grant her, the true successor.
That which is the only proof of king-Uke authority, within
her o^vn realms and dominions to be the supreme governor
under God of aU persons and causes, ye deny to her ; and
jret ye grant her to be the Queen. She to be Queen, and
> yet a subject to other : you to be EngUshmen, and yet no
subjects to her. Indeed, good cause you have, with all the
rabble of your perverse confederates and outlaws, to caU her
statement, (Book ofR. C. Church, p. 130. Lond. 1826.) that the term
"Deum" is not to be found in the Vatican MS. of Zenzelinus, is not
of any greater importance than the argument of Allatius, and of
Alban Butler, (Lives of Saints, Vol. ii. p. 89. Dubl. 1833.) against the
existence of Popo Joan, founded on the "true" copy of the Chronicle
of Martinus Polonus, "kept in the Vatican Library;" — for we must
remember the confession of Possevinus about Manuscripts : " Ad istos
enim quoquo pm-gatio pertinet.'' {Bibl. Sel. Lib. i. Cap. xii. p. 58.
Romre, 1593.)
Tho state of the case seems to bo this : " Pope Gregory the thir
teenth employed and enjomed certain of the Cardinals to revise and
correct the Gloss of the Canonists : when, as many editions thereof
had this word Deum, God, and yet some had it not, they set forth a
new copy; and, by the authority of Pope Gregory, they restored that
word Deum, which before had been wanting in some few of their
editions. Neither in the Censures of the Gloss, set out by the com
mand of Pope Pius the fifth, nor yet in the Index Expurgatorius, is
tho least mention made of any mutation or alteration of tho word
Deum, for which we challenge them." (Squire's Lectures on 2 Thess. ii.
p. 271. Lond. 1630. Conf. Dounami Papa Antichristus, pp. 310—11.
Lond. 1620. Abbotti Antilogia, Cap. v. foil. 78, seqq. Lond. 1613.
Mayeri Theorem. Theol. de vulneribus Eccles. Bom. nicdum cwatis.
Par. i. Vuhius i. §. ii. Basil. 1612. Foulis's Romish Treasons, pp. 29,
30. Lond. 1681. Roscoe's Leo X.,i. 121. Liverp. 1805. Morton's Orand
Imposture, p. 252. Lond. 1628. Gieseler's Teait-hoolo of Eccles. Hist. iii.
46—7. Philadel. 1836.)
It is said that Domitian had previously styled himself « Dominus
et Deus noster;" (Seiden's Titles of Honor, p. 47. Lond. 1614 ) and
the papal adoption ofthe blasphemous title may be seen in the foUow
ing editions ofthe Canon Law: Lugduni, 1526, 1656, 1559, 1572, 1584
Lutet. Paris. 1522, 1561, 1585, 1601, I612.-If it be pretended that
the Roman Pontiff cannot be held responsible for the adulation be-
stowed by his creatures, the same excuse might have been made for
Herod, when the people gave a shout, saying, It is the voice of a
god, and not of a man."]
1 [One who says prayers for his patron.]

TO JOHN MARTIALL. 7
gracious and clement Princess ; if grace and clemency it may
be called, which, suffering you to your self-wiU, taketh not the
sword of vengeance in her hand, but lets you run headlong
on your own destruction. Her Grace might punish, where
she forbeareth : she might justly pronounce the sentence of
death, where she remitteth an easy prisonment. Therefore
clement she is. Ye say right well. But whether her Majesty
(gracious otherwise to aU,) be gracious unto you, I doubt. For
if it had pleased her royal Grace to have bridled you ere
this with shorter reins, ye had not been at this day so
headstrong as ye are. Many hundreths of you, (repenting
your rebelUous hearts,) had been converted to Christ; and by
severity learned that which clemency shaU never teach you.
Now is your insolence grown to such excess, that ye abuse
all other and yourselves too : that ye think men dare not
for fear do that, whic^ for tender heart and pity they do
not : that ye think with hypocrisy to deceive God, and with
flattery the world. Ye threaten kindness on the Queen's
Majesty; sayiag "that her noble personage in all princely fouo i, b.
prowess," (for so ye term it,) "and her good affection to the
Cross," (which is the matter ye treat of,) moved you so pre
sumptuously to adventure; so adventurously to presume, (I
should say ;) as to recommend your treatise to her Highness.
Indeed we have a most noble Princess ; (God for His mercy
prosper her, long to reign over us, in despite of your maUce,
and increase of our joy;) such a one as is beautified with rare
gifts of nature, in wisdom marvellous, in virtue singular.
Prowess she leaveth to the other sex. Subjects she hath
enow to practise it. As for her private doings, neither are
they to be drawn as a precedent for aU ; nor any ought to
creep into the Prince's bosom, of every fact to judge an '
affection. This can the world well witness with me, that \
neither her Grace and Wisdom hath such affiance in the Cross i
as you do fondly teach ; neither takes it expedient her sub
jects should have that which she herself, (she thinketh,) may |
keep without offence^. For the multitude is easily, tlarough
ignorance, abused : her Majesty too weU instructed for her
own person to faU into popish error and idolatry.
Now, for that which foUoweth : if ye were so good a sub-
2 [Strype's Annals, Vol. i. Part i. p. 262. Oxford, 1824. Life of
Parker, ii. 35. lb. 1821.]

AN EPISTLE

ject as you ought, and framed yourself to live according to
the laws, ye should see and consider how good order is taken
" by pubUc authority, not privy suggestions," that Roods and
Images should be removed, according to God's law, out of
churches, chapels, and oratories; and not so despitefuUy
Folio 1, b. thrown down in highways, as you most constantly do affirm :
the contrary whereof, as by our law is established, so in effect
is proved. For we do see them in many places stand, nor are
at all offended therewith. And do not you give us a good
cause to credit you in the rest, who, in the first entrance of
your matter, make so loud a Ue ?
But, that your impudence may be the more apparent,
ye stay not so : ye stick not to; father of the ancient Fathers'
faith such ^Isehoods and absurdities as they never thought ;
good man never gathered. For where ye say, by their
Folio 2. authority, "that, ever since Christ's death, christian men
have had the sign of the Cross in churches, chapels, ora
tories, private houses, highways, and other places meet for
the same," it shall be evident by their own writings, (such aa
none shaU againsay,) that, four hundred year after Christ,
there was not in the place of God's service any such sign
erected. By the way I report me to that which Erasmus',
a great sticlder in the Cross quarrel, writeth : Usque ad
cetatem Hieronymi, erant probatce Religionis viri, qui in
templis nullam ferebant Imaginem, nee pictam, nee sculp-
tam, nee textam ; ac ne Christi quidem, {ut opinor,) propter
Anthropomorphitas : " Until Hierom's time, there were men
of good ReUgion," (wliich is to be noted, lest ye say they were
heretics,) " that suffered not in churches any Picture at aU,
either painted, or graved, or woven ; yea, not so much as the
' Picture of Christ, because of the Anthropomorphites, (as I
.' ,- -suppose.)" Now this was above four hundred year after
y ' ,,¦ Christ: for, by Hierom's own computation «, it must be after
,the sixth year of Arcadius' Consulship, which faUs out anno
¦t ' four hundred and eight ; and Prosper Aquitanicus maketh it
to be four hundred and twenty-two year after Christ^. But
1 In Catechesi sua. Cap. 6. [Symholi Catechesis vi. p. 163. Basil,
1533. ed. princ. 4to: vel sig. i5. lb. 1551. 8vo.]
2 Ll Prooemio 3. Comment, super Amos. [S. Hieron. Proefatio in
lib. tert. Proph. Amos, sig. hiii. Venet. 1497.]
3 [There must be some error here; for S. Jerom died in the vear

TO JOHN MARTIALL. 9
as much as this the Fathers themselves sliall be witnesses of, to
disprove your vanity. " Then that they worshipped the sign foHos.
of the Cross, or counseUed other to do the same," is as true as
the other : yea, a thing it was, when use of such signs was
received indeed, most abhorred of them. I appeal to your
Pope, Gregory the Great*, the first that ever defended Images.
He found fault with Serenus, Bishop of MassiUa^ for break
ing the Images that he found in his church : yet he con-
demneth your doctrine for worshipping them ; saying in one
place : Et quidem zelum vos, ne quid manu factu%n adorari
possit, habuisse laudavimus : "And truly we commended you,
in that ye had a zeal, that nothing made with hand should
be worsliipped." Tua ergo fraternitas et illas servare, et
ab earum adoratione populum prohibere debuit : " Therefore
your brotherhead should have preserved them, and forbidden
the people that they should not worship them." And this
Gregory was six hundred year after Christ. Where then
was the reverence done to the sign ? Where gave they the
counsel to creep to the Cross* ? See you not how shamefuUy
ye abuse the Prince with slanders and untruths ? _ '
As for the thu-d substantial ground, whereupon ye build
the buttress of your cause ; "that no fear or mistrust of idol- Foiio2.
atry can be where the Cross is worshipped;" that , position
and more than paradox is as true as the rest : as true as the
Jews could commit no idolatry in worshipping the brazen Ser
pent' : and yet that sign was commanded once* ; this sign to
US-ward was commanded never. Wherefore, since your ware
420. Vid. Petavii Raiionar. Temp. p. 316. Franeq. 1694. Pagi Crit.
in Annall. Baron. Tom. ii. p. 176. Colon. Allob. 1705. Besides, in
the "editio Consularis," or "vulgata," of Prosper's Chronicon, which is
annexed to the Eusebian and Hieronymian Chronicles, pubUshed by
Joseph Scaliger, it is distinctly stated that the sixth Consulship of
Arcadius, and the first of Probus, occurred in the year 407. See page
191. Amstel. 1668; and compare Baronius, ad an. 406. Tom. v. p. 259.
Antverp. 1658.]
* Ep. Li. vii. Indict, ii. Cap. 109. {0pp. Tom. ii. foi. 234, b. Ant
verp. 1572.]
5 [Marseilles.]
6 [See Bp. Latimer's Sermons, p. 132, ed. Parker Soc]
"! 2 Reg. [Kings] xviii. [4.]
* Num. xxi. [8.1 Joan. ix. fS. John iii. 14.1

\

10 AN EPISTLE
is no more worth, (M. MartiaU,) you, Uke a pelting' pedlar^
puttmg the best in your pack uppermost, I see not where ye
may have utterance for it, unless it be to serve to .sluttigh.
uses. And that ye should rest in any hope that the Queen's
Majesty, amidst her great affairs, should have so much vacant
time as to take a view of your vain devices, is a miracle to
me ; and makes your foUy to appear the more, the more ye
conceive a Uking of yourself. The story that ye bring of
Socrates' report 2, not truly quoted, (for I think ye never read
it,) maketh smaU for your purpose. What though Sisinnius,
an heretic, a Novatian, did give advice, for appeasing of the
Arrians' heresy, that the ancient Fathers should be called to
witness ; will you take example of one not weU iastructed, aor
wise, iu this case as it appeared ? Were the aucient Fathers
sufficient to appease the cause? Were they not enforced, (that
notwithstanding,) each man to bring his opinion in writing,-
and stand to a further judgment and determination? Read
ye the place. They neither could, nor can, for imperfections
that remain amongst them, content the conscience in doubtful
cases ; nor ought at any time to be judges of our faith. S.
Augustin, Contra Maximinum Arrian. Epis., hath a goodly
rule, better to be foUowed and observed than yours. For
when, in the like controversy with the Arrians, the CouncU of
Ariminum, where many Fathers were assembled, made for
the one part, and the Council of Nice confirmed the other;
Augustin, to declare that we ought not to depend upon
man's judgment, but whoUy and solely upon the truth of
God's word, said^: Nee ego Niecenum, nee tu debes Arimi-
nense, tanquam proejudicaturus, proferre Concilium. Nee
ego hujus authoritate, nee tu illius detineris. Scripturarum
authoritatibus, non quorumque propriis, sed utrisque com-
1 [paltry, petty, pitiful. See Shakspeare's King Richard II. Act ii.
Scene i. line 60. Measure for Measure, Act ii. Scene ii. Midsummer
Nighfs Dream, Act ii. Scene ii.— Becon speaks of "pedlar-like
Papists." (Catech. &c. p. 451. Camb. 1844. ed. Parker Soc.)]
2 It is Socratis Lib. v. Cap. x. [Eccles. Hist. foi. 245, b. Lut.
Paris. 1544: or English translation, p. 335. Lond. 1709.]
3 Epist. Lib. iii. Cap. xiv. [This reference is incorrect. The pas
sage may bo found in S. August. Lib. ii. contra Maximin. Arian. 0pp.
Tom. viii. col. 499. Cf. col. 460. Antwerp. (Amstel.) 1700. ed. Bened.
a J. Cler.]

TO JOHN MARTIALL. 11
munibus testibus, res cam re, causa cum causa, ratio cum,
ratione concertet : which words, in English, bo these : " Nei
ther I must bring forth the Council of Nice, nor thou the
Council of Ariminum, as one to prejudice the other. Neither
I am bound to the authority of the one, nor thou restrained
to the determination of the other. But by the authorities
of the Scriptures, (not pecuUar witnesses unto either of us, but
common and indifferent unto us both,) let one matter with
another, cause with cause, and reason contend with reason."
Then is it no outrage, (as it pleaseth your vrisdom to term it,) foUos.
to refuse your order ; since most of the Fathers, yea, every
one of them, have had their errors, as afterward more clearly
shaU appear. Yet for all your dotages, whereof peradventure
ye dreamed in some drunken phrensy, for aU your absurdities,
I dare and wUl join issue with you. Let the doctrine of the
received Fathers (for you make Fathers of Friars, and legend
lies laws,) ^ecise the controversy that is betwixt us. If I
bring not more""sound antiquity to confirm my truth, than
you can avouch for maintenance of your error : if the self
same Fathers direct me not in the right way, which you mis
construe for the cross way : let our Theodosia deal as she
lusteth with me ; the shame to be mine. Otherwise, (if it be
God's wiU,) the amendment to be yours. Amen.

THE PREFACE TO THE READERS.

If neither experience of elder age, nor present authority
of Scripture were to put us in mind of the sleights of Satan,
how he continuaUy doth bend his^rce against the fort of
our afflicted souls ; yet the subtle conspiracies m these
younger days, the practice of the Papist, that Martials now
the DevU's host, and marcheth forward with a forged ensign,
appearing outwardly to be the friend of Christ, whose faith
and religion he utterly subverteth, may serve as a warning
piece out of the watch-tower, to make us run to the walls
of faith, betaking ourselves each man to his defence in the
certain truth of God's eternal Testament. For if the ground
work be shaken once, whereupon we build our health and
salvation, (which is the affiance in Christ our God, and credit
to His word,) then enters our enemy with banner displayed*
and beateth us down to the pit of damnation. Wherefore,
he, seeking to supplant Christ, and pull our hearts from
service of Him, compasseth by all means to win himself
some credit with us ; and the knowledge of God, revealed
in His word, by a little and a Uttle to be taken from us.
But he hath of himself too ill a name to be esteemed so:
and therefore, under visor of that that he is not, he wins
men to yield to that that they should not. He becometh
therefore in all his works an ape of God; to imitate and
resemble, after his helUsh manner, to the utter overthrow
and destruction of our souls, that which our heavenly Father
hath provided for our health, salvation, and bUss. Herein
hath he handled himself so workmanly, that he looks very
narrowly that can discern the difference. Yea, the eyes of
his heart must be better cleared than by the Ught of reason,
or else he shaU be bUnded in the mist. We see that, even
from the beginning, after God's Spirit had moved Abel and
the holy Patriarchs to offer sacrifice unto Him, that should
be figures aU of that one Sacrifice, which Christ, according
to the prefixed pleasure of the eterne Deity, should, at His
time, on the Cross perform ; the Devil, m worshipping of his
Idols, did come so near the same, that the self-same did seem

THE PREFACE TO THE READERS. 13
to be done in both. Yea, generally, in all the superstitions
and detestable rites of the heathen folk, he took his pattern
out of the ordinance of the Hebrews, and manners of the
Christians, Which thing TertuUian, among the Latin writers
the most ancient and chief, right well declareth' : Ipsas
quoque res Sacramentorum divinorum in Idolomm mysteriis
cemulatur, &c. : "Yea, the very matter and substance of the
divine Sacrameuts he couuterfeits in his Idol-service." He
hath his Baptism^, whereby such as do believe in him have
forgiveness promised them : he marketh his men with signs
in the forehead : he hath his offerings, his sacrificers, his
virgins, and his votaries. That, if we look on the super
stitions of Numa PompUius ; the badges, the privUeges, the
offices of his Priests ; the vessels, the ceremonies, the furniture
of his sacrifices; we shall see how the Devil morositatem
illam, as TertuUian termeth it, Judece gentis imitatus est:
" did imitate the fancies and self-wUlness of the Jews." As
Moses went up into the mount Sina, and there received the
Law tables, whereof the author God Himself should be ; so
Minos, afterward, among the Grecians 2, hiding himself awhile
1 De Prsescriptionibus advers. Hseret. [De Prcescript. Hcereticor.
Cap. xl. 0pp. p. 216. Lut. Paris. 1675. Cf. De exhort. Cast. Cap. xiii.
p. 524 : " Dei Sacramenta Satanas adfectat."]
2 [" Tingit et ipse quosdam, utique credentes et fldeles sues : ex-
positionem delictonim de lavacro repromittit ; et, si adhuc memini,
Mithra signat illic in frontibus milites sues: celebrat et panis obla-
tionem . . . ; habet et virgines, habet et continentes. Ceterum si
Numae Pompilii superetitiones revolvamus ; si sacerdotalia officia, in
signia, et privilegia; si sacrificalia ministeria, et instrumenta, et vasa
ipsorum sacrificiorum, ac piaculorum et votorum curiositates con-
sideremus ; nonne manifeste Diabolus morositatem illam Judaicas legis
imitatus est?" (TertuU. loc. sup. cit. pp. 216-17.)]
3 [" Qusenam est ergo Grsecorum incredulitas ? Num nolle credere
veritati, quse dicit Legem per Mosen datam esse divinitus? cum ipsi
ex lis quse apud se scripta simt Mosen honorent, et Minoem referant
ad Jovis antrum venientem, novem annorum spatio leges a Jove
accepisse." (Clem. Alex. Strom. Lib. i. 0pp. p. 351. Conf. L. ii. p.
367. ed. Sylburg. Lut. Paris. 1641.) "Sabinus Rex...astutiam Minois
voluit imitari, qui se in antrum Jovis recondebat ; et ibi diu moratus,
leges tanquam sibi a Jove traditas afferebat : ut homines ad parendum
non mode imperio, sed etiam Religione constringeret." (Lactant. De
falsa Relig. Lib. i. Cap. xxii. Cf. Betuleii Comment, p. 78. Basil. 1563.
ITomeri Od. Lib. xix. 178, 179. Mitford's Greece, Vol. i. Chap. i. Sect.
ii, Dionysii Halicarnass. Antiq. Rom. Lib. ii. Cap. Ixi.)]

14 THE PREFACE
in Jupiter's cave, came forth at length, and gave them laws,
from mighty Jove, as he pretended. And, to the end th©
people might the more be bound in obedience, the like
practice had the Roman King', of whom I spake before:
saying that, in the night time, he had secret conference
with ^geria; and she delivered him such wholesome laws
as the mighty Gods had decreed on. Whereby what other
thing was attempted of the Devil, but that all credit should
be denied to Moses ; inasmuch as Minos and Numa too did
allege the like authority for themselves, and yet it was
evident they were but fables ?
WiU ye go to the circumstances of place and persons?
Then, as God ordained His service to be had first in the taber
nacle, then in the temple at Hierusalem ; so would the Devil
have his hiUs and groves. As God did raise up His holy men
and Prophets, that, being inspired with the Holy Ghost, might
declare His wiU, and by force of miracles win the more credit;
so hath the Devil his conjurors, his witches, his^gurfi,=flingerS)
and his sorcerers, with the spirit of illusion to work strange
effects. As we have a place of eternal rest, so have they
their heaven : Elysios campos, et amcena vireta fortimato-
rum nemorum^ : "the sweet pleasant paradise, and places of
good hap." As we have heU, even so have they : that, if we
preach the blessedness of the faithfuP, by the merits and
mercies of Christ our Saviour, then step the godless out, and
take it as a tale of the Poets' paradise : if we threaten ven
geance to the misbelievers*, and extreme torment of hell-fire,
1 ["Numa PompiUus, ut populum Romanum sacris obligaret, jj
volebat videri sibi cum Dea ^geria congressus esse noctumos, ejus-
que monitu accepta Diis immortalibus sacra instituere." (Valer.
Max. Lib. i. Cap. ii. Conf. Liv. Lib. i. Cap. xix. Juven. Sat. iii. 12.
Plutarch, in Vit. Nvmce, §. S. Cic. De Legib. Lib. i. Cap. i. ad calc.
Ovid. Fast. Lib. iii. 275—6.)]
2 [" Devenere locos lastos, et amcena vireta
Fortunatorum nemorum, sedesque beatas."
(Virg. ^n. vi. 638—9.)]
3 ["Si Paradisum nominemus, locum divinre amoenitatis recipiendis
Sanctorum spmtibus destmatum,...Elysii campi fidem occupaverunt "
(TertuU. Apoioget. Cap. xlvii.)]
* ["Gehennam si comminemur, quse est ignis arcani sub terra ad
poenam thesaurus, proinde decachinnamur ; sic enim et Pyriphlegeton
apud mortuos amnis est." (Tertull. Apol. ib. Conf. Ad Nat Lib i
C. xix. Dan. vii. 10. Euseb. PrcBpar. Evangel. Lib. xi. Cap. xxxviii
p. 567. Colon. 1688.)]

TO THE READERS. 15
the Devil's Umbs laugh us to scorn again ; arid do resomble it
to Plato his Purgatory ; or to the scalding of Pyriphlegeton,
a river so devised by the heathen folk, to burn in hell with
flames unquenchable.
Such sleights hath Satan, to put us in security of any fur
ther pain : to pull us from the hope of perfecter estate, that
here we may live as the Devil would have us ; in the end to
receive as the Devil can reward us. Aad he hath not wanted
his instruments of old. He hath made himself ministers from
time to time, that, in the world's eye, were most worthy
reverence, and UkeUer than the rest to compass his desire.
Among them aU, to the Devil's behoof never so faithful ser
vants; to the destruction of the people never so pestUent
instruments, as the Papists are. For what have they not
done, to the utter subversion of all true ReUgion ? As Christ
commanded the believers in His name to be baptized, so they,
in the DevU's name, have baptized Bells, with the same cere
monies and solemnities that they would use in Infants'
christening : save that the Devil would have in his Sacrament
a certain more majesty than God in His. Therefore the Pa
pists, by the spirit of the Devil, ordained that a Bishop must
needs christen a BeU ; whereas every poor Priest may christen
a ChUd^. And because that, through water, consecrated by
s [Bellarmin asserts that aU this is a slanderous device of heretics ;
and wonders that it has not been stated that provision has been made
for the catechizing of a Bell as well as for baptizing it. (De Rom.
Pont. Lib. iv. Cap. xii. Disp. Tom. i. col. 1009. Ingolst. 1601.) The _
accusation of profaneness cannot, however, be so easily dispelled ; as '
wiU appear from an examination of the Pontifical, De benedictione s
Signi vel Camnpanm, either in an old edition, as that Lugd. 1511, foi.
el., or in an impression revised by the authority of Pope Urban VIII.,
p. 371, sq. Antverp. 1663. Bishop Bale (Acta Rom. Pontt. Lib. iv. p. 133.
Francof. 1567.) and the Centuriators (Cent. x. col. 294. Basil. 1567.)
inform us, that Pope John XIV., about the year 973, was the first who
gave names to baptized BeUs : and Crashawe, in his valuable Sermon
at the Crosse, (pp. 115 — 20. Lond. 1608.) has discussed the matter; and
drawn a paraUel, from which it is evident that, with respect to cere
monies, sponsors, prayers, and the minister employed, a Bell* has
* [The duties of a BeU are thus described on a MS. leaf in a Sarum Manual,
Duaci, 1610 : **En ego Campana nunquam denuncio vana:
Laiido Deum verum, Piebem voco, congrego Clerum :
Funera plango, fulgura frango, Sabbatha pango :
Excite lentos, dissipo ventos, paco cnientos."]

16 THE PREF.\.CE
the word of God, sins are remitted ; not by the force of water,
but power of the Spirit ; therefore the Devil would have his
consecration of water and of salt, qua cuncti sanctificentur
ac purifieentur aspersi : as it is written in the Pope's De
crees' : that whosoever are sprinkled therewith are by and
by sanctified, purified, made clean and holy. Go no further
than to their Portesses^; and you shall see how they approve
greatly the advantage of a Child.— BeUarmin and othei-s insist on
Benediction being the word that should be used in this case, and not
Baptism : but it might suf^ce to say, that the latter term is so far
from being an invention of Protestants, that it is as old as the days
of Charlemagne ; who, in a Capitulai-, bearing date anno 789, issued
an injunction, " ut Clocas" [or " Gloggas,'" in Irish Cloch, in French
Cloches, Gei-man Glock-en, or Gloggen,] "non bapticent." (Baluzii Capi-
iidaria Regum Francor. Tom. i. col. 244. Paris. 1677.) The papistical
derivation of the word can be inferred, Ukewise, from the title of the
fifty-first of the Centum Gravamina in Orthuinus Gratius ; viz : " De
superstitione inani, in baptizandis Campanis, ne scilicet animae perdan- ~
tur cai-uih." (Fascic. Rer. expet. ac fiigiend. foi. clxxvi., b. Colon.
1535.) These Hundred Grievances of the German nation have, by
some Romanists, been absurdly " stigmatized as a Lutheran produc
tion :" (see Mendham's Council of Trent, Introd. p. 8. Lond. 1834.)
but the editor is in possession of an original copy of them, printed at
Nuremberg, in 1^23, (when the assembly which formed tliem was dis
solved.) as weU as of the reprint, with Luther's preface, Vittemberg.
1538.] 1 De Consecr. Dist. iii. [Cap. xx. " Aquani sale conspersam populis
beneJiciraus, ut ea cuncti aspersi sanctificentm' et pui'ificentm-." This
is an extract from the first spurious Epistle of Pope Alexander I., who
is commemorated in the Canon of the Mass, and to whom is falsely
attributed the introduction of the use of Holy Water, about the year
115. The argument upon which the ordinance is founded, in this
Decree, is derived from an impious citation of the verses, Heb. ix. 13,
14 : "Nam si cinis vitulse," &c. : " For if the ashes of an heifer, sprin
kling the unclean, sanctifieth to the purifying of the flesh ; how much
more shaU" — not " the blood of Christ," but " aqua sale aspersa," —
•water sprinkled with salt sanctify and cleanse the people ? ! This fictitious
Epistle is adduced not only in the Canon Law, but in the Sacerdotale,
foi. 191. Venet. 1579 ; and also by BeUarmin, (De cultu Sanctt. Lib. iii.
Cap. VU.) and CoUin. (Traite de I'Eau Benite, pp. 132, 143, 173. A Paris,
1776.) Conf. Gretser. De Benedictt. L. ii. Cap. vi. Ingolst. 1615.]
[2 Breviaries. — The Latin name Portiforium, derived from portare
foras, gave rise to the French port&-hors: (the s was anciently pro
nounced.) The word "Porthors" was corrupted to "Porthose";
and thence came Portuse, Portass, Portess.]

TO THE READERS. 17
it'. Aqua Bmedicta deleantur tua delicta. Aqua Bene-
dicta sit tibi salus et vita*.
"By the Holy Water so.
Be thy olfences put thee fro.
Let the Holy Water be
Salvation and life to thee."
These words were in their daily service. But 0 blas
phemous mouths, to attribute that to their inventions which
is the work of God alone, the price of the blood of Christ
our Saviour. Yet will they have, as their father had, when
he came forth with Scripitum est^, the Scripture for them :
applied, I promise you, to as good a purpose as when the
witch, by her Pater noster, made her pail go a mUking,
For why should I not compare the Priests, (that consecrate
Crosses and ashes, water and salt, oil and cream, boughs
and bones, stocks and stones ; that christen beUs that hang ,
in the steeple ; that conjure worms that creep in the field^ ; ;
that give S. John's Gospels to hang about men's necks ;)
to the vUest witches and sorcerers of the earth? Each
Prince hath his people ; and deUvereth his laws to be ob
served of them : which if they keep, they shew they are
his. And God, (that His servants might be known to the
world, by walking according to His wUl,) ordained some
works, whereia He would have us to exercise ourselves ; as
the fear, the faith, the love to God-ward, the repentance of
our evils, the profession of the Gospel, the furtherance of
the same, prayer, thanksgiving, and praise of God, patience,
perseverance, justice, charity, and such other like. What
doth the Devil now ? To seal his servants into league with
him, he deviseth ordinances to make them to be known by :
3 [The form for consecrating salt and water, together with a decla
ration of the benefits they confer when exorcised, may be seen in tho
Portiforium ad usum Eccles. Sarisb. Par. Hiem. foi. 191, b, sqq. Ro-
thom. 1556. Manuale Sarisbur. pp. 265 — 271. Duaci, 1610. Bituale
Romati. pp. 186 — 9. Colon. Agripp. 1628. Missale Rom. pp. cvii — ix.
Antverp. 1765.]
* [Conf. Siberi Hircus Aquam Bened. bibens, pp. 31, 40. Lips. 1712.]
fi [S. Matth. iv. 6.]
6 [The " Benedictio contra Aves, Vermes, Mm-es, vel Locustas,"
is to be found in the Sacerdotale, foi. 225. Venet. 1579: and in the
Sarum Manual appears the " Benedictio ad omnia qua:canque vo-
lueris."]
« 2
[calfhill.]

18 the PREFACE
as. Strange atth-e, difference of meats, refusal of marriage
rising at midnight, shutting up in a cloister, erectmg of
Images, worshipping of Saints, service in Latm, gaddmg on
pUgrimage, makmg of vows, most wilful beggary, most vile
hypocrisy. Hereby the simple have been so deluded, that
they thought God's service to consist herein ; and so the
DevU for God was honoured. Hereby the Devil's chUdren
have so magnified themselves, that, (God's law neglected,) their
beastly fancies have been had in reverence. For proof
whereof, go no further than to this. Sole life is not by
God commanded 1: the DevU doth exact it in his ministers.
Adultery is by God condemned 2; the Devil in his ministers
makes a trifle of it. That filthy vice, which, by the testi
mony of the Apostle Paul', doth quite exclude us from the
kingdom of heaven, they make but a game of, or a sin
venial. If ye credit me not, read the Decree of Alexander,
the third of that name*. There he affirmeth, that as for
adultery and such other faults, which he accompteth, by ex
press word, crimina leviora, "triflmg offences," the Bishop may
dispense with. And yet some good feUows wUl say that we
preach Uberty. We, or the Papists ? Judge ye. Pelagius the
Pope, as we read in a certain Decretal of his^ ; (and when I
speak of Decrees and Decretals, think that I speak of no
other matter than that which the Papists have in as sove
reign a price as the Bible ;) gives a worthy censure in the like
case. A man that had been married would needs, after the
1 Genes, xxvi. [3, 4, 24.] 2 Exod. xx. [14.]
3 1 Cor. vi. [9, 10.] Heb. xiii. [4.]
* Cap. At si Clerici. paragra. de Adult. [Decretall. Greg. IX.
Lib. ii. Tit. i. Cap. iv. coU. 524—5. Paris. 1585. — "De Adulteriis vero
et aliis criminibus, quEe sunt minora, potest Episcopus cum Clericis
post peractam pcenitentiam dispensare."]
5 Dist. xxiv. Cap. Fratemitatis. [Dist. xxxiv. Cap. vii. — "Frater-
nitatis tuse relatione suscepta, ejus latorem secundas quidem nuptias
expertum non fuisse didicimus ; castitatem tamen eum priori non ser-
vasse conjugio designasti. Et quamvis multa sint, quae in hujusmodi
casibus observari canonice jubeat sublimitatis autoritas ; tamen quia
defectus nostrorum temporum, quibus non solum merita, sed corpora
ipsa hominum defecerunt, districtionis iUius non patitur in omnibus
manere censuram ; et setas istius, de quo agitur, futurse incontinentise
suspicionem auferre dignoscitur; ut ad Diaconatum possit provehi,
temporum, ut dictum est, condescendentes defectui, concessisse nos
noveris."]

TO THE READERS. 19
decease of his wife, become a Priest ; and sued for his orders.
The Prelates fell of examining the matter, whether he were
Bigamus or no : that is to say, whether his wife was not a
maid when he married her ; or whether he himself had
married a second wife. For if either of these had been
found in him, he had been unmeet to enter into orders. But
found he was to be an adulterer ; who, after his wife's death,
had a chUd by another woman. Now what saith the holy
father ? "Inasmuch as he is not found to be Bigamus, but
yet proved incontment, we hope well of him : let him have lUs
orders. As for his lechery, we bear with him, in respect of
the weakness of this our age." See the ReUgion of Popery.
If it had been his hap to have married a widow, or the
second time to have entered into the holy state of matrimony,
this man should have had no orders : now that he is be
come a whoremaster, he hath them. Here comes in place
the famous judgment of him that makes the gloze, not in
mockery, but ia good earnest : Ecce casus, ubi plus valet
luocuria quam castitas^ : " Behold a case, where incontinence
hath a more privilege than chastity." Thus, I suppose, ye see
how the DevU doth advance his works ; and, by the ministry
of the Papists, set up himself in place of God.
Now that his ReUgion should in all points, to the world's
eye, be as perfect as God's, and that men should not want
helps enow to heU : as God appointed the prayers unto Him
to be made through Christ our mediator ; so, when the Devil
will be served best, he deputeth Saints to be intercessors, and
every one of them hath his charge Umited^. One to deUver
us from the fever quartan ; another to preserve us from the
danger of the sea. One to restore the goods that we have
lost ; another to defend our folds from the fox. One for the
plague ; another for the purse. One for ourselves ; another
for our swine. And is not this mere GentiUty^? Yet is it
6 [" Ecce casus, ubi plus jmis habet luxuria quam castitas : quia
castus repeUeretur, si contraxisset cum secunda ; sed fornicator non."
(Gloss, in verb. Non patitur. Dist. xxxiv. foi. xxxviii, b. Paris. 1518.)]
7 [Vid. TUemani Heshusii Sexcenti Errores, foi. 126. Witeb. 1612.
Fulke on 1 Tim. ii. New Test. p. 676. Lond. 1617. Brevint's Saul and
Samuel at Endor, pp. 72—4. Oxf. 1674. Early Works of Becon, pp.
138—9. ed. Parker Soc. Bp. Cosin's Works, i. 146—7. Oxf. 1843.]
8 [GentiUsm, heathenism — The foUowing remarkable passage, to
2—2

20 THE PREFACE
right Popery. As they had Juno for women in childbed,
so we the blessed Vu-gin m her place with us. As they had
jEsculapius to save them from diseases, so had we S. Roke
to supply that room. As they had Mars to help them in
warfare, so had we S. George to make us win the field.
FinaUy, lest there should want any thing to please the wanton
world ; as God, of His mercy, did make man after the image
and Ukeness of Himself, so the DevU hath put in the mind
of man to make Images after the Ukeness of God, and so
to transfer His honour unto creatures. The blockish Images,
the dead Crosses, have been crept to, been worshipped. The
lively images of Christ Himself have been brought to the
Cross, and burned cruelly. May I not therefore, with Clement,
the Apostles' successor, say ^ : Quis est iste honor Dei ; per
the same effect, occm's in an uncorrupted edition of tho Commentaiy
of Ludovicus Vivos upon S. Augustin's City of God: (Lib. viii. Cap.
xxvii. Paris. 1541.) "Multi Christiani in re bona plerumque peccant,
quod Divos Divasque non aUter venerantur quam Deum. Nee video
in multis quod sit discrimen inter eorum opinionem de Sanctis, et id
quod Gentiles putabant de suis Diis." These words have been omitted
by the Louvain Divines; (Vid. p. 372. edit. Paris. 1585.) and we must
not expect to discover them in the Appendix Augustiniana by Le
Clerc. (p. 581. Antwerp. 1703.) It is very observable, that sentence
of expm-gation was not passed upon them by the Indexes, Antverp.
1571; Madriti, 1584; RomEe, 1607; Ulyssip. 1624; Hispah, 1632;
Madriti, 1640, and 1707; aU of which review the Commentary of
Vivos, and annihilate the succeeding note. The Indice Ultimo of
Jiladrid, 1790, informs us, p. 19, " que muchas Ediciones de las Obras
de S. Agustin hechas por Hereges, especialmente las que salieron
antes del afio 1576, han side manchadas con Indices, Notas margi-
nales, 6 EscoUos viciados": and the single instance of secret deprava
tion, just pointed out, is sufficient to prove, that we have reason for
being on our guard against private as weU as printed, arbitrary as well
as formal, processes of false deaUng in Romanistic pubUcations.]
1 Recog. Li. V. [p. 94. BasU. 1526.—" Quis ergo iste honor Dei
est ; per lapideas et Ugneas formas discurrere, et inanes atque cxa-
nimes figuras tanquam Numina venerari ; et hominem, in quo vere
imago Dei est, spemere"?—Cai,lf hill is grievously mistaken in ascribing
the books of the Recognitions, or the Itinerary of S. Peter, to S.
Clement of Rome: but he speaks in accordance with a notion predo
minant in his time ; and he may have been misled by the title-page of
the first edition by Sichardus, just referred to ; or by the assertion of
Rufinus, (Lib. de adult. Lib. Origen.) that the author was " Apostolicus
vir,immo pane Apostolus." We have only aLatin version of these books,

TO THE READER.S. 21
lapideas H Ugneas formas discurrere, atque examines figu
ras venerari ; et Iwminem, in quo vera Dei imago e.it, upar-
nere? "What honour of God is this; to run about the
counterfeits of timber and of stone, and to worship the
shapes that are without soul ; and despise man, in whom tho
true shape of God is?" Yet have we often heard, and some
time to our grief have seen, that, for the quarrel of stocks
and stones, many learned men have lost their Uvo.s : and
where the learned and godly books, containing God's un
doubted word, have been torn in pieces and despitefuUy
burned, these Laymen's books^ have, with no grief at all,
been suffered to stand ; but, for the puUing down, have pro
cured the death and destruction of many. Thus, for the Idol
sake, the true image of Christ hath been defaced, and painted
Images been suffered to the abuse ; the thing taken from us
that should teach us the right use. It is not unknown to all
the world, with what cruelty and rage Satan hath upholden
and maintained his device, by executing of thousands for
contempt of an Image : but, for the contempt of God, and
by Rufinus ; and this not quite complete, as some parts were by him
purposely " reserved for others." It appears certain that the author
could not have lived until about the year 180 : and Le Nourry (Apjpar.
adB'M. max. Patt. col. 222. Paris. 1703. ) and Ittigius (Dissert, de Pattih.
Apost. p. 223. Lips. 1699. Hist. Eccles. Smc. i. pp. 56—7. Ib. 1709.) sup
pose him to have been an Ebionite heretic. This, however, is denied
by Grabe; who thinks it " altogether Ukely" that he was orthodox; but
that his writings have been wretchedly distracted and interpolated.
(Spieileg. Tom. i. p. 279. Oxon. 1714.) The Roman Council, held under
Pope Gelasius, in the year 496, denounced the work as " apocryphal";
(Dist. XV, Cap. iii.) and this censure has been adopted in the Catalogue
of heretical books, issued by the Tribunal of the Inquisition at Venice,
in 1.554, and reprinted by the learned Mr Mendham, in 1840.]
2 [The name "Idiotanim libri" has been frequently assigned to
Images from the days of Pope Gregory the Great ; who declares that
"quod legentibus scriptura, hoc idiotis prjestat pictura cernentibus."
(Epistt. Lib. ix. Cap. ix.) The passage is cited in the Canon Law ;
(De Consex. Dist. iii. Cap. xxvii.) and has been a staple authority with
Romish controvertists, from Eckius to Dr MUner, (Vid. Eok. De non
toUmd. Iiaagin. Cap. V. Ingolst. 1522. End of Controv. p. 259. Lond.
1824.) It will not add much to the strength of the argument, if wo
remember that the Heathen made use of the same pretence : for S.
Athanasius tells us, that they affirmed that their Images served " w?
ypdiMjiara Ttjs iiil Qihv Beapias," " instar literarum ad Deum contem-
plandum" (Orat. contra Gentes, §. xxi.)]

22 THE PREFACE
murdering of His Samts, what conscience was there ever ia
Papist ?
When the people of Antioch > had, in despite, puUed
down the brazen Image of Theodosius his wife, (who then was
Emperor ;) for this then- outrage and disobedience, they were
threatened, (as they weU deserved,) to lose their Uberties, and
be committed to the sword. But when the men of war
approached, a siUy man whose name was Macedonius^ de
void of learning and great sldU, but virtuous otherwise, did
stay their rage with this Idnd of oration : "TeU the Emperor,
(my friends,) that he is not only an Emperor, but a man too :
therefore he ought not only to respect his empire and rule,
but also lus own condition and nature. For whereas he is a
man, he hath subjects of the like estate with himself; and
the nature of man is made after the image and likeness of
God. Wherefore he ought not so cruelly and outrageously
to slay the image of God, lest the Maker of that image
should be incensed thereby to wrath. He should rather
consider that this extremity is used only for an Image of
brass ; and none there is,' unless he be mad, but can teU the
i; difference between a dead and senseless thing, and that which
_hath both life and soul. Let him also remember this, that
it is easy for us, for one Image of brass to restore many :
but he, for all his power, is not able to make one hair of
them that shaU be destroyed for it." With report hereof
the good Emperor was quieted ; and, instead of cruelty, ex
tended courtesy. But, smce Idolatry hath taken root, how
many thousand Christians have, without redemption, been
burned and hanged, only for disproving the abuse of Imagery?
And with them that be wedded to them own wiUs, yet to this
day a greater fault it is, to speak agamst an Image of any
kiad of metal, thau doing of a trespass against the majesty
of God. And therefore we see that Pictures and Images,
1 Theodoret. Lib. v. Cap. xix, & xx. [Eccles. Hist. Auctoresi
edit. Graec. ex off. Rob. Steph. foi. 343, b. Lut. Paris. 1544: vel edit.
Lat. Joachimo Camerario interp. p, 508. BasU. 1549. The narrative is
m the twentieth chapter in the edition by Valesius, Paris, 1673,]
2 [An account of this Monk is given in Theodoret's Historia Reli-
giosa, n. xui. Opp. Tom. u. pp, 447-9, Colon. Agi-ipp. 1573. He is
spoken of also in the seventeenth of S. Chrysostom's Homilies on the
Statues, §. 3 ; and is named in Damascen's Apolog. pro venerat. sanctar.
Imag. Lib. ui. foi. 82, b. Paris. 1555.]

TO THE READERS. 23
which, partly of Gentility, partly of a Wind and foolish zeal,
were received, at the first, to be signs of good-wiU, and pro
vocations to virtue, have been, in process, the destruction of
ReUgion, and maintenance of gross Idolatry. I omit the
offence and cause of stumbling unto the weak; which, in the
Scripture, is oft accursed^.
Justinus, in his book De MonarcMa*, sheweth how man's
nature had understanding at the first granted, to the end that
the truth might be learned of them, and the true worship of
the one God, the only Maker and Lord of all. But the Devil's
malice craftUy came in place ; and caused men to forget their
own estate, and the majesty of God, for their own imagina
tions. Which thing experience itself hath taught us ; that the ¦
flesh, deUghting in her own devices, hath made us prone, j
above all other faults, to superstition and wicked worshippings. '
Esay saith^ : " Their land was full of Idols; and they worship
ped the work of their own hands." Wherein the order of
words is to be noted : how first the Prophet doth name the
matter, be it silver or gold ; then afterward he comes to the
use, which consequently always doth follow. For it . cannot lue
chosen, but with the Idol must go the abuse ; as of the fire, if
ye lay on woo3,~afisethr flame. Nor onlyln our days this vUe
corruption hath had the upper hand ; but by the same deceit
ful train, ever from the beginning, Satan hath inveigled the
hearts of the simple. Ezechiel affirmeth^, that when the Israel
ites were yet in Egypt, they had rebeUed against the Lord ;
they had not cast away the abominations of their eyes, nor yet
forsaken the Idols of the country : wherefore God, intending to
wean them from the breast of fornication, to leave the sucking
of such dregs of Idolatry, for this only respect deUvered unto
them most part of His ceremonies. Yet all they were not
able to keep them within the compass of God's true service,
but that they would fall to their own inventions. We sec
how they forced Aaron ^, afore his brother Moses could de
scend from the mount, to make them a golden calf, to fall
down and do worship to it. We see how, when they were in
the land of promise, under their Judges and their Kings, they
went a madding after their Idols. We see that, after the
3 Deut. XX, [18.] Levit. xix. [14.] Matth. xvui, [6,]
* [S, Just. Mart. De Monorchia Dei Liber. Opp. p, 103. Lut.
Paris. 1615. Cf, Euseb, Hist. Eccles. Lib. iv. Cap, xvui,]
5 Cap, U, [8.] 6 Cap. xx. [8—12.] "^ Exod. xxxu. [1.]

24 THE PREFACE
jealous Kings Ezechias and Josias had reformed ReUgion, the
people were so prone to the contrary, that, immediately upon
theu* decease ', they returned again to then" old vomit, "i ea,
when the ten tribes were brought to captivity, for serving
<jod otherwise than He would 2, the tribe of Judah was not,
by this their brethren's plague, amended ^ ; nor, when they
were brought under yoke themselves*, they considered any
whit the cause of their distress^, which was the forsaking of
their Lord and God. For, being in Babylon, they went as
near as they could to the rites of GentUity ^ ; and, restored
again unto the land of promise^, under Antiochus they fell
again ^. Such is the violent persuasion of error ; such is the
force of superstition ; that, as soon as ever occasion is minis
tered, our corrupt nature inclineth to it. Whereof we need
to fetch no further proof than our own days. That idol of
Winchester, Stephen Gardyner, subscribed, in King Edwar3^
reign, against the use of Images ; comparing them to a chUd's
book, that ought to be taken from him, if he only deUghted
in the golden cover : yet, in Queen Mary's days, he forgat
himself, and commanded them every where to be erected.
For fourteen year together, as by good depositions it is to
be seen, he preached against the Pope's supremacy, vehe
mently, pithUy, earnestly, very earnestly, forwardly : but, as
soon as ever opportunity served him, he brought, (in the
Devil's name,) the idol in again". What shall I speak of men's
private domgs ? GeneraUy we heard, in our Josias' reign,
when he had puUed down the high places, that our affections
had been laid too low ; that we had been deceived. And as
for pUgrimages, pardons, and such idle toys, who would defend
them ? who would not confess that they had been abused by
them ? Yet, in that terrible interreign of Antichrist, a pU-
grimage in Wales was straight erected. Fair fruit followed.
Much resort unto it ; and never any of the learned fathers
xjpened once his mouth against it. Such is the trust to men :
1 2 Beg. xxi, & xxUi. [2 Kings xxi. 3. xxiU. 32.]
- [1 Kings xiv. 16. 2 Kings xvii. 20—23.]
3 [2 Kings xvU. 19. Jer. iii. 8.]
* [2 Chron. xxxvi. 20. Ezrii v. 12.]
5 [Jer. xUv. 23. Lam. i. 8. Baruch vi. 2.]
6_ [Hosea ni. 4. Song of tlie three Children, v. 14. WiUet's Synopsis
Papismi, p. 461. Lond. 1634,]
I S^^" ^; .'' ^¦'^ , ' [1 Mace. i. 10-15. 41-52.]
3 [Bp. PiUtmgton's Works, p. 587. ed. Parker Soc]

TO THE READERS. 25
SO ready and apt we are to follow, (as the Prophet saith, and
as I did aUege before,) the abominations of our own eyes;
attempering God's service unto our outward senses. Whereby
it comes to pass, as Lactantius doth say^": Ut Religio nidla
sit, ubi Simulachrum est: "That no Religion is there, where
an Image is."
And since, (to come near to our present purpose,) Crosses
in market-places, and not in churches, are, (as by good proof
we find,) great stumbUng stones, not only to the simple,
but also to such as will seem to be wiser ; impossible me,..^
think it is, a Cross to be erected in place of God's service, \
and Him that hanged on the Cross to be honoured as He ;
ought. For the mind is rapt from heavenly consideration } -i ^ ') I ,'
to the earthly creature ; from the soul "to the substance; y.X--.^
from the heart to the eye. Cause we can assign none other ' y i •' -'
but, as the same Lactantius doth say^^^: Esse aliqvam per- ,. l i -, -
versam potestatem, quce veritatis sit semper inimica : quce
humanis erroribus gaudeat : cut unicum [al. ununij ac
perpetuum sit opus offundere tenebras, et hominum ccecare
mentes, ne lucem videant ; ne denique in ccelum aspiciant, ac
naturam corporis sui servent: "There is a certain perverse'
power, which always is enemy unto the truth : which taketh ,
pleasure in man's error : whose only and continual work it is , '
to overcast clouds and mists of darkness, to blind the minds' _^_'^ ''j
of men that they see not the Ught ; that they look not up
into heaven, and keep the nature of their own body." For
whereas other living creatures i^, in that they have not re-
1" De fal. Rel. Li. u. Cap. xix. ["Quare non est dubium, quin
Religio nulla sit, ubicunque Simulacrum est.'' (De origine Erroris,
Lib. ii. Cap. xix.)]
11 De fal, Rel. Li. ii. Cap. i. [De orig. Error. Lib. ii. C. i.]
12 ["Nam cum CEeterEe" (al. caeteri) "animantes pronis corporibus
in humum spectent, quia rationem ac sapientiam non acceperunt;
nobis autem status rectus, subUmis vultus ab artifice Deo datus sit ;
apparet istas ReUgiones Deorum non esse rationis humanse, quia cur-
vant coeleste animal ad veneranda terrena." (Lactant. ubi supra.)
This passage may naturally remind us of the derivation of "Avdpamos,
as given in Plato's Cratylus ; and of the well-known lines of Ovid :
(Metamorpli. Lib. i. 84-5-6.)
"Pronaqne cum spectent animalia cetera ten-ani,
Os homini sublime dedit, crelumque tueri
Jussit, et erectos ad sidera tollere vultus."
See Boys's Sermon for the third Sunday in Lent : Exposit. p. 83,
Lond. 1610. Bp. Andrewes's Sermons, p. 465. Lond. 1635. Cicero, De

26 THE PREFACE
ceived wit and reason, bend groveUing to the ground ; but we
have an upright state, a countenance aloft, from God our
Maker given us ; it appeareth that that ReUgion and service
of God accordeth not unto men's reason, which bends and
bows the heavenly creature to worship, to kneel, to knock to
the earthly. God would have us to look upon the heavens' ;
to seek for our Religion there, in that place which is the seat
of His glory ; to behold Him in heart, whom with our eye we
can never see. And is not this an extreme folly, yea, a mere
madness, to advance the metal which is but corruptible, to
abase the mind which is eterne : whereas the shape and pro
portion of our bodies do teach us no less, but that our minds
should be Ufted thither, whitherward ye see our heads erected ?
Yet hath our enemy so enchanted us, that we have, for his
sake, forsaken our friend ; forgotten God, and ourselves too.
But he hath uot done this at once and altogether : by a
Uttle and a little he hath crept in upon us ; tUl at the length
he hath wholly possessed us. At the first. Images, among
christian men, were only kept in private houses, painted or
graven in story- wise ; which had some meaning and signifi
cation in them. Afterward they crept into the church, by a
zeal not according to knowledge, as by Paulinus at Nola ; yet
notliing less was meant than worship of them. So that, at
the first, they seemed in some respect to be tolerable, as
means to excite men to thankfulness and devotion ; imtU the
DevU shewed himself in His likeness, and turned the glory of
the immortal God to the service of a vUe and earthly crea
ture. Yet, if we had not seen that effect follow, which indeed
we have, too lamentably, to the desperate destruction of many
christian souls; we might, notwithstanding, justly condemn the
whole faithless and fond invention. For it was but a wiU-
worship, a naughty service, having no ground of the wor3^
Legib. Lib. i. Cap. ix. Prudentius, Cont. Sym. L. ii. Opp. p. 403.
Lugd. 15.53. S. C}-prian, Ad Demetr. Opp. pp. 191-2. ed. Ox. Lactan
tius, De Vita beata. Lib. vii. Cap. v. De Opificio Dei, Cap. vni. ad init.]
1 [" Spectare nos ccelum Deus voluit . . . ut ReUgionem ibi qu^ramus;
ut Deum, cujus sedes Ula est, quem oculis non possumus, animo con-
templemur. Quod profecto non facit, qui ass, aut lapidem, qu£8 sunt
terrena, veneratur. Est autem pravissimum, cum ratio corporis recta
sit, quod est temporale, ipsum vero animum, qui est a;temus, humilem
fieri: cum figura et status nihU aUud significcnt, nisi mentem hominis
eo spectore oportere quo vultum." (Lactantius, ut sup.)]

TO THE READERS. 27
God, and only spring of error and GentUity. For, according
to the commandment of the Almighty^, " Every man must
not do whatsoever seemeth good in his own eyes. Whatso
ever God hath commanded us, we must take heed to it ; nei
ther adding any thing unto it, nor taking any thing away
from it." Likewise the Prophet Jeremy doth advise us^,
" not to hearken to them that speak the vision of their own
heart, and not out of the mouth of the Lord. For what is
chaff to wheat?" And the Apostle, to the same effect*:
" Whatsoever is not of faith is sin : faith is by hearing, and
hearing by the word of God." Wherefore TertuUian doth
weU affirm^: Qu,od nobis nihil licet de nostro arbitrio indul-
gere; [al. inducere;'\ sed nee eligere quod aliquis de arbitrio
suo induxerit. Apostolos Domini habemus authores: qui nee
ipsi quidquam de suo arbitrio quod indueerent elegerunt;
sed acceptam a Christo diseiplinam, fideliter nationibus as-
signarunt : " That it is not lawful for us to flatter ourselves
with any thing of our own judgment and discretion ; nor to
choose that which any man hath brought in of his own head.
We have the pattern of the Apostles for us : which took
nothing to bring in after their own pleasure; but faithfully
assigned to the nations the doctrine that they had received of
Christ." Cyprian also^: Non hominis consuetudinem sequi
oportet, sed Dei veritatem; cum per Esaiam Prophetam,
Deus loquatur et dicat : Sine causa autem eolunt Me, man-
data et doctrinas hominum doeentes. Et iterum Dominus in
Evangelio hoc idem repetat, dicens : Rejieitis mandatum Dei,
ut traditionem vestram statuatis : " We must not follow the
custom of man, but the truth of God ; inasmuch as He speak
eth by His Prophet Esay, and saith : ' They honour Me in
vain, teaching the doctrines and precepts of men.' And again,
in the Gospel, Christ Himself repeateth the same, saying:
' Ye refuse the commandment of God, to estabUsh your own
tradition.' " And learned Austin doth teach us no less, writing
on this sort^ : Extat authoritas divinarum Scripturarum,
2 Deut. xii. [8, 32.]
3 Jerem. xxUi. [16, 28.] * Rom. xiv. [23. x, 17,]
5 De prses, advers, Hseret. [De prcescript. Hcereticor. Cap, vi.]
6 Ceecilio fratri. Epis. 68. [Ad PameUi et Episc. Oxon. numeros,
Ep. Ixni. i Ad Erasm. Lib. u. Epist. in, Lugd. 1550.]
T De Trinita. Lib, iii. Cap, xi, [ §. 22. col. 570. Opp. Tom. viU.
Antw. 1700.]

28 THE PREFACE
tinde mens nostra deviare non debet : nee, relicto solidamento
dlvini eloquii, per suspicionum suarum abrupta prcecipitan;
ubi nee sensus corporis regit, nee perspicua ratio ventatis
^lucet: "There is extant with us the authority of holy
Scripture, from the wluch our mind ought not to swerve:
nor, leaving the substantial ground of God's word, run head
long on the perils of our own surmises ; where we neither
have sense of body to rule us, nor apparent reason of truth
to direct us." Wherefore, sith the Scripture hath taught, and
Fathers confirmed, that only God is sufiicient schoolmaster;
and His word prescribeth us one certain order, each man by
preaching to be instructed in the truth' ; what should we run
to dumb doctors, which take out nothing else but lessons of
Ues? For, as Hieremy saith^: Eruditio vanitatum lignum:,
" The stock is a doctrine of vanity;" and Abakuk^ : "An Image
is the teacher of Ues." ShaU we then discredit the counsel of
our God, saying* : Scrutamini Scripturas : " Search ye the
Scriptures ;" and foUow the device of the DevU, teaching ;
Contemplaminl Picturas : " Look upon Pictures ?"
Let men bring in what pretence they lust, that Images do
serve for men's instruction : yet evident it is, that they came
from Gentility ; and that doth Eusebius prove ^. For he re-
porteth that he saw in the city of CiEsarea a certain Image.
But where? Ante domus illius fores : "Before the door," in
the street, not in the church ; which old men said was made as
like to Jesus as it could. Another Image there was, made like
a woman kneeling afore Christ, holding up her hands ; con
taining the history of her that was diseased with the issue of
blood''. Now come to the judgment of the ecclesiastical writer
on it. Nee mirum videri debet, eos, qui ex Gentibus olim a
Servatore nostro curati sunt, ista feeisse ; quando et Aposto-
lorum Illius Imagines, PauU videlicet et Petri, denique et Ip-
sius Cln-isti, in tabulis eoloribus depictas asservari vidimus:
quod veteres, ex Gentili eonsuetudine, eos, quos servatores
putarunt, ad hunc modum Jionorare soliti fuerint : that is
to say : " Nor it ought to seem any marvel, that they, which
1 [Rom. X. 14.] 2 Cap. x. [Jer. x. 8.]
° Cap. U. [Hab. U. 18.] 4 joan. v. [S. John v. 39.]
5 Eccl. Hist. Li. vii. Cap. xviii. [CalfhiU quotes from the Latin
version by WoUgangus Musculus, p. 113. Basil. 1549.]
e Matth. ix. [20-22.]

TO THE READERS. 29
from anlong the GentUes were cured of our Saviour, did
these things ; whereas we have seen the Pictures of His
Apostles, of Paul and Peter, of Christ Himself, reserved in
tables set forth with colours : because men of old time, (by
custom that came from the Gentiles,) were wont to honour, on
this sort, them that they thought to be the helpers and pre
servers of them." In which words two things are especially
to be observed. First, that erecting of Images came from
Paganism^ : when such as were newly converted to the Chris
tianity could not clearly be weaned from all their GentUity ;
no more than we, returning from Popery, can wUUngly leave
the rags of Rome. And surely many things might be borne
withal in them, which, being far stept in years, came at length
to the truth ; and hardly forsook that, that aU their lives they
had been inured to. And therefore, as, in Paganism, they
made Images of them that had well deserved ; so, in Christi
anity, they did the like observance to Christ and His Apostles.
Furthermore, by the testimony of Eusebius it appeareth, that
in his time, (which was three hundred and twenty-five year
after Christ,) neither Images, nor Pictures, nor any such Coun
terfeits were brought into the churches, nor yet received of
all Christians ; (for he made a wonder and strange sight of
that that he there saw ;) but only privately some took it up :
not for ReUgion, not for God's service, but for a witness of '
their own good-wiUs ; as we, in our houses, have the Pictures '
of them whom we hold dearest, and do love best. -^
The first that ever we do read of, to have brought in
Imagery into the church, was Pontius Paulinus, a Bishop of
Nola; which lived in the reign of Theodosius and Martian,
Emperors, four hundred and three score year after Christ. Tho
occasion of his inconsiderate zeal was this^. The people were
accustomed, every year once, to celebrate the feast of FeUx the
Martyr ; and in the church to banquet and make good cheer.
The Bishop, seeing some abuse therein, to the end he might
keep them from surfeiting and riot, caused the walls of the
temple to be painted with stories taken out of the Old Testa
ment ; that they, beholding and considering the Pictures, I
might give themselves the more to temperance and sobriety.
About the same time, Prudentius reporteth, how he saw
1 ["i6vi.Krj a-vvr^edq."]
s [Compare Bingham's Antiquities, ii. 508—9. Lond. 1840.]

30 THE PREFACE
painted and pourtrayed, in the church, the history of S. Cas-
sian'. Thus Imagery came from private houses to public
places ; from painting also to embossing ; yet neither pri
vately nor openly, painted or embossed, we read that they
were honoured, untU it was about six hundreth year after
Christ : when, through barbarity of Goths and Vandals, (which
burst into Italy, spoiled aU places, and burned libraries,) vu-tue
decayed, learning went to wreck, ReUgion was Uttle seen
unto : then, by common ignorance of God's word, negligence
of the Bishops, and unruly reign of barbarous aliens. Images
were not only set up, but began to be worshipped. There
fore Serenus, Bishop of Massile, the head town of GalUa Nar-
bonensis, now called the Province, seeing the people, by occa
sion of Images, fall to Idolatry, brake all that were in that
city to pieces, were they either of Christ or of His Saints;
and was therefore complained upon to Gregory, the first of
that name, then Bishop of Rome. And as this was the first
learned Bishop that did aUow the open having of Images in
churches, so upon him do all Image-worshippers at this day
ground their defence. He reproved Serenus for breaking
down of them 2 .- he commended the having of them ; but the
worshippmg of them he utterly condemned. He would not
have had it to be aboUshed, which was set up not to be wor
shipped, but only to instruct the minds of the ignorant. He
would have had the sight of the story ; but the service and
honour to the thing that was seen, he wUled by aU means to
be avoided. How weU this doctrine took place afterward;
how soon the thing wherein he minded best came to wickedest
end; the horrible mischiefs, that in the east and west Churches
ensued, are a lamentable example to us. For although the
Images taught not the people, but bUnded them mdeed;
though, contrary to Gregory's determination, they were abused
to most damnable Idolatry; yet have they had, and yet have
their defenders: yea, with such zeal, such earnest affection, this
TmagL?' quarrel of Images hath been maintained, that it bred a schism
between the east and the west Churches ; that it engendered
hatred between one Christian and another ; set CouncU against
1 [Peristeph. Passio Cassiani. Opp. p. 204. Lugd. 1653.
" Erexi ad coelum faciem : stetit obvia contra
Fucis colorum picta Imago Martyris."]
2 Epist. Libr. vii. Indict, u. Cap. cix.

TO THE READERS. 31
Council, Church agamst Church, Prince against Prince. Hence
rose rebellions, treasons, unnatural and cruel murders ; the
daughter digging up and burning her father, the Emperor, his
bones; the mother murdering her own son, being an Em
peror^. At the last, the tearing in sunder of Christendom
and the empire into two pieces : till the infidels, the Turks,
(the common enemies to both parts,) have most cruelly van
quished, destroyed, and subdued the one whole part, all the
empire of Greece ; and have won a great piece of the other
empire ; and put all Christendom in most dreadful fear and
horrible danger. AU which matters are, in the discourse, more
at large opened. Gregory, therefore, if he had Uved but
awhUe longer; and seen the least part of all the miseries
which aU the world hath felt since, only for maintenance of
those Mammots* ; he would, and well might have cursed him
self, for leaving behind him so lewd a precedent.
But, by the way, to prosecute a Uttle the two points of
Gregory's determination. First, that they teach not accord
ing to his wiU ; then, that they be worshipped contrary to his
wiU: if any instruction might be taken of them, and there
were no peril annexed to them, God, that omitted nothing ne
cessary for our salvation and comfort, would not so earnestly,
in Scripture, have forbidden them. I refer you to the places
themselves, most manifest in that behalf, too many to be re
hearsed. But I have quoted the book, the chapter, and the
sentence, that you may easily find them; and I exhort you to
reading of them. Exod. xx. 4 ; Levit. xix. 4 ; Numer. xxiu.
23 ; Deut. iv.: from the first sentence to the 48 ; [40?] Psal.
cxv. 4, and so forth; Psal. cxxxv. 15; Sap. [Wisdom] xui, xiv,
XV. ; Esay xl. 18, and forward ; Esay xUi. 8 ; Esay xliv. 9 ;
Ezechiel vi. ; Baruch vi. ; Act. vU. 48 ; Act. xv. 28 ; Rom. i. ;
1 Cor. V. 10 ; 1 Cor. x. 14 ; 2 Cor. vi. 14 ; [16?] Gal. v. 20 ;
1 John V. 21. And although there be none that think the
gold and silver, the stock or the stone, to be God Himself ; yet
is it great prejudice, great derogation from the glory of God,
to seek so great a God after so base a sort. Yet seeking it
is not, but rather forsaking ; whatsoever pretext or good intent
go with it. Michah, when he had stolen the xi. c. sides
3 [Vid. Spanhemii Rest. Hist. Imagg. Sect. v. Opp. Tom. ii. Lugd.
Bat. 1703.]
* [Mammets, puppets.]

THE PREFACE

[eleven hundi-ed shekels] of sUver from his mother', being
somewhat reUgious otherwise, and fearing the curse that she
laid upon the thief, confessed the fact, and brought the goods
home again. His mother was glad ; and, as the story wit
nesseth, did dedicate straight the sUver for her son : not to
any Idol, but to God Himself; and made an Image of it.
"When this was done, Jlichah set it up in his own house;,
builded a chapel ; made an altar ; prepared furniture ; appoint
ed service for it : the ephod, the teraphin, the alb, and the
vestment ; the Levite of Bethlehem, the Priest deputed for it.
And say not here that I think Ephod to be Latin for an Alb,
and Teraphin for a ^^estment : but I know that by the names
of Ephod and Teraphin aU superstitious attire is signified^..
Thus they pretended to serve God with an Image. Thus
theft gave occasion of superstitions. Thus Idols brought in
oratories, chapels and altars, sacrifices, vestments, and such
Uke ; which aU be utterly condemned of the Lord. For it
foUoweth in the history : " In those days there was no King
in Israel ; but every man did that which was good in his own
eyes." But, in the Law, we read commanded the direct con
trary : " No man shaU do that which seemeth good in his
own eycs^." Wherefore, in the same chapter, a certain place
is prescribed, wliere God's service should be. And afterward,
to the same intent, first the tabernacle and the one only altar ;
then the temple itself was builded by Salomon. Nor the
temple was sooner reared, than a certaia and due form of
God's service was appointed : from which if the people any
deal swerved, it was holden fornication; and the Prophets
cried out*: Dereliquistis Dominum, et serviistis Diis alienis:
"Ye have forsaken the Lord, and served strange Gods." This,
as Michah did for devotion, Jeroboam afterward did for policy.
For when the kingdom of Israel was pitifully divided, by the
work of God, for Idolatry sake ; and that only the tribe of
Judah, with a few of the Benjamites, cleaved to the house of
David ; the rest of the ten tribes foUowed this wicked tyrant:
he, fearmg greatly lest, by the doctrine of the Levites, the
kmgdom might grow agam mto one body, if the people, ac-
1 Jud. xvn.
2 [" ^'erospAim were smaU Images,, .much Uke to Puppets." (Mode's
Works, Book i. p. 183. Lond. 1672.)]
3 Deut. xii. [s.] 4 jei-e. n. [13,] ,-. [^ j ,.j [jq j ^jj; [-jq -j

TO THE READERS. 33
cording to their ancient order, went up to Hierusalem to serve
God ; to the end he might estrange the people both from the
temple and discipline of the Law, partly for fear, partly for
ambition, instituted a new ReUgion: different from that which
they had received ; another than that which God appointed.
Wherefore he made them two golden calves ^ not to be Idols,
but to represent the true God unto them ; and this in effect
he said : " Ye have long taken pains to travel to Hierusalem.
I pity your weary journeys : I have compassion of your great
expenses. I have provided, therefore, that ye may serve God
nearer home ; that, at your own doors, ye may have the Re
ligion, which is as acceptable unto God as that." WeU did
the wise worldling foresee, that without ReUgion no PoUcy
could stand ; and therefore he would have a cloke of that to
cover his shame withal. He bringeth forth Images. He doth
not use any new sacrifice or solemnities unto them. But, as
the IsraeUtes, in the wUderness, cried to their one calf^ "These
are thy Gods, 0 Israel, that brought thee out of the land of
Egypt ;" so do they now cry out to their two calves, " These
are thy Gods, 0 Israel, that brought thee out of the land of
Egypt." But, as they before were not so devUish and beastly,
to think that Aaron's calf deUvered them from Pharao his
bondage ; (for Aaron himself, at that time, said : Festwn
Domini eras est: "To-morrow is the feast of the Lord,"
not the feast of the calf or of the ox ;) so now Jeroboam taught
not, the people beUeved not, that those molten things were
Gods iudeed ; but attributed to the sign the name pecuUar to
the thing that was signified : and although they directed their
words to the Images, yet they erected their hearts unto God.
Notwithstanding, Abiah^ the Prophet said thus to Jeroboam^ :
" Thou hast done evU, above aU that were before thee : for
thou hast gone and made thee other Gods, and molten Images,
to provoke Me ; and hast cast Me behind thy back." For
Augustin saith*: Quisquis^ talem cogitat Deum, qualis non
est Deus, alienum deum utique et falsum in cogitatione por
tal : " Whosoever imagiueth God to be such a one as He is
' 1 Regum [Kings] xu. [28.] ^ Exod. xxxu. [8.]
"> [Ahijah. Abijah was the son of Jeroboam.]
8 1 Regum [Kings] xiv. [9.]
9 Qusest. sup. Jos. Lib. vi. Cap. xxix. [Opp.^ Tom. in. col. 442.
Antw. 1700.] 3
[CALFHILL.J

34 THE PREFACE
not, carrieth ui his thought a strange and a false god." True
godliness telleth us, that we ought not otherwise to deem of
Him, than m His word He hath set forth unto us. Socrates
was wont to say', Unumquemque deum sic coli oportere,
quomodo seipsum colendum esse prmcepisset : " Every god
was so to be honoured, as he himself had given in command
ment." Wherefore, as Michah and Jeroboam grievously offend
ed ; so whosoever brmgs into God's service any thing of his
own device, he sinneth deadly. But Images, Crosses, and
Crucifixes are men's devices, whereby they flatter themselves
in pleasing God. They ought therefore to be abhorred.
Erasmus saith, in Cathechesi^: Ut Imagines in templis sint,
nulla prcecipit vel liumana eonstitutio. He maketh an argu
ment from the less to the more : saying, that not so much as
man's constitution doth bind that Images should be in churches ;
therefore much less the law of God. For God, seeing the
inconvenience that should by them arise unto us, utterly for
bade them ; as the places above rehearsed prove. Let not
therefore the disguising cloke of a good intent make us shake
off the true garment of God, to transgress His commandment,
and derogate from His glory. Whosoever lead us but a little
awry from the path that Christ hath willed us to tread in,
lead us the right way to the Devil of hell. Beware ye there
fore of these^Syrene tunes, these enchanting charms, that wise
men of the world are wont to use, saying : "Bear for a time.
Use discretion. Be not too rash in reformation." We ought
rather to hearken to Christ Himself, which wiUs us "to walk
whilst we have the Ught^." If we suffer mists to be overcast
the clear shining sun, darkness shall sooner overtake us than
we would. There is but one gate whereby we must enter
into eternal life. There is but one way to bring us to om'
journey's end. The least straying in the world shaU make
us come never thither. And yet, not only for our own
sakes, but also for Christ's cause, we must take a wise way
herein. For they that go about to bereave us of our hfe,
(which is lUdden in Christ,) would as weU that God should be
1 August. De con. Evan. Li. i. Cap. xvui. [Opp. Tom. in. Par. ii.
col. 8. — "Socratis enim sententia est, unumquemque deum sic coli
oportere, quomodo se ipse colendum esse prseceperit."]
2 [Explan. Symbol. Catech. vi. p. 165. BasU. 1533,]
3 Jean xii. [S. John xii. 35.]

TO THE READERS. 35
disgraced in us. Wherefore, in controversies of our ReUgion,
we should not only have respect to this, how dear our own
salvation is to us, but also how far we further and advance
the glory of our God. Then, if it were so, that Images were
commanded, (as they are not ;) and had their end to teach, (as
they do not ;) both our own profit, and honour of our God,
might make us the wiUinger to embrace them. But, as they
are not commanded, but accursed, so bring they no know-
leHgeJbut blind in ignorance. For if they do teach, it is for
the shape, and not for the substance. Otherwise, the trees in
the wood, and sUver in the shop, might teach as well as they.
If the shape do work an understanding in us, because it is
made as the Image of a man or of a woman, then why not one
Image teach as weU as another ? ShaU the gayer coat, which
maketh us peradventure more covetously disposed, or more
wantonly affected, strike a more zeal of devotion into us ?
We have seen Images in every church ; speciaUy of
Ladies and of the Cross* : then why did they gad from Lon
don to WUsdon, from WUsdon to Walsuigham, to seek for
other Ladies ? Could not the one teach as much as the other ?
Their eloquence, their voice, and diUgence, was all alike.
Why did my countrymen, from their own parishes, where
they had Crosses enow, come on pilgrimage so oft to the
very Cross of Ludlow ? Why did they run from every cor
ner of their own country to the Rood* of Chester? Unless
ye wiU say, (as many thought indeed,) that the iron chain of
that sturdy Champion, put about the neck, might save them
from the hempen halter ; which other could not do. Then
must it needs be somewhat else than teaching, that maketh
this people to give unequal honour to signs of equal Saints.
Alexander the coppersmith wiU come in with his band ; and
there wUl be a stir, which shaU be the.dearest Diana to them^.
4 [Vid. Lewis's Hist, of Eng. transl. of Bible, p. 199. Lond. 1739.]
^ [A Cross. — "Certe Saxones nostri Crucem po& appellirunt.
Etiam locum eminentiorem, quo in Ecclesus sistebatur, posteri the
Rodeloft." (Spehnanni Glossar. p, 494. Lond. 1687.) CalfhiU seems
to aUude to an Image of S. G-eorge, the Patron Saint of England, who
was represented " with a long spear, upon a jolly hackney, that gave
the Dragon his death-wound, as the painters say, in the throat." (Bp.
Hooper's .EarZy Writings, p. 320. Cambr. 1843. ed. Parker Soc. Conf.
Seiden's Titles of Honor, p. 364. Lond. 1614.)]
8 [Acts xix. 33, 34, 2 Tim, iv, 14, 15.]
3—2

36 THE PREFACE
Otherwise they would no more crouch to this Image or that,
than they do the Bible' ; which teacheth, (methink,) as much
as they. Again, if they teach, let me ask them, whom?
Learned, or unlearned? If they teach the unlearned, how
can they know the Picture of Christ from the Picture of
Peter? Because of the Cross. Why, both were crucified.
But not after one sort. How know they that? They have
learned it of other. But here they have lost the state that
they were in ; for they are now become to be learned. Of
other also they might have learned moe lessons than that,
and of more certainty. But the crown of thorn, the wound
in the side, do make the matter plain. Alas, how shaU the
simple know that Christ was crowned, was wounded for us?
They have heard it of M. Parson. Let M. Parson then preach
it to them. If he preach not a truth with his tongue, the
Picture by and by wUl teach a Ue.
laSiiner. I remember how Stephen Gardiner, (whose authority I use
in answering of him who was Usher of the school where he was
Bishop of the see,) was fouUy once abused by an Image. Whereas
the King, in his great seal, was set on both sides ; on the one
side, as in war, the chief Captain ; on the other side, as in peace,
the Uege Sovereign ; that famous Bishop had found out there S.
George on horseback : which the graver never made in it, nor the
sealer never sealed with it. Yet, in his letters to M. Vaugham,
of Portsmouth, answered afterward by the Council, concerning
the same matter which we have now in hand, he useth these
words : " He that cannot read tho scripture about the King's
broad seal, either because he cannot read it at all, or because the
way doth not express it, yet he can read S. George on horseback
on the one side." If his learned Lordship could not read aright
such a common Image ; if the inscription could escape his eyes;
no marvel if the lay people were deceived in the Uke. I will
teU you what these books do teach them. Carnal and gross
, imaginations of God : and give further occasion to feed their
Amadys. owu wickod humouT. When Amadys, a goldsmith of London,
lay at the point of death, his Parson presented him with the
Cross ; to put him, at the least, in remembrance of his Maker.
But what his remembrance was helped thereby, his answer
declares. For he raised himself in his bed, and said : " What
is the price of an ounce ?" Such is the fruit that the unlearned
1 [Wichffe's Apology, p. 90. Lond. 1842. ed. Camden Soc]

TO THE READERS. 37
receive by Images ; yea, though they be of the best sort. As
for the learned, they have better books : they need not to be P"''
warned with such idle workmanship. A Uvely Image is more , .
to purpose than a dead. And if the proportion and shape of
a man inay move us, then why not of the Uving rather than ^
the dead ? K I see a poor man stretched on the Cross indeed ;
enelnies scorning him, power oppressing him, and death afilict-
ing him ; he may for the remembrance do me more good, and
for perU less harm : for I need not to doubt idolatry to him.
But if I nail a dead Picture" oirAe material Cross, and set it
up in the church, ^Jgemory is. Uttle mended. I may per
adventure, and not^Eeto the contrary but I shaU, be misled
by it. Now suppose it were so, that a Crucifix in the church
did teU me indeed, iu most significant and plain letters, that
Christ on the Cross died; what am I the better for that,
unless I know that He died for me, and fhe mean how His
death may be appUed to me ? But this by no Picture can be
expressed. The promises in the word must declare me that;
without the which, nothing is the Image, yea, worse than
nothing. WUl ye then have us to be put in mind of our
estate and condition, of our redemption in Christ ? No Picture
can represent it ; no piece of metal can set out that, which all
the preaching, aU the writing in the world, is not able suf
ficiently to beat into our dull and forgetful heads.
But oft we see that, by the Image or story, our memory objection.
is holpen. Hereto I answer, first, that it is an, extraordinary, ''
and therefore an unlawful, mean : condemning the negligence of '
them that should be perfecter and lively remembrancers ; and
excluding, (as it were,) the word of God from his proper func
tion. Then, also, there ought not any such forgetfiUness to rest

in us. Christ hath wUled us thereof to be mindful ever. We

V

should not stand in need of more outward helps, than He, v " ,.;^^
(expert of our infirmities,) hath, of His mercy, provided for us.
Consider this with yourselves ; that, if an Image be put, it is
an Image of God, or an Image of man. God is invisible, and
hath, no body : how can He then be pourtrayed ? Shall we
give a shape to Him, that hath no shape ? " The Lord spake
unto you," (saith Moses2,) " out of the middle of fire. You
heard the voice or sound of His words, but you did see no form
or shape at aU." And by and by foUoweth : "Take heed, there-
2 Deut. iv. [12, 15, 16, 23, 24.]

38 THE PREFACE
fore, dUigently unto your souls. You saw no manner of Image;
in the day in the which the Lord spake unto you in Horeb, out
of the midst of the fire : lest peradventure you, being deceived,
should make to yourselves any graven Image, or Ulceness of
man or woman." And again, in the same chapter : " Beware
that thou forget not the covenant of the Lord thy God,
which He made with them ; and so make to thyself any carved
Image, which the Lord hath forbidden to be made. For the
Lord thy God is a consummg fire, and a jealous God." Thus
God doth earnestly and oft caU upon us to mark and take
heed, and that upon the peril of our souls, to the charge that
He giveth us. Then, by a solemn and long rehearsal of all
things in heaven,, in earth, and in the water. He forbiddeth
any Image or Ukeness of any thing to be made. There foUow
eth also the penalty ; the horrible destruction, with a solemn
invocation of heaven and earth to record, denounced and
threatened to all transgressors of this commandment. There
fore, in the old Law, the middle of the Propitiatory, (which
represented God's seat,) was empty ; lest any should, take
occasion to make any simiUtude or Ukeness of Him. Esay,
after he hath set forth the incomprehensible majesty of God,
he asketh': " To whom, then, will ye make God like; or what
simiUtude wiU ye set up unto Him ? ShaU the carver make
him a carved Image ; and shall the goldsmith cover it with
gold, or cast him into a form of silver plates ? And, for the
poor man, shall the Image-maker frame an Image of timber,
that he may have somewhat to set up also ? " And, after this,
he crieth out : " 0 wretches, heard ye never of this ? hath it
not been preached to you sith the beginning; how, by the
creation of the world, and the greatness of the work, they
might understand the majesty of God, the Maker and Creator
of aU, to be greater than that it could be expressed or set
forth in any Image or bodUy sunUitude?" Thus far the Pro
phet Esay; who, from the forty-fourth chapter to the forty-
fifth, entreateth, in a manner, of no other thing. And S. Paul
evidently teacheth the same 2; that no similitude can be made
unto God, in gold, sUver, stone, or any other matter.
By these, and many other places of Scripture, it is evident
that no Image either ought, or can be, made unto God. For
how can God, a most pure Spirit, whom man never saw^ be
1 Esay xl. [18-26.] 2 Act. xvn. [29.] 3 Joan, i, [S, John i, 18.]

TO THE READERS. 39
expressed by a gross, bodUy, and visible simUitude ? How can
the infinite majesty and greatness of God, incomprehensible to
man's mind, much more not able to be compassed with the
sense, be expressed in a finite and Uttle Image ? How can a
dead^and a dumb Image express the Uving God ? What can
an linage, which, when it is fallen, cannot rise up again ; which
can neither help his friends, nor hurt his enemies; express of
the most puissanL^id-mighty God, who alone is able to reward
His friends, and destroy His enemies everlastingly ? S. Paul
saith^ that such as have framed any simUitude of God, Uke
a inortal man, or any other Image of Him in timber, stone, or
other matter, have changed His truth into a Ue. Wherefore,
they that make any Image of God are plainly convict to be
godless persons. I may reason with them as Arnobius doth
with the Gentiles^ : Si certum est, apud vos Deos esse quos
remini, atque in summis cceli regionibus degere; quce causa,
quae ratio est, utSimulachra ista fingantur a vobis; cum ha-
befltis res certas, quibus preces possitis effundere, et aiuvilium
rebus in eosigentibus postulare ? " If you be assured," (saith
he,) " that they which yQu think be Gods indeed, and dweU in
the high regions of heaven ; what cause, what reason is there
that you make these Images; whereas ye have sure and cer
tain things, whereto ye may pour out your prayers, and
crave help when your need requireth?" So, if we have a
God indeed, what do we with His Image ? Forsooth, because objection.
we cannot see God any otherwise, we must both see Him and
serve Him on this sort. So said the Heathen and idolaters^:
Quia Deos videre datum non est, eos per Simulaehra eolimus,
et munia officiosa prcestanius : " Because it is not granted us
to see the Gods," (quoth they,) "therefore we honour them by
their Images, and do our duties towards them." But what
doth this ancient Father answer them ? The same that I do to
aU our Image-mongers : Hoc qui dicit et asserit, Deos esse non
credit; nee habere convincitur suis Religionibus fidem: cui
opus est videre quod teneat; ne inane forte sit, quod obscurum
4 Rom. i. [25.]
5 Lib. vi. paulo post princip. [p. 195. Lugd. Bat. 1651.]
« Arnobius, Lib, vi. [p, 195. — "An numquid dieitis forte praesen-
tiam vobis quandam his Numinum sub exhiberi Simulacris ; et quia
Deos videre non datum est, eos sic coU, lis et mimia officiosa prae-
stari?"]

40 THE PREFACE
nonvidetur: "He that saith and affirmeth this, beUevetlif
that there is no God at aU ; and is convinced that he giveth
no credit to his own ReUgion : inasmuch as he must needs see
that that he must hold ; lest happily [haply] it fall out to be
nothmg, which is not apparent to the eye to be something."
And lest peradventure ye say, that these words of Arnobius
cannot be appUed unto our age, because he speaketh of Gods,
and we acknowledge but one God ; (although I might answer
that we, having for the Image of our one God, in specialty, the
same excuse which they, in generalty, had for all their Gods,
are proved to be in the same fault with them ; and, being in
the same fault, must be partakers of the Uke shame ; yet,) let
us see whether his own scholar, which loiew his master's
meaning best, did not apply the pretensed reason to our one
God, and Image of Him. Lactantius, de falsa Religione^:
Verentur ne omnis illorum Religio inanis sit et vacua, [al.
vana,] si nihil in prcesenti videant quod adorent : et ideo
Simulaehra constituunt; quce, quia mortuorum sunt Imagines,.
similia mortuis sunt, omni enim sensu carent. Dei autem,
in ceternum viventis, vivum et sensibile debet esse Simulor
chrum. That is to say : " They are afraid lest their Religion
be void and to no purpose, if they see nothing presently that-
they may worship : and therefore they make Counterfeits;
which, because they are Images of the dead, are like to the
dead, for they be without sense. But the Image of God, who
liveth for ever, must be Uvely and sensible." So far Lactantius.
Wherefore, since God is not Uke unto these; for He is Uving,
but these are dead : He hath neither hand nor foot, but these
have both; though they neither strike, nor stand of them
selves : He is neither old nor young, but these are painted,
some gracious, some grisly, some lusty, some rusty ; it fol-
loweth that they are not the Images of God, which are made
by the hand of man : for, as Lactantius saith^ : Simulachrum .,
a similitudine nomen aecepit : " An Image hath taken his
name of likeness."
But some of the adversaries wiU not, in this, contend with
me. They may, perhaps, grant an abuse in the Image of the
Father; (whom, notwithstanding, they have suffered to stand in
every church and chapel, Uke an old man, with a grey beard,
and a furred gown, even as the painter's conceit did serve him;)
I Li. U. Cap. u. [De origine Erroris, L. U. C. ii.] 2 [Loc. sup. cit.]

TO THE READERS. 41
but the Image of the Son, because He is made man for our
sakes, may, (as a man,) be set forth unto us. And, therefore,
they write how Christ did send His Picture to Abgar, King of
Edissenes^. But, as it is not like that any such matter should
be, and Eusebius, writing the history at the full*, omit it; so,
that we neither may, nor ought, make any Image of Christ
Himself, shaU by good reason appear. And, first, imagine that
it were possible to have the true Counterfeit of Christ ; it fol-
loweth not, therefore, that we ought to have it. For, in all
cases that concern Religion, it is not only to be enquired, whe
ther a thing may be done or no ; but whether it be lawful,
and agreeable to God's word, to be done or no. For all
wickedness may be, and is, daUy done; which yet ought not to
be done. Wherefore Augustin ^ counsels us, "that we love
not those sights that be subject to the eye ; lest, swerving
from the truth, and lovmg shadows, we be cast into darkness.
Let not our ReUgion consist in our own fancies : for any truth,
whatsoever it be, is better than any thing that can, of our own
head, be devised of us."
But some will say. What truth have ye for you, that objection.
Images are utterly forbidden ? I might refer them to
that which is said and proved before : but, because they
are contentious, I will add somewhat else ; yet nothing
beside the Commandment itself ^ : " Thou shalt not make
any Ukeness of any thing in heaven above, in earth be
neath, or in the water under the earth." Could any more
be forbidden and said than this : either of the kinds of
Images, which be either carved, molten, or otherwise simi-
Utudes ; or of things whereof Images are forbidden to be
* [" . . Abagaro autem Christus Deus, quoniam eum videre gestiebat,
transmisit," (Synod, Nicsen, ii. Act, v, — Concilia Generalia, iii, 561.
Romae, 1612.)]
* [Eccles. Hist. Lib. i. Cap. xui. Conf. Evagr. L. iv. C. xxvii.
Nicephor. Lib. u. Cap. vii. The earUest witness, in support of the
fable ofthe Edessan Image, is EvagriusEpiphaniensis; who concluded
his History in the year 594, Vid, Lib, vi. Cap, ult. Cavei Hist. Lit.
Baronii Annall. Tom, viii. ad an, 594, n, xxx,]
5 De vera Reli. To, i. Cap, ultimo, [Opp. Tom, i, col, 587.
§§. 107, 108. Antw. 1700  " Non diligamus visibilia spectacula; ne, ab
ipsa veritate aberrando, et amando umbras, in tenebras projiciamur.
Non sit nobis ReUgio in phantasmatis nostris. MeUus est enim quale-
cumque verum quam omne quidquid pro arbitrio fingi potest."]
6 Exod. XX. [4.]

THE PREFACE

made ? Are not aU things either in heaven, earth, or water
under the earth? Be not our Images of Christ, and His
Cross, Ukenesses of things in heaven, earth, or under the
Objection, earth ? If they say, that this Commandment concerneth the
Jews only, to whom the Law was given; I answer, with all the
Fathers of the Church, that it was moral, and not ceremonial:
Objection, therefore it bindeth as weU us as them. If they say, that
these and such other prohibitions concern the Idols of the
Gentiles, and not our Images; Epiphanius' shall answer them:
who did rent a pamted cloth, wherem was the Picture of
Christ, or of some Saint; affirming it " to be against our Reli
gion, that any such Image should be had in the temple''."
Irenaeus^ also shall answer them : who reproved the heretics
1 In Epist. ad loan. Patriar. lerosoU. ["Deinceps prsecipere, in
Ecclesia Christi ejusmodi [al. istiusmodi] vela, quse contra ReUgionem
nostram veniunt, non appendi." — This Epistle is extant in Latin,
among the works of S. Jerom, who has translated it. (Vid. jS^piilt.
S. Hieron. Par. i. Tract, iu. Ep. xix. sig. m ii. Lugd. 1508. Conf.
Apol. adv. Rufin.) It appears as an addition to the Latin version of
the works of S. Epiphanius, by the prohibited writer Janus Comarius,
Basil. 1578; and was not contained in the first impression, Ib. 1543.
As to the date of the latter, Possevinus, Du Pin and Cave are greatly
mistaken : for there could not have been any edition pubUshed by
Comarius in 1533, or 1540, as his Dedication was written on the
Calends of November, 1542. Baronius, BeUarmin, Spondanus, Du-
rseus, and many other Romanists find it convenient to deny the in
tegrity of this Epistle : but it is distinctly adduced as genuine evidence
in the Caroline Books, (iv. xxv.) composed about the year 790 ; and in
the Acts of the Synod of Paris, held a. d. 825. (Goldasti Imperialia
Decreta, p. 665. Francof. 1608.) Alphonsus a Castro candidly re
proaches S. Epiphanius for having been an Iconoclast. (Cont. Hceret.
de Imagg.) Waldensis, " cum magistro Roberto,'' supposes that he
was " seized with zeal, but not according to knowledge ;" (Sacramentalia,
Tit. xix. Cap. clvii. foi. cccxxv. Paris. 1623.) and John Damascen
decides the point by saying that " One swaUow makes no summer."
(Apol. pro ven. S. Imagin. Lib. i. foi. 15, b. Paris. 1556. Conf, Baxter's
Keyfo'r Catholicks, p. 167, Lond, 1659. Natal. Alexand. Hist. Eccles.
Sebc. iv. C. vi. Art. xxvui. Paris. 1699. Hospinian. De Templis, foi.
49, b. Tiguri, 1587. StilUngfleet's Defence of Discourse, p. 601. Lond.
1676.)] 2 [" Tale emm Simulacrum Deo nefas est Christiano in temple col-
locare." (S. August. Lib. de Fide et Symb. Cap. vii. §. 14. Opp, Tom.
vi. col. 116.)]
3 Li. i. Cap. xxiv. [Adv. Hceres. p. 61. Paris. 1575.—" Gnosticos
se autem vocant : etiam Imagines quasdam quidem depictas, quasdam

TO THE READERS. 43
called Gnostici, for that they carried about the Image of
Christ, made truly after His own proportion, in PUate's time,
(as they said;) and therefore more to be esteemed than these
lying Images of Him which we now have. Augustin* also
shaU answer: who greatly alloweth M. Varro, affirming "that
ReUgion is most pure without Images;" and saith himself^:
" Images be of more force to crook an unhappy soul, than to
teach and instruct it." And he saith further : " Every child,
yea, every beast, knoweth that it is not God that they see.
Wherefore, then, doth the Holy Ghost so often warn us of that
which aU men know?" He answereth thus: "For when
Images are placed in temples, and set in honourable subUmity^,
and begin once to be worshipped, forthwith breedeth the
most vUe affection of error." Thus aU the Doctors have
thought the Commandment to extend to us; and that our
Images are forbidden by it.
Now, if they vriU yet reply and say, that Images are in- objection.
autem et de reliqua materia fabricatas habent; dicentes formam
Christi factam a PUato, iUo in tempore quo fuit Jesus cum hominibus."
Conf. S. Epiphan. cont. Carpocr. Hceres. xxvii.]
* De Civitate Dei, Libr. iv. Cap. in. [Cap. xxxi. — " Quapropter
cum solos dicit animadvertisse quid esset Deus, qui Eum crederent
animam mundum gubemantem ; castiusque existimat sine Simulacris
observari ReUgionem ; quis non videat quantum propinquaverit veri
tati ?"]
•5 In Psal. xxxvi. & PsaL cxUi. [Enarr. in Psal. cxui. Serm. ii.
^. vi. — " Plus enim valent Simiilacra ad curvandam infeUcem animam
. . . quam ad corrigendam." — Item §. in. (Conf. §. u. et Enarr. in Psal.
xxxvi, Serm, u. §. xiii,) "Quis puer interrogatus non hoc certum esse
respondeat, quod ' Simulacra Gentium os habent, et non loquentur ;
oculos habent, et non videbvmt;' et csetera quse divinus senno con-
texuit? Cur ergo tantopere Spiritus Sanctus curat Scripturarum
plurimis locis hsec insinuare, atque inculcare velut inscientibus, quasi
non omnibus apertissima atque notissima ; nisi quia species membro-
rum, quam naturaUter in animantibus viventem videre, atque in nobis-
metipsis sentire consuevimus, quamquam, ut illi asserunt, in signum
aliquod fabre&cta, atque eminenti coUocata suggestu, cum adorari
atque honorari a multitudine coeperit, parit in unoquoque sordidissi-
mum erroris aflfectmn ?"]
*! [Calfhill here, as on an occasion previously noted, seems to have
had other words of S. Augustin Ukewise in his mind : for elsewhere
we find the expressions, " Verumtamen cum his locantur sedibus,
honorabili sublimitate," &c. (Epist. cii. Qujcst, iu. §. 18, Opp, Tom.
U, col. 212,)]

44 THE PREFACE
deed forbidden ; not to be had, but to be worshipped : for,
otherwise, the works in cloths of arras, the Images in Princes'
corns, the art of pamting, and carving, &c., were wicked : I
answer to this, that Images, for no superstition; Images of none
worshipped, nor in danger to be worshipped, are indeed toler
able : but Images, placed in pubUc temples, cannot be possibly
without danger of worshipping; and therefore are not there to
be suffered. The Jews, to whom this law was first given, (who
should, of congruence, have the true sense and meaning of it,)
thought that it was so generaUy to be taken, that neither, in
the beginning, they had any Images publicly in their temples,
as Josephus writeth; neither, after the restitution of the tem
ple, would, by any means, consent to Herod', PUate^, or Pe-
tronius^, that Images in the temple at Hierusalem should be
placed only ; although no worship was required at their hands:
but rather offered themselves to the death, than to assent that
Images should once be placed in the temple of God. Neither
would they suffer any Image-maker to dweU among them^.
Origen addeth this cause: "Lest their minds should be plucked
from God, to the contemplation of earthly things." The Turks,
takmg some part of their ReUgion, observe, to this day, the same.
For he that writeth then- story, annexed to the Alchoran, saith':
Picturas seu seidpturas omnium Imaginum sic abhorrent et
1 Anti. Jud, Li, xvii. Cap, viii, [Antiqq. xvii. Cap, vi, §. ii. Vol, i.
pp. 842 — 3. ed. Havercamp. — Lib. if. Kt^. ij. p. 529. edit, princ.
BasU. 1544.— Lib. xvii. C. vni. p. 596. Colon. 1691. Conf. Bell. Jud.
Lib. i. Gap. xxxiii, §. ii,]
2 Lib, xviii. Ca, v, [Antiqq. xviii. Cap, iii. §. i. ed, Haverc. Vol. i.
p. 875 — Lib. tf Kf(j}. S'. p. 551. ed. Basil.— L. xviii. Cap. iv. p. 621. ed.
Colon. Cf. Bell. Jud. u. ix. §§. ii, iii.]
3 Lib. xvui. Ca. xv. [Ant. Lib. xviii. Cap. viU. Vol. i. p. 899. ed:
Hav.— Lib. i^. Kecf>. la. p. 568. ed. BasU.— L. xviu. Cap. xi. p. 639. ed.
Colon, Conf, Bell. Jud. ii. x.]
* ["Nam in civitatem eorum nuUus Pictor admittebatur ; nuUus
Statuarius ; legibus totum hoc genus arcentibus : ne qua occasio prse-
beretuT hominibus crassis; neve animi eorum a Dei cultu avocarentur
ad res terrenas, per hujusmodi iUecebras," (Origenes, Contra Celmm,
Lib, iv, pp. 181—2, ed, Spencer, Cantab, 1658,)]
5 Cap, X, ["Undo, ex hoc Alcorano edocti Turci, hunc hodie obser
vant Vivendi morem; ut frater iUe, qui duos et viginti annos Ulie
servierat captivus, prodidit, Inprimis Imagines omnes, seu pictas,
seu sculptas, abhorrent ac detestantur; usque adeo ut Christianos,
quoniam his oblectantur, Idolatras, Dremonumque cultores, et vocitent

TO THE READERS. 45
detestantur, ut Christianos qui in Mis tantum delectantur,
Idololatras et cultores Dcemonum vocent, et in veritate esse
credant. Unde, dum essem in Cliio, et ambasiatoribus Tur-
corum pro recipiendo tributo illuc venientibus, introduetis in
ecelesiam nostram, vellem persuadere de Imaginibus ; nequa-
quam acquiescentes, sed omnibus rationibus refutatis, hoe
solum affirmabant, Vos Idola colitis. Which words may
thus be turned into EngUsh : " They so abhor and detest all
painting and graving of any Images, that they call, and verily
beheve, the Christians that only deUght in them, to be idola
ters and worshippers of DevUs. Wherefore, when I was in
Chio, and would have persuaded the ambassadors of the
Turks, which came thither to receive tribute, (after I had
brought them into our church,) as touching Images ; they would
not agree, but, refuting all reason, this only they affirmed,
' You worship Idols.' " And surely Jews and Turks will never
come to our ReUgion, while these stumbUng-blocks of Images
remain amongst us, and Ue in their way.
Now that I have proved, as well by the words of Scripture,
as by the true sense and meaning of it, so understood of all the
faithful, that it is a piece of infidelity, to have an Image in place
of God's service, it might suffice to decise the controversy that
is in hand. But an Image cannot be made of Christ, unless
it be a lying Image ; as the Scripture peculiarly calleth Images
lies, as I proved before. For Christ is God and man. And 1-
since, of the Godhead, which is the most excellent part, no
Image can be made, it is falsely caUed the Image of Christ ;
and they that do apply any honour to it are mere idolaters :
making Christ thereby inferior to the Father ; cleaving only to
His humanity; whereas we are, by Christ's own words, com
manded, " that all should so honour the Son as they honour
the Father^." But, against this, a crafty Papist may reply and
say, that, by the same reason, it is not lawful ,to paint a man,
for he consisteth of soul and body ; and the soul, which is
the chief part of him, no art or cunning is able to express.
But I answer to this, that the reason is nothing like. For
the soul may be severed from the body; as daily, by death,
we see experience : nor it is impiety to think upon or behold
et flrmiter credant," (Jo, Cuspiniani Turocn-vm, Religio,tol. 65, b, Ant
verp, 1541, Cf, Leunclavu Pand. Hist. Ture. p. 139. Francof, 1590.)]
0 Jo. V. [23.]

46 THE PREFACE
the shape of a man without a soul. But the divinity of
Christ cannot be separate from His humanity : neither is it
lawful to imagine an humanity without a divinity, lest we fall
into the heresy of Nestorius ; as, in the third article, where I
shaU have occasion to speak of the Council, assembled by com
mandment of Constantine the fifth, at more large is opened.
• And, whereas Christ hath carried His flesh up into heaven with
Him, no more to be known according to the flesh' ; we, fleshly
creatures, do fall from His wUl, and make a counterfeit of a
mortal flesh; whereas His is glorified. Furthermore, unknown
it is, what was the form and countenance of Christ ^ So
¦ many places, so many Images^ ; and every one of them, (as
they affirm,) the true and Uvely Image of Christ ; and yet never
a one of them like to another. Wherefore, as soon as an
Image of Christ is made, by and by a Ue is made, which is
forbidden by God's word. Wherefore, since our ReUgion ought
to be grounded upon truth. Images, which cannot be without
lies, ought not to be made; or put to any use of ReUgionT'"''
Thus have I declared the unlawfuhiess of Images, in which
respect they are intolerable. Now a word for the foUy of
them, which, among us, is nothing sufferable. Athanasius* ap-
pointeth two ways to come to the knowledge of God ; Ani
mam, et Opera: " the soul of man;" which, by the Word, may
behold the Word, and so enter into the privy chamber of the
Almighty: and, if that suffice not, "the works of God;" whereby
the invisible things of His eterne virtue and (Jivmity may be
seen of us^ Then, us to seek any new ways, since these are
ordamed ever since the begmning and creation of the world,
is too much fooUshness. If we seek for comparisons, and will
have one thing set forth by another, why should we not
rather foUow Christ's institution, than be addicted to our own
devices ? Christ, in the Scripture, hath resembled Himself to
many of His creatures, which daily and hourly are before our
1 [2 Cor. V. 16.]
2 [The Epistle of Lentulus, aUeged by Molanus and others, in
defence of representations ofthe Saviour, is, of course, spurious.}
_ [Videantur Reiskii Exercitationes HistoriccB de ImaginOus Jem
Christi, Jense, 1685.]
* Oratione contra Idol. [Contra Gmtes, §§. 34, 35. Opp. Tom.i.
ed. Bened.] ^^
s Rom. i. [20.]

TO THE READERS. 47
eyes : and can we not be contented with them ; but make new
creatures, of our own heads, to put us in miud of our bounden
duties ? We see the Ught and shining sun ; and see we not
the power of Christ in it ? We see the ways and doors to
our houses ; and see we not Christ, the ready path to heaven ?
We see the hens, clocking of their chickens ; and see we not
Christ, continuaUy caUing us ? We see poor shepherds, feed
ing of their sheep ; and see we not Christ, the true feeder of
our souls ? We see ourselves, the lively images and perfect
counterfeits of Christ Himself; and shaU Christ be forgotten,
unless we have a Crucifix ? There is nothing, I promise you,
but madness in this meaning. There is nothing that can so
Uvely express the affects, (as I may term them,) and qualities
of Christ, as those things which He thought good to serve our
understanding. ShaU we then refuse the more evident argu
ment, and faU to the darker signification ? ShaU we contemn
Christ and His order, and set so much store by a blind Pic
ture? Nero, I remember, was sometime so wanton, ut
gladiatorum pugnas spectaret in smaragdo^. He had an
emerald in his ring, that would give to the eye the resem
blances of things that were before it. Wherefore, when the
masters of defence came to play their prises^, he would
behold them in his ring. I wis* he might have discerned
them better, if he had looked on their own selves, and not
have tooted® in a stone to see them. But nothing can content
the curious ; and the flesh deUghteth in her own devices.
Thus is it proved that Images do not, according to
Gregory's mind, teach; but, in aU respects, be vain and
fooUsh : and, if they did teach, yet, by the Scripture and
word of God, such schoolmasters are forbidden to us. Now,
that they are honoured, contrary to his mind, experience
of long time hath proved, and the popish doctrine hath
confirmed. For order is taken how they shaU be haUowed^":
first, with exorcism of water and of salt; then with hypo-
6 [C. Plinii Sec. Natur. Hist. Lib. xxxvu. Cap, v,]
¦? [Prizes, trials of skUl,] « [Pret. and Part, pass. Wist]
9 [looked pryingly. See Spenser's Shepheard's Calender : March ;
1, 66. Pierce the Ploughman's Crede, sign. B, i, B, iu, 1553. Fairfax,
Tasso, X, 56, xiv. 66. Latimer's Sermons, pp. 283, 287. Cranmer's
Works, p. 229. 1. 3. Cambr. 1844. ed. Parker Soc]
10 In PontificaU.

48 THE PREFACE
critical and blasphemous prayer; afterward with censing,"
anointmg, kissing, erecting, and an hundreth other most
vUe observances. Privileges and pardons be granted to them;
candles and tapers be lighted afore them; much gold and
jewels are bestowed on them: and, lest authority should
want to error, in aU them sayings, in aU their writings, and
in them general Councils, they have confirmed the worship.
ping of them ; as in the second at Nice ', and that which was
assembled at Rome by Gregory the third 2- But, of these
idolatrous deeds and doctrines, I shall have occasion hereafter
to entreat. Sufficeth now that I have shewed, how the Devil
abuseth the works of God, to his own purpose : how Images
have crept into the church : how necessarily they are naught :
both by the word of God, and authority of good men con
demned. And, sith they teach not otherwise than Ues; and are,
notwithstanding, honoured, to the shame of us, and derogation
of God's glory; they ought, in general, to be removed from the
place of peril ; the place of God's service. We must not give
place to our own reason : we must not measure God with the
line of our fancies ; but build according to the plat^ laid before
us, and shew our thankfulness by obedience. If we once give
place to our enemy, which daily doth assault us, I confess, (with
MartiaU,) that we give occasion of our own fall. If we be not
cmcumspect, and wise in Christ, we shall unwares be set upon
and betrayed. We see how he suborneth his ministers, by al!
crafty means to seduce us, if he can. They were wont to say:
" There is smaU store of Saints, when the Devil carrieth the
Cross :" but we may justly suspect, that there is small good
ness in the Cross, when it is carried by the DevU and his Samts.
MartiaU, much Uke to VirgU's Sinon, (of whom he took a pre
cedent, to make an artificial Ue,) for three leaves together, in
his preface, teUeth undoubted trothes*; to the end that the false.-
hoods, which, fooUshly, (God wot,) he doth infer, may have the
Note. more credit. And whensoever I brmg any of Martiall's aUe-
gations, I note, in the margent, the leaf of his book, where ye
shaU find it ; after this sort : Foi. with a or b, for the first or
second page : because it were vain to recite more of his idle
1 [An. 787.]
2 ["Romanum V. & VI. ann. 731, 732. habita. In utroque de
cultu Imaginum actum est." (Cavei Hist. Lit. i. 645. Oxon. 1740,)]
3 [Plot, design : contracted from the French complot.]
' [truths.]

TO THE READERS. 49
words ; which might well increase the volume, but cumber too
much and loathe the reader.
He begumeth, then, with a long process ; and hath couched foi. 3, b.
all his eloquence together, to tell a good tale of his master the
DevU. He labours busily about that, which no man contends
with him of. There he forgat the rule of logic, de Reciproca-
tione. That is an ill argument which serveth both parts. I
grant that Satan hath gone about, first by persecution and fear,
afterward by fair promises, to make the moe to hang upon him.
We have had experience of this in some of his own sect ; whom d. Kirami
these two Doctors, fear of death, and hope of promotion, within
the space of a month instructed more than in seven years
he could learn before. We see the trial of this in every
one of the new coUigioners of Lovain, who could be contented
with aU their hearts to reform themselves ; unless, in their M.
the DevU's service, they feared, on the one side, a new revolt
and rage of Antichrist ; and, on the other side, hoped to be
Bishops, when the world should turn. Rusticus expectat dum
defluat aninis^. They know what foUoweth. Now, to turn
the weapon on their own heads. Because the providence and
mercy of our God hath frustrate their hope in their opinion
too long, they have thought it best to make open war against
God, and aU honesty ; to send for their friends, and summon
their diets in the Low-countries. Thence have proceeded the
popish practices : the smoky stirs that were blown in Scot
land ; the fiery factions inflamed in France ; the Pholish ^
treason condemned in England; the popish conspiracy at
tempted in Ireland : that, as it hath been the old wont, and
all the reUgion of Romish fathers, to maintain, by the
sword, that reign of Romulus, first gotten by murder ; to set
sometime the mother^ against the son; the son'' against »irene
the father ; the people "^ against the Pi'ince ; so they might sSione t™
set realms together by the ears, and arm the subjects against 'wenry tin
the Queen ; themselves to be maintained in their pride and ^^^"^'the
hypocrisy. When this hath not taken the desired effect, perora.^"""
c In Englan
against Kir
5 [" Rusticus expectat dum defluat amnis ; at iUe Hen"'y^he
Labitur, et labetur, in omne volubilis aevum." second.
(Hor. Lib. i. Epist. u. 42—3.)]
* [PoUsh; Cardinal Pole's. Vid. Schelhomii Amcenitates Hist.
Eccles. Tom. i. pp. 11—276. Francof. 1737. Works of Bp. Pilkington,
p. 497. Early Writings of Bp. Hooper, pp. 37, 38. edd. Parker Soc]
r 1 ^
[calfhill.]

50 THE PREFACE
(God giving wonderful and glad success to the noble furtherer
of His word and glory,) they have thought it most^inful for
them to come in ;with a new battle ; a battle of book§ : where
of some already be come into our sight ; and they say that
more do Ue in ambush. Thanks be to God, they shed no
blood; though they breathe nothing else but sedition and
Ues. If it have pleased God, at any time, to raise mora
notable instruments in His Church, as Luther, ZwingUus, and
Calvin were; as Knokes, Latymer, and Cranmer have been;
to beat down the walls of the maUgnant Church ; and most of
them, with their blood, to bear witness to the truth : then are
they condemned of the antichristians ; and, with all words of
beastliness and reproach, slandered. But now they have
uttered themselves so far ; their maUce and impudence is so
apparent ; that their tongue indeed is no slander at all. They
were wont to say, that a man should not belie the Devil.
Folio 6, b. What shame is it then for M. MartiaU to belie the Saints ? as,
that the Reformation at Berna should be under ZwingUus;
where he never preached, or had aught to do : the altera-.
tion of the state in Helvetia should be in the time of Luther
and his abettors; whereas it chanced almost two hundred
years before they were born, sub Bonifacio octavo: that
knowledge of the Gospel in England began in Latimer and
Cranmer's days ; whereas, in King Henry the third his reign,
an. 1374, not only Wickleife and many in his time, but also
the King himself, began as good matter of Reformation: (as the
Chronicles report.) But they wiU stiU be Uke themselves,
Foi.7,b. And now M. MartiaU brags of his master's arms and recogni
zance in his forehead. What it is that his forehead hath
more than unshamefacedness, I see not : what his tongue
hath, we may aU be witnesses ; the forward and faithful profes
sion of his master. Ele homicida erat ab initio, et in veri
tate non extitit, quia Veritas in illo non est^ : "He was a
man-queUer from the beginnmg, and abode not in the truth,
because there is no truth in him." Wherefore, dearly beloved,
although this ape come forth with ten Articles,^ imitation of
, ten Commandments ; yet, God be thanked, they neither be the
Commandments, therefore to be foUowed ; nor Articles of om-
faith, therefore to be beUeved. But rather, (as in the process
It shaU weU appear,) every one, (as he construes them,) swerves
1 Joan. viii. [S. John viii, 44,]

TO THE READERS. 51
from the faith ; and therefore, by commandment, we ought
to beware of them. Judge you indifferently. I appeal to the
conscience of every Christian, whether we, (avoiding the occa
sion of Idolatry,) tend any whit to Paganism, as the Papists by
their devices do: or whether we, (by removing aU Images, and
consequently the Cross too,) do derogate from Christ and from
His passion, as they do ; which, having the material Cross,
cannot come to the knowledge and faith of The crucified.
I confess that I^ am more aspre^ in my writing, than other
wise I would, or modesty requireth : but no such bitterness is
tasted in me, as the beastliness of them, (with whom I have to
do,) deserveth. Bear with me, therefore, (I beseech you;)
bear with a truth, in plain speech uttered. Bayard hath
forgot that he is a horse ; and therefore, if I make the
stumbling jade's sides to bleed, blame me not. Impute not
to malice and impatience that which is grounded of hatred to
the crime, but love to the persons which be touched. I hope,
by this means, that, seeing their own shame, they wUl come
to more honesty; or, hearing their own evU doings, surcease,
(at least wise,) their evU speaking. They have nothing so rife
in their depraving mouths, wherewithal to burden our minis
try in England, as heaping together aU base occupations ; to foi. 9, a, b.
shew that the craftsmen thereof be our preachers. I wis I
might answer, and justify the same, that as great a number
of learned as ever were ; as ancient in standing and degree
as they, supply the greatest rooms, and places of most credit.
Wherefore they do us wrong, to match the simplest of our
side with the best of theirs. As for their famous writers,
RascaU, Dorman, MartiaU, and Stapleton ; which now, with
such confidence, make their chaUenges ; be known unto us what i
they are. But they which, at home, be no more known than \
contemned, as soon as ever they taste the good Uquor of *
Lovain, they be great Clerks, Bachelors of divinity. Students
of the same ; they must be magnified, they must be rever
enced, as if ApoUo suddenly had cast his cortayne^ about
2 [Asper, harsh ; inclined to asperity.]
3 [Curtain; from the Latin Cortina, the covering of the Tripod,
from which the Priestess of ApoUo deUvered responses.
"Delphica damnatis tacuerunt sortibus antra:
Non Tripodas Cortyna tegit."
(Prudentii Apotheos. Opp. p. 289. Lugd. 1553.)]
4 — 2

Folio 9, b.

52 THE PREFACE
them. But, to grant that the inferior sort of our Ministers
were such indeed as these men of spite imagine; such as
came from the shop, from the forge, from the wherry, from
the loom ; should ye not, (think you,) find more sincerity and
learning in them, than in all the rabble of their popish
Chaplains, then- Mass-mongers, and their Soul-Priests ? _I
lament that there are not so many good preachers as parishes :
I am sorry that some, too unskUful, be preferred: but I never
saw that simple Reader admitted in our Church, but, in the
tune of Popery, ye should have found, in every diocese, forty
Sir Johns', in every respect worse. I could exaggerate their
case aUke, and prove it better ; how bawds, bastards, and
beastly abused boys, have been called to be ;Bi&ops among
thom : Sorcerers, Sjmoniacs, Sodomites,, pestUent, perjured,
poisoners, have been advanced to be (P&^es among them.
Shall this derogate from their holy see? Yet none of ours, of
any calUng or name amongst us, can, of envy itself, be bur
dened with the like. As for the rascal of their ReUgion, what
were they? what are they? Adulterous, blasphemous, covet
ous, desperate, extreme, foolish, gluttons, harlots, ignorants :
and so,go through the cross row of .letters, and truly end it
with Est Amen. Therefore, if they urge us any further with
imperfection in our state ; thereby to bring us into contempt
and hatred ; we will descend to particularities, and detect
their filth to the whole world.
We are not, (dear Christians,) the men that the adver
saries of the truth report us : we do not lean to our own
wisdoms ; we prefer not our sayings before the Decrees of
ancient Fathers : but, after the advice of the Fathers them
selves, we prefer the Scriptures before men's pleasures. This
may we do without offence, (I trust.) The Popes themselves
have permitted us this. Eleutherius the Pope, writmg to
Lucius, King of England 2, said thus unto him: Petiistis
1 [Or Mass-Johns ; though the latter nickname has frequently been
given to Presbyterian teachers. See Bp. Cage's Presbytery examined:
Works, Vol. i. pp. 360—61, Edinb, 1844, ed, Spottiswoode Soc,
Compare Chaucer's Canterbury Tales, 14816, Spenser's Shepheard's
Calender :M.s,-:j; 309, Caxe'&Weekly Racquet of Advice from Rome,\o\.
i. p. 126. Lond. 1679. Becon's Disp!aymg of the Popish Mass : Prayers, .
&c, p, 267. Latimer's SarmoTM, p. 317. Camb. 1844. edd. Parker Soc]
2 In the ancient Records of London, remaining in the Guildhall.
[The entire of the Rescript, ascribed to Pope Eleutherus, or Eleu-

TO THE READERS. 53
a nobis leges Romanas et Ccesaris vobis transmitti, quibus
in regno Britannice uti voluistis. Leges Romanas et
Ccesaris semper reprobare possumus; legem Dei nequa-
quam. Suscepistis enim, miseratione divina, in regno
Britannice, legem et fidem Christi. Habetis penes vos in
regno utranque paginam. Ex illis, per Dei gratiam, per
consilium regni vestri, sume legem ; et per illam, Dei pa-
tientia, vesti~um rege Britannice regnum. Vicarius vero Dei
esto in regno illo; ^c.: "Ye have required of us to send
the Roman and imperial laws unto you, to use the same in
your realm of England. We may always reject the laws of
Rome, and laws of the Emperor; but so can we not the
law of God. For ye have received, through the mercy of
God, the law and faith of Christ into your kingdom. You
have both the Testaments in your realm. Take out of them,
by the grace of God, and advice of your subjects, a law ;
and by that law, through God's sufferance, rule your realm.
But be you God's Vicar in that kingdom;" and so forth.
If the Lovanists had but a mangled piece of such a prece
dent foFfhe Pope, as here is for every Prince, Lord, how
they would triumph ! They would decipher, and, by rhetoric,
resolve every letter of it. But let that pass. It is enough,
for this place, to shew the Pope's own Decree ; that all men's
therius, may be found in tJssher's Britann. Eccles. Antiquitates, Cap.
vi. ; and it has been translated by ColUer and others. There is not
any certainty as to the exact date of the aUeged conversion of Lucius,
the first Christian King of the Britons ; but the transactions connected
with him have been generaUy referred to the latter half of the second
centm-y. With regard to the Epistle in question, though it has been
greatly esteemed by many of our writers, there appears to be very
little reason for beUeving in its genuineness. It was printed in the
twelfth year of King Henry VIII. ; and was afterwards inserted by
Lambard in his work De priscis Anglorwm, legibus, pubUshed in 1568.
(p. 142. ed. Wheloc. Cantab. 1644.) " As for the manuscript in Guild-
haU, London, it seems," (says ColUer,) " at the most, to be no more than
two hundred years old." (Eccles. Hist. i. 35. Lond. 1840.) Sir Henry
Spelman observes, that the Letter is not to be met with until a thousand
years after the death of Eleutherius ; and where it was first discovered
is altogether imcertain. (Concill. Vol. i. Conf. Parsons's Three Conver
sions of England, i. 93. Dodd's Clmrch History, by Tiemey, iu. 143.
Lond. 1840. Soames's Anglo-Saxon Church, p. 26. Lond. 1838. Jewel's
Def. of Apol. pp. 10, 11. Replie, p. 142. Ib. 1609. Fox's Acts atid Mon:
i. 118. Lond. 1684. StiUingfleet's Origines Britann. p. 58. Ib. 1685.)]

54 THE PREFACE
devices, be they never so worthied with the name of Fathers,
may justiy be repeUed ; and ought to give place to the law
of God. Wherefore, if any, of their own imagmation, have
brought m any thing to God's service, not altogether^ con
sonant to the word ; not we, but tho word, doth wipe it
quite away. For I think it meet, according to the Decretal,
taken out of Augustin', consuetudinem laudare, quce ta
men contra fidem catholicam nihil usurpare dinoscitw:
" to praise the custom, which, notwithstanding, is known to
usurp nothing agamst the cathoUc faith." If this faith be
retained, I wiU not contend with any; but the Fathers I
wiU, with aU my heart, reverence. The common-place of our
adversaries is, to exhort the Prince and other, to keep the
ancient Traditions of our Fathers : and I beseech them, with
aU my heart, that they wiU defend and maintain those things
which they received according to truth. If tyranny of men
hath brought in any thing against the Gospel, let not the
name of Fathers, and vain opinion of Antiquity, bereave us
of the sacred and everlasting Verity. What greater folly
can there be than this; to measure God's matters with the
deceitful rule of man's discretion ; where the pleasure of God,
revealed in His word, should only direct us ? They that
plead at the bar, in civil causes, wiU not be ruled over by
examples, but by law. Demosthenes said very well: oilj^'
<os yeyove TroXXaws ctXXtSs TTpoariKei ylyveaOai : " It is not
meet that things should be ordered as otherwise they have
Folio 9, b. often been." Much less should God's wisdom be set to school
imto man's foUy. Wherefore, to conclude ; the only sweet
water, to quench our thirsts, must be fet from the fountain
of God's eternal wiU. There is the weU that springeth up
" into everlastmg Ufe 2. Beware of the puddle of men's Trar
' ditions^ : it infecteth oft ; seld it refresheth. We must not
1 Dist. xi. Cap. Consuetudinem. [These are not tho words of S.
Augustin; but our author was deceived respecting them by some old
edition of the Canon Law. They occur in a Decree attributed to
Pope Pius I. ; (Vid. Binu Concilia, Tom. i. p. 72. Colon. Agripp.
1618.) and Ukewise in an Epistle of S. Gregory the Great to the
Bishops of Numidia. (Epistt. Lib. i. Indict, ix. Cap. Ixxv.)]
2 Joan. iv. [S. John iv. 14.]
3 ["Let us diUgently search for the weU of Ufe in the books ofthe
New and Old Testament; and not run to the stinking puddles of men's
Traditions." (Homily on the knowledge of holy Scriptu/re.)]

TO THE READERS. 55
use the pretext of custom ; but enquire for that which is
right and good. If any thing be good; if it profit, and
edify the Church of Christ, let it be received ; yea, though
it be strange* : if any thing be hurtful, and prejudicial to
tho true simpUcity of the Gospel, let it be abandoned ; though
fifteen hundreth years' custom have confirmed it. For my
part, I crave no further credit, than the christian conscience,
grounded on the word of God, shall, of indifferency and good
reason, grant me. The Lord direct your hearts in his love
and fear : confound Satan with aU his wickedness ; and give
the glory only to Christ. His name be praised, for ever and
ever. So be it.
* Chrysost. in Gen. Cap. xx. [xxx.] Hom. Ivi. ["Nam si quidem
bonum et utUe fuerit consiUum, etiam si non sit consuetude, fiat : Sin
damnosum et pemiciosum est . . . etiam si consuetude sit, rejiciatur.''
(S. Chrysost. Opp. Lat. Tom. i. col. 439, Basil. 1647,)]

TO THE FIRST ARTICLE.

Having to erect the house of God, whereto we ought to
be feUow- workers, we are bound especiaUy to see to this ;
that neither we buUd on an evU ground, thereby to lose both
cost and travaU ; nor set to sale and commend to other a
ruinous thing, or any way infectious, instead of a strong
defence, or wholesome place whereupon to rest. The Apostle,
commending his doctrine to the Corinthians, saith ' : Ut sa
piens architeetus, fundamentum posui : " As a skilful masterr
buUder, I have laid the foundation :" and " other foundation
can no man lay than that which is laid, which is Christ
Jesus." Christ hath received of his Father all things : He hath
conferred upon us no less. He, by his death, hath made
entrance into Ufe for us. He is become our wisdom, our
righteousness, our sanctification and redemption. By His
name we must only be saved : by His doctrine we must only
be directed : upon that rock, that faith of His, we must sub
stantially be grounded. If any man teach other lessons than
of that, we must say with Paul^: Si Angelus e coslo: "If
an Angel from heaven teach otherwise than the Apostles have
preached to us, let him be accursed ;" and with S. John' :
Quod audistis ab initio, id in vobis permaneat : " Let that
abide in you, which you have heard from the beginning : so
shaU you continue both in the Son and in the Father. And
this is the promise that He hath promised us, even eternal
life." " If any man do not bring this doctrine with him, do not
so much as salute him ; neither receive him mto your houses :"
for he that loveth God, heareth His voice, saith Christ* ; and
they m vain do worship Him, that teach the doctrme and
Men, in God procopts of men 5. Men have their errors and imperfections;
MtSte""" and, though they be the children of God, yet they be not
wXut'the guided by His good Spirit always. Every man, that hath an
mstrument in his hand, cannot play on the same ; nor every
man, that hath learned the science" can please the ear ; but,
1 1 Corin. iii. [10, 11.] 2 GaUath. i. [Gal. i. 8.]
3 1 Joan. [1 John ii. 24, 25. 2 John 10.]
* Joan. xiv. [S. John xiv. 21, 23. x. 27.]
s Math. XV. [S. Matth. xv. 9.]

ANSWER TO.THE TREATISE OF THE CROSS. 57
if the strings be out of tune, or frets disordered, there
wanteth the harmony that should deUght : so, whensoever we
swerve, never so little, from the right trade of God's holy
word, we are not to be credited, we ought not to please.
"Wherefore, sith the way is dangerous, our feet slippery, that
we fall oft, and are sUding ever, no marvel if the best of
us sometime do halt. It faUeth oft, that such as preach and
profess Christ buUd sometime on Him evU, unsound, and
corrupt doctrine. Not that the word of God is occasion of
heresies ; but that men lack right understanding and judg
ment of the same, which cometh only by the Spirit, of God.
And this it is that S. Paul saith^ ; how some do build upon
Christ the foundation gold, sUver, and precious stones; but
some other timber, and hay, and stubble. Yet must we not
take the hope of God's mercy from such evil carpenters as
lay so rotten a covering upon so sure a buUding ; whereas
otherwise they, offending in trifles, be sound enough in greater
matters; and stick to Christ, the only substantial and true
foundation. Yet, such their errors and imperfections, being
brought to the fire of God''s Spirit, and tried by the word,
shall be consumed. Augustin therefore, when he would
frame a perfect preacher, wiUeth him to confer the places of
Scripture together'^. He sends him, not to the Doctors' dis
tinctions, nor to the censure of the Church, nor Canons of the
Popes, nor Traditions of the Fathers ; but only to quiet and
content himself with the word of God. Therefore, in the
primitive Church, when as yet the New Testament was not
written, aU things were examined according to the sermons
and words of the Apostles. For which cause, S. John,
writeth^: Qui ex Deo est, nos audit: " He that is of God,
heareth us ; and he that heareth us not, is not of God." So
far, therefore, as men afccord with the holy Scripture, and
shape their writings after the pattern that Christ hath left
them, I wUl not only myself esteem them, but wish them to
.6 1 Cor. V. [iu. 11, 12.]
I De Doctrin. Christiana, Li. U. Ca. ix. & sequentibus. [Opp.
Tom. iu. col. 19. — "Ut ad obscuriores locutiones iUustrandas, de mani-
festioribus sumantur exempla; et qusedam certarum sententiarum
testimonia dubitationem incertis auferant," &c. Compare the second
Part of King Edward the sixth's first Homily.]
s 1 Joan. iv. [1 John iv. 6.]

58 THE FIRST ARTICLE.
be had in most renown and reverence. Otherwise, absolutely
to trust to men, which may be deceived ; and gather out of
the Fathers' writings whatsoever was witness of their imper
fection, is neither point of wisdom nor safety.
In every age, God raised up some worthy instruments in
His Church ; and yet, in no age, any was so perfect, that a
certaia truth was to be buUded on him. Which thing, by ex
ample, as well under the Law, as in the time of Grace, God hath
sufficiently, by His work, declared. Among the Jews, who was
Aaron. evcr Comparable uuto Aarou ? Who feU so shamefuUy? He
assented, for fear, imto the people's idolatry. Among the Minis-
Peter. ters of the Gospel, who had so great and rare gifts as Peter ?
Who did offend so fleshly ? For dread of a girl, he denied his
Master. Which thing was not done without the providence of
Almighty God ; thereby to put men in remembrance of their
fraUty; and further, to instruct them whence truth in doctrine
must only be fetched. Trust not me, saith Augustin', "nor
credit my writings, as if they were the canonical Scripture ; but
whatsoever thou findest ui the word, although thou didst not
beUeve it before, yet ground thy faith on it now : and what
soever thou readest of mine, unless thou knowest it certainly
to be true, give thou no certain assent to it." And, in another
place 2, reproving such as wiU bring forth cavils out of men's
writmgs, thereby to confirm an error, he saith, that a differ
ence should be made between the assertions and mmds of
men, were they either HUary, Cyprian, Agrippin, or any
other, and Canon of the Scripture. Non enim sic hgvmtw,
he saith, tanquam ita ex eis testimcmium proferatwr, ut contra
sentire non liceat; sieubi forte aliter sapuerint quam Veritas
postulat. In eo quippe numero sumus, ut non dedignemw
etiam nobis dictum ab Apostolo accipere : Et si quid aliter
sapitis, id quoque Deus vobis revelabit : " For they are not
so read, as if a testimony might be brought forth of them,
1 Pro loco Li. iU. De Trmita. To. iii. [De Trin. Lib. iu. §. 2. Opp.
Tom. vui. col. 562.— "NoU meis Uteris quasi Scripturis canonicis in-
servire: sed in iUis, et quod non credebas, cum inveneris, incunctanter
crede; in istis autem, quod certum non habebas, nisi certum intel-
lexeris, noU fiimiter retinere,"]
2 Epist, xlviii, ad Vincent, de vi coer, Hser, [al, Ep. xciii. f 35.
Opp. Tom. u. 186.— "Hoc genus literanun ab auctoritate Canonis dis-
tinguendum est."]

ANSWER TO THE TREATISE OF THE CROSS. 59
which it were not lawful for any man to gainsay ; if perad
venture they thought otherwise than the truth requireth.
For we are in the number of them, that disdain not to take
this saying of the Apostle to us : ' If any of you be otherwise
minded, God shall reveal the same unto you'." Wherefore,
with what judgment the Fathers of the Church ought to be
read, BasU^ setteth forth by a proper similitude : Juxta totum
Apium similitudinem, orationum partieipes nos fieri con-
venit. Illce enim, neque ad (mines flores consimiliter aece-
dunt ; neque etiam eos ad quos volant totos auferre tentant :
sed quantum ipsis, ad mellis opificium,, commodum est ae-
cipientes, reliquum valere sinunt. Et nos sane, si sapiamus,
quantum sincerum est, et veritati cognatum, ab ipsis adepti,
quod reliquum est transiliemus: "We must be partakers of
other men's sayings, whoUy after manner of the Bees. For
they flee not alike unto all flowers ; nor, where they sit, they
crop them quite away : but, snatching so much as shall suffice
for their honey-making, take their leave of the rest. Even so
we, if we be wise, having got of other so much as is sound, and
agreeable to truth, wiU leap over the rest." Which rule if
we keep, in readiug and aUeging the Fathers' words, we shall
not swerve from om' profession : the Scripture shall have the
sovereign place ; and yet the Doctors of the Church shall
lose no part of their due estimation.
There is not any of them, that the world doth most wonder None of the
at, but have had their affections ; nor I think that you, (ad- have'Srea.
versaries to us and to the truth,) will, in every respect, admit_
all that any one of the Fathers wrote. Myself were able, from ' ^\ -
the very first after the Apostles' time, to run them over all ; .^ ¦;
and, straitly examining their words and assertions, find imper- .
fections in aU. But I would be loth, by discrediting of other, j
to seem that I sought some praise of skiU : or else be likened
to Cham, Noah's son; that, seeing the nakedness of the Fathers,
will, in contempt, utter it*. But because, ia ceremonies and
observances, (wherein they scant agreeing with themselves ;
3 Concio. ad Adolesc. [This is the weU-known Opusculum de
legmdis Antiquorum libris. The translation here given is substantially
the same as that by Leonardus Aretinus, Cap. vi. Argent. 1507. Conf.
Pabricu Bibl. Grcec. ix. 33. Hamb. 1804. The original may be seen
in D. BasiUi Opera Grceca, pp. 226 — 7. BasU. 1551.]
* Gen. xxi. [ix. 22.]

60 THE FIRST ARTICLE.
every one discording from other, declined aU from simpUcity
of the Gospel ;) we are only burdened with the name of Far
thers, give us leave sometime to use a Regestioni. Let us
have the Uberty toward other, which Tlierom granteth
agamst himself, say ing 2: Certe, ubicunque Scripturas non
intevpretor, et libere de meo sensu loquor, arguat me cui*
lubet : " Truly, wheresoever I expound not the Scriptures,
but freely speak of mine own sense, let any man that list
reprove me." Not that I wiU give so large reins to the headi-
ness of some, which, either of affection or of singularity, will
needs dissent; but that I wiU not exempt any from their
just defence, from trial of the spirits whether they are of
God 3. We must foUow the example of them of Berrhea*;
which trusted not to Paul himself, but searched the Scrip-
Two judges tures whether they were so. But whereas this precept is
sies, uic general ; all men to judge, all men to try, what doctrine they
the Spirit, receive; this judgment and trial, to be had by the word, is
somewhat indeed, but yet not all that may be said in the
matter. I grant the Scripture to be a good judge indeed;
but, unless the Spirit of wisdom and knowledge do Ughten
our wits and understanding, it shall avail us Uttle or nothing
to have at hand the word of God, whereof we know not
the sense and meaning. Gold is tried by the touchstone,
and metals in the fire ; yet only of such as are expertiu-the.^
faculty : for neither the touchstone, nor yet the fire, can
any thing further the ignorant and unskilful. Wherefore,
to be meet and convenient men to judge of a truth, when
we do read or hear it, by the Holy Ghost we must be di
rected. In this behalf, although I know that the gifts of
to'te?T''''° ^°*^ ^^^® *^®^'' degrees, yet dare I say, that none is utterly
truth. so void of grace, but hath so much conferred on him, as shall
be expedient for his own behoof ; unless he be utterly, as a
rotten member, cut off from Christ. Vain it were to command
a thing that lies not in us ; and us to deny the possibility,
when we have a promise of a thmg that shaU be, doth argue
our mconstancy and misbeUef. Wherefore, sith Christ and
1 [Retort.]
2 In Apo. pro Ub. contra Jovin. To. ii. [. . . " arguat me quilibet."
(Apol. ad Pammach. Epistt. Par. i. Tract, ii. Ep. viii. sig. g, ui. Lugd.
1508.)] 3 Joan. iv. [1 S. John iv. 1.] [4 Acts xvu. 11.]

ANSWER TO THE TREATISE OF THE CROSS. 61
His Apostles say oftentimes, Videte, cavete, probate ; which
words be spoken in the commanding mode^, and bid us see,
beware, and prove ; I must needs conclude, that we shall not
be destitute of the Spirit of God, so far as shall be most
Jieedful for us, if we do ask the same by faith. And whereas
^Christ doth affirm that we shall know 8; and S. John, in his
epistle, doth assure us that we do Icnow^, Spiritum veritatis,
et spiritum erroris, " the Spirit of verity, and spirit of error,"
we must acknowledge and confess, that the truth is not hid
from us, further than we list to shut it up from ourselves.
But here ariseth a doubtful case. If every man shall
have authority to give his verdit upon a controversy,
which shaU seem and say that he hath the Spirit, no cer- '
tain thmg shaU be decreed ; every man shall have his own
way ; no stable opinion and judgment to be rested on.
Hereto I answer again, that there be two kinds of examina- Twownds
f.,. . , ... T-^. of examina
tion ot doctrme; one private, another public. Private, t>?'">f'i"'=-
whereby each man doth settle his own faith, to stay con^ P"vate.
titaally upon one doctrine, which he knoweth stedfastly to
have proceeded from God. For consciences shall never have
any sure port or refuge to run unto, but only God. He,
when He is called upon, will hear our prayers : when He is
desired, will grant us His Spirit. But He hath prescribed us
a way beforehand to attain the same, if we bring under all
senses of ours unto His word : Si Patrem habetis Deum,
quomodo non agnoscitis loquelam meam ? "If ye have
God to your Father," saith Christ, " how faUeth it out that
ye do not understand jny talk^?" Oves mece cognoscunt
vocem meam, et non sequuntur alienum : " My sheep," saith
He, "know my voice, and follow no stranger^." Nor doubt
it is, but, by the instinct of the Holy Ghost, we, be made
His sheep ; which will not hearken to errors and heresies,
(which are the voices of strangers,) but follow the voice
of our Master Christ, which, in the Scripture, is crying to
us. If these reasons and allegations may not prevail with
some, to drive them to a sure and safe anchor-hold in Christ ;
let them run, and they list, to the other kind of examin
ation of doctrine; which is the common consent of the Church, pubiic.
For, sith it is to be feareS" greatly, lest there arise some
'' [Imperative mood.] 6 [S. John viii. 32.]
' 1 Joan. iv. [1 S. John iv. 6.] 8 Joan. viU. [S. John viU. 42—3.]
9 [S. John X. 4, 5, 27.]

62 THE FIRST ARTICLE.
phrenetic persons, which wUl brag and boast, as weU as the
best, that they be Prophets, they be endued with the Spi
rit of truth, and yet wiU lead men into aU errors, this
remedy is very necessary; the faithful to assemble them
selves together, and seek an unity of faith and godliness.
The Scrip- But when we have run as far as we can, we can go no
r^fuge^ further than to the waU: we must revolt to the former
principles ; and try, by the Scriptures, which is the Church.
Wherefore, in controversies of our Religion, if men's devices
were less esteemed, and the simple order of God's wisdom
foUowed, less danger, fewer quarrels, should arise amongst
us ; more truth, more sincerity, should be retained of us.
And, to this end, I could have wished that you, M. MartiaU,
should have learned, first, to frame your own conscience
according to the word: then have ascribed such authority
thereto, that we needed not, forsaking the fountain, to fol
low the infected streams ; nor, having the use of sweet and
sufficient corn, feed upon acorns stiU. But I would that
had been the most fault of yours, to have attributed much
unto the Fathers ; and had not otherwise, of malice, wrested
them; and, of mere ignorance, sometime corrupted them,
The Scripture, which, in the title of your book, hath the
first place, in the rest of the discourse hath very little or
no place at aU ; and, under name of Fathers and Antiquity,
fables and foUies of new-fangled men are obtruded to us.
To come to the instants.
Folio 18. First ye brmg forth the significations of " Cross" in Scrip
ture. Ye muster your men, whose aid ye wiU use in this
sorry skirmish. And although they be very few, yet ye num
ber one moe than ye have ; and, Uke a covetous Captain, will
needs Ludent for a dead pay. Ye say that the Scripture
Folio 24. iiath preferred to your band four soldiers : " the Cross of afaic-
tion; the passion of Christ; the Cross that He died on; and
the material or mystical sign of the Cross : material, to be
erected in the church ; mystical, to be made with the finger
in some parts of the body." These be not many, ye wot ; ye
might have kept tale of them : but the first and the second, as
the word of God commendeth indeed, and be most necessary
for our salvation-, so wUl you not deal withal; they be too cum-
bersome for your company : the third ye confusely speak of;
of which, notwithstanding, smaU commendation in the Scripture
is foimd : the fourth, which ought to strike the greatest stroke,

ANSWER TO THE TREATISE OF THE CROSS. 63
is not extant at all. For neither the material, nor mystical
Cross, in that sense that ye take them, to that end that ye
apply them, be once mentioned in the word of God. Where
fore, ye might blot out of your book Scripture, and take to
yourself some other succours ; or fight with a shadow. I need
ed not to trouble myself about your third Cross, which is the
piece of wood whereupon Christ died; both for because we
have it not, and also you yourself do not take it incident into
your purpose to treat of. Yet, because ye make many glosses
thereon, and apply to the sign the vu-tue proper to the thing
itself, it is not amiss to examine your folly.
First ye cite a place of Chrysostom, ex Demonstratione foiio is, a.
ad Gentiles^ ; and, for three leaves together, (although ye do
not teU us so much,) ye write another man's words as your
own, to praise your pregnant wit. But ye patch them and
piece them iU-favouredly ; and, whatsoever seems to make
against you, ye leave out fraudulently. This is no plain or
honest deaUng. Indeed Chrysostom stoppeth many a gap
with you. The comfort of your Cross doth most rest in
Chrysostom 2. But Chrysostom was not without his faults, chrysostom.
His golden mouth, wherein he passed other, sometime had
leaden words, which yielded to the error and abuse of other.
I am not ignorant that, in his days, many evU customs were
crept into the Church ; which, in his works, he reproveth
not. He praiseth such as went to the Sepulchres of Saints ^-
1 [See the extract in Gather's Nubes Testiwm, pp. 161 — 3. Lond.
1686. ; and in the unacknowledged source of his authorities, Nat.
Alexandri Hist. Eccles. Tom. v, pp, 638 — 9,]
2 [Our author's unguarded language, in this place, may best be ac
counted for by the fact that, at the period when he wrote, it was im
mensely difficult to distinguish between the genuine and the spurious
writings of the Fathers, On the present occasion, S, Chrysostom has '
probably been censured in consequence of the fictitious treatises, In
S. Crucem; De adorat. Crucis; De confess. Crucis ; In adorationem
venercmdce Crucis ; and the sometimes questioned Homily De Cruce et
Latrone, which appears in the Appendix to the fifth tome of S. Augus
tin's works, and is numbered the civ, of the Sermonss de Tempore, (ed.
Bened. Antw, 1700,) The passages ordinarily made use of by Roman
ists may be found in tho clviu. and cUx, chapters of the sixth volume
of the Doctrinale Antiqaitatwm, Fidei Catholicce, by, Thomas Netter a
Walden, Paris, 1523,]
3 To. iv. ad Pop. Ixvi. [The passage has been quoted by BeUar
min ; (De Scmctt. Beatit. Lib. i. Cap. xix.) who, however, elsewhere
confesses that only twenty-one of these Homilies are undoubtedly

64 THE FIRST ARTICLE.
He maketh mention of Prayer for the dead^- Monkery he
commendeth above the moon^. In his tract of Penance^
beside many other absurdities, (when he had rehearsed many
ways to obtain remission of sins ; as alms, weeping, fastmg,
and such other ;) he maketh no mention at aU of faith. In his
Commentaries upon Paul, he saith, that Concupiscence, unless
it bring forth the externe work, is no sin*. Wherefore, if he
authentic. (De Scriptt. Eccles. p. 100. Romse, 1613. Conf. Possevini
Appar. Sac. Tom. i. p. 855. Colon. Agripp. 1608. Crakanthorp, Contra
Archiepisc. Spalatens. p. 413. Lond. 1625. Stapleton's Fortresse of the '
Faith, p. 279. S. Omers, 1625.)]
1 In 1 Cor. xvi. Hom. xU. [Hom. xli. in 1 Cor. xv, pp, 592—3,
Oxford, 1839. Library of FatJiers, Vol. v. Vid. S. Augustini Confeis.,
p. 165. ed. Oxon. 1838. TJssher's Answer to a Challenge. Of Prayer
for the dead.]
- ["Dice Chrysostomum, ut qusedam alia, per excessum ita esse
loquutum.'' (Bellarm. De Missa, Lib. ii. Cap. x. col. 1083. Ingolst, '
1601.) Vid. Morton's Catholike Appeale, pp. 46 — 51. Lond. 1610,]
3 [It may be a matter for inquiry whether or not our author here
alludes to the second of nine authentic Homilies de Posnitentia; or
whether reference be not made to what is the fifty-fifth spurious tract
in the eighth volume of the Benedictine edition; the twenty-third
false treatise in the ninth volume ; or to the Homilia exhortatoria in
Pcenitentiam, which Savile considered to have been the work, not of S.
Chrysostom, " sed alterius, fortasse ex veteribus, mediocriter eruditi."
The editor is in possession of a Sermo de Posnitentia, strangely ascribed
to S. Chrysostom ; twice alleged by Gratian ; (Caus. xxxiii. Quoest. iii.
Dist.i. Cap. xl. SiDist. iii. Cap. viii.) and cited also by Peter Lombard;
(Sentenit. L. iv. D. xvi.) both of whom assign it to "Joannes Os
am-eum." It was printed, with other treatises, about the year 1480;
and is generaUy annexed to Antoninus's Instructio simpliciwm Confes.
sorum, though not contained in a copy now before the editor, and
reputed to be of the first impression, about 1470.]
4 [An exactly opposite sentiment is attributed to him in the Canon
Law :— " voluntas, sine opere, frequenter peccat." (Deer, ii. Par, Cam.
xxxii, Qu. V. Cap. x.) See also S. Chrys. Hom. vii. on S. Matth.
Library of Fathers, xi. 104. Oxf. 1843:— "Think not,"&c.; "for, in
the purpose of thine heart, thou hast done it all." Compare Homily
XV. on the. Statues, §. 12. Vol. ix. p. 257. Ib. 1842. Vid. etiam Be
Paenit. Hom. vi. Tom. u. p. 316. ed. Bened. De Resur. mort. §. 2.
Tom. ii. p. 425. Tom. i. pp. 249—50. Tom. iv. p. 769. Hom. xvii. inS.
Matth. Tom. vU. 222, sq. Hom. xviii. 241.— Calfhill's charge against
S. Chrysostom seems to have been founded upon an unreasonable
interpretation of some words at the commencement of the thirteenth
Homily on the Epistle to the Romans. (Tom. ix. p. 557.) It must be
remembered that the language of the Fathers, upon such a subject,
was regulated with more precision after the Pelagian controversy.]

ANSWER TO THE TREATISE OF TIIE CROSS. 65
had said so much for the Cross as ye misconstrue, and more
than accordeth with the glory of Christ, I might lap it up with
other of his errors; and, having the Scripture for me, Chrysos
tom should be no precedent against me. But I wiU not go
this way to work. I admit his authority : but mark, M. Mar
tiall, what lus meaning is. In the place that ye allege for
the Cross, he dealt with tiie GentUes. The mark that he shot
at was to prove to them, quod Christus Deus esset, " that
Christ was God;" as in the title appeareth. Now, because
this punishment, to be hanged on the gaUows, was marveUous
offensive unto the Heathen ; nor they could think Him to be
a God that was executed with so vUe a death ; Chrysostom,
therefore, goeth as far in the contrary : proving that that,
which was a token of curse, was now become the sign of sal
vation. And because that they spake so much shame of the
Cross; derogating therefore from Him that was crucified ; the
Christiaus, to testify by their outward fact their inward pro
fession, would make, in every place, the sign thereof. This
was the occasion that the mystical Cross crept into custom.
But here is no place to entreat of that ; though you, taking
stUl Non causam pro causa, that which is impertinent for
proof of your matter, confound the same.
Notwithstanding, how things, received to good purpose. Things weii
(as. to the judgment of man seemeth,) may afterward grow to eontinue'd.
abuse, this sign of the Cross sheweth. That which was, at the
first, a testimony of Christianity, came to be made a magical
enchantment. That which was a reproof to the enemies of the
Cross, became, in the end, a cause of conquest against the Chris
tians. Nor it is to be thought, that wheresoever a sign of a
Cross was, were it either in mountain or in valley, in tavern or
in chamber, in brute bodies or in reasonable, there was by and
by a zeal of true devotion ; but as weU, or rather, an heathen- The sign of
' , 1 ..(111 1, **^® Cross an
ish observance, a superstition ot them that never thought on heathenish
, .^ ° observance.
Christ. We read that the Egyptians' great Idol Serapis had a
Cross in his breast; and that sign was one of their holy letters.
Whereupon Ruffinus reporteth', that many of the learned
s Li. ii. Ca. xxix. [Hist. Eccles. p. 261, Basil, 1549,] Sozom. Li.
vii. Cap. XV. [p. 679. Conf. Socrat. Lib. v. Cap. xvu. p. 372. Hist.
Tripart. Lib. ix. C. xxix. August, 1472, Niceph, CaUist. L. xii. Cap.
xxvi. p. 379. Paris, 1662. Casalius, De veter. ./Egypt. Ritib. p. 49.
Romse, 1644, De veter. sac. Christ. Rit. p, 6, Ib, 1645. Andrewes,
[_CALFHILL.j

66

THE FIRST ARTICLE.

Candlera as-
day.

Cross- week.

among the Egyptians were the rather contented to embrace
Christianity, because they saw the Cross esteemed, which was
before a great ceremony of theu-s. And we may well suppose,
that when they puUed down the Images of Serapis out of
their wmdows and waUs, and placed in their stead the sign of
the Cross, they imitated the fact of the Apostie Paul'; who,
of the Athenians' superstition, did take occasion to preach a
truth: so these, to win the Egyptians to the faith, would
retain somethiag of their old observaace; but appUed to
another meaning than they before did understand. So the
custom of running about the streets with firebrands, in honour
of Proserpma, was turned, with Christians, into Candlemas-
day^. The sacrifice of Ceres, done in the fields, with howUng of
women, and crying of chUdren, was made a general observance
with us, in the Rogation-week 3. The Images of Mercury*,
set by the highway sides, were afterward converted to Crosses'.
And where there was, in Rome, Templum Pantheon; a temple,
wherein aU the Gods of the world were honoured ; the devout
Pattern, p. 49. Lond. 1650. Tenison, Of Idolatry, pp. 123 — 4. Lond.
1678.] 1 Act. xvii. [22—3.]
2 [CalfhiU may be traced to Erasmus here, — "Religiosi patres
arbitrabantur magnum esse profectum . , , si superstitiosa consuetudo
cursitandi cum facibus, in memoriam raptse Proserpinse, verteretur in
reUgiosum morem, ut populus Christianus, cum accensis cereis, con-
veniret in templum, in honorem Marise Virginis," (Modus oraatdi
Deum, sig, e, Basil, 1525, Conf, BedsB De Temp, ratione IM. Cap. x.
Opp. Tom. u. p. 65. Colon. Agripp. 1612. Baronii Martyrol. die Febn
2, p. 63, Antv. 1613. Hildebrandi Rituale Orantiwm, p, 133, Helm,'
1656, Bochart, Traitt& des Reliques, p, 5. A Saumur, 1656. Raban;
Maur. De institut. Cleric. Lib, ii. Cap, xxxui, Phorcse, 1505,)]
3 [, , . " Si qui segetem stultissimis ritibus lustrare consueverant,
aut Cererem puerorum ac puellarum cantu deUnire, circunferrent per
agros vexiUum Crucis, hynmos modulantes in laudem Dei ac Divorum.''
(Erasmus, ubi supra.)]
* [" Si Pagani Mercurium ... vise viciniseque prsefectum statuebant,
quanto magis a nobis convenit Sanctorum Imagines in viis poni V ...
" Itaque Crux m via posita," &c. (Molanus, De Hist. S. Imag. p. 199.
Lugd, 1619, Cf. Bmii Concilia, iv, u. 417. Middleton's Letter from
Rome, pp. 180—82. Lend. 1742.)]
5 Con. Polon. 12. [Card. Hosu Conf. Cathol. Fid. Christ, foi. \%
a. Antverp. 1559.— " Dejectse sunt Statuse Mercuriales, quse vianm
indices fiierant ; et earum in locum erectse sunt Statuse Christi cruci-
fixi."]

ANSWER TO THE TREATISE OF THE CROSS. 6T
fathers, to take away this idolatry, did consecrate a church in
the same place unto All-Hallows^ : that that should now be sonifac. iv.
converted unto Saints, that before was attributed unto false en-day. "''"
Gods. And yet, whatsoever pretext of zeal they had, this was
no good change, no sound reformation : to take away many
false Gods ; of true Saints to make many DevUs : for so they
are, when they be honoured ; I mean, by that honour of in
vocation. So that it is not straightways aUowable, whatsoever
is brought in, under cloke of good intent; nor whatsoever
hath been, upon good occasion, received once, (as this was
never,) must necessarUy be retained still.
Stephanus the Pope hath this Decree^: Si nonnulli exprce-
decessoribus et majoribus nostris feeerunt aliqua, quce ullo
[al. i7fo] tempore potuerunt esse sine culpa, et postea vertun-
tur in errorem et super stitionem; sine tar dilate aliqua, et eum
magna authoritate, a posteris destruantur: " If any of our
predecessors and elders have done any thing, which at any time
could be without offence, and afterward be turned into error and
superstition; let them, without any more delay, and with great
authority, be destroyed of them that come after." Then, since
this crossing hath bred such inconvenience, that, the externe
action had stiU in reverence, the inward faith hath been un
taught; and that virtue attributed to the sign, (which only pro-
ceedeth from Him which it signified ;) the sign itself may well
be left, and the sigmfied Christ be preached simply. For, as
Augustin saith^ : Noli putare te injuriam facere montibus
Sanctis, quando dixeris, Auxilium meum non in montibus, sed
in Domino: " Think not that thou dost any injury to the holy
hUls, when thou sayest. My help is not in the hiUs, but from
the Lord;" so there is no wrong done to the Cross of Christ,
if I say, not the Cross, but The crucified, is to be trusted to.
6 Sigebertus in Chro. Li. x. [Jac. Ph, Bergomensis, in Suppl.
Chronic. Lib, x, foi, 218, a. Brixise, 1485, Conf Sigeb, Chronicon,
ad an, 609, foi. 35, b. Paris. 1513. Freculphi Chron. Tom. U. Lib. v.
Cap. xxvi. foi. clx. ed. princ. Colon, 1639, Mirabilia Romce : De S,
Maria Rotunda, Middleton's Letter from Rome, p, 161,]
1 Dist, IxUi. Cap, Quia, in paragr, Verum, [Cap, xxviii.]
8 Lib. de Past. Cap. viii. ["NoU putare injuriam facere te mentis
bus Sanctis, quando dixeris, Auxilium meum non a montibus, sed a,
Domino," (De Pastoribus liber unus. Opp, Tom, ix, foi, 231, b, Paris.
1541.) In the Benedictine edition, (v, 158.) this treatise is De Scripturis
Sermo xlvi. ; and elsewhere it is De Tempore Sermo clxv.]
5—2

68 THE FIRST ARTICLE.
Which thmg your own author meaneth, in the self-same place
which is aUeged; although it please you to suppress the words.
For, after he had said, Sparsa est in parietihus domorum, in
culminibus, in libris, in divitatibus, in vicis, in locis quce
habitantur, et quce non habitantur; which place you cite, to
shew what use, what estimation of the Cross was every where;
the very next words that foUow be these : Vellem audire a
Pagano, unde symbolum tam maledictcB mortis ac supplicii
omnibus tam desiderabile, nisi magna Crueifixi virtus : " 1
would hear of a Pagan, how it cometh to pass, that the sign
of so cursed a death and punishment is so desired of all, if it
be not the great power of Him that was crucified." This ye
leave out, and yet have recourse again unto the words that
foUow ; whereby ye would prove the sign itself to be a token
of much blessing, and "a waU of aU kind of security :" for so
Chrysostom saith.
If, against my objection, ye do reply and say, that the
power of Him which was hanged on the Cross made the
Cross itself, and the sign thereof, to be of more virtue:
that this was not the mind of the Doctor, the conclusion
of his tale convinceth. Hoc mortem sustulit, saith he ; Aoc
inferni cereas portas confregit : "This took away death;
this broke the brazen gates of hell," &c. But did there any
material thing? Did the piece of wood; did any sign work
this effect ? Was death and hell conquered by it ? The articles
of our faith do teach us otherwise ; and the phrase of Scripture
is far different. Ipse salvum faciei populum suum a peccatis
suis: "It is He," saith John; [the Angel;] itis Christ, and not the
Cross, "that shaU save the people from their offences^" Venit
Filius hominis queerer e et servare quod perierat : " The Son
of man came to seek and save that which was lost^." Midt
DeusFilium suum in mundum, ut servetur mundusper Ipsum:
" God sent His Son mto the world, that by Him the world
might be saved^." " As Moses lifted up the serpent in the
wUderness, so must the Son of man be exaUed ; that aU that
beUeve in Him perish not*." These titles of honour, this
work of mercy ; to sanctify us, to purchase deUverance from
death and heU; as it is acknowledged of us, so is it attributed,
1 Mat. i. [S. Matth. i. 21. 'Compare S. John i. 29.]
2 Mat. xvUi. [11.] Luc. xix. [10.] s joan. in. [17.]
* Ibidem. [S. John in. 14, 15;]

ANSWER TO THE TREATISE OF THE CROSS. 69
in God's word, to Christ Himself, and not to His Cross. Et
qui loquitur, loquatur tanquam eloquia Dei : " If any man
speak, let Mm speak as the words of God \" Yet evident it
is, that Chrysostom, by a figure of Metonymia, did speak
of the Cross that which was properly to be appUed to the
Passion. From Chrysostom ye cUmb up to Martialis, whom ve fouo 15, a,
J 1 o • ^ ,. ,, .nd MartiaUs,
do make bapientum octaintm, one of the seventy-two Dis
ciples. Eusebius saith^ Septuaginta Discipulorum catalo-
gum nusquam reperiri ; " that the catalogue, the register of
the seventy-two [seventy] Disciples is found m no place." But
you place them at your pleasure ; you are able to point them
out vrith your finger. Hierom, Gennadius, Isidorus, making
books, of purpose, of ecclesiastical writers, never do remember
this author of yours ; whom you, for the name's sake, do like
the better. But if his anciency had been such as you pre
tend, it had been a great oversight of them to have so for
gotten him^. But, to his place. " The Cross of our Lord is
our invincible armour against Satan ; an helmet warcUng the
head ; a coat of fence defending the breast ; a target beating
5 1 Peter iv. [11.]
8 Lib. i. Ca. xu. [" Septuaginta vero Discipulorum catalogus
nuUus uspiam fertur." (Hist. Ecc. interp. MusciU.) De Discipulormn
numero, vid, BlondeUi De trj. Discip. Dissert, ad iin. Gaulmin. edit.
Lib. De vita et morte Mosis, pp. 488 — 90. Hamb, 1714.]
f [The fictitious Epistles of Martial, Bishop of Limoges, were fii-st
heard of in the eleventh century ; and, from the year 1521, have been
frequently published, and adduced by Romanists. His Life is said to
have been composed by his disciple Aurelianus, whom, forsooth, he had
raised from the dead ; and it is appended to the Historia Apostolica of
Abdias, foi. 154, sqq, Paris, 1566, Mirseus (Auctar.) is mistaken in
saying that Martial's Epistles were written in Greek; and Vossius
(De Hist. Lat. u. xxxviu,) apologizes for his having faUen into the same
error. S. Gregory of Tours (Hist. Gall. i. ixviU. f. v. ed, princ, Paris.
1512,) makes the earUest mention of Martial's episcopate, as having
been about the year 250; and Barthius (Adversar. Lib, xiv, pag.
2069.) conjectures that AureUan of Rheims, who, according to Trithe-
mius, Uved a.d. 900, was the author both of the coimterfeit Epistles,
and ofthe Life. Conf. Placdi Theatrum Pseudon. p. 435. Hamb. 1708.
Coci Cens^ir. quor. Scriptt. p, 51, Lond. 1614, Fabricii Bibl. med. ^•
inf. Latin, xu. 104. Hamb. 1736. Le Nourry Apparat. Dissert, ix.
Pai-is. 1703. Riveti Crit. Sacr. Lib. i. Cap. vii. Genev, 1642. Hooro-
beeku Miscellanea Sacra, Lib. i. pp. 57-^9. Ultraj. 1677.]

70 THE FIRST ARTICLE.
back the darts of the DevU ; a sword not suffering iniquity
and ghostiy assaults of perverse power to approach unto
us'." If this may be rightly understood according to the
letter, we need not greatiy to stand in dread of Satan ; he
is easily vanquished : we need no further armour than the
Cross: let Christ alone; this Mars shaU suffice us. God
said to Job^, that Behemoth or Leviathan are of another man
ner of force: none dare come near them; none can resist
them : the sword shall never touch them ; the spear yieldeth to
them : they esteem iron as a straw, and brass as rotten wood.
But rotten wood, a cankered, wormeaten, ill-favoured Cross, may
I keep us safe enough from the DevU. Then is not the Devil
jsuch a bug as we taUi of: he is, (belUce,) some Robin_Go2d-
'ffiUow, that only is meet to. make babies afraid. But if that
'you, in your most ruff, at Winchester, had been no more
terrible to the boys, with a rod in your hand, than the parish
Priest, with confidence in the Cross, is to the DevU; your
! scholars should have had as Uttle learning, as you discretion,
or the DevU dread. But you are not so to be dalUed withal,
Folio 15, b. Damascenus saith further for you^, "that the Cross is
Damascenus. , ^ .
given us as a sign upon our foreheads, like as Circumcision
was to the Israelites : by this we christian men differ and
1 [Coccius, in his Thesaurus Catholicus, (i. 239. Colon. 1619.) gives
the original of this sentence from the Epistle to the people of Bour-
deaux: — " Crux enim Domini armatura vestra invicta contra Satanam;
galea custodiens caput ; lorica protegens pectus ; clypeus tela maligni
repellens; gladius iniquitatem et angelicas insidias perversse potestatis
sibi propinquare nuUo mode sinens." — Bellarmin employs these false
Epistles to serve his purposes, "quoniam ab aliquibus recipiuntur ;"
(Recognit. Opp.) and though, " multis de causis," he suspects their
authenticity, yet he declares (De Scriptt. Eccl.) that they are "pious,-"
and that "non pauca dogmata" might be proved by them against
¦heretics : in short, he consoles himself with the reflection that, who
ever may have been the author, they contain " nihU pro adversariis,
sed omnia pro nobis." (De Cliriato, Lib. i. Cap. x.)]
2 Job xl. [xU. Compare Isaiah xxvii. 1. Luther on Gal. iv. 29. foi.
226. Lond. 1577.]
3 ["Hsec nobis signum data est super frontem, quemadmodum
IsraeU Circuncisio : per ipsam enim fldeles ab mfideUbus et distamus
et discemimur. Ipsa est scutum, et arma, et tropheum, adversus
Diabolum. Ipsa signaculum, ut non tangat nos exterminator." (Dt
orthidoxa Fide, iv. xii. foi. 89, b. Paris. 1507. See the editio prin-
ceps ofthe Greek, foi. 108. Verona;, 1531.)]

ANSWER TO THE TRKATISE OF THE CROSS. 71
aro discerned from infidels. Tliis is our shield, our weapon,
our banner, and victory against tho Devil. This is our inarlc,
that the destroyer touch us not." To spealc a little of your
author: not utterly to discredit him, but in jiart to t^xcuso
him, for that ho was not in all points so sound as otherwise
it had been to be wished'. Eutropius writeth "*, that ho lived
in tho reign of the Emperor Loo Isauricus, the third of that
name. Then was tho bloody bickering for Images. Then
Satan did bestir himself. Then was it no marvel, if a man,
learned and godly otherwise, were carried away with the
common error, I am not ignorant that Danuiscen did
greatly contend for Images. But out of tho Scriptures he
brought no proof at all : only by a miracle he would con
firm them. Wo know what illusions are wrought iu that
behalf : and therefore, against tho word, no authority of raan,
no miracle, must como in place, Ezechias destroyed the brazen
Serpent*, which had a most strange and wholesome miracle to
witness with it ; (for all wore restored to health by it :) and
shall forged lies make learned men and godly Princes forbear
so great abuse ; maintained by fond opinion, and after no
sound precept? But let us weigh his reason. He compareth
tho Cross on tlie forehead and Circumcision togetiier. If he
had shewed as much commandment for the one as is for tho
other, I could have liked it well : now thtxt Circumcision was
straitly enjoined; and the sign of the Cross never spoken of:
Circumcision was a thing done in the flesh ; the Cross in tho
forehead is but a sign in the air : I see not how those things
can jom together. But if Damascenus, (which I rather think,)
¦' [This sooms to have been tho decided opinion of 338 Bishops in
tho Council of Consttuitinoplo, hold .v,d, 7r)4. Thoy thus deal with
Damascoii: — " Mtinzuri inuomiiiioso et Saraooiiioo anathema. Icono-
latra; et falsigrapho Mauzuri aiuithoiiia. Doctori iinpictatis, et per-
vorso interproti diviniv Scriptura' Miinzuri anathema.'' (Apud Sept.
Synod. Act. vi. CouHll. Gi'n. Tom. iii. P. ii. p. 124. Romtw 1612.)]
0 Ueruiu Ro. Lib. xxi. [The liivi'iiu-iuin Jli.-<torice l\oiiitviii', by
Eutropius, contains only ten books : but the Ili.itoria Jtiscclla com
prises tliese books interpolated, and with au addition of four others,
by PauUus l"»iaeoiius. The books from the sixteenth to tho twenty-
fourth, inclusive, were annexed by Lantlulphus Sag;ix ; aud bring
downtlio History to tho yo;u- 806. Vid. llisl. Rom. Scriptt. Minor.
Notit. Liter, p, xvi, Bipout, 1789,]
" 2 Reg, xviii. [2 Kings xviii. 4.]

72 THE FIRST ARTICLE.

do take the sign in the forehead for the Passion itself printed
in our hearts ; then, on the other side, there is as great a
square. For Circumcision did only serve for a remembrance ;
but this Cross is the thing itself to be remembered. Lactan
tius goeth nearer a truth'; and compareth together the
blood of the Lamb, (wherewithal the door-posts of the Hebrews
were sprinkled,) and the sign of the Cross, that men in the
uttermost parts of their botUes bear. But Lactantius saith ^:
Cruor pecudis tantam in se vim non habuit, ut hominibus
saluti esset : " The blood of a beast had not such power in it
as to save men." Therefore, (say I,) the sign of the Cross is
neither shield, nor weapon, nor victory of ours. And this is
mine answer to Damascenus.
isor I am herein ashamed of the'Cross ; but I am ashamed
Foi. 16. a, b. of your too cross and overthwart proofs. Ye grant yourself,
that the effects aforesaid are to be ascribed to the death of
Christ ; but yet you swear, (Mary,) that they are not to be
done, without the sign of the Cross. Your argument is this:
" As men, notwithstanding the merits of Christ's passion,
must receive the Sacraments ; so fighters against the assaults
of Satan must not only have faith, but also the outward
sign of the Cross." 0 cunning comparison ! 0 worthy argu
ment, that all the world may wonder at ! Would a man
have thought that an Usher of Winchester could have be
come so deep a Divine? The Sacraments, (ye say,) must
concur with faith : ergo, the sign of the Cross with Christ.
This is as good a reason as if I should say : Notwithstand
ing God's power, that giveth the increase, I must eat my
meat : ergo, notwithstanding my labour, whereby I may sus
tain myself, I must needs covet my neighbour's goods. The
respects be like. In the first proposition, God's power and
faith, the necessity of Sacraments and of noriture^ to be com
pared together. In the second, Christ's passion, to answer
our labour ; which both are necessary, and the same sufiicient
means for us : and the lusting after another man's goods, set
1 Lactantius, De vera Sa. Li. iv. Ca. xxvi. ["Frons enim sum-
mum Umen est hominis ; et Ugnum sanguine deUbutum Crucis signifi-
catio est."]
2 [" Non quia cruor pecudis tantam in se vim gerebat, ut hominibus
saluti esset; sed imago fuerat rerum futurarum."]
3 [nurture.]

ANSWER TO THE TREATISE OF THE CROSS. 73
, Against the sign of the Cross ; whereof there is nere nother*
commanded, but forbidden. Ye were taught once, out of the
Topics'^, that it is an UI argument A consequenti, when, in two
propositions, things utterly unlike shall be compared together ;
and the one, by no mean, can infer the other. Sacraments
are commanded by express word of Scripture. Ye should
have proved, first, that the sign of the Cross is so. Sacra
ments have a promise annexed to them. Where is the promise
to the sign of the Cross ? To pass over the rock that, in the .
midst of your course, ye run upon ; that Sacraments are the saeramcms
cause of grace : whereas, in them, the only promises of God, mS."'^°
by Christ, both by word and sign, are exhibited unto us :
which promises if we apprehend by faith, then is the grace
increased in us ; and the gift of God, by faith received, is, by
the Sacrament, sealed in us. So much, by the way, to teach
you true doctrine.
But, to return to the other purpose. If there be such
necessity of the sign of the Cross, to fight against Satan;
what a fool was Paul, when he furnished a Christian with
his complete armour®, to forget this chief piece of defence,
which is able, (belike,) to do more than all the rest ? What
a fool was Peter, when he gave advice to resist that adver
sary', that said not as well, Resistite Crucis signo, as,
otherwise, fide solida ? He might have willed us to have
taken a Cross in our hand ; or made such a sign in our fore
head, and so resisted him ; but he only said, "Resist him by
stedfast faith." That faith hath this effect, to withstand
temptations, is plainly to be seen by the word of God. That
the sign of the Cross can do the Uke, I utterly deny, till you
be at leisure to prove it. But why ? Doth not Athanasius
say^ : " The Devils, seeing the Cross, oftentimes tremble, flee
* [neither nor other ; neither one nor the other,]
* [of Aristotle,]
6 Ephes. vi. [11—18.] ' 1 Peter v. [9.]
8 Athanasius, Qusestio. xxxix. as M. MartiaU quotes it. [There is
so much diversity between the various editions of this farrago, that it
does not seem reasonable to reprove Martiall thus. He had probably
cited what appears as the conclusion of the answer to Qusest. xxxviii.,
in the second Benedictine volume, and in the previous impressions at
Paris and Cologne ; and nearly the same words occur at the end of
¦the reply to the fortieth Question : viz. " cum Crucem vident, ssepe
tremunt, horrent, sternuntur, ac fugantur." It is far more important

74 THE FIRST ARTICLE.
away, and are miserably tormented?" Correct your book,
Folio 17, a. Sir: ye quote it amiss. Indeed, in his book of Questions,
Qu^st. 15, he demandeth, why the Ass that Christ rode on
should not as much be esteemed as the Cross that He suffered
on ? Whereto he answereth, that upon the Cross our salva
tion was wrought, and not on the Ass : wherefore, the Devils,
seeing that Cross, are stUl afraid. But what is this to the
sign of the Cross ; since we have no more that Cross than we
have the Ass ? But, if we had it, should we think the Devil
would be afraid of it, without any further force or resistance?
I will answer again by Athanasius'. He asketh a question,
how charmers do cast forth Devils out of men ? Hereto he
answereth, " that where it is written in the Gospel, ' If Satan
cast out Satan, his kingdom cannot stand,' thereby it is manifest
that the charmer doth not cast out Satan, but Satan of his
own accord goeth out, to deceive men : and, to the end they
shall not go to Christ, by this means he persuadeth them to
go to the sorcerers." On like sort, the DevU may seem to
tremble and quake, when he seeth a Cross ; but it is for no
other purpose but this, that we should leave our confidence in
Christ, and only repose it in a piece of wood. Wherefore I
Folio 17, b. suspect, as insufficient, the counsel given to the ReUgious^;
that, when wicked spirits should set upon them, then they
should arm themselves and their houses with the sign of the
Cross. For, to retort the argument on your own head:
to observe, that the Qucestiones ad Antiochv/m are utterly supposititious.
BeUarmin (De Scriptt. Eccl.) bears witness that " Athanasii esse non
possunt:" but, nevertheless, he has arrayed them in defence of the
Cross; (De Imag. L. ii. C. xxviii.) Images in churches; (De Notis
Eccles. iv. ix. §. xviu.) and Prayer for the dead, (De Purg. Lib. i.
Cap. x.) In some copies, at Qusest. Ixii., the illegitimate author refers
to " piyas 'KBavacTios" himself; and ventures to differ from him. Vid.
Sixti Senens. Biblioth. iv. 218. Francof, 1576, Edit, Bened, Tom. ii.
252. Raynaud! .Eroigjirato, p. 127. Lugd. 1653. Chamieri Pamtrat.
Cathol. Tom. U. p. 867. Genev. 1626. Gerhardi Patrologia, p. 213. Jens,
1653. Du Moulin's Masse in Latin and English, p. 387, Lond, 1641]
1 Qusest, xxxu, [al, cxxiv,]
2 [In the disputable Life of S. Anthony, among the works of S.
Athanasius ; and contained also in the Vitce Patrum, falsely ascribed
to S. Jerom. (foi. xx. Lugd. 1520.)—" Quos cum videritis, tam vos
quam domos vestras Cnicis armate signaculo ; et confestim dissolven-
tur in nihilum : quia metuunt illud trophseum, in quo Salvator aereas
exspoUans potestates, eas fecit ostentui."]

ANSWER TO THE TREATISE OF THE CROSS. 75
though " they fear the banner, in which our Saviour Christ, ^°^'° 's, »¦
spoUing the powers of the air, brought them forth in open
shew," yet doth it not follow, that the sign of this banner is
able to work the like effect. The banner that there was
spoken of was the death itself: the banner that we bear is
scant a figure or shadow of it.
I know how, in this latter age, much crossing hath been
used ; and how the example thereof hath come from elder
years. But the Fathers in many things have thoue;ht better a necessary
than they have written : many times they have borrowed jeali"*"!;/ "
of the common custom improper phrases, and such as seem ""' ^ *"'«'^-
to maintain an error, the thing itself being otherwise defined
in them. So Augustin useth the name of Satisfaction,
because it was a common word ; but the heresy of Satisfac
tion he doth plainly reprove. He useth this proposition,
Omne peceatum est voluntarium, " Every sin is voluntary," '
because it was a common phrase ; yet he excludeth not the
birth-sin, which is of necessity. The like could I speak of
other. Wherefore, not so much their saying, as their intent
and meaning, is to be considered. In this case, many of the
Fathers speak of the Cross in the forehead. The Scrip
ture mentioneth the sign in the forehead. But to what
purpose ? ShaU we think that the breaking of the air with
a thumb, or drawing of a thing after such a form, is Uke to
that which the Poets call Orei galea, " the helmet of heU ;"
wherewithal whosoever be covered, they cannot be seen, nor
any shall hurt them ? Then were the Cross worse than the
conjuror's mace : then were the forehead accm-sed for having
it. Wherefore, there was a further meaning in it ; which, for The cross in
the forehead
your instruction, I wUl now tell you. The forehead betokeneth what it
.J ' t, meaneth.
shame. Whereupon the proverb, Perfrieuit frontem, " He
hath rubbed his forehead," is spoken of him that is past shame.
Wherefore the sign of the death of Christ is wUled to be set
in the sign of shame; to signify unto us, that of Christ's
death we should not, at any time, be ashamed. Nor this is my
private exposition. Augustin confirmeth the same^: Quia in
fronte erubeseitur, Ille qui dixit. Qui Me erubuerit coram ho-
ininibus, erubescam eum coram Patre meo qui in coslis est,
ipsam ignominiam quodammodo, et quam Pagani derident,
3 Tom. viii. in Psal. cxli. [Explan. Psalm, foi. cccxxxvii. Paris.
1529. Cf DiscipuU, Sm~m. xli, ed, princ. Colon, 1474,]

76 THE FIRST ARTICLE.
in loco pudoris nostri eonstituit. Audis hominem insultare
impudenti, et dicere, Frontem non habet. Quid est Frontem
non habet? Impudens est. Non habeam nudam frontem;
tegat eam Crux Domini mei. Which is as much to say as this:
"Because in the forehead is that whereby we are ashamed of
Him that said, ' He that shaU be ashamed of Me before men,
I wUl also be ashamed of him before my Father which is in
heaven,' the very ignominy and shame, as it were, which the
Pagans do laugh to scorn. He hath appointed in the place of
our shame. Ye hear a man lay to an impudent person's
charge, that 'he hath no forehead.' What is meant by that?
He is impudent. Let me not therefore have a naked fore
head ; let the Cross of my master Christ cover it."
Thus may ye well understand the Fathers, whensoever
they teach you to make a Cross in your forehead ; for other
wise, the crossing, without believing, is mere enchanting. I
Chrysostom, gladly do embrace the testimony of Chrysostom, which you
translate bring forth for yourself, ex Hom,. Iv. in xvi. Mat. ' .• Crucem
in corpore, non simpliciter dtgito in corpore, sed magna projeeto fide m
forehead," mcnte priusfomiarc oportet: " Thou must not, with thy finger,
simply print the Cross in thy body; but, first of all, with great
faith, in thy mind." This is -it, M. MartiaU, that ma^ aU your
market. This if ye grant me, (which is your own allegation,)
we two shall soon agree. For if this be the Cross that ye
mean of, let it be had, a God's name ; let it be honoured. But
this is no material nor mystical Cross ; for neither of them both
can be prmted in the heart ; therefore it is the faith in Christ's
passion, which the finger cannot impress in the forehead, but
Folio 18, b, grace can engraff in the mind of man. Hcee Crux non terri-
biles, sed despieabiles hominibus Dcemxmes effecit: "This Cross
hath made Devils, not terrible, but contemptible unto men."
In translating of which few words, ye shew yourself to be
very negUgent, or very ignorant. For thus ye English them:
" This Cross hath made DevUs not only terrible, but contemp
tible to men :" where ye should have said, either, " not only
not terrible," or else have put " only" in your purse : for the
sense cannot stand with it. Now, where ye gather, (but indi
rectly,) out of Chrysostom's words, that two things be requisite:
first, printmg the merits of Christ's passion m the mmd ; after-
1 [HomUy Uv, See Library of the Fathers, Vol. xv, pp. 736—7.
Oxford, 1844.]

M. MartiaU
a fine trans
lator.

ANSWER TO THE TREATISE OF THE CROSS. 77
ward, the signing of the Cross in the body ; I briefly answer :
Frustra fit per plura, quod fieri potest per pauciora ; " In
vain it is to do by the moe that may be done by the fewer."
There is nothing in the world that the Cross can do, but faith
can do without the Cross. Leave we, therefore, that which
may tend to superstition, and is uncommanded ; and betake
ourselves to that which is of force enough, and is the founda
tion of our faith. Here would I stay, with you, from recital
of more out of Chrysostom, but that I thought good to warn Another noto
"^ O O to be ob-
you, that figures of Hyperbole^ and Metonymia be often in served, m ^^^
the Fathers' writings. When they praise a thing, they ascribe Fa">ers.
more unto it than they mean ; and, many times, under the
name of one thing, appUed fitly to our capacities, they un^
derstand another. I remember that Chrysostom hath these
words^: Non solum Crucifianim, sed etiam pro Ipso oecisorum
favillas Dcemones contremiseunt : " Not only the Devils
tremble at Christ crucified, but also they quake at the very
ashes of them that were slain for Him." Here is as much
attributed to ashes, as was before to the Cross; and think ye,
therefore, that Satan would be afraid to tempt you, if ye had
a few ashes of dead bones in your bosom? Peradventure
some of you may be so sotted in foUy, that ye would gather
them up devoutly, and keep them as reUques hoUly. Such I
refer to the place of Chrysostom, in Opere imperfect. Hom.
xliv. in cap. Mat. xxiU.* ; whereupon I shall have occasion
hereafter to entreat, when I come to speak of the like absurd
ity, the Uttle pieces of the Cross kept.
Now let us hear what ye find in other. Origen ye bring, Foiioia.b.
J . . Ongen.
m his exposition of the Epistle to the Romans, Lib. vi.^ And
2 ["Meminisse oportet, quod et alibi saepe monuimus, non esse
concionatorum verba semper eo rigore accipienda, quo primum ad
aures auditorum perveniunt: multa enim declamatores per Hyperbolem
crebro enunciant . . . Hoc interdum Chrysostomo contigit," (Sixt,
Senens, Biblioth. Sand. Lib, vi, Annot. cUi. p. 533.)]
3 Tom. iv, de laud, PauU Hom, iv, [Vol, ii, pag, 493, ed, Ben,
vel apud Bedse Opp. Tom. vi. col, 836, Colon, Agripp, 1612, See
Jewel's Replie unto M. Harding's Answer, p, 371, Lond, 1609,]
* [Vid, SLxti Senensis Bibl. Sanct. Lib, vi, Annot, cii, p, 510,]
'' ["Tanta vis est Crucis, ut si ante oculos ponatur, et in mente
fideliter retineatur, ita ut in ipsam mortem Christi intentis oculis
mentis aspiciatur, nulla concupiscentia, nulla libido, nulla superare
possit invidia," (Hom. vi. cit. Coccio, Thesaur. Cath. i. 234, Conf,
Buochingeri Hist. Eccles. p, 136. Lovan, 1660,)]

78 THE FIRST ARTICLE.
although this Father maketh most against you, as afterward
shaU appear; yet, to the end that such young scholars as you
may learn with what judgment ye ought to read the old writers,
I think it expedient somewhat to speak of him. In sundry
points his doctrine is sound; speciaUy, concerning the Trinity,
the two natures in Christ, the Baptism of infants, original sin,
and use of Images. But things have passed under his name,
where are intermeddled many fond opinions ; which both were
condemned in his own time, and are not now to be credited of
us^ : as, that, before the creation of the world, there was
another world^: that the DevUs in hell shall, at the last, be
saved ^. And if ye scan his other writings, there wiU appear
either great inconstancy, or very small perfection. In the
article of Justification*, he swerveth from himself; and, in some
points, from all other too. The Spirit he taketh, not for the
motion of the Holy Ghost, but for the allegorical interprotar
tion'- Peter he supposeth to excel the rest, because it was
said to him, ip the plural number : " Whatsoever thod loosest
cceiiBeteoeiol in earth shall be loosed in the heavens;" whereas' to other
it is spoken, in the singular number : " It shall be loosed in
heaven^." These and such other toys are not only in him,
but also in other of his time and age : wherefore they ought
to be read, as witnesses of things done, not as precedents of
faith and doctrine. Yet, unless you, M. Martiall, wiU set
Origen to school again, and teach him what to say, you can
not construe any lesson of his, to pick out a proof of any other
Cross than the mind conceiveth, not the hand maketh. For
though ye bring a piece of a sentence, wherein the praise of
the Cross is put ; Tanta vis est Crucis, " So great is the
1 [See Stephen Jerom's Life and Death of Origen, prefixed to his
Repentance, Lond. 1619. Cf. Sculteti Medull. Theolog. Patrum, p.
134. Francof. 1634, Carionis Chronicon, ui, 303, Genevae, 1625, Huetii
Origeniana, Lib, ui. Cap, i, et Append, pp, 272-8. Rothom. 1668.]
2 [Huet. Origen. 163.]
3 [Origenian. L. u. Qu. xi. — " Quanquam etiam diversum ex
Origenis scriptis supra protulimus." (Centur. Magdeb. ui. x. c. 264.)]
* [HuetU ad Orig. Comment. Observatt. p, 46. Faber on Juitif.
p, 117, Lond, 1837.]
5 [Vid. Lib. iv. wepl apxmv. Cap. U. 2 Cor. iu. 6, Boys's Expositm;
Autumne Part, p, 8, Lond, 1612, S, Aug, De spiritu et litera, Cap.T-
sig. CcU. Wittenb, 1519.]
6 [Comment, i. 336-7. ed, Huet,]

ANSWER TO THE TREATISE OF THE CROSS. 79
power of the Cross," (quoth he ;) yet, if ye remembered the
very next words that go before, ye should plainly see of what
Cross he meant. Discoursing upon these words of the Apostle,
" Let not sin reign in your mortal body," he asketh a
question, how it is possible to avoid it ? He answereth : Si
faciamus illud, quod idem Apostolus dicit : Mortificate mem
bra vestra quce sunt super terram ; et si semper mortem
Christi in corpore nostro circumferamus : certum namque est,
quia ubi mors Christi circumfertur, non potest regnare pec
eatum: "If we do that," saith he, "which the same Apostle
wiUeth us, 'Mortify your members which are upon the earth;'
and if we carry about always in our bodies the death of
Christ: for it is certain that where the death of Christ is
carried about, there can no sin reign." And immediately he
inferreth your words : Est enim tanta vis Crucis Christi :
" For the power of the Cross of Christ is so great." Where
by it is evident that he speaketh of the death of Christ ; and
that is the Cross that he commendeth. That Cross have you
nothing to do withal. But if the picture of a Cross looked
on be able to daunt, (as you devise,) concupiscence and sen
suality, how hath it fallen out that your spiritual fathers, all
to_Jbecrossed_ about their beds, have had their familiars be
tween the sheets ? How have your Nuns, (that chaste gene
ration,) with their beads in their hands, been blessed with great
beUies ? I will no more offend chaste ears.
But Origen's Cross, that is to say, the death of Christ, both ongen over-
may and must be set before our eyes, and faithfully kept in imagery.
the chest of our hearts, though no visible sign be made thereof;
which neither hand can truly counterfeit, nor man's folly ought
.falsely to forge. Origen therefore, in the behalf of Christians
of his time, saith'': Celsus et aras, et Simulaehra, et delubra
nos ait defugere quominus fundentur, quandoquidem invisi-
bilis nostrce hujus et inexplicabilis communionis fidem et cha-
ritatis f actionem esse existimat : cum nihil interea videat,
nobis quidem, pro aris et delubris, justorum esse mentem; a
qua haud dubie emittuntur suavissimi incensi odores : vota,
inquam, et preces ex conscientiapuriore; &c. Because his sen
tence is long in the Latin, I wUl word for word rehearse it
in English : " Celsus doth say that we avoid the making of
altars, and Images, and oratories, because he thinketh that
"> Contra Celsum, Libr. viu. [p. 389. Cantab. 1668.]

80 THE FIRST ARTICLE.
the faith of our invisible and inexplicable communion and
charity is nothing else but a faction : whereas, in the mean
while, he seeth not, that instead of altars and oratories, with
us the mmds of the faithful are ; from which, no doubt, most
sweet savours of mcense are cast out : prayers, I mean, and
suppUcations from a pure conscience. Whereof S. John, in his
Revelation', speaketh on this sort : 'The prayers of the Saints
are incense ;' and the Psalmist" : ' Let my prayer, 0 Lord,
be in thy sight as incense.' Furthermore, we have images
and worthy offerings unto God, not such as be made by un
clean workmen, but framed and fashioned by God's word in
us : whereby such virtues may rest in us, which shall Imitate
and resemble The first-begotten of all creatures'; in whom
examples are, as well of justice, continence, and valiantness,i
as otherwise of wisdom, godliness, and all virtues. There
fore such images are in aU, as have by the word of God
gotten them this temperance, this righteousness, this fortitude,
this wisdom and piety, with all the frame of other virtues, in
which I think it meet the honour be given unto Him, which
is the pattern of all images. The image of God invisible;" and
so forth. Whereby it appeareth, (as in plain words he speak
eth after,) that aU images should be such as God Himself
commanded ; such as should be within man, and not without
man ; such as consisted in the knowledge of Him, after whose
image man himself was made.
No Images in Also his tostimouy sorvoth for this; that in his time there
Ongen s time , •*
but spiritual, ^ero UO material Images in temples. There was no Rood, no
Cross, no Ukeness of any thing, save only spiritual, of grace and
virtues. Consider, I beseech you, how in his fourth book
against Celsus^, he commendeth the Jews : Nimirum apud
quos, prcBter Eum qui cunctis prcesidet rebus, pro Deo nihil
unquam sit habitum : nee quisquam, sive Imaginum fi^tm,
sive Statuarum fabricator, in eorum republiea fuerit ; ut qiws
jjroeul lex ipsa abigeret, ut ne qua Mis esset fabricandorum
Simulaehrorum occasio; quce stultos quosdam mortaliumaBeo
revelleret,et adcontemplanda terrena animi oculos retorqueret.
That is to say : " Among whom nothing was ever accompted
God, beside Him which ruleth aU: nor in their commonwealth
1 Apocal. viii. [4. v. 8.] 2 Psalm. cxli. [2.]
3 [Col. i. 15. The Heir of the whole creation,]
* [See before, Preface, p, 44,]

ANSWER TO THE TREATISE OF THE CROSS. 81
any carver of Idols, or Image-maker was ; as whom the law
itself drove away from them, to the intent they should have
no occasion to make any Images ; which might pluck certain
foolish persons from God, and turn the eyes of their souls
to the contemplation of earthly things." So much for Origen.
And if ye read his book thorough, ye shall see it proved
in plain words a frentike'' part to worship Images ; a mad
ness to say that any knowledge of God can be gotten by
them. Only this sufficeth here, that your allegation maketh
not to your purpose ; and your author alleged maketh most
against you. Then what should ye talk that, in the primi- poiio 9, a.
tive Church, Crosses were set up in every place ; that every
church and chapel had the sign of the Cross erected in it ;
that Sacraments could not be made without it ; that men
devoutly kept pieces of it, &c. : whereof Origen, two hun
dred and eighty^ year after Christ, knew nothing; but rather,
by the law, condemned such observances? Where now is the
counsel that you have learned of your elders? Where is
the advertisement of grave Fathers ? Where is the medicine
that you caU sovereign, taken from the best physicians of
the Church ? I will not compare you to a tapster, a tinker,
an ostler ; but to a lewd apothecary, that understandeth not
his biU, but giveth quid pro qua ; or else to cook ruffian,
that mars good meat in the dressing.
But, to proceed, and give somewhat a further taste of
your unsavoury sops. Ye bring forth Cassiodore's au- cassiodor.
thority^ ; which may be answered in a word, that he °'° ' '
meaneth nothing less than you do imagine. For what
though " the signs of the heavenly Prince be printed upon
the faithful, as the image of the Emperor is in his coin,
whereby the Devil is expulsed from them," &c. : what
though " the Cross be the invincible defence of the hum
ble, the overthrow of the proud, the victory of Christ, the
** [phrenetic, frantic]
c [Possibly a mistake for 230 ; as Origen died a. d. 254.]
' [" Sicut nummus Imperatoris portat imaginem, ita et fidelibus
signa coelestis Principis imprimuntur. Hoc munimine Diabolus multi
formis expellitur . . . Crux enim est humilium invicta tuitio, superbo-
rum dejectio, victoria Christi, perditio Diaboli, infemorum destructio,
ccelestium confirmatio, mors infidelium, justorum vita." (Comment, in
Psal. iv. — Coccius, i. 242. Waldensis Sacram. foi. cccxxvui. Paris,
1523, Cf, Fabricii Biblioth. Latin. Tom, ii, p, 169, Venet, 1728.)] 6
[cALFHILL.J

82

THE FIRST ARTICLE.

The sifin of
G.id in the
faithful.

Peevishness
of Popery.

undoing of the DevU, the destruction of hell, the confirmation
of heavenly things, the death of infidels, the Ufe of the just ;"
is a Rood, or a (Crucifix, or wagging of a finger, able to shew
whose men we are, as the print in the money doth shew whose
the coin is? Wheresoever that image and superscription
is stamped, there is it certain who hath a right to the coin' :
but whosoever have the sign or stamp of a Cross upon
them shew not thereby whose servants they are. Your
Popes and your Prelates have Crosses before them. Crosses
hanging upon them. Crosses in their crowns. Crosses inlEeir"
garments ; and yet I fear me lest ye will not affirm them
to be the best servants of Christ. You know sometime
there be coins of counterfeits. I know the most crosgsrs..
are not the best Christians. The sign of God printed in
the faithful is the belief in Christ, and grace to do there
after. The Cross that is their refuge, their succour and
defence, is the death of Christ, and meiits of His passion.
But see what peevishness is in Papists, Wheresoever they
read of fire in the Scripture, thence they kindle Purgatory.
Wheresoever they hear a body mentioned, there do they
tear it to Transubstantiation. Wheresoever they see this
word " Cross" come in place, they Uft it up to the Rood-loft, or
at the least to the forehead. Methinks, M. Martiall, that you
might have remembered your first division, where ye made
mention of four significations of the Cross, and so appUed, (as
the troth is,) the sayings of your authors unto the second. But
your wisdom foresaw this objection of mine, and therefore ye
grant that "nothing can avail or profit man, unless he hath a
stedfast faith in Christ, and faithful beUef in the merits of
His passion." But " Mary," say you, (Mary is much beholding
to you ; indeed she stands next to the Cross ^ :) " as not every
simple, bare, and naked faith, but such as worketh by char
rity, conquereth the world ; so not every faith worketh to
man the foresaid effects, but faith assisted by the sign of the
holy Cross." Then, by your reason, the sign of the Cross
is as necessary to concur with our beUef as charity to be
with faith: But faith without charity is a Devil's faith:
Therefore beUef without a sign of the Cross is also devilish.
I am sure that no man endued with common sense, how
soever he be affected in cases of religion, but wUl condemn
1 [S. Matth. xxii, 20, 21.] 2 [g. John xix. 25,]

ANSWER TO THE TRE.VTISE OF THE CROSS, S,'!
herein the lack of discretion in you. For teU me, I pray you,
what Scripture, what Father, what reason ever taught you to
compare the sign of the Cross with charity, with hope, with
fasting, and with prayer ? None of these but we have an
hundreth places in the word of God to commend and command
them: but as for the sign of the Cross, what mention is
there, much less commendation?
Forsooth ye bring authorities and experiments : au- foHo 31, a.
thorities of Lactantius and Augustin ; experiments of JuUan.
As for Lactantius, he tieth two points together ; the name lactanuus.
of Christ, and sign of His passion'. The power of the
name we read of: "Save me, 0 God, by thy name*."
" The name of the Lord is a strong tower : the righteous
runneth unto it, and is exalted^." And, " Our help is
in the name of the Lord*." And in the New Testa
ment: "Blessed is he that cometh in the name of the
Lord'." "In my name," (saith Christ,) "theyshaU cast out
DevUs-." And the effect thereof was proved in the seventy
Disciples, which returned home with joy, and said, " Devils
are subject unto us in thy name^." " Whatsoever in my
name you shaU ask my Father you shall obtain'"." "Who
soever shall caU upon the name of the Lord shaU be saved"."
Examples also of Peter : " In the name of Jesus Christ of
Nazareth, rise up and walk^." Also, " His name hath made
this man sound, whom ye see and know, through faith in
His name^'." And, " There is no other name under heaven
whereby we may be saved'*." In aU these places there is
no sign of the Cross spoken of; yet aU these prove a true
effect. Wherefore the name of Christ alone would have
done as much as the name and the sign together. Nor we
must impute the virtue to the sign ; though, contrary to
the use and example of Scripture, it pleased some men to
add it.
3 [" Sectatores Ejus eosdem Spiritus inquinatos de hominibus et
nomine Magistri sui, et signo passionis excludunt." (De vera Sapientia,
Lib. iv. Cap. xsvu.)]
* PsaL Uv. [1.] « Prover. xviii. [10].
6 Psal. exxiu. [cxxiv. 8.] '^ Matth. xxiii. [39.]
8 Marc, xvi, [17.] " Luc. x. [17.]
i» Joan. xiv. [S. John xiv. 13, 14, xvi. 23.]
11 Act. u. [21,] 12 Act. m. [6.]
13 [Acts ui. 16.] " Act. iv. [12.]
6—2

84 THE FIRST ARTICLE.
Augustin. The Uke may be said of Austin's place : for where he
speaketh of the articles of our faith, caUed in Latin Symbolum^;
which he wUled before to be written in the heart, laid up in
store in the book of memory ; he concluded, that a way to
withstand the enemy was cum Symboli Sacramento, "with
the Sacrament of faith," (which you interpret " a stedfast
faith,") et Crucis vexillo, " and ensign of the Cross." What
meaneth he by that metaphor ? What is that ensign of the
Cross ? The banner that is carried about the churchyard in
procession ? No : but that which in the self-same sentence
before he caUed Canticum salutis, joining it with Symboli
remedio, contra antiqui Serpentis venenum: " the song of
salvation, joined with the remedy of the twelve articles of
our faith, against the poison of the old Serpent." Therefore
straight after, when he had rehearsed the two chief engines
wherewithal our enemy doth afflict us, voluptatem et timo-
rem, " pleasure and dread," he doth not bid us to make the
sign of a Cross in our forehead, nor run to succour of so
weak a shield ; but to fence ourselves timore Domini casto,
et fide orationis : " with the chaste fear of God, and faith of
prayer." Ye see by this time that your authorities make nothing
for you. The wrong understanding of the name "Cross" doth
make your arguments run of uncertain feet, and halt down
right. The jointly concurring of faith and fruits, I know
to be necessary ; the word of God doth teach me : but the
necessary concurrence of the sign of the Cross with faith, is
more than you can learn, either of God's word, or else good
Father ; and therefore more than we ought to believe, unless
we wilfully beUeve a Ue. Christ was sufficient schoolmaster to
us. He left no precept of His Cross amongst us : only He
wUled every man to take up his own Cross 2. The Apostles
that gloried in the Cross ', tiiat is to say, the death of
Christ; that lived under the Cross, that is to say, were
subject to afflictions, carrying about with them the death of
1 De Symb. ad Cathe. i. [The Sermon here cited is the first of
three spurious addresses to Catechumens. The Benedictine editors
aUow that the author was "much inferior in learning and genius" to
S. Augustm, Opp. Tom. vi. 406. Antw. 1701.]
2 Mat. xvi. [24.] Mark viii. [34.] Luc. ix [23 ]
^ [Gal. vi. 14.]

ANSWER TO THE TREATISE OF THE CROSS. 85
Christ in their mortal bodies* ; that did many miracles by
Him that hanged on the Cross ; never used, (as we read,)
the sign of the Cross, nor gave any counsel or commandment
for it. ShaU Christ our High Priest, "touched with the feel
ing of our infirmities^," be insufficient furnisher of us, and
foolish men arm us at all points ? Shall the Apostles forget
so necessary a piece of defence, and the Pope remember it ?
I think indeed that the Cross-quarreUers took all their Papists tai^e
precedent of JuUan the Apostata^; that whereas they meant to Julian the
. . ^ ' !• 1 Apostata.
have as Uttle rehgion, they would have as light a rescue, as
he had. But before I come to recital of his story, let me
cite your comparison. It is not odious, but too ridiculous : foUo 21, a.
the bare sign of the Cross ye prefer before naked, sole, and
only faith. The sign of the Cross of itself what is it ? A
beating of the air ; a throwing of a stone against the wind ;
in effect, nothing. But faith, make it as naked and bare as
you can, yet is it a quality of the mind, which at the least
wise to the world commends us. For let it be as the School
men term it, fides informis, "an unshapen faith ;" or as Paul
caUeth it, fides jicta, "a feigned faith '^ ;" or the worst that
ye can make it, Dcemcmum fides, "the Devils' faith^;" yet
doth it teach us somewhat : it taketh away the excuse of
ignorance, as Paul to the Romans witnesseth^ ; and forceth
a sm upon us, as Christ Himself affirmeth'" : " If I had
not come and spoken to them, they should have no sin."
Your naked Cross, as it cannot stand by itself, so in itself
it containeth nothing, unless perhaps some worms and
spiders be crept into a corner of it. AU must rest in the
conceit of man and his imagination. I might say with
Thomas Aquinas" : Qmoc? fides informis etformata fides est
idem habitus ; quia ad naturam fidei nihil attinet sive
charitas adsit, sive non adsit. Nam hoc per accidens fit ;
4 2 Cor. iv. [10.] 5 Hebr. iv. [15.]
6 [Vid. Pierre de Croix, Du signe de la Croix, p. 94. A Arras,
1604.] 7 1 Tim. i. [5.] » [S. James U. 19.]
9 [Rom. i. 20.] 1" Joan. xv. [22.]
n [Vid. Summ. 2, 2, Q, iv, 4 ad 1"°, 3", 4'°, Script, sup. tert.
SenUntt. foU, 409, b, 410. Paris, 1574, Conf, BuUi Harmon. Apostol.
Dissert, post. Cap, ii. p, 37, Lond, 1703, BeUarm, De Justif. Lib. i-
C, XV, Willet's Synopsis Papismi, 979.]

8G THE FIRST AKTlCLK.
as he saith. Whose words in English be these: "Faith
unshaped and shaped faith is all one constant quality ; be
cause it skilleth not for the nature of faitii whether cha
rity be there or no. For that is an accidental thing."
Now, if this were true, a naked faith were far better than
a naked Cross ; because there should be no difference between
a naked faith and a faith clad as weU as can be: but
if I should stand in defence of this, I should bo as foully
deceived as your Saint was. I will reason with you out
of the Master of the Sentence'. Let faith be taken, sive
pro eo quo creditur. sive pro eo quod ereditur, " either for
that whereby we believe, or else for that which is believed ;"
tortain it is that the simplest of them both is better than a
sign, tiiough it be of the Cross. For be it the latter faith,
quam. Dtvmones et falsi C/tristiani habent, as he saith;
"which the DcvUs and false Christians have:" yet, by the
same, possunt credere Deuni,et credere Deo^: "they can be
lieve that there is a God ; they can give credit unto His words,"
But a bare Cross cannot do this. Take me a man that never
heard of Christ, and bring him to a Spaniard, to behold all his
C'rosses at the Mary Mass ; and he shall be as learned, when
he cometh away, as the Ape is devout when he hath eaten the
Host'', But if a man neither did, nor could ever hear at all,
this naked faith were able to teach him, without any further
information, that a God there is ; which the very Gentiles did
understand. Again, to compare a gift of God, which is in
tho mind, to the work of man made with the hand, is canibus
catulos nrnjungere, matribus hcedos^ : "to join the whelps
and hounds, the kids and goats together,"
ovampfe. ^°^^ t° 1°^'^ JuUau. Yo Say, that Avhen he had consuUed
Folio 21, b. 1 [Pet. Lombardi] Lib. iii. Sent. Dist. xxiii. Cap. Unicum. [foil.
2.58, b, 25!l. Paris. 1553.]
2 [" AUud enim est credere lUi ; aliud credere lUum ; aUud credere
in Ilium. Credere Illi, est crcdore vera esse qua) loquitur: Credero
Ilium, credere quia Ipse est Deus : Credere in lUum, dUigero Ilium."
(Serm. suppos. clxxxi. de Tempore, inter S. Augustini Opera, Tom, x.
foi. 215. Paris. 1541.)]
a [With regard to tho miraculous respect, said to have been
rendered on various occasions to tho Host, by Beasts, Birds, and
Insects, see the Jesuit Bridoul's School ofthe Eucharist; with a Preface
by Clagett. Lond. 1687,]
•' [Virg, Eclog. i. 23.]

ANSWER TO THE TUFATISE OF lllE CROSS, 87
with sorcerers, and they had made the Devils solemnly to
appear-', '• ho was stricken in a fear, and forced to make tho
sign of the Cross in his forehead. Then the Devils lookina:
back, and seeing the figure of the Lord's banner, and re
membering their fall and overthrow, suddenly vanished out of
sight." Thus much, or so nuu'h as this, ye cite out of Theo
doret and Gregory Nazianzen. For the truth of the history I
contend not witii you : but what I judge of the experiment I
will tell you. First of all, that wicked, reprobate, and godless
persons can use the sign of tiie Cross as well as other : which
proposition shall quite confute all your ninth article. For if
such as Julian can cross themselves, and notwithstanding have
never a whit the more faith, (as yourself confess ;) then how foi. 22, a,
falls it out " that the Cross driveth out heresies ;" foi, 94, b :
"that the sio-n ofthe Cross converteth obstinate sinners;" foi, contradic-
~ ' tions in Mar-
114, 115 : " that the sign of the Cross maketh wicked men ''""¦
to think upon God;" "that the Cross is comfortable in despe
ration;" foi. 116.? Secondly, this I note: how sore the DevU
was hurt by the Cross ; when, it notwithstanding, he retained
the possession of whole Julian both m body and soul. Thirdly,
that the DevU doth feign himself to be afraid of that, which,
with all his heart, he woidd have men to use. For this
is a general rule ; that the Devil is a liar, and always will
seem to be as he is not. If there were no other matter in
the world against you, this only were sufficient to discredit
you. For what better reason is there that crossing ought
not to be used at aU, than that the Devil did seem to dread
it. If that indeed he had been afraid of it, he would have
doubled a point with you, and not have played so open play.
He runs from the_ steeple to dwell in the people. He coun- "¦¦ v
tpi-feits a flight from the Holy Water bucket, and nestles
himself in the bosom of the Priest, He seemeth to give
5 [The extract socnis to have been taken from the Latin version of
Theodoret, in the IIistori,i Tripariitu by Cassiodorus, Lib, vi. Cap. i. —
'• Quibus solemniter appai-entibus, terrore compeUitur Julianus in
fronto sua Crucis foi-mai-e signaculum. Tunc 'Dwrnones, tropha-i
Dominici figui-am rcspioiontcs, ot su:v recordati devictiouis, reponto
disparucrunf." Conf. Theod. Hist. .Ecclfs. Lib. iii. Cap. iii. ed. Basil.
1549. ]>. Grcgorii Nazianz. Adv. Julian. Oivt. iii. Opp. Tom. i. p.
206. Pai-is. 1583. Freculphi Chronic. Tom. n. Lib. iv. C. ix. Colon.
1539. C7iro». Abbat. Ursperg. pag. xc. Argent. 1540. >ficephori Lib. x.
Cap, in. Hickes's Joviaiu C, vi. p. 144. Lond. 1683.]

88 THE FIRST ARTICLE.
place to the charmer's enchantment, and yet that sacrifice
doth please him exceedingly. Ye confess that JuUan had
no hope in Christ, no love to God, no faith ; and wiU ye not
confess that he was thereby a desperate person, and a hmb
of the DevU ? The DevU then should have done him wrong,
if he had put him in any further danger.
But one thing I marvel at ; how you, M. MartiaU, a
Bachelor of law, sometime Usher of Winchester, now Student
in divinity, making a book, intitled to the Queen, perused
by the learned, privUeged by the King, allowed by Cunner',
should fall into manifest contradictions, and scape uncon
troUed. I see it is true, quod mendaeem memorem esse
oportet : " a liar had need have a good remembrance."
Folio 21. Ye said in the leaf before, "The sign of the Cross must
concur with faith, and faith with the sign of the Cross:"
now ye allow the bare sign of the Cross, without any
faith, to have the force and power aforesaid. If I thought
ye were ignorant of Satan's practices, I would shew you
some of them, to make you more circumspect. But you
have been brought up in his school a good while ; and there
fore I think ye practise after him, endeavouring yourself of
set purpose to deceive : for which, like a spider, ye spin a
subtile web. You suck out. of the Fathers the worst joyce^
that you can, that you may turn the same into your own
filthy and infected nature. Gregory did well, in abhorring
the name of Universal Bishop^ : but Gregory's authority is
not taken in that. Gregory said weU, when he told us the
tale of Speciosus, a Deacon, that would rather forsake his
benefice than his wife* : but the precedent of that persuadeth
you not. Only when Gregory disgraceth himself with old
wives' tales, and triflmg customs of his corrupted tune, then
is he meat for your saucy mouths.
Folio 22, b. A Jew, saith Gregory, " without trust, confidence, or faith
1 [That is, as the editor beUeves, (for he has not seen the work ;)
that it had received the Imprimatur of the Censor Cunerus Petri de
Browershaven, the flrst Bishop of Leuwarden in Friesland.]
2 [juice.]
3 [EpisU. Lib. iv. Capp. Ixxvi, Ixxviii, Ixxx, Ixxxii, Ixxxiu, Lib. vi.
C. cxciv. Opp. Tom. U. Antverp. 1672.]
¦' [Epistt. L, iii. Cap, xxxiv. foi. 193. Cf. Gratiani Decret. Dist.
x.vxii. C. U. & Caus. xxvii. Qusest. ii. Cap. xx.]

ANSWER TO THE TREATISE OF THE CROSS. 89
in Christ's passion, was preserved from spirits by the sign of
the Cross^." I rehearse not the circumstance of the tale,
because I have told you more than is true already". For
if he had no faith in Christ, the Scripture is plain that there
could no spirit be worse than himself. Impossible it is to
please God without faith^ : and shall God, by the Cross,
preserve them that please Him not ? Who seeth not what
a fable this is, or rather a blasphemy, if it be weighed aright?
But Gregory hath it ; a Doctor of the Church. So hath he
more untruths than this. As that, for confirmation of Sacri
fice for the dead, he bringeth forth a vision, a dream, or
a dotage^; such a one as I am ashamed to father upon
him, or any one of the faithful ; yet proof good enough
for such a matter of naught. His tale is this. A certain
Priest, that used the baths, went on a day into them ;
and found a young man, (whom he knew not,) very ob
sequious and serviceable unto him : he puUed off his shoes,
he took his garments, he did whatsoever might be com
fortable for him. When this he had often done, one day
the Priest going thitherward thought thus with himself: I
ought not to seem unthankful unto him, which hath so de
voutly been accustomed to serve me whensoever I wash me;
but needs I must carry him somewhat for a reward. Then
took he with him the tops of two loaves which had been
offered at service. And as soon as ever he came unto the

5 [" Quamvis fidem Crucis minime haberet, signo tamen se Crucis
munire curavit." (Dial. Lib. iii. C. vii. foi. xxvi. Paris. 1513.)]
^ [Any person 'would be Ukely to tell "more than is true," who
should absolutely, and without remorse, ascribe these controverted
Dialogues to S. Gregory the Great. The learned Robert Cooke has
sufficiently examined their style and contents ; (Censura, pp, 209 — 12,)
and though there is a great deal of difficulty connected with them,
they are, for the most part, unhesitatingly recognised only by Roman
ists, and by those who wish to traduce the early writers of the
Church, Many exceUent critics have assigned the " salubrious narra
tions," (as Photius calls them. Cod. ccUi.) to Pope Gregory II., who
lived in the eighth century, and certainly was surnamed Dialogus.
Vid. Comber's Roman Forgeries, Part iii. Cent. v. pp. 126, 193. Lond.
1695. Riveti Crit. Sacr. Lib. iv. Cap. xxix. Baronii Martyrol. dio
Decemb. 23.]
' Heb. xi. [6.]
^ Lib. Dial. iv. Cap. Iv. [foi. Iviii.]

90 THE 1-IRST ARTICLE.
place, he found his man; he used his service as he was wont
in all points. Thus when he had washed, and put on his
clothes, as he was going out he offered, (as a blessmg,) unto
the man that had been so diUgent about him, that which he
brought with him ; requiring him courteously to accept that
which he offered him in the way of charity. But he, mourn
ing and afflicted, answered. Father, what meanest thou to
give me these ? This bread is holy ; this can I not eat.
For I, whom thou seest, sometime was lord of this place;
but for my sins now, after my death, am deputed hither.
But if thou wilt do any thing for me, offer this bread unto
Almighty God for me, to be a mediator for my sins : and
then know that God hath heard thy prayer, when thou shalt
come hither to bathe thee and find me not. So the next weeii
after the Priest continued in mourning for him ; every day
did offer the Host for him ; and afterward, when he came to
the bath, he found him not. Hereupon Father Gregory con-
cludeth : Qua ex re quantum prosit animabus immolatio
sacra oblationis ostenditur; quando hanc et ipsi mortuorum
spiritus a viventibus petunt, et signa indicant quibus per
cam absoluti videantur. In English this : " By which thing
it is shewed how much the Sacrifice of the holy oblation
profiteth the souls ; when the spirits of the dead require this
of the living, and shew signs whereby they may appear to
be deUvered by it." And so far Gregory.
But is it not a pitiful case, that of so weak a ground so
Avicked a doctrine should be builded, contrary to the manifest
word of God ? In the eighteenth of Deuteronomy : " Seek
not to learn a truth of the dead." And in the eighth of the
Prophet Esay : " Should not a people inquire at their God?
ShaU they depart from the livmg to the dead?" Howso
ever the state of men is after this life, no doctrine should
be gathered of the talking of spirits. And furthermore, that
dead men do serve in the baths upon the earth; be loosed out
of the popish Purgatory, which they afflrm to be mhtus
terram, " under the earth," to become as it were barbers'
apprentices upon the earth, may weU be a legend for Plato
his Purgatory, joined with the tale of Danaus' daughters, who
pour m water into a bottomless tub. Wherefore, M. Martiall,
doubt ye not this ; but the wicked spirits, which saw vos
vacuum sed signatum, " an empty vessel, but signed with the

ANSWER TO THE TREATISE OF THE CROSS, 91
Cross," were bold notwithstanding, ad evitandimi vacuum,
to enter into him.
As for the words of Lactantius i, which you bring forth ; Foiio23.
that when they do sacrifice to their Idols, if there stand
any man by that hath his forehead signed," (for that which
you add, " with the Cross," is more than ye find in the
text ;) " then they offer up no sacrifice, neither their wizard
is able to give answer," must rather be understood of the
faithful christened, than of any that were crossed: for by
the signed forehead they signified Baptism, and the faith
of Christ which they professed. Otherwise, if it be as you
say, " that spirits cannot abide the sign of the Cross, nor fouo 23.
continue in place where any man is that hath the sign of
the Cross," the best counsel that I can give men is, to be
marked, to burn their flesh with an hot iron, and make
a durable Cross in their foreheads ; whereby they may be free,
as long as they Uve, from fearing of spirits, without any more
ado. But I fear me lest this be no sufficient defence. For
Serapis and his Priests were all to^ becrossed ; and yet the
DevUs danced among them. The Pope hath his Crosses, yea
double and treble ; yet is not the Devil afraid to come at him.
Silvester the second, as Platina reporteth^, was a practiser of
naughty arts; and therein addict himself altogether unto the
common enemy of manliind. And indeed first he gat the
archbishoprick of Rome, and afterward of Ravenna, by simony.
Last of all, by the Devil's forwarding help, he gat also the
occupying of the Pope's see : howbeit, under this condition ;
that when he departed this life, he should be all wholly the
1 Lib. iv. Ca. xxvii. De vera Sap. ["Nam cum Diis suis immolant,
si assistat aUquis signatum frontem gerens, sacra nuUo mode litant ;
Nee responsa potest consultus reddere Vates."]
2 [altogether : in which sense the phrase is used in Judges ix. 53 :
" and all to brake his skull :" — but in many Bibles, (for instance
Bagster's,) " break" has been wrongly substituted for " brake."]
3 [Vitm Pontiff, foi. Ixxiv. Venet. 1518. In Carranza's Summa
Conciliorum, p. 569. Salmant. 1551, we read of this Pope: "Is magus
fuisse fertur :" but the word " magus" has been corruptly altered into
"magnus'' in the foUowing editions: Antverp. 1569.; Paris. 1624.;
Rothom. 1656. ; Paris. 1677. The Vatican Expm-gatory Index, in its
review of Zuinger's Theatrum vitm humance, directs that the term
"magus," which had been therein applied to Silvester, should be erased.
(p. 720. Romso, 1607. . p. 5%2. Bergom. 1608.)]

92 THE FIRST ARTICLE.
Devil's, by whose false deceits he obtained so high dignity
Whereupon, as the same Platina, the Pope's own Secretary
doth write ; when SUvester was not circumspect enough
in being ware of the DevU's baits, he was kiUed, all tc
pulled, of the promoter of his, the DevU : yea, when he wa^
a massing in the church. A strange case, M. Martiall, that
so many Crosses as were in the church, so many Crosses as
were in the Mass, could not save the supreme Head of the
Church from tearing in pieces by wicked spirits; yea, when
he was at his holy Mass! Wherefore the Cross, in your
F011023. fourth signification, is not " the heavenly note and immortal
sign." It hath not that effect, " by continual meditation of
heavenly things and the life to come, to make men heavenly
and immortal."
StiU you do reason A non causa pro causa ; attributing
' that unto the outward sign, which is indeed the virtue of
Folio 23, b. ! Christ, and behef in His passion. Ye say that the sign of
the Cross is spoken of by God Himself in His Prophet Esay;
but it shall appear, by the very Scriptures that you allege,
how ignorantly and how falsely you cite your authorities.
God, by the mouth of His servant \ witnessed how He would
bring to pass that the Church, which had continued barren
a long while, should now be fruitful ; and have such store
of children that she should wonder at her own increase, say
ing: Quis genuit mihi istos; quum ego sim sterilis et solitaria,
relegata et vaga ? Quis ergo educavit istos ? En ego soh
relicta sum; isti ergo undenam sunt ? " Who hath begotten
me these; seeing I am barren and desolate, a banished person,
and a wanderer to and fro ? And who hath nourished them?
Behold, I was left alone ; and whence are these ?" God, to
answer this case, and to shew that there should be a spiritual
brood, begotten through grace of adoption, not by the com
mon course of nature, but by the secret working of His Spirit,
said : Tollam ad Gentes manum meam, et ad populos signum
meum erigam : "I wiU Uft up my hand to the GentUes, and
set up my standard unto the people :" meaning, that not
only the Jews, but also the GentUes, should be brought to
Christ; which, agreeing in unity of one faith together, should
be gathered as brethren into one mother's lap.
1 Esay xlix. [21, 22. Cf. Zacagnii CoUect. Mon. i. 309. Roma3, 1698]

ANSWER TO THE TREATISE OF THE CROSS. 93
Now, I beseech you, turn over your histories, consult
with your elders, and see what it was that brought the Gen
tiles to Christianity, the idolatrous nations to true Religion.
If it were the sign of the Cross, after your fourth significa
tion, " made of some earthly matter to be set up in churches, foiio 24,
or made with man's hand in the air, in form and likeness of
the other," then is it somewhat that you have said. But if
it were the preaching of the word, (as most certain it is,)
which did so work in the hearts of men that, refusing their
errors, they became to be faithful; then you are a falsifier
of the word, M. Martiall. Learn you of me, that preaching
is that hand of God, that standard of His, whereby that mer
ciful effect is wrought, as well in us as in all other, to be
brought to the truth from bUndness and ignorance. And if
ye think scorn to learn of me, learn of God Himself, who in
the text before saith, that His mouth is a sharp sweard^, and
that preaching is a chosen shaft, had in the quiver of the
Almighty. For the word in operation is as forcible as a
sweard^: it moveth, it ravisheth, it reneweth men: it pierc-
eth to the heart, it searcheth the secret places : it entereth
through, as S. Paul saifch^, " even unto the dividing asunder
of the soul and of the spirits, and of the joints and of the
marrow, and is a discerner of the thoughts and the intents
of the heart. Neither is there any creature which is not
manifest in His sight; but all things are naked and open
unto His eyes with whom we have to do." This two-edged
sweard^, which God hath put in the mouth of man, doth try
the force of things set against it. It cutteth the corrupt
affections from the heart : it openeth the festered sores,
the pestilent imposthumes of our ill desires : it overthroweth
the kingdom of Satan : it slays his host, sin, death and hell.
And as an arrow, which is past the bow of a cunning archer,
cannot be stayed by hand, before it have his Ughting-place ;
so doth the word hold still his constant course : it maketh
way wheresoever it goeth : it faUeth as He wiUeth, which is
the only director of it : but fall where it wiU, it faUeth with
effect; nor any man can withstand the blow that it giveth.
If you can justly ascribe any such piece of operation to
the Cross, in your fourth signification, then will I gladly give
2 [sword.] 3 Heb. iv. [12, 13.]

94 THE FIRST ARTICLE.
place unto you. But whereas it is certain that no work of
man can alter the heart, or once regenerate it to true piety,
the standard that Esay the Prophet speaketh of maketh
nothing for your purpose. But S. Hierom, ye say, taketh
your part ; for upon that place he noteth^ : " Undoubtedly
there is meant the banner or sign of the Cross." Indeed S.
Hierom hath these words : Haud dubium quin vexillwm
Crucis; ut impleatur illud quod scriptum est: Laudibus Ejus
plena est terra. Which is as much to say as this: "No
doubt but it shall be the ensign of the Cross ; that it may be
fulfilled which is written, ' The earth is fuU of His praises,'"
Here Hierom doth explicate himself, what he doth mean by
the ensign of the Cross : the setting forth of the praise of
God; which is not by setting of a Cross on the altar, but by
preaching the crucified Christ unto people. The place of
Jeremy the fourth maketh no more for the Cross than it
doth for the Candlesticks. For when the Prophet had spoken
to the inhabitants of Juda and Jerusalem, to be circumcised
to the Lord, and cut off the foreskins of their infected hearts;
ne egrederetur tanquam ignis furor Ejus, et accenderetur, et
nemo extingueret : " Lest His wrath should go forth as fire,
and should be kindled, and no man quench it ;" he cometh
further to declare the obstinacy of men's hearts, that by no
means can be brought to goodness, but seek by all means to
avoid the reward and plague of wickedness. Wherefore, by
an irony, he saith unto them: "Blow the trumpet in the land:
cry, and gather together, and say, Assemble yourselves, and
let us go into strong cities. Set up the standard m Sion^" &c,
As if that he had said, I know what you wUl do : when the
wrath of God shall fall upon you, when your enemies shall
oppress you, you wUl not consider the cause thereof; but
you will run to your strong holds, you will arm yourselves,
and stand at your defence : you will set up your standard
in Sion, and thmk that you shall be safe there. But it will
not be so, saith the Lord: Quoniam Ego malum accersam ab
aquilone : " Because I wUl bring a plague from the north."
And truly there is no cause why Hierom in this place
should run to his aUegory, whereas there is so plam and
1 [Super Esaiam, Lib, xiii. sig. N v. Venet. 1497.]
2 Jeremy iv. [4 — 6.]

ANSWER TO THE TREATISE OF THE CROSS. 95
sound a sense in the letter. But if his allegory should take
place, let all go together, and It maketh against you. For
his words be these ^: Ingrediamur civitates munitas. Hce-
reticorum bella consurgunt : Christi monumenta [al. muni-
mentci\ nos teneant. Levate signum Crucis \in .specula ; id
es«,] in sublimitate ecclesice : " Let us enter into the walled
cities. The battles of the heretics do arise : let the munitions
of Christ hold us. Lift up the sign of the Cross in the
height of the church." Let me now ask you this question;
whether we must run against heretics with a Cross in our
hand? as I remember a Priest of your faculty beat all his
parish with the Cr^s-staff. If this artiUery beat not down
heresies, think that S. Hierom meant another thing; that
is to say, the sign of the Cross in the top of the church,
the preaching of the word in the Prelates of the Church.
Now, as for the sign of the Son of man*, "which shaU,
before the judgment, appear in heaven," forsooth there is
no certain proof that it shall be a Cross ^. For Chrysostom,
in his second exposition upon the twenty-fourth chapter of
Matthew, saith ^ : Quidam putant Crucem Christi ostenden-
3 [Super Hieremiam, Liber i. sig. T v. ed. sup. cit.]
* Matth. xxiv. [30.]
= [Waldensis (Sacram. Tit. xx. Cap. clviii.) attempts to evince from
Isaiah Ixv. 22, — " as the days of a tree are the days of my people,"
that the fragments of the Cross are to be collected together with the
Elect ; preparatively to its appearance in heaven, according to an
opinion very generally held by the Fathers. See S. Chrysostom's
fifty-fom-th and seventy-sixth Homilies on S. Matthew. S. Cyril,
Catech. xiii. & xv. pp. 323, 383. Paris. 1609. Bellarm. De Imaginibus,
Lib. ii. Cap. xxviii. Rliem. Test. p. 69. 1582. Pierre de Croix, Dis-
cours du signe de la Croix, p. 288. A Arras, 1604. Leigh's Annot. p. 65.
Lond. 1650. ; and compare the last three lines of the sixth book of the
Sibylline Oracles, thus translated by Castalio :
" O Lignum fellx, in quo Deus Ipse pependit.
Nee te terra capit; sed cceli tecta videbis.
Cum renovata Dei fades ignita micabit."]
e Hom. xlix. [Op. imperf. in S. Matth. inter D. Chrysost, Opp,
Tom. ii. col. 964, Paris. 1570. — The "Opus imperfectum" was inter
dicted by the Index Romanus of Pope Paul IV., in the year 1559 : but
the prohibitory sentence was withdrawn by Pius IV., in 1564 ; and by
Clement VIIL, in 1596, Baronius is indignant at the idea, that to S.
Chrysostom should be ascribed " ab incerto auctore, sed certo hsere-
tico, hseretioorumque deterrimo, compositas Homilias illas purulentas.

96 THE FIRST ARTICLE.
dam esse in ecelo. Verius autem est, ipsum Christum : in
corpore suo liabentem testimonia passionis ; id est, vulrmra
lanceoe et elavoruni ; ut impleatur illud quod dictum est,
Et videbunt in Quem pupugerunt : " Some," (saith Chry
sostom,) " think that the Cross of Christ shaU be shewed in
heaven. But it is truer that Christ Himself shaU appear:
having in His body the testimonies of His passion ; that is to
say, the wounds of the spear and naUs; that it may be ful
fiUed which was said, ' And they shall see Him whom they
pierced.' " Nor only content with his own censure, he bring
eth after a proof of Scripture, that the words cannot be
spoken of the Cross, but of the body of Christ Himself; be
cause the rest of the EvangeUsts, writing of the same matter,
do only say, Videbunt Filium hominis venientem : " They
shaU see the Son of man coming." Whereupon he concludeth,
that all the Evangelists do shew, signum C/iristi esse ipsvim
corpus Cliristi ; qui in signo corporis sui cognoseendus est
a quibus crucifixus est : " That the sign of Christ is the
body of Christ Himself ; who in the sign of His body shall be
known of them of whom He was crucified." So that ye
chaUenge more a great deal than we need to grant you.
But you shall see how courteously I will deal with you.
Admit that the sign of the Son of rnan is the Cross indeed,
What have ye gained now? First, it shall be no material
Cross made with man's hand, nor yet a sign printed in his
forehead. Therefore ye must run to a fifth signification of
"Cross" in Scripture; for this cannot serve for the fourth.
hseresum scatentes vermibus," &c. (Ad an. 407. p. 264. Tom. v. Antv.
1658.) BeUarmin thinks it credible that the author was a Catholic,
but that his work was depraved by the Arians ; (De Scriptt. Eccl p.
100. Conf Franci Disquisit. de Papistarum Indicibus, pp. 102 — 104.
Lips. 1684. Wharton's Enthusiasm of the Church of Rome, p. 117.
Lond. 1688.) and it haa been supposed by Montfaucon that he could
not have lived before the sixth or seventh age. (In Diat. Op. prsefli.
Cf. ThUo, Cod. Apocr. N. Test. Tom. i. pp. xciv; xcv. Lips. 1832. Vid.
Ittig. De Biblioth. Patt. Prffif. pp. cxviii— cxx. Lips. 1707. Dallffium,
De vero usu Patrum, p. 56. Genev. 1656. Usser. De Scriptur. et Sac.
vernac. p. 262. Lond. 1690. Crakanthorp, Defens. Eccl. Anglic, p, 556.
Lond. 1625. Morton's Catholike Appeale, pp. 313—14. Lond. 1610.
Natal. Alexand. Hist. Eccles. Tom. iv. pp. 161—63. Paris. 1699. James's
Treatise of the corruption of Fathers, &c. Part ii. pp. 33—39. Lond.
1611,)]

ANSWER TO THE TREATISE OF THE CROSS. 97
The places that ye cite out of the ninth of Ezechiel, and
seventh of the Revelation, where many be sealed into God's
servants, (out of which order I fear me lest a number of my
Cross-masters may cry with the Friar, Nos sumus exempli :
"We are exempt^;") I marvel that you can without blushing
utter. But if ye have any shame in you, I wUl make you to
blush. Think you that the sign of God in the foreheads was
the sign of a Cross drawn with a finger ? Is the Spirit of life,
and lively faith, (which only express the true print of God,)
inspired as soon as a Cross is figured? Is the sign of a
Cross sufiicient to discern the good from the bad ; the faith
ful from the infidels ? Yet such must the sign of the Cross
be, if it be the same that either Ezechiel or Saint John
speaketh of. Consider this, ye gross Papist; that he that
marked the foreheads in Ezechiel was neither Carver, Crosser,
nor Conjurer. He was clothed in linen, and had an inkhorn
by his side. He bare the type of a Scribe and a Priest. The
mark that he gave them was the letter Thau^; (of which I The letter
speak more in the next article :) signifying the law, direction,
or rule ; to note that the Minister of God's word must print
the seal: he must engrave in the very heart the law of
God, and rule of faith ; and then be they safe and sure from
aU evil. The blood of the lamb in tlje old Law was not cast
behind the door, but sprinlded upon the door-posts : the mark
of God is not set in the back, but in the forehead of all the
faithful ; that, as things most manifest be said to be written
in a man's forehead, and the forehead is the place of shame,
so should the servants of the living God, lightened with His
word and Holy Spirit, never dissemble it, or be ashamed
of it. Again, the persons sealed, as well in Ezechiel as in the
1 [The disturbance of episcopal jurisdiction by the privileges
granted to the monastic Orders, and the laxity of life among the
" exempt," were facts acknowledged by the Coimcil of Trent, (Sess.
xxiv. Cap, xi, Conf, De Habermann ab Unsleben, Dissert, de Pont.
Rom. potest. Sect, iii, pp, 104 — 7, Gottingse, 1754,) Launoi imagines
a case of an Abbot or a Monk saying, with confidence, to a Bishop of
Paris : " Tu potestatem in me nuUam babes . , . Ego exemptus sum :
vade vias tuas, et sis anathema maranatha." (Assert. Inquis. in Chart.
Imm. B. Germ, p, 72, Lut, Paris, 1658,)]
2 [Bp, Hooper's Discowrse concerning Lent, pp, 256-7, Lond. 1695.
Conr, Bruni De Coeremon. Lib. ui. Cap. v. pag. 76. Mogunt. 1548.] 7
[calfhill.]

98 THE FIRST ARTICLE.
Revelation, do shew that they had a surer mark than a sorry
sign of the Cross can be. For in Ezechiel we read : " Pass
thorough the city of Hierusalem, and set a mark upon the fore
heads of them that mourn and cry for all the abominations
that be done in the midst thereof." And in the seventii of
the Revelation: "TiU wo have sealed the servants of our God
in their foreheads." Therefore, such as lament and be sorry
for abominable wickedness; such as be indeed the servants of
God, they be sealed : but aU men indifferently have the sign
of the Cross ; many moe than be grieved with the sight of
sin, or do continue in the fear of God : therefore the seal,
that ui these places is spoken of, is not tho sign of the Cross.
JuUan was crossed ; Pope SUvester was crossed ; and yet, ;is it
is proved afore, neither of them both did mourn for their
sins, or served God. See ye not then how fondly ye pre
tend Scripture for your Cross ? There be only five places
brought, and every one of them doth make against you.
AVherefore, since these be the only ground of the two kinds
Folio 24, a. of Crosses, whereupon in this treatise ye mind to discourse,
and these make nothing for you ; what shaU we thmlv, not of
your slender buUding, but ill-favoured botching, whose foun
dation already is shaken unto naught?
Te please yourself weU, and think ye have shewed a
great piece of wit, when ye caU your adversaries, (me
Folio 24. and such other,) "enemies of the Cross." But I think
there is no man so mad to believe you, unless ye could
Folio 24. tgn ^jjg^j. ^.jjg Qj.Qgg meaneth. Ye say, "tiiat ye atti-ibute
nothmg to the sign of the Cross, without special relation
to the merits of Christ's passion." Then why did ye
brmg in the example of JuUan', and the Jew ? Why after-
Folio 92, a. Tvard aUege ye, " that man, using only the sign of the Cross,
putteth away aU the craft and subtiUy of the Devil?" Ye
forget yourself; ye should have one to wring you by the eai-.
But I wUl bear with your weakness : although, to confirm
your better advisement, ye close up your tale in the first
article with as vain a supposal as, in your dreaming devising,
ye conceived afore ; " that, as God giveth victory in battle,
health m sickness, &c., but by the help of men, as external
means ; so Christ worketh aU the effects that shaU be, but by
1 [Conf Durant, RatiMale: De invent, S, Crucis; Lib, vii. foi.
clxxx. Nuremb, 1481.]

ANSWER TO THE TREATISE OF THE CROSS. 99
the holy sign of His Cross." If I might crave so much of your
Mastership, I would be a suitor, once to have you prove
that which so often you confidently affirm. I acknowledge
you not for any such Pythagoras, that it shall sufi3.ce me for
mine own discharge to say, aJros e0a, M. Martiall hath said
the word : but I rather think you to be some scholar of
Anaxagoras, which have learned to make quidlibet ex quolibet ;
an apple of an oyster. Pardon me, therefore, if I trust you
no further than I have trial of you.

7—2

TO THE SECOND ARTICLE.

A FOOL on a time came to a Philosopher, and asked
him. What is honesty ? "VVhereto he would make him no
answer ; for, said he, thou demandest me a question of that
that thou hast nothing to do withal. And sith your wisdom,
in the second article, doth prove nothing else but that which
ye profess ye will have nothing to do withal, it may seem
foUy in me to make you any answer to it. In the next side
FoUo 24, a. of the leaf before, these words ye have : " There be two kinds
of signs of the Cross : the one made of some earthly matter,
to be set up in churches, and left in the sight of the people ; the
other expressed or made with man's hand, in the air, in form
and likeness of the other, and imprinted in men's foreheads,
breasts, and other parts of the body, and used as further
occasion requireth. Of which two signs in this treatise I
mind to discourse." Now, if either of these signs was pre
figured in the law of nature, foreshowed by the signs of
Moses' Law, denounced by the Prophets, or shewed from
heaven in the time of grace, then think that you have said
something, and I have done you wrong in reproving of you.
But the passion of Christ and manner of His death was only
prefigured. What is this to the sign ? And if it were so,
(which you shall never prove,) that the sign itself, the God of
the Rood-loft, the Cross of the altar were prefigured, what is
that to your purpose ? What a consecution is this, M,
MartiaU: "The Crucifix is prefigureT'in Moses" in the Pro
phets, and in the time of Christ: therefore no remedy but
a Crucifix must be had in the church, borne in procession,
and crept unto on Good-Friday ?" Then, let me reason with
you. The treason of Judas was foretold by prophecy ; Tsal.
cvui. Fiant dies ejus pauci, et episcopatum ejus accipiat
alter : " Let his days be short," (saith David,) " and let
another occupy his roomi :" which to be understood of Judas,
the Acts of the Aposties prove 2. And in the time of grace
there was no less foreshewed, when Christ said, Unus ex
1 [Psalm cix. 8.] 2 [Acts i. 20.]

ANSWER TO THE TREATISE OF THE CROSS. 101
vobis Diabolus est : " One of you is a Devil* : " Ergo, we
must reverence the treason of Judas ; yea, some sign thereof
we must have amongst us. The manner of his death was
also prefigured, as Augustin affirmeth* ; how his belly should
burst, and he desperately die: therefore let us have one
holyday of betraying, another of bursting. For if prefigur
ing in law of nature, denouncing by the Prophets, foreshowing
from heaven in time of grace, be able to enforce the necessary
use and estimation of any thing ; then why should not this, and
many other plagues of God, be honoured as well as the sign
of the Cross ? Wherefore I wUl briefly run over your authors,
and note by the way sometime how fondly ye apply them.
When men from a certain revealed truth wiU run to them
own fantasies and devices, no marvel if sometime they over
shoot themselves : and when they leave the histories of the
Scripture, and seek for aUegories more than need, they breed
oftentimes obscurity, and bring men in doubt further than
before. Tet I deny not, but, as Augustin saith ^, there may
be a spiritual understanding beside a sense literal. Other
wise the Apostle did not well iu figuring the two Testaments
by the two Children, one of the bond-woman, another of the
free^ ; nor we could admit his exposition of Moses' rock
to be Christ Himself^. But in this case, where every man is
led by his own sense, his exposition is most to be allowed, who
speaketh most according to piety.
Damascen doth resemble the tree of life in Paradise to powoss.Damascen.
the Cross ^ : and as in one sense I condemn it not, so in an-
» Joan. vi. [70,]
* In Psal, cvui. [Conf. PauUni Aquileiensis Lib. de salutar. Doeimi.
Cap. Ivi. inter S. August, Opp. vi, 685, ed, Ben,]
5 De Civitate Dei, Libro xiii. Cap, xxi, [" Quasi propterea non
potuerit esse Paradisus corporalis, quia potest etiam spiritaUs inteUigi :
tanquam ideo non fuerint duse muUeres, Agar et Sara, et ex iUis duo
fllii AbrahsB, unus de anciUa, aUus de libera, quia duo Testamenta in
eis figurata dicit Apostolus : aut ideo de nulla petra, Moyse percutiente,
aqua defluxerit, quia potest iUic, figurata significatione, etiam Christus
intelUgi ; eodem Apostolo dicente, Petra autem erat Christus."]
6 Galat, iv, [22—24,]
•^ 1 Cori, X. [4.]
* ["Hanc pretiosam Crucem prefiguravit vitse Ugnum, quod in
Paradise plantatum est a Deo : nam posteaquam per Ugnum mors,
oportebat per lignum donari vitam et resurrectionem," (De orth. Fid.
iv. xii, 90.)]

102 THE SECOND ARTICLE.
other I like it not ; for I see that you be deceived by it. He,
(shewing how Christ, as a good physician, did cure by con
traries,) made, as it were, our Ufe to spring out of His death ;
and therefore compared the tree of life to the passion. But
the words that are inferred savour not of the Scripture;
for ye say : " Seeing death came in by the tree, it was con
venient that life and resurrection should be given again by
a tree." Paul speaketh otherwise i: Per unum hominem
intravit mors, et per hominem resurreetio : " By one man
sin entered in, and by one man resurrection : " not by one
tree ; though one death upon a tree was a mean thereof.
Augustin, in divers places, maketh the tree of life to be the
wisdom of God : as in his second book De Gen. contra
Manieh. Cap. ix.^; and in his thirteenth book De Civitate
Dei, Ca. xxi.* Likewise, as often he doth resemble it to
Christ Himself: as in his first book and fifteenth chapter
Contra adversaries Legis et Proph.*, speaking of Paradise,
where Christ and the thief should meet, saith : Esse ibi cum
Cliristo, est ibi esse cum vitce ligno : " To be there with
Christ, is to be there with the tree of life." And whereas
Cassiodore, upon the first Psalm, doth refer the tree planted
by the river side unto the Cross that bare Christ; how
much better Augustin, on the same place, expounds it of
Christ Himself : Qui, de aquis decurrentibus, id est, populis
peccatoribus, trahit eos in radice [al. radices'] disciplirm
sua} : " Which, of the running waters, that is to say, the
sinful people, draweth men unto Him in the root of His dis
cipline." For whereas Christ is the Wisdom of the Father,
this exposition is consonant unto Scripture, which of that
Wisdom saith. Lignum vitce est ampleetentibus eam : " She
is the tree of Ufe to them that lay hold on her^." But if
Folio 25, b. the wood of the Cross be worthily caUed "the tree of life,
because our Lord Christ, who is our life, was hanged there;"
why should not the Ass be the beast of Ufe, because our
1 1 Cor. XV. [21.]
2 [Opp. Tom. i. 498. ed. Ben— "Lignum autem vitre, plantatum in
medio Paradisi, Sapientiam iUam signiflcat."]
3 [" Lignum vitte, ipsam bonorum omnium matrem Sapientiam."]
* [Opp. vui. 398.— "Esse autem ibi cum Christo, hoc est esse cum
vita; Ugno. Ipse est quippe Sapientia, de qua, ut superius commemo-
ravi, scriptum est. Lignum vitse est ampleetentibus eam."]
5 [Prov. iii. 18.]

ANSWER TO THE TREATISE OF THE CROSS. 103
Lord Christ, who is our life, did ride upon her ? Te will
say, peradventure, that the Ass was no instrument for His
death : but for His kingdom she was ; and why not the in
strument of His kingdom, as well as of His priesthood, be
honoured of us ? I say it to this end ; that if ye think the
Fathers of the Church, speaking of the Cross, to be under
stood so grossly as ye take them, many fond absurdities
shaU arise thereof. They meant of the death of Christ that
which you attribute to the material Cross. They, by a figure,
did ascribe to the sign that which is proper to the signified
thing. I omit some authorities that you do aUege ; because
they neither do make for you, nor against me.
CyriUus saith^: "The holy Cross brought us up to heaven ; fouo26, a.
and that the Cross is that ark of Noah, by which we are
saved from the flood of the water of sin overflowing us," &c.
I think there is none so senseless as yourself but construes his
words otherwise than you. Too easy, God wot, is that way to
heaven, whereto we may be carried a pickback on^ a Rood.
Too soon shaU we faU from state of our feUcity, if a rotten
piece of wood or cankered metal must support us in it. Too
dreadful shaU this drowning in our sins be, if no better ark
than of a Cross material shaU preserve us from it. Let the
Doctors daUy in figures as they fancy; let us not depart from
the verity of the word. If they speak one thing, and mean
another, let us take their meaning, and let their words alone.
Great difference there is, when a doctrine is plainly taught,
and when they descant upon a text. Wherefore, the standard
of Abraham, according to Ambrose ; the wood of the sacrifice, Foiio26,b.
according to Cyril ; the blessing of Jacob, according to Damas- foUo 27, a.
cen; the rod of Aaron, according to Origen; by which all, (is
said,) the Cross was prefigured, I wittmgly omit. For what if
a thousand things else were, (as men imagined,) figures of a
Cross; (in which case a man's invention might have scope
enough, and find in the Scripture many moe such figures
than they have spoken of;) shaU this brmg such authority to
the Cross, (which is the thing that you do shoot at,) that the
sign of the Cross shaU be in all places set up and honoured ?
8 [Catech. xiu. p. 303. Paris. 1609. "Ubique per Ugnum salus.
Noe tempore per Ugneam arcam vitse fuit conservatio." — Cf. Dey-
lingii Observatt. sacr. iv. 140. Lips. 1757.]
7 [on the back of,]

104 THE SECOND ARTICLE.
Folio 28, The Ufting up of Moses' hands, Exodi xvu., some
what wUl I speak of; thereby to declare that such young
men as you, spealdng much of the Cross, know not at all
the sign of the Cross. That the lifting up of Moses' hand
did signify prayer, is evident by consent of all men.
Chrysostom De orando ad Deum, lib. i. saith' : Quomodo
Mose<: Israeliticum populum in bellis servavit? An non
arma quidem cum e.vercitu discipido tradidit ; ipse vero de-
precationcm opposuit Jiostium multitudini? Nos interim
doccns, preces just(»~um pilus valere quam arma, quam
cquitatum, &c. In EngUsh thus : " How did Moses preserve
the people of Israel in the wars ? Did he not deliver unto
his scholar his armour and host; but he himself set his
earnest prayer against the multitude of his enemies ? There
by teaching us, that the prayer of the righteous is more
available than arms or horsemen." And in his Sermon of
jMoses^: Desinit Israel vincere, Mose desistente inprece; ut
dum dii'ersa populis exhiberentur. orationis potentia nobis
mon.-^traretur : "Israel leaves overcoming," (quoth he,) "when
Moses left his praying ; that when divers effects were shewed
unto the people, the power of prayer might be shewed unto
us." And truly, if we mark tbe place itself, much better
doctrine may be pyked of ^ it, than to prefigurate I wot not
what manner of Cross unto us. The lifting up of Moses'
hands, with the rod therein, is nothing else but prayer that
proceeds of faith, according unto God's word. So David
saith* : "Let the lifting up of my hands bo as an evening
sacrifice." The heavy hands, whereof the story speaketh, do
signify the sluggishness and fainting of our flesh in aU vir
tuous and honest exercise. But, as Moses fainting had a
stone put under hun, so wc must have Christ, that spiritual
stone, to support our weakness : as Aaron and Hur stayed
1 [The words have been derived not from the first, but from the
second dubious treatise Tlepl npna-evx^i, according to the earUest Latin
version by Erasmus; (sig, C vi, Basil, 1525,) who considered the Oration
to be " non Chi-ysostomi, sed eruditi cujuspiam,"]

^ [This must mean the spurious Homily on the seventeenth chapter
of Exodus, beginning "Stabat Moyses," and enumerated by Sixtus of
Siena and Possevinus among those which are "perperam D, Chrysos
tomo inscripta,"]
3 [picked oflF,] 4 Ps,,^!. ,.^1 fj,xi; 2.]

ANSWER TO THE TREATISE OF THE CROSS. 105
up Moses' hands, so the Ministers of the word must con
firm the hearts of them that make their prayers with the
merciful promises of Alnughty God.
But Augustin saith, " that beside all this, the figure objection.
of the Cross was foreshewed there." That am I well
contented to admit : but your EngUshing of the text I
wUl not admit. For whereas the Latin hath manibus in
Crucis figuram extensis, you to expound it thus, " his
hands held up across," is too absurd and fooUsh. For
to stretch out his hands in form of a Cross, and to hold
his hands across, is two things. The stretching forth is at
the arms' end, as Christ's was on the Cross, with the whole
distance of body betwixt them : the holding of the hands
across is with one over the other. Wherefore, by your
reason, Moses made a Cross, but it was a Saint Andrew's
Cross ^: or, if you wiU have the figure of the church
Cross represented here, then Moses put one of his hands
under his other elbow ; which the text heareth not. But, 0
blindness of Popery, that neither understand the Father's
writing, nor can give a reason of your own ceremonies !
Moses, stretching out his hands, made a figure of the Cross :
but your learning cannot reach to know what the old figure
of the Cross was. It is Uke to the Greek T : which our
countryman and . late Cardinal M. Poole understood well
enough ; and therefore, in his new gallery at Lambheth, in
the glass windows, he drew this figure T, in token of the
Cross, as is yet to be seen. But what is this figure like to
the Rood or Crucifix? What have ye gained by this alle
gation, but utterly bewrayed your ignorance ? And certainly,
if God's word would suffer us, (which indeed is against it,) to
have and occupy the sign of a Cross, yet the form that we
use is against all precedent of Scripture and antiquity. Which,
when I come anon to the exposition of the letter Thau, shall
appear more plainly.
But your fresh argument, inferred of the place afore, Foiio28,b.
moveth me to laughter with an indignation. For it savours
nothing of the school, save that it hath Ergo before the
8 [Vid. S. Just. Mart. Opp. pp. 317—18. Lut. Paris. 1615. Conf.
Lactant. vel Cecil. De mort. Pers. Cap. xUv, p, 267, et Cuperi Not. p.
238, Ultraj. 1692. Dallseum, De relig. Cult, object, p, 798. Genev.
1664,]

106 THE SECOND ARTICLE.
conclusion; which every alewife can do as well as you.
It hath neither mode nor figure, wit nor common sense.
For this is your reason : " The DevU is discomfited by the
Cross of our Lord, which was prefigured by the hands of
Moses : But by Moses' hands the sign of the Cross was pre
figured : Ergo, by the sign of the Cross DevUs are over-
comed." I need not to shew the error of your argument; for'
it is too manifest, and hath nothing else but error in it. If
thus ye had said : " Devils are discomfited by that which
Moses' hands prefigured : But Moses' hands prefigured the
sign of the Cross : Ergo, by the sign of the Cross Devils are
discomfited;" I would have better allowed your argument,
and denied your " minor," which is the second proposition ;
for Moses' hands prefigured not the sign of the Cross, but the
Cross itself, which is the death of Christ. Look on the
words of your author. But one fault is too familiar with
you ; that whatsoever is spoken of effect of the passion, you
do attribute to the instrument and sign. So the wood of
Marah' prefigured the glory and grace of the Cross; not of
the sign, but of the thing itself : for the bitterness of death
is not taken away by a material Cross, or sign in the fore
head ; but death by death is swallowed^.
Hitherto of your Cross figures under the Law. Now
that the same was denounced by the Prophets, ye run to
the places of Ezechiel and Jeremy ;, which although I have
answered at the fuU in the latter end of the first article,
yet somewhat must I add for your further learning. The
letter rt Thau to be a kind of Cross, (as you out of
TertuUian aUege,) I grant^ : but how it can be applied to
the sign of our Cross, I see not. For the figure which
you make, somewhat Uke unto our common Cross, is the
Greek Tay, or the Latm T*: but the Prophets spake
Hebrew ; and the Hebrew character is a very pair of
1 [Exod. XV. 23 — 25.]
2 1 Cor. XV. [64.]
3 ["Et ut ad nostra veniamus, antiquis Hebrseoinim Uteris, quibus
usque hodie utuntur Samaritani, extrema Thau Utera Crucis habet
similitudinem, quaj in Christianorum frontibus pingitur, et frequenti
manus inscriptione signatur." (S. Hieron. Cormnent. in Ezech. ix. Opp.
Tom. V. pag. 404. Basil. 1565. Cf Origen. in eund. loc.)]
¦* [TertuU. Advers. Marcion. Lib. iu. Cap. xxu  "Ipsa est enim
litera GrEecorum Tau, nostra autem T, species Crucis."]

ANSWER TO THE TREATISE OF THE CROSS. 107
gallows n^. Tour Cross is Figura duarum linearum in
se invicem ductarum; nimirum unius perpendieidaris, sub
altera diametrali : " The proportion of two lines drawn to
gether ; one directly downward, and another cross overthwart."
Whereof if ye wiU have any figure of old time before you",
go to the Egyptians' Idol Serapis, which had it just pictured
in his breast, as Suidas and Orus ApoUo testify. But that
the Latin T, or Greek Tau, and Hebrew Thau, be aU alike,
none wiU say but such a great Clerk as you. For indeed, as
the Hebrew letter is different in fashion from the Greek, so
in signification they were quite contrary. The Hebrews byT
their T\ Thau did figure death; the Greeks by their Tai}J
did signify Ufe. Therefore Isidorus^ writeth, that in old time,
when they would note in their registers such as were slain in
the wars, they would mark them with the letter 0, as thrust
thorough with a dart, or else of Qavaros, which is death:
but when they would note any one aUve, they would put
their letter lav, this cross mark T upon him. Also Asconius
Pedianus saith, that when a jury gave up their verdict of
guUty or not guUty, such as were condemned to death were
5 [This argument is rendered nugatory by the fact, that the modern
Hebrew letters were not in use until after the time of Ezekiel and
the Babylonish Captivity. The Prophet could have referred only to
the Samaritan Tliau, which was not an oblong cruciform character, but
appears decussated on coins and medals. The Latin Vulgate and the
EngUsh Douay version in this case differ from the Septuagint ; and
AquUa, (or Theodotion, according to S. Jerom,) was the flrst who
changed the interpretation of the text. Vid. Casauboni Exercit. ad
Annates Baronii, xvi. IxxviU. 620 — 21. Lond. 1614. Jos. Scaligeri
Animadvers. in Chronol. Euseb. p. 117. Lugd. Bat. 1658. Leigh's Critica
Sacra, Suppl. p. 24. Lond. 1662. Sixt. Senens. Biblioth. Lib. u. p.
126. Molani Hist. Imagg. iv. 482. Lugd. 1619. Douay Bible, Annot.
p. 658. Rouen, 1635. Conf. Waltoni Prolegom. iii. Considerator con
sidered. Chap. xiii. Lond. 1659. — " In nummis Samaritanis, qui in
Museis occurrunt, TaC forma Crucis exaratum, ut nos in Tabula ex-
pressimus, frequentissime visitur: in quos si incidisset ScaUger, Ori
genis et Hieronymi testimonio refragatus non esset." (De Montfaucon,
PaloBograph. Grcec. Lib. u. Cap, iii, p, 133, Cf. p. 122. Paris. 1708.)]
8 [" Denique si in Uteris flguram Crucis nancisci cuperemus, ad
jEthiopicas, quarum Thau Crux est, confugiendum esset; aut ad
.3!gyptias Hieroglyphicas, unde tot Cruces inventee in Serapidis fano,"
(Steph, Morini Emercitt. de Lingua primmva, p. 257. Ultraj. 1694.)]
7 [Origin. Lib. i. C. xxiii. Opp. p. 10. Paris. 1601.]

108 THE SECOND ARTICLE.
marked with OM but such as were quit were marked with
the T^. Wherefore there is no reason why your Rood or
Crucifix can by any mean be appUed to the mark which
Ezechiel speaketh of. Fmst, because none have the Prophet's
mark but such as bo godly, and lament wickedness: but
many of the DevU's chUdren, grinagods and such other, be
crossed, and cursed too. Then also the proportion is so far
different, that there is no Ukeness betwixt them. But, for the
likeness of the effect, they may be well compared together'.
For as they only were saved which were so signed with the
letter n Thau, so none be saved now, nor yet ever were, but
such as have the print of Christ's Cross within them, merits
of His passion, and faith in His blood.
WeU doth Hierom* shew the causes why the sign n Thmt
should be made in the foreheads of the elect : first, ut per-
feetam in viris gementibus et dolentibus scientiam demotir
straret ; quia extrema apud Hebrceos est viginti et duarum
litterarum : that is to say, " To shew a perfect knowledge in
them that mourn and be sorry ; because it is the last letter of
twenty-two among the Hebritians." That as that letter doth
end the alphabet, so when Christ died on the Cross, (which
that letter signified,) all things were ended necessary for our
salvation ; according to the word Consummatum est : " It is
finished^ :" the work of our salvation was then fully -wrought^
Again, saith Hierom, because this letter is the fir.st in the
word which signifieth Law among the Hebrews, Rli hoc ac-
1 [. . . "nigrum vitio prajfigere Theta." (Pers. iv. 13.)]
2 [Of PauU. Diacon. De notis Literar. Godwyn's Rom. Antiq. p.
247. Lond. 1658.]
3 [Hooker, Vol. u. p. 324. Oxford, 1841.]
* In Ezech. Cap. ix. [Lib. ui. sig. EE viu. Venet. 1497.—" Tau,
qua? extrema est apud Hebrseos viginti et duarum literarum ; ut per-
fectam in viris gementibus et dolentibus scientiam demonstraret ; sive,
ut Hebraei autumant, quia Lex apud eos appeUatur Thora, quse hac, in
principio nominis sui, litera scribitur,"]
5 Joan, xix. [30.]
6 [" But this reward (saith Ezekiel) is for those, whoso foreheads
are marked with Tau ; which (as Omega in Greeke) is the last letter
in the Hebrew Alphabet, and the marke of Consummatum est among
them : They onely shall escape the wrath to come. And this crowne
is laid up for them, not of whom it may be said, Currebatis bme, Yo
did mnne weU ; but for those that can say (with Saint Paul) Cwmm

ANSWER TO THE TREATISE OF THE CROSS. 109
cepere signaculum, qui Legis prcecepta compleverant: " They
received this mark, which had fulfilled the precepts of the
Law." So that the fashion of the letter is not so much as
the mystery '' ; which accordeth well to that which I said be
fore : yet neither the fashion nor the mystery maketh aught
for your purpose, M. MartiaU. Now I marvel what toy came
into your idle head, when, for a proof of the undoubted sign
of the Cross, ye bring forth the words of the Psah*: "0
Lord, the light of Thy countenance is sealed on us." Do ye
think that the Ught of God's countenance is a piece of wood
in the Rood-loft, or a Crucifix on the altar ? Or else, do ye
think that the Ught of God's countenance can be fixed with a
finger in the fleshy forehead ? If none qf these be true, what
shall I say to you ? Tou have made a whip ; yourself shall
be beaten with it. Hierom's words be these : Proecipitur
sex viris, ut prceter eos qui possunt dicere, Signatum est
super nos lumen vultus Tui Domine, cunctos interficiant:
" Commandment is given to the six men, (of whom Ezechiel
speaketh,) that they kiU all but them that can say, ' 0 Lord,
the light of Thy countenance is sealed on us.'" The light of
God's countenance is His favour toward us. Then is it signed
in us, when the sense thereof doth come unto us, and breed
a confidence and sure hope within us. If the Ught of God's
countenance be the selfsame with the letter r\ Thau, and the
letter Thau no other but the sign of the Cross ; then who
soever have the sign of the Cross have hope, have confidence,
have faith in God. But this is utterly false, as experience
itself doth teach us. Therefore the letter TJiau, though in a
mystery it betokened the death of Christ, yet hath it no re
lation to the sign of the Cross.
eonsummavi, I have finished my com-se well," (Bp, Andrewes, Sermons,
p, 307, Lond, 1635,)— Pendemus a Te,
Credimus in Te,
Tendimus ad Te,
Nou nisi per Te,
Optiine Christe,]
"' [" Plurima qui breviter vis discere, disce ubi sola
Littera Tau magnum complectitm- Alphabetum,
Crux Tau .Christum, A et Q, principium et finem."
(Cornelius Curtius, De Clavis Dominicis, p. 125. Antv. 1670.)]
8 [Psal. iv. 6. Lat.]

110 THE SECOND ARTICLE.
For answer to the other places of Esay and Jeremy, I
refer you to that which I said before. Now, to come to the
Folio 31. time of grace, I had need to beware of you. Te come in
with that, which ye have good testimony to be true indeed ;
that a Cross, m the fourth signification, such a Cross as ye
speak of, was shewed from heaven to Constantine the Great,
with these Angel's words : In hoc vince, " In this overcome',"
Objection. " Nor the good Emperor saw this only, but, as Eusebius
writeth, was commanded to make a sign of it, carried it in
his standard, and afterward did cause his men in their armour
Solution, to grave it°." But whatsoever it hath pleased God, for His
glory's sake at any time to do, must not be drawn for
example unto us. Privileges extend no further than to the
persons comprised in them. Signs and miracles were shewed
to some, which neither be granted to other, nor ought to be
asked of all. Moses had a sign to confirm him in his enter
prise against Pharao : but Josue had not so. He only had a
bare commandment, when he entered upon the land of Cha-
naan. Gideon was confirmed by miracle to fight against the
Madianites : so neither Jephte nor Sampson were. Paul was
by a sign from heaven called : so was not Peter, nor any of
his successors after. Wherefore, if thus it pleased God to
enbolden the heart of Constantine to fight against Maxentius
the tyrant, that He would shew him such a sign from heaven ;
not to confirm his faith, which by the word was to be estar
bUshed, but to put him in assurance of a thing beside the
word, that is to say, victory against his enemies^ ; what prece-
1 [Conf. Pabricu Biblioth. Orcsc. Vol. vi. pp. 700—718. Hamb.
1798. Gothofredi Dissertt. in Philostorg. pp. 16 — 20. Genev. 1643. Le
Nom-ry Diss, in lib. De mort. Persec. pp. 184 — 190. Paris. 1710. New
man's Essay on Miracles, pp. cxxxiii. — cxliii. Oxford, 1842.]
2 [" Constantinus vidit in nocte apertis ocuUs igneam Crucem ad
Orientem, et audivit Angelum Dei dicentem sibi : Constantine I in lac
signo vinces. Et quamvis adhuc esset maximus persecutor Christia
norum, tamen, divino edoctus miraculo, signum Crucis vexillis, cly-
peis, et armis suis et suorum imposuit." (Hermanni Gygantis Fl&rei
Temporwm, p. 46. Lugd. Bat. 1743.)]
3 ["Magis id quidem ad spem victorise in prseUo, quod instabat,
per fidem potentia; Christi confirmandam pertinebat, quam ad spem
salutis setemse, quse majori in periculo versabatur, per eundem Christum
consequendse." (Card, Polus, De Baptismo Constantini; ad calc. M>-
de Concilio, foi. 62, b. Romse, 1562.)]

ANSWER TO THE TREATISE OF THE CROSS. Ill
dent is this to prejudice my cause? He newly was con
verted to the faith : he was weak therein ; and therefore he
doubted of such success in his affairs as, for His Church cause,
God appointed to grant him. For which cause an extraor
dinary mean was used: and God appUed Himself to the
capacity of them that He dealt withal ; giving such a token to
them as might well assure them of conquest in His name. In
hoc signo vince, said God : " In this sign," that is to say,
in His name, whom this figure representeth, " overthrow thine
enemies." It was not the sign that gave the victory : Constantine
never thought it. He taught his people otherwise to say ; as
it appeareth in the solemn prayer which he willed them, with
lifting up of eyes and hearts to heaven, daUy to make. For
as soon as ever he had vanquished the tyrant, he returned
unto Rome, and first of all, Victorice Authori gratiarum
actionem persolvif^, " he gave his thanks to the Author of
victory :" then afterward he set up His Cross in the market
place, to the end it might there remain a testimony of the
power of God; that whosoever did behold the same might
by and by conceive of Whose ReUgion this Emperor was, and
in Whose name he overcame his foes. Whicli visible sign, at
the first gathering of the Church together, newly come from
the Gentiles, (among whom the Cross, and therefore Christ
crucified, was utterly contemned,) was thought very necessary ;
that by this outward mean he might draw them by a little
and a Uttle to think better of Christ, and so to serve Him.
But what is this to the Cross in churches? Tea, what
is it at all to us ? God spake this to Constantino. He
did well to foUow Him. God hath not spoken thus to
us. Wherefore should we imitate it ? Shall we that have
had the Gospel preached so long amongst us, we and our
forefathers, stand in need of such extraordinary aids as
they that never knew God, nor heard of Him? Whatso
ever our need is, through our own default, surely we ought
not to have them : God is not pleased with them. For, as
Chrysostom^ said, concerning the like superstitions as you
do now maintain, (carrying about of S. John Gospels, keep-
* Eusebius, De vita Const. Lib. i. [p. 168. Muscul. inteip. 1549.]
5 In xxui. Matth. Hom. xliv. [Hom. xliii. Op. imperf. col. 920.
Vide supra, pp. 95, 6.]

112 THE SECOND ARTICLE.
ing littie pieces of the Cross of Christ, and esteeming of such
other reliques,) I may as justly say to you ; that it is a madness
to seek after such things as heretofore have been, and an
impiety now to use them. Chrysostom maketh this objec
tion to himself: Did not the handkercher of Peter, and sha
dow of his body passing by, preserve them that were sick?
Thereto he replies himself, and saith, Etiam antequam Dei
notitia in hominibus esset, ratio erat ut per sanctitatem
hominum Dei potentia cognosceretur : nunc autem insania
est : " Tea, before the knowledge of God was in men, it was
reason that the power of God should be known by the
hoUness of men : but now it is madness." Even so say I
to you ; that although in the time of Constantinus the sign of
the Cross, as he did use it, was not only tolerable, but also
necessary, so now it is not only superfluous, but, (in respect
of our abuse,) impious.
Thus much for Constantino's apparition. But whereas
Folio 32. ye apply his example unto us, saying, " that as he, so
long as he served God, and honoured His Cross, ever had
good success ; so even had we in all conflicts, as long as
we served God truly, and contemned not His Cross ;" I say
that your comparison is not pleadable : each part containeth
some piece of untruth. Like a hasty hound, ye run at riot ;
and in making of likenesses ye be too licentious. Con
stantine was commanded to have the sign of the Cross. No
marvel then, so long as he obeyed, if he also prevailed.
But still ye put Non causam pro causa. Te impute his
victories as well to the honouring of the Cross, as to the
service of God : whereas, of honour done to the Cross no
word was before spoken. He carried it ; he reverently spake
of it ; thereby to testify his faith in Christ : but he crouched
not to it ; he put off no cap to it.
Now for our victories, which, (you say,) we achieved,
"as long as we served God truly, and with horrible blas
phemies contemned not His Cross." Alas ! ye take the
matter aU amiss. For as long as we so esteemed the
material Cross, (as you think good we should,) so long we
committed most horrible blasphemies, and served not God
at aU. Notwithstanding, we had successes granted us ; such
as, in matters that concern this life, be not denied to the
very infidels : for, as Augustin saith, Qui dat felicitatem

ANSWER TO THE TREATISE OF THE CROSS. 113
in regno ccelorum non nisi solis piis, regnum hoc ter-
renum et piis et impiis confert ; sicut Ei placet, cui nihil
injuste placet^ : "He, that giveth blessedness in the king
dom of heaven not but to the godly, confers this earthly
reign both upon the godly and upon the godless ; even as
pleaseth Him, to whom nothing is unjustly pleasing." He
that gave empire and rule unto the Hebrews, that worship
ped but one God, gave dominion and kingdom also to the
Persians, that worshipped moe Gods. He, that gave increase
of corn and grain to the worshippers of Him, gave plenty also
to the honourers of the Idol Ceres^. He, that prospered Marius,
avaunced Csesar. He, that furthered Nero, did good to Au
gust. On the other side. He, that gave empire unto Vespasian,
brought in Domitian. He, that maintained Constantine, did
suffer JuUan. So that, on both sides, good success in this
world is granted ; and we cannot gather a liking or mis-
Uking of God by it*. Tet, if a man should caU you to
accompt, and judge according to Chronicles' record, you
should be condemned in your opinion. For when the Cross
was most magnified, we had cross luck among. How came
it fo pass that the proverb hath been, Bustum Anglorum
Gallia, Gallorum Italia : " France hath been the burial
of EngUshmen, and Italy of the Frenchmen ? " How pros
pered, I pray you, the CathoUcs in the north, when every
Priest and Parish-clerk came out with a Cross ; every
poor Soldier that foUowed the camp was all to becrossed;
and the only cause of their insurrection was altogether
masking and crossing ? I could rehearse times more than one,
when our countrymen have had small cause of triumph, and
yet the Cross was esteemed too. When the Normans did
invade the land, not all the Bishops and Poperholy Clergy,
with all their Crosses, could once withstand them. When
civil discords arose within the realm, on both sides were
QlXiSSfiSy and both sides went to wrack.
Nor you have cause to condemn this age, as cast out
of favour with Almighty God, if good success in external
things be sign of favour. If plagues of God had been Note.
1 De Civit. Dei, Li. v. [Cap. xxi. Cf. S. Matth. v. 45.]
2 [Acts xiv. 17,]
3 [Eccles. ix, 1, Cf. Downame's Christian Warfare, p. 96. Lond.
1634. S. Bemardi Serm. i. in Septuag. Opp. foi, 23, a, Lugd, 1530.]
[CALFHILL.]

114 THE SECOND ARTICLE.
frequent among us, and all thuigs had gone backward
with us, (as, thanks be to God, they have not ;) if God
and man, both earth and air, had fought against us, (as
we by proof do see they have not;) yet could I with
better cause have imputed it to your wUfulness and tyranny,
(ye Papists,) which brought men continuaUy to the cross
of fire, than to the foregomg of a Cross in the coat. For
why should not both heaven and earth cry vengeance on
us ; since the earth is imbrued with the bloodshed of Saints
murthered by you, and air is infected with breath of you
living? But God hath hitherto, for His chUdren's cause,
deferred the punishment due for your mischiefs. Look for it
one day, when neither Cross nor Mass shall deliver you. But
why do you falsely abase the goodness of our God toward
us ? Why do you spitefuUy impair the glory of our Queen,
and her prosperous reign ? What honour she gat at Leith,
without effusion of blood, how can you be so impudent as to
dissemble ? What quiet peace, what godly friendship, is be
tween the realms of England and Scotland purchased now ;
now that your ReUgion is in both places abolished : whereas,
in the time of Popery, there was never but hatred and mortal
war. All the world doth see, and justly may say, that, in the
time of the Gospel, God hath more abundantly blessed us
than ever He did since the land was inhabited. And of the
doings at Newhaven, what an honourable peace ensued, (con
trary to the wish and wiU of the enemies of God and of
their country, the Papists,) we do now feel, thanks be to God ;
and you cannot deny. But in the Catholic time, (as you call
it,) what success had you ; when CaUeis and Guines, so hardly
won, so long kept, with such glory and gain to the English
name defended, was easUy in one three days with shame
lost? More will I not rehearse of our desperate losses in
that tyrannous interreign.
I return to your visions. JuUan, (as you cite out of
Sozomenusi,) "had a shower of rain that overtook him; and
every drop that fell, either upon his coat, or any other that
accompanied him, made a sign of the Cross." 'Again 2;
1 [Eccles. Hist. Lib. v. Cap. i — The circumstance is spoken of by
Bp. Jewel ; (Replie, p. 371. Lond. 1609.) who, by referring to "Li. v.
Cap, 1.," shows that he quoted from the Tripartite History.]
2 [Lib, V, Cap, xxii, Adonis Chron. pp, 149—50. Paris. 1561.]

ANSWER TO THE TREATISE OF THE CROSS. 115
"When the said JuUan counseUed the Jews to repair tho
temple of Jerusalem, destroyed by the Romans, God, to
make them desist from that wicked purpose of theirs, caused
the groimd, where they had digged a great trench for
the foundation, to be filled with earth rising out of a valley.
And when, this notwithstanding, they continued their work,
God raised a great tempest of wind, and scattered all the
lime and sand which they had gathered ; and caused a great
earthquake, and kUled aU that were not baptized ; and sent, a
great fire out of the foundation, and burned many of the
labourers. And when aU this nothing discouraged them, a
bright glittering sign of the healthful Cross appeared in the
element ; and the Jews' apparel was filled with the sign of the
Cross'." The application of these two histories, (which for
this purpose I set out at large, that they may the better be
considered,) wiU make you glad to scrape them out of your
book. For ye fare as a fool that walks in. a net ; or as the
chUdren, whose head being hid, they think their bodies cannot
be seen. Although ye cast some shadows over you, and
think that your head is hid in an hole, yet your ears be so
long that they do bewray you*.
When thus ye have heaped up as many mystical
figures of the Cross as you and your learned Counsel can,
ye gather a fine conclusion of them: "that God. wiUeth foiio 34.
all His highly to esteem the thing which those figures signi
fied; and to believe, that as those figures wrought temporal
benefits to the IsraeUtes, so the truth, (that is, the Cross
itself,) shaU work unto His elect and chosen children, believ
ing in His Son Jesus Christ, and havuig His sign printed in
our foreheads, the Uke benefits, effects and virtues, spirituaUy,
and much more greater." First, who told you that the truth
of those figures was the Cross itself ; unless, by a figure, ye
take the Cross for The crucified? Then, that those figures
wrought temporal benefits, how can you prove? Sure, if
they were causes of any good that came, they were Causce
stolidce, as TuUy caUeth them, mean and instrumental causes ;
as the axe is cause of the wood cleaving, and not efiicient.
3 [Conf. Ditmari Chronic. L. u. p. 24. ed. princ. Francof. 1580.
Trithemu Annall. Hirsaug. i. 101. ii. 580. exe. typ. Monast. S. GaUi,
1690.] * [De Asini umbra, vid. Erasmi Adagia, foi. xlvi. Argent. 1510.]
8—2

Folio 34.

116 THE SECOND ARTICLE.
Thirdly, if ye would have concluded weU, Distinguenda
fuissent ambigua ; those words, that diversely may be taken,
should have been severed into their divers significations ; that
we might have known how to have understood your Master
ship. When ye join the truth and the Cross together, what
Cross can I teU you speak of ? If it be, according to your
promise afore, the Cross in the fourth signification, (for thereof
ye said you would only entreat ;) then is not your Cross the
truth itself, but a figure stUl. Whereas ye couple the behef in
Christ, and His sign printed in our foreheads together, what
sign is that ? The Cross with a fimger ? If ye mean it so, ye
make an unmeet comparison ; the one being necessary, the
other idle and unlawful too. This am I sure your meaning is,
by covert speech to deceive the simple, and cause 'them to
derive the glory from the truth, and transfer it to the figure^
to have in reverence your idle sign, and let the thing signi
fied be forgotten.
As for the figures of the old Law, mark what Te^
tulUan' saith; and thereby shaU you learn a better meaning
of them than your mean skUl considereth : for thus he
saith : Sacramentum mortis figurari in proedicaticme opor
tebat : quanto incredibile, tanto magis scandalo futurvm, si
nude prcediearetur ; quantoque magnifi,eum, tanto magis
adumbramdum, [al. obumbrandum,] ut diffieultas intelkctus
gratiam Dei queer eret : "It behoved the Sacrament of the
death of Christ to be figured in preaching : for how much
more it is incredible, so much more offensive should it be, if
nakedly it had been preached ; and by how much it was
more glorious, so much the more it was to be shadowed, that
the hardness of understanding might seek for the grace of
God." So far Tertullian. But how little grace of God you
have, m sticking stiU to the easy letter, and never seeking
the glory of the death, is too well seen by your domgs. The
sign of the Cross was shewed to Constantuie. He was not yet
become a Christian. It was expedient to have a miracle. We
do profess great skUl and knowledge ; and shaU we not be
Ueve without a sign ? That which was once done, shaU it be
asked ever ? That which was commanded to one alone, shall
it be drawn a precedent for aU ? " The sign of the Cross
was shewed to Constantme in his great anxiety," (ye say,) "to
1 Adversus Marcio. Li. ui. [Cap. xviu.]

ANSWER TO THE TREATISE OF THE CROSS. 117
instruct us, that in all anxiety of mind, and pensiveness of
heart, the Cross of Christ shaU be our comfort." So far I
grant. " And the sign," (you say,) " to be a mean to over
throw our enenues." Where find ye that ? Grod hath moe
means of comfort than one. He deUvereth His that are in
danger by divers ways.
We read^, that when Alexander the Great, for denial
of tribute to be paid unto him, was utterly in mind to
destroy Hierusalem ; and was marching thither with an
huge army, which no power of theirs was able to resist;
laddus, which was the chief Bishop then, put all his pon
tifical attire upon him, and caused the rest of his Clergy
to do the Uke, and went forth to meet the tyrant
so. Alexander no sooner saw him, but he Ughted from his
horse, feU flat on the ground before him. The lusty rois
ters that were about him, marvelling at this so sudden
change, from wrath to worshipping, from force of arms to
submission and prayer, speciaUy to a Priest, whereas the
Prince vainly supposed himself to be a god ; and where he
minded before in heat of his displeasure utterly to have de
stroyed them, now to become, contrary to his nature, an
humble suppliant to them ; Alexander made answer thus :
" When I lodged in Dio, a city of Macedon, such a personage
as this, of Uke stature, Uke apparel in aU points, appeared to
me, and wiUed me to set upon Asia ; promising that he would
guide me in the voyage, and in the enterprise always assist
me. Wherefore I cannot but greatly be moved at the sight
of him, to whom I owe my duty and service." Thus God
deUvered His people then. Thus God appeared to Alexander
the Great, in a Priest's attire. Now, if it be lawful to use
your order, and of every particular and private case to
gather a general and Uke rule ; I may as weU conclude, that
the vision of Alexander instructeth us, in all our troubles and
distresses to have the sign of a Priest in his masking gar
ments, as the vision of Constantine to have the sign of a
Cross. For God used the one mean as well as the other ;
and no more commandment is of the one, than of the other.
Gregory 3 reporteth a notable history, how God sometime
2 Josephus, Li. xi, Ca, viu. [Antiqq. Jud. pp. 327 — 28. Basil.
1524,] 3 Dialog, Li, iu. Cap. i. [foil, xxiu, b, xxiv. Paris, 1513.]

118 THE SECOND ARTICLE.
deUvered a sort of poor prisoners out of the hands of bar
barous aUens ; not by the sign of a Cross, nor yet by secret
vision, as before, but by a stranger fact of His providence.
When the Vandals had spoUed Italy, and carried from thence
many captives into Africk with them, PauUnus, a godly man,
and Bishop in those parts ^ gave the poor souls whatsoever he
had for their reUef. And when he could extend his charity
no further, but all was gone, a widow on a day came to him,
lamenting her estate, that her son was carried away prisoner,
and by the Kmg's son-in-law : wherefore she besought him to
give her somewhat for his ransom, if haply his lord and
taker would accept it. But the good man, devising with him
self what he might give for her comfort, found nothing' but
his own person; and therefore he said: "Goodwife, I have
nothing for thee, save only myself : take me : say I am thy
servant ; and give me up for a bondman in thy son's stead."
The woman, hearing this of so great a personage, thought
rather that he mocked her, than pitied her : but he per
suaded her to do after his advice. Forward they went; the
widow as the mistress, the Bishop as the bondman. To
Africk they came : they met with the King's son-in-law. The
widow makes her humble suit, to have her son restored to her:
but he doth not only refuse to assent, but disdain to hear
such a caitiff as she was. At length she besought him : so
much to tender her, as to accept for her son's exchange a
servant that she had brought him, presenting the Bishop.
When the gentleman had beheld his sweet face and fatherly
countenance, he asked him of what occupation he was. "No
occupation," quoth he; "but I can keep your garden well."
Whereupon he was well contented to accept the servant; and
the only son was given up unto the mother. Thus was
the pitiful widow gladded. The reverend Father became, a
gardener. Now when the King's son-in-law should use to resort
into his garden, he questioned often with him ; and finding
him very prudent m his answers, forsook the company of
others .his famiUars, and rather chose to talk with his gar
dener. PauUnus, then, accustomed every day to bring salads
to his lord's table ; and havmg his dinner with him, go to his
tvork again. When thus he had contmued a certain season,
1 [scU, of Nola, in Campania,] -

ANSWER TO TIIE TREATISE OF. TIIE CROSS. 119
it fell out on a day, that as his master was in secret talk with
him, he said on this sort : "See what ye do : make good pro
vision how the kingdom of the Vandals may be disposed and
governed ; for the King, (sooner than ye are ware, and
very shortly,) shall die." When this he heard, because he
was beloved of the King more than the rest, he concealed it
not, but uttered all that he understood by his gardener, whom
he reputed to be very ivise. When the King heard it, he
answered : " I would fain see the man that you talk of,"
Then said his son-in-law, Paulinus' master : "He useth to
prepare me salads for my dinner ; and to the end ye may
know him, I wUl take order that he shall bring them unto
the table where your Highness shall sit." And even so he
did : whom as soon as ever the King had espied, he began to
tremble ; and calling aside his son-in-law, revealed his secret
unto him, saying : " True it is that thou hast heard. For
this night, in my dream, I saw certain judges sitting in the
place of judgment against me ; among whom this man was
also one : and they awarded the scourge from me, which I
sometime took in hand against other. But ask what he is;
for I think him not to be any common person, as he seemeth,
but rather a man of great worthiness and estimation." Then
secretly the King's son-in-law did call Paulinus to him, and
enquired earnestly what he was. To whom the good man
answered : " I am thy servant, whom thou didst take a substi
tute for the widow's son." But when more instantly he lay
upon him to utter, not who he now was, but what condition
and estate he was of in his own country; at length, v/ith
much ado, he confessed that he was a Bishop. When his
master and lord heard it, he was stricken in a great fear ;
and "ask," (quoth he,) "whatsoever thou wilt, that thou mayest
return into thine own country bountifuUy rewarded of me."
To whom PauUnus answered : "One benefit there is, whereby
thou mayest most gratify me ; if thou release all the prisoners
of my city." Which thing was accomplished ; and the cap
tives, sought throughout all the country, were sent home
again, and ships fuU of grain with them.
Thus God, for delivery of His servants, used the mmistry
of a captive Bishop : and shall we gather of this, that in like
extremities we must have a Bishop to become a gardener, and
with salads in his hand wait at his master's table ? Tet as

120 THE SECOND ARTICLE.
good reason for this, as for the use of the Cross, grounded on
Constantme's apparition. A wise man, of this and such-hke
examples, would have gathered another manner of rule
general ; and said, that by this we learn how God never for-
saketh His, but by secret means, unlcnown to the world,
worketh them comfort and delivery. The Cross was com
manded to Constantme, to be set up, and used in his wars.
FoUo 34, b. "Therefore," (say you,) "His pleasure is, at this present day,
to have the sign of the Cross made, and set up in open places,
used in wars," &c. How prove ye this, M. MartiaU ? Forsooth
ye say : Quia Jesus Christus heri, et hodie, et usque in
sceeula : " Because Jesus Christ is yesterday, to-day, and He
for ever^" By the same reason I prove, that we need not,
at this day, the sign of the Cross ; for Christ is able otherwise
to defend us. His power is not abated. He is the same that
He was before ; and a thousand ways He hath beside to help
us. But I gladly conclude with you, that the sign was
shewed from heaven at Hierusalem, to declare that the faith
and doctrine of the Christians was both preached by men,
and shewed from heaven ; and that it consisteth not in the
persuasible words of human wisdom, but in the shewing of
the Spirit and power 2.
The drops of rain, that fell upon JuUan, made a print
of the Cross ui his garment, and the rest's. "Therefore,"
(say you,) " it is necessary for every man to be signed
and marked with the Cross." But the Cross noted them
to be persecutors : Ergo, it is necessary for us to be noted
as persecutors. Te see how your own examples kiU you.
There is nothing that ye bring but maketh agamst you.
Indeed Sozomenus writeth^, that some did interpret the
Crosses on that sort : Christianorum doctrinxtm esse coelestem;
et oportere omnes Cruce signari : " That the doctrine of
Christians was heavenly ; and that aU men ought to be signed
with the Cross." But God forbid we should have such occasion
to be so marked: for none were marked, but such as had
reneged theu- faith. So that the Cross doth not always por
tend goodness ; nor is the sign peculiar unto Christians. If
the sign had been of such force as ye make it, JuUan the
Apostata would not have gone forward with his attempted
1 [Heb. xiu, 8.] 2 [i Cor, u, 4.]
3 Ecciesi. Hist. Lib. v. Cap, i.

ANSWER TO THE TREATISE OF THE CROSS. 121
mischief. But forward he went, though the Cross continued
on his coat stiU. Wherefore the Cross is no proof of virtue.
The same may be confirmed by the story that foUoweth. foiiom.
For the gUttering sign of the Cross in the element, the crossing
of the Jews' coats when they would have re-edified their Hieru
salem, was but a token of God's wrath and vengeance : and
although it was signum salutaris Crucis, " the sign of the
healthful Cross;" yet was it not healthful to them that ware
it; but rather a testimony of God's just judgment against
them. Wherefore, as God miraculously did work, and used
this sign to contrary effects ; sometime for comfort, sometime
to despair ; sometime for the godly, sometime to the wicked ;
so must we not, contrary to reason, gather an universal only
of the one side ; and, contrary to His wiU, abuse it at our
pleasure. If it had been always granted to the godly, and
to none but them : if it had been always a sign of succour,
and not of destruction ; your argument then should have had
some appearance of troth or Ukelihood. Now, by your own
examples, where the wicked only be signed with tjie Cross ;
where the Cross doth work nothing but confusion ; the ground
work of your cause is miserably shaken, and you be turned
over in your own trip. Of aU your examples ye infer your
own fancy ; what you do think God's meaning was, to shew
such signs of the Cross, both under the Law, and in the time
of grace : but of your meaning ye bring no proof at aU,
either out of Scripture, or Doctors that ye brag of. Only for
us, your idle supposal, (as you think,) may serve. Lovain
hath Ucentiate you, to make what Ues ye lust.
The substantial ground that I spake of before, whereupon ood-s word
we ought to buUd our Religion, is the word of God: without the Religion,
which no fact of man, no particular example, can prove any
thing. Then, if ye would have the sign of the Cross received
into God's service, ye should as well prove God's will therein,
and bring His direct authority to us. It sufiiceth not to say,
" This was once so ; " but rather to shew, " This was well so : "
nor any one example can bind us now, without express com
mandment in God's book for it, extending to us, and during
for ever. But you deal with God's book as Epiphanius*
* Contra Hser. Lib, i. To, ii. [" Adaptare enitentes ea, quse recte
dicta sunt, his quas male ab ipsis excogitata sunt." (Hceres. xxxi. Opp.
p. 69. Comar. interp. Basil. 1578.)]

122 THE SECOND ARTICLE,
reporteth of heretics : Qui multos decipiunt per male com
positam Dominicorum verborum adaptatorum sapientiam
" Which deceive many by the wisdom of the Lord's words ill
fayouredly applied." As if a man should take an Image ol
some notable personage, Uvely set forth and adorned with
pearl and stone ; and afterward should deface the counterfeit
of a man in it, and make a dog or a fox of it. Then if he
should remove the jewels and garnishing of the one to the
picture of the other, and say to them that look upon it:
" This is the picture of such a man or such ;" and for proof
thereof would bring the pearl and stone so cunningly couched ;
would ye not think him to be a crafty fellow, and ,yet believe
him never a whit the sooner ? Even so fare you : for, instead
of the text, ye bring forth a contrary misshapen gloss ; and
then ye apparel it with a few pearls of Scripture, applied as
well as a precious diamond to the picture of a grinning dog.
And yet a dog is but a dog, although he had a Bishop's best
mitre on his head : no more are you but lewd Uars, for all
the patch of truth sewed on your cloke of fables. Blear not
therefore the people's eyes : deceive not yourselves : learn
the true service of God out of His word, and go no further;
The Cross of Christ is necessary for us : His death and
passion is only our joy and comfort ; our life and our redemp
tion : but the material or mystical sign thereof is more than
needeth ; too dangerous to be used. We have the word, the
ordinary mean, to lead us into all truth : we must not, beside
the word, seek signs and tokens. We have the bodies : what
The end of grope we after shadows ? Ceremonies were given unto the
Jews to be a mound, (as it were,) between the Gentiles and
them ; to sever the people of God from other, not only by
inward things, but also by outward ; that the people of God
should be withm. that enclosure, the other without : and these
outward rites and observances were an assurance unto the
Jews, that they were lawful heirs of the promise, and not
the GentUes. But Christ came into the world, to gather one
Church of both peoples' ; and therefore puUed down the wall
that was between them : Decreta ceremonialia : ." The de
crees of ceremonies." Christ foUowed herein the poUcy of
Princes, which, if they will gather into society of one king
dom, as it were, divers peoples, they will take away the
1 [Ephes. U, 14, 15.]

Ceremonies,

ANSWER TO THE TREATISE OF THE CROSS, 123
tilings that made the difference before ; diversities of coins
and laws. So Christ, minding to make one people of the
Jews and GentUes, utterly did abolish all legal ceremonies.
And Paul. compareth them to a hand-writing, whereby we be.
bound to -God ; that we cannot stand ,in argument against
Him, and deny our debt. But by Christ this debt is so re
mitted, that the obligation is cancelled, the hand- writing is
put out, as the Apostle saith 2. Now when the instruments are
cut in pieces, the obUgations cancelled, the debtor is set free;
which , we- have purchased by Christ's death. Wherefore
vre read, that the veil of the temple tare ; to the end tho
people might understand thereby, that their sins were re
mitted, and they discharged from burden of the Law.
But when the wicked and faithless nation continued, after
Christ's death, to exercise in the temple ceremonies, which had
their end before ; and would thrust them unto men as parcel of
ReUgion, and worshipping of God; Christ, using the ministry
of the Romans, so destroyed the temple, that for these fif
teen hundreth years . they have had no place, no respite to
repair it. And when they did attempt the matter, they were,
(as you aUeged,) by divers means destroyed and disappointed ;
namely, by the dreadful apparition of a Cross. Whereof ye
might have gathered, that God so misliked the superstitious
ceremonies of the temple, that He would not suffer the stones
of it to stand. The like plague shaU ensue to aU, that,
having Ught, wUl foUow darkness ; that, being free, will bring
a slavery upon them ; that, being deUvered by Christ from
these outward things, and having Christ, yet wiU be wedded
to these outward things, as if that God were pleased with
them. Wherefore, remember SauP: let no disguised cloke of
a good intent cover an ill act, contrary to the word. Nadab
and Abiu brought in strange fire*, not commanded of the
Lord. The fire of the Lord therefore consumed them. Uzah,
when the oxen did shake the ark^ of a good intent did put
his hand unto it; and was stricken dead for his offence.
Melior est obedientia quam victimce, said Samuel : " Better
is obedience than sacrifice." Better is a naked service, with
2 Coloss. U. [14.]
3 [1 Sam. XV. 21, 22.]
4 Levit. X. [1, 2.]
5 2 Sam. vi. [6, 7.]

124 THE SECOND ARTICLE.
the word, than a gorgeous solemmty, not commanded by
the word. Quicquid Ego prcecipio vobis, hoc tantum facile:
" Whatsoever I do command you," (saith the Lord',) " do that,
and that only :" Non addes quicquam, nee minues : "Thou
shalt not add any thmg to it, nor take away any thing
from it."
When Christ shall appear in brightness of His glory:
when He shaU sit as a just Judge, at His second commg, to
ask a straight [strait] accompt of aU your Ufe, faith, and
ReUgion ; what can ye answer ? what wiU ye say unto Him?
" We have garnished Thy temple with gold and sUver : we
have set up candles upon Thine altars : we have sainsed Thy
Saints: we have erected, esteemed, honoured Thy Cross."
What shaU He then reply to this ? The word of His Prophet
Esay : Quis requisivit ista de manibus vestris ? " Who did
require these things at your hands^?" My temple ought
your own hearts to be ; as I Myself pronounced ^ and My
Apostle Paul bare witness with Me*. This should have been
adorned with chastity, simpUcity, fear of My name, love of
My mercies, innocency of life, integrity of faith. Such rest
ing place, and such ornaments thereof, have I required ; but
you have them rejected. No altar of squared stone have
I appointed : Myself on the altar of the Cross abolished it.
I only ought to be the altar now, whereupon your sacrifice
of praise and thanksgiving should be laid; and hght of
your good works shining to the world be set upon. But
Me and My death ye have adnihilated, to magnify your own
imaginations. My Saints should have been patterns of holy
Ufe and true faith unto you ; not have usurped My room
and office to become mediators, and be called upon. The
sweet perfume of prayer should have arisen from the sayn-
sure^ of your heart to Me ; and no flingmg of coals about
the chm-ch to other. But you have sticked only to the
Jewish and hypocritical observance : the truth exhibited in
time of grace ye have not received. The memory of My
death, by preaching of the word, and due administration of
1 Deut. xU. [32,]
2 Esay i, [12,]
3 Levit. xxvi. [11, 12,] Esay Ui, [6.]
* 1 Cor, vi, [19,] 2 Cor. vi. [16.]
5 [censer.]

ANSWER TO THE TREATISE OF THE CROSS, 125
Sacraments in the church, should have been continued ac
cording to My wiU: the members of My body, the Uvely
counterfeits of Mine own Person, the poor, the naked, the
comfortless Christians, should have been reUeved, clothed,
encouraged*. But by your Imagery you have excluded My
word: by your Roods, Crosses, and Crucifixes, utterly, (as
much as in you Ueth,) defaced the glory of My death. Depart
ye therefore away from Me, ye workers of iniquity. Let now
the god that you have served save you. Enter into ever
lasting fire, prepared for the DevU and for you his angels.
This when God shaU lay unto your charge, this fine' shaU
foUow of it : and when, in the terrible confliict with Satan, ye
shaU caU your consdences to accompt ; and see those idle toys
that you have trusted to to be void of comfort ; what shall
ye then do but be driven to despair, and say to the mount
ains : "FaU down upon us'." Wherefore, if yet there be any
place of repentance left for you'; if maUce and obstinacy
have not utterly secluded God's grace from you ; take up by
times : seek Christ in His word : forsake your wUl-worship-
pings : set not your foUies in the service of God against the
wisdom of the Almighty revealed in His word. Tou think
your hold is good : God knows it abides no stress, Te say ye
seek the Shepherd : I prove ye find the fox,
^ [Templa, Deum, Viduas, reparando, colendo, cibando,
Martha, Maria, plus Samaritanus oris.]
¦^ [end, or penalty.] ^ [Rev. vi, 16,]
3 Luke xxU. [xiu. 3.]

TO THE THIRD ARTICLE.

For declaration and proof of your tlurd article ; which is,
Folio 36, b. "that every church, chapel, and oratory, erected to the honour
and service of God, should have the sign of the Cross ;" ye
bring four reasons : whereof the two first be too unreasonable,
grounded upon fooUsh fables ; the third is insufficient to con
firm a doctrine ; the fourth is a custom of error not con
sonant to truth. For the first ye aUege one of Abdias' tales ;
Folio 38, b. whom you affirm "to have seen Christ in the flesh : to have
foUowed Simon and Jude into Persia ; and to have been made
Bishop of Babylon by the Apostles." To speak somewhat of
Abdias. your famous Father': that he saw Christ in the flesh, what
marvel was it, if he were one of the seventy-two Disciples, as
you and Lazius, (that found the lying legend, in his preface
upon Abdias^,) witness ? Concerning his ancienty, no marvel if
ye cite him : for if ye make accompt of his years, by pro
bable conjecture out of his book, ye shall find him almost as
old as Mathusale. He lived long after S. John's time; for
he citeth authorities out of his Gospel divers : and, speaking
of a miracle done at S. John his tomb, how manna sprang
1 [The ten books of the Historia Certaminis Apostolici were first
published in the year 1551; and were alleged with confidence by many
Romanists, until effrontery could persist no longer. Pope Paul IV.
condemned them in his Index, in 1559 : but, strange to say, they were
released from censure by the Tridentine Catalogue of 1564, and by
Pope Clement VIII. in 1596; in consequence, as Molanus states, of
" former ecclesiastical zeal having become seasoned with discretion."
(Hist. S. Imagg. Lib. U. Cap. xxviii.) Oudin has placed the Pseudo-
Abdias in the beginning of the tenth century; (Comment, u. 418.) and
henceforth, it may be safely asserted, with Thilo, " hujus quidem libri
auctoritate nemo permovebitur." (Codex Apocr. Nov. Test. Tom. i.
p. 673. Lips. 1832. Conf. Jewel's Replie, Art. i. p. 7. Conferme
betwene Rainoldes and Hart, p. 505. Lond. 1584. Coci Cenmr. pp.
42 — 47. BlondeU. De Joanna Papissa, p. 118. Amstel. 1657. Yoes.De
Histor. Grcec. L. U. C. ix. p. 118. Amst. 1697. Grabu Spieileg. i. 314.
Oxon. 1714. FabricU Cod. Apoc. N. T. Tom, u, 388—742, Hamb. 1703.)]
2 [pag. vii.— Abdias does not say of himself that he was one of the
seventy Disciples ; nor is the statement made by the Pseudo-Dorotheus,
Nicephorus, and others. Vid. nomenclatur. apud Wicelii Hagiolog.
foi. clxxiii. Mogunt, 1541,]

ANSWER TO THE TREATISE OF THE CROSS. 127
out of it, he saith^i Quam usque hodie gignit locus iste: that
is to say : " Which manna this place bringeth forth to this
day." Then, if it were so strange a matter as he would have
it seem, many years were run between the death of the
Apostle, and writing of his book. But John himself was an
hundreth year old, lackmg two, when he died. For, as your
Abdias saith*: Cum esset annorum nonaginta septem, &c. :
" When he was fourscore and seventeen year old," Christ
appeared to him ; and so forth. And Abdias, if he were one
of the seventy-two Disciples, was called to his ministry the
self-same year that John was to his Apostleship : so that, by
all likelihood, he was then as old as John, and living long
after John. How old was he, say you?
But a man of those years, being broken so much in
travail as he was, to do as he did, was a miracle of itself.
For, if ye credit his own writings, he was at Saint Andrew's
death in Achaia. For in his life^ he saith : Diutissime
Dominum clarificans, et gaudens, nobis flentibus reddidit
spiritum : " He, long glorifying the Lord, and rejoicing,
while we were weeping, gave up the ghost." Whereupon
the marginal note hath : Ex hoc apparet, Abdiam, hujus
historice author em, passioni interfuisse: "It appeareth by
this, that Abdias, the author of this history, was present
at the passion." Likewise he was with Thomas in India,
where he was a witness of all his doings. For, speaking of a
miracle shewed in prison, he saith ^ : Servi Dei dormire non
poterant, quos sic Christus excitabat, neque patiebatur nos
somno dimergi : " The servants of God could not sleep, whom
Christ had raised so, nor suffered us to be drowned in sleep."
Then, if the nominative [accusative] case plural, " us," includeth
him that told the tale, Abdias then was also there. Beside this,
he was at the death of Saint John in Ephesus ; for he saith'' :
Gaudebamus quod tantam cernebamus gratiam : dolebamus
quod tanti viri aspectu et prcesentice specie defraudabamur :
" We rejoiced for that we saw so great grace : we sorrowed
that we were bereaved of the sight and presence of so great
a personage." And there is noted in the margent : Et hoc
argumentum est, Abdiam interfuisse morti Johannis : " And
3 Li. V. in fine. [foi. 70, b. Paris. 1566.] * [foi. 68, a.]
5 Lib. iii. circa finem. [foi. 44, b.]
6 Lib. ix. [foi. 116, b.] ^ Lib. v. [foi. 70, b.]

128 THE THIRD ARTICLE.
this is a proof, that Abdias was at the death of John." Not
withstanding aU this, he went out of Jewry, with Simon and
Jude, into Persia. There, (as he -witnesseth of himself^,) he
was present at aU their domgs, and was made Bishop of
Babylon by them. For thus he -writeth : Ordinavere autem
Apostoli in civitate Babylonis Episcopum, nomine Abdiam,
qui cum ipsis venerat a Judcea : " The Apostles appointed
Bishop, in the city of Babylon, one whose name was Abdias,
which came from Jewry with them."
Now, I beseech you, how is it possible, that he which
immediately came out of Jewry, and had his charge in
Babylon, should be at one time, (as it were,) in so divers,
and so far distant parts of the world : in Achaia, in
India, in Ephesus, in Persia ; and, if we give credit to
historiographers, also in Scythia? For, as touching Andrew,
at whose martyrdom he affirms he was, Eusebius^ out of
Origen, and Sophronius^ as we read in Ptolome, and Nice-
phorus* do aU witness, that he went into the coast of Scythia,
far distant from Grecia. And as for his death, Sabellicus'
doth say, that he suffered in Scythia. Then either was your
author a Uar, or a lewd Bishop; to forsake his charge, and be
such a land-leaper. But a liar he was : for, comparing the
times of the Apostles' deaths, and distance of places where
they were resident, it is impossible his sayings to be true.
Furthermore, that the antiquity of this Abdias should be
such as ye talk of, is more than a miracle to me; since neither
Irene, nor Eusebius, nor Hierom, nor any one of the received
Fathers, (being nearest to the same time, and -writmg of the
same matter,) do once mention him : yea, to say the truth,
both Scripture and Fathers be direct against him. For where
he maketh S. John to say* : Virtutum opes habere nan posse,
1 Lib. vi. [foi. 83, a.] 2 Lib. iu. Cap. i.
3 [If he were the author of the Life of S. Andrew, which is among
the interpolations in S. Jerom's Catalogue of Ecclesiastical Writers.
Erasmus suspected that the additions were made "ab aUo quopianj
studioso." (S, Hier, Opp. Tom, i, p. 306. BasU, 1565,) Conf Em, Sal.
Cypriani Dissertat. de Hieron. Catal. pp. 7, 8. Francof & Lips. 1722.
MabiUomi Vetera Analecta, pp. 196, 197, Paris. 1723.]
4 Lib. u. Ca. xxxix. & Li. iU. Ca, i.
5 Ennead. vii. Lib, iv, [Tom, ii. p. 224. BasU. 1538.]
« Lib. V. [foi. 63, a, b.]

ANSWER TO THE TREATISE OF THE CROSS. 129
qui voluerit divitias habere terrenas : " That he cannot have
the substance of virtues, that wiU have the substance of the
earth ;" it accordeth not with the doctrine of Christ : for we
read in His word of many that were rich, and yet were virtuous
notwithstanding. That John should allow the fact of Dru-
siana^, which, being a married wife, withdrew herself from
her husband''s company without his consent, is contrary to
the rule of Christ^, and His Apostle Paul^. That he doth
attribute to the same Apostle, the prescription of thirty days
for sufficient repentance^", is otherwise than Christ hath taught
us : for He will have us to forgive septuagies septies, " seventy
times seven times'^." That S. John should use so fond miracles,
as to make whole again broken jewels'^; to turn trees and
stones into gold^^; hath no appearance of truth in it. That in
his Ufe-time a church was buUded at Ephesus, dedicated to
him, and called by his name**, may be proved false by a
thousand testimonies. For beside that it was derogation to
\jGod's honour, it was contrary to the use of the primitive
(illhurch. And aU men agree that, until the reign of Constan-
ti!nus, there were no chapels or oratories erected in honour
oii" any Saint.
j Augustin plainly affirmeth, that in the Church of Christ
Miirtyrs have the highest room. Nee tamen nos, (sayeth
he'',) eisdem Martyribus templa, saeerdotia, sacra, et
saerificia eonstituimus ; quoniam non ipsi, sed Deus
eo rum, nobis est Deus : " Tet we buUd not up temples,
appoint officers, service, and sacrifice for the said Martyrs ;
because not they, but their God, is our God." Again, in
another place ^^ somewhat more plainly : Nonne, si templum
alieui saneto Angelo excellentissimo de lignis et Idtpidibus
faceremus, anathem,atizaremur a veritate Christi, et ab
Ecclesia Dei; qucmiam ereaturce exhiberemus eam servi-
7 [L. V, 54, a,] » Matth, xix. [6.]
9 1 Cor. vii, [10,] Coloss, iU, [IS,]
10 [Lib. V. foi, 65, a,]
11 Matth, xviu. [22,] 12 [l, v, 61, b,J
IS [foi, 62, a,] 1* [v. 68, a,]
15 De Civi, Dei, Lib, viii. Cap, xxvU,
ifi Contra Max, Ait, Episc. Lib. i. [This was the old name of what
is now termed the Collatio cum Maadmino. The quotation may be seen
in Opp. Tom, viu, col, 467. ed. Ben. Antw.J 9
[calfhill.]

130 THE THIRD ARTICLE.
tutem, quce uni tantum debetur Deo ? Si ergo sacrikgi
essemus, faciendo teniplum cuicumque creaturcB, quonwdo
non est Deus verus, cui non templum facimus, sed nos ipsi
templum sumus ? " If we should make a temple of wood
and stone for any holy Angel, yea though he were the most
exceUent of aU, should we not be accursed from the truth of
Christ, and from the Church of God ; because we exhibited that
service to a creature, which is due to God alone ? Therefore,
if we should offend in sacrilege, by building a church to any
creature, how can it be but He is the true God, to whom we
make no temple, but ourselves are temples ?" By which places
we prove, that in his time there was no church or chapel
buUded for any Saint ; that it was reputed a cursed thing,
contrary to truth and the Church of God ; that they commit
sacrUege, which do buUd any : finaUy, that churches and
oratories are not erected for God Himself, but to the use of
man. Wherefore, in the tale of Saint John his church, yourj
Doctor doted. ¥'
Now what say you to this, that Chrysostom affirmeth 'tt'
Petri quidem, et PauU, et Joannis, et Tliomce manifeswt,
sunt sepulclira : cdiorum vero, cum tanti sint, mini'Mni
cognitum est ubi sunt : " The sepulchres of Peter affuj
Paul, John and Thomas, be weU known : but of the rest, tn
great as they were, it is not known where they were." akt
your Abdias setteth forth the matter plainly, where eveiry
one of them was laid into the ground : wherefore ye must
either condemn Chrysostom or him. And yet in these the
Doctors agree not. For, to go no further than to S. John, of
whom I spake last, Abdias saith that he died not, but was
put quick m his grave, and there he commanded mould to be
cast upon him 2. Omnes benedicens ac valefaciens, depomit
se viventem in sepidehro .suo, et jussit se operire : " Blessmg
them aU, and taking his leave of them, he laid hunself down
quick m his grave, and bade them cover him." But Hierom
saith 3; Sexagesimo octavo post passionem Domini anno,
mortuus Ephesi, juxta eandem urbem sepultus est: "The
1 To. iv. in Cap. ad Heb. xi. in Ho. xxvi. [Opp. Lat. Tom. ir.
coL 1820. BasU. 1547.]
2 Lib. V. in fine. [foi. 70, b.]
3 In Catal. Scrip. Eccle. [apud Fabricii Biblioth. Ecrks. p. 51.
Hamburgi, 1718.]

ANSWER TO THE TREATISE OF THE CROSS. 131
threescore and eight year after the passion of our Lord, he
died at Ephesus, and was buried hard by the said city."
What shaU we now think of your Abdias ? whom you know
to have been one of the seventy-two Disciples ; but Eusebius
saith*, that no such matter is known : whom you affirm, out
of his own books, to have been made Bishop of Babylon : but
I have proved, out of the same, that he could not be in so
many places and so far distant : whom you do think to be
worthy credit; but evident it is, that he speaketh naught
but repugnancy to the Scriptures, and more than any Father
beside himself aUoweth.
For further proof whereof, examine your dedication,
of which ye make so great accompt ; and it shaU be no
¦'¦' levity," (as you would have it appear,) if a man, stayed
by the grace of God, refuse to lean to so weak a staff. A
church is consecrated, or made an hol-y place, not bv super- ihe true
' J 1. ' o r mamier of
stitions words of magical enchantment: not by making of ''^'=^'''"'-
signs and characters in stones ; but by the -ffiU of God, and
the godly use. His "wUl is set forth ia His word unto us,
wherein He hath commanded His people to assemble themselves
together ; and hath annexed a promise to it, that He -wUl be
there in the midst of them. The use that maketh a place
holy is, to have the word purely set forth in it; the Sa
craments duly to be received: and prayers humbly to be
made therein. Take away the commandment ; take away the
right use ; the place remaineth profane stUl : yea, though a
thousand Angels should be said to cross it. ShaU we think
that any place, any creature of God, is of itself unclean?
Shall we think that Devils Ue in stone waUs, that, once be
sprinkled -with a Uttle Holy Water, -wiU be packing straight?
When God had made aU the creatures of His, indit quod e-s-sent
omnia valde bona : " He saw that aU things were very
good^." And Augustin, in his Confessions® : Singula bona
sunt, et omnia valde bona, cpice Tu fecisti : "Every thing by
itself, and aU things are exceeding good," (he saith.) ¦'-' which
Thou hast made, 0 Lord." And as for the place, it is pre
pared for men, and not for God. For '• God dweUeth not in
temples made with hand^:" but, as the Martyr saith, in Pru-
-» [H. E.] Lib. i. Ca. xii. « Genesis i. [31. J
0 Lib. VU. Ca. xii. [pp. 116-17. Oxon. 1838.]
" Act. xvu. [24.]
9—2

132 THE THIRD ARTICLE,
dentins': Mdem Sibi Ipse mente in hominis condidit, vivam.,
serenam, &c. : "He made a temple to Himself within the mind
of man, Uving and clear." Then is not any earthly place
holy of itself; but inasmuch as holy things are done therein,
it is called holy. S. Paul, speaking of meats, saith, that they
are sanctified pex verbum Dei, et orationem : " by the word
of God, and prayer ^ :" but that a sanctification should come
to a creature by making of the sign of a Cross, is more than
Abdias himself, or you, can, out of Scripture or good authority,
avouch. Salomon made a temple to the Lord : and no Angel
of God came down to hallow it ; nor any Priest was called to
conjure Spirits out of it. Hallowed it was, when according to
God's will and ordinance it was used. Constantme built
divers churches; and yet this example he never followed:
nor, although he had the Cross in admiration, as which was
from heaven revealed to him, yet did he ever bring the Cross
into the church.
Wherefore, your Bartholomeus' dedication I have in as
good credit as the rest of the tales that Abdias tells con
cerning S. Bartholomew. For this he affirmeth ; that the
Devil, giving marks of him to his friends, said among the
rest^ : Viginti sex anni sunt, ex quo nunquam sordidantur
vestimenta ejus ; similiter et sandalia ejus per viginti quirir
que annos nunquam veteraseunt : " Now are there twenty-six
years since that his garments never filed* ; nor his shoes for
these twenty-five years ever waxed old." We read that the
like miracle was shewed to the chUdren of IsraeP, when as
they were in wilderness, and had no orduiary mean to come
by necessaries. But that S. Bartholomew, a King his nephew,
a trim feUow, with precious stones in every corner of his
coat; m such credit with a Prince, as he was with Polymius;
in such a populous country as India was ; (which things all
Abdias doth write of him ;) should have his garments kept
from wearmg, was more than needed, more than with reason
may be beUeved. Agam, Abdias witnesseth, that S. Bartho:
1 Lib. Peristephanon. [Opera, foU. 163-4, Antverp, 1540.]
2 1 Timo. iv. [5.]
3 In Vita Barth. Lib. viii. [foi. 96, b.J
* [were defiled.—" Sacrilege is to file holy ^ng." (Wiclifife's Apol.
p. 22. Lond. 1842. ed. Camden Soc.)]
5 [Deut. viii. 4.]

ANSWER TO THE TREATISE OF THE CROSS. 133
lomew came in to the King Polymius when the doors were
shut; which never was heard tell of but only of Christ" : and
now, by his doctrine, we may fall a reasoning of the dimensions
of S. Bartholomew's body. Then, in the same legend, he
reporteth also, that Mary, the mother of Christ, did make a
vow of chastity : with many other points, most strange, and
dissonant from all godly learning. But see how these lying
losels^ do detect themselves. Abdias saith^, that Astyages,
brother to Polymius, caused S. Bartholomew fustibus ecedi,
ccesumque decollari: "to be all to bebatted, and afterward
to be beheaded :" but he shews not where, save only in some
piece of India. Nicephorus, another of your authors, saith ^:
Hierapoli in Crucem actum : " that he was hanged at Hiera-
polis." But he that makes Supplementum Clironieorum
writeth'": In Albana, Majoris Armenioe urbe, prime ecesum,
dein excoriatum : " that in Albana, a city of Greater Armenia,
first he was slain, and afterward was flayed." So, by this
means, the poor Saint should first be beheaded, I wot not
where in India ; then, afterward, lose his life on the gaUows at
Hierapolis ; and, last of aU, have his skin pulled over his ears
inArmenia", a good whUe after that his head was gone. It is a
sport, and yet a spite, to see how men of your profession,
(Master MartiaU,) that vaunt yourselves to be friends to the
Cross of Christ, can do nothing ahnost but Ue. Wherefore,
these things condemning utterly your author's credit, I need
to wade no further in confutation of his church-hallowing.
It confuteth itself, with shame enough to you. Only I marvel,
that as "the Angel '2," (as you say,) "engraved with his finger fohoss,
in the square stones the sign of the Cross ; and further, from
God commanded them to make such a sign in their foreheads ;"
0 [S. John XX. 19, 26.] ' [linaves, cheats.]
8 Lib. viii. circa finem. [foi. 102, a.]
9 [Lib. ii. Cap. xxxix. Nicephorus, however, adds that S. Bartho
lomew escaped from death at Hierapolis, in Phrygia; and that,
"aliquanto post tempore, Urbanopoli, provincise CiUciae, in Crucem
rursus actus, ad unice desideratum Christum migravit."]
10 Lib. viii. anno a Christo 80. [Jac. Phil. Bergomensis Supplem.
Chronic, foi. 153. Brixiae, I486.]
11 [Cave maintains that Albanople, in Armenia the Great, was "the
same no doubt which Nicephorus caUs Urbanople, a city of Cilicia."
(Antiqq. Apostol. p. 562. Lond, 1742.)]
12 [Abdias, foU. 100-1.]

134 THE THIRD ARTICLE.
commanded not as weU, (which had been more to pm'pose,) to
make the like signs in other stones, in dedication of other
churches. I would wish, in the next print it might be put in ;
that your popish church-haUowing, (whereof I wiU speak
anon,) might seem to have some precedent for it.
But, for S. Bartholomew, I have said enough. And the same
answer may suffice for S. PhiUp ; as his example is out of the
said Abdias brought. For, as S. Hierom saith' ; (touchmg the
name of Zachary, of whom mention is made Matth. xxiii. ;
that some would have him to have been the eleventh of the
Prophets, but some other to have been the father of S. John
Baptist :) Hoc, quia de Scripturis non habet authoritatem,
eadem facilitate eontemnitur, quaprobatur: "This, because
it hath not authority of the Scripture, is as casUy contemned
as proved;" so may I say for the words which ye father
Folio 39. upon S. PhUip : " In the place where Mars seemeth to stand
fast, set up the Cross of my Lord Jesus Christ, and adore the
same 2:" because it is contrary to the Scripture, and is but the
report of a lying legend, I may, with good cause, reject the
authority. For neither was the change allowable, to destroy
one Idol, to make another ; (as in the first article I proved ;)
nor to adore it, was in any wise tolerable ; as afterward more
at large appeareth. Wherefore, your reason being, (as it is,)
absurd and fooUsh, we be not driven to any such shift as ye
talk of, to say that faith should be fixed in a wall. We know
no such melody to move, as you say, hard stones ; or make
brazen pUlars to understand : though your magical minstrelsy
hath been such, that rotten stocks have spoke at your pleasm'e ;
spoken good reason, (as you have esteemed it.) Remember
ye not the Rood of Winchester, that cunningly decised a
controversy between the Monks and married Priests; pro
nouncing in Latin : (for he was better taught than his masters
the Monks:) Non bene sentiunt qui f avent Presby teris: "They
thuJi not weU that favour the Priests?" Who was that
Orpheus, that -wrought that understanding there ? Dunstan,
or the Devil, or both ? It hath been always a popish practice,
to make Roods and Images to roU their eyes, to sweat, and
to speak ; (whereof infinite examples might be brought :) but
that of men, professing the Gospel ; of Protestants, (as ye call
1 Super xxui. Matth. [Opp. Tom, ix. p. 70. BasU. 1565.]
2 [Abdias, foi. 122, b.]

ANSWER TO THE TREATISE OF THE CROSS. 135
them,) there hath been any such delusion, is not in any writing
of any age to be found. Wherefore ye do us wrong, in bur
dening us with such untruths ; unless, by remembrance of yom'
own folUes, ye will force us, (as it were,) to open and disclose
your shame.
But let me come to your Councils. The first ye fetch
from the record of Ivo^ and Gratian*, alleging a Synod
kept at Orleance in France. Te do right well to cite yom-
authors ; otherwise I might have suspected the authority :
for, in all the Canons of the Council itself, we read not the
words that make for your purpose^- But you do wisely, not
to pass the compass of your own profession ; and therefore say
no more than the popish Decrees do teach you. But, if a man
may be so bold in your own faculty to oppose you ; how do
the words of this your CouncU prove, that every church must
have the sign of the Cross ? " Forsooth," (say you,) " because koiio 40.
it is decreed, that no man build a church, before the Bishop
of that diocese come, and set up a Cross." By the same reason,
the ring of the church-door is a piece of God's service too.
For, as the fixing of a Cross, the pitching of a stake, (as it
were,) in the ground, doth shew that the Bishop hath Umited
out the compass of the church ; so the other is a proof of
Induction of the Priest. Tet, as this sign of possession taken
is no part of duty within the church discharged ; so the other
sign of authority to biuld given is no part of service within
the buUding to be done. And this is the point, which in this
article ye go about to prove ; " that every church and chapel"
must have a Cross erected in it, to the honour and service of
Almighty God. But this Cross serveth another turn ; to a
civil PoUcy, and no point of Religion: for, lest that men
should presume to build churches without authority ecclesias
tical, it was decreed, that the Bishop of the diocese should
view the place ; appoint where the body of the church should
3 [Decret. iu. Par. Cap. viu. foi. 84, a. Lovan. 1561.]
* [" Nemo ecelesiam sedificet, antequam Episcopus civitatis veniat,
et ibidem Crucem figat." (De Consec. Dist. i. Cap. ix.)]
5 [They are in reality the words of the sixty-seventh Novel of the
Emperor Justinian; which has, of course, been cited by Cornelius a
Rynthelen. (Jurista Romano-Cathol. pp. 224, 259. Colon. Agripp. 1618.
Conf. Rhythm, de S. Annone, cura Mart. Opitii, pag. 50. Dantisci,
1639.)]

136 THE THIRD ARTICLE.
be ; and leave his mark behmd him : which mark might as
weU have been his Crosier as his Cross ; but that the one was
less chargeable than the other. If ye credit not me, turn over
your Decree. There shall ye find, that order is taken for
things necessary before the church be builded : but we do
inquire what is necessary service in a church hallowed.
Wherefore, I see not how that Council Provincial, triginta
trium Episcoporum, " of three and thirty Bishops," as the book
doth tell us', can make any thing for you. But if there were
most plain determination for the Cross, in that or any other
such-like CouncU; I am no more bound to the authority
thereof, than you wiU be to the EngUsh Synods, held in King
Edward's days, and in the Queen's Majesty's reign that now
is. Tet, the duty of a subject, (if ye were honest,) might drive
you to this; whereas there is no cause, that might enforce
my consent to the other.
Now for your second at Towres, whose Canon is this :
Ut corpus Domini in Altari, non in Armario^, sed sub
Crucis titulo, componatur : which you do EngUsh after
this sort : " That the body of our Lord, consecrated upon
the Altar, be not reposecl and set in the -Revestry, but
under the Rood." Where we may learn two school points
of you. First, that Armarium is Latin for a Revestry':
then, that Titulus Crucis is Latin for a Rood. But if
your scholars have been taught heretofore to translate no
better, a rod had been more meet for the Usher : for
Armarium may well be taken for a Ubrary, for a closet, or
Almerie* ; but no more for the Revestry than for the belfry.
Tet wUl I not greatly in that word contend with you. Be it
that their fooUsh meaning was for a Revestry ; yet doubtless
they were not so mad as to put Titulus Crucis for a Rood.
Titulus Crucis is " the title of the Cross :" and I marvel
1 [Vid. Binii Concilia, Tom. ii. P. i. p. 648. Colon. Agr. 1618.]
2 [Instead of " non in armario," (Crabbe's reading,) we now gene
rally find "non in imaginario ordine," in the third Canon of this Synod
of Tours. Binius (u. ii. 231.) teUs us, that the remodelled injunction
signifies, that the Host should be placed, not among the sacred Images,
but immediately under the Cross which was upon the middle of tlie
Altar.] 3 [or Vestry.]
4 [Almonry. In old Records the words "Almonarium," "Almorie-
tum," and " Almeriola" occur ; and mean a repository for pf Crisions
for the poor.]

ANSWER TO THE TREATISE OF THE CROSS. 137
that you would not rather expound it for a Pix, than a
Rood ; being driven by this to carry God's body sacred
from the Altar mto the Rood-loft. We have not heard afore
this time, that the Sacrament was reverently kept under the
Rood ; that, the Altar refused, the Rood-loft should be re
verenced. Now as concerning the sixth General Council, kept at
Constantinople in TruUo ; " whereby," (ye say,) " it may be
gathered, that the sign of the Cross was kept and had in
churches ;" I pray you aUege the Canon of that CouncU,
out of which ye gather it^, I am not ignorant that, in the
Pope's law, it is cited so^ : but I am not yet persuaded
that it is so, BeUke the patchers of those ragged reliques
mistook the name of the sixth for the seventh. For, as
it is certain that, in the sixth Council of Constantinople,
there was a long discourse contra Monothelitas, "against
them which affirmed there was but one will in Christ ;" so,
in all the Actions that are come abroad to the sight of
the world, there is not so much as mention of the Cross,
It is an easy matter to say : " Such a Council defined so the
case ;" and bring no proof at all, nor so much as a word, to
rule the case over. This is too sUght dealing, in so great a
cause, as you -wiU have the Cross to be. But, on the other
side, as you have brought but the bare name of three CouncUs
for you, whereof there is none that confirmeth your error ;
s [MartiaU must have aUuded to the eighty-second Canon of the
Quinisext Council, which aUowed Pictures of the Saviour to supplant
typical representations of Him by a Lamb. This TruUan Synod was
held in the year 692 ; and though its Decrees were recognized by the
second Council of Nice, they are now received only by the Eastern
Church. Pighius wrote a tract to prove that the Acts both of tho
sixth and seventh Council were forged: (Controv. prcecip. foil, 271-292,
Paris. 1542.) but, whatever may be the fate of other Ordinances,
BeUarmin will not permit the Canon, above referred to, to escape ; for
he declares that "iste Canon semper receptus fuit ab Ecclesia." (De
imagjw^Lib. ii. Cap. xii.) Vid. Bevereg. Pandectt. i. 252. Binii Con
cill. iu. i. 224. Lupi Synod. Deer. u. 1041. Lovan. 1666. Comber's
Discourse of the second Nicene Council, p. 66. Lond. 1688. Jenkins's
Histor. Exam, of Gen. Counc. p. 14. Ib. 1688, Crakanthorp, Defens.
Eccles. Anglic, p. 382, Lond, 1625. Coci Censwr. p. 231. Du Moulin,
NoumeauU du Papisme, p, 907. A Geneve, 1633.]
*> [Ant. Augustini De emendat, Gratiani, Dial. xv. Lib. i. pp. 125-6.
Paris, 1607.]

138 THE THIRD ARTICLE.
SO, if I bring three Councils indeed, as famous as they, which
in plain words, by pubhc and free assent, shaU overthrow it,
-wUl ye be then content to give over ? Howsoever your fro-
wardness in this behalf shaU lead you ; yet, that other may
understand, how men of sounder judgment have assembled
themselves also together, and alway resisted the heresy of
Imagery, I will only rehearse three other to you.
Constantine the fifth, son to Leo, surnamed Isauricus,
(otherwise, by a nickname of Iconolatrae, caUed Iconomachus ;
of Image-worshippers an Image-enemy;) in the year of our
Lord 746', called a Council at his princely palace of Con
stantinople; where Eutropius^ reporteth, that the Bishop of
Ephesus, the Bishop of Perga, the Bishop of Constantinople,
with other moe to the number of three hundred and thirty-
eight Prelates were; as appeareth by the subscriptions : (or, as
Sigebertus 3 reporteth, three hundred and thirty.) There they
sat, deUberating upon the matter, from the tenth of February
tiU the eighth of August. In the end they concluded, as
touching the Image of Christ, thus: Si quis divinam Dei
Verbi secundum incarnationem figuram, &c. The Acts of
which Council I wiU therefore insert at more large into my
writing* ; because they contain very learned reasons against
the Picture of Christ to be made, or Image of any other in
place of God's service used.
Sanctorum Patrum^ et Universalium Synodorum puram,
ct inviolatam, et a Deo traditam fidem nostram et conr
fessionern observantes, dicimus : Non debere quenquam
divisionem aut eonfusionem, ultra verum sensum et vohm-
tatcm iaexprimibilern, et hieognoscibilem illam unionem dua
rum, secundum Hypostasirn unam, naturarum, comminisci.
Quamam est hcee insana opinio pietorum; ut, lucri turpis et
miseri causa, ea, qvxe efilci nequeant, studeant conficere : ut
1 [754. Sigebertus says 755.]
2 Eutropius, Rer. Rom. Lib. xxii. [See before, page 71, n. 5.]
3 Sigebertus in Chro. [foL 54, a. Paris. 1513.]
« [They are extant among the Acts ofthe second Council of Xicc:
and CalfhUl quotes from what is styled by Sirmondus the "vulgata
editio," and -n-hat Labbe, DaiUe, and others have erroneously supposed
to be the old Latin translation; whereas it is merely the version
made by Gybertus LongoUus, in the year 1540.]
¦5 [Concill. General. Tom. Ui. P. U. p. 97. Roma;, 1612.]

ANSWER TO THE TREATISE OF THE CROSS. 139
et ea, quce ore et corde sunt tantummodo confessa, impiis
manibus figurare intendant ? Arbitratus autem sic est,
ipsam Imaginem Christum vocando. Est autem Christus
hoc nomine Deus et homo. Sequitur, ut Imago Dei sit et
hominis. Et consequens est, ut, aut juxta opinionem vani-
tatis suce, Deitatem, quce circumscriptione creatce carnis
cireumscribi non potest, circumscripserit ; aut inconfusam
illam unitionem, impietatis confusione, confuderit; et geminas
blasphemias in Deitatem, et per descriptionem et eonfusio
nem, intulerit. lisclem ergo blasphemiis earum adorator
involvitur: et vce illud utriusque prcemium; quod scilicet et
cum Ario, Dioseoro, Eutyche, et Acephalorum hceresi erra-
verint. Damnati autem a cordatis viris in eo, quod in-
comprehensibilem et ineircumseriptibilem divinam, Cliristi
naturam ipsi depingere studuerunt, ad aliam aliquam prava,
inventione apologiam eonfugiunt ; quod solius carnis quam
vidimus et palpavimus, et cum qua versati sumus, illius
inquam ImagiTiem exhibemus : quod sane impium est, et
Nestoriana diabolica inventio. Considerandum est et lioe :
quod si, juxta orthodoxos Patres, simul caro, simid Dei
Verbi caro, nunquam partitionis notitiam suscepisset, sed to-
taliter tota natura divina assumpta, et totaliter et perfecte
Deitate arrepta fuisset ; quomodo in duas didueetur, et ab
impiis illis, qui istud facere conantur, privatim separ abitur ?
Consimiliter vero et de sacra Ejus anima se habet. Postquam
enim assumpsisset Deitas Filii in propria Hypostasi carnis
naturam, inter Deitatem et carnis crassitudinem anima
mediam se interposuit : et quemadmodum simul earo, simul
Verbi Dei caro ; sic simul anima, simul Verbi Dei anima.
Et ambabus simul eonspectis, videlicet anima et corpore,
inseparabilis ab ipsis Deitas extitit; et in ipsa etiam dis
junctions animce a corpore, in voluntaria passione. Ubi
enim anima Christi, illic etiam Deitas : et ubi corpus
Christi, et illic quoque Deitas consistit. Siquidem igitur in
passione inseparabilis ab iis mansit Deitas, quomodo insani
isti, et quavis imprudentia irrationaliores, carnem Deitate
conjunctam, et deifieatam, dividunt ; et hanc, ut nudi hominis
Imaginem, pingere conantur ? Et ex hoe in aliud impie
tatis barathrum labuntur. Nam, carnem a Deitate sepa-
rantes, et per se subsistentem eam indueentes; aliamque
personam in came constituentes, quam in Imagine represen-

140 THE THIRD ARTICLE.
tari dicunt; quartam personam Trinitati adjiciunt,
divinam assertionem pradicant impiam. Itaque fiet illis, q,
Christum depingere nituntur, ut aut Deitatem cireum.icri^
tibilem, et cum came confusam dicant : aut corpus Chris
c.vpers Deitatis, et divisum; prceterea personam per se sui
si.^itentetn in came asserant ; et ita Ne.^itoriancB Deo repm
nanti Imresi similes e.vistunt. In talem igitur blasphemiai
et impietatem cadentes, pudore suffundantur; aversentu
,fc';}).so.9; et talia facere desinant : nee hii solum qui faciun
verum etiam qui false nomine fxetam, et dictam ab ipsi
Chri.^ti Imaginem venerantur. Absit a nobis ex cequo e
Nestorii dirisio, et Arii, Dioscori, Eutychis et Severi con
fusio ; male sibi ipsa repugnantia, et quce utraque ex ceqii
impietatem procurant.
Which words in English be these :
" We, foUowing therein the pure and inviolable faith
deUvered from God, received of holy Fathers and Genera
CouncUs, do say : That no man ought to imagine a division oi
confusion, contrary to the true sense and will not able to be
expressed ; and the same union, being above reach of know
ledge, of two natures agreeable to one Person. For what a
mad opinion is this of painters ; who, for filthy lucre's sake,
endeavour to make those things that cannot be made ; and go
about with their wicked hands to express counterfeits of
those things, which are only with heart and mouth acknow
ledged ? Undoubtedly such was the judgment of him, that
called the Image itself Christ. But Christ is by this name
both God and man. It foUoweth then, that it is the Image of
God and man. And that also foUoweth, that either, accord
ing to their vain opinion, he hath circumscribed the Deity;
(shut up the Godhead within a compass ;) the which cannot be
circumscribed, (or Umited his room,) as is the nature created:
or that he hath confounded, by confusion most wicked, that
uniting and knitting together of the two natures, which are
inconfusible ; (and in themselves distinct :) and so, by his de
scription and confusion, hath committed against the Godhead
a double blasphemy. Such therefore as worship them are
enwrapped in the same blasphemies, and the curse is reward
to either of them ; in that they have erred with Arrius,
Dioscorus, and Eutyches, and such also as are infected with

ANSWER TO THE TREATISE OF THE CROSS. 141
the heresy of the Acephali. Notwithstanding, they, being
condenmed of men of understanding, in that they have at
tempted to paint the divine nature of Christ, which is not
only not to be measured and bounded in, but also not to be
comprehended, (or by wit comprised,) do flee through their
ungracious invention to some other defence; that we do sot
forth alone the Image of that nature only, of that, (I say,)
which we have seen, handled, and been conversant with : and
that is very wicked, and a devilish device of Nestorius. This
also is fm'ther to be considered : that if so be, according to
the mind of the right beUeving Fathers, that flesh, which is not
only flesh, but the flesh of the Son of God, did never learn
the way to be divided, but the whole nature of the Divinity
received, and perfect Deity thereunto was taken; how shaU
it of these -wicked ones, which endeavour this thing, be
divided into two ; and each by itself be separated ? Like is
the state and condition of His sacred soul. For after such
time as the Godhead of the Son had assumpted in proper Per
son the nature of flesh, the soul placed herself a mean
between the Deity and the grossness of the flesh : and as
that flesh was not only mere flesh, but also the flesh of God
the Word ; even so the soul, not only an human soul, but also
the soul of God the Word. And both together being seen,
(that is to say, the soul and the body,) the Godhead remained
as inseparable from them; yea, and that even in the separation
itself of the soul from the body, in that passion, which wU
Ungly He suffered. For wheresoever the soul of Christ is,
there is also the Godhead : and where the body of Christ is,
there is also the Godhead, If that therefore the Godhead
could not be separate from these in the passion, how do
these madmen, (as rash, and altogether unreasonable,) make
a division of flesh, joined with the Divinity, and deified ;
and attempt to paint the same as the Image of a natural man
only, and no more ? And, forth of this, they sUp into ano
ther bottomless pit of impiety. For, in that they do separate
the human nature from the Divinity, and do bring in the
same subsisting by itself; and thereby do make another person
in the flesh, the which they say to be represented in the
Image ; they do join a fourth person to the Trinity, and give
sentence that the word of God is wicked. Therefore, it must
needs foUow of them which attempt to paint Christ, that

142 THE THIRD ARTICLE,
either they must say, that the Godhead is circumscriptible ;
(such as may be contained within a certain compass ;) and so
confounded -with the flesh : or else affirm, that the body of
Christ is void of the Godhead, and divided, and moreover a
person by itself subsisting in the flesh ; and so join with
the heresy of Nestorius, impugning God's truth. Forasmuch
then as they faU into such blasphemy and impiety, let them
be ashamed ; let them abhor themselves ; let them cease to
practise such things : neither they only which do make them,
but those likewise which do worship that which they make,
and untruly name the Image of Christ. Let therefore be far
from us, (as reason requireth,) as well the division of Nestorius,
as also the confusion of Arius, Dioscorus, Eutyches, and Se-
verus ; wickedly disagreeing one with another, and on either
side causing an impiety."
And a little after the said Council hath :
Imaginum falsi nominis prava appellatio neque ex
Clu'i.iti, neque Apostolorum, neque Patrum traditione ccepit ;
neque jjrecationem sacram ullam, qua sanctifieari possit,
habet : sed manet communis [et] inlwnorata, quemadmodum
ab artifice pictore absoluta est. Quod si autem qiddam ex
eo errore e.vistentes dixerint, recte ac pie a nobis dictum
esse, in. subversione Imaginis (Jhristi a nobis facta, propter
indi.^separatam et inconfusam essentiam duarum natura
rum in una Hypostasi convenientium : tamen iterum dubitare
ojyortet, propter Imagines ter ineulpatce et supergloriosw
Domince Deiparce., Prophetarum, Apostolorum, et Marty-
rum, cum sint meri nudique homines ; neque ex duahus
naturis, divina scilicet et humaiia, in una Hypostasi cm-
sistant, quemadmodum in .solius Christi Imaginibus fm
renuntiavimus. Dubitare autem oportet, propter Imagines ter
inculiJatCB et supergloriosce Deiparce Domince, Prophetarum,
Apostolorum, et Martyrum, eum fuerint nudi homines, etrm
ex duabus naturis con.stituti, quidnam conveniens aut com
modum ad has dicere potuerint, subverso priore argumento.
Profecto nihil est quod hie habe[n]t. Sed quid dicimus de
subversione ? Quandoquidem Catholica nostra Ecclesia, me
dia existens inter Judaismnm et Gentilitatem, neutram illis
consuetam sacrifieationem aecepit ; verum novam pietatis et
mystico} constitutionis a Deo datce formam et viam ingredi-
tur. Nam cruenta Juda;orum saerificia et holocaustomata

ANSWER TO THE TREATISE OF THE CROSS. 143
non admittit; et Gentilitatis in sacrificando omnem Idolola-
triam et Statuarum copiam aversatur. Hcee caput et inventrix
abhominabilis istius artis fuit. Nam cum spem Resurree-
tionis non haberet, dignum sibi ludierum exeogitavit ; ut
per eum lusum absentes tanquam adhuc prcesentes exhiberet.
Siquidem igitur nihil novi sapit hcee res, profecto, tanquam
alienum dcemoniaeorum hominum inventum, ab Ecclesia
Cliristi longissime abjieiatur. Cessent itaque ora omnium,
quce loquuntur impia et eontumeliosa contra hanc nostram
Deo gratam sententiam et Decretum. Sancti enim qui Deo
plaeuerunt, et qui ab Eo dignitate sanetitatis honorati sunt,
etiamsi hinc transmigraverint, non tamen eos odiosa mortua
ars unquam faciei redivivos : sed quicunque, ex Gentilium
errore, illis Statuas aut Imagines erigere fuerit eonatus, blas-
phemusjudieabitur. Quomodo autem et valde laudatam Dei
Matrem, quam obumbravit plenitude Deitatis, per quam
nobis eluxit lumen quod adiri nequit; Matrem, inquam, ipsis
ccelis altiorem, sanctiorem Cherubin, vulgaris Gentilium
ars pingere audet ? Rursus, quomodo eos qui cum Christo
regnaturi sunt, et in sedibus eum Eo sedebunt judicaturi
orbem terrarum, conformes Ejus glorice, quibus non erat
dignus mundus, ut divina miraeula asserunt; quomodo,
inquam, eos non timent per artem Gentium, exhibere ? Pro
fecto non fas est Christianis, qui spem Resurrectionis habent,
Dcemonum cultures, consuetudinibus uti. Et eos, qui in
tanta et tali gloria resplendebunt, non decebat ignominiosa
et mortua materia ignominia affi,cere. Nos autem ab alienis
nostrce fidei demonst[r]ationes non recipimus ; et in Dcemo-
nibus testimonia non reqidrimus. Ad hcee, exquisita et
exputata nostra sententia, tum ex Scriptura divinitus af-
flata, tum ex Patrum, electorum testimoniis efiieacibus, con-
venientibus nobis, et asserentibus piam nostram intentionem,
exhibebimus nostram definitionem; quibus non contradixerit is,
qui conatur hcee in dubium vocare ; qid vero ignorat, diseat
is, et erudiatur, quod scilicet a Deo sunt. Principio verbum
divince vocis, sic dicentis, prcemittimus : Deus est Spiritus :
Quicunque Deum adoraverit, in spiritu et veritate adoret.
Et iterum : Deum nemo vidit unquam : neque vocem Ejus
audivistis, neque formam Ejus vidistis. Beati sunt qui non
viderunt, et erediderunt. Et, in Veteri Testamento, ait ad
Moysen et popidum : Non fades tibi Idolum ; necpie omnem

144 THE THIRD ARTICLE,
similitudinem, qucecunque sunt in ecelo supra, et in terra
infra. Quam ob causam in monte, in medio ignis, vocem
verborum vos audivistis; similitudinem autem non vidistis,
sed tantummodo vocem. Et, 3Iutaverunt gloriam immor-
talis Dei, per Imaginem, non solum ad mortalis hominis
similitudinem effictam ; et venerati sunt et coluerunt ea quce
condita sunt, supra Eum qui condidit. Et rursum : Si
enim cognovimus Christum secundum carnem, jam mm
cognoscimus. Per jidem enim ambulamus, non per speciem,
Et hoc, quod ab Apostolo aperte dictum est : Igitur fides ex
auditu ; auditus autem per verbum Dei. Si enim cogno
vimus Cliristum secundum carnem, jam non cognoscimus.
Per fidem enim ambulamus, non per speciem. Eadem
etiam et Apostolorum discipuli et successores, divini Patres
nostri tradunt. Epiphanius enim Cyprius, inter antesig-
nanos prceclarus, sic inquit : Attendite vobis, ut servetis
traditiones quas accepistis. Ne declinetis, neque ad dex-
teram, neque ad sinistram. Quibus infert hcee : Estate
memores, dilecti filii, ne in ecelesiam Imagines inferatis;
neque in Sanctorum ccemiteriis eas statuatis : sed perpetuo
circumferte Deum in cordibus vestris. Quinetiam neque in
dome communi tolerentur. Ncm enim fas est, Christianum
per oculos suspensum teneri, sed per oceupationem mentis.
Idem, in aliis quoque Sermonibus suis, de Imaginum subver
sione multa dixit ; quce studiosi qucerentes facile invenient.
Similiter et Gregorius Theologus in Versibus suis dicit:
Flagitium est, fidem habere in eoloribus, et ncm in corde,
Ea enim, quce in eoloribus existit, faciliter eluitur; quce vero
in pi'ofundo mentis, ilia mihi amica. Joannes autem Chry-
sostomus sic doeet : Nos, per scripta. Sanctorum fruimur
prcesentia ; non sane corporum ipsorum, sed animarum Im
agines habentes. Nam quae ab ipsis dicta sunt animarum
illorum Imagines sunt. Maxima vero ad recti investigor
tionem, inquit Magnus Basilius, meditatio Scripturarum,
divino afflatu nobis datarum. In his enim et rerum ar-
gumenta inveniuntur ; et vitce beatorum virorum perscriptm,
veluti Imagines qucsdam animatce, secundum Deum poUtica
imitatione operum exhibentur. Et Alexandria} lumen Atha
nasius dixit : Quomodo non miseratione prosequendi sunt,
qui creaturas adorant : quod illi qui vident non videntibus
cultum exhibent; et audientes non audientes errant, precan-

ANSWER TO THE TREATISE OF THE CROSS. 145
txirque? Creatura enim a creatura nunquam servabitur.
Similiter Amphilochius, Iconii Episcopus, sic inquit: Non.
enim nobis Sanctorum corporales vultus in tabulis eoloribus
effigiare curce est, quoniam his opus non habemus; sed politiw
illorum virtutum memores esse debemus. Consentanea his
etiam Tlieodoinis, [al. Tlieodotiis,] Ancyrce Episcopus, sic
docet : Sanctorum formas et species ex materialibus eolo
ribus forwMri, minime decoi'uni putamus : horum autem
virtutes, quce per scripta traditce sunt, veluti vivas quasdam
Imagines, reficere subinde oportet. Ex his enim ad similium
imitationem et zelum pervenire possumus. Dicant enim
nobis, qui illas erigunt Statuas, qucenam utilitas ex illis ad
se redit. An quod qualiscumque recordatio eos habet ex
tali speciali contemplatione ? Sed manifestum est, quod
vana sit ^usmodi cogitatio, et diaboUcce deceptionis in
ventum. Similiter et Eusebius Pamphili, ad Constantiam
Augustam, petentem Christi Imaginem ad se ab illo mitti,
talia dicit: Qucmiam autem de Christi Imagine ad me scrip-
sisti, ut tibi mitterem; velim mihi significes quamnam
putes Christi Imaginem: utrum illam veram et incommu-
toMlem, natura IUius characteres ferentem; aut hanc quam
propter nos assumpsit, servilem fcrrmam pro nobis induens.
Sed sane de divina forma non arbitrar etiam ipse ego te
esse solicitam; cum fueris ab Illo edocta, neminem Patrem
cognovisse, prceter Filium; neque Ipsum Filium condigne
quempiam cognovisse, nisi qui Hlum genuit Pater. Et post
alia : Sed omnino servi requiris Imaginem for mcu, et carnem
quam propter nos induit : sed et hanc gloria Deitatis suce
commixtam esse didicimus, et passam, mortuamque. Et
post pauca: Quis igitur glorice ejuscemodi et dignitatis
splendores lucentes et fulgurantes, effigiare mortuis et in-
animatis eoloribus, et umbratili pictura posset ? cum neque
divini Illius Discipuli in monte Hlum contemplari quive-
rint : qui, cadentes in faciem suam, non posse se ejusce
modi spectaculum inspicere eonfessi sunt. Igitur si carnis
illius jigura tantam ab inhabitante in ea Divinitate aecepit
potentiam, quid oportet dicere tune, cum mortalitatem exuit ;
et, corruptianem abluens, formam servi in Domini et Dei
gloriam transtulit : post mortis scilicet victoriam ; post as-
censum in coelos ; post cum Patre, regio in throno, a deadens
eonfessum; \cons€SSumf]post requiem in ineffabilibus et inno-
[CALFHILL.J

146 THE THIRD ARTICLE.
minandis sinibus Patris : in quam ascendentem et desidentenr.
coelestes potestates, illi benedicti, [al. Illi benedictis] vocibus
acclamabant, dicentes: Principes, tollite portas vestras:
aperiamini portcB coelestes : introivit Rex glorice? Hcee igitur
ex multis pauca Scripturce Patrumque testimonia, in hac
definitione nostra, parcentes sane copice, ne in longum respro-
traheretur, colloeavimus. Reliquis enim, quce infinita sunt,
volentes supersedimus, ut qui velint ipsi requirant. Ex his
igitur a Deo inspiratis Scripturis, et beatorum Patrum sen-
tentiis stabiliti, et super petram cultus divini in spiritu pedes
confirmantes, in nomine sanctce et supersubstantialis vivi-
fiicantis Trinitatis, unanimes, et ejusdem sententice, nos, qui
Sacerdotii dignitate sucdncti sumus, simul existentes, una
voce definimus : Omnem Imaginem, ex quacunque materia
improba pietorum arte factam, ab ecclesia Christianorum
refidendam, veluti alienam et abominabilem. Nemo homi
num, quaUseunque tandem fuerit, tale institutum, et impium
et impurum, posthae seetetur. Qui vero ab hoc die Imaginem
ausus fuerit sibi parare, aut adorare ; aut in ecclesia, aut
in privata domo eonstituere, aut clam habere; si Episcopus
fuerit, aut Diaeonus, deponitor: si vero solitarius, aut
laicus, anathemate percellitor, imperialibusque Constitutio-
nibus subjidtor ; ut qui divinis decretis impugnet, et dog
mata non observet.
The EngUsh of which words is this :
" The wicked calling of Images by a false name neither
had his beginning by tradition from Christ, nor of His Apos
tles, or yet the ancient Fathers ; neither had it any holy
prayer, wherethrough to be sanctified: but it remaineth
profane, even as it is wrought and finished of the painter.
But if certam, (deUvered of that error,) affirm, that we have
godUly and uprightly said, in throwing down the Image of
Christ, because of the inseparable and inconfusible substance
of two natures jomed in one Person ; yet, notwithstanding,
some occasion of doubt remaineth in them, as touchmg the
Images of the Vmgm most glorious and undefiled, the Mother
of God, of the Prophets, Aposties, and Martyrs, seeing that
they be only men, and no more ; neither do consist of two
natures, that is to say, the divine and human jomed in one
Person, as before we have signified to be in Christ, and the
contrary thereof practised in His Images : there groweth in*

ANSWER TO THE TREATISE OF THE CROSS. 147
deed some matter of doubt, as touching the Images of the
most glorious and undefiled Mother of God, of the Prophets,
Aposties, and Martyrs, seeing that they were only men, and
not framed of two natures, what they be able to say to any
purpose with reason unto these. The former argument over-
thro-wn, certainly they have nothing at all in this case to say.
But what say we to overthrowing Images ? Forasmuch as
our CathoUc Church, being a mean between the Judaism and
GentiUty, hath received neither of the manner of sacrifices
accustomed to them; but hath entered into a new way and
order of godliness, and mystical constitution given and deU
vered of God: for it doth in no -wise adnut the bloody
sacrifice and burnt-offerings of the Jews ; and it doth utterly
abhor, not only aU Idolatry in sacrificing, but also multitude
of Images of GentiUty: (for this was the head and first
most abominable deviser of this art ; which, (having no hope
of Resurrection,) invented a toy, worthy itself ; whereby always
the absent might be shewed as present :) therefore, since this
. practice smeUeth not of any novelty, doubtless let it be re
moved most faj» off from the Church of Christ, as a strange
and foreign device of men possessed with the DevU. Let
the tongues then of all such surcease, which spew forth
wicked and blasphemous things, to the derogation of this our
judgment and Decree, most acceptable to God. As for the
holy men who pleased Grod, and which were honoured by
Him -?vith the dignity of holiness ; although that they be
departed hence, yet that dead and hateful practice shall never
make them again alive. But whosoever, (poisoned -with the
error of the Heathen,) shall attempt to set up Images to them,
he shall be adjudged as one that hath committed blasphemy.
And how dare the rascal occupation of GentUes presume to
paint that most praiseworthy Mother of God, whom the ful
ness of the Godhead hath overshadowed ; through whom hath
shone upon us that light, which cannot be come unto ; that
Mother, (I say,) higher than the heavens, hoUer than the
Cherubins ? Again, why fear they not, (I say,) according to
the art of Ethnicks to counterfeit them, which shall reign with
Christ, and shall sit on seats with Him to judge the world,
conformed unto Him in glory ; of whom the world was un
worthy, as the godly miracles affirm ? YerUy it is not la-wful
for Christians, (which beUeve the Resurrection,) to use the
10—2

148 THE THIRD ARTICLE.
order of worshipping of DevUs. Neither yet doth it beseenij
by vUe and dead kind of matter to reproach them, the
which shaU shme in so great and passing glory. As for us,
we use not to receive of strangers demonstrations of our faith';
neither yet in DevUs to require testimony. Furthermore,
(our sentence searched and discussed, both out of the Scripture
inspired from above, and out of the effectual testimonies of
piked [picked] Fathers, agreemg with us, and affirmmg our
good intent,) we wiU exhibit in this case our resolute deter
mination; which he shaU not be able to gainsay, which
laboureth to call these things in question. As for him that is
ignorant, let him learn and be instructed, that these things
are taken out of the word of God, First, we place before
the rest this sentence of God's voice, saying : ' God is a
Spirit : whosoever wUl worship God, in spirit and truth let
him worship,' And again : ' No man at any time saw God.'
'Neither have ye heard His voice, or seen His shape,' 'Blessed
are those which have not seen, and yet believed,' And, in
the Old Testament, He said to Moses and the people : ' Thou
shalt not make to thyself any graven Image ; neither the
Ukeness of any thing in heaven above, or in the earth
beneath. For the which cause, you heard the voice of His
words in the mountain, in the midst of fire ; but His shape ye
saw not, but only heard His voice.' And : ' They have
changed the glory of the immortal God, by an Image framed
after the shape of a mortal man ; and they have honoured
and worshipped the things which are created, above Him
which hath created.' And again : ' For if we have known
Christ accordmg to the flesh, now we know Him not.' ' For
we walk by faith, and not by the outward appearance.' And
this also, which is mbst plainly spoken of the Apostie : ' There
fore faith cometh of hearing ; but hearing cometh by the
word of God.' ' For if we have known Christ according to
the flesh, now we know Him not.' ' For we walk by faith, and
not by outward appearance.' The very self-same things our
godly Fathers, (the scholars and successors of the Apostles,)
do teach us. For Epiphanius of Cyprus, (most famous amongst
the foremost,) thus saith : ' Take heed unto yourselves, tiiat
ye keep the traditions which ye have received : see ye lean'
not, neither to the right hand, nor to the left.' Unto which
he addeth these words : ' Remember, dear chUdren, that ye

ANSWER TO THE TREATISE OF THE CROSS. 149
bring no Images into the church ; neither place them in the
sleeping places of the Saints : but see that continuaUy ye
carry about in your heart the Lord. Neither yet let them
be suffered in a common house. For it is not lawful for a
Christian to be holden in suspense by his eyes; but by the
contemplation of his mind.' The same Father also, in many
other of his Sermons, hath declared many things touching the
overthrow of Images; which the studious seeking for shall
easUy find. Likewise also Gregory the Divine saith in his
Verses : ' It is a thing most abominable, to beUeve in colours,
and not in heart : for that which is in colours is easily washed
away ; but such things as are in the depth of the mind,
those like I weU.' John Chrysostom also teacheth thus :
' We, through writing, enjoy the presence of the Saints ;
although that we have not the Images of their bodies, but of
their souls. For those things which are spoken by them are
Images of their souls.' BasiUus also the Great saith, ' that
the chiefest thing, serving to the outfinding of truth, is the
meditation of the Scriptures, given unto us by divine inspira
tion. For in these not only arguments of things are found ;
but also the written Uves of holy men are printed unto us, as
certain Uvely Images ; and that through the poUtic imitation
of their works, according to God.' Also Athanasius, the
Ught of Alexandria, said : ' How are they not to be lamented
which worship creatures : that those that see yield service to
those which are blind ; those that hear do pray and beseech
those which are altogether deaf? For the creature shall
never be saved of a creature.' Likewise AmphUochius, Bishop
of Iconium, thus saith : ' We accompt it a matter of no esti
mation, to counterfeit in tables with colours the bodUy
countenances of the Saints ; because that of these we have
¦no need : but we ought rather to be mindful of the poUcy of
their virtues.' Agreeable also hereunto doth Theodorus',
Bishop of Ancyra, teach in these words : ' We judge it
aiothing seemly at aUj to make the forms and shapes of holy
men with material colours : but it is requisite, that we often
repair and make fresh their vu'tues ; which by writings are
deUvered unto us, even as though it were certain Uvely
Images. For by these we may come to the zealous foUowing
1 [Gfennadius (De Vir. illust. Cap. Iv,) caUs him Theodorus ; but
generaUy he is named Theodotus.]

150 THE THIRD ARTICLE.
of the lUie. Let those teU us, which set up the same Images,
what profit they have by them : whether they have any
kind of remembrance, by such special kind of beholding them.
But it is most apparent, that every such thought is vain, and
an invention of devUish deceit.' Likewise also Eusebius
PamphiU signified after this sort to Constantia the Empress,
craving of him to send the Image of Christ unto her : ' For
asmuch as ye have written to me of the Image of Christ,
that I should send it unto you ; I would you should shew me
what thing you think the Image of Christ to be : whether
that same true and imchangeable creature, bearing the marks
of the Deity ; or that which He assumpted for our sakes,
taking on Him the shape of a servant. But as touching the
Picture of the Deity, I judge ye be not very careful; inas
much as ye have been taught of Him that none hath known
the Father, but the Son ; and that none hath worthUy known
the Son, but the Father which begat Him.' And after other
things : ' But ye altogether desire the Image of the servant's
shape, and of the flesh which He took on Him for our sake :
but we have learned that this is coupled with the glory of
the Godhead, and that the same suffered and died.' And a
Uttie after : ' Who can therefore counterfeit by dead and
insensible colours, by vain shadowing painter's art, the bright
and shining gUstermg of such His glory ? whereas His holy
Disciples were not able to behold the same in the mountain:
who, therefore, faUing on their faces, acknowledged they were
not able to behold such a sight. If therefore the shape of
flesh received such power of the Godhead, dweUmg -within
the same ; what shaU we then say, when as it hath now put
off mortaUty, washing away corruption ; and hath changed
the shape of a servant mto the glory of the Lord and God?
What shaU we say now, after His victory over death ; after
His ascendmg into heaven ; after His sittmg m the kmgly
throne on the right hand of His Father ; after rest in the
not utterable secrets of the Father ; mto the which He as
cending and^ sittmg, the heavenly powers, those blessed ones,
with voices together do cry : Ye Prmces, Uft up your gates;
ye heavenly gates, be ye opened ; and the Kmg of glory shall
enter in ?' These few testimonies therefore of Scriptures and
Fathers, out of many, we have placed here in this our deter
mination : avoiding indeed multitude, lest the matt-er should

ANSWER TO THE TREATISE OF THE CROSS. 151
.be too prolix ; and abstaining of purpose fronl the residue,
(which be infinite,) that those which lust may themselves
seek them. Being therefore throughly persuaded by these
Scriptures, (mspmed from God,) and by the judgments of
the blessed Fathers ; (staying our feet upon the rock of the
worship of God in spirit :) we, which are girded -with the
dignity of the Priesthood, being of one mind and judgment,
assembled together in one place, do with one voice determme, in
the name of the holy, supersubstantial, and quickening Trinity :
That every Image, made by painter's wicked art of any
kind of matter, is to be removed forth of the church of
Christians, as that which is strange and abominable. Let
no man from this time forward, (of what state soever he be,)
foUow any such kind of wicked and unclean custom. Who
soever therefore, from this day forward, shall presume to
prepare for himself any Image, or to worship it; either to
set it in a church, or in any private house, or else to keep
it secretiy ; if he be a Bishop or a Deacon, let hun be
deposed: but if he be a private person, or of the lay fee,
let him be accursed, and subject to the imperial Decrees ; as
one which withstandeth the commandments of God, and
keepeth not His doctrine."
Whereupon the Council's determination, so far as con
cerneth this case, ensueth thus :
Si quis non confessus fuerit Dominum nostrum Jesum
Christum, post assumptionem animatce, rationalis, et intellee-
tualis carnis, simul sedere cum Deo et Patre; atque ita
quoque rursus venturum, cum paterna majestate, judiea-
turum vivos et mortuos; non amplius quidem carnem, neque
incorporeum tamen, ut videatur ab iis a quibus compunctus
est; et maneat Deus, extra crassitudinem carnis; anathema.
Si quis divinam Dei Verbi, secundum incarnationem,
figuram materialibus eoloribus studuerit effigiare ; et non ex
toto corde, oculis intelleetualibus, Ipsum sedentem a dextris
Patris, super solis splendorem lucentem, in throno glorice,
adorare; anathema.
Si quis incircumseripti[bi]lem Verbi Dei essentiam, et
Hypostadn, propterea quod incarnatus est) naturalibus eolo
ribus in Imaginibus, ad formam hominis, depinxerit; et qui
non theologice sensit, eam post carnem non minus ineircum
seriptibilem remansisse ; anathema.

152 THE THIRD ARTICLE.
Si quis indivisam Da Verbi naturce et carnis secun
dum Hypostasin unitionem; videlicet ex titrisque unam, incon
fusam, et impartibilemperfectionemfactam,inImagine depin
gere conatur; vocatqueeum [eam] Cliristum; {Cliristus enim
nomine uno et Deum et hominem significat :) et ex ea re eon
fusionem duarum naturarum monstrose asserit; anathema.
Si quis carnem Hypostasi Verbi Dei unitam diviserit;
et, in nuda excogitatione mentis eam habens, ex eo eonatus
fuerit illam iu Imagine depingere; anathema.
Si quis unicum Christum in duas hypostases diviserit;
ab una parte Dei Filium, et ab altera parte Marice filium
collocans; neque continuam unitionem factam confitens; et
ob id in Imagine, tanquam per se subsistentem, Marim filium
depinxerit ; anathema.
Si quis ex unitione ad divinum Verbum deijicatam
carnem in Imagine pinxerit; veluti dividens eam ex assumpta
et deificata Deitate; et indeificatam ex hoc eam confiiciens;
anathema. Si quis in forma Dei existentem Deum Verbum, servi
formam in propria Ilypostasi assumentem, et per omnia
nobis similem factum, sine peccato, eonatus fuerit materi
alibus eoloribus figurare, veluti si nudus Iwmo fuisset; et
Ivoc mode ab inseparabili et incommutabili Deitate sejun-
gere; veluti quaternitatem inducturus in sanctam et vivip
canteni Trinitatem; anathema.
" If any persoh shaU not acknowledge our Lord Jesus
Christ, after the taking of living, reasonable, and under
standing flesh, to sit together with God and His Father ; and
that He shaU so return again, -with the majesty of His Father^
to judge both quick and dead ; not any more flesh, and yet
notwithstanding having a body, that He may be seen of
those of whom He was pricked; and that He doth remain God,
without the grossness of flesh ; let him be holden accursed.
"If any person shaU attempt to counterfeit the divine
figure of God the Word, as He became man, -with material
colours ; and doth not worship with aU his heart, with eyes
of understanding. Him, sitting on the right hand of His
Father, gUstermg above the brightness of the sun, in the
throne of His glory ; let him be holden as accursed,
sSipS'is "^^ ^^J person do paint the incircumscriptible natura
S^not^bf and substance of God the Word, and His Person, with natural

ANSWER TO THE TREATISE OF THE CROSS, 153
colours in Images, after tho fashion of a man, because that measured, or
He took flesh ; and doth not also think, after the doctrine vMtRFnanyccrtfiiTi
of true divinity, the same divino nature, after tho assumpt- bounds,
ing of flesh, to remain notwithstanding incircumscriptible ; let
him be holden as accursed.
" If any person do enterprise to paint and set forth, in
an Image, the indivisible uniting in one Person of the natm'es
of God tho Word and flesh ; that is to say, the perfection
made of both twain, which neither is to be confounded of
either, nor one from tiie other to bo severed ; and doth call
the same Christ ; (for Christ in one name doth signify both
God and man :) and by that means most monstrously doth
affirm the confusion of the two natures ; let him be holden as
accursed. " If any person shaU divide the human nature, united to
the Person of God the Word; and, having it only in the
imagination of his mind, shall therefore attempt to paint tho
same in an Image ; let him be holden as accursed.
" If any person shall divide Christ, being but one, into
two persons ; placing on the one side the Son of God, and
on the other side the son of Mary; neither doth confess the
continual union that is made ; and by that reason doth paint
in an Image the son of Mary, as subsisting by himself; let
him be accursed,
"If any person shall paint in an Image the human
nature, being deified by the uniting thereof to God the
Word; separating the same as it were from the Godhead
assumpted and deified; making the same as though it were
not deified ; let him be holden as accursed,
" If any person shall presume to counterfeit in material
colours God the Word, being in the shape of God, and
taking on Him in His proper Person the form of a servant,
and by aU things made like unto us, (yet without sin,) as
though that He were but only bare natural man; and by
this means to divide Him from the inseparable and unchange
able Godhead ; as though he would bring in a quaternity
into the holy and quickening Trinity ; let him be holden as
accursed." And so far the CouncU of Constantinople, concerning this
case : whose authority if you admit not, yet let their reasons

154 THE THIRD ARTICLE,
take place, or be answered : let the word of God, which
they faithfuUy aUeged ; the testimony of Fathers, which they
roundly brought out, take away this wicked and abominable
worshipping of God with an Image. Let not the natures of
Christ be confounded. Let not the one from the other be
severed. Christ on the Cross was both God and man: that on
our Cross is but an Image only of a man. Christ on the Cross
was the Son of God : that on our Cross is but the Image of
the son of Mary. Christ hath an inseparable and imchange
able Godhead : that on our Cross maketh two persons of one ;
four persons in Trinity. Therefore accursed be that Cross to
the DevU, And thus much for the first CouncU.
Now about the same time', when the controversy was
hot in Greece, they began also to stir in Spain : and there,
conciuum at a cit-y caUed now Granata^, was a CouncU held of nineteen
Elibertinum. ._.. , , . , , . 1-11 , mi 1 * n
C^Eiiberiu- Bishops, and SIX and thirty Ijlders. Ihe chiei among them
was FceUx, Bishop of Aquitane. When they maturely had
weighed the matter, with one assent they agreed on this
point' : Plaeuit, Picturas in ecclesia esse non debere; ne quod
colitur aut adoratur in parietihus depingatur. Which
words in EngUsh are these : " Our pleasure is, that there
should be no Pictures in the church ; that the thing be not
\ 1 [There is an extraordinary anachronism apparent here : for the
ISynod of Elvira was held about the year 305 ; and is not, even by
'Baluze, put later than 324. (See Cardinal De Aguirre's Notitia Con-
ciliorwm HispcmicE, p. 36. Salmant. 1686.) In order to account for so
great an error, it may be suspected, that our author looked hastUy into
Carranza's Summa: (p. 64. Salm. 1551.) where he might have found
his marginal words, "ConciUum EUbertinum ;'' and the observation,
"Hsec omnium fere consensu dicitur Granata;" together with the
remark, that the Synod had been holden " circa Nicseni Concilu tem
pera :" which last statement he may have construed into an aUusion
to the second, instead of to the first CouncU of Nicasa. The editor of
Latimer's Sermons, in 1758, has endeavoured to propagate the same
confusion : for he declares, that the first General CouncU " instituted
the veneration due to the Virgm Mary, the holy Cross, and to the
Images or representations of Christ, His Apostles, and of other de^
part«d Saints." ! (Vol. i. p. 237. Comp. p. 443.)]
2 [Granada has absorbed the ancient Elvira : but, strictly speaking,
it is not true that Elvira is now caUed Granada.]
3 Can. xxxvi. [Ivonis i>ec»-etum, in. 40. Qonzalez Collect. Can. Eccl.
Hisp. col. 287. Matriti, 1808. Routh Reliquice Saxrce, iv. 51, Oxon.
1818.]

ANSWER TO THE TREATISE OF THE CROSS. 155
painted on the waUs which is served or worshipped." The
like also is repeated after. Can. 41. But "these," (ye say,) Foiio4o,b.
"were condemned by the seventh General CouncU kept at Nice,
where three hundreth and fifty Bishops, (men of great virtue,
profound knowledge, and deep sight in divinity,) were." But
that was also condemned after, by another CouncU, assembled
at Frankford in the year of our Lord 794: where all the
learned of Charles his dominions, of France, Italy, and Ger
many were present: whither Adrian the Pope sent also his
embassadors, Theophylact and Stephan : where Charles him
self was in proper person, upon occasion of the said Council
of Nice, which the Pope had sent him to be approved. But
he doth call it stolidam et arrogantem Synodum, " a
doltish and a proud Synod ; " and the Decree there made,
touching the adoration of Images, (which you, M. MartiaU,
do teach so stoutly,) impudentissimam traditionem, " a
most impudent and shameless tradition." I refer you to the
four books of Carolus*; in which at large is set forth, not
only the vanity of those reverend Asses, which went about
to estabUsh Images, but also the effect of the Council of
Frankford not utterly aboUshing, (which was their imper
fection,) but plainly condemning the adoration and worship
of them. But in this case, where Council is against CouncU,
and necessary it is, that one of them be deceived, which
must we trust to ? I know that the latter age hath received
the worse, the seventh of Nice. But we must not follow
the authority of men, were they never so many ; but the
direction of God His Spirit, and truth revealed in His holy
word. What moved the faithful to refuse the second of
Ephesus ^ and wiUingly embrace the CouncU of Chalcedon,
but that, examining their Decrees by Scripture, they found
Eutyches' heresy confirmed in the one, which the other con-
* [PubUshed by Joannes TiUus, at Paris, in 1549 ; and reprinted by
Goldastus, in his valuable coUection of the Imperialia Decreta de cultu
Imagimmi, Francof. 1608. The CaroUne Capitular was composed
about the year 790 ; and the perusal of it is forbidden by the Triden
tine Jncfec, p. 40. Antverp. 1570. A full examination of the disputes
conceming it is contained in Dorschei et GrambsU Collat. ad Condi.
Franoofurd. pp. 40—93. Argentor. 1649. Cf. MabiUonii Prmf. in iv.
soBc. Bened. §. 20. Prsefatt. p. 183. Rotom. 1732,]
S [2wo8os Xijo-T/jtKi;.]

156 THE THIRD ARTICLE.
demned? So, when the manifest word of God shaU try
where the Spmit of God doth rest, there must the credit,
and there only, be given.
And to the end that aU readers hereof may understand
and see what vanity there was in the Prelates of Nicene
Council; what more than vanity is in the magnifiers of so
mad a company ; I wiU set forth the aUegations of the
Image-worshippers, and the confutation which the servants
of God made : that every man thereby may judge so, as
the Spmit of God shaU lead him, and as himself shaU see
good cause. First of all, their general position was^; that
the Images of Christ, the Virgm Mary, and other Saints,
were sacred and holy ; therefore to be worshipped. Hereto
the Synod answered ; that the antecedent, the former pro
position, was false : inasmuch as they are neither holy in
respect of the matter whereof they be made, nor of the
colours that be laid upon them ; nor yet for any imposition
of hands, nor by any canonical consecration : therefore they
be not at aU holy ; much less therefore to be worshipped.
The noble John, the legate of the Easterlings, brought forth
another reason : God made man after His own image and
likeness : therefore Images are to be worshipped. Hereto
the CathoUcs justly repUed ; that he made a false argument,
Ab ignoratione Elenehi : by applying that to Image-wor
shipping, which made nothing at aU to purpose. For both out
of Ambrose and Augustin they proved, that man is called the
image of God, not for his external shape, which Images well
enough may represent ; but for the inward man, the mind,
the reason, the understanding, and virtues consonant to the
wUl of God. Por Ambrose saith ^ : Quod secundum ima
ginem est, non est in corpore, nee in materia, sed in anima
rationabili : " That which is according to the image of God,
is not in the body, nor in the matter, but m the reasonable
soul." Likewise Augustm^: Aecedit uteunque anima humana
interior, homo recreatus ad imaginem Dei, qui creatus est
ad imaginem Dei: "The inward soul of man, the new-born
man, which is made after the image of God, cometh after a
1 Car. Mag. Li. i. Cap, xx. & To. u. Con. ConcU. Nice. u.
2 In Psal. cxvUi. Ser. x. [Opp-. Tom. U. 958. Lut. Paris. 1661,]
3 In Psal, xcix, [foi, ccxxix, Paris. 1529,]

ANSWER TO THE TREATISE OF THE CROSS, 157
sort near unto God His image." But that wheresoever a
simUitude and Ukeness is spoken of, there is also an image
to be meant, Augustin disproveth* : Ubi simiUtudo, non con
tinue imago, non continuo cequalitas, &c. : " Where a simili
tude or Ukeness is, not by and by an image, not by and by
equaUty." So that the foUy of him was great, to abuse the
Scripture to so impertment a purpose.
But the Nice masters proceed and say ; that as Abraham
worshipped the sons of Heth^ and Moses Jethro, the Priest
of Madian^; so must Images be worshipped of men. Hereto
the Council, (as Charles the President thereof affirmeth,) an
swered'' : Dementissimum est, et ab omni ratione seelusum,
hoc, ad astruendam Imaginum adorationem, in exemplum
trahere; quod Abraham populum terrce, et Moses Jethro, Sa-
cerdotem Madian, leguntur adorasse: "It is a thing of most
madness, and utterly severed from all reason, to bring for ex
ample, to confirmation of Image-worshipping, that Abraham is
read to have worshipped the people of the earth, and Moses
Jethro, the Priest of Madian." The Saints of God, in token of
their obedience and humiUty, sometime have bowed them
selves; have shewed some piece of courtesy to such as
pleased them, and had authority in the earth : but what
is this for the honour done to a dead stock ? Why is this
example made to be general, extending to all, both quick
and dead, both good and bad : whereas the Saints themselves
sometime abhorred this worship to be given them ; sometime
refused to give it unto other? Imagines vero, nusquam,
nee tenuiter, quidem adorare conati sunt : " But as for
Images, they never attempted in any place, or in any so
slender wise, to worship them." Let them learn of Augustin^,
that Abraham and Moses, doing as they did, were examples
of humiUty, not patterns of impiety. Let them learn, that
there is no less diversity between the worshipping of an
Image, and worshipping of a man, than is between a living^
man, and a man painted upon the wall. Let them learn how
love, reverence, and charity towards men, is in the Scripture
commanded oft; the bowing, the kneeUng, the service to an
Image, is in every place forbidden and accursed,
¦* Octog. trium Qusest, Ca, Ixxiv. [Opp. T, vi, col, 47.]
6 Gen. xxiU. [7, 12.] « Exod. xviu. [7,] "> Lib, i. Cap, ix.
8 De Doctri. Christ, Li, i. Cap. i. [Prolog, Opp. Tom, iii,]

158 THE THIRD ARTICLE.
flJ^re^to " But a famUiar figure the Papists have, to make the Scrip-
^i^ ture to serve their fancies ; Acyrologiam, which you may caU
^^f "Abusion," "improper speeches," As, wheresoever in tiie
Hebrew text they read any word that betokeneth bowmg,
salutmg, blessing, they do full wisely turn it " worshipping."
And is this honest and upright dealing ? Yet how they dally
on this sort, both -with the world and with the word of God,
the next aUegation of theirs declareth' : Jacob, suscipiens a
filiis suis vestem talarem Joseph, osculatus est eam, et cum
lachrymis imposuit oculis suis. Ergo, &c. Which words in
EngUsh, according to their translation, be these : " Jacob,
receiving of his sons Joseph his long garment, he kissed it,
and with tears laid it upon his eyes : and therefore Images
are to be worshipped." And is not this a reason*, that might
have been fette^ out of a Christmas pie? WiU any man
hereafter find fault with Papists depravmg of the Scripture,
since they take them leave to make what Scripture they list ?
Where find they this text in all the Bible ; that Jacob kissed
his son's garment, and laid it upon his eyes? The place is
the thirty-seventh of Genesis ; where only we read, that the
sons of Jacob brought unto their father Joseph his party-:
coloured coat, and said : " This have we found : see now whether
it be thy son's coat or no. Then he knew it, and said, It is
my son's coat. A wicked beast hath devoured him. Joseph
is surely torn in pieces. And Jacob rent his clothes, and put
sackcloth about his loins, and sorrowed for his son a long
season." Where is the kissing of the coat, and laying it on
his eyes ? But if kissing had been there, what is that to
worshipping? But to kiss and to worship is all one with
them. They worship where they kiss : let them kiss where
they worship not.
Another worthy Father of that sacred assembly, be
cause he would have a fresh device, coined out of hand
another piece of Scripture, saying* : Jacob summitatem
virgce Joseph adoravit : "Jacob worshipped the top of
Joseph's rod:" Therefore we may worship the Picture of
Christ. Let me ask of his fatherhood, where he fimdeth the
1 Carol. Mag. De Ima. Li. i. Ca. xii.
2 [Does the author play upon the words raison and raisin f]
3 [fetched.]
* Car. Mag. De Imag. Li. i. Ca. xiii.

ANSWER TO THE TREATISE OF THE CROSS, 159
place? Let him(Jptit_on his spectacles, and pore on his-
Portasse''. If this be lawful, that every noddy that cometh to
a Synod may chop and change the word of God as he wUl ;
what need we to care for Moses' writing, or Esdras' restoring,
or Septuagint's translatmg, or the Apostles' handUng of the
Scripture? The great virtue and profound knowledge of
those synodical men may serve and suffice us. And, to pro
secute the cause of Jacob, another riseth up, and puts in his
verdict, saying^ : Benedixit Jacob Pharaonem, sed non ut
Deum benedixit : adoramus nos Imaginem, sed non ut Deum
adoramus : " Jacob blessed Pharao, but he blessed him
not as God : we worship an Image, but we worship it not as
God." This man had wit -without all reason. He compared
the blessing that the holy Patriarch gave unto the King ; the
bounden man to the well deserver ; the subject to the superior ;
unto the worship of a senseless Image, that standeth in the
waU, and doth no more good.
But another brought in a sounder proof; and framed
his argument after this sort^ : Propitiatorium, et duos
Cherubin aureos, et arcam testamenti, jussu Dei Moses
fedt. Ergo, licet facere et adorare Imagines : " Moses,
by the commandment of God, made the Propitiatory, and
the two golden Cherubins, and the ark of -witness. There
fore it ,is lawful to make and worship Images." This
feUow began in good divinity, but ended in fooUsh so
phistry : for in the Conclusion he put more than was in
the Premisses. Moses made this and that : therefore we may
both make and worship. Where doth he read that they were
worshipped ? Tea, how can those examples be appUed unto
Images, since they be set in the face of the people, only to
this end, to be gazed on ; but the ark of witness, -with the
furniture thereof, was in the oracle of the house, in the most
holy place, covered^, that it might not be seen without. Again,
the Cherubins were but a peculiar ordinance of God*; and
therefore could not prejudice an universal law. But, to pro
ceed : It is written in the Law^", (say they^^ :) Ecce vocavi ex
nomine Beseleel, filii [^ filium] Ur, filii Hor, de tribu Juda ;
s [See page 16, note 2.]
6 Car. Mag. Li. i. Cap. xiv '^ Cap. xv.
8 Num. iv. [5.] 9 2 Par. [Chron.] v. [7, 8.]
10 Exod. xxxi. [2-5.] " Car. Mag. Lib. i. Ca. xvi.

160 THE THIRD ARTICLE,
et replevi eum spiritu sapientice, et intelligenticB, ad per-^
fieiendum opus ex auro et argento. Ergo, licet adorare
Imagines: " I have called by name BezaUell, the son of Uri,
the son of Hur, of the tribe of Juda ; whom I have filled
with the spirit of God, in wisdom, and in understandmg, and
in knowledge, and in all workmanship, to find out curious
works to make in gold and sUver. Therefore it is lawful to
worship Images." A reason, as if it had been of your making,
M. Martiall, Ab ignoratione Elenehi. Therefor^ the Synod
answered ; that it was not only an extreme folly, but a mere
madness, to apply the figures of the old Law, which only were
made as God devised, and had a secret meaning in them, to
the Images of our time ; which every carver, goldsmith, and
painter make, as their fancy leadeth them, to an ill example,
and to no good use in the world. But what should I stand in
exaggerating of their folly ? I will truly report the reasons of
the one part; and abridge what I can the answers of the other.
iconoiatrie. Sicut IsracUticus populus Serpentis cenei inspectior)/^
servatus est ; sic nos. Sanctorum effigies inspidentes, salva-
bimur ' : " As the people of Israel was preserved by the
looking on the brazen Serpent, so we shaU be saved by look
ing on the Images of Saints ;" quoth the Image-worshippers.
THE ANSWER.
iconomaehi. Thoy that roposo their hope in Images are condemned by the
Apostle ; (quoth the Fathers of Frankford CouncU :) Spes quce
videtur non est spes : " That hope which is seen is no hope"."
Furthermore, the brazen Serpent was not commanded to be
worshipped : therefore the worshipping of an Image is falsely
inferred of it. Thirdly, the brazen Serpent was commanded
of God : but no piece of Scripture doth bear with Images.
THE REASON.
Si, secundum Mosis traditionem, proecipitur popmlo^
purpura hyacinthina in fimbriis, in extremis vestimentis
poni, ad memoriam et eustodiam Prceceptorum ; multo magis
nobis est, per adsimulatam Picturam sanctorum virorum,
videre exitum conversationis eorum, et eorum imitari fidem,
secundum Apostolicam traditionem^. Which, word for word
1 Car. Mag. Lib. i, Ca, xviii,
2 Rom. viu, [24,] 3 Car. Mag, Lib, i, Ca, xvii.

Iconolatrse.

ANSWER TO THE TREATISE OF THE CROSS. 161
m English, is thus : " If, according to Moses' tradition, a
purple violet be commanded to the people, to be put in their
purfles*, and skirts of their garments, for a memory and keep
ing of the Commandments ; much more must we, by the coun
terfeit Picture of holy men, see the end of their conversation,
and inutate their faith, according to the tradition Apostolic."
THE ANSWER.
Each part of this argument consists of untruths. First, iconomaehi.
by corrupting the Scripture, in calling it a purple violet;
whereas purple is one colour, and violet another. Then, by
comparing things unlike together ; wearing of a garment, and
worshipping of an Image. Thirdly, m alleging a most un
truth of aU ; that the conversation of holy men is seen in an
Image. For faith, hope, and charity, (which be the chief
virtues of Saints,) are things invisible : but Images and Pictures
are visible. As for imitation, what it ought to be, the Apostle
sheweth us, saying* : Imitatores mei estate, sicut filii cha-
rissimi : " Be ye foUowers of me, as most dear children :"
and, in another place ^: Imitatores mei estate, sicut et ego
Christi : " Be ye followers of me, even as I am of Christ. "^
Whereby it appeareth, that the tradition of the Apostles is,
to behold the godly conversation of the Saints, not in Pictures,
but in virtues : to imitate their faith, not in feigned Imagery,
but in sincere good works. THE REASON.
JesMS Nave duodeeim lapides statuit, in Dei memoriam. icouoiatra;.
Ergo, licet adorare Statuas'': "Josue did set up twelve stones,
for a remembrance of God. Therefore it is lawful to worship
stocks and stones," THE ANSWER,
Josue meant nothing less than to teach the IsraeUtes to iconomaehi.
¦jTorship stones : but to put them in mind, that they were the
stones of the river, that was dried for them,
THE REASON,
Nathan adoravit Davidem. Ergo, nos Imagines^ : iconoiatra.
" Nathan did worship David. Therefore we may Images."
* [Embroidered borders, or trimmings : from the French ^otir/ZZes.]
s 1 Cor. iv. [14-16.] 6 1 Cor. xi. [1.]
y Car. Mag. Lib. i. Ca. xxi. « Car. Mag, Lib, i, Ca, xxii.
[calfhill.]

162

THE THIRD ARTICLE,

Iconomaehi.

Iconolatrse,

Iconomaehi.

leonolatra;.

Iconomaehi.

THE ANSWER,
Nathan did not worship David, set forth in colours, or
pamted on a waU ; but a Uving creature, set in the throne of
justice, supplying the room of God, Wherefore there is no
comparison betwixt them. THE REASON.
Signatum est super nos lumen vultus Tui Domine. Item,
Vultum Tuum requiram. Ergo, Imagines sunt adorandce^:
" ' Thy countenance, 0 Lord, is signed upon us^.' And, ' Thy
countenance I wUl seek after',' Therefore Images are to be
worshipped." THE ANSWER.
If these words of David did any thing appertam to
Images, we might justly enquire what countenance they have,
and how this countenance may be signed in us. The
countenance of God is Christ His Son; to the knowledge of
whom we must aspire by Scripture, and not by Picture.
Wherefore, sith the countenance of God cannot be seen in
material Images, which have no eyes ; it is too fond to apply
it to Images. In the same Psalm* the Prophet hath: "He
that desireth life, and wUl see good days," what shall he do ?
Pore upon Pictures ? seek after Images ? No. Deelinet a
malo, et facial bonum : " Let him refrain from evil, and do
the thing that is good." THE REASON.
Vultum tuum depreeabuntur omnes divites plebis. Ergo,
Imagines sunt adorandce ° ; '"All the rich of the people
shaU make their homage before thy face''.' Therefore Images.
are to be worshipped." THE ANSWER.
Homage is done before the face of such as can both hear,
and have understanding. Smce neither of these is m an
Image, it cannot be that by the face of God is meant an
Image. 1 Car. Mag. Lib. i. Ca, xxUi, ,
2 Psal, iv. [6.] 3 [Psahn xxvii. 8.]
i [Psalm xxxiv. 12-14. xxxvu. 27. 1 Pet. iU. 10, 11.]
s Car. Mag, Lib. i, Ca. xxiv, 6 Pgal. xUv. [xiv. 12,]

ANSWER TO THE TREATISE OF THE CROSS. 163
THE REASON.
Dilexi decorem domus Tuce. Sed Imagines pertinent ad iconoiatrie.
decorem templorum. Ergo, Imagines sunt diligendce'' : " 'I
have loved,' (saith David^,) 'the beauty of Thy house.' But
Images pertain to the beauty of churches. Therefore Images
are to be loved." THE ANSWER.
The house of God is not the material church, of lime iconomaehi.
and stone ; but the congregation of faithful people, in whose
hearts He dweUeth : nor the beauty hereof consisteth in out
ward garnishing, but spiritual -virtues ; not in Imagery, but
in piety. They which renounced the world, and -withdrew
themselves from the sight of evU, had no Images to deck
their houses. They dwelt in simple and -vUe cottages ; and
yet they loved the beauty of God's house. Wherefore the
beauty thereof doth not consist in Images.
THE REASON.
Sicut audivimus, ita vidimus. Ergo, Imagines sunt ado- iconoiatrse.
randcB^: " 'As we have heard, so have we seen;' (saith David.'*)
Therefore Images are to be worshipped."
THE ANSWER.
The promises of God to them that fear Him, to be their leonomaciu.
refuge, help, and deUverance, were the things that they had
heard foretold by the Prophets, and seen in themselves. And
if they had not felt a stronger effect of God's power than a
sorry Picture could have brought unto them, they should
have continued aU the days of their life, in body, slaves;
in soul, ignorant. THE REASON.
Damnantur inimici, qui malignantur in Sanctis Dei. iconoiatra.
Ergo, Imagines contemnentes damnantur^^ : "Those enemies,
that do work evU to the Saints of God, are condemned i^-
Therefore such as despise Images are condemned."
THE ANSWER.
To omit the phrase of malignantur, for malum inferunt; iconomacw.
"! Car. Mag. Lib. i. Ca. xxviU. 8 Psal. xxvi. [8.]
9 Car, Mag, Lib, i, Ca, xxx, w Psal, xlviu, [8.]
11 Car. Mag. Lib.U. Cap. i. 12 Psal. Ixxiv. [3.]
11—2

164 THE THIRD ARTICLE.
what a gross ignorance was this, to put the Saints of God
for the Sanctuary itself? Wherefore the Synod answered:
The Psalm entreateth of such as had spoUed the temple of
Hierusalem; had taken away the furniture thereof, which
God had commanded. What is that to Images ? He neither
speaketh of the Saints of God ; nor Images are the Saints of
God. THE REASON.
leonolatra. In civitatc Tua, imagines ipsorum ad nihilum rediges.
Ergo, Imagines sunt adorandce^ : "'Thou shalt bring their
images in Thy city to naught^.' Therefore Images are to be
worshipped." THE ANSWER.
Iconomaehi. The clty of God somotime is taken for the soul of man,
inhabited of God : sometime for His congregation upon earth.
Sometime also for the heavenly Hierusalem; as in this
place' : that as they have defiled the image of God upon
earth ; so their own images shall not appear in heaven, but
be reserved in everlasting pain.
THE REASON.
leonolatra;. Scriptum cst : Exaltatc Dominum Deum nostrum, et
adorate seabellum pedum Ejus ; quoniam sanctus est. Ergo,
Imagines sunt adorandce^ : " It is written : 'Exalt the Lord
our God, and faU down before His footstool; for He is holy^'
Therefore we must faU down to Images."
THE ANSWER.
Iconomaehi. It is UO proof that Images should be worshipped, because
it is written, that we should faU down before the footstool of
God. For we must not esteem His footstool according to the
use of men ; nor deem that God is circumscript with quantity,
or needeth a thing to bear up His feet withal. We must not
think that any thing is to be worshipped but only God ; the
same God that teUeth what His footstool is, saying : Ccelum
1 Car. Mag. Lib. ii. Ca. Ui. 2 Pgal. bodi. [IxxUi. 20,]
3 Augustmus, Tom. viu. in Psal. Ixxii. ["Nonne digni sunt hffic
pati: ut Deus m civitate Sua imaginem eorum ad nihUum redigat;
quia et ipsi, in civitate sua terrena, imaginem Dei ad nihilum redege-
runt ?" (In Psahn. foi. clxiii, b, Paris. 1529,)]
« Car. Mag. Lib. U, Ca. v, 5 Pgal, xcix. [5.]

ANSWER TO THE TREATISE OF THE CROSS. 165
Mihi sedes, terra autem seabellum : " Heaven is My seat,
and the earth My footstool"." But shall we worship the
earth, which is the creature of God? No, but as Ambrose
saith ^ ; by the earth is the flesh of Christ signified, which He
took from the earth. It is therefore lewdly applied to
Images, which appertaineth to the mystical service of our
Lord Christ. THE REASON.
Scriptum est : Adorate in monte saneto Ejus. Ergo, leonoiatrae.
Imagines adorandce'^: "It is written: 'Worship Him in His
holy hill'.' Therefore Images are to be worshipped."
THE ANSWER.
The Prophet saith not. The hiU is to be worshipped; but, leonomaew.
God to be worshipped in His holy hiU. And if he had said.
Worship the hill; yet wise men would have construed it for
God, and not for Images. For the Church itself, the con
gregation of faithful people, is that hUl of His, that Sion
wherein He dweUeth. Then in that hill we must not "super
stitiously worship Images; but Christ Himself, the Captain of
that hill : who, to purchase that hill unto Him, vouchsafed
not only to take our shape, but in our shape to suffer death.
THE REASON.
Scribitur in Canticis: Ostende Mihi faciem tuam. Ergo, leonoiatrae.
Imagines ostendendcB^" : "It is written in the Canticles'^:
'Shew Me thy face.' Therefore Images are to be shewed."
THE ANSWER.
The Church it is, whom Christ there speaketh to : whom iconomacw.
sometime He caUeth a dove; sometime His fair one; sometime
His love. The Church, (that is to say,) His elect and chosen.
He wiUeth there to rise, that is to say, beUeve ; to hasten
to Him, to fructify in good works ; to come, that is to say,
receive an everlasting reward. The face of this Church is
G Psal. [Isaiah] kvi. [1.] Act. vii. [49.]
'' [De Spiritu Saneto, Lib. iii. C. xii, Opp. Tom, iv, 264, — " Sed
nee terra adoranda nobis, quia creatura est Dei. Videamus tamen ne
terram illam dicat adorandam Propheta, quam Dominus Jesus in car
nis assumptione suscepit,"]
8 Car, Mag, Lib. U. Ca. vi. 9 Psal. xcviii. [xcix. 9.]
10 Car. Mag. Lib. U. Ca. x. " [ii. 14.]

166 THE THIRD ARTICLE.
not corporal, but spiritual : not by proportion of Imagery,
but by properties of virtue to be discerned. Then is it an
impudent appUcation of the face of this Church to Images;
unless whatsoever is there spoken mysticaUy must be taken
carnaUy. THE REASON.
leonoiatrae. Erit altarc in medio JEgypti. Ergo, Imagines in medio
tempUK- '"There shaU be an altar,' (saith the Prophet",) 'm
the midst of Egypt.' Therefore Images in the midst of the
church." THE ANSWER.
Iconomaehi. Thls prophocy was performed in Christ: who, in the
midst of Egypt, that is to say, the world, hath erected His
aUar, His faith and beUef ; by which we may make our prayers
to Him. Stolidum est ergo, say they; "It is a doltish part" to
apply it to Images. THE REASON.
leonoiiitra;. Ncmo acccudit luccmam, et ponit eam sub modio. Ergo,
Imagines habendce sunt, et colendce luminibus^ : " ' No man
Ughteth a candle, and putteth it under a bushel*.' Therefore
Images must be had, and worshipped -with candles."
THE ANSWER.
Iconomaehi. O rcs inconscquens, et risu digna ! " 0 matter imper
tinent, and worthy to be laughed at!"
THE REASON.
leonolatra. Eccc virgo concipiet, et pariet filium. Hanc autem pro-
phetiam in Imagine nos videntes, videlicet virginem ferentem,
in ulnis quem genuit; quomodo sustinebimus non adorare
et osculari^ ? "' Behold,' (saith the Prophet ^) 'a virgin shaU
conceive, and bring forth a son.' And whereas we behold
this prophecy in a Picture, seeing a virgin carrying her son
in her arms ; how can we forbear but worship it and
kiss it?" THE ANSWER.
Iconomaehi. The performance of this prophecy must not be seen in
uncertam Images of man's hand, but fastly be fixed in the
1 Car. Mag. Li. U. Ca. xi. 2 Esay xix. [19.]
3 Car, Mag, Li. U. Ca, xii, 4 Matth. v, [15,]
s Car. Mag, Li, iv, Ca. xxi. c Esay vii. [14,]

ANSWER TO THE TREATISE OF THE CROSS. 167
heart of man. Nor the mysteries thereof to be sought in
Pictures' but in holy Scriptures. And as for worshipping
or kissing a senseless thing, who wiU presume so to do? (say
they.) Quis tale faeinus perpetrare audebit ? " Who shall
dare commit such an heinous fact?"
THE REASON.
Imaginis honor in primam formam transit. Ergo, iconoiatra;.
Imctgines honorandce"' : " The honour done to an Image pass
eth into the first shape after which it was made. Therefore
Images are to be honoured." THE ANSWER.
A strange case, never heard teU of before ; never to be iconomaehi.
proved hereafter. Christ said not. That which you have
done to Images, you have done to Me ; but, " Whatsoever you
have done to one of these Uttle ones, ye have done to Me^."
Nor thus He said, He that receiveth an Image, receiveth Me;
but, "He that receiveth you," (Mine Apostles,) "receiveth
Me'." Nor Christ His Apostle said. Let us love Images;
but, "Love one another'"." Wherefore, it is a vain dream,
contrary to aU Scripture and reason too, that honour done to
a senseless thing shaU pass to him, that neither peradventure
hath the Uke shape, nor ever is present with it. But if it
were possible, (as they falsely affirm,) that honour and rever
ence done to an Image redoundeth to the glory of the first
sampler ; how can we imagine that Saints are so ambitious,
that they will have such honour done to them ? K in the
flesh they did abhor it, in the spirit shall they accept it ?
THE REASON.
Susdpio et amplector honorabiliter sanetas et venerandas iconoiatra;.
Imagines, secundum servitium adorationis, quod eonsub-
stantiali et vivificatrici Trinitati emitto: et qui sic non
sentiunt, neque glorificant, a sancta, Catholica, et Aposto
lica Ecclesia segrego; et anathemati submitto; et parti,
qui abnegaverunt inearnatam et salvabilem dispensationem
Christi, veri Dei nostri, emitto '' : " I do receive," (quoth
Constantinus, Bishop of Constance in Cyprus,) " and honour-
"1 Car. Mag. Lib. iii. Ca. xvi. » Matth. xxv. [40.]
9 Matth. X, [40.] 10 1 Joan. iU, [11, 23. iv. 7, 11. J
11 Car. Mag, Lib, iU, Ca. xvii.

168

THE THIRD ARTICLE,

Iconomaehi.

ably embrace, the holy and reverend Images, according to
that service of adoration and worship which I give to the
Trinity, of one substance together, of one quickening power :
and those that think not so, nor glorify them so, I separate
from the holy, CathoUc, and ApostoUc Church, I pronounce
them accursed, as such as take part with them that denied
the incarnate and salvable dispensation of Christ our true
God." THE ANSWER.
0 horrible blasphemy! Whatman in his right wits would
ever say such a thing, or consent to the saying ; that a
vUe Image or a bUnd. Picture should be honoured as the
eternal ancj almighty Trinity ? That an earthly creature
should have the service that is only due to the heavenly
Creator ? Who could abide him, Nauseantem potius quam
loquentem : " Spewing rather than speaking?" What honest
ears would not rather detest than delight in the hearing
of him ? It only sufficed his fatherhood to affirm the dam
nable and shameless heresy. It only sufficeth to rehearse
his absurdities, to make all Christians mislike with him and
mamtainers of such lies and deviUsh devices. For, suppose
that it were good to have Images, and to honour them;
shaU it therefore be made equivalent with a matter of our
faith, without the which we cannot be saved ? Shall we be
accursed for that, which Scripture never taught us; but is
direct contrary against the Scripture ? Dominum Deum
tuum adorabis, et Illi soli servies : " Thou shalt honour the
Lord thy God, and Him only shalt thou serve'."
THE REASON.
Qui Deum timet, honorat omnino, adorat, et veneratur,
sicut Filium Dei, Christum Deum nostrum, et signum Crucis
Ejus, et figuram Sanctorum Ejus^ : " He that feareth God,
doth honour, worship, and reverence the sign of the Cross of
Christ, and figure of His Samts, no otherwise than the Son of
God, even Christ our God." THE ANSWER.
This is a different phrase, a contrary opinion to aU the
Scripture. The holy men of God did ever teach the fear of
1 Deut. vi. [13. S. Matth. iv. 10.] 2 Car. Mag. Lib. ui. Ca. xxviii.

leonolatra?.

ANSWER TO THE TREATISE OF THE CROSS. 169
God ; and never taught the service of an Image. David ^
saith not. He that feareth God, worshippeth Images ; but,
" He that feareth God, greatly deUghteth in His commands
ments." So that the fear of God consisteth not in worshipping
of Images, but in observance of the law of God, And if none
fear God, but the same worship Images, what is become of
the Saints aforetime, Avhich never had them ?
THE REASON.
Imago Imperatoris est adoranda. Ergo, etiam Cliristi iconoiatra.
et Sanctorum*: "The Image of the Emperor is to be wor
shipped. Therefore the Image of Christ and His Saints."
THE ANSWER.
By that which is of itself unlawful, they go about to con- iconomaew,
firm a thing more unlawful. For it is not to be proved, that
the Image of man is to be worshipped: yet, if that were
granted, great odds there is in the comparison. The Emperor
is local ; and, being in. one place, cannot be in another : but
God is every where. And to comprise Him -within the com
pass of a stone waU, or a Uttle table, which is aU in aU ; and
whole every where : whom the earth containeth not, nor
heavens comprehend; is too profane a case, cousin to in
fideUty. THE REASON.
Qui adorat Imaginem, et dicit. Hoc est Christus, non ieonoiatr».
peccat. Ergo, Imagines adorandce^: "He that worshippeth
an Image, and saith, This is Christ, sinneth not. Therefore
Images are to be worshipped." THE ANSWER.
He that maketh a lie, suineth. But he that affirmeth so iconomaehi.
vUe a thing as an Image is to be Christ Himself, maketh an
impudent lie. Therefore he that so sayeth, sinneth.
THE REASON.
Imagines sacris vasis, Crud Dominicce, et libris Scrip- iconoiatra.
turcB divince cequiparantur. Ergo, adorandce^: "Images
3 Psal. cxi. [cxii. 1.] < Car. Mag. Lib, ui. Cap, xv.
« Car. Mag. Lib. iv. Cap. i.
6 Car. Mag. Li. ii. Cap. xxix. Cap. xxviii. & Cap. xxx.

170 THE THIRD ARTICLE.
are comparable with the holy vessels, with the Cross of
Christ, and books of holy Scripture. Therefore to be wor
shipped." THE ANSWER.
Iconomaehi. A sort of lowd comparisous. For, as for holy vessels,
they were commanded : so are not Images. And yet not the
vessels commanded to be worshipped. Therefore, to gather a
worshipping of Images by them, is folly. Then also, the
Cross hath wrought miraculous and merciful effects to our
salvation : so can Images do none. And yet, by the way,
they plainly declare' : Per Crucem non lignum illud sig-
nificari, sed totum opus Christi, et affiictiones piorum : "That
by the Cross there is not signified the piece of wood, but the
whole work of Christ, and afflictions of the godly." The
Scripture also, (by the inspiration of the Holy Ghost,) was
deUvered to men, and bringeth a most certain commodity with
it. Images, as they sprong from error of GentiUty, so have
they no profit, but perverting in them.
THE REASON.
leonolatra. Jacob crcxit lapidem in titulum, Ergo, Imagines ado
randce^ : " ' Jacob took a stone, and set it up as a pillar','
Therefore Images are to be worshipped."
THE ANSWER.
leonomaew. Although thls be a lubberly reason; (to use the term of
Charles the Great, who plainly caUed it Rem non medio-
cris soeordice;) yet somewhat wiU I say according to mine
author, to shew the difference between Jacob's fact and their
affection. One thing it is^ the holy Patriarchs by some notable mark
to foreshow things that were to come ; and another, to have
an idle workman to make an Image in remembrance of things
past. One thmg it is, to be inspired with the Holy Ghost;
and a far other, to have the art of carving or graving. One
thing it is, to trust to God's working ; and another, to put an
occupation in practice. One thing it is, that Jacob set up a
piUar ; another, that a workman shaU set up an Image.
1 Car. Mag. Li. U. Cap. xxviU.
2 Car. Mag. Li. i. Cap. x. 3 Qen. xxxi. [45.]

ANSWER TO THE TREATISE OF THE CROSS. 171
THE REASON.
Jesu,s ad Abgarum Imaginem Suam misit. Ergo, Ima- iconoiatra.
gines adorandce*: "Jesus sent His Image unto Abgar. There
fore Images are to be worshipped." THE ANSWER.
It is no Gospel, that Jesus sent His Picture unto Abgar. iconomaehi.
And Gelasius himself, sometime Pope of Eome^ numbereth
both the Epistle that Christ is said to have sent unto him,
^nd also the report of the Picture^, inter Apocrypha; among
the -writings not received to be read pubUcly in the church,
nor serving to prove any point of ReUgion., Wherefore the
reason is insufficient. THE REASON.
Images did miracles''; and are comparable to the hem of iconoiatra.
Christ's garment, by the touching whereof the woman was
healed of her issue of blood. Therefore to be worshipped.
THE ANSWER.
That Images did any nuracles, is a very lie. Tet, if iconomacw.
miracles they had done, it is not enough to prove them to be
worshipped. THE REASON.
That they did miracles, is proved by examples^. The iconoiatra.
Image of Polemon preserved one from the act of adultery.
The dream of an Archdeacon, whom an Angel in his sleep
commanded to worship an Image. A Monk lighted a candle
before the Image of our Lady; and five or six months after
he found it burning.
* Car. Mag, Li, iv. Cap, x,
s [In the Synod which consisted of seventy Bishops ; A, d, 496.
Vid. Gratiani Decretum,, Dist, xv. C, Sancta Romana Ecclesia.]
* [This is a mistake : for the story of the Image is of a later date ;
and is brought forward, as genuine evidence, in the fifth Act of the
second Council of Nicsea, Gretser informs us truly, that " Gelasius
nunquam Imaginem ipsam apocryphis deputavit ; quidquid tandem sit
de EpistoUs. Et ConcUium n, Nicsenum non Epistolis, sed Imagine
Edessena nititur," (De Imagg. non mcmufact. Opp. Tom. xv, p, 192.
Katisb. 1741,)]
'^ Car, Mag, Lib, Ui, Ca, xxv.
8 Car, Mag, Lib, iii, Ca, xxi, & Cap, xxvi. et Li, iv, Ca. xU.

172 THE THIRD ARTICLE,
THE ANSWER.
Iconomaehi. For the first, there is no reason to induce us, that the tale
is true. Tet, if it were true, there is no less difference between
the miracles of Christ and miracles of Polemon, than is be-^
tween the Person of Christ and person of Polemon. For the
second, it is an unwise and unwonted thing, to confirm by
a dream a doubtful case. Whether he dreamed it or devise4
it, there is no proof at all, no witnesses of the matter. And
yet, if he so dreamed indeed, our doubt by good reason may
be no less. But it is weU enough ; a drunken device to be
confirmed with a drowsy dream. As for the third, the
circumstance of the fact itself, the person, the place, the time
considered, we ^ may justly derogate all credit from it. For
neither we are assured of the honesty of him that told the
tale ; nor it is reported where, or when, or after what sort it
was done. Wherefore it sounds so like a lie, that a true,
man ought not to beUeve it. Tet, if it were a most certain
truth, that a candle burned five or six months together, we
ought not to ground thereof an adoration of a thing un
reasonable. Balaam's Ass opened his mouth to reprove his
master'; preserved the children of God from cursing. Shall
then the tongue of the Ass, or his taU be honoured ?
Thus have ye heard how the Nice Council confirmed as
they could, by Scripture and by miracles, not only the having,
but worshipping 8f Images. Te have heard in it how the
learned Fathers, assembled at Frankford, answered their idle
and impudent allegations. But lest I should seem to suppress
any thing, that in appearance maketh for our adversary, I
wiU shew what Fathers and Doctors of the Church Hireneis
[Irene's] chaplains brought forth for them.
Iconoiatra. First of aU, Augustin ; who saith : Quid est imago Dei,
nisi vultus Dei, in quo signatus est populus Dei ? " What
is the image of God, but the countenance of God, in which
the people of God is sealed?" Therefore Images are to be
worshipped. THE ANSWER.
Iconomaew. The image of God is Christ His Son, according to Paul:
Qui est imago Dei invisibilis : " Which is The image of the
1 Num. xxii. [28, 2 Pet, U, 16.]

ANSWER TO THE TREATISE OF THE CROSS. 173
invisible God^." And to apply that to a stock or a stone, which
is peculiar unto Christ, is horrible. Nor Augustin's meanmg
was so* : but, as it is evident by his own words, he, speaking
of Christ, whom he caUeth the image and countenance of the
Father, saith, that in Him we be sealed. Qui dedit pignus Spi
ritus in cordibus nostris : " Which gave the pledge of His
Spirit in our hearts*;" whereby we are sealed into the right
of His chUdren, against the day of redemption*.
Then brought they forth an authority out of Gregorius
Nyssenus". To which the Synod answered, that masmuch as
his life and doctrme was unknown to them'', they could not
admit his testimony, for approving of a thing in controversy.
They aUeged also Cyril* upon John^: but corrupting his
sentence, depraving his sense; that, as the words were brought
unto them, it was as hard to pick out construction, as to find
a pin's head in a cart-load of hay.
Likewise they dealt with Chrysostom'*; alleging that he
should say : Vidi Angelum in Imagine : " I saw an Angel in
an Image." Whereto was answered, that it was nothing
Ukely; because Angels are invisible.
Nor otherwise with Ambrose" : Nam et ipsius senten
tiam ordine, sensu, verbisque turbarunt : " For they
troubled his sentence, both in the order, the sense, and the
2 [Col. i. 15.]
3 Car. Mag. Lib. ii. Ca. xvi. * [2 Cor. i. 22.]
6 [Ephes, iv, 30,] 6 Car. Mag, Lib, ii, Ca, xvii,
' [As this plea can hardly be esteemed sufficient, it is right to
obsei^e that, in the fourth Act of the second Council of Nicsea, a
passage was cited from S. Gregory's Oration De Deviate FiUi et
Spiritus, et in Abraham ; in which he relates, that he was much affected
by beholding a Picture of the offering up of Isaac. (Opp. Tom. ii, p,
908. Paris. 1615,)]
8 Car. Mag. Li. ii. Cap. xx.
9 [Or rather upon S. Matthew; as Pope Adrian testifies in his
Epistle to Constantine and Irene, Act. U,]
10 Car. Mag. Li, iii. Cap, xx. [Sept, Syn, Act. iv  The words were
quoted from the dubious Homily, Unwm, et ewndem esse Legislatorem
utriusque Testcrnienti! and, at aU events, only stated, that the writer was
pleased with a representation ofthe Angel destroying the Assyrians,]
11 Car, Mag, Li, ii. Cap. xv, [Pope Adrian's Letter, in the second
Act, notifies that the extract was derived from one of the books " ad
Gratianum Imperatorem,"]

174 THE THIRD ARTICLE.
words." Nor this is my private opinion. The whole Council
affirmed it so ; and the Acts are evident to prove no less.
As for the example that they brought of SUvester', how
he presented the Images of the Apostles to Constantmus; it
maketh notliing for them. He shewed him, peradventure,
Pictures to look upon ; no Images to adore.
But I must not forget how they brought an example of
a certain Abbot ^; which made an oath to the Devil, that he
would not worship the Picture of Christ, or of His mother:
but afterward he brake his oath; saying, that it was better
for him to haunt all the brothel-houses in the city, than to
abstain from worshipping of Images. I need not to rehearse
the Council's answer to it. There is no such babe, but seeth
their beastliness. Only their greatest reason, that doth remain,
is this. THE REASON.
Iconoiatra. Epiphauius, dlscoursuig upon aU the sects of heretics, doth
not accompt them for any that worship Images. Therefore
it is no heresy to worship Images'.
1 Car. Mag. Li. ii. Cap. xiii. [A more decisive answer might have
been eUcited from the fact, that the Acts of Pope Silvester, from which
the narrative was taken, and which are the main foundation for the
fables respecting the Leprosy, Baptism, and Donation of Constantine,
are an extravagant fiction. (See Crakanthorp's Defence of Constcmtiwe,
pp. 206 — 232. Lond. 1621.) If it be argued, that their genuineness
seems to be estabUshed by the Gelasian Decree, at the end of the fifth
century ; we may reply, in the first place, that Archidiaconus, Cardinal
Cusanus, and the Gregorian Glossators concur in bearing witness, that
the sentence in question, and a great many others, " absunt a plerisque
vetustis Gratiani codicibus :'' and secondly, even if the legitimacy of
the paragraph be admitted, it only affirms, that the Acts were " read
by many CathoUcs in the city of Rome;" — a declaration which need
not be much more than equivalent to the assertion, (if it were true,)
that many Protestants study the Golden Legend.]
2 Car. Mag. Li. iU. Cap. xxxi, [The tale is recorded in the fourth
and fifth Acts of the Deutero-Nicene Council ; and is said to be ad
duced from the Limonarium of Sophronius of Jerusalem, The Limo-
iiarium, or Pratum spirituale, is not, however, the work of Sophronius,
but of Joannes Moschus, who Uved in the year 630 ; and of the author
of the performance Baronius has been forced to ask : " Cum hsec com-
pingat ea narratione mendacia, qua) fides in reUquis ?" (Annall. Tom,
V. ad an, 407. p, 270. Antv. 1658.)]
3 Car. Mag. Li, iv. Cap, xxv.

.VNSWER TO THE TREATISE OF THE CROSS. 175
THE ANSWER.
Epiphanius, discoursing upon aU the sects of heretics, doth
not accompt them for any that condemn Images. Therefore
it is no heresy to condemn Images. But that the same
Epiphanius did not only misUke with worshipping of Images,
but also with the having of them*, shaU appear hereafter.
It sufficeth now that I have set forth to you the best part
of the Acts of the noble Council. Te see the learned reasons that
they made : the deep and profound judgments : the pith, the
strength, the marrowbones of their matter; wherewith they
did so begrease themselves, that now they shine so glorious
in your eyes. If men had devised matter to mock them
withal, I suppose they could not have found any so absurd
as they brought with them. Tet these be they that repre
sented the state of the universal Church. These be they that
could not err. These be they that you only depend on.
These be the three hundreth and fifty Bishops, that condemned
the three hundreth and eight and thirty that were before
assembled at Constantinople. These be the judges that gave
sentence against the Council gathered in Spain. These be
the worthy pUlars that bare up the Cross and Images. And
if a man considered by what spirit they were led when they
came to Nice, he needed not to marvel at the strange and
horrible success of their doings. For who then bare the
sway ? Who did assemble them, but that AthaUa, that Jesa-
bel Irene ; which was so bewitched with superstition, that, all
order, all honesty, aU law of nature broken, she cared not
what she did, so she might have her Mawmots^? She burned
her father's bones. She murthered her own son. She per
verted by violence aU order of lawful counsel, that she might
go a whoring with her Idols stiU, When Constantine the
fifth, father to her husband Leo, (by marriage of whom she
* [Erasmi Stultitice Laus, p. 116. BasU. 1676.]
* [The term "Mawmots" or "Mammets" signifles Puppets; (See
before, p. 31.) and "Mawmetr/' means the worship of Images. The
names have doubtless been corrupted from " Mahomet" and " Maho-
metry," See Selden, quoted by Dr Wordsworth ; Eccles. Biog. Vol, i.
p, 368, Hincmar of Rheims, speaking of the CouncU of Frankfort,
uses the apposite expressions, " Pwparum cultum ;'' (Cont. Hinc. Lau-
dun. Episc. Cap. xx.) and, in Becon's works, we read of " Mahound-like
Mawmets." (Prayers, &c., p. 233. ed, Parker Soc,)]

176 THE THIRD ARTICLE,
most unworthy came to her estate,) had lien dead and buried
a good whUe in his grave, she digged him up : she shewed
her cruelty on his carcase: she cast his bones into the fire ;
and caused his ashes to be thrown into the sea. This did the
good daughter, the defender of Images, because her father,
when as yet he lived, had broken them in pieces; affirming
simplicity, rather than sumptuousness, to be most fitting for
the church of Christ. Thus raged she during the nonage
of Constantine her son; and made the palace of Constanti
nople a sink of sectaries, a follower of deformed Rome, But
when the Emperor himself, (her son,) grew to discretion, he
trod in his father's and grandfather's steps; and did so much
mislike with his mother's Mawmetry ', that he began to bridle
her insolent affection: he took the sword out of her mad
hands; and threw down the monuments of superstition, which
she, (with such diUgence and cost,) had erected. Whereupon
the malice of her wicked breast was so incensed, that she
spared not to set on fire her own house ; to conspire the death
of her own child ; only to maintain her Images in the church.
Therefore she not only forgat her duty to her Prince, her
love to her son, but she joined with a sort of cut-throats :
she utterly cast off the nature and condition of a woman:
she became more savage than a wUd beast. For beside that
she craftUy betrayed the Emperor, she traitorously bereaved
him of his inheritance the crown : she most unwomanly
scratched out the eyes of the same her own son : she most
abominably cast him into prison: most detestably at length
she murthered him. Thus was the living for the dead; the
Prince for a Puppet; the natural chUd destroyed, for the
naked unnatural use of Imagery.
And to declare the wrath of God, justly deserved for this
execrable fact, Eutropius reporteth thus^: Obtenebratus est sol
per dies septemdeeim, et non dedit radios sues : ita ut er-
rarent naves maris; omnesque dicerent, quod propter excce-
cationem Imperatoris, sol obececatus radios sues retraxerit :
"The sun was darkened for seventeen days, and gave not forth
his Ught : so that the ships of the sea wandered ; and aU men
affirmed, that for the putting out of the Emperor's eyes, the
sun, being blinded, withdrew his beams." The cause of which
1 [See the preceding note.]
2 [See page 71, note 5,]

ANSWER TO THE TREATISE OF THE CROSS. 177
terrible and strange effect, the only practiser of all the foresaid
outrages, was only that Irene, that President of Nicene Council:
for that only cause, for which she gathered that conspiracy
together. And when she saw, that without extortion and
violence, she was not able to compass her wicked enterprise,
she fell to tyranny : she stopped the mouths of her adversary
part ; and either banished them out of the way, or kept them
in such hold, that they should not hurt her. And was not
this a goodly Council then: the cause so unlawful ; the caller
so horrible ; the parties so beastly ; the order so unconscion
able? Brag as ye please of your Nice Council: undoubtedly Foiio4i, b,
they gave unwise counsel. Nor It rested in them to bind or
loose in heaven what they would. They did not answer the
points of their commission : therefore they had not the effect
of power. Which thing considered, I trust you will detest their
impiety; who, for a Picture, have defaced Scripture; who, for
a fancy of their own brain, have fallen into a phrensy of too
much superstition: appareUing their Idols with garments of
God's service; and cloking their Idolatry with a face of true
worshipping. Now that I have battered about your ears this your
"Ajax' shield," which ye thought to use as a special de
fence; "the name of Councils, General and Provincial;" of
which some do make nothing for you, the rest ought not to
have authority with any ; let me now, I say, descend unto
your Doctors. Ambrose^ affirmeth, "that a church cannot Ambrose,
stand without a Cross :" and thereupon ye infer, " that a foiio 42, a.
Cross must needs be in the church." I grant ye. Master
MartiaU : and yet have ye gained nothing. For though he
spake of the sign of a Cross, yet it rests to be proved that
he meant of your Cross. He maketh many mysteries of the
Cross : as the hoised sail, the earing* plough, the blowing
3 Serm, Ivi, [This is the second Sermon De Cruce Domini, and
the fifty-second of the Sermones de Tempore, inter Opp. S. Ambr, Vol.
ii. Tom. V. 71 — 2, Lut. Paris, 1661. It is the identical Discom-se De
Cruce, which Gennadius (De Vir. illust. Cap. xl.) ascribes to Maximus
Taurinensis, who was reaUy the parent of it. Coccius has divided one
authority into two, by citing extracts from the same Homily, under the
names of both Fathers. (Thesaur. Cath. i. 240 — 41. Conf. Latini La-
tinii Biblioth. Sacr. et Prof an. pp. 137, 164. Romse, 1677.)]
4 [tilling. — Gen. xiv. 6. Exod. xxxiv. 21.]
LCALFHILL.J

178 THE THIRD ARTICLE.
winds from each quarter of the earth, the lifted up hands of
the faithful people: and every one of these, according to
Ambrose his aUegation, is a very Cross. Then may ye have
any one of these, and have a Cross: yea, impossible it is
almost to do any thing, but that ye shaU have the sign of a
Cross'- Aves quando volant ad cethera, formam Crucis
assumunt. Homo natans per aquas, vel orans, forma Crucis
vehitur. Navis per maria antenna Cruci assimilata suffia-
tur : as Hierom saith^ : " When the birds fly into the air,
they take the form of a Cross, A man when he swimmeth
in the water, or prayeth, is carried after the manner of a
Cross. The ship m the sea is blown forward, with the saU-
yard hanging Crosswise at the mast." Also Arnobius^ an-
swermg the Heathen, that in despite laid unto the Christians'
charge, that they honoured Crosses, said plainly : Cruces nee
eolimus, nee optamus : " Crosses we neither worship, nor
¦wish for." But, on the contrary side, he proved that they
had as many Crosses as the Christians. For their banners
and ensigns, what were they but gUded and adorned Crosses?
Their spoils of enemies, carried on the spear's point, the noble
signs of their valiant victory, represented not only the fashion
(if a Cross, but also the Image of a man nailed on it. So
that the sign of a Cross Is naturally seen in the ship sailing,
the plough earing, the man praying. And among the rest,
I think, (as you say,) that there is no church can stand with-
1 [Conf. S. Just. Mart. Apol. Opp. p. 90. Lut. Paris. 1615.]
2 Hiero. in xv. Marci. [With regard to these Commentaries on S.
Jlark, we leam from Sixtus Senensis, that '* magis abhorrent a stylo
Hieronymi quam ignis ab aqua. Hos esse hominis, qui non multum
Latine, miaus etiam Greece et Hebraice noverit, argumento sunt ora
tionis barbaries, et inepta peregrinarum vocum interpretatio.'' He
adds that, in the exposition of the fifteenth Chapter, some mutflated
verses, conceming the figure of the Cross, are inserted ; having been
borrowed from SeduUus, who lived several years subsequently to S.
Jerom. (Biblioth. Sanct. Lib. iv. p. 266. Cf. Index Theol. et Scriptur.
ab Angelo Roccha a Camerino, p. 106. Romse, 1594.)]
* Libro viU. [There are only seven books by Arnobius, Adversvi
Gentes; and the memorable words here referred to are to be found in
the treatise by Minucius Felix, De Idolomm vanitate : p. 89. Oxon.
1678. This Dialogue is named Octavius : but, in the old editions of
S. Jerom's work De Viris illustirilms, as weU as in his Epistle to Mag
nus, it is incorrectly styled Octavus ; and, for a considerable time, it
passed for an eighth book by Arnobius.]

ANSWER TO THE TREATISE OF THE CROSS. 179
out it. For unless ye have the cross beams and the cross
piUars, with one piece of timber shut into another, (which is
the very sign of a Cross,) I cannot tell how the buUding can
abide. But what is this to your Eood and Crucifix, or to a
sign drawn with a finger ? If a Cross be so necessary, then
look on the roofs and walls of your houses ; and there shaU
ye find as substantial a Cross as in the Rood-loft or upon the
Altar. If the sign of a Cross must needs be worshipped,
(as you in every place do teach,) then, by Ambrose his reason,
we are as well bound to adore and worship the sail of the
ship, the plough of the field, the winds of the air, and the
arms of a man. For in the same place alleged by you, where
the Cross is extolled, these signs are mentioned : Hoe Domi-
nico signo scinditur mare, terra colitur, coelum regitur,
homines conservantur : " By this sign of our Lord the sea is
cut, the land is ploughed, the sky is ruled, and men be
preserved." Tea, the very effects that you do attribute to the
church Cross, S. Ambrose ascrlbeth to the mast of a ship :
and yet no man did ever crouch unto it, unless It were to
keep him from the weather.
Wherefore your ignorance or unfaithfulness is too appa
rent, in that ye father the words of Ambrose : " If a church Foiio42.
lack a Cross, by and by the Devil doth disquiet it, and the
wind doth squat it : " (for his words be these :) Cum a nautis
scinditur mare, prius ah ipsis arbor erigitur, velum distem-
ditur ; ut, Cruce Domini facta, aquarum fluenta rumpan-
tur : et, hoe Dominico seeuri signo, portum salutis petunt;
periculum mortis evadunt. Figura enim Sacramenti quce-
dam est velum suspensum in arbor e; quasi Christus sit
exaltatus in Cruce : atque ideo, confidentia de mysterio veni-
ente, homines ventorum proeellas tiegligunt ; peregrinationis
vota susdpiunt. Sicut autem ecclesia sine Cruce stare non
potest; ita et sine arbore navis infirma est. Statim enim
[et hanc] Diabolus inquietat; et illam ventus allidit. At
ubi signum Crucis erigitur, statim et Diaboli iniquitas
repellitur ; et ventorum proeella sopitur. The English is
this: "When the sea is furrowed of the mariners, first
they hoise up the mast, and spread abroad the sail ; that,
the Lord His Cross being made, the waves of the water may
be broken : and they, (secure with the sign of our Lord,)
reach unto the haven of health ; and scape the danger of
12—2

180 THE THIRD ARTICLE.
death. For the saU, hanging upon the mast, is a certaia
figure of an holy sign ; as if that Christ were exalted on
the Cross : and therefore, through confidence of the mystery,
cunning men do not care for the storms of winds; they
undertake their appointed pUgrimage. And as a church
cannot stand without a Cross ; so is a ship weak without a
mast. For straight the DevU doth disquiet it, and the wind
squat it. But where the sign of the Cross is hoised up, the
iniquity of the Devil is driven back ; and tempest of wind is
calmed." Whereupon, I beseech you, doth he infer, " the
Devil doth disquiet, and wind squat it ?" Not upon the men
tion of a ship without a mast ? Whereupon did he taUt? Of
the church Cross, or the ship Cross ? If the mast of the
ship did no more preserve and save the vessel, than the
Crucifix on the Altar, or Cross in the Rood-loft can do the
church ; neither should the ship be preserved in the water,
nor the church at any time be consumed with the fire. We
needed not to fear, (if your opinion were true,) the burning
any more of Paul's. Make a Cross on the steeple, and so it
shaU be safe. But within these few years it had a Cross, and
reliques in the bowl, to boot : yet they prevaUed not ; yea,
the Cross itself was fired first. Wherefore, S. Ambrose his
rule, (as you most fondly do take him,) holdeth not. If ye
say, that his rule doth hold notwithstanding, because Paul's
was burned in the time of schism: I answer, that in your
most catholic time, the like plague happened, twice within the
compass of fifty years ; and therefore S. Ambrose was not so
fooUsh to mean as you imagine.
Laeiantius. As for Lactautius, (whose verses ye bring to confirm the
use of a Rood in the church;) I might say with Hierom':
Utinam tam nostra potuisset eonfirmare, [al. affirmare,]
quam facile aliena destruxit : " I would to God he had
been able as weU to have confirmed our doctrine and Re
Ugion, as he did easUy overthrow the contrary." For many
errors and heresies he had ; among the which I might
reckon this: Fleete genu, lignumque Crueis venerabile adora:
"Bow down thy knee, and do honour to the worshipful
wood of the Cross." For upon the word of the Prophet
Hieremy, Lignum de saltu prceddit : "He hath cut a tree
' Ep. ad PauUnum. [Epistt. Par. iii. Tract, ix. Ep. xxxviii. sig.
000. Lugd. 1508.]

ANSWER TO THE TREATISE OF THE CROSS. 181
out of the forest;" S. Hierom^ taketh occasion to speak of
the Gentiles' Idols, adorned with gold and sUver, of whom it
is said* : " A mouth they have, and speak not : ears they
have, and hear not." And lest it might be thought, that the
making and honouring of such appertained pecuUarly unto
the Heathen, he said: Qui quidem error ad nos usque trans-
ivit : " Which error indeed hath come over unto our age."
And then inferreth this : Quicquid de Idolis diximus, ad
omnia dogmata quce sunt contraria veritati referri potest.
Et ipsi enim ingentia polUeentur ; et Simulachrum vani
cultus de suo corde confingunt. Imperitorum obstringunt
adem; et a suis inventoribus suhlimantur. In quibus nulla
est utilitas; et quorum eultura proprie Gentium est, et eorum
qui ignorant Deum. Which words are in EngUsh these :
"Whatsoever we have spoken of Idols may be referred
unto aU doctrines contrary to the truth. For they also do
promise great things ; and devise an Image of vain worship,
out of their own heart. They blind the eye of the ignorant ;
and by the inventors of them are set aloft. In which there
is no profit; and the worshipping of which is an heathenish
observance, and a manner of such as know not God."
Wherefore the words aUeged by you, (as out of Lactantius,)
sufficed to discredit him; because he wiU have a piece of wood
to be worshipped: omitting aU his other errors; and that Ge
lasius the Pope, in consideration of many his imperfections,
reckoneth his books inter Apocrypha; such as may be read,
and no doctrine be grounded on. But I wUl answer to you
otherwise: disprove It, if you can. I verily suppose, that
those verses were never written by Lactantius*. The causes
2 In Hieremiam x. [sig. V v, vi. Venet. 1497.]
3 Psal. cxiU. [cxv. 5, 6.]
* [CalfhiU's supposition is altogether true : for Possevinus (Appar.
Sac. ii, 4,) acknowledges that the Poem, De Passione Domini, " nulUbi
inter antiques Lactantii codices inventus est," BeUarmin (De Scriptt.
Eccl.) stamps it as "ambiguous :" but, with questionable honesty, he
has, at least four times, employed it as an indubitable testimony.
(Apol. pro Respons. ad lib. Jacobi Regis, Cap. viU, p, 126, an. 1610. De
Imaginilms, Lib. U. Cap. xii. & Cap, xxviU, De notis Ecclesice, L. iv. C.
ix. §. xviu. Conf. Dorschei Hodeget. Cathol. Anti-Kirch. Prcelim. p. 89.
Argentor. 1641. ZornU Opusc. Sacr. i. 52. Altonav. 1743.) Pelliccia,
too, has caUed it ''antiquissimummonumentum Imaginis Christi, Cruci
afSxi." (De Christ. Eccles. Polit., curaRitteri. Tom. i. p. 335. Colon, ad
Rhen. 1829. Cf. Bartholini De Cruee Hypomnem. p. 104. Amstel. 1670,)]

182 THE THIRD ARTICLE.
that mduce me to this are these: S. Hierom', making mention
of aU his writmgs, (yea, of many moe than are come unto our
hands,) maketh no mention of this, Agam, churches in his
time were scarcely buUded: for he Uved in the reign of
Dioclesian, by whom he was caUed mto Nicomedia, as Hie
rom writeth. Afterward, when he was very old, he was
schoolmaster to Crispus, Constantinus' son, and taught him in
France. Now, in the reign of Dioclesian, the poor Christians
had in no country any place at aU, whither they might
quietiy resort, and " stand stiU a whUe, looking on the Rood,
with his arms stretched, hands naUed, feet fastened." They
had neither leisure nor Uberty, to be at such idle cost. They
contented themselves with poor cabins, whereto they secretly
resorted; and yet, notwithstanding, had them pulled on their
heads. Eusebius, writing of the persecution under Diocle
sian, saith ^ : Oratoria a culmine ad pavimentum usque,
una cum ipsis fundamentis dejici; divinasque et saeras
Scripturas in medio foro igni tradi, ipsis oculis vidimus:
"We saw with our eyes, that the oratories," (he calleth them
not temples, for so they were not;) " were utterly thrown down,
from the top to tho ground ; yea, with the very foundations
of them : and that the sacred and holy Scriptures, in the midst
of the market-place, were committed to the fire." Then was it
no time for them to make Images of Christ ; whose faith,
(without perU,) they could not profess : nor solemnly to set
up Roods, where privately they had no place thereto. And
this was In the most flourishing time of Lactantius, Tea,
afterward, in the beginning of Constantinus' reign, Maximlnus
gave Ucence first, that Christians might buUd Dominica.
oratoria^: "The Lord's places of prayer." And the first
temple that Constantinus built was at Hierusalem, the thirtieth
year of his reign*. Wherefore, methlnketh, impossible it is,
that Lactantius should write : Quisquis ades, mediique suhis
in limina templi ; with the rest of the verses rehearsed by
you. Then how different the doctrine is, both from that which
himself teacheth, and generaUy was received in his days,
1 In Catalogo. [Lib. de Vir. illust. Cap. Ixxx.]
2 Lib. viii. Ca. ii. [Eccles. Hist. ed. Lat.]
3 Eus. Lib. ix. Cap. x. [p. 143. BasU. 1549.]
* Sozom. Li. U. Cap. xxvi. [p. 579.]

ANSWER TO THE TREATISE OF THE CROSS. 183
that lewd verse {Fleete genu, lignumque Crucis venerabile
adora,) sheweth : for in his books he plainly affirmeth, that
no man ought to worship any thing on the earth*. And
further he saith, that whosoever will retain the nature and
condition of a man, must seek God aloft : in heaven, not in
earth ; ui heart, not in workmanship of hand^. His argument
is this^ : Si Religio ex divinis rebus est, divini autem nihil
est nisi in ccelestibus rebus; carent ergo Religione Simu
laehra : quia nihil potest esse coeleste in ea re, quce fit ex
terra: "If ReUgion consist of holy things, and there be
nothing holy but in heavenly things; then Images are void of
Religion: because in that thing, which is made of the earth,
there can be nothing heavenly." Tou wiU grant me now,
that a Rood is made of some earthly matter, of stone, or
timber. Then doth Lactantius repute it unholy, and to have
no ReUgion at aU in it. And will he have us to bow the
knee to adore and worship an unholy thing, a thing of
no ReUgion? Eusebius, Uving in the same age, and somewhat after Eusewus.
him, thought it a strange case to see an Image stand in
Csesarea: which Image, notwithstanding, was not yet crept
into the church ; as m the preface I have approved. Fur- 28°]° °' '¦¦'¦
ther more, Arnobius^, schoolmaster to Lactantius, hath a num- Amobius.
ber of places to disprove this assertion. For he telleth how
the infidels laid to the Christians' charge, that they hid
Him whom they honoured, because they had neither temples
nor altars. But he sheweth what temples they had erected
then : In nostra ipsorum dedicandum mente; in nostro imo
conseerandum pectore : " To be dedicate to Him in our own
mind; consecrate to Him in the bottom of our breast."
Whereupon he inferreth : Quem eolimus Deum, nee ostendi-
mus nee videmus : imo ex hoc Deum credimus; quod Eum
sentire possumus, videre non possumus : " The God, that we
worship, we neither shew nor see : but rather by this we
5 Divi. Insti. Li. ii. Ca. i. [De orig. Error, ii. i. Vid. sup. pp. 25, 26.]
6 Cap. ix. [Lib. u.] 7 Divi. Inst. Lib. ii. Ca. xix.
8 Adversus Gentes, Li. viU. [M, Minucius Felix is, as before, the
author who shoidd have been mentioned. His Octavius is annexed to
the work of Arnobius, pubUshed by Elmenhorst, Hanov. 1603 ; and
the sentences here alleged are in pages 392, 389, of this edition. The
editor's copy once belonged to Primate Ussher.]

184 THE THIRD xVRTICLE.
beUeve Him to be God; because we can feel Him, but we
cannot see Him." Tea, to go no further than to the Cross
itseU, to the Rood that ye talk of; Arnobius affirmeth plamly :
Cruces nee eolimus, nee optamus. Vos plane, qui ligneos
Deos conseeratis, Cruces Ugneas, ut Deorum vestrorum par
tes, forsitan adoratis : " We neither worship, nor wish for
Crosses. Tou, that consecrate wooden Gods, peradventure
worship the wooden Crosses as parts of your Gods." Whereby
is evident, as weU by the undoubted words of Lactantius
himself, as otherwise by the testimony of S. Hierom, and
witness of Eusebius, and doctrine of Arnobius ; first, that the
verses should not seem to be his. Then, that by aU likeU-
hood there were no churches in Lactantius his time; and
therefore no Roods in churches. Thirdly, that no hoUness,
no Religion is in any earthly matter ; and therefore in no
Rood. Lastiy, that neither Crosses nor Crucifixes were
either worshipped, or wished for : but that it was thought a
mere GentiUty to bow down unto them.
Augustin. As for S. Augustin, Ser. xix. de Sanctis^, he speaketh
nothing else but of the mystery of the Cross, as you yourself
allege. Crucis mysterio basilicce dedicantur : " By the mys
tery of the Cross," (and not " by the sign of the Cross," as
FoUo 43. y°i do ignorantly translate it^;) "churches are dedicated."
Now you be to learn what is a mystery ; learn it of Chry
sostom, who saith^: Mysterium appeUatur, quoniam non id
quod credimus intuemur; sed quod alia videmus, alia credi
mus: "It is called a mystery, because we see not that which
we believe ; but that we see one thing, and believe another."
Then is it not the sign, (which you do take for the material
thing,) but the mystery, that maketh the dedication : not the
thing that we see, but that which we believe : the death of
Christ, which in the congregation He will have shewed, untU.
1 [The ownership of this Sermon cannot, by any means, be vindi
cated for S. Augustin. It is the third Discourse De Annuntiatione
Dominica: Opp. Tom. x. foU. 263, b, 264. Paris. 1541.]
2 [Inaccuracy, and not ignorance, ought to have been censured for
this error. The previous sentence commenced with " Hujus Crucis
mysterio ;" and that intended to be adduced is, " Cum ejusdem Crucis
charactere basiUcse dedicantur," &c.]
3 Chrysostomus in 1. ad Cor. Ca. U. Ho, vU, b, [Library of
Fathers, Vol. iv. p. 79. Oxford, 1839.]

ANSWER TO THE TREATISE OF THE CROSS. 185
His coming*. As for the Ufting up of a couple of fingers,
which you do call a benediction, or the material Cross set up at
dedication ; they be nothing profitable without the mystery :
but with the mystery they be very perUous : nor we do read
that ever Augustin, (although he mentioneth the Cross often,)
doth ever speak of a man's Image on It, with side wounded,
and body blooded. Crucem nobis in memoriam Suce pas
sionis reliquit, he saith : " He hath left us the Cross in
remembrance of His passion." But so immediately in the
same sentence, upon the same words, he inferreth also : Cru
cem reliquit ad sanitatem : "He hath left us a Cross for
our health." But as the sign of the Cross is no ordinary
mean, whereby God useth to confer health upon the sick ; so
hath He not ordained it to remain In the church, for any
remembrance of His death and passion. His word He left
us, to put us in mind hereof: and to the end our eyes might
have somewhat still to feed upon; that Christ might never
be forgotten of us; He hath left among us the lively mem
bers of His own body; the poor, the naked, the comfortless
Christians^: who, being always subject to the Cross, might
both excite our thankfulness toward Him, and prepare our
selves the better for the Cross. As for the Rood, and Crucifix
on the Altar, which have hands nailed, arms stretched out,
feet pierced, with a great wound in the side, and a bloody
stream issuing out; they may well be compared to the Gen-
iiles' Idols; which have mouths, and speak not; eyes, and
see not.
Tou wiU answer, (I dare say,) that ye know well enough ,
the Cross is nothing but a piece of metal ; and he that hang-,
eth in the Rood-loft is not Christ indeed, but a sign of Him.:
So did the Heathen know, that all their Idols were silver andl
gold, the work of men's hands : yet the Holy Ghost did often>
teU them of it, as if they had forgotten it ; because that the'
livelier the counterfeit is, the greater error is engendered.!
Some of the Gentiles would excuse their Idolatry by alleg
ing, that they did not honour the matter visible, but the
Power invisible ; as Augustin, in the person of the Idolater,
doth say^: Non hoc visihile colo; sed Numen quod illic in-
visibiliter habitat: "I worship not the thing that I see; but
* 1 Cor. xi. [26.] 6 [Comp. p. 125.]
6 In Psa. cxiii. [Serm. U. foi. cclxix. Paris. 1529.]

186 THE THIRD ARTICLE.
the Power that I see not, and dweUeth therein." So, among
the Christians, some have been so fond, through making of
Images, and applymg the shape of man or woman to them,
that they have thought greater virtue to rest in one than in
another; and therefore from one would resort to another.
But, by the censure of S. Augustin, the Apostle condemneth
them aU, saymg': Non quod Idolum sit aliquid; sed quo
niam quce immolant Gentes, Dcemoniis immolant, et nonDeo:
et nolo vos socios fieri Dcemoniorum : " Not that the Idol is
any thing ; but that these things which the GentUes sacrifice,
they sacrifice to Devils, and not unto God : and I would not
that ye should have fellowship with the DevUs." Therefore,
in the Christian, I may justly say, that the opinion itseK of
holiness in an Image Is very devilish.
Foi. 41, a. But you, M. Martiall, have a better evasion. Te ascribe
not so much to ihe substance itself, and matter of an Image;.
but, with thei.JSrice Masters, ye use it to this end: "that ye
, ''' may come to the remembrance and desire of the first sampler
and pattern which it resembleth:" and withal you exhibit some
courtesy and reverend honour to it, because "honour and
reverence, done to an Image, redoundeth to the glory of the
first sampler ; and he, that adoreth and honoureth an Image,
doth adore and honour that which Is resembled by the Image."
So did the Gentiles cloke their Idolatry; as Augustin plainly
reporteth. Tet were they nothing the less Idolaters. For
this he saith of them 2: Videntur autem sibi purgatioris esse
Religionis, qui dicunt: Nee Simulachrum, nee Dcemonium
colo ; sed per efiigiem eorporalem ejus rei signum intueor,
quam colere debeo : " They seem to be of more pure Re
ligion, which say : I neither worship the Image, nor the
Power thereof; but by the corporal lUceness I behold the
sign of the thing, which I ought to worship." Tet, not
withstanding, because they called their Idols by the names
of Vulcanus and Venus, as we our Images by the name of
Christ, and of our Lady ; because they did some outward
reverence to their Idols, as we unto our Images ; both for
them and us, as Augustin saith : Apostoli una sententia
poenam damnationemque testatur : " One sentence of the
Apostle witnesseth our punishment and condemnation." And
what sentence is that ? Qui transmutaverunt veritatem
1 1 Cor. X. [19, 20.] 2 In Psa. cxUi. [ut sup.]

ANSWER TO THE TREATISE OF THE CROSS. 187
Dei in mendadum; et coluerunt et servierunt ereaturce
potius quam Creatori, qtd est benedictus Deus in sceeula:
" Which turned the truth of God into a lie ; and worshipped
and served the creature, forsaking the Creator, which is the
blessed God for evermore^." But how is the truth turned to
a lie; and the creature rather served than the Creator? It
foUoweth in the place aUeged : Effigies, a fabro factas,
appellando nominibus earum rerum quas fabricavit Deus,
transmutant veritatem Dei in mendadum : res autem ipsas
pro Diis habendo et venerando, serviunt ereaturce potius
quam Creatori: "By calUng the Pictures, made of the work
man, by the name of those things which God hath made, they
change the truth of God into a Ue : and when they reputo
and worship the things themselves as Gods, they serve the
creature rather than the Creator." Wherefore, Augustin noted
very weU; that Paul {priore parte sententice Simulaehra
damnavit; posteriori autem interpretationes Simulaehrorum:)
"in the first part of his sentence condemned Images; and in
the latter the interpretation and meaning of them." So that
if your cause be aU one with the Gentiles, and excuse one ;
and yet both of them condemned by the Scripture, and con
vinced by authority ; it foUoweth, that no Rood nor Crucifix
in the church ought to be suffered : for it is Idolatry.
Of the same metal that the Cross is made, we have the
candlesticks, we have the censers : yet they, which most do
think that God is served with candlesticks and censers, attribute
not the honour unto them, that they do to the Cross. What
is the cause ? S. Augustin declareth : Ilia causa est maxima
impietatis insance; quod plus valet in affeetibus miserorum
similis viventi forma, quce sibi effieit supplieari, quam quod
eam nfianifestum est non esse viventem, ut debeat a vivente
contemni. Plus enim valent Simulaehra ad curvandam
infelicem animam, quod os habent, oculos habent, aures.
habent, nares habent, manus habent, pedes habent ; quam ad
corrigendam, quod non loquentur, non videbunt, non audient,
non odorabunt, non contrectabunt, non ambulabunt : " This
is the greatest cause," sayeth he, " of this mad impiety ; that
the Uvely shape prevaileth more with the affections of miserable
riien, to cause reverence to be done unto it, than the plain
sight, that it is not Uving, is able to work that it be con-
3 [Rom, i, 25,]

188 THE THIRD ARTICLE.
temned of the Uving. For Images are more of force to crook
an unhappy soul, in that they have mouths, eyes, ears, nostrUs,
hands and feet; than otherwise to straighten and amend it,
in that they shall not speak, they shall not see, they shaU not
hear, they shaU not smell, they shall not handle, they shaU
not walk."
And so far Augustin. Which words might utterly de-
hort us from Imagery ; and drive both the Rood and the
Cross out of the church; if we were not such as the Prophet
speaketh of, become in most respect like them'. For with open
and feelmg [seeing] eyes, but with closed and dead minds,
we worship neither seeing nor living Images. More could I
cite, as well out of him, as out of the rest before alleged, for'
confirmation of this truth of mine. I could send you to the
iv. book of Aug. De Civit. Dei, Ca. xxxi. ; where he commend
eth the opinion of Varro, that affirmed, God might be better
served without an Image than with one. I could allege his
book De Hceres. ad Quodvultdeum ; where he mentioneth
one MarcelUna*, whose heresy he accompteth to be this ; that
she honoured the Pictures of Christ and other. I could refer
you to his book De Con. Evan. Li. I. Ca. x.'; where he
sayeth: Omnino err are meruerunt, qui Christum non in Sanc
tis codicibus, sed in pictis parietihus qucesierunt : " They
have been worthy to be deceived, that have sought Christ, not
in holy books, but in painted waUs." These, I say, with divers
other, I could brmg forth; but that I think that this sufficeth
to prove, that the Fathers were not so fondly in this case
affected, as you would have it appear to other.
FoUo 44. Concerning PauUnus*, I wiU not greatly contend with
you, but that in his days, which was four hundred and forty-
eight^ year after Christ, there was iu some churches the sign
of the Cross erected. But, as I said before, it sufficeth not
to say : "This was once so ;" but proved it must be, that
1 Psa. cxxxiv. [cxxxv. 18.]
2 [The partner of Carpocrates; "quas colebat Imagines Jesu, et
PauU, et Homeri, et Pythagorse." (S. Aug. Liber de Hceress. Cap. vU.
foi. 22. ed. Danaeo. Genev. 1578.)]
3 [Opp. Tom. iU, P. U, col, 6, ed. Ben, Antw,]
* [Conf, James, Treatise of Corruption, Fart i. p, 88, Lond, 1611,
Gee's Answer to the Compiler of Nubes Testium, p, 81. Lond. 1688.
TertulUan, Vol, i. p. 113. Oxford, 1842.]
s [Paulinus died A.D. 431.]

ANSWER TO THE TREATISE OF THE CROSS. 189
" This was weU so." Paulinus* commendeth the woman that
separated herself from her own husband, without consent,
under cloke of ReUgion : and hath the word of God the less
force therefore, which saith'' : " Whom God hath coupled
together, let no man put asunder?" Paulinus^ affirmeth,
that the book of the Epistles which the Apostles wrote, laid
unto diseases, healeth them: and shall we think that in vain
it is, that "the Lord hath created medicines [out] of the
earth? He that is wise wiU not abhor them^." He that
wiU foUow whatsoever hath been, is a very fool.
I know that Justinian taketh order, (which is yet but
poUtic;) that no man build a church or monastery, but, (as
reason is,) by consent of the Bishop : and that the Bishop
shall set his mark, which, (by his pleasure,) should be a
Cross. But what is this, say I, to the Rood or Crucifix,
in places consecrate, where God is served? The same an
swer, that I made before to the Synod which was kept at
Orleance, may serve to this Emperor's Constitution: al
though it be not prejudicial to truth, if he that lived, by
your wise computation'*', a thousand year after Christ; in
deed five hundreth and thirty ; at the least in time of great
ignorance and barbarity ; should enact a thing contrary to a
truth. Tet, to say the truth, I see no cause why I should not
admit his grave authority; since he neither speaketh of Rood, Foiio45,
nor Crucifix, nor yet of mystical sign on the forehead ; which
are the only matters that you take in hand to prove. Loth
would we be to cite him for our part, (inasmuch as we depend
not upon men's judgments ;) unless he spake consonant unto the
Scriptures ; and brought better reason for other matters with
him, than you or any other allege for the Cross. For the
truth of an history, we admit him as a witness for us : for
establishing of an error, we will not admit him or any other
to be a judge against us.
It sufficeth you to use the name of Justinian, how small
soever the matter be to purpose: but I wiU bring you for
one two; that, (not in doubtful speech, but in plain terms,
* Epi, iii, ad Aprium. [ad Aprum, Opp. foi. cii, Paris, 1516,]
7 Mat. xix, [6,]
8 Ad Citherium, [Carm. ad Cytherium, foi, ccxx.]
0 Eccle. xxxviii. [Eccl"^" xxxvUi. 4.]
10 In Catalogo post Prsefationem,

190 THE THIRD ARTICLE.
and under grievous pain,) have decreed in aU their seig
niories and countries a direct contrary order unto youra
Not that there was no Cross then used, (which might
weU answer Justinian's case ;) but that there should not be
any. Petrus Crinitus', ex libris Augustalibus, doth make
mention of the law ; the same which Valens and Theodosius
concluded on^. His words be these : Valens et Theodosius,
Imperatores, Prcefecto prcetorio ad hunc modum seripsere :
Cum sit nobis cura diligens in rebus omnibus superni Nu-
minis ReUgionem tueri; signum Salvatoris Christi nemini
quidem concedimus eoloribus, lapide, aliave materia fingere,
insculpere, aut pingere ; sed quoeunque loco reperitur, tolli
jubemus: gravissima pmna eos mulctando, qui eontrarium de
cretis nostris et imperio quicquam tentaverint : " Valens and
Theodosius, Emperors, wrote on this sort to their Lieutenant:
Whereas in aU things we have a diUgent care to maintain the
ReUgion of God above ; we grant Uberty to none to counter
feit, engrave, or paint the sign of our Saviour Christ, in
colours, stone, or any other matter; but wheresoever any
such be found, we command it to be taken away: most griev
ously punishing such as shaU attempt anything contrary to
these our decrees and commandment." Here is another
manner of order taken, than out of any writing of received
author can justly be alleged for your part. So that, with
Erasmus^, I may justly say; "that not so much as man's con
stitution doth bind, that Images should be in churches."
Te see, (M. MartiaU,) I, have not concealed any one of
1 De honesta Disc[iplina,] Lib. ix. Cap. ix. [Crinitus has been
obUged to submit to anything but honest discipline, in consequence of
his having been so communicative : for, in Cardinal Quiroga's Expur-
gatory Index, it is commanded, that the entire Chapter, with the ex
ception of fifteen Unes, should be exterminated, (foi. 183. Madriti,
1584.)] 2 [This remarkable Constitution of the Emperors Theodosius and
Valentinian was promulgated in the year 427. It is contained in Jus-
J^inian's Codex ; (Lib. i. Tit. viU.) and is the first among the Imperialia
Decreta coUected by Goldastus. Compare SutcUflfe's Answer to Par
sons, p. 299. Lond. 1606. Norris's Antidote, Part i. p. 293. an. 1622.
Becon's Catech. &c., p. 71. ed. Parker Soc]
3 In Cathech. sua. [Symboli Catech. vi, p, 165. Basil. 1533. —
" Nam ut Imagines sint in templis, nulla prsecipit vel humana eonsti
tutio."]

ANSWER TO THE TREATISE OF THE CROSS. 191
your authorities. I have omitted no piece of proof of yours :
and yet authority, being rightly scanned, doth make so much
against you, that your proofs be to no purpose at all. As for
the use of that, which you caU "the Church," and is indeed foho 46, u.
the Synagogue of Satan, I need as Uttle to cumber the read
ers with refuting of, as you do meddle with approving of it.
Only this wiU I say; that, ever since SUvester's time, such filth
of Idolatry and superstition hath flowed into the most parts
of all Christendom out of the sink of Rome, that he needed
indeed as many eyes as Argus, that should have espied any
.piece of sincerity ; untU the time that such (as your worship and
wisdom, according to your cathoUc custom, when the scalding
spirit of scolding comes upon you, call "heretics and miscre- foiio 4b, b.
ants;") began to reform the decayed state, and bring things to
the order of the Church primitive and ApostoUc. Wherefore, if
ye stick upon a custom, consider your Decree*: Nemo consuetu
dinem rationi et veritati prceponat : quia consuetudinem ratio
et Veritas semper exeludit : " Let no man prefer custom before
reason and truth : because reason and truth always excludeth
custom." And in the same Distinction^, out of Augustin is
aUeged this : Qui, contempta veritate, prcesumit consuetudi
nem sequi, aut circa fratres invidus est et malignus, quibus
Veritas revelatur; aut circa Deum ingratus est, inspiratione
cujus Ecclesia Ejus instruitur. Nam Dominus in Evan
gelio : Ego sum, inquit, Veritas : non dixit. Ego sum con
suetudo. Itaque, veritate manifestata, cedat consuetudo
veritati: quia et Petrus, qui drcumeidebat, cessit Paulo
'veritatem prcedicanti. Igitur, cum Christus Veritas sit, magis
veritatem quam consuetudinem sequi debemus : quia con
suetudinem ratio et Veritas semper exeludit : " He that pre-
sumeth," (saith Augustin s,) "to follow custom, the truth
contemned, either is envious and hateful against his brethren,
to whom the truth is revealed; or unthankful unto God,
by whose inspiration His Church is instructed. For our
Lord in the Gospel said : ' I am the truth.' He said not :
I am custom. Therefore, when the truth is opened, let
custom give place to truth : for even Peter, that circumcised,
gave place to Paul when he preached a truth. Wherefore,
* [Gratiani] Deer, i. Parte. Dist, viii, Parag, Veritate.
5 Parag. Qui contempta,
<* De Baptis, parvulorum. [De Bapt. cont. Donat. Lib. iii, Capp, v,
vi, Opp. Tom, ix. col. 75. ed. Ben. a J. Cler,]

192 THE THIRD ARTICLE.
since Christ is the truth, we ought rather to foUow truth
than custom: because reason and truth always excludeth
custom." Then be not offended, good Sir, I pray you, if, foUowing
better reason than you have grace to consider ; more truth
- than is yet revealed to you ; we refuse your cathoUc schism
and impiety. Be not spiteful to them that know more than
yourself. Be not ingrate to God, that, in these latter days,
to knowledge of His word hath sent more abundance of His
Holy Spirit. DweU not upon your custom. Bring truth,
and I wiU thank you. Speak reason, and I will credit you,
Ncm annorum canities est laudanda, sed morum. NuUus
pudor est ad meliora transire ' ; " Not the ancienty of years,
but of maimers, is commendable. No shame it is to pass to
better."
Folio 64, b. Tlie tale of the superstitious, (whom you call virtuous
lady,) Helena, I shall speak more of in the eight article.
Certain it is, that superstitious she was; as is proved after
ward in the eight article ; who would gad on pilgrimage to
visit sepulchres^, &c. Likewise Constantinus, her son, was
not throughly reformed. For, as Theodoret reporteth^, after
he came to Christianity, _/ana non suhvertit: "he overthrew
not the places of Idol worshippings." Wherefore it is no
marvel, if they, building churches, should have some piece of
GentiUty observed, a Cross or a Rood-loft. Tet, where men
tion is made that Helena did find the Cross, we find not at
all that she worshipped the Cross, but rather the contrary.
For Ambrose saith*: Invenit titulum ; Regem adoravit : non
lignum utique; quia hio Gentilis est error, et vanitas im-
piorum: " She found the title; she worshipped the King: not
the wood pardie^; for this is an error of Gentility, and vanity
of the wicked." And where we read®, that Constantinus
the Great, for his miraculous apparition and good success,
did greatly esteem the Cross; graved it in his men's armours;
1 Ambros. in Epi. ad Theo. & Valent. [S. Ambrosii Epist. ad Imp.
Valentin. Epp. U. xu, Opp, Tom, v, 199. Lut. Paris. 1661.]
2 In Orat. funebri, de obitu Theodo. [S. Ambr. Opp. Tom. v. col.
123. Vol. U.]
3 Theodoretus, Lib. v. Ca. xx. [ed. Lat. Camerario interp.]
* Ambros. De obitu Theodosii: [ut sup.]
s [Verily; par Dieu : Uke the Latin Hercle.]
0 Euse. De vita Const, Lib. iv. [Eccl. Hist. Auctt. p. 206.]

ANSWER TO THE TREATISE OF THE CROSS. 193
and erected it in the market-place ; yet we never read that
he made a Rood-loft, or placed the Cross upon the Altar.
And think ye that Eusebius would have forgotten this, which
did remember far smaUer matters, if any such thing of a trutii
had been ? Wherefore, whatsoever you deem of other, or
whatsoever your own wisdom be, your supposal in this case
is neither true, nor Ukely to be true. Peradventure ye sup
pose, that your hot interrogations of "Shall we think?," and Foiio47.
constant asseverations of " No man of wisdom can think," will
make us by and by yield unto a lie. But we are no
chUdren: we are not to be feared with rattles. Te must
bring better matter than your own thinking, and sounder
proofs than Silvester his writing, or else your Cross shall be
Uttle cared for.
We know what idle tales and impudent lies of Con-
stantine's Donation, Peter and Paul's apparition, with such
other like, are in the Decrees ascribed to Silvester. And
thence ye fetch your authority, that "Constantine made a Foiio47.
church in honour of S. Paul, and set a Cross of gold upon his
cophyne', weighing an hundreth and fifty pound weight^." O
what an oversight was this in Eusebius ; that, writing his life,
avauncing his acts, suppressed such a notable and famous
piece of work^! 0 what a scape was this of Sozomenus;
that, making mention of his little chapel'", forgat the great
church! But, as the Prophet saith", " An Image is a teacher
of Ues ;" so must your Imagery be defended with Ues, or
else they will fall to naught. I perceive ye be driven to very
narrow shifts, when ye bring the authority of a Bishop of
Orleance'^, to avouch the ancienty of the sign of a Cross, Sweet
7 [coffin.]
8 [" Sed et Crucem auream super locum beati PauU Apostoli
posuit, pensantem libras 150." (Vita Silvest. Pap, i. apud Binii Con
cill. Tom, i, P, i, p, 215. Colon, Agripp. 1618.) With respect to the
imaginary endowment of S. Paul's church, see Geddes, Tlie grand
Forgery display'd, p. 10. Lond. 1715.]
9 [Conf. Pet. MoUnsei Iconomachum, p. 59. Sedani, 1635.]
i» [Eccl. Hist, u, xxvi.]
11 Hiere. x. [Jer. x. 8. Habak. u. 18.]
12 [The editor conjectm-es that there is an error here ; and that
Aries, not Orleans, was the city which MartiaU should have named :
for it is certain, from Gratian's Decree, that Arelateiisis and AureUa
nensis have been sometimes confounded. In the third Homily, De
Paschate, ascribed to Cresarius Arelatensis, we read: "Hsec est ilia
I nAT.rriTT T I

194 THE THIRD ARTICLE.
flowers be rare where nettles be so made of. But, alas, what
hath he, that furthereth your cause ? Take away the term of
legitimus, whereby he caUeth it a lawful cu.stom, and I wiU not
contend for any piece of his assertion. I know that it crept
not into the Church first in the time of Charles, to have the
sign of the Cross used. I know the custom, received in some
places, was three hundreth year elder than he ; yet not with
out contradiction at any time. Wherefore, in this and such
other cases ; where, either against the universal Scripture, a
custom general is pretended ; or a private custom, without the
word, established; let the rule of S. Augustin' take place
rather : Omnia talia, quce neque sanctarum Scripturarum
authoritatibus continent ur, nee in Conciliis Episcoporum
statuta inveniuntur, nee eonsuetudine universm Ecclesice ro-
borata sunt; sed \_pro] diversorum locorum diversis moribus
innumerabiliter variantur, ita ut vix aut omnino nun
quam inveniri possint causce, quas in eis instituendis homi
nes secuti sunt ; ubifacultas tribuitur, sine idla duhitatione
resecanda existimo : " AU such things, as neither are con
tained in the authorities of holy Scriptures, nor are found
enacted in CouncUs of the Bishops, nor are confirmed by
custom ofthe universal Church; but, according to the divers
orders of divers places, innumerably do vary, so that the causes
may scant or not at all be found, whereby men were induced to
ordain them ; I think that they ought without all controversy
be cut away." Then, sith the sign of the Cross of Christ is
not commanded in holy Scripture : sith no more Councils have
confirmed the -use of it, than have condemned it : finally, sith
the universal Church never hath received it, but only some
private places where the great Antichrist of Rome prevailed :
nor they themselves able to allege a just and lawful cause of
this their ordinance and will-worship ; I conclude and say,
that the sign of the Cross out of all churches, chapels, and
oratories, out of all places, deputed peculiarly to God His
service, ought to be removed.
Crux, quam in postibus regus, signatam in fronte gestamus ; quam jus-
tissime in professione receptam Dominus Cardinalis et Impcrator
legitimus impressit." This Homily is likewise inserted among the
rhapsodies attributed to Eusebius Emisenus.]
1 Epist. cxix. [In ed. Bened. Ep. Iv. Cap. xix. §. 35. Opp. ii. 107.
CalfhiU may possibly have transcribed the passage from the Canon
Law, in which the word "pro" is omitted. (Dist. xii. C. xii.)]

TO THE FOURTH ARTICLE.

And whereas ye be now beaten from the walls of your
greatest fort, and run into the castle ; ye leave off meddUng ,
with Rood or Crucifix, and fall to defence of the sign mystical ;
I must lay some battery to this hold of yours, and I fear me
not but I shall fire you out. That ceremonies were of old
received in the Church, and among the rest the sign of the
Cross drawn with a finger, I deny not, I do confess. When
men were newly converted from Paganism, and each man was
hot in his profession, the Christian would not only with his
heart belief and tongue confession shew what he was ; but
also, in despite of his Master's enemies, declare by some out
ward sign, and, by crossing of himself, testify to the world
that he was not ashamed of Christ crucified. Hereof have I
witness TertuUian, in Apologetieo ^ and in his book De Corona
Militis^. Whereupon the Fathers, of a zeal and devotion, ad
mitted, (almost in all things,) this sign of the Cross ; received
it into God His service, as a laudable ceremony ; and wished
aU men to use it. Hieronymus ad Eustochium*, et Demetri-
adem^: Prudentius in Hymnis^. Tet can it not be denied,
but some were too superstitious in this case ; ascribing more
to the outward sign, than to the virtue signified : and so they
made, of a well meaning custom, a magical enchantment. Nor
2 [Cap. xvi.]
3 [Cap. iii. — This treatise was written after he had become a Mon-
tanist.] * ["Ad omnem actum, ad omnem incessum, manus pingat Cru
cem." (De Virg. servand. sub fin, .Epistt. Par. iii. Tract, iv. Ep. xvi.
Lugd. 1508,)]
s [" Crebro signaculo Crucis munias frontem tuam ; ne externuna-
tor .ajlgypti in te locum reperiat," (Par, iii. Tract, v, Ep, xvii,) This
must not be mistaken for the Pelagian Epistola ad Demetriadem : for,
in the latter part of it, S. Jerom speaks thua of the previous Epistle to
Eustochium: "Ante annos circiter triginta, de Virginitate servanda
edidi librum." Cf. Riveti Crit. Sacr. Ui. xvii. p. 314. iv. xi. 418.]
" [Vide Hymnum ante Somnwm : Hymnum omni hora : Hymnum
in honorem Hemetrii et Cheledonii : Apotheos. Advers. Judceos; et Cont.
Symmach. Lib. i. De potentia Crucis. Opp. foil. 66, 81, 99, 196, 233.
Antverp. 1540.]
13—2

196 THE FOURTH ARTICLE.
only the simple did in this case abuse themselves ; but such
as had more learnmg than the rest, and ought to have been
good schoolmasters to other, taught superstitious and un
sound doctrine.
I report me to Ambrose, if he be the author of the
funeral Oration for Theodosius ; and also to Ephrsem', De
Poenit. Cap. iU.; et De Armatura Sjnrituali, Cap. U. Which
effect if we had not seen by experience in our days foUow,
we would not for the ceremony contend so much. But
whereas we see the people so prone to superstition, that of
every ceremony they make a necessity ; that they bend not
their hearts to the consideration of the heavenly mystery, but
defix their eyes, and repose their affiance in the earthly sign ;
we are forced to refuse the same. For doctrine in this case
will not prevaU, if the thing that they trusted to be not
taken from them. So that the thing which the ancient Fathers,
(in a better age, with less abuse,) were contented to admit,
must not so straitly be enforced upon us, in a worse time,
to maintain a wicked error. For, as Augustin saith^: Non
verum est quod dicitur : Semel recte factum mdlatenus esse
mutandum. Mutata quippe temporis causa, quod recte ante
factum fuerat ita mutari vera ratio plerumque fiagitat, ut
cum ipsi dicant, recte non fieri si mutetur, contra Veritas
clamet, recte non fieri nisi mutetur : quia utrumque tunc
erit rectum, si erit pro temporum varietate diversum. Quod
enim in diversitate personarum uno tempore accidere potest,
ut hide liceat aliquid impune facere quod illi non liceat;
non quod dissimilis sit res, sed is qui facit : ita ab una
eademque persona, diversis temporibus, tunc oportet aliquid
fieri, tunc non oportet ; non quod sui dissimilis sit qui facit,
sed quando fadt : " It is not true that is said, ' A thing
that was once well done must in no wise be altered.' For
when the cause of the time is changed, good reason doth
require the well done thing afore so to be changed now,
that where they say, it cannot be well if it be changed, the
truth on the other side crieth out, that it cannot be weU if it
be not changed. For that which may chance at one time in
diversity of persons, that one may do a thing without offence
1 [In whose case, the editor is obUged to confess with BeUarmin :
(De Scrippt. Eccles.) "nonvacavit mihi legere, nisi Sermones aliquos,"]
2 Ad Marcellinum, Epist, v, [alias cxxxviii, 0}^. Tom, ii, 311. 1

ANSWER TO THE TREATISE OF THE CROSS. 197
which another may not ; not that the matter is of itself unlike,
but the party that doth it : so in respect of divers times, of
the self-same person now may a thing be done, and now may
it not be done; not that he is different from himself that
doth it, but the time when he doth it."
Wherefore I Uke well that counsel of Gregory, which
he gave to Augustin the Monk, whom he sent into Eng
land to plant a ReUgion^ : Novit fraternitas tua, (saith
he,) Romance Ecclesice consuetudinem, in qua se meniinit
esse nutritam. Sed mihi placet, ut sive in Romana, .sive
in Gallicorum, sive in qualihet Ecclesia [alirjuicT] inve-
nisti, quod plus cymnipotenti Deo possit placere, sollidte
eligas ; et in Anglorum Ecclesia, cjuce adhuc in fide novct
est, et in constitutione prcedpua, cpioe de multis Ecclesiis
colligere poteris, infundas. Non enim pjro locis res, sed,
pro rebus loea amcxnda sunt. Ex singulis ergo quibus-
cunque Ecclesiis, quce pia, quce religiosa, quce recta sunt,
elige : et hcee, quasi in fascieulum collecta, apud Anglorum
mentes in consuetudinem depone: "Tour brotherhood knoweth
the custom of the Romish Church, wherein ye remember yc
have been brought up. But my pleasure is, that whatso
ever ye have found, be It either in the Church of Rome,
or French Church, or any other, that more may please
almighty God, ye carefully choose the same : and the best
constitutions that you can gather out of many Churches,
pour into the Church of England, which is as yet raw in the
faith. For the customs are not to be embraced for tho
country sake; but rather the country for the custom sake.
Choose ye therefore out of all Churches, whatsoever they are,
the things that are godly, religious, and good: and these
bemg gathered into one bundle, repose them as customs in
the EngUshmen's hearts." So that of the wise it hath been
always reputed folly, to stick to prescription of time or
place. Only the lawfulness of the use hath brought more or
less authority to the thing. Wherefore ye have no advan
tage of me, in that I granted the use of crossing to be
ancient in the Church*. For if it had been weU in our fore-
3 Dist. xii. Cap. Novit. [Respons. ad Interrog, iii, Opp. Tom, ii,
foi. 276, b. Antverp, 1572,]
^ [" Wee confesse that there was a holy and commendable vso of
the transoant signo of tho Crosse in the primitiuc Church : to wit, as

198 THE FOURTH ARTICLE.
fathers, yet, by Augustin's rule, it might be iU in us ; and
therefore to be altered. And stiffly to defend one certam
custom, without apparent commodity to the Church, is by
Pope Gregory himself disproved. Only I am sorry, that
imperfections of wise men have given such precedent of
error to the wilful. I am loth to say, that tho Fathers them
selves were not so weU affected as they ought. But ye
drive me to lay my finger on this sore, and continually to
scratch it.
FoUo 48. The tale of Probianus, which ye cite out of Sozomen
in the Tripartite History', hath smaU appearance of truth
in it. For if he adored not the material Cross, he was
the better Christian for that : but if he beUeved not the
death of Christ, then was he not converted unto the faith at
aU. For without Christ, and the same crucified, our faith is
aU in vain. Wherefore, when it is said, " that he would not
worship the cause of our salvation 2;" either the writer of
this history doth ill apply this to the wood material, or you
do iU apply it to your purpose. It should seem to be a tale
framed out of Constantinus' apparition ; when fooUsh wor
shippers of the Cross would stUl have moe miracles to
confirm their Idolatry. But, as thieves that have robbed
do leave alway some mark behind them, whereby they may
be known, either what they were, or which way they be
gone ; so this author of yours, leaping over the pale, hath
left a piece of his cloke behind him, and ye may track him
a badge of Christian profession ; to signifie that they were not ashamed
of their crucified God, which the heathen and wicked lewes vsed to
cast in their teeth : and so of the pennanent Crosse, erected in publiko
places, to be as it were a trophee and monument of the exaltation of
Him that dyed on the Crosse," (Beard's Retractive from the Romish
Religion, pp, 239 — 40. Lond. 1616.)]
1 [Lib. u. Cap. xix, — " Totius vero salutis causam, id cst sacratissi-
mam Crucem, nolebat adorare. Hanc habenti sententiam divina virtus
apparens signum monstravit Crucis, quod erat positum in Altario ejus
ecclesiae. Et aperte palam fecit, quia ex quo crucifixus est Christus,
omnia, quse ad utUitatem human! generis facta sunt, quolibet modo
prseter virtutem adorandee Crucis gesta non essent, neque ab Angelis
Sanctis, neque a pUs hominibus." Conf, Sozom. Hist. Eccles. Lib. ii.
Cap. Ui.]
2 [In the original it is related, merely, that Probianus, while a
semi-pagan, would not admit that the Cross had been the source of
salvation.]

ANSWER TO THE TREATISE OF THE CROSS. 199
by the foot. For if he meant, (as you devise,) " that, ever
since the death of Christ, whatsoever good hath been
wrought to mankind, either by good men, or holy Angels,
the same hath been wrought by the sign of the Cross ;"
then Angels by Uke^ have bodies to bear it, have hands to
make it. But Angels, being ministering Spirits*, have from
the beginning wrought many virtues for man's behoof : have
been by God's providence a defence of the faithful, and
overthrow of the wicked : yet can they not make any
material Cross, such as is set up in churches ; nor yet
mystical, such as men use to print in their foreheads.
Wherefore, either the collector of this tale was a liar,
or you a fond appUer, Howsoever it faUs out in rhyme,
yet the reason Is good. But rather of the two I would
excuse the author, who, by the Cross, meant Christ His
passion ; and lay you in the fault, which understood him
not. For doubtless if there were such an apparition to
Probianus, (as I am not yet persuaded of,) yet that the
meaning of it should be such as you say, "to drive himpouoscb.
to the worship of a Cross in earth," hath neither ReUgion
nor reason in it, Constantine himself, which was as newly
converted to the faith, neither was commanded to do the
Uke, nor ever did it, Cyprian, Augustin, and Chrysos
tom, entreating aU of the passion of Christ, do use the term
of the Cross as the Apostle himself doth ; 1, ad Cor, i, et
ad Gal. v. : Ut Crux sit prcedicatio de Crucifixo : " That
when they name the Cross, by a figure they mean The
crucified." Notwithstanding, I grant that in ministration
of Sacraments, and sometime otherwise, they seemed all
to use a certain sign of Cross ; not sign material, but
such as men do print in their foreheads. ShaU we there
fore he restrained to that, whereof there is no precept in
Scripture, nor they themselves yield lawful cause^ ? But
» [beUke,] * Heb. vU, [i. 14.]
^ [The matured judgment of the Church of England, about the
matter, is made known in the xxxth Canon of 1603 ; to which we are
referred by our Prayer-book, at the end of the Baptismal Service.
Compare Gother's Discourse of the use of Images, p. 14. Lond. 1687.
Barlow's Summe of the Conference at Hampton Com-t, p. 74. Lond.
1625.]

200 THE FOURTH ARTICLE.
admit their authority. Thmk you, they did attribute so
great virtue to the wagguig of a finger, that the Holy
Ghost could be caUed down, and the DevU driven away by
it? Think you, they would have neglected churches; re
fused Sacraments ; doubted of their health ; if a Priest had
not broken the au- first, and with his holy hand made an
overthwart sign? Learn more good, (ye Puine,) than so
fondly to think, and falsely report of the holy Fathers. Read
their learned writings with riper judgment. Examine duly
the very words which ye do allege as making for you ; and
ye shall see, (good young scholar,) that ye have not learned
your lesson well,
FoUo 49. Cyprian, ye say, writeth': " Whatsoever the hands be,
which dip those that come to Baptism ; whatsoever the
breast is, out of which the holy words do proceed ; Opera-
tionis authoritas, in figura Crucis, omnibus Sacramentis
largitur eff'eetum: 'The authority of operation giveth effect
to all Sacraments, in the figure of the Cross,'" I acknow
ledge the place. It is in his work De eardinalibus Operi-
bus Clwisti : quod inter suspeeta et notha est. But weigh
the reason. First he excludeth, (as touching any merit,)
not only tho hand, but the heart of the Priest. He careth
not what he be, so that he do the thing that he cometh for.
The institution of Christ retained, God worketh inwardly
that which no outward fact can give. If the hand be evil,
can the work of the hand be good ? In no wise ; unless the
work be commanded. Then shew the commandment for the
sign of the Cross, if ye will have Cyprian to mean of it.
Experience in part we have of more witchcraft and sorcery,
wrought by the sign of the Cross, than by any thing in the
world beside. Wherefore it is neither the Priest himself, nor
any thing that he doth, no not the sign of the Cross made,
that giveth effect unto the Sacraments. Cyprian, in plain
1 De eardinalibus Operibus Christi : suspectum opus. [The words
are contained in the tract De Passione Christi, which is the ninth of
twelve treatises in a work now well known to have been composed
by AmolduB Camotensis, Abbas Bonse-vaUis, about the year 1160. Vid.
James, Treatise of Corruption, Parti, pp. 12 — 16. Lond. 1611. Coci
Censwr. pp. 72 — 75. Lond. 1614. Raynaud! Erotemata de malis ac
bonis libris, pp. 135 — 6. Lugd. 1653. Jamesii Eclog. Oxonio-Cantab.
Lib. i. p. 46. & Lib. ii. p. 10. Lond. 1600. Baillet, Jugemens des Savans,
Tome i. p. 255. A Paris, 1722.]

ANSWER TO THE TREATISE OF THE CROSS. 201
words, affirmeth this^: Veiiiebat Cliristus ad Baptismum;
non egens lavacro, in quo peceatum non erat ; sed ut Sacra
mento perennis daretur authoritas, et tanti virtutem operis
nulla personai'um acceptio commendaret : quoniam remissio
peecatorum, sive per Baptismum, sive per alia Sacramenta
donetur, proprie Spiritus Sancti est, et Ipsi soli hujus effici-
entice privilegium manet. Verborum solemnitas, et sacri in-
vocatio Nominis, et signa institutionibus Apostolicis Saeer-
dotum ministeriis attributa, visihile celebrant Sacramentum:
rem vero ipsam Spiritus Sanctus format et effieit ; et conse-
crationibus visibilibus invisibiliter manum totius bonitatis
Author apponit. Mark well the words : in EngUsh they be
these : " Christ came to Baptism ; not wanting a washing, in
whom there was no sin; but to the end that a continual
authority might be given to the Sacrament, and no accepting
of persons commend the virtue of so great a work. For
remission of sins, be it either given by Baptism, or by other
Sacraments, properly appertaineth to the Holy Ghost, and
the privilege of this effect remaineth unto Him alone. As
for the solemnity of words, and calling upon the name of
God, and signs attributed to the ApostoUcal institutions,
through the ministry of the Priests, they make a visible
Sacrament : but the thing itself the Holy Ghost doth frame
and make ; and to the visible consecrations the Author of aU
goodness invisibly doth put His hand." Here do ye see that
the effect is given to the Holy Ghost, and only to the Holy
Ghost, which you do attribute either to the Priest, or to the
sign of the Cross.
But let me deal with you as you deserve a while. Let
me forget that you are a Bachelor of law. Let me forget
that you were M. Usher. Let me go to work, as with a
scholar of Winchester. C. What is the saying of S. Cyprian,
Sirrah ? M. " The authority of operation giveth effect foiio 49.
to all Sacraments, in the figure of the Cross." C. What
is the principal verb, John? M. "Giveth." C. What
is the nominative case ? M. " Authority." C. Well then,
it is authority that giveth effect. But what authority,
2 De Baptismo Christi. [This is the fourth of the same tractates,
by " Amoldus Abbas, Cypriani nomen mentions." (Thilo, Cod. Apoc.
N. Test. i. 632. Lips. 1832.) Vid. S. Cypr. Opp. p. 662. Venet. 1547;
vel Append. U. in edit. Oxon. p. 30. 1682.]

202 THE FOURTH ARTICLE.
John ? M. "Authority of operation." C. To whom refer
you this operation ? M, "Forsooth to the Priest, that makes
the Cross with his thumb," C, Down with him. Give me
the rod here. Have ye forgot that ye learned out of
Ambrose', Aliud est elementum, aliud conseeratio ; aliud
opus, aliud operatio : " The element is one thing, and con
secration another; the work is one thing, and operation
another?" The work is done by the Priest, but the operation
by God. So Ambrose saith also that the consecration is*:
Non sanat aqua, nisi Spiritus Sanctus descenderit, et aquam
illam consecraverit : " The water healeth not, unless the
Holy Ghost descend, and consecrate that water." And is thy
wit so short, that thou rememberest not the text of Cyprian,
that I told thee even now ? One expoundeth the other. As
there he said. The effect of Sacraments properly appertaineth
to the Holy Ghost, and that privilege is His alone ; so
here he saith. The authority of operation giveth effect to
Sacraments. Well ; go forward. In figura Crucis : English
me that, John. M. " In the figure of the Cross." C. What
is that? M. "Forsooth, the red mark that I see in my
master's Mass-book^." C. Down again. Is your wit so
good ? Must ye be beaten twice for one sentence ? Construe
it. M. Autoritas operationis, " The authority of opera
tion," largitur effectum, " giveth effect," omnibus Saoror-
mentis, " to aU Sacraments," in figura Crucis, " in the
figure of the Cross." C. Why, young man, do ye bring
in the sign of the Cross there ?
ShaU I take you in hand again? The Cross must
1 De Sacram. Lib. i. Ca. v. [Opp. iv, 355, Conf, Gratiani Decret.
De Cousec. Dist. iv. Cap. ix — The genuineness of the six books on the
Sacraments cannot be easily maintained. Vid. Card. Bonas Rerum
Liturg. Lib. i. Cap. vii. p. 41. Romse, 1671. Zaccariae Biblioth. Ritual.
Tom. U. p. 18. Romffi, 1778. Morton's Catholike Appeale, p. 96. Lond.
1610. Riveti Crit. Sacr. Lib. in. Cap. xviii. Du Pin's Eccles. Hist.
Vol. i. p. 284. Dubl. 1723. Dallsei De Cultt. Latinor. relig. Lib. ix.
Cap. xiii. p. 1231. Genevae, 1671.]
2 Ibidem.
3 [The Canon of the Mass commences with the letter T; ("Te
igitur," &c. ;) which used often to be iUuminated, and made to serve
for a representation of the Cross. Now there is commonly a print of
fhe Crucifixion in this part of the Roman Missal. Compare a marginal
note by PameUus, in Tom. ii. Opp. D. Gregorii Magni, foi. 368, b.
Antverp, 1572, Molanus, De Hist. S. Imagg. Lib. iv. Cap. vi. p. 484.]

ANSWER TO THE TREATISE OF THE CROSS. 203
go before in procession. I teU you, construe it by the
points as the words do Ue. M. Operationis authoritas,
" The authority of operation," in figura Crueis, " m the
figure of the Cross," largitur effectum, " giveth effect,"
&c. C, That is another matter. Well now : The au
thority of operation, (that is to say, the power of the
Holy Ghost,) in the figure of the Cross, giveth effect to
Sacraments, But is the power of the Holy Ghost in the
red mark of your master's Mass-book ? No, but it is in the
figm-e of the Cross : that wlUch the Cross figureth ; even
Christ Himself. So ye have learned a true doctrine now ;
" That the power of the Holy Ghost, in Christ, giveth effect
to Sacraments." Bear it away, lest ye bear me a blow. But
now I remember myself; you shall not tarry long for it.
Hem tibi. Do ye use to make a down point before ye come
to the end of a sentence? Do you not see a comma, a
conjunction copulative, and a chief piece of the matter follow ;
and wiU you falsely leave it out all ? Take the book in
your hand, and read. M. Autoritas operationis, in figura
Crueis, omnibus Sacramentis largitur effectum : et cuneta
peragit Nomen, quod omnibus nominibus eminet, a Sacra
mentorum Vicariis invocatum : " The authority of operation,
in the figure of the Cross, giveth effect to all Sacraments :
and The name above all names, being caUed upon of the
Deputies of the Sacraments, goeth through withal." C. If ye
had remembered yourself, (Sir boy,) and taken this latter
clause with you, you would not have attributed operation to
the Priest, nor effect of Sacraments to the sign of the Cross ;
nor have been laid over the form for it. But ye feel not
the stripes : I am very sorry for that : verUy, verily, ye have
well deserved them. For if S. Cyprian would not ascribe
so much virtue to the name of God, that It should be able to
do aU ; (otherwise than caUed upon, which respecteth the
faith of the receiver :) shall we think that he had a sorry
breaking of the air, whereby the Cross is made, in such high
reverence and admiration ?
On a time the same Father was demanded his judg
ment, whether such as were baptized bedrid were Christians,
or no. Whereto he answered* : jEstimamus in nullo
* Cyprianus Magno, Epist. Ixiv. [Ad PameUi num. Ep. Ixxvi. : in
edit. Oxon. Ep. Ixix. pp. 185—6.]

204 THE FOURTH ARTICLE.
mutilari et debilitari posse beneficia divina ; nee minus
aliquid illic posse contingere, ubi plena et tota fide et
dantis et sumentis accipitur, quod de divinis muneribus
hauritur : " We think that the benefits of God cannot
in any thing be mangled and made the weaker; nor
any thing less can happen there, where the grace that is
drawn from the spring of God's goodness is apprehended
with full and perfect faith, as weU on the giver's behalf as
on the receiver's." If such as were baptized in their beds,
havmg but a Uttle water sprinkled upon them, wanting a
great number of ceremonies, which Cyprian thought Apos
toUc and necessary, were in as good case as the rest ; Quia
slant et consummantur omnia, (as he saith,) majestate Do
mini, et fidei veritate : " Because all things do stand, and be
brought to perfection, by the majesty of God, and sincerity of
faith ;" shall we think that the Idle ceremony of a Cross can
give effect to Sacraments, and Sacraments be imperfect with
out a Cross ? Tour own Doctor doth overthrow you.
FoUo 49, b. But ye cite two authorities of S. Augustin, to confirm your
error. For the first, where he saith': "With the mystery of
the Cross the ignorant are instructed and taught ; the font of
regeneration is haUowed," &c.; I answer as I did before,
according to the true meaning ofthe word "mystery;" that
the meaning of the Cross which we believe, and see not, (for
so Chrysostom saith'';) and not the visible and material Cross,
worketh the effects aforesaid. For you wUl grant me that
the sign of the Cross is but an accessory thing. The sub
stance of the Sacrament may consist without it. Augustin
saith not^ : Accedat Crucis signatio ad elementum, et fit
1 ["Hujus Crucis mysterio rudes catechizantur : eodem mysterio
fons regenerationis consecratur," — S, Augustin must not be held re
sponsible for the language of the spurious Sermo xix. de Sanctis, which
is in this place aUeged.]
2 Chrysos. 1 ad Cor. Cap. ii. Hom, vii. [p. 79. Engl, trans. Oxf]
3 Aug. in Jo. Tract, xl. et De Catacl. Cap. iii, [The Ixxxth tract
upon S. John's Gospel should have been refeiTed to : and the Sermon
conceming the Deluge is very far from being authentic. According to
the Benedictine editors, the style of it is "rudis, ac demissus, minime-
que Augustinianus." (Tom, vi. 398.) The phrase " Aecedit verbum
ad elementum, et fit Sacramentum" was manifestly stolen from the
tract just mentioned; in which are also the succeeding words. (Opp.
iii. U, 512, ed. Ben. Antw,)]

ANSWER TO THE TREATISE OF THE CROSS. 205
Sacramentum : " Let the sign of the Cross concur with tho
element, and it is a Sacrament ;" but. Let the word come to
the element, and it is a Sacrament. And yet he doth not
attribute so much to the element itself, or to the word, as
you do to the sign of the Cross. For of Baptism he saith :
Unde ista tanta virtus aquce, ut corpus tangat, et cor abluat,
nisi fadente verbo ? Non quia dicitur, sed quia creditur.
Nam et in ipso verbo, aliud est sonus transiens, aliud virtus
manens : " Whence cometh this so great virtue of the water,
to touch the body, and wash the soul, but by the working of
the word ? Not because the word is spoken, but because It Is
beUeved. For in the word itself, the sound that passeth is
one thing, and the virtue remaining another." If only faith
bring effect to Sacraments ; if the word itself be not available
without behef; shall we think that S. Augustin made such
accompt of the sign of a Cross? Indeed he made great of
the mystery of the Cross, because on it only dependeth faith.
But the mystery you have nothing to do withal. For
unless it be a material Cross, or a Cross made with a finger
in some part of the body, ye profess that in this treatise ye fouo24,
wUl speak of none.
And now to the second allegation out of Augustin;
As the manner of signing with the Cross was in his time
usual, so would I wish, for your own sake, that ye could
content yourself with his significations ; and wade no fur
ther in so dangerous a puddle, than he hath dipped his
foot before you. WeU doth he please himself in a subtile
device* of his, when he wiU refer the Apostle's words, Ephe.
iU. to the figure of the Cross : meaning by the breadth, that
there is spoken of. Charity ; by height, Hope ; by length.
Patience ; by depth, HumiUty. But these make no more
for Paul's meaning, than the geometrical proportion that
Ambrose, out of the same place, gathereth. Only there is
some edification in the words : and though ye apply them to Foiio48,b,
your most advantage, yet can ye not infer your purpose of
* [This device is exhibited, not only in the tract next quoted, but
also in the viith Sermon De verbis Apostoli; (Opp. x. 62, b. Paris.
1541.) and thence it appears to have descended to the counterfeit
Sermo clxxxi. de Tempore, in the same volume, (foi. 216.) Of these
two the latter is entitled De Symbolo, in the Benedictine edition ;
(Tom. vi. 758..) and the former is number clxv. in Tom. v. 554.]

206 THE FOURTH ARTICLE.
them. For you would have it appear, that no Sacrament
were made and perfected rightly, without the sign of the
Cross. But Augustin goeth not so far. Only he saith':
Nihil eorum rite perfieitur : " None of them is solemnly
done, and according to the received order." For are you,
(M. Lawyer,) ignorant of this common position among the
Civilians ; Quod recte justitiam causce, rite solennita-
tem respicit: "That this term recte hath respect unto the
righteousness and truth of the cause ; but rite," which is the
word that Augustin useth, " doth go no farther than to the
order and solemnity thereof?" So I grant you well, that
in Augustin's time, if there wanted a Cross, there wanted
a ceremony ; and yet were the Sacraments perfect notwith
standing. In our Church of England, a Cross is com
manded to be made in Baptism : yet was it never thought
of any wise or godly, that Baptism was insufficient without It.
Go to your Canon, where order is taken^, Ut omnia Sacra
menta Crucis signaculo perfidantur : " That all Sacraments
shaU be made perfect with the sign of the Cross." Tet in the
Gloss upon the same place, ye shall find, twice in one leaf,
these words : Non removet quin aliter possint sanctifieari,
et valere ad remissionem : sed refert factum ; nee aliter fit
solennis Baptismus : " He doth not take away this, but that
otherwise," (that is to say, without the sign of the Cross,) " they
may be sanctified, and the thing be available unto remission.
But it is requisite that the thing be done ;" (that is to say, the
sign of the Cross be made :) " nor otherwise it is a solemn
Baptism." This is the Pope's Law, and your Gospel. Where
fore I beseech you, (good solemn Sir,) be not so hard master
to us, that, for default of solemnity, we shall be defaulked of
fruit of Sacraments.
FoUo 50, a. As for Chrysostom, (I have answered you oft ;) he
speaketh of a Cross that you have nothing to do withal.
It is too heavy for you to bear. It is not to be seen as
yours, but to be felt as ours. Then trouble not yourself
more than ye need. We are agreed by this time, Chry
sostom, and you, and I, and all, that a Cross we must have.
The matter is certain; but the metal we doubt of. I promise
1 Trae. in Joan. cxviU. [ad fin.]
2 De Consecr. Dist. v. Cap. Nunquid non. [The Gloss, as tran
scribed, belongs to the preceding Cap. viii. Dictum est.']

ANSWER TO THE TREATISE OF THE CROSS. 207
you, I cannot brook the charming of Simon Magus, nor ham-i
mering of Alexander the coppersmith. Wherefore ye must
bring better proofs than these, or else ye shall be sure to fail
of your purpose. If ye will have any game at all, run in
better order ; lest aU that behold you cry. Extra oleas :
" Te range beyond the bounds." Te have filled your cheeks
with a great deal of vain wind : and when ye have gaped as
wide as ye can, what bring ye forth ? A vision of Probianus ;
a proper lie. And what conclude ye of it ? "That inasmuch
as neither Angels, nor men, have ever done any thing for
the weal of man, without the sign of the Cross ; therefore no
Sacraments can be made without it." But Angels, say I, have
no hands to make such Crosses as we do, nor such as you
do treat of. Therefore instruct your Angel better, when
soever ye will call him to speak on your side.
As for your other authors, what shall I say to ? Te mis
construe Cyprian. Te understand not Augustin. Chrysostom
maketh nothing for you. Therefore awake out of your dream
at last, and good- morrow, M. MartiaU. Te noted out of Cyprian, foUo so. b.
that because he hath Operationis autoritas, " the authority
of operation ;" " thereupon is grounded an authority and com
mission from God, to make and minister His Sacraments." But
this was in your dream. For whosoever hath the use of eyes
or his right wits, wUl see and consider, that there is meant,
no Priest gesturing, but Holy Ghost working. Te noted out
of Augustin, that in his time " churches, fonts, and altars were
haUowed ; chUdren confirmed," &c. But if ye go to haUowing
and confirming of our days, and compare it with that which
was used then ; ye shall see no more likeness than is between
chalk and cheese. We read* how Constantinus, that Uved in
the same age with Augustin, about forty year before him,
haUowed his church at Hierusalem, He called together the
Fathers that were assembled at Tyrus : he courteously enter-
tamed them : he royally feasted them : he charitably did deal
unto the poor : he liberaUy did endue the church. What did
the Bishops on the other side ? They prayed and preached.
Some read their lessons of divinity : some did reveal their
secret contemplations: .other some did make their learned
Sermons : and the rest did occupy themselves in prayer for
3 Euseb. Li. iv. de vita Constantini, [Capp. xliii — ^xlv.] & Athanas.
in Apol. ii. [Apol. cont. Arian. Opp. i. i. 201. Paris. 1698.]

208 THE FOURTH ARTICLE.
the peace of the Church, and preservation of the Emperor.
And although this order seemeth to have sprung a Judceorum
encceniis, " of the Jews' observance in their dedication ;" with
out commandment of God to us, and therefore a wiU-worship ;
yet read we not of any magical enchantment, or any such
popish pageant, as Episcoporum Pontificale teacheth.
In Augustin his time, they needed no more for hallowing of
a church but a Sermon and prayers ; in which, peradventure,
(that I may feed your humour,) they made the sign of a Cross
ConsecraHon wIth their finger. But since his time, and ever since Popery
by popUh hath had the upper hand, a great number of things else have
been exacted by law', and thought more necessary than any
of the other two. As an Holy Water sprinkle, a bucket, salt,
water, wine, ashes, mortar, tyleshardes^, bones, baggage,
frankincense, oil, cream, searcloth, clouts, twenty-four crosses,
twenty-four candles. These tools to work withal being in a
readiness, the Bishop comes; (for none can do the feat but
he :) and first he conjures water and salt ; Ut sit omnibus
sumentibus salus mentis et corporis : et quicquid ex eo
tactum vel rc.^persum fuerit, careat omni immunditia, omni-
que impugnatione spiritualis nequitice^ : "That to all the
receivers it may become health of mind and body : and that
whatsoever be touched or sprinkled therewith may lack all
uncleanness, and aU assault of spiritual wickedness." That
Devils, diseases, corruptions of airs, infections of bodies, and
whatsoever may be prejudicial to health and welfare, may
quite be voided, wheresoever any drop of this water faUeth.
A sovereign medicine, not only sufficient to discredit physic,
but also to decay Priests' occupation. Wherein I marvel at
their discretions, right provident otherwise for the purse ; that,
by avauncing one thing of less importance, they would dero
gate authority from the moe helps to hell ; so many wholesome
suffrages, so many Saints' intercessions, so many meritorious
and devout Masses: that I speak nothing of the blood of
Christ; which, among the rabble of Romish heretics, is a
thing of a thousand least accompted of.
But what shall I stand in searching their absurdities,
1 In PontificaU ; de consecratione ecclesiarum. [foi. Ixxxix. Lugd.
1511. : p. 209. Antverp. 1663.]
2 [tilesherds.]
3 [De betiedictione primarii lapidis; ad init.]

ANSWER TO THE TREATISE OF THE CROSS. 209
in whose life and doctrine there is nothing else but deviUsh
and absurd ? Thus, when the sorcerer hath made his
first charm, he goeth thrice about the church, casting of
Holy Water on the stone walls. First low, then high,
then highest of aU; and at every time knocketh at the
church-door with a Cross in his hand, saying : Tollite
portas Principes vestras : which words, (as they trans
late them,) be : " Te Princes, lift up your gates :" whereas
David saith* : Tollite portce capita vestra : " Te gates, lift up
your heads." But a small matter to falsify the Prophet,
whom they never truly understood yet. As for this text, is a
shipman's hose with them. Sometime they apply it to Christ,
going down to heU : sometime to Magistrates, to make a way
open to Christ : sometime also to Salomon's temple.
WeU, when thus in a mockery M. Bishop hath knocked
twice, and twice gone solemnly about the church, with as much
devotion as a horse ; at the third time, the great door openeth:
for he shut in one before, of purpose to open it when his quew^
came. Then setteth he up a Cross in the midst of the church,
and maketh another charm : saying, that the piece of wood,
(which he caUeth the Cross of Christ,) may be a stay and
defence for all suppUants there ; that that piece of wood may
triumph there and for evermore. Then must the ashes be
thrown into the church; (0 horrible witchcraft!) and the
Bishop must write with his Crosier his a, b, c, in Greek,
upon the ground. After this, a confection is made of salt,
wuie, and ashes : such a drug, as I would wish no worse
for my lord's own holiness, whensoever his queysie^ stomach
doth loathe better nurture of the word of God ; for doubtless
it is restority to such. See what he saith to It : Ut vinum,
cum aqua et cinere mixtum, armatum coelestis defensione
virtutis, &c. : " That wine, mixed with water and ashes, may
be armed with defence of heavenly virtue." Then oil and
cream is put into the Holy Water. Sure that is a purgative,
and a strong one belike: for the marble stones be anointed
with it ; and a verse of the Psalm sung : ^' The Lord hath
anointed thee with the oU of gladness above thy feUows'^."
0 stony hearts ! to apply the words which the Spirit of God
properly spake of Salomon, and, under Salomon's person, of
^ Psal. xxiu. [xxiv. 7, 9.] ^ [Or cue ; humour.]
6 [queasy, squeamish.] '' Psalm xiv. [7.]
[CALFHILL.J

210 THE FOURTH ARTICLE.
Christ, to a greasy stone, that every man doth tread on,
every dog bewrays.
Then doth the quire sing : Er&vit Jacob lapidem :
"Jacob reai-ed up a stone';" whereof they know not the
signification. Also they bleat out with wide throats: Ibi
est Benjamin adolescentidus, in mentis excessu : " There
is littie Benjamin, out of his wits;" as they translate It.
And think ye that they were weU in their wits, which, for
Dominator eorum, would put in mentis excessu? whereas
they should have said : There is little Benjamin, their Go
vernor^ ; to say : There is young Benjamin, ravished of his
wits? But this is Scripture of church-haUowing. This
is the purpose. These be the texts. The prayers are the
same that Salomon used, when he was commanded to make
the temple : save that they wiU have a crop of Colocyntida,
to mar a whole pot fuU of pottage^. For they add unto these
invocation of Saints, derogation to God, and abuse of His
creatures. When this is done, the rotten bones and reUques
are haUowed, with like ceremonies and solemnities as they had
before. And then they put on their masking coats ; and come,
Uke bUnd fools, with candles in their hands at noon-days, and
so proceed to the holy Mass; with renting of throats, and
tearing of notes, chanting of Priests, howUng of Clerks, fling
ing of coals, and piping of organs. Thus they continue a
long while in mirth and joUity : many mad parts be played.
But when the Vice* is come from the Altar, and the people
shall have no more sport, they conclude their service with a
true sentence : Terribilis est locus iste : " This place is
terrible." And have they not fair fished, think you, to make
such ado to bring in the DevU ? 0 blind beasts ! 0 senseless
hypocrites ! whom God hath given over unto themselves ; that
they shaU not see their own folly, and yet bewray their
shame to aU the world beside. And is not this your church-
haUowmg, that ye talk of? This is it that your Church hath
ordained. Now that ye may prove, in particularity, that which
generaUy ye did avouch before ; (" the sign of the Cross to
be used in aU Sacraments ;") ye come to an enumeration of
ihem aU. And I dare say ye be glad to catch such occasion
1 Genes. xxviU. [18.] 2 Psalm Ixvii. QxviU. 27.]
3 [2 Kings iv. 39, 40.] * [A Jester in a Play.]

ANSWER TO THE TREATISE OF TIIE CROSS. 211
to treat of the seven Sacraments : yet doubt I not, but before
I have done with you, I shall make ye contented to cut off
five of them. First, as touching the use of Baptism, ye begin
with Dionysius ; to whom ye give the surname of Areopaglta, nionysius ,
and honourable title of " Saint Paul's scholar." Eusebius* in- vliioM'v!
deed maketh mention of such a one ; and saith that he was the
first Bishop of Athens : and this he speaketh of the report of
another Dionysius of Alexandria^. But as for any writing of
his, he hath no word at all : and doubtless, if it had been
true, which you affib?m, he would not have suppressed it.
S. Hierom'' maketh mention of two of that name. One that
was at Corinth, in the reign of Marcus Antoninus Verus, and
Lucius Commodus. Another, that was scholar sometime to
Origen ; and Bishop afterward of Alexandria, in the reign of
Gallenus. But not a word yet among all their writings, (which
he most diUgently doth rehearse ;) either of the Heavenly or
Ecclesiastical Hierarchy ; out of which ye cite all your au
thorities. Wherefore it is a bastard book 5, unjustly fathered
upon S. Paul his Dionyse ; whereas the style itself, and matter
there entreated of, do argue that it is of no such antiquity.
For, to go no further than to those words that you do Foiio U.
aUege of his ; "how the Bishop assigneth some man to be God
father to him that is to be baptized ;" here is a plain lie : for
* Euseb. Eccl. Hist. Li. iu. Ca. iv. & Lib. iv. Cap. xxi.
fi [Corinth. — Conf Usserii Vet. Epistt. Hibernic. Syllog. pp. 59, 67.
Dublin. 1632.]
"^ In Catal. Script. Eccles. [Capp. xxvii, Ixix.]
s [It can scarcely be necessary to enlarge upon this point, after the
almost infinite discussion which it has undergone. The author of the
Hierarchia cannot have Uved antecedently to the fourth century ; and
Daille and many others have wished to reduce him to the sixth age.
Morinus has shown that these books were never produced until the
year 532 ; and that they then emanated from the Severian heretics.
Very few will be affected by Bellarmin's statement, " quod aUcubi
latuerint" untU the days of S. Gregory the Great. (De Scrippt. Eccl.
ad an. 71.) Conf. Pearsoni! Vindic. Ignat. Par. i. Cap. x. DaUseum,
De libris suppos. Dion. Areop. ^ Ignat. Ant. Genevse, 1666. Le Nourry,
Apparat. Dissert, x. Paris. 1703. Perkinsi! Prcepar. ad Demonst.
Problem, pp. 8 — 10. Cantab. 1604. ProbUme propose aux S^avans;
par le Pere Honore de S^ Marie : A Paris, 1708. Jac. Sirmondi Dis
sertat. & Launoi! Varia de duobus Dionysiis Opuscula: Paris. 1660.
Ant. Reiser! Launoii Anti-Bellarmin. pp. 765 — 777. Amstel. 1685.
StiUingfleet's Answer to Cressy, p. 132. Lond. 1675.]
14—2

212 THE FOURTH ARTICLE,
the use of Godfathers was not invented forty year after. It is
evident by consent of aU men ; yea, the Decree itself beareth
witness with me, that Hyginus was first founder of God
fathers': and, among all the received writers of that age, ye
shaU not Ughtly read of any gosslpping. But suppose it be
true, that our records have, that Hyginus hatched this egg ;
he lived at the least an hundreth and forty year after Christ,
In the names And how cau S. Paul his scholar, whose life yourself can
oftheau- , , j? /^l •
^"Mm^ stretch no longer than to the nmety-sixth year alter Christ,
speak of that which he never thought on ; which was so long
devised after ?
But to the matter. I know right weU, that within
two hundred year after Christ, there were crept into the
Church many idle ceremonies ; and the simplicity of Christ
His ordinance refused. Each man, as he had either credit
or authority, presumed of himself to add somewhat to
Christ's institution : and the flesh, delighting in her own
devices^, delivered the same with as strait a charge as if
that Christ Himself had taken order for it. Notwithstanding,
if aught beside the authority of Scripture were so ancient
indeed, (as I last spake of;) and admitted at any time into
God His service ; yet were we no more bound to observe the
same, than the Fathers themselves have yielded to it. For if
Traditions no they havo ropoUed the traditions of their elders, and after
ioctrine. established some other of their own ; their example proveth
no use Apostolic or necessity to have been in the one;
and their precedent authorizeth, that we may as lawfuUy
disannul the other. Enforce not therefore a doctrine of a
Traditions custom. Traditions always have varied : and many such as
Cyprian, Tertullian, Augustin, with other, have thought to
1 De Cons. Dist. iv. Cap. In Catechismo. Platina in vita Hygini.
[Neither the Decree nor Platina bears witness to any such thing. The
decision merely was, that, in case of necessity, — "si necessitas cogit," —
the sajme person, or one person, might appear as Sponsor both at Bap
tism and Confirmation. Platina testifies that this Pope desired,
"unum saltern, Patrimum, unamve Matrimam Baptismo interesse."
The argument is entirely invaUdated by the fact, that the Ordinance,
which the Canon Law attributes to Pope Hyginus, in truth proceeded
from Theodore, Archbishop of Canterbury, about the year 680. — Vid.
Theodori Poenitentiale, Cap. iv. p. 5 ; itemque not. Jac. Petit, p. 95.
Tom. i. Lut. Paris. 1677.]
2 [Page 23, line 14 : p. 47, 1. 26.]

vary.

ANSWER TO THE TREATISE OF THE CROSS. 213
be necessary for salvation, the Church of Rome itself hath
not thought expedient to be used for instruction. Christ gave
commandment. Baptism to be ministered in the name of the
Father, and of the Son, and of the Holy Ghost*. The
Apostles continued in the same order*. Ceremonies, or cir
cumstances, we read of no more in Scripture : save only the
water^ ; without all conjuration, consecration, or insufflation ;
the persons baptized ; the preaching of God His pronnses, and
faith in Christ, and prayer of the faithful. Now, come ye
down to TertulUan's time ; and ye shall find many strange
inventions®. Three dippings in the water : tasting of milk
and honey : abstaining from aU other washing for a seven-
night after. In Hierom's time, there was no honey used^ ;
but, in lieu thereof, wine and mUk were given ^. In Cyprian's
tune, there was consecration of water ; and such estimation of
oil, that no man was thought to be a Christian, that was
baptized without it^. In Augustin's time, the witnesses made
answer, in the infant's behalf, to the Articles of the faith
demanded of them'" : and yet the infant himself was suffered
immediately to be partaker of the Supper of the Lord" ; and
the same thought as requisite as was his Baptism. Not
withstanding, the latter age, (yea, the Church of Rome, which
you call " CathoUc,") hath taken most of aU these away.
Then what do ye windless'^ fetch about to prove, foho 53,
but that the sign of the Cross hath been used in Baptism, and
therefore now to be had in reverence ? By the same reason,
honey, milk and wine shaU be restored in Baptism, and everjr
infant receive the Communion. For greater authority you
have not for the Cross, than I for these. Indeed Rabanus
Maurus", a Bishop of Mentz, Uving hi the most corrupt age
3 Matth. xxviU. [19.] * Actes x. [47—8.]
« Luc. iU. [16.] 6 Lib. de Core. Mil. [Cap. iu.]
¦? [How then are we to understand " Deinde egresses lactis et mellis
prsegustare concordiam ?" (JEpistt. Par. i. Tract, ii. Ep. xii. Cont.
Lucifer, sig. h iv, Lugd. 1508.)]
8 Lib. XV. Com. in Esaiam. [Super Esai. Iv, 1.]
9 Epist. Ixxu, [Ep. kx, in edd. Pamel. & Oxon,]
10 Epi, ad Bonifacium, [xcvUi, al, xxui,]
11 De Pec, mer. & remis. Cap, xx. [Lib. i. C. xx. §. 27. Opp. Tom.
X. ed. Ben,]
12 [out of breath,]
13 De inst, Cler. Cap, xxvii. [sigg. d ii, ui. Phorcre, 1505,]

214 THE FOURTH ARTICLE.
of the Church, m the same place that you have quoted, doth
not only make mention of the Cross sign, but, refusing the
traditions of the learned Fathers, (of which I spake even
now,) brmgeth in his own ; as salt, spittle, tapers, and such
other like. Salt was by the Law commanded to the Jews :
and if it had been Christ His pleasure, that His Ministers
should have had respect unto the Jewish ceremonies, then
either Christ would have commanded it, or the Apostles
would have used it. But neither of these is true. There
fore it is a vain device. The spittle, whereby they defile
and infect the chUd, is taken out of the miracle Joannis
nono^. But the Apostles saw that done : and yet none of
them aU daubed his spittle upon the ears and nostrUs of
them whom they baptized. Christ His spittle, there is none
but would wish, both for himself and for his : but the
spittle, sometime of a pestUent infected Priest; most times
of a stinking drunkard ; always of a sinner ; I know not who
would be so fain of. God keep my friend's chUd from it.
As for burning of tapers at noon-day, is mere foolish,
and taken out of the fond GentiUty. In the old time, the
Christians, in their assembUes, used burning candles at time
of God's service : but in the night time, because they durst
not resort together in the day time ; and it had been uncom
fortable and discommodious to sit in the dark. Whereupon
S. Hierom answereth 2 : Cer eos non clar a luce accendimus,
deuti frustra calumniaris; sed ut noctis tenebras hoe solatio
temperemus ; et vigilemus ad lumen, ne cceci tecum dormia-
mus in tenebris : " We Ught no tapers in the broad day, as
thou dost vamly slander us ; but that, by this comfort, we may
temper the darkness of the night ; and may watch at the
light, lest with thee we sleep in the dark." Thus doth S.
Hierom say for his tapers. Let them answer to him, (as
doubtless they shaU to God,) that otherwise do use them.
Thus have I shewed, how simply Christ did set forth His holy
Sacrament ; how diversely men have swerved from His order,
and therefore in ceremonies ought not to prejudice us. But
your Church Cacohque, not content with the ordinance of
Christ and His Apostles ; not sticking to the ceremonies of the
1 John ix. [6.]
2 Adversus Vigilant. [./Epistt. Par. i. Tract, ii. Ep. x. sig. h. Lugd.
1508.]

ANSWER TO THE TREATISE OF THE CROSS. 215
received Fathers; have chosen rather, of their own fantas
tical and idle brain, to use crossing and conjuring, begreasing
and bespewing of the poor infants. Therefore I like not the
generation : their order I detest.
And now to Confirmation ; which you affirm to be no conarma-
i' tion.
new device, " as new bold Biblers babble ;" but I shaU foUo'^
prove to be no Sacrament, as young lewd liars lay for
themselves. And first, where ye snatch a piece of Augustin^,
wherein he caUeth the Chrism a Sacrament, I answer; that
he attributeth no more thereto, than otherwise to prayer,
and to the word of God. Tea, the Master of the Sen
tences* himself teacheth you, that many things improperly
be called Sacraments, which must not in reasoning be num
bered among the Sacraments of Christ His Church. But
if on this sort every sign visible, and the same holy, be
a Sacrament with you ; then shaU every Image in the
church be a Sacrament. For they be signs, and you say
they be holy. As for the example of Christ, who embraced
little chUdren in His arms^, and, laying His hands upon their
heads, blessed them, I answer ; that as every fact of Christ
doth not serve for our imitation, but instruction ; so must we
not make a Sacrament of each of them. For so the breathing
upon His Apostles^, whereby He gave them the Holy Ghost,
should be a Sacrament. Only this sign may be a precedent
for us, that chUdren appertain to the kingdom of God ; that
they ought not be denied the sign, which are partakers of
the grace ; and therefore should be baptized. Then afterward,
if ye wiU have them confirmed, I aUow it weU ; retaining
that order, which in the primitive Chm'ch was, and in the
EngUsh Church is, used : that chUdren, after certain years,
be presented to the Bishop; and, rendering an accompt of that
faith of theirs, (which by their sureties in Baptism they pro
fessed,) have hands laid on them ; which is nothing else but
prayer made for them. Quid enim est aliud, (saith S.
Augustin^,) manuuni impositio, quam oratio super hominem?
3 [Cont. lit. Petil. Lib. U. Cap. civ. Opp. Tom. ix. 199. ed. Ben.
Ant.] * [Smtentt. Lib. iv. Dist. i. Compare the HomUy Of Common-
Prayer and Sacraments.]
5 Mark x. [16.] « John xx. [22.]
"! De Bap. cont. Don. Lib. iu. Cap. xvi. [Opp. T. ix. 79. ed. Ben.]

216 THE FOURTH ARTICLE.
" For what is laying on of hands else, but prayer over a
man?" One thing wUl I ask of these apish imitators. If they
wiU ground upon Christ His doing their Confirmation, how
dare they presume to do more than Christ did? Whence
have they their oU ? Who gave them authority to exhibit
what sign of the Holy Ghost they would ? What promise
have they of grace annexed unto their Sacrament, unless
they have shut the Holy Ghost in their grease-pot ? They
apply, I know, whatsoever is spoken of the grace of God's
Spirit to this: but ineptly'. For Christ saith simply 2,
that God wiU give His good Spirit to them that ask it : and
to the faithful, that He will not leave them fatherless^; but
send the Spirit of truth unto them, and Himself dwell with
them. But they do restrain this unto their ceremonies : that
whosoever is not anointed of them, is not accepted of God ;
no, nor he is a perfect Christian. For this they write'' :
Omnes fideles, per manus impositionem Episcoporum, Spiri
tum Sanctum post Baptismum accipere debent, ut pleni
Christiani inveniantur : " AU faithful must receive the Holy
Ghost after Baptism, by the imposition of the Bishop's hands,
that they may be found full Christians." And in the next
Decree : Spiritus Sanctus, qui in fonte plenitudinem tribuit
ad innocentiam, in Confirmatione augmentum prcestat ad
gratiam:" "The Holy Ghost, that in Baptism hath given
fulness to innocency, in Confirmation performeth increase to
grace." But let them shew me what warrant of God His
word they have for this ; what promise of God is sealed in
us by this their new-found Sacrament. Is Christianity now
to be fet out of Popery ? Is the truth of God, contained in
the Scriptures, insufficient to inform us? Is there no fuU
Christian, unless he be anointed? Alas, where are so many
Apostles, so many Martyrs become, that never were anointed ?
Is Baptism insufficient without Confirmation? Is Baptism
available, as the Decree hath, only for them that should die
straight ; and Confirmation for them that should Uve longer ?
Doth Baptism only regenerate us to Ufe, but Confirmation
furnish us unto the fight ? What is it then that Paul hath :
" We are buried with Christ by Baptism into His death ; that
1 [foolishly.] 2 Luc. xi. [13.]
» Joh. xiv. [18.] * De Conse. Dist. v. Ca. i.

ANSWER TO THE TREATISE OF THE CROSS. 217
like as Christ was raised up from the dead by the glory of
the Father, so we also should walk In newness of llfe^?" This
partaking of death and life with Christ is nothing else but
the mortifying of our own flesh, the quickening of the spirit,
in that the old man is crucified, and we may walk in newness
of life. But, by this their device, they take away half the effect
of Baptism; rejecting thereui the commandment of God,
to estabUsh their own tradition^. Wherefore I will reason
with you as Christ did with the Pharisees ''. Is the Confir
mation, (which you caU a Sacrament,) ordained to be so from
heaven, or of men? If it be of men, it is no Sacrament.
If it be of God, then shew the word. Te have the example
of the Apostles in the cha. viU. and xix. of the Acts : but ^ono s*.
no example sufficeth for a Sacrament. The Apostles them^
selves usurped not so much. But see how well ye foUow the
example. " When the Apostles, which were at Hierusalem,
heard say that Samaria had received the word of God, they
sent unto them Peter and John : which, when they were
come down, prayed for them, that they might receive the
Holy Ghost. For as yet He was come down on none of
them ; but they were baptized only, in the name of the Lord
Jesus. Then laid they their hands on them, and they re
ceived the Holy Ghost ^." Now, are ye ignorant what here is
meant by the Holy Ghost? I wUl teU you. The gift to
speak in divers languages ; to work miracles ; and other par
ticular graces of the Holy Spirit. And although they had
received the common grace of adoption and regeneration
through Baptism; yet had they not these other quaUties,
which in the beginning of the Church were granted, and now
be denied. So that laying on of hands served to good use
then, when it pleased God at instance of the Apostles' prayers
to confer the visible graces of His Spmit : but now that there I
is no such ministry in the Church ; now that miracles be
ceasedj to what end should we have this imposition of hands ; '
the sign without the thing ? If a man should now-a-days
prostrate himself upon the bodies of the dead, because HeUas
and Paul used this ceremony in raising of their dead, should
he not be thought preposterously to do ? So that it might
6 Eom. vi. [4.] 6 Mar. vii. [9.]
^ Mat. xxi, [25.] 8 Actes viu. [14—17.]

218 THE FOURTH ARTICLE.
weU be a kind of Sacrament in the Apostles' time ; but, the
cause ceasing, what should the sign continue ?
Tet ye content not yourselves with the Apostles' order :
ye wiU, (as I said before,) have somewhat of your own.
For neither Peter nor John anointed the Samaritans; but
you do besmear whomsoever you lay hands on. Te caU
Folio Ha. it Chrisma salutis: "The Chrism of salvation." But who
soever seeketh salvation in the Chrismatory, shaU be sure
to lose it in C!hrist. OU for the beUy, and the beUy for
oU ; but the Lord shaU destroy both the one and the
other. Good Lord ! what beast but a Papist, what Papist
but a Devil, durst presume to say, that salvation should
be fet out of an oU-box ? The Apostle caUeth us Crom
impotent and beggarly things' : and if we be dead with
Christ, he saith, we must not be burdened with traditions*.
Wherefore ye take the matter aU amiss ; that, by the
doings of S. Peter and S. John in Samaria, or else by
the fact of S. Paul at Ephesus ^ do ground your Sacra-
1. ment of Confirmation. One reason ye have heard : because
the ceremony of laying on of hands served for particular
graces, which were but temporal ; and therefore now, the
thing aboUshed, the sign should not remain. Another I wiU
2. bring you. The Apostles laid their hands, but only upon
certain persons, even such as the gifts aforesaid were be
stowed on. Confirmation is extended unto aU : gracious and
graceless ; come who wUl, none is denied it. T\'lio gave you
authority ? Where is your commission to bestow that indiffer
ently upon aU persons, which the Aposties gave but unto
few ? Indeed, if it be so necessary to salvation, as ye make
it, I cannot greatly blame you. But then, on the other side,
blame you I must, that you are so negUgent in bestowing it.
For this is yom- doctrine : that without Confirmation there
can be no perfect ChristiaiL And I beseech you, how many
be suffered to die unconfirmed ? Unless the Bishop chance to
pass by, which is once peradventure in seven year ; aU they
that depart in the mean season are Jews, beUke, or in state
of damnation. And can your charities suffer, without remorse
of conscience, so many semi-christians to pass you ? Thus
every way yon confute yourselves. For if your Sacrament
1 Gala. iv. [9.] 2 Colos. \\. [t.]
3 Act. xix. [6.]

ANSWER TO THE TREATISE OF THE CROSS. 219
of Confirmation be, as you say, "such an ointment, withFoiio65,a.
whose most holy perfection, the gift and grace of Baptism is
made perfect :" if it be an ointment, " altogether holy and
divine, the perfection itself and sanctification, the beginning,
the substance, the perfecting virtue of all holiness given us
from heaven ;" then are you wicked persons, that take no
order that the moe may have it. But if there be no such
virtue in it, then do ye lie the more.
Again, yet further to note your absurdity. Tour Decree, 3.
in case of Confirmation, is this* : Manus quoque impositionis
Sacramentum magna veneratione tenendum est; quod ab
aliis perjid nonpotuit \_potest] nid a Summis Sacerdotibus :
nee tempore Apostolorum, ab aliis quam ab ipsis Apostolis
legitur aut scitur peractum esse : nee ab aliis quam qui
eorum tenent locum, cuiquam [unquarri] perfid potest, aut
fieri debet. Nam. si aliter prcesumptum fuerit, irritum
habeatur et vacuum: "The Sacrament of laying on of
hands must be held with great worship ; which cannot be
made of any, but only of the High Priests : nor it is read or
known, that in the Apostles' time it was ministered by any,,
but only by themselves : nor it can or ought to be done of
any, save only such as supply their rooms. For if it be
presumed to be otherwise, let it be void and of no effect."
But how came the Bishops by this prerogative ? How chance
that every Priest may minister JBaptism, and the Supper of
the Lord; but only Bishops may confirm? Only the
Apostles did in their time minister these Sacraments : and
therefore, by that reason, only Bishops should have that office
now. But are only Bishops the Apostles' successors ? When Papists con-
ye inhibit any of the lay fee to take the Host in his hand, theinse°ves.
this cause ye aUege; that it was deUvered only to the
Apostles. In this case, ye admit every poor Priest a suc
cessor unto them. But why not in the other ? Because if
any be less successors to the Apostles than other, they be
your Bishops. But, to make a device of your own brain,
although in matters of ReUgion it be not sufferable ; yet, to
make a lie of the Holy Ghost, to falsify the Scripture, is Papists beiie
1 , 1 . 1 • • 1 T 1 T theScripture.
more mtolerable. And is it not a strange case, that the holy
Father writing the law ; Gratian collecting it ; so many
seraphical Doctors commentmg of it; so long use in all
* De Consecr. Dist. v. Cap. Manus quoque.

220 THE FOURTH ARTICLE.
realms confirming it ; it should there be written, and suffered
to remain, that in the Apostles' time it was never read or
known, that imposition of hands was done by any, but by the
Apostles themselves ?
Why, what did Ananias ? He laid his hands upon Saul ;
whereby he received his sight, and was endued with the
Holy Ghost'. What Bishop was he ? No Bishop, for
sooth. But a Monk, by aU likelihood. For, by the Canon
A^uesMce--'^^^^' ^^^^ ^® always the Apostles' vicegerents. See you
gerents, ^j^^ jjy i\^ ^jmg^ j^^j, q^q ghamo ? ShaU this, notwith
standing, your Confirmation be stUl a Sacrament; having
nothing else but man's devices, and a sort of impudent
Ues to support it ? If it had been a truth, that only the
Apostles had laid on hands : if it were a good order, that
only Bishops should do the like ; how faUeth it out that the
Popes themselves have dispensed with the matter ? Gregory
writeth thus^ : Ubi Episcopi desunt, ut Presby teri etiam in
frontibus baptizatos Chrismate tangere debeant, concedimus :
"Where Bishops want, we grant that Priests also may
anoint in the foreheads such as be baptized." How is this
presumption avoided ? How doth the Sacrament now stand in
force? But who will seek for any reason, constancy, or
truth in Popery? The example of Christ is pretended.
Tet Christ never bad it : nor the fact of Christ can be
drawn to imitation ; nor theirselves will stick unto it. Christ
never used oil : they make it necessary. Christ promised
indifferently to aU the faithful His Holy Spirit : they do
restrain it to their own ceremonies. Christ, for our behoof,
instituted Baptism ; that we might die to sin, and Uve to right
eousness : they by Confirmation have cut away half the effect
thereof. The Apostles withdraw us from the elements of
this world : they wiU have us seek our salvation in an oil-
box. The Apostles used imposition of hands; which had
effect when miracles were in place : they wiU have the same
order, although they cannot have the same end. The Apo
stles laid hands, but only upon some, which had the gift of
the Holy Ghost withal : they, without respect or differences
1 Acte. !x. [17.]
2 In Glosa preced, Dist, [" Alibi Monachi dicuntur tenere locum
xn, Apostolorum : aUb! Sacerdotes,"]
3 Deer, Parte i. Dist, xcv. Ca. Pervenit.

ANSWER TO THE TREATISE OF THE CROSS. 221
of persons, confirm every body. Therefore it is but a mero
tradition ; and the same neither christian nor ApostoUc. In the
order of it, they be contrary to themselves. They will have
it necessary to salvation : and yet they let many die without
it. They say, that only Bishops are the Apostles' suc
cessors : and yet in other cases they grant, that every Priest
is a successor too. They affirm, that the Apostles gave them
only their precedent : and yet Ananias, that was no Apostle,
is proved to have done the same. They teach, that a Bishop
must only minister it : and yet they dispense for a Priest
to do it. And may not we Biblers be bold to call you
babblers ?
If only these heresies, lies, absurdities, were in your proofs
of Confirmation, they only were sufficient to confirm you
fools. But see a fouler matter, of all christian ears to be
abhorred. While ye go about to avaunce your invention, ye
deface the ordinance of almighty God, and overthrow the
groundwork of our salvation. Confirmation a Sacrament ? Tea,
a Sacrament worthier than Baptism. For the Master of the
Sentence sayeth* : Sacramentum Confirmationis dicitur esse
majus Baptismo : " The Sacrament of Confirmation is said to bo
greater than the Sacrament of Baptism." And afterward the
cause Is added : Quia a dignioribus datur, et in digniore parte
corporis : " Because it is given of worthier persons, and in the
worthier part of the body." For only Bishops, (as is said,) con
firm ; but every Priest may minister Baptism. And in Baptism,
oU is laid upon the head ; but in Confirmation, upon the fore
head. Where, first, is to be noted, that ye stick in one mire Papists attri-
stiU ; ascribing more to the oil your invention, than to the oii in sap- °
water, which is God's element. It sufficeth us to have, as water.
Christ and His Apostles had, fair water in our Baptism : your
oU is better for a salad than a Sacrament. Then also by the
way ye fall into another heresy. For when ye decree the
bishopping of chUdren to be greater Sacrament than Baptism
is, because every Priest may christen, but only Bishops may
confirm ; shew ye not therein yourselves to be very Donatists 5; papists are
esteeming the dignity of the Sacraments of the worthiness of
the Minister ? Tet not only the Master of the Sentence, but
also the Decree confirmeth that doctrine. Melchiades, an
* Lib. iv. Dist. vii. Cap. ii.
8 [Oliver Ormerod's Picture of a Papist, p. 49, Lond, 1606,]

222 THE FOURTH ARTICLE.
author of yours, and a Pope, saith ' : Sacramentum manus
impositionis, sicut nisi a majoribus perfid non potest, ita
et majori veneratione venerandum est et tenendum : " The
Sacrament of laying on of hands, as it cannot be made but
only of the greater, so is it to be worshipped with greater
reverence, and so to be defended."
nefinitioQof But, 0 God, what a strange ReUgion is this! A
BisLpping. (jfop of grease, infected and filed with the stinkmg breath
of a sorcerous Priest, enchanted and conjured with a few
fumbled words, to be compared to Christ's holy Sacrament;
preferred to the water sanctified by the word of God.
But this is your manner, to deprave the Scriptures in every
point; corrupt the Sacraments with your own leaven; and
let nothing that good is stand in due force, for your spiritual
poUcies and fresh inventions. Give over therefore at length
,the breast of fornication : leave sucking of the dregs of super
stition and Popery : whereto I persuade myself, that rather
fond nurses have inured you, than conscience or reason per
suaded you. For, Scriptures have ye none, but the same
condemn you : nor godly Fathers any, but the same be
against you. For proof whereof, as I have hitherto dis
coursed of your Scriptures for Confirmation, and uttered your
doctrines, disagreeing from the same ; so now will I come to
judgment of your Doctors.
For Confirmation to be a Sacrament, ye bring Denise
and Fabianus : of which the one I have already suffi
ciently disproved; the other was but a Pope, and never
received author 2. But I will set against them TertulUan
and Augustin : two for two ; substantial and honest, for
suspected and infamous. TertulUan^, speaking of the Sa-
1 De Con. Dist. v. Cap. De his vero. [The preceding words from
Peter Lombard, and the extract from Gratian, in this place, are de
rived only from one of the feigned Epistles of the early Popes ; of
which BeUarmin, with interesting cautiousness, declares : " nee indubi-
tatas esse afSrmare audeam." (De Rom. Pont. Lib. ii. Cap. xiv. Vid.
BlondeU! Pseudo-Isidor. ^ Turrian. vapulantes, p. 429. Genev. 1628.)]
2 [As the putative evidence of an ancient Roman Prelate cannot
be so easily disposed of, it is right to remark, that Martiall must havo
quoted the second spurious Epistle of Pope Fabian. The Rhemists
likewise have aUeged it, for the same purpose. (New Test. p. 313
Rhemes, 1582. Conf. BlondeU. ut sup._ p. 294.)]
3 Adversus Marcionem, Ubro iv. [Cap, xxxiv,]

ANSWER TO THE TREATISE OF THE CROSS. 223
craments of the primitive Church, reckoneth no more but
Baptism and the Supper of the Lord, saying : Quomodo
tu nuptias dirimis ; nee conjungens marem et fceminam,
nee alibi conjunctos ad Sacramentum Baptismati.s et Eu-
charisticB admittens ? &c.: " How dost thou break marriage ;
neither coupling the man and the woman together, nor,
being coupled otherwise, admitting them to the Sacrament
of Baptism and thanksgiving?" Likewise, in his book De
Corona Militis*, entreating purposely of the order of the
Church, beginneth with Baptism, and sheweth what ceremonies
were observed therein : and then he proceedeth to the Supper
of the Lord ; and, (for Sacraments,) no further. Augustin also
most plainly saith^ : Dominus dgnis nos non oneravit ; sed
qucedam pauca pro multis, eademque factu facillima, et in-
tellectu augusti-ssima, et observatione castissima, Ipse Do
minus et Apostolica tradidit disdplina: sicuti est Baptismi
Sacramentum, et celehratio corporis et sanguinis Domini.
Which words in EngUsh be these : " Om- Lord hath not
burdened us with signs; but CJhrist Himself and the discipline
of the Aposties hath deUvered us, in the stead of many, a very
few ; and the same most easy to be done, most royal to be
understood, most pure to be observed : as are the Sacrament
of Baptism, and celebration of the body and blood of the
Lord." The like whereof, and ia effect the same, he hath.
Ad Januarium, Ep. cxviU.®
This is the doctrine of the time C!hurch. This only
ancient ; and whatsoever is against it, new. What it pleased
men to use in the ceremony of Confirmation maketh very
smaUy to purpose : and the thing itself being so shamefuUy
abused as it hath been, the sign of the Cross to have been
used therein is a good matter against you. But sorry I am,
and ashamed of you, that stUl ye bewray your ignorance and
foUy. Needs vriU ye have seven Sacraments ; and yet in
your discourse ye confound them : aUeging that, for proof of
Confirmation, which the authors only did mean of Baptism.
Thus do ye faU into the old absurdity: that, as before,
wheresoever ye read this word "Cross," ye would lift it to
* Cap, iU.
5 De Doctrin. Christiana, Lib. iu. Cap. ix. [Opp. Tom, iu, col, 37.
ed, Bened, Ant]
6 [al. Uv. Opp. U, 93.]

224 THE FOURTH ARTICLE.
the Rood-loft, or to the forehead ; so now, wheresoever ye
hear mention of oU, ye make it only to serve for bishopping.
Learn, (M. MartiaU,) to understand your author, before ye
presume to become a writer. Denise, TertuUian, Augustin,
and Cyprian, in the places that ye bring of Christians'
anointing, spake, (as it is evident,) but only of baptizing
them. For in their days, (as is before approved,) oU was
received to the element of water.
Denise. And Specially the words of Denise do confute you: for
he joineth together the Christening, the Chrlsom ', the Chrism,
and the Communion ; which all in one Sacrament of Baptism
did concur. Then what is this to your purpose, that Ter-
Tertuiiian. tulUau hath 2 ; Caro signatur, ut anima muniatur : " The
flesh is signed, that the soul may be defended?" Was there
never any signing of the flesh, but in Confirmation ? Tour-
self, I dare say, wUl not admit it. But if ye were so fond as
to affirm it, yet TertulUan himself disproveth you. For the
very next words that follow be these : Caro manuum impo-
dtione adumbratur: "The flesh is overshadowed by imposition
of hands." And whereas divers things be spoken of. Confir
mation, (If in any place,) must be understood in the latter
clause; and there is no word of the sign of the Cross. Where
fore, how doth it appear by these your proofs, " that the
holy Fathers used also the sign of the Cross in this your
holy Sacrament?" Augustin^, (if you had ever read him,)
should not have been alleged of you. For in all the chapter
he treateth, how the Jews were brought to Hierusalem by
those means, as are figures unto us; mentioning especiaUy
Baptism, represented in the water of Jordan, and the Supper
of the Lord, by slaying of the lamb, whose blood was sprinkled
on the door-posts : upon which words he immediately infer
reth: Passionis et Crucis signo, &c. : "Thou must be marked
f in thy forehead with the sign of the passion and Cross of
' Christ, as it were in a post." What is this to Confirmation ?
As much as a text out of Bevys of Hampton.
And as for Cyprian,"although the words, alleged by you,
be the very worst in aU his works; (which argueth very smaU
1 [A white garment, put upon a child at the time of its Baptism.
See KeeUng's Liturgioe Britannicoe, p. 251. Lond. 1842.]
2 [De Resurrect, carnis. Cap. viii.]
3 Augus. Lib. de catech. rudib. Ca. xx. [Opp. vi. 208]

ANSWER TO THE TREATISE OF THE CROSS. 225
discretion in your choice :) yet are they quite from the purpose
too. I omit how Cyprian, without a commandment, made In cyprian.
God His service anointing necessary : condemning therein all
that before him had been baptized, and had not any oU poured
upon them. Forsooth, by his reason, not heretics only, re
turning to the Church, should be partakers of his heretical
re-baptization ; but the Baptism of Christ, of the Aposties, of
all them that we read of in the Scripture, should be insufficient.
For neither will he have the element of water to be sufficient
to baptize withal, unless it be consecrate; {Oportet mundari et
sanctifieari aquam prius a Saeerdote* : " The water must be
cleansed and sanctified first of the Priest:") nor yet this
consecrated water to serve, unless we have a little oil to boot.
Ungi quoque necesse est eum, &c. : " It is necessary," (saith
he,) " that whosoever is baptized, be anointed : that, the oint
ment being once received, he may be the anointed of God,
and have in him the grace of Christ." Tet we never read
that the Apostles used any words of consecration ; that they
thought themselves in that case to be Priests, whom the New
Testament caUeth Ministers of the word ; or that they could
repute, contrary to the express word, any creature unclean.
Omnia munda mundis : " All things are clean to the clean^."
Christ, by His word and institution of Baptism, sanctified
aU water, used according unto His wUl. No man ought to add
to His ordinance any thing. No Priest by conjuring can bring
such hoUness and perfection unto it, that in his respect, as
Cyprian would have it, it shall be more available for remission
of sins. Wherefore S. Cyprian was too far wide herein ; and
appUed unjustly unto the Priest the word, {Asper gam super
vos aquam mundam: " I will sprinkle clean water on you^;")
which God peculiarly promiseth of Himself. Then also to
enforce a necessity of oil, that Baptism cannot consist without
It; whereas Christ did not appoint it, nor Apostle use it ; passed
his commission : Ut ne quid gravius. But to attribute more
unto the oU, (man's own invention,) than to Baptism itself, the
ordinance of Christ, I must needs say was proud and blas
phemous. Tet Cyprian so did ; for he said, that unless they
were on his wise anointed, they could not be true Christians.
* De Hseret. bapt. Ep. Ixxii. [al. Ixx. p. 190. edit. FeU.]
6 Ad Tit. Ca. i. [15.] & Ro. xiv.. [14.]
6 Ezech. xxxvi. [25.]
LCALFHILL.J

22G THE FOURTH ARTICLE.
To have The anointed of tho Father, Jesus Christ, within
them, was not enough, unless a Uttle oU had also besmeared
them. A pitiful case, that so good a Father, so faithful a
Martyr, should have so foul a blot to blemish his authority'.
But, (as I said,) we must not gather out of the Fathers'
writings whatsoever was witness of their imperfection. Tet
do I marvel most, what mad conceit ye had, to bring this
place for the use of the Cross in bishopping of chUdren. Only
S. Cyprian, in all that Epistle and divers other, goeth about to
prove, that heretics should be baptized. And this is far from
Confirmation : full little doth it confirm your Cross.
Against the Now, to spoak a word of your " seven-fold grace," which
assertion of / .*¦ ^ o '
sevenfold yQ^ g^y ig conferred at bishopping ; I beseech you shew me the
Polio 57, a. ground of your device 2. I know that you deUght in the odd
number, as all enchanters have done of old : and therefore
seven Sacraments ; seven kinds of graces of the Holy Ghost.
But wherefore seven? Because Esay^ numbereth but seven:
and this is the reason of all the Papists that ever wrote. But
I might bid them teU them, as Tom Fool did his geeso. Esay
numbereth but six, and the seventh is their own. Therefore
Papists falsi- Still I provo, that Papists are falsifiers of the word of God.
Scripture. And yot If the Prophet had rehearsed seven, (as It is of every
man to be seen he did not ;) to gather out of that a seven
fold kind of grace, were too absurd ; inasmuch as other places
attribute of divers effects* divers other titles to the Holy
Ghost : nor the faithful are only partakers of those that
Esay doth speak of, which are. Wisdom, Understanding,
Counsel, Strength, Knowledge, and Fear of God ; but also of
other, as Chastity, Sobriety, Truth, HoUness, which in Uke
1 [See Donne's Sermons, Vol. i. p. 329. Lond. 1640.]
2 [Rev. i. 4. ui. 1. iv. 5. Zech. iv. 2, 10. 1 Cor. xii. 4. — The hymn
" Veni, Creator Spiritus," introduced twice into our Prayer-book, at
the last review, commences thus :
" Come, Holy Ghost, onr souls inspire.
And lighten with celestial fire.
Thou the anointing Spirit art,
Who dost Thy seven-fold gifts impart."]
3 Chapt. xi. [2. See Prynne's Briefe Survay and Censure of Mr
Cozens his couzening Devotions, pp. 59, 68. Lond. 1628.]
* [" There be nine of them set downe ; nine manifestations of the
Spirit: (1 Cor. xU.) some of them nine: there be nine more set downe;
nine fruits of the Spirit : (Gal. v.) some of them nine : some gift He
will give.'' (Bp. Andrewes; Sermons, ^p. 607. Lond. 1635.)]

ANSWER TO THE TREATISE OF THE CROSS. 227
manner do flow from the same spring. Then also, to thrust
the power of God's Spmit into such a corner, that it shall
have but seven holes to start to, is too strait a compass, and
cannot contain Him. But this I may excuse you, as the
painter did himself; who, being reproved that he had left out
a Commandment, whereas he was bidden to write them all in
a table, answered : There is more than ye wUl keep. So you,
in rehearsal of your seven-fold grace, speak of six more than _ ,
you are partaker of.
Wherefore, to make my Apostrophe to the readers ;
(as you do:) seeing Dionysius is justly disproved to be of Foiio 57, b.
no such authority and antiquity as the Papists pretend:
seeing S. Augustin is depraved of them ; S. Cyprian aUeged,
where he defendeth an heresy ; the example of Christ and
His Apostles most falsely drawn to proof of Confirmation ; I
trust you wiU more esteem, and better regard, the authority
of ancient Fathers indeed, whose plain assertions I have
brought to the contrary ; you wiU more reverence the word
of God, the bread of life, by them abused to most impiety,
than the stinking leaven of these lying hypocrites : who speak
of Scriptm-e, but esteem it not; who lay the Fathers for
them, but understand them not; who pretend antiquity, but
are carried about with every wind and puff of new doctrine :
being, as S. Cyprian saith ^, beginners of schisms, authors of
dissension, destroyers of faith, betrayers of the Church,
and Antichrists indeed : who, going about to deface the Ca
thoUc ReUgion, commanded by Christ, taught by the Apostles,
continued in the Church by the Holy Ghost ; have defaced,
(as it were,) the truth of Christ's ordinance, to place their own
dreams and devices : as it appeareth by the number of their
Sacraments ; by declining in aU points from the order of
Christ and His Apostles; by oU, cream, salt, spittle, candles,
and such-Uke, added unto Baptism ; by preferring bishopping
of children afore it ; by making oU, of their own addition, of
more effect and virtue than the element of water, sanctified by
the word of God : finaUy, ascribing perfection of Christianity,
which consisteth in the spirit, to the outward work of con
juring and crossing.
Now, M. MartiaU, to come to your Holy Orders ; which,
s Epistola ad Novatianos. [Not S. Cyprian, but some unknown
writer, was the author of the Epistola ad Novatianum hcereticum.]
15—2

228 THE FOURTH ARTICLE.
among your Sacraments, ye put in the third place. I mar
vel that ye are so barren in the ground, which of itself
is so fruitful, that whereas ye number but seven Sacra
ments, this one hath begotten by spiritual generation six moe.
For the Master of the Sentence', (whom ye and aU your
faction do follow,) maketh seven degrees of Orders. Et hii
Ordines Sacramenta dicuntur^: "And these Orders," (saith
he,) " be caUed Sacraments." He saith not, that they do aU
concur to make a Sacrament. So, by this means, we have now
thirteen Sacraments : a plentiful increase. And to set forth
the more the dignity of their calUng, in every one of these
Holy Orders they have Christ Himself a companion with them.
But whereas Sacraments must have a promise annexed to
them, a promise Immediately from God ; if any of these
Orders, or they altogether should make a Sacrament, some
piece of Scripture should be brought for proof of it. Neither
Angels nor men can make a Sacrament. Therefore they lie,
when they do call their Orders Sacraments ; inasmuch as they
which are called among them Ordines minores, " the inferior
Orders," by their own confession were never known in the
primitive Church, but long devised after. Hosius himself^; out
of whom you took your authorities, as well of Augustin,
as of Loo, to prove your Orders a Sacrament ; confesseth in
the same place, that of old time, Ordines ii minores inter
Saeros non numerabantur : "These inferior Orders were not
reckoned among the Holy ones." But now they be Holy aU,
and Sacraments all. If I should rehearse the idle ceremonies
that are observed in every one of them ; the Jewish disagree
ments of the Doctors themselves, when each man hath a sere''
assertion of his own, defended with tooth and naU ; the clouted^
ReUgion of old patches of Judaism, Paganism, and Christianity
together, whereby they commend this their Sacrament to the
world; I should cumber the readers too long with unfruitful
matters, and busy myself more a great deal than needed, to
confute that, which you, M. MartiaU, (such is your modesty,)
are ashamed to aUege.
1 Lib. iv. Dist. xxiv. Cap, i, [foi, 345, Paris. 1553.] 2 [fd. 349.]
3 In Confess. Polonica, Cap. U. [foi. 138, a. Antverp. 1559.]
* [Dry, withered : or, more probably, late as to its origin ; in the
sense of "'0\fnfia6ia," "sera eruditio."]
* [Josh, ix, 5.]

ANSWER TO THE TREATISE OF THE CROSS. 229
The Ministry of the word, commended unto us by Christ How the mi-
Himself, I can well admit to be a Sacrament ; and there- worrfmay be
, , , ^ called a Sa-
fore allow, in a right sense, the title that Augustin doth ^rament.
give unto it. For therein is a ceremony, that is taken out of
the word of God ; and a sign of spiritual grace conferred, as
Paul doth witness^ : yet am I not contrary to myself hereui,
who before afiarmed, that there were only two Sacraments of
the Church ; Baptism, and the Lord's Supper. For when in
general we treat of Sacraments, we truly say that there are but
two ; because there are no more ordinary, and appertaining to
aU the faithful. But ordering of Ministers is a special thing ;
contracted to a few, belonging only to a pecuUar function : so
may it weU be caUed a Sacrament, and yet be denied to be a
Sacrament of the Church. But where I attribute to christian
Ministry so much as I spake of, there is no cause of pride
for popish Priests. For they swerve so far from Chrisfs
institution, that they serve not at all for any godly purpose.
Christ did ordain His Apostles to preach; and to that end He
breathed on them^, shewing, by that sign, the power and
virtue of the Holy Ghost, wherewithal 'He endued them :
but the Romish apes only retain the sign, the thing itself
being farthest from them ; and as for the end which Christ
respected, they have least regard of. For they have taught
their Priests, that it is least part of their duty to preach ;
most to do sacrifice, and say Mass. And this doth the words
of their institution prove ; and a great proctor of thems,
Hosius ^ affirm. For where, in the verse of incantation, they
have, Potestatem illis dari placabiles offerendi Deo hostias :
" That power is given them to offer acceptable sacrifice unto
God ; " this do they restrain only to the Mass. And Hosius
doth wrestle marvellously about the word; driving [deriving]
it stUl from the Greek Xeirovpyeli', which he wUl have to
signify sacrifice. So in the end, to raise their own gain, they
derogate aU from Christ His death and His passion.
We know that Christ did offer Himself sufficientiy ;
and made a perfect satisfaction for our sins. We know
that He needeth not any Priest's help, to be as acceptable
to His Father, for his service sake,, as Christ for that one
and only Sacrifice of His body was. Christ gave command-
6 1 Tim. iv. [14.] ^ Joh. xx. [22.]
8 De Sacramento Ordinis. [foi. 145, a.]

230 THE FOURTH ARTICLE.
ment to be faithful Ministers, not bloody conjurors. Christ
gave an injunction to feed the flock, not to offer sacrifice.
Christ hath promised His Holy Ghost, not to purge and
take away sins, but to maintain the Church, and keep it
in good order. And as for the argument, that the most
learned Papists do build upon the Greek word, may easUy
be answered. For Chrysostom, when he had considered
how Paul had written', that he was a Minister of Jesus
Christ, consecratmg the Gospel ; (for so S. Augustin turneth
it:) that there might be an acceptable oblation and sacri
fice of the GentUes, saith ; that the Apostle there did make
full mention of aU the sacrifice that he could make ; using
both the terms of Xeirovpyia and lepovpyia, whereupon
the Papists wiU ground their idolatrous Mass. This is my
sacrifice, to preach the Gospel, saith he : my sword is the
Gospel ; my sacrifice is the GentUes. And now would I fain
see what these enchanters can say ; bragging themselves
therefore to be Priests, because they can juggle so finely, that
things shall pass out of their nature by them.
The Priesthood and sacrifice that the Apostles had, was
to convert the simple souls, to daunt the cruel courages of men,
to make an offering of them unto the Lord ; not through
gross miracle, or by bloody knife, but by the spiritual armour
of the power of God ; whereby counsels are overthrown, and
every high thing that avaunceth itself against God is van
quished^. And whosoever wiU be successors unto the Apostles,
must use this Mmistry, this trade of doctrme : which if they
continue in, being lawfuUy caUed thereunto by God, and have
gifts competent to approve them calUng unto the world ; they
need not to care for the sign of the Cross to be imprinted
in them, the virtue whereof never departeth from them.
Certain it is, that neither Scripture, nor any learned Father,
commendeth any blessing, but of prayer, to us. And how
your wisdom doth esteem the wagging of a Bishop's fingers,
I greatly force not. I looked rather, that ye should have
commended the oil for anointing, which the greasy merchants
wUl have in every mess. For the character indelebilis, " the
mark unremoveable," is thereby given. Tet there is a way to
have it out weU enough ; to rub them well-favouredly with
salt and ashes : or, if that wiU not serve, with a little soap.
1 Rom. XV. [16.] 2 2 Cor. x. [4, 5.]

ANSWER TO THE TREATISE OF THE CROSS. 231
But ye had very little to say in the matter ; and therefore, as
soon as you had aUeged your Doctor Denise, (whose authority
notwithstanding we may justly deny ;) "ye plucked down your Foiio(i2,a.
sail, and cast your anchor there." Very wisely done of you.
For perUous it is, to carry too high a saU upon a rotten
mast. Now, for a proof that the sign of the Cross should be
used also in the Supper of the Lord ;- (which you blasphemously
do call the Mass, which is nothing else but the sacrifice of
the Devil ;) ye bring the places of the xxvi. chap, of Matthew,
and xiv. of Mark, where ye do find this word, Benedixit,
that is to say, " He blessed." And that this blessing should
be but a certain gesture of the hand, ye cite Albertus Magnus^ ;
and compare the places of Scripture together, where it may
appear that the self-same thing is meant. I am glad ye
admit the conference of places. I perceive you wUl play
small play, rather than sit out, when Albertus Magnus is
worthied of authority. But how well you and he do under
stand the Scriptures, shall, by God's grace, appear anon.
The words of Matthew be these* : \a(iwv o 'Ij^troD? tow
aprov, KUl €v-)(apicTTriGa's, e/cXacrec: which words, (if ye under
stand any Greek,) be these : " Jesus taking the bread, and
giving thanks, brake it." Likewise In Mark'' : \afiwv o
I»jcroi/s aprov, evXoyrjcrai, e/cXatre : " Jesus taking the bread,
when He had given thanks. He brake It." In the first place,
it is evident that the word of your old translation, Benedixit,
cannot be taken for the sign with a finger, because of the
proper word of giving thanlis, which cannot be appUed to
an extern gesture. Then also the. word of Mark, if ye
observe the etymology of it, must signify the same. For
what is iv, and what is \oyeiv ; what Is bene, and what is
dicere ? The words are compounded of " well" and " speak."
So that to bless is, to speak well, and not to cross well.
When ye were last at Mass, and heard the Priest sing
aloud, Gratias agamus, ye might have learned what it is
benedieere. For it was at the first received in the Church,
that when they came unto the mysteries of the Lord's
Supper, they should bless, that is to say, should be thankful
for them.
3 [Lib. demyster. Missce. Conf. Cocci! ITiesaur. Cathol. ii. 630.]
* Mat. xxvi. [26.] ^ Mark xiv. [22.]

232 THE FOURTH ARTICLE.
Which thing is proved right weU by Chrysostom' :
who, upon these words, Caliv. benedictionis cui benedieimus,
nonne communicatio sanguinis Christi est ? " The cup of
blessing which we bless, is it not the partaking of the
blood of Christ?" 1 Corin. x. ; because blessing is twice
spoken of, saith : Cum benedictionem dice, eucharistiam
dico : et, dicendo eucharistiam, omnem benignitatis Dei
thesaurum aperio, et magna ilia munera commemoro:
etenim cum calice inenarrabilia Dei beneficia, et quce
cunque conseeuti sumus addimus. Ita ad Eum accedimus;
cum Eo communicamus ; gratias agentes, quod humanum
genus errore liberavit; quod cum spem nullam haberemus,
et impii essemus, fratres et consortes Sues aseripsit. Hiis
et cceteris hujusmodi gratiarum actionibus accedimus.
Which words of the Doctor may be translated thus : "When
I speak of blessing, I speak of thanksgiving : and, speaking
of thanksgiving, I open all the treasure of the goodness of
God, and rehearse those great gifts of His : for with the
cup we add the unspeakable benefits of God, and whatso
ever we have obtained. So we come unto Him ; we com
municate with Him ; thanking Him, that He hath delivered
mankind from error ; that when we had no hope, and were
wicked persons. He admitted us brothers and companions to
Himself. With these, and such other renderings of thanks,
we come unto Him."
Here ye see what Chrysostom took blessing to be. Set
Chrysostom against your Albert. But let us see further
conference of the Scriptures. Not only Christ, in His last
Supper, used this form of blessing, (which you do make
chief point of consecration ;) but also in other of His miracles
doing, whereof we read in every one of the Evangelists. As
where Matthew 2, Mark^, and Luke*, speaking of the five thou
sand, beside women and children, fed with five loaves and two
fishes, report, that Christ used such order, as the word import-
eth to be blessing ; eiiXoyrjaev. S. John^ entreating of the
same matter, expoundeth what is meant by blessing : for he
saith : /cat evy^apiarijaas, ^teScoKe : " And giving thanks. He
1 Chrysost. in Epi. ad Co, 1. Cap, x, Hom. xxiv. [Library of Fa
thers, Vol. iv. p. 326. Oxford, 1839.]
2 Mat. xiv. [19.] 3 Mar. vi. [41.]
* Luc. ix. [16.] 5 Joh. vi. [11.]

ANSWER TO THE TREATISE OF THE CROSS. 233
deUvered." Likewise, where mention is made of the seven
loaves*, Christ blessed also ; but the Evangelists set it out
by the word of thanksgiring : Kal ev^^apiaTtjcra^, sKkaae :
" And when He had given thanks. He brake." So that most
evidently appeareth, by the word of God, to aU reasonable
creatures, tiiat it is all one thing, to bless, and to give
thanks. Tea, where yourself allege the word ot Benedi.vit, in
the xxiv. ch. of Luke ; that Christ, lifting up His hands, blessed
His Apostles ; ye shaU also find, the next sentence save one
after, the same word appUed unto the Aposties themselves ;
that they also did bless, and bless God. For the text hath :
Erant assidui in templo, laudantes et benedicentes Deum :
" They were continuaUy in the temple, praising and blessing
GodV Think you that this blessing was with a certain sign
of the hand ? Is this the meaning of the word of God, where
stiU we be warned to bless the Lord ? If this be absurd, (as
I am sure ye wUl grant ;) then grant, that blessing is another
maimer of matter than crossing.
Wherefore, since I have proved by nature of the words
themselves, by consent of aU the Evangelists, by testimony
of the Apostie Paul, by judgment of Chrysostom, that
blessing is thanksgiving ; I may justly conclude your as
sertion to be vain and frivolous, that Christ used crossing
in ministering of His Supper. What rite or ceremony was
received after, diversely, according to the disposition of
divers times and persons, is not material. For I have
sufficientiy proved afore, that it is not enough to say. This
was once so ; but it must be proved, that It was weU
so. For I weU allow the proceeding of Cyprian against
Stephen the heretic^, which urged, (as you do,) traditions to
be kept. But what said he to it ? Unde est ista traditio ?
Utrum de Dominica et Evangelica autlwritate descendens ;
an de Apostolorum mandatis atque Epistolis veniens ?
" Whence is this tradition of theirs ?" (saith he.) " Doth it
descend from the authority of Christ and His Gospel ; or from
the writings and commandments of His Apostles?" As for
that which is written by Christ, he proved necessary to be
observed : likewise whatsoever is contained in the Acts of the
6 Mat. XV, [36.] Mar. viu. [6,]
"> Luc. xxiv, [53.]
8 Cyprianus Pompeio fi^t. Ep. Ixxiv. [p. 211. ed, Oxon,]

234 THE FOURTH ARTICLE.
Apostles, or other of their writings : but otherwise, he would
not be bound to admit any thing. And therefore ye may
prate as long as ye lust, what men in this time and that time
received ; and, without better proof, bind us no whit to ob
servance of it.
Thus have you jna4e a fair muster, M. MartiaU, with
signs and proffers, and proved nothing. WhUe ye travail to
bring the Cross to seven Sacraments, you have discoursed on
four, and confounded them all. And as for the three, which
Foi. 66, b. you have put in the rearward, ye use only this reason : "All
Sacraments of the Church," (as Augustin saith,) " are made
with the sign of the Cross : But Matrimony, Penance, and
Extreme Unction are Sacraments of the Church : Therefore
the sign of the Cross is used in them." For answer whereof,
neither is the first Proposition, (as you understand it,) to
be admitted ; nor the second in any wise is true. Therefore
the Conclusion doth foUow but IU-favouredly. First, ye are
abused in your own conceit, in esteeming the sign of the Cross
to be a thing of such necessity, as that the Sacraments may
not be made without it ; whereas it is but an accessory thing,
devised by man, whereof in Scripture we have no prece
dent. And Augustin' would not say, (as you fondly do,)
that simply Sacraments are made with the sign of the Cross ;
but mentioning that, as a piece of a ceremony more than
needed, brought in withal the necessary point, (that you leave
out,) the caUing upon the name of Christ. For Sacraments
consist of the sign, and thing signified ; of the word, and
the ceremony. And in Baptism, the water and sprinkUng
thereof, in the name of the Father, the Son, and the Holy
Ghost, upon the party that Is to be christened, is the whole
sign and ceremony to be done. But remission of sins, par
ticipation of life, fellowship with Christ and with His members,
also the gifts of the Holy Ghost, which are by grace con
ferred, be the signified thing, the promise of mercy so sealed
in us. Here is no word of the sign of the Cross, and yet is
the Sacrament made perfect thus. Nor in Christ's institution
we hear any mention of such a ceremony ; nor that Christ in
His own Baptism, nor the Apostles in theirs, were blessed with
a finger. Wherefore the Major is falsely set. But the Minor
is farther out of square.
1 Ser. clxxxi. de Tempore. [See before, p. 205.]

ANSWER TO THE TREATISE OF THE CROSS. 235
For before Gregory's time, although every man granted MaWmony
Matrimony to be an holy ordinance of God, yot who ever """"•
affirmed it to be a Sacrament ? Forsooth, (say you,)
Ambrose, Augustin, and Leo. So the same Ambrose 2 caUeth
the words and works of Christ, whereby He shewed His
Divinity, hidden otherwise in God, a Sacrament. And
Augustin hath nothing more familiar in him than Sacra
menta Scripturarum, "the Sacraments of the Scriptures;"
whereby he understandeth the dark speeches and spiritual
meanings of the Holy Ghost. So that, if ye take a Sacra
ment for that whereby any thing is signified unto us, then
Matrimony, I grant, may be a Sacrament. But see what
absurdity ensues thereon. As many Parables as we have in
Scripture, so many Sacraments. The grain of mustard seed,
the goodwife's leaven, the door of the house, the shepherd,
the giant, the thief, (for by all these the kingdom of God
and Christ are signified ;) must be Sacraments. So the wash
ing of hands, the shaking of dust from the Apostles' feet,
and every act of Christ, may be a Sacrament. Then we shall
not keep us within the number of seven, (which you appoint ;)
but, ere we have done, we shaU have seven score, yea, seven
hundred Sacraments. But if ye take a Sacrament for such a
sign as God hath ordained for us ; to confirm our faith, and
seal the promise of His grace within us ; then are you too far
wide. For proof of Baptism we have : " Whosoever believeth,
and is baptized, shall be saved^." For the Supper of the Lord
we have: "Take," eat; this is My body." "Drink ye aU of
this : this is My blood, which is shed for many for the remis
sion of sins*." And have we the like for Matrimony ? Then
take a wife, and thou shalt be saved. Then take a wife, and
thy sins be forgiven thee. This is your doctrine, (M. Martiall ;)
this is your Lovain learning.
But ye say for yourself, that S. Paul caUed it a Sacra
ment^- Te forget yourself: he neither used the term, nor
2 In Ep. ad Tim. 1. Ca. iii. [S. Ambrosii Opp. iii. 579.— This
Commentary was not written by S. Ambrose ; but probably by Hilarius
Diaeonus : though even that is uncertain. Conf. Oudin. i. 481. Schoene-
mann, Biblioth. Patrum Latin, i. 807. Lips. 1792.]
3 [S. Mark xvi. 16.] * Mat. xxvi. [26—28.]
5 Ephe. V. [32. — Compare Gregory Martin's Discoverie of manifold
Corruptions, p, 245, Rhemes, 1582, Fulke, New Test. p. 619 : Defense,

236 THE FOURTH ARTICLE.
appUed it to that purpose. To admit that it were so, as
your ignorant and gross translator hath ; (whereof I wiU
speak more anon ;) yet your discretion and skiU might
have considered the correction that foUows, when the Apostle
saith plainly, that he speaketh not of the man and woman,
but of Christ and His Church : so that the Sacrament Is
referred to them, and not to Matrimony. But the igno
rance of the Greek word hath only bred this error ; where
for a Mystery it is translated a Sacrament. I marvel
greatly that the name of Sacrament should be so seriously
urged ia this place, being otherwise in all places of the Scrip
ture beside neglected. For your said old translator hath, in
the same Epistle to the Ephesians, and i. cha. : Ut notum
faceret nobis Sacramentum voluntatis Suce : "That He might
notify to us the Sacrament of His wUl';" (for 'the mystery of
His wiU.') By the same reason now, the Scripture itself, where
by God's wUl Is revealed to us, shall be a Sacrament. And in
the Epistle to Timothy 2, your old translator hath : Magnum
est pietatis Sacramentum, quod manifestatum est in came :
" Great is the Sacrament of godliness ;" (for ' great is the
mystery of godliness ;') " which is, God is manifested in the
flesh." By which reason, the incarnation of Christ should be
also a Sacrament. Nor there shall be any end of Sacraments,
if, wheresoever we read of mystery, we shall understand the
Sacraments of the Church.
Folio 67. ». Tour wisdom supposeth, that because a mystery and
a Sacrament do not so far differ, but that that which is
called a mystery may also be a Sacrament, therefore your
ground is good enough, that Matrimony is a Sacrament.
Martiall's ThIs do yo prove by a sad tale of old mother Maukin,
that " thought her Saint Edmund to be no minstrel be-
;' cause he was a Minister; whereas in these latter days a
' minstrel," (as you say,) " may be a Mmister, and serve
fboth turns for a need." But if mother Maukin^ had been
such a daukin^, as to think every Minister to be a minstrel,
164. Lond. 1617. Cartwright's Confutat. p. 496. 1618. Ward's Errata,
p. 87. Dubl. 1841. Moquot, VExamien et Censure des Bibles, Tome u.
Art. xxxiv, p. 385, A Poictiers, 1617.]
1 Ad Eph. i. [9.] 2 1 Timo. Ui. [16.]
3 [MauHn or Malkin sigmfies a slattern ; and Daukin or Dawkin
has a similar meaning.]

reason.

ANSWER TO THE TREATISE OF THE CROSS. 237
as you do every mystery to be a Sacrament ; then Martiall ' .
and Maukin, a dolt with a daukin, might marry together;
and the Vicar of Saint Fool's* be both minstrel and Minister,
simul et semel, to solemnize your Sacrament. But we must
not daUy with the signification of the word with you ; but we
must consider what is the definition, and what is required in
a Sacrament ; and then we shall find nothing lack in Matri
mony, that is or ought to be in any other Sacrament. " It is,"
(you say,) " a visible sign of invisible grace." But what is that Foiio67, b.
grace ? Salvation, justifying, or sanctification, conferred upon
them that are partakers of it ? If it be so, some thing it is
that ye say. But it is not so. For he that is married is not
in that respect more the child of God, than if he were unmar
ried. He that is married hath no pecuUar promise, that for
his marriage sake his sins are remitted him. And yet these
things are requisite in a Sacrament ; that, by the visible sign,
some such promise as this may be sealed in us. I wUl bring
against you, for this point, no other divinity but your own.
The Master of the Sentence sayeth^: Sacramenta non tantum
significandi gratia instituta sunt, sed etiam sanctificandi.
Quce enim significandi gratia tantum instituta sunt, solum
signa sunt, et non Sacramenta ; deut fuerunt saerificia car-
nalia, et observantice ceremoniales veteris Legis, &c. : " Sacra
ments are not only ordained to signify, but also to sanctify.
For those that are only appointed to signify, are only signs,
and no Sacraments ; like as the carnal sacrifices, and ceremonial
observances of the old Law were." So that he, which other
wise defendeth as many heresies as you^, overthrows your
reason ; which do make Matrimony to be a Sacrament, because
it is a sign of invisible grace. For so were aU the sacrifices ;
so were all the ceremonies of the old Law. And indeed he
confesseth, that they and such Uke are called Sacraments,
licet minus proprie, " though not so properly." And so do I
grant you, that it may be caUed a Sacrament, and yet not
such as we here speak of.
* [Vid. Maitland's Dark Ages, p. 156. Lond. 1844. Gregory's
Episcopus puerorum, p. 119. Lond. 1663.]
5 Lib. iv. Dist. i. Cap. i.
* [" He found not so much as a word touching seven Sacraments
before Peter Lumbard." (Bp. Carleton's Life of Bernard Gilpin, p. 5,
Lond. 1629. Compare StiUingfleet's Council of Trent examin'd and
disprov'd by Catholich Tradition, p, 74, Lond. 1688.)]

238 THE FOURTH ARTICLE.
Absurdities But mark how great and how many absurdities foUow
doctnne,con- of vour doctrlue. First, where ye make Wedlock a Sacra-
ffatriSoSy"'^ ment, ye go against yourselves ; and destroy the holy
number of seven, making eight Sacraments at the least.
For Wedlock out of Wedlock hath engendered another,
and begotten two Sacraments. This is not my device. I
read it in your Decrees. For, in the treatise of Matri
mony and the act thereof, it is written': Duo sunt Sa
cramenta : unum Dei et animce : aliud Christi et Ecclesice.
Dei et animce, in spends : Christi et Ecclesice, inter virum
et uxorem : " There are two Sacraments : one of God and
the soul : another of Christ and the Church. The Sacrament
of God and the soul is in the parties espoused : the Sacrament
of Christ and the Church Is between the man and the wife."
So that the very talk of Matrimony hath gotten young ones.
And by this we may see the foolish end of wavering heads,
tossed with doubtful floods of opinions. Sometime ye wIU
have but seven Sacraments, and always this is a defended
principle : yet in your books sometime ye make eight ; some
time as many as a man will imagine.
Furthermore, whereas ye make a Sacrament of Wed
lock, how faUeth it out, that afterward ye condemn it as
a piece of uncleanness? Te say, when a man will marry,
then he goeth to the world. Te write that Marriage Is a
carnal thing. Te maintain in your laws, that in Matri
mony arc profane lusts, defiling concupiscence : that a man
in that state cannot please God ; cannot be heard of God.
And yet stiU, ye wUl have it a Sacrament. Innocentius
Pope, in his Decree, saith 2; Neque eos ad sacra officia
fas dt admitti, qui exereent etiam cum uxore carnale con
sortium ; quia scriptmn est : Sancti estote, quoniam EgO
sanctus sum ; dicit Dominus Deus vester : "Nor let it be
lawful for them to be admitted to holy rooms, which use carnal
company with their wife ; because it Is written : ' Be ye holy,
for I am holy; saith the Lord God^.' " Where, first, (I beseech
you,) mark, how the lawful use of Matrimony Is called carnal
company : then also how despitefuUy the place of Scripture,
1 Deer. u. Parte. Caus. xxvii. Que. ii. in Glo. [Cap. Cum societas.
foi. cccxU, b. Paris, 1518.]
2 Deer, prima parte. Dist. Ixxxii. Cap. Proposuisti.
3 Lev, XX, [7, 26, & xi, 44, 45.]

surdity.

ANSWER TO THE TREATISE OF THE CROSS. 239
" Be ye holy, for I am holy," is applied against Matrimony.
The words were spoken by God imto the Hebrews, when He
forbad them that they should not offer up their sons to
Moloch; that they should not follow the sorcerers and the
witches : and in the latter end of the chapter it is repeated
again ; where mcest with mother, sister, or such-like, is con
demned. Wherefore, by wresting this to lawful Marriage,
what did they but condemn the married of ungodliness ? Tet
God commanded the Priests of the old Law to be holy ; whom,
notwithstanding. He never did restrain from Marriage.
But Innocentius goeth forward in his Decree, and saith :
Multo magis igitur Sacerdotes, quibus et sacrificandi et
orandi juge officium est, semper dehebunt ab hujusmodi eon-
sortio ahstinere. Quia d contaminatus fuerit earnali con
cupiscentia, quo merito se posse exaudiri credit ; cum dictum
sit: Omnia munda mundis; coinquinatis autem et injidelibus
nihil est mundum, sed coinquinata est eorum mens et con-
sdentia? &c. : " Therefore much more Priests, which have a
continual office to sacrifice and pray, ought always to abstain
from such company. For if he be defiled with carnal con
cupiscence, by what merit of his, thinks he, that he can be
heard ; whereas it Is said : ' All things are clean to the clean;
but to them that are defiled, and to the unfaithful, nothing is
clean, but their mind and conscience is defiled* ?' " And can
there be any thing spoken or devised more contumeUous
against the state of Matrimony, than that such as are married
are thereby defiled with carnal lusts, and their prayers cannot
be heard? What shall the honest couples throughout all
Christendom think of this ; that when, in the fear of God,
they use the ordinance that God hath wiUed them, that day
they need not to make their prayers ; for the Pope saith they
shall not be heard ? Wherefore all men, by this man's holy
order, must either utterly refuse prayer ^ or refuse to give
due benevolence to their wives^: which both are shameful
inconveniences. I omit that, in the same Decree, he appUes to
the married this sentence of Paul : Qui in came sunt, Deo
placere non possunt: "They that are in the flesh cannot
please God^." Then woe be to the married : they are out Of
God's favour, and therefore condemned. I omit that Siricius
* [Tit. i. 15.] s Luc. xviU. [1.] Colo. iv. [2.]
C 1 Cor. VU. [3.] 7 [Rom. vin. 8.]

240 THE FOURTH ARTICLE.
caUeth the use of Matrimony obsccenas cupiditates, "filthy
lusts'." I omit that another. Innocent by name, (but nocent,
and noisome indeed ;) saith 2, that to marry a wife is, cubilibus
et immunditiis deservire, " to serve wantonness and imclean-
ness." Thus do they deface the ordinance of God, to com
mend their own unchaste and filthy state. Tet wiU they have
Matrimony to be a Sacrament. A sorry Sacrament ; that, by
your law, is nothing else but carnal company, carnal con
cupiscence, uncleanness, wantonness, filthy lusts, severing us
from God's people, making our prayers not to be heard.
How say you, (M. JIartiall,) are you yet ashamed of your
profession ? WUl you stand to this stUl, that Matrimony is a
Sacrament ? Then let me proceed a little further with you.
The third Wherefore do you exclude your Priests from Marriage ? Why
absurdity for «/ ./ o .^
mImrfMa- ^i"® y^ ^° injurious unto them, that they shaU not partake
trimony. ^jjg jj^jy gacramout ? Shall they alone be graceless, where
so great grace, as you say, is given ? Or else are your Sacra
ments so singular and self-wUl, that they cannot in one subject
agree together? But ye do not exclude them from the
Sacrament, (you say ;) but only from the carnal knowledge.
But the carnal knowledge, (say I,) by your own authority, is
a chief part of the Sacrament ; and therefore ye exclude them
from the Sacrament itself. For these be the words of your
Canon Law^: Cum societas Nuptiarum ita a prindpio sit
instituta, ut, prceter commixtionem sexuum, non habeant in
se Nuptice conjunctionis Christi et Ecclesice Sacramentum:
"Whereas the fellowship and society of Marriage is so ordained
from the beginning, that, beside the commixtion of sexes.
Marriage hath no Sacrament of the conjunction of Christ and
His Church together," &c. Whereby it appeareth, that the
carnal knowledge between man and woman, (which you forbid
your Priests, though not absolutely, yet only so as they
might lawfuUy use it ;) is that Sacrament of yours. There
fore ye do wrong to your shorn and anointed, to forbid them
Marriage, your new-made Sacrament, if for no other respect
but this, Ut sacris vestris operentur. But ye have a remedy
for it, damnable and devUish. I will not speak it for shame.
God make you honest.
1 Dist. Ixxxii. Ca. Qtua aU[quanti.]
2 Dist. xxviU. Cap. Decemimus.
3 Deer. U. Parte. Causa xxvii. Qusest. U. [Cap. xvU.]

ANSWER TO THE TREATISE OF THE CROSS. 241
Again yet, where ye touch that Matrimony is a Sacra- The fourth
ment ; yea, the company itself of man and wife together in 5J;°ift''^fMa-
the act of Matrimony to be a Sacrament ; and every Sacra- '"""""y-
ment, (you say,) conferreth grace ; how doth this hold
together, that in the act of Matrimony, in the company of
man and wife together, ye deny the presence of the Holy
Ghost ? For your law affirmeth it to be sin, though a sin
venial*. ShaU it now be a Sacrament, and anon no Sacra
ment ? Shall aU Sacraments confer grace ; and this be a
Sacrament, and confer none? Shall it be holy, and yet
profane ; a Sacrament, and yet a sin ?
Last of all, to prove that, in aU your devices of error and The firth ab-
, *' surdity for
hypocrisy, ye seek for nothing else but to colour and cloke JJ;|nf^?^Jj^.
abominations ; consider what an heap of mischiefs is covered t"™™?-
with this face of hoUness. When ye have determined that
Matrimony is a Sacrament, ye take the knowledge of causes
matrimonial unto yourselves : for spiritual cases must not be
handled of profane judges. Then have ye made such horrible
laws to confirm your tyranny, that they are not only impious
to God, but injurious to man. As, that young folk, wilfully
contracting themselves without their parents' consent, may
marry well enough : that there shall be no Marriage within
the seventh degree : that he, that divorceth an adulterous
person, may not marry another : that Gossips, (as we call
them,) may not be man and wife together : that from three
weeks before Lent, tiU the octaves of Easter ; from Advent
to Twelfthtide ; and for three weeks before Midsummer, there
shall be no marrying at aU, without a dispensation. No
marvel then if ye have made a Sacrament of Matrimony,
since that is the mUch cow that yieldeth so large a meal of
spiritual extortion.
Now, to come to Penance, which ye make a Sacrament Penance.
as well as Matrimony. Te call it " a bath of tears, a de- foUo as, a.
spoiUng of the old life, the second board after shipwreck."
These titles argue not that it is a Sacrament; nor I con
tend who giveth it these titles: certain I am, that some
of them be blasphemous and abominable. For, to go no
further than to this, " that it is called the second table after
shipwreck," Quia d quis innoeentice vestem in Baptismo
* Dec. i. Parte. Dist. xiii. Cap. Item advers. in Glo. [foi. xii. Paris.
1518.] 16
[calfhill.]

242 THE FOURTH ARTICLE.
perceptam peccando corruperit, per Pcenitentice remedium
reparare potest : "Because," (saith the author', whose name I
suppress as weU as you ;) " if any have marred his garment
of innocency, wluch in Baptism he gat, by the remedy of
Penance he may repair it." This is as much to say, as if
the effect of Baptism were taken away by sui : whereas we
be bound to caU our Baptism to remembrance whensoever
we sin ; that, by the promise exhibited In Baptism, the sinful
soul may be refreshed, and Penance out of it gathered.
Therefore, as the Gospel itself doth say, John preached the
Baptism of Penance to remission of sins^ ; so the Fathers of
the Church do caU Baptism sometime the Sacrament of
Penance^. But to your reason, whereby ye prove Penance
Folio 68, b. to be a Sacrament. "It is a visible sign of invisible grace,"
(ye say;) "and the visible sign is the external act of the Priest,
absolving the penitent." By this reason ye prove better
Absolution to be a Sacrament than Penance : and so shaU
our Sacraments multiply still. I beseech you, what hath
Penance to do with the Priest's Absolution ? Can there be no
remission of sins, unless the Priest assoyle* me ? I will prove
that manifestly false, and by your own law. For Confession
goeth before Absolution; and yet without Confession there
may be good remission. So, by this reason, we stand not in
need of the visible element : the invisible grace is granted
without it. For, according unto your Canon^ : Voluntas remit-,
neratur, non opus: " The wiU is rewarded, and not the work."
Folio 68, b. Then is it a Ue which you affirm, "that sins are remitted by
mean of the external work."
I know that you be more conversant in the Pope's
Decrees than in Austin's works : therefore I wUl shew you
what Gratian gathereth out of them^. The sorrow of my
heart, though I speak never a word, nor Priest lay hand
upon my head, purchaseth me pardon. Id quod probatur
autoritate ilia prophetica"^ : In quacunque hora peccator
fuerit conversus et ingemuerit : non enim dicitur, ore conr
fessus fuerit, sed tantum conversus fuerit et ingemuerit ;
1 [Pet. Lombardi] Lib. iv. Sent. Dist. xiv. Ca. i. [foi. 317, b.]
2 Mar. i. [4.] 3 Dec. Caus. xv. Qusest. i. [Cap. iii.] .
* [absolve.] s De Pcen. Dist. i. Ca. Si cui. [xxx.]
6 De Poen. Dist. i. Ca. FaciUus. [xxxU.]
¦? [Ezek. xviu. 27, 28.]

ANSWER TO THE TREATISE OF THE CROSS. 243
vita vivet, et non morietur : " Which thing Is proved,"
(saith he,) "by the authority of the Prophet, saying: 'In
what hour soever a sinner shaU be turned and lament :' for
he saith not, when he shall be confessed, but when he shall
be converted and lament; then shaU he live, and not die."
Likewise after ^: Evidentissime apparet, quod sola cordis
contritione, sine confessione oris, peceatum remittatur : [_re-
mittitur:] " It appeareth most evidently, that by the only
contrition of heart, without confession of mouth, sin is remit
ted." And yet again^: Confessio quce soli Deo fit, quod est
justorum, purgat peccata : " The confession which is made to
God alone, (which is the part of the righteous,) purgeth the
offences." By which places aU, it is plainly to be seen ;
first, that your Eareshrift'", (one part of your Penance,) is to
no purpose : then that Absolution, which is your external work^
your Sacrament, (as you caU it,) is no mean of remission.
Furthermore, to rake out this kennel of Popery ; Penance is
a Sacrament, (ye say.) Every Sacrament a visible sign.
The visible sign herein is the external act of the Priest : the
invisible grace is the remission of sins to the penitent. So
the sign and Sacrament is in the Priest ; but the grace in the
people. But how is this grace conferred ? Forsooth, by the
Priest, the ghostly father. And on whose head soever the
Priest layeth his hands under Confession, hath he remission ?
Tea, forsooth : Quia Sacramenta novce Legis effidunt quod
figurant^^ : "Because the Sacraments of the new Law do bring
to pass that which they figure." Then every murderer, thief,
adulterer, though he never repent, hath clear remission, for
he hath the Sacrament. 0 shameless impudency !
But if it were so, (which is great impiety,) that by the
external act remission were obtained, yet I see not how that
should be a Sacrament. " For the matter of this Sacrament," Foiio eg,,
(say you,) " is the external act of the penitent, containing these
three points; Contrition, Confession, and Satisfaction '2." Among
all these, where is the visible element ? Ubi est ilia corpo
ralis species, quce fructum habet spiritualem ? as Augustin
* Ca. Qui natus. [xxxvi.] 9 Ca. Quidam Deo. [xc]
10 [Auricular Confession.] n Lib. iv. Sent. Dist. i. Cap. i. & Ui.
12 [" Judas had aU the three parts of popish Repentance, Confession,
Contrition, and Satisfaction; yet not saving Repentance." (Hill's
Olive-branch of Peace, budding in a Serm/in, p. 9. Lond. 1648.)]
16—2

244

THE FOURTH ARTICLE.

Unity in
Papists'
doctrine.

Folio 69, b.

Extreme
Unction. Folio 7", i

saith': "Where is that bodUy shape, which hath the spiritual
fruit?" Hath Contrition, Confession, or Satisfaction a body?
Be these subject to the eye, as bread, wine, and water are?
Be they not virtues proceeding from the mind, or thmgs
uttered by the mouth : and wiU you make them to be things
sensible, as boys and girls brought out in a pageant ? Where
fore your Sacrament is cut off by the waist. Make as good
shift with the words as you can, your visible and bodily sign
is (rone. And I marvel how ye dare so precisely speak of
your Sacrament of Penance, affirming the external act to be
the visible sign of release of sin the invisible grace : whereas
your Master of the Sentence is put to his shifts in this case 2 ;
and, puttmg two opinions, determineth upon none. Whether
the outward act should be the Sacrament ; or else the outward
and inward together. As for the outward, which you do
rest upon, he feareth to grant, lest this inconvenience ensue :
Non omne Sacramentum Evangelicum efficere quod figurat:
" That aU the Sacraments of the Gospel have not the effect of
that which they figure." But who is so bold as blind bayard'?
Hitherto have I spoken not so much as I might, to derogation
of your DevU's doctrine, but so much as your ignorance and
oversight doth cause me of conscience to put you in mind of.
For the rest ye refer me to the book of the seven Sacra
ments, set forth by the late King of famous memory, Henry
the eighth*. And because this is but a popish device, (whoso
ever defend it,) I refer you to the same book, to know what
ye ought to think of the Pope.
Now as for Extreme Unction, which you say was pro
vided of God's mercy and goodness, that in the last and
perUous extremity we should not be destitute of aid and com
fort. Indeed God never forsaketh His. He hath left His
promises to heal the mind's infirmities, and use of physic for
diseases of the body. But that oil can enter into the soul,
or is so sovereign a medicine for the flesh, resteth to be
proved. " The Apostles anointed with oil many sick folks,
1 Ser. de Bap. Lifan.
2 Lib. iv. Sent. Dis. xxii. Ca. ii.
3 [A bay horse.]
* [The Assertio septem Sacramentorum, against M. Luther, was
translated into English, and published by authority, Lond. 1687. Tho
first Wsh edition was that of DubUn, 1766.]

ANSWER TO THE TREATISE OF THE CROSS. 245.
and they were healed* :" the Priests anoint every sick
body, and none of them is the better. The Apostles were
commanded to cast out DevUs, to cure diseases, to cleanse the
lepers, and to raise the dead : the Priests never had any such
commission. The Apostles signified by their anointing the
virtue and power of the Holy Ghost, by which the cure was
wrought : the Priests with their oil mock the Holy Ghost,
and make the body but greasier for the grave. If every
example that we read in Scripture shall be foUowed of us ; if
every thing that was a sign to other shaU be a Sacrament to
us ; then dust and spittle shall be a Sacrament to heal sore
eyes : then the pool of SUoah^ shaU be a Sacrament to wash
away the filth : then lying on the dead'^ shall be a Sacrament
to raise them up to Ufe. Wherefore, though anointing were
in the primitive Church used, and the same was a sign of
grace conferred, yet cannot this precedent extend to us, be
cause the commandment concerneth us not, and also the effect
and end thereof is ceased.
Te have a common proverb in your law : Accessorium
sequi naturam principalis : " That the accessory thing
doth follow the nature of the principal." Wherefore, since Anointing
the prmcipal is gone, the workmg of miracles and healmg heaiing.
of the sick, what shall we do with the accessory, the sign
thereof, and outward anointing? Te urge vehemently the
institution of God by His Apostle S. James : but the Apostle
meant not preposterously^ to draw to imitation that which
was temporal, and only touched the present state. When
the doctrine of Christ was raw ia the people's mouths,
and a new Church began to be gathered, miracles were ne
cessary; many gifts were granted; and, amongst the rest, the
power of healing : the Ministers whereof used their oU, not Anointing no
* o ^ ^ ' cause of
as a cause of health, but as a sign that the virtue proceeded '»==''*¦
from above, and they were but instruments of the same. Now,
since the gift of heaUng is gone, (as I am sure ye wiU confess ;) Anointing
o O o ' V ./ '/ must cease,
to what purpose is it to use the oil ? If ye will therein be the ^fff^fh'af-
Apostles' successors ; if ye wUl follow Saint James his counsel ; '"« 'eass*-
save the sick and^ you can : shew the grace of your grease.
6 Mark vi. [13.] 6 Joan. ix. [7.] ^ Act, xx, [10.]
^ [inverting the order of things : putting the future instead of the
present time.]
9 [an', if.]

246 THE FOURTH ARTICLE.
The greasy merchants, that take this cure now-a-days in hand,
[be no more exhiblters of the grace then granted, than the
Player on the stage is a King indeed, when he cometh dis^
gulsed in a golden coat. Christ dispensed many things by
His Apostles, the effect whereof He denleth unto us. And
anointing better might be used of such as have the power of
heaUng, Surgeons or Physicians, than of such as have no skiU,
but only in murdering and in killing.
contradic- Hcro I rehoarso not the contradiction that in your idle
tion in *'
d^triJe Decrees I find, and is only sufficient to disprove your as-'
sertion : for whilst each man goeth about to estabUsh his
own device, and each man is contrary to another', ye shew
therein that ye be liars all. Tou say, that Priests only
Folio 70, a, b. must be the Ministers of this Sacrament: "Priests must be
called for. Priests must anoint." But Innocentius, a Father
of your Church, hath long ago decreed the contrary. For
Sigebertus, in his Chronicle 2, affirmeth that he made an Act,
Oleo ad usus infii-monim ah Episcopo conseerato licere uti,
non solum Presbyteris, -ted omnibus etiam Cliristianis, in
suam suorumque necessitatem ungendo : " That it should
be lawful, not only for the Priests, but also for all Christians,
to use the oU consecrated of the Bishop for the behoof of
the sick; anointing therewith, according to the necessity of
themselves and their friends." But ye allege Saint James
for you^ : " Is there any sick among you, let him bring
in the Priests of the Church ;" (for so ye translate it : ) " and
let them pray over him, anointing him with oil. In the name
of our Lord." Te abhor the name of the Lord ; (for, by
Storle's position, that is the mark of an heretic*:) and yet
aU Prophets and Apostles use It. Then it foUoweth : " The
prayer of faith shaU save the sick ; and If he be in sins,
they shaU be forgiven him."
^uteta In^' ^0^ if a man should grant, (which I have proved to be
From's!"'"^ most untrue,) that the anomting here spoken of agreed to
James his
order. 1 [Cf. DaUaeum, De Extrema Unctione, Lib. i. Cap. ii. Genev. 1659.]
2 Anno Domini 404. [Chron. foi. 5, a. Paris. 1513. Vid. Pithoei
Cod. Canon, vet. p. 336. Lut. Paris. 1609. Clagett's Discourse concem
ing Extreme Unction, Part ii. Sect. iU. Lond. 1687.]
* James v. [14, 15.]
* [Comp. Fox's Acts and Mon. Vol. Ui. pp. 460, 470. Lond. 1684.
Exam, of PhUpot, pp. 9, 47. ed. Parker Soc]

ANSWER TO THE TREATISE OF THE CROSS. 247
this age ; yet had ye furthered your cause nothing, inasmuch
as so shamefully ye do decline from the Apostle's order, iheabsurdi-
Samt James wiU have all to be anointed, if they be sick : 1.
you only anoint in case of mortaUty and danger of death,
when one foot is in the grave already. If oil be your
Sacrament, and the promise of grace be annexed to it, to
heal both bodUy and ghostly, (as you say ;) then what hard
hearts have you, that suffer so many to languish in ex
tremity, that come not by your wiUs before the last gasp ?
S. James will have the sick to be anointed of many : you 2.
wiU admit but one alone, with his head in his sleeve,
muffled as an ape, with a bell before him, as a bat-fowler
for an owl. S. James wiU have the Elders to be called to 3.
this office, which were- not only of the Ministry, but also of
the lay fee : you wiU have a rabble of shorn Priests, and
none but them. S. James is content with simple oil : you will 4.
have none but such as a Bishop hallowed ; with many a stink
ing breath warmed ; with many a sorcerous word enchanted ;
with many a beck, many a knee to the ground idoled. S. 6.
James wUl have unction, (the sign of God's Spirit,) and prayer
of the faithful to concur together ; noting that it is not the oil
that healeth, but good men's prayers are always available :
you most blasphemously do ascribe remission of sins unto your
oil-box. .
Now brag of your unction: go sell your kitchen-stuff.'
Try it, and ye lose it. It is too stale to make a Sacrament.
It stinketh, I tell you. For whereas in a Sacrament two-
things be required : first, that it be a ceremony instituted of
God; then, that it have a promise of grace in it: in the
first we respect that the ceremony be delivered unto us ; in
the second that the promise also concern us. And forasmuch
as neither the ceremony was commanded us, nor the promise
appertaineth to us ; both being temporal, and long ago sur
ceased; I may well conclude, that Extreme Unction is no Sacra
ment. Whatsoever in the CouncU of Florence ^ or in the late
fi [The mention of this CouncU, with reference to the Romanistic
Sacraments, proceeded from a misconception of no slight moment.
It is to be remembered, however, that the error is one into which the
author has faUen in company with many of our best writers; for
example, StUlingfleet (The Council of Trent examin'd and disprov'd,
pp. 93, 109. Lond. 1688.) and Hooker, (vi, vi. 11. Vol. iU. p. 93. Oxf.

248 THE FOURTH ARTICLE.
Synod of Trent, hath been decreed to the contrary, shaU not
prejudice my truth. For I, having reason and Scripture for
me, with the learned and sound determinations of moe Fathers
of the Church than these, will not be prescribed by conven
ticles and conspiracies. Tou pretend authority : we bring the
Scripture. Tou caU us heretics : we prove you no less. And
which shaU take place : God's word, or men's wiUs ; a talk,
or a proof? If aU the fat buUs of Basan did draw together,
and the DevU their carter did drive them to Trent, there to
feed and stand fast for their provender, shaU the Lord's sheep
therefore be starved ? shall His work be neglected ? If ten
thousand of your affinity, bewitched with the sorcery of
Romish Circe, should hold a Council, and caU all men to the
trough of your own draff', should not I acknowledge and
confess with Gryllus, in whom, (bearing the figure of a reason
able creature,) enchantment could take no place, that reason
and Religion should be preferred to the belly ? What reason
Is in this ; their sentence to hold, who be the parties accused,
and yet judges of the cause ? What Religion is in this ; that,
for filthy lucre, man's idle ordinance shall displace the com
mandment of almighty God ? Wheresoever I see this shame
and disorder, (as in all your popish CouncUs it is,) I appeal
from them ; I say with Paul : Mihi pro minima est ut a
vobis judicer : " I pass very little to be judged of you"."
As for the place of Hilarius against Auxentius the Arrian^,
1841.) Bellarmin's words are these : " Porro Grrecos agnoscere pro
vero Sacramento Extremam unctionem, patet prime ex Concilio Flo
rentine, ubi sine uUa contradictione receperunt instructionem Arme-
norum, ubi inter aUa Sacramenta numeratur Extrema unctio." (De
Extr. Unct. Cap. iv. col. 1647. Ingolst. 1601. Cf. Catech. Concil. Trid.
pp. 226, 273, 333. Lovan. 1567.) This statement exhibits consummate
carelessness, if nothing worse : for it is mamfest beyond contradiction,
that the Instruction given to the Armenians, and prescribing to them
the seven Sacraments, owes its origin not to the Council of Florence,
but to the schismatical Pope, Eugenius IV. The Instructio Armenionim,
is dated x. Calend. Decemb. 1439, exactly /owr months after the de
parture ofthe Greeks from Florence; an event which took place on the
20th and 21st of July, in the same year. Vid. Coci Censuram., pag.
232. Cosin's Schol. Hist, of Canon of Scripture, §. clvUi. Lond. 1672.
History of Tramsub. pp. 157 — ^9. Ib. 1676. Dallseum, ut sup. ii. xxi.
p. 148.] 1 [Food for swine.] 2 i Cor. iv. [3.]
3 [S. Hilarii Opp. 1269. ed. Bened. Paris. 1693.]

ANSWER TO THE TREATISE OF THE CROSS. 249
how fitly it may be applied unto you, (and not to us, whom
you would seem to touch,) aU they that haive eyes do see.
For you can say nothing but "These new Ministers are foi. 71,72.
heretics; they are Calvinists, and therefore DevUs." Proof
brmg ye none, but the same is reproved. I trust therefore
ye have credit according. But to you I say : Te be faUen
with Auxentius : ye do participate with Arrius' heresy. Who
is the Devil's Angel then ? Who is to be avoided ? Nor I
am contented only to say it, (as you do ;) though in this
respect my word were as well to be accepted as yours, but I
prove it too. For when ye make an Image of God the Word,
Creaturam faeitis Eum, qui omnia creavit ; as Epiphanius
sayeth*: " Te make a creature of Him that created aU things."
Wherefore, if ye would assent to the Decrees of the first
Nicene CouncU, and go no further, these words needed not
betwixt you and me. But when ye take away the name of
Nicene, and put Florence or Trent In place thereof, ye are as
.true a man as he that stale a goose, and sticked down a
feather. For all CouncUs are not aUke. Nor all they that
brag of the Holy Ghost, are by and by inspired with His
grace. For HUarius, your own author, (whom to no pur- foi. 72, u.
pose ye brought forth last;) hath, to good purpose, thls^ :
Multi sunt, qui, simulantes fidem, non subditi sunt fidei,
sihique jidem ipsi potius constituunt quam acoipiunt : sensu
humancB inanitatis inflati, dum quce volunt sapiunt, et iiolunt
sapere quce vera sunt : cum sapientice hcee Veritas sit, ea
interdum sapere quce nolis. Sequitur vero hanc voluntatis
sapientiam sermo stultitice : quia necesse est, quod stulte
sapitur, stulte et prcedicetur : " Many there are," (saith he,)
"which, feigning a faith, are not subject to faith, and rather do
appomt themselves a faith than receive it : puffed up with the
sense of man's vanity, while they understand those things
that they lust, but wUl not understand those things that be
true : whereas the truth of wisdom is, sometime to understand
those things that thou wouldest not. But the talk of foUy
cometh after this wlU-wisdom : for necessary it is, that fool
ishly it be uttered, that fooUshly is understood.''
¦• Lib. ii. Tom. ii. Heer. xcvi. [Hser. Ixix. — The Panarium was
written against eighty heresies.]
5 Hilarius, Li. viu. de Trinit. [Opp. 947.]

TO THE FIFTH ARTICLE.

Although ye bend yourself in all this article, and
stretch every vein of your feeble skiU, to prove a matter,
which, although it be in part untrue, yet, being granted, did
Foi. 73, a. not hurt my cause ; (" That the Apostles and Fathers of the
primitive Church blessed themselves with the sign of the Cross,
and counseUed aU christian men to do the same ; and that
in those days the Cross was set up in every place convenient
for it :") yet, because ye stiU appear in your likeness, and It is
so requisite ye be known to the world, a clouter of a patch
of troth upon a whole cloke of lies; I will not disdain to
make an easy proof of your three tagless points : for any
greater stress they will not abide. And first of aU, the
term of blessing is ill appUed to signing in the forehead.
Jobless. For what it is to bless, I declared in the article before:
to speak well, profess well, live well. This is ev\oye7v:
this is benedieere; which you do use alway to translate
"bless." S. Augustin hath': Benedicam Dominum in omni
tempore : semper laus Ejus in ore meo. Quod est in omni
tempore, hoc est semper. Et quod est benedicam, hoc est
laus Ejus in ore meo : " I will bless the Lord in aU time :
always His praise shall be in my mouth. And that which
He sayeth, in all time, is ever. And that which He sayeth, I
wUl bless, is. His praise In my mouth." Likewise Chrysostom^:
Quando Dominus benedidtur, et aguntur Illi gratioe ab
liominibus, tunc uherior ab Illo solet benedictio dari, proptet*
quos Ipse benedidtur. Nam qui benedixerit, debitorem
Ilium facit majoris benedictionis : " When God is blessed)
and thanks be given of men unto Him, then more plen
teous blessing is wont to be given of Him, for their sakea
by whom He is blessed. For he that blesseth maketh Him
debtor of a greater blessing." Where ye see plainly what
the nature of the word is, and in what sense it hath
been taken of old. But if you have learned of your old
1 August, in Psa. xxxii. [xxxiii. al. xxxiv.]
2 Chrysos. in Gen. Ca. ix. Hom. xxix. [Opp. Lat. Tom. i. eoU.
238—9. BasU. 1547.]

ANSWER TO THE TREATISE OF THE CROSS. 251
mother Maukin, (of whom ye spake before,) another sense;
if you have borrowed of fooUsh custom a new-found significa
tion of the word, to note a signing of a Cross in the forehead ;
ye do very IU apply it to the Apostles' time, and primitive
Church: where we never read, Benedicehant se signo Crucis,
sed dgnabant se : " That they blessed themselves, but marked
themselves with the sign of the Cross :" yet that the Apostles
did ever practise any such thing, is not to be found in any
approved writer.
Tour authorities ye fetch out of Abdias. Such Ups,
such lettuce^ Him have I proved in the third article to
be a very liar, a vain foundation to build a truth upon.
Wherefore, as loth to be tedious, (as you.) I will travail no
further In confuting of these two or three leaves together, foi. 73, 74,

g, V/.. i,^>.,OV. UMV^ ^^ „^^^^ ..V.U,,V.,^ „^^..

75.

which are wholly gathered out of his legends. If any think
any piece of more credit to be given to him, let him resort
to that which I sayed before, or read his tales. I wish no
better confuter than himself. As for Clement, whom, (you element.
say,) S. Peter appointed to be his successor, I would fain
have you to reconcUe your authors before I do fully believe
it*. For Irenaeus^ reckoneth Linus first after Peter; then
Anacletus ; and Clement to be the third. Eusebius^ affirmeth
the sapie : adding further, that after Linus had occupied
the see twelve year together, then he resigned his bishoprick
to Anacletus, the second year of Titus. Epiphanius', although
he vary in the name, yet in the order he doth agree, saying:
Episcoporum in Roma suecessio hanc eonsequentiam habuit :
Petrus et Paulus, Linus, Cletus, Clemens : " The succession
of Bishops in Rome had this orderly sequel : Peter and Paul,
Linus, Cletus, Clemens." And whereas in the same place
report is made, that both Linus and Cletus enjoyed the room
twelve year apiece, I marvel that Clement, according to
Peter's wUl, did not immediately succeed, but tarried for it
twenty-four year. A great modesty of the man, or much
immodesty ofthe makers. But, to come to the purpose; that,
3 ['Similes habent labra lactucas:' — "notissimum dicterium, de
asino carduos comedente." (Erasmi Adagia, foi. 1. Argent. 1610.)]
* [Vid. PearsonU Opera posthwma : ed. DodweU. Lond. 1688.]
6 Contra Hseres. Li, Ui. Ca. iU. [p. 159. Paris. 1575.]
. 6 Eus. Li. iU. Cap. xiii. [Hist. Eccles.]
"J Epiph. Lib. i. To. U. Hse. xxvii. [p. 35. Comar. interp. BasU. 1578.]

252 THE FIFTH ARTICLE.
wluch ye cite of his authority, hath no credible author to
support it. Indeed I find in his Recognitions' a notable place
or two for the material Cross ; which I thmk convenient
to speak of more hereafter in the tenth article.
Folio 75, 76. The tales of S. Anthony, S. Martin, Donatus, Bishop of
EuorIa2, and Paula, the noblewoman of Rome, I pass over with
sUence; because if they did sign themselves, (as you say,) they
be no precedents to enforce an imitation: and yet a man may
doubt, whether such things were done as are reported, or no.
Erasmus his judgment is, that S. Hierom wrote the life of
Paul the Heremite only for his exercise^. And in the same
Foi. 76. place that ye bring for your proof; "where S. Anthony armed
his forehead with the impression of the healthful sign, and by
and by the monster, running swiftly over the field, vanished
out of sight;" we read these words,*: Hckc utrum Diabolus ad
terrendum eum simulaverit ; an, {ut solet,) eremus, monstru-
osorum animalium ferax, istam quoque gignat bestiam, ineer-
tum habemus : " Whether the Devil did counterfeit these
things to fear him ; or else, whether the wilderness, being very
fruitful of monstrous beasts, do bring forth also this beast,
I know not." So that we may doubt of the truth of the
history. And most likely it is, (as S. Hierom himself saith ;)
that the Devil, feelmg the Heremlte's affection, would make
the sign of the Cross, wherein he deUghted, to be, (as ever
since it hath been,) a cause of further sickness, a stone of
offence, a stumbling-block to fall at. Therefore he minis
tered an occasion, whereby he might run to this sorry
succour; and feigned himself to be afraid of it, that men might
put more affiance in it. Wherefore we ought to doubt the
worst, lest these external means do make our enemy have
more advantage of us, and our inward faith to be the less.
Notwhatso- Notwithstanding, if In the doings of elder age there were
been may no such offeuco, vot. Considering how things in time have
now be done. i ... ,,
grown to abuse and superstition, such as have been tolerably
1 [See before, pages 20, 21.]
2 [Evoria, in Epirus. Vid. Sozom. Hist. Eccl. Lib. vii. Cap. xxv.]
3 ["Videtur et hoc Hieronymus exercitandi ingenii gratia lusisse,"
(Opp. S. Hieron. Tom. i. p. 237. BasU. 1565.)]
* Hieron. in Vita Paul! Eremitsc. [Inter Vitas Patrum, S. Hier
adscript, foi. XV, b. Lugd. 1520: vel in edit. Rosweyd. p. 18. Antverp.
1615.]

ANSWER TO THE TREATISE OF THE CROSS. 253
received must now of right and conscience be condemned.
Kemember the Decree of Stephen^, whereof I spake before;
that if any of the predecessors have done any thing which
at any time could stand without offence, and afterward is
turned to error and superstition, it ought immediately to be
removed. And I see not but Christians may better forsake it
than keep it.
I am glad that ye esteem so much S. Hierom's report
of Paula. I trust ye wiU not reject him when In a greater
matter he shaU be aUeged. Epiphanius, a Bishop of Cyprus, Epiphanius
who Uved about the year of our Lord three hundred and anim^cs!"
ninety, writing to John, the Patriarch of Hierusalem, hath
these words ^ : Quod audivi quosdam murmurare contra me,
quia quando dmul pergebamus ad sanctum locum qui vo-
catur Bethel, ut ibi collectam tecum ex more ecclesiastico
facerem; et venissem ad villam quce dicitur Anablatha; vidis-
semque ibi prceteriens lueernam ardentem, et interrogassem
quis locus esset, didicissemque esse ecelesiam, et intrassem ut
orarem ; inveni ibi velum pendens in foribus ejusdem eccle
sice, tinctum atque depictum, et habens Imaginem quad
Christi, vel Sancti eujusdam : non enim satis memini cujus
Imago fuerit. Cum ergo hoc vidissem, in ecclesia Christi,
contra authoritatem Scripturarum, hominis pendere Imaginem,
scidi illud; et magis dedi eondlium custodibus ejusdem lod,
ut pauperem mortuum eo obvolverent et efferrent. Which
words, right worthy to be considered, are in EngUsh these :
"In that I heard certain did grudge agamst me, for that,
when we went together to the holy place which is caUed
Bethel, to make a gathering there with thee, according to
the maimer of the Church; and came to a viUage caUed
Anablatha ; and, as I passed, saw a candle burning, and asked
what place it was; and when I had learned that it was a
church, and had entered in to make my prayers, I found
there a vaU hanging in the church-porch, becoloured and
painted, and having the Image as it were of Christ, or of
some Samt, upon it: for I do not weU remember whose Image
it was. Therefore when I had seen this, that in the church
of Christ, contrary to the authority of the Scriptures, there
hanged the Image of a man, I cut it; and gave counsel rather
5 Dist. bdU. [Cap. xxvUi. Decret. Par. i. Vid. p. 67.]
6 [See beforo, page 42.]

254 THE FIFTH ARTICLE,
to the churchwardens, to wrap some poor dead man in it,
and bury him." So far Epiphanius. And a Uttle after he
requesteth the Bishop of Hierusalem to give commandment:
In ecclesia Christi, ejusmodi vela, quce contra ReUgionem
nostram veniunt, non appendi. Decet enim honestatem
tuam hanc magis habere solidtudinem; ut scrupulositatem
tollat, quae indigna est Ecclesia Cliristi, et populis qui tibi
crediti sunt : "That in the church of Christ there should be
no such clothes hanged, which come against our Rehgion;
For it becometh your honesty," (saith he,) "rather to have
this care; to take away the scrupulosity which is unworthy
of the Church of Christ, and people which are committed to
your charge." Whereby we see that certain Images of Christ
and other were in those days crept into the church ; but the
faithfuUer Bishops did straight remove them. We see also
that in S. Hierom's time, (to approve that which in the
Epistle I said before ;) the use of Images was not pubUcly re
ceived In churches, but judged disagreeant unto the Scriptures.
For otherwise, (to use your own reason ;) S. Hierom would
not have winked at his fault, nor translated the Epistle with--
out correction, if he had thought that his doing had been IU,
or his words untrue.
The church But what could yo have more evident against your
demned by Cross, thau that which Epiphanius most freely said ? First,
Epiphanius. . . , *¦ *¦ , ,. , nt .
that it IS against the authority of the Scripture, to have
the Image of a man hang in the church of Christ. Then,
that he desired that such painted clothes should not be
hanged up, because he thought them against our Religion.
Last of aU, that he deemed the use of such to be but a
scrupulosity, unworthy of Christ's Church, unworthy of
Christians'. We teach no more than Epiphanius did; yet
you condemn us as heretics. Was Epiphanius ever accompted
such ? Would Saint Hierom have turned his Epistle out of
the Greek into Latin, if it had contained any unsound doctrine ?
Would he have given such a testimony of him, (as we read he
did,) if he might have been stained with any point of heresy?
Writing to Pammachius, against John of Hierusalem, he saith ^:
1 [For the substance of these remarks, and for several authorities
adduced by Calfhill, see Bp. Ridley's Treatise conceming Images.]
2 Hieronymus ad Pammachium. [.Epistt. Par. i. Tract. iiL Ep. xx.
sig. miU. Lugd. 1508.]

ANSWER TO THE TREATISE OF THE CROSS. 200
Habes Papam Epiphaniuni, qui te aperte misds [al. multis]
Uteris hcereticum vocat. Certe nee cetate, nee sdentia, nee
vitce merito, nee totius orbis testimonio, major illo es. . . Eo
[al. Et] tempore quo totum Onentem, {excepto Papa Atha-
iiasio atque Paulino,) Arrianorum et Eunomianorum hoeresis
posddebat; [al.posddeat;] quando tu [al. in] Oeddentalibus,
et in medio [al. Judece] exilio Confessoribus non communi-
cabas; ille vel Presbyter monasteriiabEutitio audiehatur,vel
postea Episcopus Cypri a Valente non tangebatur. Tantce
enim venerationis semper fuit, ut regnantes hceretid ignomi
niam suam putar ent, d talem vii'um per sequerentur : "Thou
hast," (quoth he,) " the Pope Epiphanius ;" (where is to be
noted, that the Pope in old time did signify but a Father; and
the name was given not only to them of Rome', but also to
them of Cyprus and Alexandria:) "who, in his letters to thee,
calleth thee heretic. Truly neither in age, nor knowledge, nor
worthiness of Ufe, thou art greater than he. At such time
as the heresy of the Arrians and Eunomians possessed aU the
East, (except Father Athanasius and PauUnus ;) when thou
diddest not communicate with them of the West, and such as
confessed the truth in midst of their exUe ; he, being but a
poor Minister of a reUgious house, was heard of Eutltius, and
being afterward Bishop of Cyprus, was not touched of Valens.
For always he was of such worship and reverence, that
when the heretics reigned, they thought it a shame for them,
if they should persecute such a man as he."
Here have ye the testimony of S. Hierom for Epiphanius.
Te have heard what his opinion was. I would fain know what
your judgment is of it. S. Hierom praised Paula : so did he
Epiphanius. S. Hierom wrote the life of Paula : so did he
discourse upon Epiphanius, and translated his doings. Then
set the fact of Paula against the fact of Epiphanius, and see
which is to be preferred. She made the sign of a Cross in
3 [The name of " Pope" was not restricted to the Bishop of Rome
untU a Decree for its appropriation was issued by Gregory VH., in the
year 1076. Vid. Morton's Grand Imposture of the (now) Church of
Rome, p. 249. Lond. 1628. Usser. De Christianar. Ecclesiar. success.
et statu. Cap. v. p. 64. Lond. 1687. Casauboni Exercit. xv. ad Annall.
Baronii, p. 422. Lond. 1614. Laud's Conference with Fisher, p. 181.
Ib. 1639. Bum Concilia, in. U. 297, 398. Erasmi Stultitice Laus, p.
182. BasU. 1676.]

256 THE FIFTH ARTICLE.
her forehead : he would have no sign in the church remain
ing. She prostrate herself before the Image on the Cross :
he cut in pieces the cloth that had the Image on it. She,
without reason, not according to skiU, gave example of a
thing: he, by Religion and Scripture, condemned it. She
was a woman, but he a man. She unlearned, but he learned.
She lived after, in a corrupter age : he went before, nearer the
sincerity of the Apostles' times. Then if ye urge the one, I will
burden you with the other. Tet admit, with Epiphanius, no
Cross, no Crucifix, no Image in the church; and I will not
Folio 78, 7D. stick with a mystical sign of the Cross with Paula. Te
reckon up a sort that used of devotion to make in their
foreheads this Cross sign : ye make no mention of them that
used it not ; in zeal as good as they, and in number moe.
Wherefore, as Dionysius answered, when it was laid unto him
how many had escaped the peril of the sea, by Neptune's aid,
whose garments and monuments were hanged up to be seen ;
" Tea," (quoth he,) " but there are no monuments of them
that perished:" even so say I; though you keep a calendar
of the crossers, yet where is the register of them that crossed
not' ? If I should in number contend with you, I well near
might be equal ; but if antiquity should be respected, you
should be far inferior. For as for Abdias' fables, all wise and
honest esteem as much as the famous pamphlets that come
from Lovain.
But I wUl not use so slender a defence. I wUl not,
(as you do,) cumber the readers with more idle talk than
needful proof. For if in any thing, sure in Religion, this
sentence taketh place : Non vivendum exemplis, sed legibus :
"We must not live by examples, but by laws." Tet here ye
triumph marvellously ; God wot, before the victory, before
any blow given. For when ye have rehearsed the names
of certain which in their days did use this ceremony, ye
Folio 80, a. vehemently say : " Shall we so far discredit and disauthorize
these grave, virtuous, and learned men, as though they knew
not the Scriptures, and true interpretation of the same ;
as though they knew not light from darkness, verity from
heresy, true ReUgion from vain superstition? Alas, God
forbid." Alas, good man, how feU you out with yourself?
1 [Cf. Gul. Reginald! Calvino-Turcismum, p. 94. Colon. Agripp.
1603.]

ANSWER TO THE TREATISE OF THE CROSS. 257
Who hath chafed your charity ? Be men discredited that be
not in every point followed ? Hath your wisdom forgotten
that the selfsame Fathers, which twice or thrice ye rehearse by
tale, both did and taught more oft and more earnestly other
things than that, wherein yourself refuse to follow them?
I wiU take pains for your pleasure to run them over again,
in such order as ye put them, that ye shall not say but I deal
faithfully with you.
TertulUan is put in the first rank. He saith2: "When- lertuUian.
soever we go forth and move forward, whensoever we come °'° • '
in or go out, whensoever we put on our apparel and draw
on our shoes, when we wash, when we sit down at the
table, when we have Ught brought in, when we go to our
chambers and sit down, whatsoever we have to do, we
make the sign of the Cross in our foreheads." The very
next sentence, (save one,) before, these words he hath also : lertuiiian's
. . . ^ . . '' . traditions.
Die Dominico jejunium nefas dudmus, vel de geniculis
adorare. Eadem immunitate a die Paschce in Pentecostem
usque gaudemus: "We think it a wickedness to fast upon the
Sunday "*, or to serve God on our knees*- And the same im
munity we enjoy from Easter-day to Whitsuntide." And
before that : Oblationes pro natalitiis annua die facimus :
" We make every year an offering for our birthday ^ ; " we
keep the wakes. And now, M. MartiaU, how chance that
ye kneel at your Mass on Sunday ? Why do you not offer
up a cake on Monday ? Tertullian thought the one a wicked
ness ; the other he commanded as a necessary service. Dare
ye so discredit and disauthorize TertuUian ? Alas, God forbid.
Te wUl rather never serve God at all ; never fast, never
kneel; but drink and be merry, and pipe up John taberer®,
"To-morrow shaU be my father's wake." These toys and such
other, as he borrowed of Montane, (notwithstanding afterward
condemned by Council ;) so you of conscience and tender
heart wUl follow, thinking therein you are a good Catholic.
2 De Corona MUitis. [Cap. iii. Compare Du MouUn's Treatise of
Traditions, pp. 159—161. Dubl. 1750.]
3 [Conf Gratiani Decret. De Cons. Dist. iU. Capp. xiii, xiv, xv.]
* [See the xxth Canon of the first Nicene Council.]
^ [By these " birthdays" are to be understood the days upon which
the memory of Martyrs was annually celebrated.]
6 [A player on the Tabour or Tambourine. Compare tho use of
the word "tabering," in Nahum U. 7.]
[CALFHILL.J

258

THE FIFTH ARTICLE.

Sphrtem.

Folio 78.
Chrysostom.

The next in your array Is holy Ephrasm'. He saith^: "Let
us paint in our gates, and print in our foreheads, faces, breasts,
and all parts of our body, the Uvely sign." In the same
book also, De Poenitentia^, four times together he caUeth
Christ Legislatorem, " a law-maker." And is this cathohc ?
Where have ye read the like ? He prayeth also to the
Virgin Mary, saying*: Sub alis tids custodi me: " Keep me
under thy wings." What word or sense of Scripture for this?
David, In four or five places, doth attribute the same to God ;
Psalm xvi, xxxv, Ivi, Ix, IxU ; [xvii, xxxvi, Ivu, Ixi, IxUi ;] but
to none other : and the whole course of Scripture is indeed
against it. Tet here ye wUl follow him. Then what say
you to this ? Divers times he feigned himself to be mad,
for fear lest they should lay a bishoprick upon him. WUl ye
follow him in this ? I doubt your modesty.
Chrysostom, (you say,) doth counsel us, " with great study
and earnest zeal, to set in our foreheads and minds the Cross^."
So doth he every man to have the Bible in his house ^. How
like ye that? Every man and woman, as well and rather
the lay fee than the Clergy, to be conversant in Scripture'.
Admit ye that? That wheresoever the Bible Ueth, the Devil
can have no power there'. Believe ye that ? That Monks
had their minds void of all affections, and their bodies Uke

1 [S. Ephrsem of Edessa lived about the year 370. Th. Bartholinus
has therefore wrongly placed him in the third century. (De Morbis
Biblicis, p. 124. Francof. 1672.)]
2 [" Pingamus in januis, atque in frontibus nostris, et in ore, et in
pectore, atque in membris omnibus vivificum signum." (Lib. de
Poenit. C. Ui. cit. Bellarm. De Imaginibus, L. ii. Cap. xxix. & Card.
Hosio, Opp. foi. 7, a. Antverp. 1566.)]
3 De compunctione cordis. Lib. i. Ca. v. [This tract shoiUd not be
confounded with the treatise De Poenitentia. Conf. Trithem. De Scriptt.
Eccl. Ixxviu.]
* De laudibus Marise. [In edit. Voss. Tom. iii  The genmneness
of many of these Sermons has been questioned. Vid. Riveti Crit.
Sacr. iu. xxi. 339. Crakanthorp styles the author " Impostorem, non
Patrem." (Cont. Archiep. Spalatens. p. 413.)]
5 [" In fronte quoque, ac mente, magno studio Crucem inseramus.''
(Hom. Iv. in S. Matth. apud Coccium, i. 236.)]
8 Hom. ix. in Epis. ad Coloss. [Library of Fathers, Vol. xiv. p.
287. Oxf. 1843.]
'• De Lazar. Cone. iii. & iv. [Opp. Lat. Tom. ii. Paris.
1570.]

ANSWER TO THE TREATISE OF THE CROSS. 259
Adam's before the falP; (wherein Is denied original sin.)
Confess ye that ? If in these points ye think it no shame
to swerve from Chrysostom, think it no discredit to refuse
the other. S. Hierom "counsels us to make the sign of the Cross^." F011078.
, o , Hieron.
So doth he also to trust to the merits of the Priest ; or
else to think there is no due Sacrament'". He saith that our
souls, as long as they are young, are without sin" ; and that
to marry twice is as UI almost as to play the harlot'^. If in
these cases ye think he had the true interpretation of the
Scripture, I marvel not if ye trust him in the other. But
if in these he was deceived, why do ye so earnestly urge him
in the other ?
Saint Augustin " commandeth us to make the sign of the foho ts.
° ° . August.
Cross '^." So doth he also that Infants should receive the
Communion'*. If ye discredit him in this, who thought it
as necessary for them to take the Lord's Supper as to be
christened, wiU ye think it so great a matter, in such a trifle
as the other is ; which, without any word, without any binding
us to it, he only spake of ; a Uttle to dissent ?
CyriUus ye name, but cite no authority. When we come foHo 79, b.
to his place, in the latter end of the ninth article, you shaU
hear more news of him.
Prudentius he saith '^, " that when we go to sleep, we prudentius.
must in our foreheads make the sign of the Cross." But, in
the same book'^ also he saith, that it was the woman that
subdued the Serpent ; transferring the glory from Christ unto
Mary. And as he doth infer a reason for the Cross, because F011079.
" a mind earnestly fixed on that sign cannot be inconstant and
waver ;" so doth he for the dignity of Christ's mother, say
ing : " The Virgin, that deserved to bring forth God, bringeth
8 In Cap. Mat. xxi. Hom. Ixix. [Tom. U. col. 498.]
9 [Epist. adDemetriad.: vel potius m Expos, suppositit. Psal. IvUi.]
1° In iU. Sopho. [sig. q viiL Venet. 1497.]
11 [viz. actual sin : as he had previously declared, " quod nuUus in
die quo nascitur pravum aUqrud committere potest."] In Ezech. Ca.
xvi. [sig. GG. eod. vol.]
12 Contra Jovin. [JEpp. Par. i. Tract. U. Epist. v. Lugd. 1508.]
13 [In S. Joan. Traetat. cxvui.]
1* De Pecc. mer. & remiss. Libr. i. Cap. xx. [Opp. Tom. x.]
15 [Cathem. Hymn, ante somnum. Opp. foi. 66. Antwerp. 1540.]
IS Cathemerivtoj', Hymno ante cibum. [Opp. foi. 48, b.]
17 — 2

260 THE FIFTH ARTICLE.
aU poison and iU power unto naught." And the doctrine of
the one is as true as the other.
Wherefore, since it is not to be denied, but that every
one of the Fathers of the Church, (whom I, notwithstandmg,
with aU my heart do reverence ;) have had their errors and
imperfections; (though not In like degree all:) yc do us
wrong to say we discredit them, if we do not clearly In all
things foUow them. They themselves refused that honour
and authority. They must be trusted, but yet as men. As
long as they bring their warrant for them, God forbid, In
deed, but we should admit them. If we established our
traditions, and destroyed theirs; if we devised a worship
of our own, and despised theirs, we were to be blamed :
but when, in respect of God's commandment, (which no man
ought, on peril of his life, transgress;) we reject a custom
Folio 80. and device of man, we are not to be burdened with pride
or singularity. Tourselves think it lawful to alter and Inno
vate, at your own pleasures, all traditions and ceremonies of
elder time : as, taking away miUt and honey from Christen
ings, contrary to TertuUian ; and denying infants the Supper
of the Lord, contrary to Augustin ; with an hundred moe that
I could rehearse. And wherewithal do you supply them?
With your own fancies, your own foUies. Tet you neither
discredit nor disauthorize the Fathers. We, if we stand not
to every iote, that any one of the Fathers heretofore hath
written', and hath pleased the Pope of his power absolute to
Folio 81. admit, are compted heretics, schismatics, such as have separated
ourselves from the Church.
Apology of Indeed we profess a separation from you, as our Apology
England, doth wltuoss^, and show good reason why. Therein your
fineness doth caU us patchers. I wis aU the pack of you
hath not cloth in your shops to make the like. But,
separating ourselves from you, the enemies of God and of
His truth, we join, (as we ought,) with the Church of
1 [There is here a manifest aUusion to a Gloss in tho Canon Law ;
Dist. !x. Cap. Noli m^is : — " Scripta sanctorum Patrum . . hodie juben-
tur omnia teneri usque ad ultimum iota."]
2 [" We have indeed departed, not as heretics ever have done, from
the Church of Christ ; but, as good men ought to do, from the con
tagion of wicked men and hypocrites." (Bp. Jewel's Apvl Chap. iv.
§. 18. p. 65. Lond. 1685.)]

ANSWER TO THE TREATISE OF THE CROSS. 261
Christ. For what Is the unity that you appoint us ? The umty ot
humble obedience of the Church of Rome, whom you will
have to be the Mother Church ; whom you do call the
bosom and the lap, that all men ought to run unto, which
wUl be numbered among God's children. Tou with this
unity content yourselves ; seeking rather yourselves over
Christ, than Christ over the flock to reign: compassing rather
how yourselves may daintUy Uve in this world, than how the
members of the Church may be brought to Heaven. But we umtyof
*¦ ^ o Christians.
must appoint such kind of unity, as must not depend upon one-
particular or private Church ; be it either of Antioch, or of
Hierusalem, or of Rome itself; but upon the Catholic and
universal Church, which was not only before Rome in anti
quity, but shaU continue when Rome is gone. This must we
search out of the Scriptures. Unum corpus multi sumus in
Christo, saith the Apostle^: " We, being many, are one
body hi Christ." Christ is the head, and we be the members.
How do the members and the head agree ? With one flesh,
one blood, one spirit, and one life. As Christ is in the Father,
and the Father in Christ, so we all by Christ are one in
God. If one Spirit rule us, we must aU think one thing. If
we be aU one body, we must not hate our own flesh. As
brotherly love and charity Is necessary for us, to declare by
the same that we be Christ's disciples : as peace and quiet
ness among us aU is a thing most expedient, as a band to knit
us in the unity of the Spirit ; so they, which are thus united
unto Christ, must not only be quickened with the same
Spirit, but be comforted and maintained with the same faith.
and hope.
Wherefore, if you wUl have us to continue the unity
of your Church with you, then make it first a CathoUc
Church; and of a sink of Idolatry, a foUower and furtherer
of true ReUgion. It is not by and by the unity of the Church,
which comes under colour and name of it. Hierom, a Doctor
of the Church, writeth*: Sub Rege Constantio, Eusebio et
Hippatio ConsuUbus, nomine unitatis et fidei, infidelitas
3 Rom. xii. [5.]
^ Contra Luciferianos. [The reading is strangely different in the
editor's earliest edition : — " Sub Rege Constantino, Eusebio et Hip
patio, cognomine unitatis et fidei, infideUtas non agnoscebatur."
(.Epistt. Par. i. Traetat. ii. Ep. xii. lit. L. Lugd. 1508.)].

262 THE FIFTH ARTICLE.
scripta est : " In the time of Constance the King, Eusebius
and Hippatlus being Consuls, under the name of -unity and
faith, infideUty was written." And such an unity do you
deUver us, (not you alone, I mean, but all the rabble of popish
heretics with you ;) as consisteth of Idolatry, false worshippings,
simony, with a corrupt body, and a counterfeit head, even
Antichrist himself. Ton say that the unity of the Church
doth hang upon observance of ceremonies, old rites and cus
toms : we say that it standeth upon Faith and Spirit. Which
are the truer in this behalf? S. Paul blddeth us to be careful
to keep the unity of the Spu-it, till we meet together in the
unity of Faith'. Augustin, entreatmg of the Sabbath fast,
saith ^: Interminabilis est ista contentio ; generans lites, nun
quam [al. non] finiens qucestiones : " This contention is end
less ; stiU engendering strife, never ceasing from doubts."
And what, I beseech you, do you that brag of your unity?
Dissent from all antiquity, not agree with yourselves, contend
about trifles, damn the true faith, derogate aU from Christ's
death and His passion, and giving it to your own free wiU
and works. The works that you command be your own
devices. The works that God commands, you have nothing
to do withal. Break God's commandment, and it is no
matter. Break yours, we die for it. It is a wonder how
bold you wiU be to pronounce heretics, to serve your turn.
Victor, Bishop of Rome, would excommunicate and condemn
of heresy all the Churches of Asia^, because they did keep
their Easter Quartadedma luna primi mensis, when the
Jews' sweet bread is eaten, and not at the time that he kept
it at Rome. A sore point, I promise you. But you condemn
us of heresy for preaching of the Gospel, against the tradi
tions and precepts of men. If they, from whose ordinances
we do depart, had either thought their traditions necessary, or
shewed Scripture whereupon they grounded them, we would
not presume to withstand their authority, or gainsay their
good reason. But when they deliver them as things indif
ferent, and plamly profess that they have no word of the Lord
for them ; a hope of commodity may cause us to retain them,
but an apparent mischief must drive us to refuse them. Ter-
1 Ephesi. iv. [3, 13.]
2 Epist. Ixxxvi. [al. xxxvi. Cap. ix. Opp. ii. 58. ed. Ben. Ant.]
3 Euseb. Ecclesiast. Hist. Lib. v. [Cap. xxiv. ed. Vales.]

ANSWER TO THE TREATISE OF THE CROSS. 263
tulUan himself, when he had rehearsed a great sort of tradi
tions, among which this was the last that we now do speak of,
(the maimer of signing with the Cross in tiie forehead,) imme
diately inferreth*: Haruni et aliarum ejusmodi discipUna-
rum si legem expostides Scripturarum, nullam reperies: [al.
invenies :] " If thou require a law of Scripture for these and
such-Uke ordei-s of discipline, thou shalt find none."
Wherefore, since they buUd not upon the Scripture, they
do not expound upon the word. "\YUen these toys be taught,
we camiot, (as you say,) "discredit and disauthorize them, as.FoUoTs.b-
though they knew not the Scriptures, and true interpretation
of the law." When you do make a Ue of your own, do I dis
credit your knowledge in the law ? A lawyer may sometime
be a Uar, as you prove unto us, and yet not the law to wit.
When the Fathers bring an invention of their own, do I other
wise deny them the right sense of Scripture ? The Fathers
may have sometime their fancies, and yet beside the word.
Then, if their fancies be misliked, is their exposition of the
word condemned, whereas they meddle not with the word?
ApeUes' shoemaker was worthUy checked, when he would be
busy above the knee*; but that did not let but he might have
judgment good enough of the shoe. Tet, in a shoe made on
another's last, the best shoemaker, for aU his skiU, may
chance be deceived. Indeed, good cause we have only to
depend upon the word of God, and not be ruled over by time
or custom ; because, in matters of our ReUgion, as Christ hath
taken perfect order therein, so hath He commanded us to go
no further, but Him obey. Socrates was wont to say ^: Unum
quemque deum sic coli oportere, quomodo seipsum [se ipse]
colendum esse prcecepisset : [prceeeperit :] " That every god
was so to be served, as he himself had commanded to be
served." And this was the cause why the Romans would
never receive the God of the Hebrews. For, grounding upon
this foresaid principle, they saw it necessary, that either aU
their Idols should be excluded, and only the true God enter
tained, or He only not admitted, the rest be honoured. For
* TertuUian. De Corona SliUtis. [Cap. iv.]
5 [See the origin of the proverb, " Ne sutor ultra crepidam," ex
plained in Erasmi Apophthegmata, Lib. ri. foi. 282, b. Paris. 1532.]
'^ August. De consen. Evan. Li. i. Cap. xviu. [Opp. ui. ii. 8. Cf.
p. 34.]

264 THE FIFTH ARTICLE.
by the word of God they found that they could not agree
together ; and contrary to His word they would not seek to
serve Him.
If they had this affect, as Augustin declareth, gathered
by moral reason, and by no further insight of faith ; shaU we,
that profess more knowledge and perfection, be foolisher
than they, hearing continually Christ and His Apostles
inveighing against wiU-worshippers ? Therefore, I say, wo
ask for the word : you answer us by will. We call for
Scripture: you reach us custom. Martial', a merry man,
a poet of your name, a man of more leai-nlng and wit than
you, had sometime to do with such a lawyer as you. For
a neighbour of his had stolen three goats. The matter was
called into the court : the party should come to prove the
indictment. He gat him a counseUor to declare the case.
When the judge was ready to hear it, his counsellor fell a
discoursing of the fight at Cannas, the battle with Mithridates,
the wrongs and injuries sustained by the Africans. Thus,
when he had filled their ears a great while with din, thumping
on the bar, and squeaking in his small pipes ; Martial, ten
dering his own cause more than the babbUng of his vain
advocate, at length pulled him by the sleeve, and said:
"And please your worship, I gave ye my fee to talk of
three goats." And thus had I need to put you in remem
brance. For where ye appointed to speak of God's service,
ye tell us a tale of this man and that man ; what he did, and
they did : and yet not a word what God hath commanded.
i'"'- 82- Te call us curious, when we require Scripture. We can
get at your hands nothing else but custom. And, speaking of
ruptethTer-' dstom, accordiug to your custom ye make a lie, and falsify.
tulhan. TertulUan. For these are your words : "We say with Ter
tuUian, that custom, increaser, confirmer, and observer of faith,;
taught this use of the Cross," &c. As if the increase, confir-.
mation, and observing of faith proceeded of custom. His
words are otherwise. For, spealdng of his traditions, he saith:
Si legem expostules Scripturarum, nullam reperies. Traditio,
tibi prcetendetur auctrix, consuetudo confirmatrix, et fides
observatrix : " If thou demand a law of Scripture for these,
thou shalt find none. Tradition shall be pretended to thee as
increaser, custom confirmer, and faith observer of them."
1 Epig. Lib. vi. [19.]

ANSWER TO THE TREATISE OF THE CROSS. 265
Where you may see, that custom is not made increaser and
confirmer of faith, but faith observer of custom. Notwith
standing, I must still bear with you : for ye be driven to
narrow shifts, and fain would ye say something. But it Is
a foul shift to make a Ue. This custom, ye prove, came of
tradition. "For," (as TertuUian saith ^,) "how can a thing be
used, if it were not first delivered ?" To grant it a tradition,
I wIU not stick with you. But Tertullian wUl have the same nartiaii is
to be buUded upon reason, or else he refuseth It. He inaketh own authors
the antithesis, not between written and unwritten, but between
written and reasonable. And so he thinketh a tradition not
written to be admitted, so it be reasonable. Therefore he
saith : Rationem traditioni, consuetudini, fidei patrocinaturam.
perspicies : "Te shaU see that reason will defend tradition,
custom, and faith." And afterward : Non differt scriptura
an ratione consistat, quando et legem ratio commendet : " It
is no matter whether custom consist of writing or of reason,
inasmuch as reason also commendeth law." So that reasonable
must be the tradition. And how shall this reasonable be
defined? TertuUian himself doth teU you ; limiting how a man
may make a custom, if he conceive and decree duntaxat quod'
Deo eongruat, quod disdplinoe conducat, quod saluti profi- ,'
ciat : " Only that is agreeable to God, furthering unto disci- ', - >
pline, and profitable to salvation." If the tradition of the {
Cross sign may be proved to be such, I will yield unto yoij-J
with aU my heart.
Consider the reasons and the examples that the Doctor
useth. First, of the Lord's authority, who said : Cur non
et a vobis ipsis quod justum est judicatis ? Ut non de
judicio tantum, sed de omni sententia rerum examinanda-
rum: "'Why do you not of yourselves judge that that Is
righteous^?' That it be not only understood of judgment, but
of every sentence of things to be examined." And it fol-
loweth : Dicit et Apostolus, Si quid ignoratis, Deus vobis
revelabit. Solitus et ipse consilium subministrare, cum proe.-
ceptum Domini non habebat, et qucedam edicere a semetipso;
sed et ipse Spiritum Dei habens, deduetorem omnis veritatis.
Itaque consiUum et edietum ejus divini jam proecepti instar
2 [" Quomodo enim usm-par! quid potest, si traditum prius non
est?"] TertulUan. De Corona MUitis. [Cap in.]
3 [S. Luke xii. 57.]

266 THE FIFTH ARTICLE.
obtinuit, de rationis divince iMtrocinio. Hanc nunc expos-
tula; salvo traditionis respectu, quoeunque traditore censetur:
nee authorem respicias, sed authoritatem, &c. : "And the
Apostie saith, ' K ye be ignorant of anything, God shall reveal
it to you'.' He himself, when he had not a commandment
from the Lord, was wont to give counsel, and prescribe some
things of himself 2 ; but as one that had the Spirit of God,
director of all truth. Wherefore, his counsel and edict hath
now obtained to be, (as it were,) the commandment of God,
through supportation and defence of the reason divine. This
reason inquire for ; saving the respect of tradition, whosoever
be the deUverer thereof: nor respect the author, but the
authority." So far TertuUian. And In Ins words many notable
points are to be observed. First, that in all judgments
and examinations of things, we must follow that that Is right
In a custom- and good. Then, that no man presume to ordain anything
maker, the . ° -^ . . . .
mc'iswm "'''''' ^^'® Church, unless he have the Spirit of God to guide him,
™3"^^^V TlUrdly, that S. Paul's tradition should not have stood In
l^pt^^ force, unless it had been consonant unto the Scripture.
Sderedf ™''' Fourthly, that in all customs, we must have an eye unto
God's law, seek what accordeth to it ; having no respect to
the custom-maker, but Scrlpture-confirmer. Thus ye might
have learned how to judge of traditions. TertuUian might
have taught you. But as soon as ever you had made a lie
of him, there ye left him.
Follow, a. To BasU, who saith ^, "If we reject and cast away
customs, which are not written, as things of no great value
or price, we shall condemn, before we be ware, those things
which in the Gospel are accompted necessary to salvation ;"
1 [PhU. Ui. 15.] 2 [1 Cor. vU. 12, 25, 40.]
3 [" Nam si consuetudines, quse scripto proditae non sunt, tanquam
haud multum habentes momenti, conemur rejicere, imprudentes et ea
damnabimus quse in Evangelio necessaria ad salutem habentur.'' (De
Spiritu Saneto, Cap. xxvii. p. 104. edit, princ. Erasm. interp. Basil.
1532.) Erasmus, who first translated this work, informs us, in his de
dicatory Epistle to Joannes Dantiscus, that when he had accompUshed
half of his task, without weariness, he perceived that the style of the
treatise became greatly changed; and hence he was led to suspect,
"studiosum quempiam, quo volumen redderet auctius, multa inter-
texuisse, vel ex alus autoribus decerpta emblemata, vel ex seso ro-
perta."]

£asU.

ANSWER TO THE* TREATISE OF THE CROSS. 267
I answer, that of traditions there be three kinds. Some Three uinds
. „ 1 /• 1 o • of traditions.
that necessarUy are mferred of the Scripture. Such were i.
the Apostle's traditions : as, that a woman in the congrega
tion should not be bare-headed ; that in the congregation
she should keep sUence : that the poor should labour with
their own hands, and get their living. Which aU, and such
other, although they were not expressly in the word, yet
consequently they followed of the word. And therefore Paul
did not obtrude them of his authority, but by the Scrip
ture prove them. These, and the Uke, I confess to be neces
sary, and of all Christians to be retained. Prove ye the
Cross sign to be one of these, and I will recant. But there 2.
have been other things delivered to the Church, direct con
trary to the word : as, Latin service, worshipping of Images,
vowing of chastity, communicating under one kind, and an
infinite number of popish prescriptions. These ought not in
any wise to be received; but, (what pretext of antiquity or
authority soever they have,) be utterly refused.
The third kind of traditions is of such as be indifferent ; 3.
neither utterly repugnant to the word of God, nor neces
sarily inferred of it. Plerein we must follow the order of in traditions
the Church ; and yet not absolutely, but with a limitation, what to™e'
First we must see, that those observances be not set forth
as a piece of God's service, wherein some special point of
hoUness or ReUgion shall consist. For they may be kept
for order, for poUcy, for profit of the Church : but other
wise the Scripture itself hath God's store, and plenty of
things, expedient for His honour and service, our comfort
and salvation. Felix Ecclesia, (sayeth TertuUian*,) cui
totam doctrinam Apostoli cum sanguine [suo] profude-
runt : " Happy is the Church, to whom the Apostles poured
out the whole doctrine, together with their blood." There is
no insufficiency, no imperfection. Therefore we must especi
aUy beware, that in our traditions, indifferent of themselves,
we repose no hoUness or devotion. Then also, that we think
them not to be of such necessity, that at no time they may be
removed. The Church must stUl retain her right to be judge
and determiner of such traditions : either to bear with them,
* Tertul. De prsescrip. adver. Hsereti. [Cap. xxxvi. — Tertullian wasj
speaking of the Church of Rome, when ho exclaimed, " Ista quam felix
Ecclesia" ! &c.]

268 THE FIFTH ARTICLE.
or else aboUsli them, as best may serve for edification. Last
of aU, this must not be forgotten ; that the people of God
sometime be oppressed with traditions and ceremonies ; and,
for outward solemnities, the inward true service of God is
neglected. As In the popish Church, on a high day, there
are so many gaudes', that there is no place for a preacher.
Wherefore, the superfluities, the long train of ceremonies, must
be cut off ; lest they do hinder the course of godUness, and by
TheChurch gay sUow engender a confidence to be put in them. S. Au-
had too many O"' , ,^, I'li i/ii i j»ii
ceremonies p-ustiu, in liis time, complaiued that the Church was too full
in Augustin so' i-
time. Qf presumptions. And of them, that have been added since,
a man may make many large volumes.
Wherefore, these provisos had, the order of the Church,
(I mean not Rome, for that is no member of it ;) may be
kept In traditions which are indifferent. But in this number
you cannot justly comprise the Cross. And although of
some Fathers it hath been accompted such, yet must ye
remember, (as I said before,) that they did not alway build
gold and silver, but sometime hay and stubble, upon Christ.
^'^or every thing, that is pretended to be the Fathers'
writings, must by and by be thought to be theirs. Many
bastard babes have been put in the cradle ; either when
there was no lawful child, or the same overlaid and stifled
Koi. 84, a. by the nurse. As, for example, Athanasius, (whom you cite
Athanasius. j^^ proof that tho Cross was used in his time ;) hath many
Evagrius. thlugs that be none of his. Evagrius, in the Ecclesiastical
History 2, doth plainly say, that many works of Apollinarius
were ascribed unto him. And as for the book, which you
aUege, Quoestionum ad Antiochium, [Antiochum,] is evident
to be another's ; for Athanasius himself is cited in it^. The
words are these : Et hcee quidem multum valens in divina
Scriptura magnus Athanasius : " And these things did great
Athanasius, a mighty one in the Scripture of God." Would
Athanasius have reported this of himself? Wherefore, in
that ye bring prescription of time and writings of the Fathers
for you, ye do both reason upon an uncertain principle, and
fail In your proof. For the principle, I say, and I doubt
1 [Ostentatious rites.]
2 Li. iU. Cap. xxxi. [p. 766. ed. Lat. BasU. 1549.]
3 Qusest. xxiii. [Vide supra, pp. 73—4 ; et BeUarm. De Scriptt.,
Eccles. p. 65. Romse, 1613.]

ANSWER TO THE TREATISE OF TIIE CROSS. 269
¦not but ye wIU subscribe unto me; that whatsoever hath been
deUvered, and otherwise esteemed Apostolic, is not to be fol
lowed and thought inviolable.
To begin with that, which bred in the Church a miser
able schism for many years together, the Easter fasf : was Easter fast.
it always, and m every place, uniformly observed ? Nothing ^^"^',^"1^';°
less. All the Asians dissented from the Romans ; and each JjJ^ J'xi'v."'''
of them said they had a tradition, yea, from the Apostles. xxvi.Tha.
The Asians would have Easter-day to be the fourteenth of
the month NIsan, howsoever it fell ; were it either the first,
second, third, fourth, fifth, or sixth fery^. The Romans
would have it only on that day which is called Domini-
cus, " the Sabbath." The Asians were the stronger part.
They had' PhiUp the Apostle, and his daughters ; John the
EvangeUst, and Polycarpus, his scholar, for them. Tho
Romans had the whole succession of Bishops, from Peter
forward. Which of these parts will you approve ? Te
are a Romanist, and therefore ye wUl hold with Anicetus
rather ; following the custom that is of him received. But
now ye must not condemn the other, lest ye be guilty of the
same crime that Irenseus did reprove in Victor. For he held
it tyranny, to throw the thunderbolt of excommunication, for
a Uttle storm that rose of ceremony. Notwithstanding, they
squared stiU. For when Polycarpus came to Rome, Anicetus
being Bishop there, many quarrels there were betwixt them,
weU afterward composed ; but of this-vpoint they could not
agree. Neque enim Anicetus Polycarpo persuadere [suadere]
poterat, ne servaret quce eum Joanne Disdpulo Domini nostri,
ac reliquis Apostolis, quibuscum fuerat conversatus, semper
servaverat. Nee Polycarpus Aniceto suasit ut servaret; qui
sibi Presby terorum, quibus successerat, consuetudinem servan-
dam esse dicebat. Et cum ista sic haberent, communionem
inter se hahuerunt : " For Anicetus could not," (as Eusebius
saith ^,) " win Polycarpus, that he should not keep those thino-s
which, (with John the Disciple of our Lord, and the rest of
the Apostles, with whom he was conversant,) hitherto he had
< [Vid. Ussher's Religion of the ancient Irish and British, Chap. ix.
p. 92. Lond. 1631. Beaven's Account ofS. Irenceus, pp. 44—53. Lond.
1841.] s [Holy-day.]
^ [Hist. Eccles. v. xxvi. 83. interp. Muscul.]

270 THE FIFTH ARTICLE.
kept. Nor Polycarpus could persuade Anicetus to yield unto
them ; who said that the custom of the Elders, whom he had
succeeded, was to be kept of him. And whereas things stood
on this sort, yet had they a communion betwixt them."
For diversity A worthy oxamplo for this our age ; wherein such Victorines
and^eJ^™^ as you, (M. MartiaU,) will by and by condemn of schism and
not to tie heresy whosoever in traditions do not agree with you. These
condemned. *' ,...„, .
holy Fathers dissented m opimon of the mean actions : yet m
the end they joined ; and by the way friendly communicated.
We, because we do not in opinion agree ; because we go not
against our conscience and the word of God, are accompted
heretics. " But after the way, (which you call heresy,) we
worship the God of our fathers ; believing all things which are
written In the Law and Prophets'." If so great offence hang
upon transgressing of Tradition, we shaU condemn all faithful
before us, all congregations, and Rome Itself. For it was
Polycarpus. ^ tradition, in Polycarpus' time, to keep Easter-day sometime
h^^they^' ^^ °'^^ ^^^' so™6time on another. And Irenseus reporteth of
'"^- him : Hie docuit semper quae ab Apostolis didieerat; quce et
Ecclesice tradidit, et sola sunt vera'' : " He taught always
those things that he learned of the Apostles ; and those he
deUvered unto the Church, and they only be true." Tet you
observe the Easter on one day ever ; the Sunday, (as you call
it.) It was a tradition, in TertulUan's tlme^, to give milk
and honey to Infants at their Christening ; and this he held
Apostolic : yet you keep it not. It was a tradition, in Au
gustin's time*, that men should not fast from Easter to Whit
suntide : yet you decree the contrary. It was a tradition, in
Cyprian's time^, (which Augustin also confirmeth;) that the
Supper of the Lord should be ministered to Infants ; and this
was thought necessary to salvation : yet you decline from this.
It was a tradition, in Epiphanius' time", that for six days
before Easter men should eat nothing but bread and drink
with a little salt : yet you observe not this. It was a tradi
tion, in Basil's time'', (which also Tertullian doth record ;) that
1 Act. xxiv. [14.] 2 Irenseus, Contra Hjer. Li. iii. Cap. iii.
3 Tertul. De Corona MiUtis. [Cap. iU.]
* Augustinus Casulano. [Epist. xxxvi.]
5 Cyprian. De lapsis. [Opp. p. 132. ed. Oxon.]
6 Epiphanius, Adversus Arrium. [Hceres. Ixix.]
"' Basilius, De Spir. Sanct. [Cap. xxvii. p. 107.]

ANSWER TO THE TREATISE OF THE CROSS. 271
no man should serve God with bowing of the knee on the
Sabbath-day, nor yet all the time from Easter to Whitsuntide :
yet you mislike with this. Wherefore, sith traditions,
honoured with the name of the Apostles, accompted of the
Fathers and Doctors necessary, do notwithstanding so often
vary, and you yourselves in no wise admit them ; what
reason is it, that we should be condemned for refusal of the
hlce ; which, with less reason, more inconvenience, it pleaseth
yourselves to confirm and stablish?
I have hitherto had In hand your two first points ; _and
stretching them a Uttle, they be broken both. For neither
"Baveyou proved sufficiently, that they of the primitive
Church used the sign of the Cross themselves, and counseUed
other to do the like ; nor, if it had been proved, it were suffi
cient to drive me to assent. Now to the thu'd, " that the said
Cross was erected in every place ;" although in the third
article I have in part declared the contrary, yet to your
further proof I must answer something. And so, first, to
your MartiaUs^, (though he were last found; after fourteen Martiaiis.
hundreth years' sleep and odd, suddenly astarted ;) I say. King
Arthur was a noble King : he had twelve Knights of the
round table; and whether Launcelot du Lake were one of
them, I do not weU remember : but he was a Martial man
too : he was a doughty Knight : he did many worthy feats,
as it foUoweth in the text. Are ye not ashamed to vouch foi. bs, b.
him to be one of the seventy and two Disciples, whom neither
they of the Apostles' time, nor they that succeeded after,
ever mentioned or knew ? ShaU he now by miracle be
raked out of a dunghUl, where he hath lien a stinking
fourteen hundreth years ? ShaU we now disprove Eusebius, seek for this
and all other writers, to make your matter good? Tet, to ginning of ^
, , . , .,, y . . ° ,. , „ thefirstar-
say the truth, his words, without wringing or wrestmg at all, ticie.
be taken of soberer wits than your own to import much less
than you do talk of. For we may have the Cross in a sign,
(according to the words of Christ in His last Supper, "Do
this, as oft as ye do it, in remembrance of Me ;") though we
have not the sign of the Cross. Therefore you be forsworn
once ; for ye said : " In good faith it could not be so." foiio ss, b.
But what shall I seek for any truth of you, who, shaving
your crown, have shaken all honesty and faith from you?
s [Vid. ante, p. 69.]

272 THE FIFTH ARTICLE.
Foho 84, b. You wish with a sigh, (alack, good heart!) "that the readers
Athanasius. should SCO, how, iu the time of Athanasius, christian men
made Crosses, like unto the Cross of Christ, and adored the
same." I should here pass the bounds of modesty, and
justiy offend the good reader's ears, if I should answer ac
cording to your professed impudency, and shameless deserving.
Thought you that your writing should never come to scan
ning ? Was it not enough for you to belie them that be most
unUke you, the Ministers of the Church of Christ now living ;
but that you would stUl falsify the Scriptures, and make hes
of the Fathers ? Remember your writings : your words are
Folio 84, a. these : " Now that it stayed not here, but was set up and had
in reverence in other places, and other ages, it appeareth by
Athanasius : who, asking the question. Why all faithful chris
tian men make Crosses like unto the Cross of Christ, and
make nothing Uke to the spear, reed, or sponge, being holy
as the Cross; answereth and sayeth: Crucis certe figuram, ex
duobus lignis componentes, adoramus, &c. : ' We certes,
making the figure of the Cross of two pieces of wood, adore
and worship It.'"
These are your words : yours I may call them, for
they be furthest off from Athanasius' meaning. And in the
makcui' three m^rg^ut the placo Is quotod ; Quoest. xxxix. ad Anti. Here
nSiSlu.*eV be three lies together. First, by suppressing a piece of
"""'¦ Athanasius : saying of the spear, reed, and sponge, that
they are " holy as the Cross ;" where the author hath,
that they are " as holy as the Cross." Then remember this
" as." Also, by corrupting of the text, putting In the words of
"adore and worship," which are not in the book. Last of all,
referring us to the thirty-ninth Question, whereas there are
not so many in aU. Indeed, Qucestiorie xvi., these are his
words' : Quare credentes omnes ad Crucis Imaginem Cruces
facimus; lancece vero sanctce, aut arundinis, aut spongice
figuras nullas confidmus : eum tamen hcee tam sint sancta,
quam ipsa Crux ? Responsio. Figuram quidem Crueis, ex
duobus lignis compingentes, confi/dmus ; ut si quis injidelium
id in nobis reprehendat, quod veneremur lignum, possimus
duobus inter se disjunctis lignis, et Crueis dirempta forma,
ea tanquam inutilia ligna reputare ; et infideli persuadere,
quod non colamus lignum, sed quod Crucis typum venere-
1 Qusest. xvi. ad Antio. [Vide supra, pp. 73 — 4.]

ANSWER TO THE TREATISE OF THE CROSS. 273
mur : in lancea vero, aut spongia, vel arundine, nee facere
Iwc, nee ostendere posdmus. Which in English are these :
" Why do all beUevers make Crosses after the Image of the
Cross; but make no figures or likenesses of the speai", the
reed, or the sponge : whereas, notwithstanding, these are as
holy as the Cross itself? The answer. We make indeed
the figure of the Cross, by putting of two sticks together ;
that if any of the infidels reprove that in us, that we worship
wood, we may, by separating two pieces of wood, and taking
away the form of a Cross, accompt them as unprofitable sticks ;
and persuade the infidel, that we worship not wood, but
the thing represented by the Cross : which in the spear,
sponge, or reed, we neither can do nor shew."
Here, first, it is evident, that the reed or spear is as
holy as the Cross, and therefore as well to be worshipped
as the Cross, although the word of comparison you would
fain suppress. Then, that there is not any word or half
word for worshipping : yea, the whole sequel of the matter
doth convince the contrary. Tet your honesty is such, as
to put in of your own, (under name of Athanasius,) " adore
and worship." By the Pope's own law^, (for being such a
falsary,) ye should have your crown pared, and be made
an abbey-lubber as long as ye Uve. And may not I use
the words of your zealous spirit, and say : " Ah ! see, good
readers, what a sot we have to do withal ?" Because ye read,
(or hear say at the least,) that a Cross was made, therefore
ye conclude it was set in the Rood-loft : for " no man," foiio 84, b.
(say you,) " maketh him a velvet coat to lay it up in his
press, or his friend's picture to be put in the coal-house."
But doth any wise man, when he hath a new garment, pro
claim it in the market-place? or hang the counterfeit of his
friend upon a pole to be seen ? By your own slender reason,
as ye judge of the one, so imagine of the other.
Now, to come to the Ecclesiastical History, where men
tion is made of the Idol Serapis^; I would the readers
2 Dist. 1. Ca. Si Episcopus. [" Si Episcopus, Presbyter, aut Diaeonus
capitale crimen commiserit, aut chartam falsaverit, aut falsum testimo
nium dixerit ; ab officii honore depositus, in Monasterium retrudatur :
et ibi, quamdiu vixerit, laicam tantummodo communionem accipiat."]
3 [Cf. Mariana, De rebus Hispanioe, Tom. i. Lib. iv. p. 159. Mo
gunt. 1605.]
[CALFHILL.J

27-4 THE FIFTH ARTICLE.
Roods, should weU consider it. For Roods, Crosses, and Images,
im^coun- have been nothing else but counterfeits of Serapis. The
Serapis." Prlests of Egypt, the votaries of those days, (for Ruffinus'
caUeth them dyvevovra^ ; such as had made themselves, (and
God wUl,) chaste ;) set me up in their temple a monstrous
Idol, reaching from one side of the waU to the other. To
purchase more credit to it, they had made a little window
eastward, where the morning Sun might gUmmer in, and,
taking the just height of their Idol, should shine no lower
nor higher than they would ; but that, when their god was
shrined, might be full in his face, and upon his lips. And so
by this means a miracle was wrought : the Sun with a kiss
bade him welcome to church. Again, where the nature of
the loadstone is to draw iron to it, they made, (as curiously
as workmanship coiUd devise,) the Image of the Sun in iron :
that whereas the Sun was in the vawte^, and the Image
directly underneath it, the Image sometime might rise and
hang in the air. But lest the ponderosity of the metal
might come to his course again, they conveyed it away, and
said: "The Sun hath now taken his leave of Serapis, and gone
to his business." These and such other inventions they had
to deceive the people. Such hayes* they pitched to purchase
their profit. But these were but gross, in respect of the
fineness of our Parish-Priests and popish Chaplains*. For
they have made Roods with roUing eyes and sweating brows,
with speaking mouth and walking feet. I report me to the
Rood of Grace, the Rood of Winchester, the very Cross of
Ludlow, and Jack Knacker of Witney. Nor marvel if the
Cross be so deep in your books, that can stand a high-lone,
and walk on the Altar ; that can run in the night-time from
S. John's chapel into , our, Lady's, and wiU not for jealousy
abide from her.
Bul^I Would tUe world should understand, that as the
Egyptians and Christians, Serapis and the Cross sign. In
name do differ; so the Priests of them both be of one
1 Ruffinus, Ecclesias. Hi. Lib. ii. Cap. xxiU. [Inter Eccl. Hist.
Atictt. p. 259.]
2 [vault]
3 [Nets for catching rabbits.]
* [See Marchetti's Official Memoirs; translated by the Rev. B. Ray-
ment. Lond. 1801.]

ANSWER TO THE TREATISE OF THE CROSS. 275
Religion, like conversation. Tyrannus, a Chantry-Priest ^
serving at Saturnus' altar, had a way to creep into his god's
belly ; (for he was hollow, as most part of our Images are,
meet for to make swine's troughs :) and whensoever any
gentlewoman's devotion served her to come to make her
orisons, if the Priest Ulced her person, answer was made from
within, that she must abide there all that night, in privy
contemplations. The sUly husband was glad that he had
any thing to do his god a pleasure ; and therefore would
deck her and trim her up in her holy-day array : and to
church she goeth, with penny in her purse, and taper in her
hand, to offer for her sins. The Priest, before all the people,
shuts the church-door ; he leaves the woman within, and
home he goeth. But afterward, by a privy vault underneath
the ground, he conveys himself into the body of the Image :
and whUe the lamps be burning, and she praying, he roareth
somewhat out of his trunk ; partly to fear her, partly also
to make her weU apaid, that she should be worthied to have a
god to talk to her. But when he had wrought whatsoever
he thought good, either to astony her, or entice her to folly,
then suddenly, by a vice, aU the candles go out ; he playeth
the Priest, &c. Thus, in conclusion, many honest men's
wives, many worshipful and honourable, under colour of
holiness, and by mere hypocrisy, were instruments many
years to satisfy the pleasure of the filthy Priest. At length,
a discreeter matron than the rest, abhorring the vice, and
observing the manner of it, knew the Priest's voice, and
detected it to her husband. Hereupon the Priest was appre
hended ; the Idol ransacked ; the starting holes espied ; the
crimes confessed ; the hypocrisy abhorred.
And, would to God, that the Uke wickedness, and far more
liorrible, daily committed by the unchaste generation of sole-
lived Priests, might cause aUke all countries and nations to
detest your shame. Te blame lawful marriage : ye think it a
life dissolute, and satisfying of the lusts of the flesh. But
how Uve ye ? how live ye ? With viler shifts than Saturnus'
Priest. Adultery no fault. For the most part ye practise it
aU. It Is worse, it is worse. I appeal to your conscience, (M.
MartiaU,) whether ye know it to be so, or no ? Myself wUl
not speak what I do know. But accursed be he, that taught
5 Ruffinus, Eccl. Hist. Lib. U. Cap. xxv. [p. 260. ed. BasU. 1549.]
18—2

276 THE FIFTH ARTICLE.
ofwiS!' the boys of Winchester to know that, which_M.- Hide, (ye
^'- remember,) so severely punished. Te lay unto our charge
pride, carnal lusts, sensuaUty, much babble of the Lord, no
good works in Christ, in taUi much vehemency, in deed no
charity : and of late there hath stepped up a famous Clerk,
i-^MEuank. ^vho, slftlug a privato fault in one only person that professeth
Evans.] f^jg truth, aud exaggerating the same, concludeth with doting
Demipho : Unum nosti, omnes noveris: "Know one, and know
all." And may I not answer as unto Davus, Ad pistrinum
vel capistrum Dave ? But if I should unrip, (as, if ye leave
not your slanders, I will do by God's grace, if life and leisure
serve me;) the lives of your popish Doctors, and your own
selves ; 0 Lord, what perjury, what impiety, what inconti-
nency, what sodomitry, would burst out together ! But here
I stay, and will return to Serapis.
Folio 85, a. J ^qJj yQ^ before, that if ye would have any precedent
of the Cross sign, ye must go to the Egyptians' Idol Serapis.
The Christians, therefore, thinking that a mean to bring
them sooner unto the faith, pulled down the scutcheons of
the Idol, and in every place set up the Cross' : not to
have them fall from one Idolatry to another, (which is by
worship of it;) but that it might be an introduction unto
further knowledge, and procuring of a credit unto our Re
ligion. For the Cross being one of their letters, which
they called 'lepariKoi, " priestly and holy letters ^" made
them, for affection to their own tradition, think the better
of ours. For the author saith : Qui tune, admiratione
rerum gestarum, convertebantur ad jidem, dicebant, ita sibi
ab antiquis traditum; quod hcee, quae nunc coluntur, tamdiu
starent, quamdiu viderent signum istud venisse in quo esset
vita. Unde aeddit, ut magis ii, [hi,] qui erant ex Sacer
dotibus vel Ministris templorum, ad jidem converterentur,
quam illi, quos errorum pro vestigice [proestigice] et deeep-
tionum maehince deleetabant : "They which, by wondering
at things that were done, were converted to the faith, said,
that it was told them of old, that these things, which now
are worshipped, should stand so long as they should see
that that sign was come, in which there was life. Whereof
1 Ruffinus, Ecclesia. His. Lib. U. Ca. xxix. [p. 261.]
2 [See Wall's Ancient Orthography of the Jews, Part i. Chap. ii.
p. 45. Lond. 1835.]

ANSWER TO THE TREATISE OF THE CROSS. 277
it came to pass, that rather they, which were of the Priests
and Ministers of the church, were converted to the faith,
than such as took a pleasure in sorceries of error, and trains
of deceit." So that it was better than a preaching unto them,
because they had such a prejudice thereof. Now if the
case were, that Heathen should be converted to the faith,
and they beforehand had the Cross in reverence, I would in
this respect admit it. But among Christians, where The
crucified is daily preached, and ought to be known without
such external mean, great foUy it is to have it.
Hitherto of the doings in Alexandria. Now, to come to fouo bs,
Constantinople : as touching Chrysostom, I have said enough
in the first article. Only therefore wiU I add this, which may
be a bone for you to pick on ; that whereas he speaketh^ of
houses, markets, wildernesses, highways, sea, ships, garments,
parlours, waUs, windows, armour, and such other things, where
the Cross should be, only he saith not, that the Cross was
in the church. Reckoning up so many, would he have forgot
ten the chief, if any such order had been received then ? It
is not credible. Augustin, (if ye were not too wUfuUy set,)
should not be urged of you*. For he meaneth nothing less
than either the material or your mystical Cross. He plainly
speaketh of the passion of Christ : and incident into that is
the form thereof, which was His suffering upon the Cross.
Crux Christi, (saith he,) ferice sunt, et nundince spirituales :
"The Cross of Christ is our holy feast, and spiritual fair."
Do ye keep the feast unto the piece of wood ? Do ye buy
anything of the external sign? If ye do not, ye mistake
S. Augustin. For immediately upon the foresaid words he
inferreth those that you allege : " Before the Cross was a
name of condemnation ; now it is made a matter of honour :
before it stood in damnation of a curse ; now it is set up
in occasion of salvation." Where I grant, indeed, that he
maketh a difference between the Cross in the old Law, and
Cross in the new Law : but what is meant by that Cross ?
The material thing ? That is but as you guess ; for I am sure
of the contrary. The Scripture saith not, Maledictum lig
num, " Cursed is the tree ;" but, Maledictus omnis qui pendet
3 Chrysostom. Demonst. contra GentUes. [Supra, p. 63.]
* August. De Cruce et Latrone. [Vid. ante, pag. 63. not. 2.]

278 THE FIFTH ARTICLE.
in ligno, "Cursed is every one that hangeth on the tree'."
Wherefore your coUection is vain, " that as then the material
Cross was a name of ignommy, so now the material Cross is
a thmg of honour." Did the ignominy consist in the wood
then ? No, but in the person. For if ye were hanged, M.
MartiaU, (to use a famUiar example,) the shame were not In
the gaUows, but in yourself, man. Then the honour is not
in the material Cross, but Him that died on it. And that
the words, (Nu7ic ereeta est, " is now at this present set up,")
cannot be racked to a metaphorical sense is very strange to
me : for if it be true, that Christus idem heri et .hodie, that
" Christ is the same both to-day and yesterday^ ;" and that
He is the Lamb, Qui occisus est ab origine mundi, " which
was slain from the beginning of the world^;" methmketh it
is no absurdity to say, that now at this present, in the
time of grace, Christ daUy suffereth ; His passion is set out
as a spectacle unto us*-
Foiiosc. ^jj(j jjQ ^Q conclude with Constantine the Great ; whose
Constantine. ' '
fact is such a defence unto you, that ye think yourself fuU
armed with it : but without any school-play, with a down
right blow, ye may be touched on the bare. For although
Constantinus, (not fully yet Instructed in the faith,) " some
time defended his face with the sign of salvation ; sometime
shewed forth the victorious banner ; sometime erected it in
a painted table ; sometime did hang it up before the court-
gate;" yet we never read, that of so many churches as,
(you say,) he builded, he brought the sign of the Cross
into any of them^. Then did he not repose any holiness
therein, nor his doings otherwise are to be drawn to example;
1 Deut. xxi. [23.] Gal. iu. [13.] 2 Heb. xui. [8.]
3 Apo. [Rev.] xin. [8.] * [Galat. Ui. 1.]
5 [BeUarmin (De Inrngin. L. ii. C. ix.) informs us that " Eusebius,
Ub. 3. & 4. de vita Constantini, dicit, in templis a Constantino ex-
structis in Palaestina, fuisse maximam copiam Imaginum aurearum et
argentearum.'' Unfortunately for the Cardinal's veracity, Eusebius
merely records the number " auaBrjiiarav xp'"<rov xal dpyipov." (Lib. iii.
Cap. xl.) It is to be hoped, nevertheless, that Bellarmin's offence
may be palUated by the fact, that he may possibly have adopted,
through negUgence, the shameless corruption of the passage in the
Latin version by Joannes Portesius, who has transformed " Donarid'
into " Imagines." (p. 681. edit. BasU. 1559. Conf. Dalkeum, De Imagg.
Lib. Ui. pp. 255—6. Lugd. Bat. 1642.)]

ANSWER TO THE TREATISE OF THE CROSS. 279
unless ye have need to return with him from paganism
to the faith, and have as large commission as he. Where
fore, sith your ignorance understandeth not the Fathers'
writings ; sith your impudency falsely corrupteth them ; sith
presumptions have always cumbered the Church of God ; and
traditions in every age with every sere^ Bishop varied; we
are not to be thought otherwise than followers of the Apostles,
although we decUne from some thing that men have called,
and in their conceits reputed. Apostolic. Flatter not yourself,
as if any were so mad, having common sense, to be persuaded
with your glorious words, which in every leaf have so good
trial of your shameless Ues. Learn what the Church is ; then
talk thereof. Be a member of the Church, and I wUl make
more accompt of you. Be no preacher to other of their soul
health, unless ye take better order for your own.
« [late. — " 0 sen studiorum." — See note 4, p. 228.]

TO THE SIXTH ARTICLE.

MartiaU. " That dlvors holy men and women got little pieces of tho
^° ¦ holy Cross, and enclosed them in gold or sUver ; and either left
them in churches to be worshipped, or hanged them about their
necks, thereby to be the better warded." To which asser
tion, considering what in the articles afore hath been said and
, proved, a short answer may serve. For inasmuch as aU your
reasons be grounded on a false principle, (authority of men,
whieh in God's matters can take no place ;) ye spend in this
article a great many moe words than all the matter in your
book is worth. TertulUan himself, speaking of a tradition
more reasonable than this, pretendeth not authority, but saith
that he will prove. Hoc exigere veritatem : cui nemo proe-
seribere potest; non spatium temporum, non patroeinia
personarum, non privilegium [al. privilegia^ regionum. Ex
hiis enim fere consuetude, initium ah aliqua ignorantia vel
simplidtate sortita, in usum per successionem corroboratur,
et ita adversus veritatem vindicatur. Sed Dominus noster
Christus Veritatem Se, non consuetudinem cognominavit. Si
semper Christus, et prior omnibus, ceque Veritas sempilerna
et antiqua res : " That the truth requireth this : against the
which no person, no space of time, no mastership of men, no
privilege of countries, can prescribe. For most commonly by
the mean of these, custom, (that began of some ignorance or
simplicity,) is by succession confirmed into an use, and so
exception taken against the truth. But Christ our Lord
called Himself the Truth 2, and not the custom. If Christ be
always, and before all, the truth itself is as well eternal,
and of most ancienty^." Let them consider and mark weU
this, who accompt it new, that in itself is old. No novelty,
but verity, confoundeth heresy. Whatsoever is against the
1 TertulUan. De Virginibus velandis. [ad init.]
2 [S. John xiv. 6.]
3 [" 'E/xot Se apxeia ea-nv 'irjcroiis Xptcrros.'' (S. Ignatii Ep. ad Phila
del. §. viii.)]

ANSWER TO THE TREATISE OF THE CROSS. 281
truth, the same is heresy : yea, the old custom itself, as saith
TertulUan. Wherefore ye should not presume so much upon the
credit of Helena, Paulinus, Gregory, that whatsoever they
did should be a sufficient precedent for us to do the like.
The Fathers of the Old and the New Testament are not to
be drawn for example always. For then why not David
defend an adulterer, and a lecherous captain willing to des
patch his trusty soldier ? Why were it any fault to abjure
the faith, or otherwise dissemble with God, if the like fact in
Peter* might be foUowed? Augustin very wisely saith^:
Non debemus imitari semper aut probare quicquid probati
homines egerunt ; sed judicium Scripturarum adhibere, an
illce probent ea facta : " We must not always imitate or
aUow whatsoever allowed persons have done; but lay the
judgment of Scriptures to it, whether they aUow the doing of
it." If then I drove you unto this issue, that ye should
prove by the word of God the aUeged examples good, ye
had need to require a longer term, and yet in the end you
would make a non-suit. For ye shall not find in all the
Scripture any piece of word, or example of any, that can
by force be wrested to the reservation of little scraps of
wood, or reposing any hope or affiance In them. Too vain
and heathenish Is that observance : too foul and horrible Is
that Idolatry.
Tet will I not deface those forenamed persons, upon
whose authority ye ground yourself; nor say that other
wise they were ungodly, though in this point no godUness
appeared. Paul writeth of the Jews in his time thus : Testi
monium illis perhibeo, quod studium Dei habent, sed non
secundum scientiam : " I bear them record, that they have
the zeal of God, but not according to knowledge^." And
I doubt not but these whom you have named had a zeal
* [Gal. U. 11—13.]
5 X" Non itaque debemus quidquid in Scripturis etiam Dei testimo
nio laudatos homines feeisse legerimus, consentiendo approbare, sed
considerando discernere ; adhibentes judicium non sane nostras aucto-
ritatis, sed Scripturarum divinarum atque sanctarum:" &c.] Aug.
Contra ii. Ep. Gauden. Lib. ii. [Contra Gaudent. Lib. i. Cap. xxx!
Opp. Tom. ix.]
6 Rom. x. [2.]

282 THE SIXTH ARTICLE.
of their own ; thought to serve God : yet, serving their fancy
first, they did offend against the majesty of God, and were
occasion of faU to many that came after. The holy Chron
icles' report of Jehosaphat, that "he walked in the first ways
of his father David, and sought not BaaUm ; but sought the
Lord God of his father, and walked in His commandments,
and not after the trade of Israel." The like testimony also is
given him in the xx. ch. : Jehosaphat "walked in the way of
Asa his father, and departed not therefrom ; doing that which
was right in the sight of the Lord. Notwithstanding, the
high places were not taken away." Beside this, he made
affinity with Ahab, " and loved them that hated the Lord^."
Did any man therefore, for those imperfections, condemn Jeho
saphat as a wicked Prince? Or will any man excuse him
for the same ? On Uke sort, I will not utterly disprove your
authors. I think not the contrary, but that they were God's
children; although in this matter, for which their authority is
pretended, there is none with safe conscience that can like
with them. Gideon, among the Judges of Israel, was the
least stained ; yet, through devotion, (as he esteemed it,) he
grievously sinned against the Lord^. For when, as a mighty
champion, he returned home from conquest of Midiam, the
soldiers laden with golden prey, he required their ear-rings
to be given to him. Which amounting to a great sum, he
made an Ephod of it ; he deputed it to holy uses ; and
served in the tabernacle. By which means it came to pass,
that all Israel went a whoring after it, and it was the de
struction of Gideon and his house.
So that we see by David, by Peter, by Jehosaphat,
by Gideon, that men, of singular graces otherwise, some
time do fall into great absurdities, and are not to be drawn
to imitation. Which thing I speak unto this end ; that you
shaU not say I condemn your Fathers as Infidels and Idolaters,
although unadvisedly they gave too just occasion of such
offence to other. Tet were it no deadly sin, if I caUed
Nicephorus and Gregory fabulous ; Paulinus and Helena super
stitious : which as I have already in part proved, so were it
easy to be confirmed. But I had rather as men excuse
them, than as Gods foUow them. The Pharisees did wear
1 2 Par. xvii. [3, 4.]
2 2 Paral. [Chron.] xix. [2.] 3 Jud. viii. [24—27.]

ANSWER TO THE TREATISE OF THE CROSS. 283
their phylacteries, their scroUs of parchment, upon their long
robes, wherein the Commandments of God were written. A.
juster pretence had they to continue that ceremony, (the
word of God commanding them that the Law should never
depart from them eyes*;) than ever any had for pieces of
the Cross. Notwithstanding, Christ reproved their hypocrisy,
and pronounced upon them the heavy woe^.- ShaU not
this be done unto all them, that for a vain glory devise
a wiU- worship; and ascribe them defence to a rotten stick,
that only dependeth on the providence of God? If ye
think the comparisons are not like ; the writing of the Com
mandments on the coat, and enclosing a piece of the Cross
m gold ; then read what Hierom sayeth. Lay down affection ;
and, to condemn your error, speak out your conscience.
His words are these ^ : Non intelligentibus Pharisceis quod
hcee in corde portanda sunt, non in corpore : alioquin et
armaria et arece habent libros, et notitiam Dei non habent.
Hoc apud nos super stitiosce mulierculce in parvulis Evange-
liis, et in Crucis ligno, et istiusmodi rebus, quce habent
quidem zelum Dei, sed non juxta scientiam, usque hodie
factitant; culicem Hquantes, et camelum glutientes : "Where
the Pharisees understood not," (saith S. Hierom,) " that the
Commandments are to be carried in the heart, and not in the
body : for otherwise studies and chests have books, and have
not the knowledge of God. This do superstitious women
to this day with us, in Uttle Gospels, and pieces of the Cross,
and such other things ; which have the zeal of God, but not
according to knowledge ; straining a gnat, and swallowing a
camel." Here doth S. Hierom compare together the broad phy
lacteries, and Uttie pieces of the Cross. He caUeth them
the Pharisees' hypocrisy, and these to be women's super
stitious foUy. He granteth them both a zeal of God, but
neither according to knowledge. And so Uttie did he esteem
the ReUques of the Cross ; so fond a thing he thought it to be
enclosed, carried or worshipped of any ; that he would not
attribute the foUy unto men, which ought of congruence have
4 [Exod. xUi. 16. Deut. vi. 8.]
5 Mat, xxv. [xxiU. 13 — 29.] Luke xi. [42 — 44.]
* Hieron. in xxiU. Mat. [Opp. Tom. iv. col. 109. ed. Bened. Paris.
1706.]

284 THE SIXTH ARTICLE.
more discretion, but superstitiods mulierculis, to such as
your old mother Maukins are. And sith you urge authority
so much, who is more to be credited? Helena, a silly
woman, or Hierom, a learned man ? Nicephorus, a suspect
writer, or Hierom, a received Doctor of the Church ? Pau
linus, a Bishop, or Hierom, (as you say,) a Cardinal ? Gregory,
a Pope, or Hierom, a Saint canonized ? They carried, they
sent, they reverenced, Uttle pieces of the Cross. But he
condemns it, as more than a womanish superstition, as strain
ing of a gnat, and swallowing of a camel.
Fo. .00, b. , And whereas ye cite Chrysostom ' ; that such as could
get any piece of the Cross " enclosed the same in gold,
as well men as women, and made it meet for their necks;"
it is not to be thought, that this he spake as a praise
of the parties, but a practice of the time. For Hierom
and he lived both in one age, and then were men too
much addicted to such idle toys. If ye ask me then, why
Chrysostom did not In the same place disprove the fact;
I answer, that he had to do with the Heathen, which
caught occasion of every man's private doing to bring the
ReUgion of Christ in obloquy. Therefore it was no wisdom
for Chrysostom, to have revealed the shame of Christians;
which might have hindered his cause very much, and dis
couraged the other from coming to the faith. Myself, if I
should convert an Infidel, would not uncover the shame of
Papists, but hide it what I could : assured of this, that
there Is no Turk nor Sarazin in the world, that will forsake
his own Idolatry, to fall into a worse of Popery. So that it
was not without good consideration, that Chrysostom so
cleanly did excuse the fact, which he Uked not, that he might
not offend them whom he sought to win. Think you that a
Jew can be brought from confidence in his TeTpaypamxaTov,
the name of God written in four letters^, if he chance to see
a sorry piece of wood had in like reverence ? They were
wont to enclose that in gold : even so do you pieces of the
Cross. They thought themselves safe from all perUs by it :
even so do you by this. And is there any hope, that the
Jews can think well of that Religion, which condemneth their
superstition about the name of God, (had in such reverence
1 Chrysostom. in Dem. ad Gentiles.
2 [: mn^]

ANSWER TO THE TREATISE OF THE CROSS. 285
among them, that they dare not presume with tongue to utter
it ;) and useth a worse about a piece of wood ? May we not
suspect, that there is some piece of truth more than wc are
ware of; some piece of secret operation, (as Serenus SalmoT
nicus* doth write*,) in the word of Abracadabi~a^, to heal
one of the fever ; if a splinter of a rotten post, against all
kind of mischief, sufficiently may defend us ? I marvel not
now, that your Soul-Priest in the Tower was found with
Hosts hanging about his neck in a silken purse, if a piece of
wood have such power to save us. I doubt not but shortly
you wUl also bring in aurea Alexandri numismata, "the
golden coins of Alexander," of which Chrysostom speaketh^,
to tie to your feet ; and S. John's Gospels, to hang about your
necks. These superstitions, these witchcrafts and sorceries, were
used in Chrysostom's time, and are not yet forsaken of
some. But what Chrysostom thought of them^, and of such
ReUques as you do talk of, appeareth in his second exposition
upon Matthew ; where he expostulateth with the Priests for
their phylacteries and Gospels, saying^: Die Sacerdos indpiens,
nonne quotidie Evangelium in ecclesia legitur, et auditur ab
hominibus ? Cui ergo in auribus posita Evangelia nihil
prosunt, quomodo eum poterunt drca collum suspensa
salvare ? Ddnde, ubi est virtus Evangelii ? in figuris
literarum, aut in intellectu sensuum ? Si in figuris, bene
drca collum suspendis : si in intellectu, ergo melius in corde
posita prosunt, quam drca collum suspensa : " Tell me, thou
fooUsh Priest, is not the Gospel daily read and heard of men
in the church ? Therefore, who hath no profit by hearing of
3 [Or Sammonicus. Vid. Konigii Biblioth. vetus et nova, p. 719.
Altdorf. 1678.]
* [See the extract, and figure of the amiUet, as given by Baronius ;
ad an. 120. §. xvu.]
s [Conf. Irenseum, Advers. Hceres. Lib. i. Cap. xxiii.]
^ Ad pop. Antio. Ho. xxi. [Hom. xix. §. 15. Cf. Hom. xliU. in 1 Cor.
sub fin. ; & in S. Matth. Hom. Ixxii. S. Isidor. Pelusiot. Epist. cl. Lib.
u. p. 178. Heidelb. 1605. Suiceri Thesaur. in verb. Euayye'Xio!/. i. 1227.
Amstel. 1728.]
^ [Bingham's Antiq. Book xvi. Ch. v. §. vi.]
^ Chrysostomus, in caput Mat. xxiii. Hom. xUii. [Opp. Lat. Tom.
ii. col. 920. Paris. 1570. Vide supra, pp. 95 — 6. Bp. Jewel's Works,
Part i. p. 327. ed. Parker Soc]

286 THE SIXTH ARTICLE.
the Gospel, how can it save him by hangmg it about his
neck? Furthermore, wherein consisteth the virtue of the
Gospel? in the proportion of the letters, or understanding
of the sense ? If m the letters, well dost thou hang them
about thy neck ; but if in the understanding, then would it
profit more, reposed in thy heart, than hanged about thy
neck," Thus much Chrysostom. And lest peradventure ye
should think, that this only superstition were reproved of
him, he proceedeth further, and toucheth matter that doth
more nearly concern our case. Alii, qui sanctiores se osterir
dere volunt hominibus, partem fimbrice aut capillorum
Suorum alligant et suspendunt. O impietas ! Majorem
sanctitatem in Suis vestimentis volunt ostendere, quam in
corpore Christi : ut qui, corpus Ejus mandueans, sanatus non
fuerit, fimbrice Ejus sanctitate salvetur ; ut, desperans de
m,isericordia Dei, conjidat in veste hominis. In English :
*' Some other, which wiU shew themselves hoUer unto men, do
bind together and hang up a piece of the hem of Christ's
garment, or His heare '- 0 wickedness ! They will shew more
hoUness in the garments, than in the body of Christ : that he,
which is not healed by eating of His body, shall be saved by
the holiness of His garment hem ; that he, that despaireth of
the mercy of God, shall put his confidence in the garment of
a man." And think ye not, that the coat of Christ, which
touched His blessed body; that the heare' of Christ, which
grew upon His holy head, is of as great virtue as a piece of
the Cross whereupon He died ? Then if Chrysostom compted
it impiety, to have such estimation of the coat or heare' of our
Saviour Christ, shall we think that a piece of wood was in
such price with him ? Would he enclose the Cross in gold,
or counsel other to do the same, which held it wickedness so
to esteem a parcel of His body ? Christ hath left us His
body indeed, for a memory of Him, for a comfort of us to be
received: and shaU we seek for external means, which
neither have part of promise, nor be devoid of peril ? We
read in the Gospel^, that after Christ was crucified, Joseph
required the body, and interred it : the Marys were be
holders of His passion and burial : there was no sparing of
1 [hair.]
2 Mat. XXVU. [57—6].] Luk. xxUi. [50—56.]

ANSWER TO THE TREATISE OF THE CROSS. 287
cost for ointment : yet none of them all cared for the Cross.
If it had been such a jewel as you do make it, they would
have brought it, stolen it, or spoken at the least wise of it.
Many other things, of less importance, (than this is, by yom*
supposal,) be mentioned in the Scriptm'e, as necessary or ex
pedient. Only, (more than that Simon of Cyrene carried it,)
we read nothing of the Cross that He died on.
I remember that it is a great ai'gument of yours, how God
wiU not suffer His Church to err. I remember ye aUeged
in the article before, Qttorf in hanc Apostoli plenisdnie coji-FoUosr.b.
tulerunt omnia quce sunt veritatis : " That the Apostles most
plentifully conferred on the Chm-ch aU things appertaining
unto the truth ;" as IrensBus doth truly say^. How chanceth
it then, that this truth of the Cross, for four hundreth yeai's
together, was hidden from them ? From the death of Christ .
tlU the time of Helena*, no man or woman ever talked of it.
When she came, she found it, two hundreth years after it was
utterly consumed. I think that such idle Chaplains, such
morrow-mass Priests as you, so slenderly fm'nished out of the
storehouse of faith to feed the people, would be glad to deal
more of your popish plenty, if this at the first were gently
accepted. We should have extoUed S. Leonard's bowl, S.
Cornely's horn, S. George's colt, S. Anthony's pig, S. Francis'
cowl, S. Parson's breech, with a thousand ReUques of supersti
tion as weU as this. For miracles have been done by these,
(or else you Ue ;) nor authority of men doth want to these.
LongoUus^, a learned man, and Charles the V.^ a noble Em
peror, requested to be burled in a Friar's cowl, and so they
were. Therefore the Friar's cowl must be honom-ed. Te
s Lib. iU. Ca. iv. Contr. Hser. [" Tantse igitm- ostensiones cum
smt hsec, non oportet adhuc quaerere apud aUos veritatem, quam facUe
est ab Ecclesia sumere ; cum ApostoU, quasi in depositorium dives,
plenissime in ea contulerint omnia quse sint veritatis."]
* [Bartholinus, De Cruce, p. 23. Amstel. 1670. Patrick's Devotions
of the Roman Church, pp. 343 — 348. Lond. 1696. Comber's Roman
Forgeries, p. 155. Lond. 1689. Chamier! Panstrat. Catltol. U. 872.
Genev. 1626. Newman's Essay on Miracles; prefixed to Fleuiys
Eccks. Hist. Vol. i. ; pp. cxUii  clxx. Oxford, 1842.]
* [Vid. Hanmer's Great bragge and challenge of M. Champion con-
fat^ foi. 6, b. Lond. 1581.]
^ [Cf. Sti-ada, De Bello Belgic. Lib. i. Dec. i. Gul. Zenocarus, De
Rep. et Vita Car. Ma.v. iv. 221. v. 292. Antverp. 1596.]

93.

288 THE SIXTH ARTICLE.
remember what the host in Chaucer said to Sir Thopas for
his lewd rhyme' The same do I say to you, (because I
have to do with your Canterbury tales,) for your fair
reasons. One thing remaineth, which I do you wrong if I omit :
the singular virtue that is not only in every portion of
the holy Cross, but also in every sign thereof; inasmuch as
FoUo 92, & " it only driveth away all subtilty and crafts of evil Spirits;
destroyeth witchcraft ; doth as much as the presence of Christ
in earth ; proceedeth with like efficacy as the first sampler."
Strange effects, I promise you. But, first, I marvel why you
are offended with us for preaching only faith justifieth, since
you do teach us that the only sign of the Cross can do as
much as it. If only wood, if only making an overthwart sign,
disappoint the might of adversary Powers ; he is but a
fool that wUl be troubled with Sprites ; he Is but a beast
that wUl fear the Devil. Signo Crucis tantum utens homo,
omnes horum falladas pellit : " Man, using only the sign of
the Cross, putteth away all their subtUty and craft." If a piece
of wood, that worms do breed in ; that never God nor good
Folio 93. man commended otherwise than wood, have such "spiritual
water fiowing thereinto, which is known to be salvation of
faithful souls ;" shall we be condemned for attributing the like
effect to spiritual and lively faith ; which the word of God so
oft, so earnestly, with such promise of grace, such assurance
of safety, commendeth to us ? If the sign of a Cross, drawn
with a finger, "do the same that the presence of Christ did in
earth," (as is by you alleged ;) 0 men unmerciful, that suffer
so many halt, so many lame, so many blind, so many sore, to
live in misery, and miscarry with us. Christ cured the Uke :
He by His presence brought health and comfort to all dis
eased. Why do not you, (my Cross Masters,) the like ? If
these aUegations be true, (as confidently they be printed of
you,) why cease your miracles ? Confirm us in your foolish
faith. When we see the effects, we shall consider of' the
cause. Thus have I shewed you, that in cases of ReUgion, (as
this Is one,) no men's authority should prescribe unto us ; no
time, no ciistom prejudice a truth. Examples be dangerous
to be foUowed ; both because they be sometime but personal,
1 [TjTwhitt's Chaucer, Vol ii. p. 239. Lond. 1775.]

ANSWER TO THE TRKATISE OF THE CRO^S. 289
and are not always of God's good guiding Spirit : which, if it
be true in them, of whose faith and holiness we have in the
Scripture honourable commendation ; we may the more mis
trust of other, whose Uves and virtues we can by no means be
so weU assured of. As for authorities, (though Scripture
itself doth suffice the ffdthful, and such as deUght not to be
contentious :) yet, that men of good judgment utterly abhorred,
as heathenish, devilish, and idolatrous, thk keeping, enclosing,
hononring of a piece of wood, or any such earthly matter,
I have brought you ffierom and Chrysostom; whose plain
words condemn the superstition of yon, and all other that you
do talk of. Last of afl, I have touched the gros absurdities
thai consequentiy do foUow of your doctrine ; which, (though
I have not thoroughly unripped, your beastliness and vanity
being so loathsome to me : yet) have I touched sufficientiy to
drive you, (if any grace be in yon,) to consider your duty
better ; to write with more reason, or be stUl with less shame.
Is this the profession of your Priesthood ; is this the com-
misdon that men of your coat have ; to preach the fables of
old GentUity, and stir up fhe kennel of stinking superstition,
whidi every old wife is aweary of, every child doth scorn at ?
Leam Christianity of Christ Himself ; true order of preaching
of the Aposties, Seek not so much what men have done, but
how weU they have done.
It is written to the Hebrews^, that " God of old time
spake at sundry times, and in divers manners, to our fathers
by the Prophets ; but in these last days hath spoken unto
us by His dear Son." Whereby what other thing is to
be meant, but that Gt)d hereafter wUl not use the moutii
of many, nor heap us prophecy upon prophecy, revelation
upon revelation; but that He did so fuUy instruct i^ by
His Son, that the very last and everlasting testimony of
truth must be had of Him ? He gave Him, therefore, a sin
gular prerogative, to be our Prophet, our Master, and our
Guide : commanding TTim only, no Church, no CouncU, no
man to be hrard. The Church, (I trust,) wiU take no more
upon tiiem than the Aposties did. What the Synagogue of
Antichrist doth, I care not : what the tme Christians ought
to do, I prove. Christ sent forth His Aposties into the world,
and gave them commisaon to teach and preach, not whatso-
2 Hebr. i. [1, 2.]
j_CALFHILL.J

290 THE SIXTH ARTICLE.
ever they could invent, but what He had first commanded
them'. And nothing could be more plainly said, than that
which He speaketh in another place: "Be not ye caUed
Rabbi," as masters or rulers over your brothers' faith: for one
is your Doctor and your Teacher, Christ^. Then, if nothing
can be aUowed in matters of faith and salvation but that
which is grounded on Christ and the Gospel, all doctrines of
men, aU Crosses, all Crucifixes, Rood-lofts and aU, which have
no colour of Scripture to defend them, but be most injurious
and contrary to the same, must clean be abolished and put out
of the Church. If Christ did caU them hypocrites, and
honourers of Him in vain, which teach the doctrines that
proceed of man 3; surely you Papists, (for fouler name of
heresy can I give you none*;) which bring us men's autho
rities, without the warrant of God's holy word ; that bind
us to beUeve things most contrary to it, are neither shepherds
nor sheep of the fold ; but, for aU your fleece, be ravening
wolves. This doth Ignatius on this wise confirm*: Omnis igitur qui
dixerit prceter ea [illci^ quce tradita sunt, tametsi fide dignus
dt, tametsi jejunet, tametsi virginitatem servet, tametsi signa
facial, tametsi prophetet, lupus tibi appareat in grege ovium:
" Whosoever speaketh anything more than is written, although
1 [S. Matth. xxviU. 20.]
2 Math, xxiii. [8.]
3 Math. XV. [7—9.]
* [Baronius, on the contrary, maintains that they could not be
adorned with any " more subUme title of glory." (Martyrol. die 16
Octob. Conf. Lesteum, De rebus gestis Scotorwn; Parsenes. p. 23.
Romse, 1578. Bellarm. De notis Ecclesice, Cap. iv. Crakanthorp's
Vigilius dormitans, p. 188. Lond. 1631. Rhem. Annot. on Acts xi. 26.
SchelhomU Amcen. Hist. Eccles. Tom. i. p. 968. Francof. 1737. KeUi-
son's Survey of the new Religion, p. 95. Douay, 1603. Morton's Catho
like Appeale for Protestants, p. 678. Lond. 1610. ChaUoner's Authority
of the Catholic Church, p. 95. Dubl. 1829. Dodd's Church Hist, of
England, by Tiemey, Vol. i. pp. 311, 450. Lond. 1839. Du MouUn's
Anatomy ofthe Mass, p. 87. Dubl. 1750. Lynde's Case for the Specta
cles, p. 150. Lond. 1638.)]
6 In Episto. ad Hieronim. [Heronem.— This Epistle is certainly
not authentic, though it has been patronised by an assailant of
Ancient Christianity, (i. 119.) CalfhiU has used the old Latin version,
pubUshed by Jacques Le Fevre, Argentor. 1527. Vid. cl. Usserii edit.
p. 164. Oxon. 1644.]

ANSWER TO THE TREATISE OF THE CROSS. 291
he be worthy credit, although he fast, although he keep his
vu-gmity, although he do miracles, although he prophesy;
yet let him seem to thee a wolf in the flock of sheep." This
hath been always the opinion of the godly. This aU the
Doctors have taught and written. Only you, (good Sir,)
and certain of your factious feUowship, wiU be wiser than
Christ ; bolder than the Aposties ; better learned than the
Doctors ; and give us out new lessons that Scripture never
thought of.
I wiU not tarry here in rehearsal of your errors in other
points, which hasten to the end of my reproof of this. Only
you, (good readers,) I shall exhort, and, for the mercies of
Christ, beseech you, that, as ye tender your own health, and
wish to be gathered into the fold of Ufe, ye wUl hearken to
the voice of your Shepherd Christ, and come at no stranger's
caU. Give credit to no man in matters of your faith, further
than he brings his warrant with him. BeUeve no report, for
it is a Uar. Beware of the wolvish generation, which now
being hungry kept, and feeding upon carrion, breathe out
nothing else but horrible blasphenues and stinking Ues. They
prate of good life : themselves most Ucentious. They burden
men with breach of laws : themselves most rebeUious and dis
solute. They go about to discredit us as teachers of carnal
Uberty : themselves imbrued with aU kind of filth and
abomination. As for all their doctrine and Religion, I may
say unto them, as Christ did to the Pharisees : Populus
iste labiis Me honorat, cor autem eorum hnge est a Me:
" This people honour Me with their Ups, but their hearts
are far off from Me®." Their eyes, their hands, their
head, their feet they frame in such wise as shaU tend to
some piece of observance of the law. Their winking, their
nodding, their moving, their crossing, is aU God's service,
as they do tell us. But where is the heart? Where is
the mind, and inward purity that God requireth? When
they hear, " Thou shalt not kiU ;" " Thou shalt not steal ;"
" Thou shalt not commit adidtery ;" the purest of them aU,
what do they ? Peradventure, not draw the sword to slay
any man ; not lay their hands on other men's goods ; not
depart their bodies with harlots, (which yet is a marveUous
rare bmd to be hatched in the nest of Popery;) but they
6 [S. Matth. XV. 8.]
19—2

292 THE SIXTH ARTICLE.
compass mischief and destruction in their hearts : they burn
in desire: they fret and consume away for envy. So,
that which is the chief of the law is least among them.
That which seemeth gay to the outward shew is only re
tained and kept.
And, for conclusion, beside that they expel faith, which
is the goodness of aU works, they set up works of their
own making, to destroy the works of God, and be hoUer
than they. First, with their chastity, they destroy the
chastity that God ordained, and only reqiureth. With
their obedience, they take away the order that God in
this world hath set, and exacteth none other. With their
poverty, they pervert humiUty and the true poverty of the
spirit, which Christ taught only, which is only not to love
the worldly goods. With their fast, fiUing their unsatiable
paunches, they forget the fast which God commandeth, a per
petual soberness, to tame the flesh. With their pattering of
prayers, they have put away the prayer that God hath
taught us; which is either thanks for benefits received, or de
siring help, with trust to be relieved. Their Crosses have
displaced Christ. Their Pictures have defaced Scripture.
Their Laymen's books' have abolished the Law. Their hoU
ness is to forbid that which God ordained to be received with
thanksgiving : as meat and matrimony. Their own works
they maintain : they let God's decay. Break theirs, and
they persecute to the death : break God's, and they either
look through their fingers, or else give a flap with a foX-tail,
for a Uttle money. Then is it easy to be espied what they
are. Let them disguise themselves never so closely, yet, by
this examining of their natures and properties, they wiU be
wray themselves. Chrysostom, commenting upon the seventh
of Matthew, saith : Si quis lupum cooperiat pelle ovina,
quonwdo cognoscet eum, nid aut per vocem, aut per actum?
Ovis inclinata deorsum balat. Lupus in aera eonvertit
caput suum contra ccelum, et sic ululat. Qui ergo secun
dum Deum vocem humilitatis et confessionis emittit, ovis est.
Qy,i vero adversus veritatem turpiter blasphemiis ululat con
tra Deum, lupus est. Which is thus in English : " If any
man," (saith he,) "cover a wolf with a sheep's skin, how shaU he
know him, but by his voice or by his doing ? The sheep bows
1 [See Preface, p. 21.]

ANSWER TO THE TREATISE OF THE CROSS. 293
down the head to the ground, and bleats. The wohf lifts up
his nose into the air, and barks. Therefore whosoever, ac
cording to God's word, speaketh with the voice of humbleness
and confession, he is a sheep. But he that, contrary to the
truth, blatters out blasphemies against God, is a very wolf."
That the Papists are such, as it doth sufficiently appear
already, so shaU it abundantly, (ere I have done,) be proved.
Therefore I say. Beware of Papists.

TO THE SEVENTH ARTICLE.

Although we ought not, in discussing of a truth ruled
over by the word, greatly contend what rites and ceremonies
have of presumption or toleration been brought into the
Church ; yet, that you may see before your eyes what UI of
such precedents hath issued; how -one inch granted to super
stition, a whole eU hath foUowed; consider a while your
FoUo 93, b. Litanies and Processions. " The singing and saying of Litany,"
(you say,) " is commonly caUed Procession :" but Litanies were
received long before Processions did come in place. For Lita
nies, what are they but humble prayers and suppUcations unto
God, to procure His favour, and turn away His wrath ? These
have been received in the Church of old, and, according to
occasion, diversly used.
We read that when Constantinus the Emperor had pur
chased peace unto the Church of God, about a three hund
reth and thirty year after Christ, then pubUcly the Christians
repaired together. Then were there in the congregations, (as
Eusebius reporteth',) Orationes, Psalmodice, saerorum ope-
rationes, mysteriorum partidpationes, gratiarum actiones :
" Prayers, singing of Psalms, business about holy things, par
ticipation of mysteries, and giving of thanks." And, (that
which is worthy to be remembered,) he writeth of the good
Emperor on this sort^: Cantare primus incepit, una oravit.
Condones stans reverenter audiit : adeo ut rogatus ut ccm-
dderet, responderit, Fas non esse dogmata de Deo remisse ac
Anotawe^^ segniter audire : " Himself began first to sing, prayed with
the rest, and reverently heard the Sermons, standing on his
feet; so far forth, that when he was required to set him
down, he answered, ' That it was not lawful to hear the pre
cepts of God with slackness and with sloth.' " HUarius also,
three hundred and seventy year after Christ, writeth of
the order of the Church m his time thus 3: Audiat orantis
1 Euseb. Eccle. Hist. Lib. x. Cap. iu.
2 De vita Const. Li. iv.
3 Hilarius, in expos. Psal. Ixv. [Opp. col. 174. ed. Ben.]

a Prince.

ANSWER TO THE TREATISE OF THE CROSS. 295
fopuli condstens quis extra ecelesiam vocem; speetet cele-
bres hymnorum sonitus ; et inter divinorum quoque Sacra
mentorum officia respondonem devotee confessionis [accipiat :]
"A man that standeth without the church may hear the
voice of the people praying; may behold the solemn sound of
hymns ; and, as the Sacraments are a ministering, the answer
of a devout confession." Likewise Ambrose*: Prceeepit Apos
tolus Jieri obseerationes, postulationes, gratiarum actiones,
pro omnibus hominibus, &c. : " The Apostle commandeth,"
1 Timoth. U., " suppUcations, prayers, intercessions, and giving
of thanks to be made for aU men." "Which rule and law," saith
Ambrose, " aU Priests and faithful people do so uniformly ob
serve, that there is no part of the world wherein such prayers
are not frequent." So that it is evident that Litanies were
then in use, although we read not of any Processions till the
tune of Agapetus, Pope^; who, (as Platma reporteth^,) did
first ordain them, anno five hundred and thirty^three ; although
we read the Uke of Leo the Third, about eight hundred and
ten year after Christ. Surely, whensoever Processions beg^n,
they were taken of GentiUty.
We read oft hi Livy, that the Romans, in aU their dis
tresses, would run to every sere Idol that they had ; would
go their circuits from this place to that place, and think they
did acceptable service unto God. We read in Arnobius^ thus
much of their foUy : Nudi cruda hyeme discurrunt : alii
incedunt pileati: scuta Vetera circumferunt, pelles ccedunt,
mendieantes vicatim Deos ducunt. Qucedam fana semel
anno adire permittunt : qucedam, in totum nefas visere est :
qucedam viro non licet : nonnulla absque fceminis sacra
sunt : etiam servo quihusdam ceremoniis interesse piaculare
flagitium est, &c. : " They gad about naked in the raw
* Ambros. De voc. Gentium, Cap. iv. [Lib. i. — The two books, De
wcatione Gentium, are unquestionably spurious.]
5 PoUdor. De inven. Li. v. Cap. x. [Polydorus VergUius, De rerum,
inventoribus. Lib. vi. Cap. xi. p. 416. Basil. 1550.]
^ [Platina, in his Life of Pope Agapetus I., does not speak of the
institution of Processions : but he elsewhere (in Vit. Leonis I.) states,
that Litames or Supplications were first introduced by Mamercus,
Bishop of Vienne. The appointment of the observance of the Roga
tion-days, at Rome, he attributes to Pope Leo III.]
"^ Amobius, Contra Gent. Lib. viU. [Minucius FeUx, De Idolor.
vanitate, p. 73. Oxon. 1678. Vid. ante, pp. 178, 183.]

296 THE SEVENTH ARTICLE.
winter : other have their caps on : they carry about with
them old targets ; they beat their skins ; they lead their
Gods a begging round about the streets. They suffer some
chapels to be gone to once a year : some must not be seen at
all : some a man must not come unto : some other are holy
enough without women ; and for a servant to be at some of
them, is a heinous offence."
So much Arnobius, concerning the Romans. And think
you not that our Processions, with banners displayed and
Idols in arms, be Uvely described here? Certainly, amongst
the christened, I never read that any used Processions, before
the Montanists and the Arrians. Tertullian' maketh mention
of the one, and Eusebius^ of the other. Meet it is, therefore,
that Papists, participating with their errors, should also take
part of their idle ceremonies. Concerning Litanies, (as of
latter years they have been ordained,) you must understand,
that some be called minores, " the less ;" some majores, " the
greater." The less were instituted by Mamertus, [Mamercus,]
Bishop of Vienna, [Vienne,] in the year of our Lord four
hundred and sixty-nine, [four hundred and sixty-eight,] as.
Sigebertus^, or four hundred and eighty-eight, as Poly-
chronlcon* reporteth. The order of them was but a solemn
assembly of people unto prayer, at such time as we call
the Rogation-week. The cause was. Pro terrce motu, pro
tempestatibus, et bestiarum incur sionibus, quce tum tem
poris populum contriverunt : "For earthquakes, and tempests,
and invasions of wild beasts, which then did greatly destroy
1 TertulUan. Li. ii. ad Uxorem. [Cap. iv.— CalfhiU was mistaken
in supposing that TertuUian was a Montanist when he composed the
books Ad Uxorem : and it is very probable that he was deceived by
the Centuriators, with regard to the Montanistic origin of Processions.
(Vid. Cent. iii. Cap. x. col. 241. Basil. 1559.) The word "proceden-
dum,'' which TertuUian uses, can assuredly not refer to any public
display in those days of persecution, but merely to private attendance
upon reUgious ordinances.]
2 Euseb. Eccle. Hist. Libro vi. Cap. viU. [Through inadvertence,
Eusebius has been quoted instead of Socrates.'\
3 [Chron. foi. 18. Paris. 1513.]
* [By Ranulphus, or Radulphus Higdenus ; who has been accused
of excessive plagiarism. It is said that Rogerus Cestriensis was the
original writer; and that "Ralph stole his pretended work from
Roger." (Bp. Nicolson's Engl. Hktor. Library, p. 52. Lond. 1776.)]

ANSWER TO THE TREATISE OF THE CROSS. 297
the people." The greater Litany was devised by Gregory
the Pope^ anno five hundred and ninety-two ; when, as the
occasion bemg Uke as before, the superstition began to be
more. For by reason of a great pestilence following of a
flood, the Bishop, by ceremonies, thought to appease the
wrath of God ; and therefore made septiformem Litaniam,
" a sevensort Litany." One of the Clergy, another of the
Monks : one of men, another of their wives : one of maidens,
another of widows : the last, of poor and children together.
These people, so distinct into seven orders, should come from
seven several places, and then It was thought they should be
heard the sooner. But in their Procession, fourscore persons
were stricken with the plague®, to shew how well God was
pleased with them.
Notwithstanding, how things, of a good devotion instituted,
in time do grow to great abuse, these Litanies, that you talk
of, do prove. For what the order and solemnity of them was,
we read in the CouncU of Mentz, celebrated eight hundreth
and thirteen year after Christ. The words of their Decree be
these': Plaeuit nobis, ut Litania major observanda sit a
cunctis Christianis diebus tribus^ : et sicut sancti Patres
nostri instituerunt ; non equitando, nee pretiosis vestibus in-
duti, sed discalceati, dnere et dlicio induti, nid infirmitas
impedierit : " Our wUl is, that the greater Litany be observed
of aU Christians three days : and as our holy Fathers have
ordained it; not riding, nor having precious garments on them,
but bare-footed, in sackcloth and ashes, unless infirmity do
let." So far the CouncU. Contrary to which, the popish l^^^,^'^&om all good
order.
5 Gregorius, Indie, vi. Cap. U. [Epistt. Lib. xi. Ep. U. Conf. Pet.
de NataUbus Catalog. Sanctt. L. iv. foi. cU. Lugd. 1508. Durant.
Rationale; Lib. vi. foi. clx. Nuremberg. 1481. — Both S. Gregory I.
and Walafridus Strabo have given the name of " Litania major" to the
Rogations which the former instituted at Rome. It would seem, how
ever, that the Litanies of Mamercus have been incorrectly styled the
"less." See Bingham's Antiq. B. xUi. C. i. §. xi.; and compare HUde-
brand's Rituale Orantium, pp. 128 — 131. Helm. 1656-]
•5 Sigebertus, in annum 591. [foi. 33.]
' ConciUum Moguntiacum. [Cap. xxxiii. Binii Coneilid,, Tom. Ui.
P. i. Sect. U. p. 201. The Decree is extant also in pag. 20 of the
Gesta Concilii Mogunciaci, first pubUshed Basil. 1532.]
^ [Cf. CaroU Magni et Ludov. Pi! Capitula, ab Ansegiso Abbate et
Bened. Levita collect. Lib. v. foi. 105, a. Paris. 1603.]

298 THE SEVENTH ARTICLE.
Procession is never solemn, but when aU the copes do come
abroad, and every wife is ready to scratch another by the
face, for going next the Cross. And as the devotion of men
is less, so are the words of invocation used among the Papists
worse : which I shaU have occasion anon to speak of, when
I come to the Litany that Augustin the Monk used, at enter
mg into our land. With you, M. MartiaU, I wiU proceed in
order. The Arrians, as you cite out of Sozomenus, being set
beside their churches at Constantinople, had secret conven
ticles, whither they resorted : much Uke to men of your
occupation in England, which have their Mass in corners.
They divided themselves into companies, and sung psalms and
hymns, made in rhyme after their own guise ; with additions
for proof and defence of their own doctrine, as popish Por-
tusses and hypocritical Hymnals have ; such as you in Oxford
were deUghted to sing about the Christmas fire. "Which
thing," (say you,) "the good Bishop and vigilant Pastor Chry
sostom espying ; lest some of the CathoUcs, allured with the
pleasant casure' ofthe metre, and sweet sound of their rhyme,
should go to their assembUes ; devised also certain hymns in
metre, and made them sing them in the same tune that the
Arrians did : whereby it came to pass, that the CathoUcs far
passed them in number, and in solemnity of Procession. For,
(saith Sozomenus:) Argentea Crucis signa una cum cereis
accends proecedebant eos : ' Before the Catholics went two
silver Crosses, with tapers or torches burning.' " Thus far
you, Sm. And, doubtless, herein you have shewed a great
piece of skiU. Tou have noted in the margent, (because we
shall not forget it,) how Crosses and tapers were carried in
Procession. And is not the Cross much beholden to you, that
now make it a candlestick; that now wiU compare it to a link,
or a staff-torch, or to the pole that carrieth the cresset 2? And
may not your Lovanists greatly joy in you that can devise ?
May not we also greatly joy in them that can oversee, and
suffer such a proof to go to print ?
Give me leave a Uttle to examine your history. First
of aU, that which is the chief circumstance ye utterly omit :
that the Arrians' assembUes were in the night. Where-
1 [cadence.]
2 [A light set upon a beacon.]

ANSWER TO THE TREATISE OF THE CROSS. 299
upon Sozomenus saith* : Noctu congregati, et in ccetus di-
vid : " That in the night-time they were gathered together,
and divided themselves into companies." And Socrates saith*:
Et hoc maxima noctis parte fadebant : " And this they
did most part of the night." Again, where ye say, that
the CathoUcs had two sUver Crosses, it is more than ye
found in the text ; and peradventure less : for argentea
Cruds dgna may be as weU many silver signs of the Cross,
as one. But what were those sUver Crosses ? Such as ye
would make the ignorant beUeve ? Such as you do use to
carry in Procession ? If other be so mad to credit you, yet
we do know too much to be abused by you. Socrates writeth
of the matter thus^ : Joannes, veritus ne hujusmodi cantioni-
bus dmplidorum quisquam ab Eccleda avelleretur, opposuit
illis quosdam e suo populo; qui et ipsi noetumis hymnis
dediti, et illorum studium hebetarent, et sues in jide conr-
firmarent. Videbatur quidem, utile fore hoc Joannis pro-
podtum, verum eum perturbatione est etperieulis terminatum.
Cum enim homoudani hymni in noetumis illis hymnodiis
illustriores redderentur; {exeogitaverat enim argenteas Cruces,
quibus erant impodtce cerece faces aceensce, ad quam rem
Evdooda Imperatrix sumptus suppeditaverat :) Arriani nu
mero multi; and so forth. Which words are in EngUsh
these : " John," (Bishop of Constantinople,) " fearing lest by
these songs of the Arrians any one of the simple might be
¦puUed from the Church, set certain of his own people
against them : which being also given to sing the night
hymns, might both hinder the purpose of the adversary, and
confirm in faith the minds of the CathoUcs. This intent of
John seemed to be profitable, but it ended with trouble and
perils. For when the songs of the Catholics in their night
tunes were made more notable ; (for he had devised certain
cross pieces of sUver, whereupon were put burning tapers of
wax, whereof Eudoxia the Empress did bear the charge :)
the Arrians endeavoured to revenge themselves."
Here it is evident wherefore these Crosses, (that you do The crosses
talk of,) were had : that inasmuch as their assembUes were in Snopie.
the night, when Ughts were necessary; and those Ughts of
3 Lib. viU. Cap. viU. [Hist. Eccl]
* Lib. vi. Cap. viU.
5 Socrates, Ecclesia. Hist. Lib. vi. Cap. viU. [Musculo interp.]

300 THE SEVENTH ARTICLE.
theirs could not be carried on a straight piece, they would have
a piece to go cross overthwart, to set many candles on : which
being made of sUver, the Ughts gUmmering thereupon made a
beautiful and goodly shew. This is the history. This was
the Cross ; these were the tapers of Chrysostom's time. But
what is this to popish Procession ? As much as if I said.
My Lord Mayor hath a perch to set on his perchers', when
lus gesse^ be at supper : therefore the Priest, when he is at
his prayers, must have a Crucifix to go before him. The
barber in his shop hath a laten* plate to set on his candles, to
shave men thereat : therefore the Priest, when he goeth his
stations about the churchyard, must have a sUver Cross
carried before him, and a couple of boys with tapers in their
hands, to Ught him at noon-days. I remember of old that
on Tenebre- Wednesday*, or one of the solemn days before
Easter, ye were wont to have a right counterfeit in the
church of Constantinople's Cross ; save that the one was of
silver, the other of wood. And this was Judas' Cross,
whereupon was set a great sort of candles, which at service-
time were put out in order. But this I think is not the
Cross that ye speak of. For you wUl have a sUver Cross,
(or copper at the leastwise,) after the pattern of Chrysostom's
CathoUcs. But then you must stick it fuU of candles too, or
else you be not like nother.
And have you not great cause, M. MartiaU, upon this
example to infer these words of triumph and victory :
F01.M, a. " Lo, good readers, Chrysostom, an ancient Father, and
one of the most famous Doctors of the Greek Church, and
renowned for virtue and leaming throughout the world,
had the sign of the Cross, and tapers with Ught, carried
in his church of Constantinople, before his people in Pro
cession ?" And was it indeed a Cross, M. MakiaU ? In
which signification of yours ; the first, second, third, or
fourth? Doubtless you were much over-seen, that did not
make the fifth signification of "Cross" to be the cross staff
that carried the candles. And was this Cross carried in
1 [The editor imagines that the meamng of this phrase is, that my
Lord Mayor hath a chandeUer for his large wax candles.]
„ 4 ..? [guests.] 3 [latten, iron tinned over.]
* [Wednesday in Passion- week : so caUed fi-om the Romish Service
Tendtroe.]

-ANSWER TO THE TREATISE OF THE CROSS. 301
the church ? I had thought it had been in the streets. For
the Arrians could not come into the church ; and yet they met
with them, with flinging of stones, and cracking of pates.
"The Arrians had no Cross;" (you say.) Why then they went
darkling, or were content with a lantern. Lo, good readers,
hath not M. MartiaU said much to the matter? First, that Martian it»
in Constantinople there should be carried two sUver Crosses. !?ake«i» four
\ , lies, and yet
And that is a Ue. For there is no number mentioned. Then, 2SSS^
that they should be carried in Procession. And that is a Ue. 2^!"**^°'^
For it was only in processu, in their marching forward.
Thirdly, that they were carried in the church. And that
is a Ue. For it was in the streets. Fom-thly, that they
were carried, as ours are, in the day-time. And that is a
lie. For it was in the night-season. What ? four Ues toge
ther, in so small room? Too much, of conscience. But
mark the conclusion. " Forsooth, we gather out of Sozo- uaitiaii-s
menus, by the godly Father Chrysostom's fact, that we must outof sozo-
^ . . . ' . menas,
carry a candlestick instead of a Cross in Procession." A
proper coUection : and yet very true. For the Crosses of
Constantinople, to prove a doctrine of the chm-ch Cross, is
as good as the cressets on midsummer-night, to prove the
censei^ at high Mass in Paul's.
And thus much for the Cross. Xow to the candles.
If they were of old used in the service of the Church,
no marvel at aU, ance their meetings were in the night
time, where to be darkling it was uncomfortable. We
read in Eusebius^ that in the reign of Antoninus Verus,
in France, in Lyons and Yienna, [Vienne,] the Christians
were forbidden to have any houses to dweU in, to enter
with other folk into the baths, to walk abroad in the streets,
or to be seen in any place. By reason whereof, they were
compeUed to get them caves, and there under the ground
to hide them. But when, for their comfort in Christ, they
would resort together, they did it in the night-time, for fear
of suspicion* and thereof many slanders did rise upon them,
for treasons, conspiracies, whoredoms, and murder. Yet The use of
candles they had, and necessary they were. Likewise we ^"^
read, that when Justina the Empress, favouring the Arrians,
had granted them the use of the church in MUan, Ambrose
withstood it ; and kept it day and night, with watch and
5 Eusebius, Eccl. Hist. Lib. v. Cap. i.

302 THE SEVENTH ARTICLE.
ward'. Then Litanies were sung, and then were tapers used.
But when persecutions ceased, and men might freely serve
God abroad : when rewards were given to the servers of
Him, and service appointed in the day-time ; that candles
should be used, they had no ground of reason. I see not
whence you may have a precedent of your burning tapers at
noon-day, so weU as from the sacrifices of Saturnus^. Aras
Saturnias non maetando viros, sed accensis luminibus
exeolebant : " They decked and furnished the altars of Saturn,
not with the blood of men, but with burning of candles."
And we never read that any returned from GentiUty, but re
tained somewhat of their old observances.
If ye urge the old custom, that so many hundreth years
ago tapers were used in God's service, I wUl reply with re
proof of that custom by a General CouncU. For in the Synod
held in Spain, called Condlium Elibertinum^, it was straitly
enjoined, that none should light candles in the day-time.
Lactantius, inveighing against the heathenish or popish super
stition, {conveniunt enim in uno tertio, "for" Papists and Pagans
" agree in a third ;" that is to say, Ughting of candles unto
their Gods:) sajiih.*: Accendunt lumina velut in tenebris agenti
Deo. Sed d coeleste lumen, quod dicimus Solem, contempla/ri
velint, jam sentiant quod ncm indigeat lucemis eorum Deus,
qui in usum hominis tam candidam lucem dedit. Et tamen
quum in tam parvo dreulo, qui propter longinquitatem non
amplius quam humani capitis videtur habere mensuram,
tantum sit fulgoris, ut eum mortalium luminum ades non
queat contueri ; et si paulisper intenderis, hebetates oculos
caligo ac tenebroe consequantur ; quid tandem luminis, quid
1 Augustinus, Li. Confes. ix. Cap. vU. [p. 155. Oxon. 1838.]
2 ["Aras Saturnias non maetando viros, sed accensis lummibus
excolentes."] Macrob. Saturn. Li i. Cap. vii. [p. 241. ed. Zeun. Lipsise,
1774. Gronovius reads " viro," fi-om a MS.]
3 Cap. xxxiv. [gonzalez. Col. Can. Eccles. Hisp. 287. Matriti, 1808.
— The Synod of Elyira should not have been designated as " General."
(See before, p. 154.) An elaborate apology for its decisions was com
posed by Don Fernando de Mendoza; which was published, with
additional notes by others, and with the commentary of Emman. Gon-
disal. TeUez, Lugduni, 1665.]
* Lactantius, De vero Cultu Dei, Li. vi. Cap. ii. [Vol. U. p. 5.
Bipont. 1786. Compare Meagher's Popish Mass, p. 154. Limerick,
1771.]

ANSWER TO THE TREATISE OF THE CROSS. 303
claritatis apud Deum, penes quem nulla nox est, esse arbi-
tremur : qui hanc ipsam lucem dc moderatus est, ut neque
nimio fulgore, neque colore vehementi, noeeret animantibus ;
tantumque istarum rerum dedit ei, quantum aut mortalia
corpora pati possunt, aut frugum maturitas postularet ?
Which is to say in English : " They Ught candles unto God,
as if He were in the dark. But if they will behold the hea
venly Ught, (that we call the Sun,) they may understand that
their God lacketh no Ughts, that for the use of man hath
given so clear a Ught. And yet, whereas in so smaU a circle,
which by reason of the distance seemeth no bigger than a
man's head, there is so great a gUstering, that the engine of
man's eye is not able to look directly on it ; and if for a whUe
ye fix your sight thereon, dimness and darkness do foUow
your dased^ eyes ; what Ught, what clearness may we think
to be with God^, with whom there is no night at all : who
hath so ordered this Ught of his, that neither by too much
shining beams, nor over parching heat, he should hurt the
cattie; and yet of both hath departed' so much as either the
bodies of man may bear, or riping of the fruits require?"
¦Wherefore he concludeth : Num igitur mentis suce compos
putandus est, qui Authori et Datori luminis candelarum ac
cerearum [al. aut cer eorum] lumen offer t pro munere ? "Is
he to be thought to be in his right wits, that to the Author
and Giver of Ught offers up the Ught of candles and tapers
for a gift?"
And can there any thing more plainly be said, to con- There must
demn the use of burnins: tapers on the Lord's table ? " God on the Lord-
table.
hath required another Ught of us," (saith Lactantius ;) " and
the same not dim and smoky, but clear and bright, proceed
ing from the mind, which for that cause is caUed (pm," as
much to say as ' Ught : ' " which doubtless is impossible for any
to set forth, but him that knoweth God." Then, if we set up
in the day-time a candle for ourselves, we be blind fools : if
for the use and service of God, we be blasphemous. Terre-
num enim facimus Eum, et in tenebris agentem : " For we
make Him -earthly, and shut Him up," (as it were,) "in a
dark prison." Itaque istiusmodi cultores, quia coeleste nihil
sapiunt, etiam ReUgiones quibus deserviunt ad terram revo-
5 [dazzled.] e [S. James i. 17.]
^ [separated.]

304 THE SEVENTH ARTICLE.
cant. In ea enim lumine opus est, quia ratio ejus et natura
tenebrosa est : " Therefore such worshippers, because no hea
venly thing savours with them, caU down their Kehgions,
which they observe and keep, unto the earth; wherein we
stand in need of Ught, because the respect and nature of
it is cloudy altogether and full of darkness."
Thus much have I said to your first proof of Cross and
tapers at time of Litany. Now, where you find yourself ag
grieved, that we have not Ukewise your ceremonies in ure'.
Folio 94, b. saying, " Our heretics now-a-days wiU have no Cross at the
singing of their Lord's Prayer, because neither their Lord nor
they can abide the sight of the Cross ;" truly, I had thought
that we had had aU one Lord before ; that we had all de
pended upon Christ, and justly might have been caUed Christ-
fS^^th?" '^"^ • ^°^ ^^^^ y® refuse Him in the plain field, what shaU I
^er, and "^^ 7°" ^^^ Antlchrlsts and Apostatse ? For evident it is who
SSr"" is our Lord, by the Prayer that we use, and Christ hath
^^'"^ commanded us : you, by condemning the Prayer, also deny
the Lord. For what mean you by this : " Heretics at their
Lord's Prayer ? " Have we any other Lord's Prayer than that
which is written in the vi. of Matthew, and xi. of Luke?
If this ye acknowledge, ye might as weU have said, " at
the Lord's Prayer," or, " at our Lord's Prayer," as, " at
their Lord's Prayer : " but if ye have such a sect of yourselves,
that do mIsUke with the Lord's Prayer, I would be gladly
taken as an heretic of such; and all your Religion I hold
Foho 94, b. accursed. " They cannot be heretics," say you, " that can
abide the sight of the Cross." And will you abide by that ?
Luther is Tc havo proved by this time Luther no heretic : for always he
heretic. Is pictured fuU dovoutly kneeling before the Cross ; and truly
no Papist had the sign of the Cross in more reverence than
he. Wherefore you must restrain your position, or lessen
much the number of your heretics.
Justinian Justlnlau's laws, though in civil cases I do gladly admit,
and in some matters of correction I like very well; {Ut
quod pcederastis virilia confestim exseeari voluit :) yet In
ReUgion we are not bound to this order. I -know that
in his time many superstitions were come in place ^ : and
1 [use : from usura.]
2 [The object of Justinian, in requiring the formality of a pubUc
Procession, at the time of the consecration of a church, was simply

ANSWER TO THE TREATISE OF THE CROSS. 305
since he Uved in the same age with Agapetus the Pope,
first founder of Processions, no marvel if he followed some
piece of his fancy. Mamertes and Gregory, that first de
vised Litanies, although they make mention of divers orders
and solemnities that were used in them, (namely of the
use of the Bishop's PaU^ ;) yet speak they no word that
the Cross should go before them. Wherefore I greatly force
not, whether the order of Crosses in Litanies were used some
what before his time, or first by himself devised; since we
have example of so many faithful, that prayed without it ;
and promise that our prayer shall be heard, though we want
It. Myself wiU not discredit the Emperor, which being, as
Suidas saith, dvaXcpal^tjTo^, "utterly unlearned," deserved
well of learning. But what he was, both for his laws
and execution of justice and Religion, read Alciate* and
Evagrius^. The tale and titles of Augustin the Monk, (who commonly ^lefik,
is caUed the Apostle of England,) I have not In such credit and caiTed the^
estimation, that I think us, (as you say,) next unto God most England?
beholden to him for our faith and ReUgion. For ever since
the time of Eleutherius of Rome, and Lucius of England^,
Christianity hath been received, and never faUed among us.
Indeed some parts of the realm, which now are accompted
chief, and then lay most open to the spoil of enemies, were
blinded with paganish superstition, and the faithful Christians
fled into the mountains. The Saxons, for the part that they
possessed, were most idolater. The Britons remamed Christ
ians; insomuch that when Augustin came among them, he
found seven bishopricks and an archbishoprick, beside divers
to suppress conventicles. He declares, that many persons had pre
viously pretended to erect oratories ; but that they yielded to their
morbid fancies, and became the founders " non orthodoxarum eccle
siarum, sed ilUcitarum speluncarum." ("Vid. Constit. nov. Ixvii. p. 121.
& Const. cxxiU. p. 212. Greg. Haloandro interp. ed. princ. Noremb.
1531.) The marginal notes in the editor's copy are attributed to
Melancthon.] ' [Vid. Spelmanni Glossar. in verb. Butler's Lives of the Saints,
i. 760. Dubl. 1833.]
* Alciat. Li.iv. Disp. Cap. vii. [Opp. T. iv. col. 200. Francofurti,
1617.] ^ Evagrius, Libro iv. Ca. xxx. et xxxii.
« [See before, pp. 52—3.] 20
[CALFHILL.J

306 THE SEVENTH ARTICLE.
and sundry Monasteries : which aU had faithful and learnec
Prelates, keepmg their flocks In most godly order. Noi
utterly was the faith extinguished where Augustm landed
For Ethelbert, the Kmg of Kent, (as Poly dor' writeth,) wai
meetly weU instructed by a godly wife^ that came out o
France, and a christian Bishop* that attended on her. Bu
Augustm, when he came, in place of Idolatry planted super
stition : and where Rehgion was sincerely taught, he labourec
what he could, of a certain ambitious proud heart, to perver
it. For, finding in the city of Bangor* a notable sort o
Monks, (not idle beUies, as of late years they have been, bu
learned, and Uving of the sweat of their brows^ ;) insomucl
that, bemg divided into seven parts, there were no less thai
three hundreth of a company ; this Romish Prelate requirec
subjection of them; and further would have enjoined then
to become servitors, in preaching of the Gospel to thei
mortal enemies, the Saxons. Which conditions when thei
refused, Ethelbert the King, partly hi Austin's quarrel, parti;
of an old grudge of his own, stirred up the rest of th'
Saxon Kings to make war upon them. So they came ti
Chester, wherein the religious people had assembled them
selves; and when the city was taken, there were twelv
hundreth of the good men most crueUy slain*. And wherea
their rage was not so quieted, but needs they would come t(
destroy Bangor ; the Britons' confederates, assembling them
1 [Polydorus VergUius, in Anglic. Hist.]
2 [Bertha.]
3 [Luidhard.]
* [Vid. Broughton's Memorial of Great Britain, Chap. iv. p. 39
1650.] 5 [Bp. Lloyd's Historical Account, p. 158. Lond. 1684.]
6 [Bede completely exonerates Augustin from participation u
this crime: for he states that it was perpetrated, "ipso jam mulK
ante tempore ad coelestia regna sublato." (H. Ecc. Angl. Lib. U. a(
fin. Cap. U.) It is true that these words are wanted in King Alfred'
Saxon version; and this fact has induced Abp. Parker, Bp. Godwin
Cave, and a multitude of others, to consider them an interpolation
Mr Stevenson, however, after Whelock, informs us, that " the MSS
universaUy exhibit this passage." (Not. in loc. p. 103. edit. Lond
1838. Compare Pantin's Observations on Dr Arnold's " Christian
duty of granting the Roman Catholic: claims," p. 85. Lutterworth
1829.)]

ANSWER TO THE TREATISE OF THE CROSS. 307
selves, withstood them, and slew ten thousand and threescore
of them. Hactenus Galfridus'^.
Which great murder cannot be imputed to any thing
so much as to the ambition of the Monk. And although
Beda^ reciteth the history somewhat otherwise, yet his
witness proveth that Augustin was much to blame, which
would so seriously contend about trifles. For what were
the matters that he exacted ? Prima, ut eodem quo Romana
Eccleda tempore festum Pascliatis celebrarent : secundo,
communibus ritibus et cceremoniis cum Romanis in Bap
tismi ministerio uterentur : tertio, ut, communicata opera,
et communibus laboribus, genti Anglice Evangelium prcedi-
carent. That is to say : " First, that they should celebrate
the Easter feast at the same time that the Church of Rome
did. SecondarUy, that they should use, in ministration of Bap
tism, the self-same ceremonies with the Romans. Thirdly,
that they should communicate their travaUs, that jointly they
should take pains together, in preaching of the Gospel to the
EngUsh nation." These conditions, because they were not
received, the people, (as he saith,) were plagued.
But in this behalf, the wonderful judgment of almighty
God is worthy to be considered, that exerciseth His people
with plagues among : and although of His mercy sometime He
grant them Aleyonia tempera, "some Uttle breathing whiles;"
yet tempests do arise anon, and the Cross accompanieth true
Christianity. Which, in this age of the Church, wherein Gre
gory, (by surname the Great,) and Augustin, of whom we last
have spoken, Uved, may weU be seen. For, after the flourish
ing time of Constantinus, wherein most liberty was granted
Christians ; after the learned age of Augustin and Ambrose,
when aU good knowledge was at the ripest ; suddenly ensued
a strange and lamentable alteration : when, for light, dark
ness ; for God's service, ceremonies ; for learning, ignorance
and barbarity succeeded. That if ye pass six hundreth year
after Christ, ye shaU see nothing but cloud of ceremonies,
darkening the Sun of eternal truth ; and a sort of wUl-
worships, defacing the true honour of the almighty God.
' [In Historia Britonum  StilUng-fleet does not commend the pru
dence of those who " swaUow GeofiErey of Monmouth whole, without
¦chewing." (Antiquities, p. 78. Lond. 1685.)]
* Hist. gent. Ang. Lib. ii. Cap. ii.
20—2

monies as in
time.

308 THE SEVENTH ARTICLE.
And then might you seek all Christendom, and scarcely find
a learned Father, excepting Gregory and Fulgentlus. These
two were the best, and almost the only to be accompted of:
and yet these, (God wot,) shewed in what time they Uved ;
when every man deUghted to have a God's service of his own
making. And then was our hap to receive this Pope's Apostle
Folio 96, a. from Rome, Crucem pro vexillo ferens argenteam : "carrying
a silver Cross for his banner," and the Image of Christ painted
in a table.
How far we Whoro, by the wav, ye may observe, that ceremonies,
differ from , , , , i " i -n i a
Augustin the the elder they are, do grow the more, lor, whereas Au-
weiiincere- custlu brought lu but a bare Cross, we have received not
monies as in D a '
only a Cross, but also a Crucifix graved thereon : and where
as he carried a Picture but painted on a table, we have the
same carved and embossed. Augustin, coming unto them that
never had heard of Christ, poUticly devised somewhat, where
withal first he might feed their eyes, that afterward, lending
him their ears, he might instruct their hearts. Wherefore, if
this fact of his might be excused by the state and condition of
the country ; yet cannot we, in our Cross-carrying, have the
Uke pretence, and therefore ought not to use the Uke example.
jNTotwithstanding, his Litany was good ; and I marvel that the
Romish Church is not at this day contented with the like.
He came not in with Ora pro nobis : he made no intercession
to Saints for us ; but only sung this sweet Litany : Depreca-
mur Te Domine, in omni misericordia Tua, ut auferatur
furor et ira Tua a civitate ista ; quia peccavimus : " In aU
Thy mercy, we beseech Thee, 0 Lord, that Thy indignation
and fury may be taken away from this city; because we have
sinned." Which Litany of his, if it be compared with ours,
the selfsame thing shall be seen in both. But the popish
Litany, as it is different from this, so is it idolatrous. Virgin
Mary, pray for us : Peter, pray for us : Paul, pray for us ;
and so forth to Abbots, Monks, Hermits, Nuns, Friars, and all
to pray for us. I may say to you, as TertulUan, by an irony,
said to the GentUes i; Vos religiosi salutem qvceritis ubi non
est : petitis a quibus dari non potest : prceterito Eo in cujus
est potestate. Insuper eos {Cliristianos) debellatis, qui eam
sciunt petere, qui etiam possunt impetrare dum sciunt petere.
Nos enim, pro salute Imperatorum, Deum vocamus ceternum,
1 TertulUanus, in Apologetieo, Ca. in. [Capp. xxix, xxx.]

ANSWER TO THE TREATISE OF THE CROSS. 309
Deum verum, et Deum vitmm, quem et ipsi Imperatores pro-
pitium [al. proprium] sibi prceter cceteros malnnt : " Tou
devout persons," (said TertulUan,) " seelc for salvation where
it Is not to be found. Te ask It of them that cannot give it :
omitting Him in whose hands it is. Nor content with tills, ye
beat down those Christians, which know to ask health, which
also be able to obtain it, because they know how to ask it.
For we, for the Emperors' good state and preservation, do
pray to the eternal God, the true God, and Uving God, whom
the Emperors themselves had rather than all other to be mer
ciful unto them."
This, (I say,) do we for all magistrates and rulers ; for
aU things necessary for this life of ours. Nor we think it
necessary to observe any other form and ceremony in our
praying, than the same TertuUian setteth forth of Christians
in his time, without any Cross at all : Ad coelum, (saith
he,) suspicientes Christiani, manibus expansis, quia in-
nocids ; capite nudo, qida non erubesdmus ; denique sine
monitore, quia de p)ectore oramus ; preeantes sumus omnes
semper^ pro omnibus Imper atoribits, vitcum illis prolixam,
imperium securum, domum tutam, exerdtus fortes, senatum
jidelem, populum probum, orbem quietum, et qucecunque
hominis et Ccesaris vota sunt. Hcee ab alio orare non pos
sum quam a quo scio me eonsecuturum : quoniam et Ipse est
qui solus prcestat, et ego sum cui impetrare debetur : famulus
Ejus, quiEum solum [sl.solus] observe ; qui Ei offero opiinam
et majorem hostiam, quam Ipse mandavit ; orationem de
came pudica, de anima innocenti, de Spiritu Saneto profec-
.tam : " We Christians, looking up to heaven, with hands
stretched out, because they are harmless ; bare-headed, be
cause we are not ashamed ; without any prompter, because
we pray from the heart; always do make our supplieations
for all Princes and rulers : beseeching God to send them a long
life, a quiet reign, an household in safety, and vaUant soldiers,
counsellors faithful, and people virtuous, a merry world, and
whatsoever themselves wish for beside. These things I can
not pray for of any but of whom I know I shall obtain, be
cause He It is that only performeth ; and I am he that must
obtain : His servant, which honour and esteem Him only ;
2 [al. . . "sine monitore, quia de pectore; oramus pro omnibus Imp6-
raioribus," &c.]

310 THE SEVENTH ARTICLE,
which off'er unto Him a fat and fuU sacrifice, which He hath
commanded me ; a prayer that proceedeth from a sober and
chaste flesh, an innocent soid, and from the Holy Ghost."
In which words TertulUan declareth the order of God's
service In his time ; which consisted not in outward shews, but
inward verity : nor in their distresses they caUed upon any, (as
you do in your Litanies,) save only upon Him, that only can
and wUl reward His. Wherefore, your Litanies of late devised
be most unlawful ; and, notwithstanding your Crosses, you be
Papists super- most supcrstltlous. Supcrstitiosi enim [autem] voeantur, (as
why. ' Lactantius saith',) now qui filios suos super stites optant; {om
nes enim optamus :) sed aut hii qui superstitem memoriam
defunctorum eolunt ; aut qui, parentibus suis super stitibus,
[al. superstites,] colebant [al. celebrant] Imagines eorum
domi, tanquam Deos Penates. Nam qui novos sibi ritus
assumebant, ut in Deorum vicem mortuos honorarent, quos
ex hominibus in coelum receptos putabant, hos superstitiosos
vocabant : "For they are called superstitious, not that desire
their children to be long Uved ; (for so we do all :) but either
such as have the memory of the dead fresh with them, and
esteem the same ; or such as, having their parents alive, did
worship their Images at home, as their household Gods. For
they that took new fashions unto them, to honour the dead
instead of the Gods ; which men they supposed to have been
received out of earth into heaven ; them did they call super
stitious." And forasmuch as you, (M. Martiall, and your
feUows,) be such which so diligently retain the memory of
the dead ; which caU upon the dead, and make your prayers
to them ; Lactantius saith you be not reUgious, but super
stitious.
FoUo 97, a As for the ensign of our Master Christ, "which," (you
say,) "we labour to have out ofthe field;" because we know the
fight of our adversary is uncessant, without any truce or in
termission, untU this soul of ours do unbody, we carry this
ensign always with us ; we never suffer it to depart from the
waUs of our heart; but, sleeping and waking, eating and
drinking, at church and at home, we have it always afore
us. And this is indeed the Cross of Christ ; not carried on
a staff, not set upon an Altar, but fixed in our hearts, with
a joyful remembrance of His merits for us. Hoc enim vexillo,
1 Lactantius, Divin. Inst. Li. iv. Ca. xxviU.

ANSWER TO THE TREATISE OF THE CROSS. 311
antiquus hostis, non Imaginibus, vietus est : hiis armis, non
colorum fucis, Diabolus expugnatus est : per hanc, non per
Picturas, inferni claustra destituta sunt : per hanc, non per
illas, humanum genus redemptum est. In Cruce namque,
non in Imaginibus, pretium mundi pependit. Ilia ad ser
vile supplidum, non qucedam Imago, ministra extitit. Hoc
est nostri Regis indgne, non qucedam Pictura, quod nostri
exerdtus indesinenter aspiciunt legiones. Hoc est dgnum
nostri Imperatoris, non compaginatio colorum, quod ad prce-
Uum nostri [nostrce] sequuntur cohortes : " For by this en
sign," saith Charles the Great ^, " not by Images, our ancient
enemy is overcome. By this artiUery, not by any counter
feits of colours, the DevU is vanquished. By this, and not
by Pictures, the dungeons of heU are emptied. By this, and
not by them, mankind is all redeemed. For the price of the
world hanged on a Cross, and not in Images. The Cross,
and not an Image, was the matter of a servile punishment.
This, and not a Picture, is the ensign of our King, which the The materia
• n 1 1 1 no ensign of
bands of our army continuaUy do look on. This, and not '^•"''"¦
a tempering of certain colours, is the sign and banner of our
Emperor and Captain, which our hosts of men do foUow to
the wars." By which relation of contraries, it appeareth
plainly, what the Cross is that we ought to reverence, and
what Christ's banner that we ought to display. Not the
Image, the sign and Picture, but the memorial of His death
and passion. Wherefore he concludeth : Non qucedam mate-
rialis Imago, sed Dominicce Cruds mysterium vexillum est,
quod in campo duelli, ut fortius confligamus, sequi debemus :
"It is not any material Image, but the mystery of the Cross The true en-
of Christ," (the death itself,) " which is our ensign, that in cRrist.
the field of our conflict we ought to foUow, to the end we may
more manfuUy fight." And thus you see, that aU authority
and reason condemns you. There is nothing in God's ser
vice that you mislike in us, but rather ought to be reputed
praise. The ReUques of Anastasius, brought in with Procession,
(which ye also do brmg to prove the use of a Cross,) shew f "''^i^',*;^.
that you stand in great need of good proofs, when you can be
contented with so slender aids. I need no more to answer, but
that a superstitious instrument was meetest to serve a super-
* Car. Mag. De Imag. Lib. ii. Cap. xxvUi. [p. 280. ed. Goldast.]

312 THE SEVENTH ARTICLE.
stitions effect. We read in the Old Testament', that who
soever touched the dead corpse of any man, and purged not
himself, defiled the tabernacle of the Lord, and should be cut
off from Israel. And shall, in the New Testament, the rotten
bones of a dead carcase make men the holier ? If aU the
Scripture be read over, and writings of the Fathers, for three
hundi'ed year after Christ, we shaU find no commandment or
example in the world of Reliques kept, or bones translated.
We read of Moses, the servant of the Lord, that " he died in
the land of Moab ;" and the Angel of the Lord " buried him
in a valley : but no man knoweth of his sepulchre unto this
day"." Which thmg was of purpose, by the providence of
God, appointed so, that the Jews might have no occasion
thereby to commit Idolatry. But if the translating of dead
bones had made either for the glory of God, or commodity of
man, the Reliques of such a one as Moses was should not have
been hidden. For doubtless of aU Prophets he was the
greatest, by the testimony of God Himself: who called him
" faithful in all His house 3;" to whom He spake mouth to
mouth, and by vision, and not in dark words : yet was not
his body shrined, nor his bones carried in Procession, nor any
chapel erected for him. Indeed the Devil did attempt no
less than to make it a matter of superstition ; (for we read''
that there was a strife betwixt him and Michael about
Moses' body :) but the Angel of the Lord withstood it. And
although, peradventure, by some Instruction ye shall hap upon
JjfT't's the story of Joseph, who required his brothers to carry his
bones into the land of Canaan* ; yet doth it not make for
your Reliques nother. For who kneeled ever to Joseph's
tomb ? Who brought it ever into the sanctuary ? Who Ughted
ever any candle to it ? Only to assure them of his faith in
God's promises, and to confirm them that the land of promise
they should enjoy, he wUled them, as a witness, to take his
body with them.
Next imto Moses, among the Prophets, were Samuel
and Elias. " Samuel died," (as the Scripture saith,) " and
aU Israel assembled, and mourned for him, and buried him
in his own house^:" more we have not. EUas was rapt
1 Num. xix. [13.] 2 Josue xxxiv. [Deut. xxxiv. 5, 6.]
3 Sum. xii. [7, 8. Heb. iU. 2, 5.] < Ep. Jude, [9.]
o [Gen. 1. 24, 25.] 6 1 Samu. xxv. [1.]

ANSWER TO THE TREATISE OF THli CROSS. ol',J
in a fiery chariot": his body was translated, not Into the
church, but into heaven ; both to testify the reward of im-
mortaUty prepared for the faithful, and to cut away occasion
of men's Idolatry. Furthermore, " EUsha died, and they
buried him. And certain bands of the Moabites came into
the land that year. And as they were burying a maji, behold
they saw the soldiers : therefore they cast the man into the
sepulchre of EUsha : and when the man was down, and
touched the bones of Elisha, he revived, and stood upon his
feet^." Tet, after so great a miracle, his bones were not
translated : there was no pilgrimage appointed to him ; there
was no chapel erected for him. " While he lived," (sayeth Jesus
the son of Syrach^,) "he was not moved for any Prince,
neither could anything bring him into subjection : nothing
could overcome ; and after his death his body prophesied : he
did wonders in his Ufe, and in death were his works marvel
lous. Tet, for all this, the people repented not." So that
this miracle, confirming the doctrine and caUing of Elisha,
served as a preaching of penance to them, and not to enforce
a worshipping of the body. For which cause it is plainly
said, his body prophesied. When zealous and good Josias
had taken the bones of the false Prophets out of their graves,
and burned them upon the altar, seeing the sepulchre of the
man of God, he said : " Let him alone ; let none remove his
bones'"." Great cause in appearance, why they should have
been removed thence, where so many wicked had hen buried :
but suffered they were, and honoured they were not. In
the New Testament, what shaU we think the cause that so
little mention is made either of the burial, or else assumption
of the Virgin Mary, whose undefiled body was the worthy
temple of the Holy Ghost, but that the wisdom of God
foresaw what mischief and Idolatry would soon have risen of
it ? Of John Baptist we read, that after he was slain, " his
disciples came, and took up his body, and buried it"." LUie-
wise of Stephen, when he was stoned, that " certain men
that feared God carried him among them to be buried, and
made great lamentation for him'^ :" but of their bones reser
ving, or bodies translating, not a word at all. Doubtless,
' 2 Reg. u. [2 Kings, ii. 11.] » 2 Reg. xui. [20, 21.]
" Ecciesi. xlvUi. [12—15.] '" 2 Reg. xxiU. [18.]
" Mat, xiv. [12.] 13 Act. viii. [2.]

314 THE SEVENTH ARTICLE.
if such ReUques had been thought profitable to the Church of
Christ, there should not have been such sUence of them.
Notwithstanding afterward, upon abundance of zeal, not
only the memories of the faithful Martyrs, but also some parcels
of their mangled bodies, began to be kept ; to little use of them,
and UI example to theu- posterity. Wherefore, methink, they
made a right good excuse, that, denying the body of Polycar
pus to them that sued for it, said : Ne, Christo relicto, hunc
colere inciperent^ : It should not be deUvered; "lest, Christ
forsaken, they should begin to serve him." None of the
Saints, but have left behind them a better memorial than a
scull or a carcase. In writing or in doing. Let their writings
then be perused of us ; the virtuous conversation of their
life be foUowed ; and they, (no doubt,) wiU be best contented.
Erasmus, entreating of such superstitions as you do most
embrace, said very wisely to the soldier of Christ ^ : Veneraris
Divos ; gaudes eorum Reliquias contingere : sed contemnis
quod illi reliquerunt optimum, puta vitce puree exempla.
NuUus cultus gratior Marice, quam si Marice humilitatem
imiteris. Nulla Religio Sanctis acceptior, magisque propria,
quam d virtutem illorum exprimere labores. Vis tibi
demereri Petrum et Paulum ? Alterius jidem, alterius imi-
tare charitatem ; et plus feeeris, quam si deeies Romam
curdtaris. That is to say : " Thou worshippest the Saints ;
thou art glad to touch their Reliques : but the best thing that
they have left behind them, which is, the examples of a pure
life, thou contemnest. No service more acceptable unto Mary,
than if thou imitate the lowliness of Mary. No Religion
more welcome and more proper unto Saints, than if thou
study to express their virtue. WUt thou procure the favour
of Peter and of Paul ? Follow and resemble the faith of the
one, and charity of the other ; and thou shalt do more than
if thou shouldest gad ten times to Rome." So much as
touching Anastasius' Reliques.
Now that I have proved the Cross of Chrysostom to
1 Euse. Eccle. His. Li. iv. Cap. xvi. [p. 57. ed. Lat.]
2 In Enchir. Can. v. [Enchiridion MUitis Christiani, Canon v. foU.
66—7. Argentinse, 1521. — This work has been sufficiently expurgated
by the various Indexes: and it is strange that it should have been
ascribed to Luther, instead of to Erasmus, in Smedle/s History ofthe
Reformed Religion in France, Vol. i. p. 18. Lond. 1832.]

ANSWER TO THE TREATISE OF THE CROSS. 315
make nothing for you ; the laws of Justinian not to pre
scribe me ; the example of Augustin the ]\Ionk not to bind
me ; the translating of ReUques not to be esteemed of me ;
it remaineth, that your proofs for having of a Cross at
smging or saying Litany are insufficient. I have shewed
you, by the way, whose device were Litanies ; whence
came Processions ; how far we swerve, both in the one and
in the other, from those will-worshippers that first invented
them. I have declared no less the fond abuse of tapers,
and shameful superstition of ReUques in the Church, both
by God's word, and testimony of good men condemned.
Wherefore let us, forsaking vanities of men's devices, seek
God, and service of Him in Scripture. Let us walk before
Him in innocency of life. Let us be foUowers of Saints, as
they were of Christ. Let us in humbleness of our heart make
our prayers unto Him, although we have no Cross in Proces
sion before us. But for avoiding of the Cross, (the plague of
God due for our deserts,) let us often use our godly Litany;
and let us instantly always say : " From the tyranny of the
Bishop of Rome, and aU his detestable enormities^ ; from all
false doctrine and heresy, from hardness of heart, from con
tempt of Thy word and commandment ; good Lord deliver
us." 3 [These words were contained in the flrst and second Books of
King Edward VI., 1549, and 1552 ; but were omitted from the Litany,
when revised upon the accession of Queen EUzabeth, in 1559.]

TO THE EIGHTH ARTICLE.

THAT MANY STRANGE AND WONDERFUL MIRACLES
WERE WROUGHT BY THE SIGN OF THE CROSS.
If signs and miracles, which, in these latter days, have
been ofter wrought by power of the Devil than by Spirit of
God, should be brought to confirm a doctrine in the Church ;
no vain Idolatry of the GentUes, no wicked worshippings
among the Christians, but by the same reason shall be autho
rized. When Accius Navius, the great wizard, had dehorted
Tarquin the old from invocating anything, untU he had been
staUed ' by him, and received at his hands certain observances ;
the King, scorning his occupation^, wUled him to ask counsel
of his birds, whether it might come to pass, that he had con
ceived, or no. When answer was made that it might, he
deUvered him a whetstone, and commanded him to cut it
with a razor in two : which thing he did ; and thereupon the
sorcerer's Image was erected. When the Veil were over
thrown, and their city taken, a soldier was sent to fetch
away Juno Moneta from them^ : and when in sport he asked
her whether she would go to Rome, the Image answered
that she would. When the mother of the Gods, (accord
ing to Sibylla's oracle,) was brought from Pessinuns*; [Pes-
sinus ;] and the ship, being set on the sands in Tyber, could
by no force or poUcy be moved ; Claudia, (which otherwise
was of suspected fame,) besought the Goddess, that if she
thought her to be a maid, she would suffer the ship to be
drawn to the shore by her girdle : and so it was. When
Rome was afl^cted with a mortal plague, and everywhere
some died of the pestUence ; jEsculapius, conveyed from Epi-
dauro, purged the air, and conferred them health*. When
Appius Claudius*, (contrary to divine responsal,) would have
1 [instaUed.] 2 Livius, Deca. i. Lib. i. [xxxvi.]
3 Livius, Dec. i. Lib. v. [xxu. Cf. Val. Max. L. i. C. vui. 3.]
* Decadis iU. Lib. ix. [L. xxix. ad fin. Ovid. iv. Fast. 152, sq.]
* [Liv. Lib. X. Cap. xlvU. ad calc. L. xi. Epit. Conf S. Aug. De Civ.
Dei, X. xvi.]
6 Decad. i. Li. ix. [xxix. Valer. Max. Lib. i. Cap. ».]

ANSWER TO THE TREATISE OF THE CROSS. 317
transferred the sacrifices of Hercules to common servants,
he had by miracle his eyes put out for it. When Pyrrhus
had spoUed the Revestry' of Proserpina, and taken away all
the treasure that he found ; soon after he was drowned ^ and
nothing saved but only the good lady's money.
Infinite such examples I could allege, whereby the Heathen
were bUnded in GentiUty^, as you be now in Popery. But
shall Ave gather of those, that witches and wizards must be
consulted with ? that Juno Berecynthia, .lEsculapius, Hercules,
and Proserpina, must have sacrifice and service done them ?
If this ye admit not, I will as Uttle grant the sign of the
Cross to be admitted, for any miracle that hath been wrought
by It. Jupiter and Diana, with the whole rabble of ethnic
Idols, did heal many of their diseases, and strangely delivered
them: whereof S. Cyprian doth make a feate'" discourse.
You wiU grant, (I dare say,) that this was done by power of Miraeies are
the Devil. And can the DevU then do such deeds ? Can he the Devii ;
and how.
heal ? can he restore ? He can, when God's pleasure is :
and he doth among them that are subject to his tyranny ;
that wiU walk in a popish bUndness : before whose eyes he
casteth such a mist, that they think themselves in the mean
whUe to be worshippers of God, and to be aided of Him.
For the DevU himself hath so ill a name, that if he were
never so dear to men, yet they would not profess him openly,
nor call upon him by express words. Wherefore, he doth so
daze" the minds of them that he hath gotten under his rule,
that they think with themselves they serve no man less than
the DevU ; when he indeed puUs them clean away from the
worshipping of God, and salvation that is in Him, to make
them partakers of his unhappy state and condemnation.
Therefore these wicked Spmits'^ do lurk in Shrmes, in
'' [or Revestiary ; Vestry.]
5 [Liv. L. xxix. C. xviii. Justin. Histor. Lib. xxiii. C. iU. Plutarch.'
in Vit. PyiThi.]
9 [Conf. Lactant. Lib. U. De orig. Error. C. vii, xvi.]
1" [skUful, ingenious.] " [dazzle.]
12 [" Hi ergo Spiritus sub Statuis atque Imaginibus conseeratis deU-
tescunt. Hi afllatu suo Vatum pectora inspu-ant, extorum fibras
animant, avium volatus gubemant, sortes regimt, oracula efficiunt,
falsa veris semper involvunt. Nam et faUtmtur, et fallunt ; vitam
turbant, somnos inquietant. Irrepentes etiam in corporibus occulte
mentes torrent, membra distorquent, valetudinem frangunt, morbos

318 THE EIGHTH ARTICLE.
Roods, in Crosses, in Images : and first of aU pervert the
Priests, which are easiest to be caught with bait of a Uttle
gain. Then work they miracles. They appear to men in
divers shapes ; disquiet them when they are awake ; trouble
them in their sleeps ; distort their members ; take away their
health; afflict them with diseases'; only to bring them to
some Idolatry. Thus when they have obtained their purpose,
that a lewd affiance is reposed where it should not; they
enter, (as it were,) into a new league, and trouble them no
more. What do the simple people then? VerUy suppose
that the Image, the Cross, the thing that they have
kneeled and offered unto, (the very DevU indeed,) hath re
stored them health; whereas he did nothing but leave off
to molest them. Hcee est enim, (as S. Cyprian saith,) ipsorum
medela, cutn cessat ipsorum injuria : " This is the help and
cure that the DevUs give, when they leave off their wrong
and injury."
Nor truly we cannot justly allege, that such things
were done among the Gentiles only, nor yet only among
the Jews, (as we do read it was^ ;) but among the Christ
ians it both hath been and shall be so. S. Paul hath a
notable place in his second Epistle to the Thessalonians, the
second chap. "The wicked man," (saith the Apostle,) "shaU
be revealed : whose coming is by the working of Satan, with aU
power and signs and lying wonders ; and in all deceivable-
ness of unrighteousness among them that perish^." Whereby
it is evident, that signs and wonders shall be wrought in the
time of Antichrist, that shall be able " to seduce, (if it be pos
sible,) the very elect^." Have we not warning in the Gospel,
that some shall come to Christ after such a sort in the
latter day, saying : Domine, Domine, nonne per nomen Tuum
jprophetavimus ; et per nomen Tuum Dcemonia ejedmus;
et per nomen Tuum multas virtutes prcestitimus ? " Lord,
lacessimt, ut ad cultum sui cogant ; ut nidore altarium, et regis peco-
rum saginati, remissis quse constrinxerant, curasse videantur. Hebc
est de iUis medela, cum iUonun cessat injuria." (S. Cyprianus, De
Idolor. vanitate. Opp. p. 14. ed. Oxon.)]
1 [Vid. Pinamont. Escorcista rite edoctus, Lucse, 1690. ; et omnino
Hieron. Mengi Flagellum, Dcemonum, ac Fustis Dcemonum, Venet.
1683.] 2 Deu. xiU. [1—5.] 8 2 Thes. ii. [8—10.]
4 [S. Mark xiu. 22.]

ANSWER TO THE TREATISE OF THE CROSS. 319
Lord, have we not by Thy name prophesied; and by Thy
name cast out DevUs; and by Thy name done many great
works?" To whom God shall answer notwithstanding:.
Nesdo vos : " I know you not^." So that it is not a suf
ficient proof to make the thing good, to say, that miracles
were wrought by it. God doth abhor adultery : yet by the
act of it sometune doth He suffer a miracle to be done, in the
conception, the generation, the bringing of the chUd into
life. God is offended with theft : yet doth He suffer stolen
bread to feed us ; which is only the power of His miraculous
and secret working. Now if ye gather, that the use of the
Cross is commendable, because of miracles done by it ; by the
same reason the adulterer and thief may defend and maintain
their unlawful doings, because as great and greater miracles
are wrought by them.
Notwithstanding, I know, some miracles are better than
other some; and great difference there is betwixt them.
Christ and His Apostles wrought miracles: so did Simon
Magus and other sorcerers. But as God's glory was fur
thered by them, so private gain was sought for in these.
As, for the heavenly doctrine of Christ, a confirmation
was fet from miracles ; so is there no deviUsh superstition,
but the same hath had strange wonders for it. Wherefore
S. Augustin hath a goodly rule" : Si AngeU saerificia sibi
petant fieri, et adhibuerint dgna ; ao e diverso alii testen-
tur uni Deo sacrificandum, neque ulla miraeula fecerint ;
iis utique, non illis, credere oportet : " If Angels require
sacrifice to be done unto them, and work signs withal ; and
contrariwise some other testify, that sacrifice must only be
made to God, and yet do no miracles ; we must beUeve these,
and not them." And in another place, concerning the
Manichees, he saith ^: Signa ut vobis credatur nulla, faeitis :
quamvis d ea faceretis, vobis credendum non esset : " Te
work no miracles," (saith Augustin to the Manichees ;)
"whereby ye may induce us to beUeve you : though, if ye
did work such, we ought not therefore to credit you." And
so say I to you, (M. Martiall.) Tou say the Cross is able
« Matth. vii. [22, 23.]
* Augustinus, De Civitat. Dei, Li. x. Cap. xvi.
'' Contra Paustum. [Lib. xUi. Cap. v. — "Miraeula non faeitis : quse
si faceretis, etiam ipsa in vobis caveremus."]

320

THE EIGHTH ARTICLE.

Miracles alone no
proof of
doctrine.

Miracles in
some part
like to Sa
craments.

Three reasons
why miracles
should not
make for the
Cross.

to do this and that : we see it not : no miracles ye work : and
yet if ye did so strange things as ye talk of, we were not
bound to beUeve your doctrine. For miracles alone are not
sufficient to confirm and stabUsh us in a right faith. First
of all, by the line of Scripture, we must examine the doc
trine that Is taught us : then, if it do agree to that, we must
beUeve it ; yea, though we have no miracle at aU. But if
miracles do come beside, then are the believers more estab
Ushed; and such as yet do not beheve' be made the more
attent to hear, and have a way made for them to come to the
faith. Wherefore, in some condition, they be like to Sacra-'
ments. For both are added as assurances to promises, as'
seals to writings. And as Sacraments do bring no comfort,
unless they be received by faith ; so miracles do not avail,
except we have first a regard to doctrine. In this diversity,-
to make no difference, is oversight ; to commend the worse,
and omit the better, is falsehood.
Tou are, (you say,) "in a great perplexity where
ye shaU begin; as he that sitteth at a table furnished
with many deUcate dishes, whereof he shall first taste."
And I marvel that you, so fine a feeder, will fall to your
crambe^ Te are "come to a garden, set round about with
fresh fragrant flowers :" and yet ye gather but an handful
of nettles for us to smell unto. Christ, by the touch of
His hand, spittle of His mouth, by a plaster of dirt, (as you
caU it,) healed the sick, opened the ears of the deaf, restored
the eyes of the blind. And why should not the dirt of
the street be as well honoured as the Cross of the Altar;
since the Scripture doth commend the dirt, but maketh no
mention at aU of the Cross ; since better proof we have of
miracle wrought by the one, than ever can be made for the
other? If any external means, whereby strange wonders
have come to pass, be to be had in admiration; why not such
as Christ and His Apostles used, and the Scripture men
tioneth, rather than the idle device of man, whereof there
is no lawful precedent ? Again, if your assertion were true,'
("that mmacles were wrought by the sign of the Cross ;") yet
were they not only by the sign of the Cross : and there-
1 [1 Cor. xiv. 22.]
^ [Cabbage. " Air Kpufi^r] 6dmTos.'' " Occidit miseros crambe rcpe-
tita magistros."]

ANSWER TO THE TREATISE OF THE CROSS. 321
fore the Cross only, (according to yom* treatise,) should not
without the rest be magnified. Last of all, if it were true,
(as ye shaU never prove,) that such tlungs, (as you aUege,)
were done sometime by the sign of the Cross ; yet this can be
no reason why the Cross should now be had in estimation ;
unless ye wiU have aU means and instruments of wonders
heretofore wrought, as the hem of Christ's garment^, the
spittie and the clay*, the shadow of Peters, and napkin of
Paul®, to be likewise honoured and esteemed of us.
But let me come to rehearsal of your miracles. Among
them this is the first : and because I wiU have your truth in
aUegations appear, I wiU put it down as you have written it, Martiaii.
word for word in order. " At what time the virtuous lady
Helena, wiUed, as the story mentioneth, by revelation from God, Euseb. Li. x.
to seek the Cross of Christ in Hierusalem, found, after Ions' viii.'
o Eccl. msto.
digging in the mount of Calvary^, three Crosses, so confuse,
that neither by the titie that PUate set up in Hebrew, Greek,
and Latin, neither by any other means, they could discern
which was the Cross that bare our Saviour Christ ; a noble
woman of the city, consumed and spent with long sickness,
did Ue at death's door," &c. Te note for your credit, in the
jnargent, the place whence ye have the story : and that you
affirm to be out of Eusebius his Ecclesiastical History, the
tenth book, the seventh and eighth chapters. But this is a Martiau be-
T ? 1 1 ill-- liethEuse-
shameful Ue : for Eusebius hath no such word. And this is wus.
a better proof of the vanity of your history; that where
Eusebius, in his third book, De vita Constantini, maketh
mention of Helena, and the place itself of Christ's sepulchre,
which by the Emperor's commandment was cleansed, yet he
Speaketh not a word of this miraculous invention of the Cross*.
3 [S. Matth. is. 20. xiv. 36.] * [S. John ix. 6.]
s [Acts V. 15.] « [Acts xix. 12.]
' [In the sixty-fourth Legend of the Lontbardic History, we read
that the Cross was discovered, first by Seth, the son of Adam ; next
by Solomon, on mount Lebanon ; thirdly, by the Queen of Sheba, iu
Solomon's temple ; fourthly, by the Jews, ia the pool of Bethesda; and
lastly by Helena, on mount Calvary. The authority aUeged, with re
gard to Seth, is the apocryphal Gospel of Nicodemus.]
s [Conf. Theod. Bolmanni Tumbam Servatoj-is,^. 20. Helm. 1703.—
Baronius (ad an. 326. §. xUi.) and BeUarmin (De Imaginibus, U. xxvU.
1015.) assert that Eusebius, in his Chronicle, has borne witness of the
invention of the Cross. They are, however, greatly astray : for there
21
[calfhill.]

322 THE EIGHTH ARTICLE.
Tet he Uved at the same time, and was more Ukely to know
a truth than other. Te be to blame, therefore, to beUe
Eusebius. Indeed Ruffinus, in his first book and seventh
chapter, hath the Illce that ye talk of. But what may be
judged of the story shaU afterward appear.
And first for the virtue of lady Helena, (though I would
be glad to speak as much good of my countrywoman' as I
can ;) yet she was a concubine, (by your leave,) to Constance^;
as it appeareth in Catalogo Ccesarum, Cap. i., which is inserted
into the Ecclesiastical History ^ Likewise S. Ambrose calleth
her Stabulariam*, "a woman brought up in an hostrie*."
And as for her superstition, (which in part I hsve touched
before,) it is too evident. But whatsoever she was, let us go to
her fact. If she found the Cross, a time was when she found
it ; and the same must be after her conversion, when Silvester
was Bishop of Rome : for otherwise she could not be so
virtuous and reUgious, (as ye talk of.) And Nicephorus
affirmeth*, that by Silvester she was converted to the faith.
For which cause the author, (whose credit in this tale ye
follow,) doth write the invention of the Cross to have been
in the reign of Constantinus the Great. But what saith your
Pope-holy law to this ? Read your Decree-'. Eusebius Papa.
is not any such testimony in the original Greek ; but it appears only
in the falsified Latin version. See Du Moulin's Masse in Latin and
English, pp. 392 — 3. Lond. 1641. Comber's Roman Forgeries, p. 155.
Lond. 1689.]
1 [Vid. Usserii Britann. Eccles. Antiqq. Cap. viii. p. 94, sqq. Lond.
1687.] 2 [EusebU Chron. pp. 48, 180. Amstel. 1658. Orosii Histor. Lib.
vii. Cap. xxv. foi. cccxvi. Colon. 1561  Selden confutes the suppo
sition by an extract from Josephus jEgyptius. See a note upon the
Historia Sacra of Severus Sulpitius ; Lib. ii. Cap. xUx. p. 371. Amst.
1665.] 3 [At the end of the Latin version of Theodoret, by Joachimus
Camerarius, who was the author of this Catalogus.]
* Ambros. De obitu Theodosii. [Opp. Tom. v. 123. Lut. Paris.
1661.] 5 [Hosterie, or Hostelrie, an Inn.]
6 Nicephorus, Li. vii. Ca. xl. [Cap. xxxvi.]
1 In Deere. De Consec. Di. iu. Cap. Crucis. [xix. This Chapter
consists of an extract from the third spurious Epistle of Pope Euse-
bius, presently referred to again. Vid. BlondeUi Pseudo-Itidor. et
Turrian. vapulantes, pp. 420 — 22.]

ANSWER TO THE TREATISE OF THE CROSS. 323
Crucis Domini nostri Jesu Christi, quce nuper, nobis gu-
bemacula sanctce Romance Eceledce tenentibus, quinto nonas
Maii inventa est : " Eusebius the Pope. The Cross of our
Loii Jesus Christ, which of late was found the third day of
May, while I had the governance of the holy Church of
Eome ;" and so forth. Whereby it is evident, that your law ^^f^Jj^^j
saith how the Cross was found in Eusebius' time : your author S^the'cro'S."
saith it was in Silvester's time. And yet many years were
run betwixt : yea, the whole reign of Melchiades the Pope,
beside many odd years of their own continuance in the Romish
see. Wherefore, you must either say, that your popish law
doth teach you Ues ; or else that your author in this behalf
is a Uar. It is always to be observed, how imcertain tales
be deUvered of Papists as truths unto us.
Marlanus saith*, that the Cross was found in the reign of
Constauce, father to Constantinus.
Ruffinus saith ^, that in SUvester's time it was found out ;
which, by Hierom's computation, must needs be a good
wMle after the fifth year of Constantinus' reign : for only in
the fifth year of Constantinus Silvester began his popedom.
And therefore Sigebertus saith'", that he cannot see how this
gear may stand together.
In the first tome of Councils, we have three Epistles of
Eusebius, Pope of Rmuo; whereof the last is Ad Thuseos et
Campanos ; where order is taken, that the Invention of the
Cross, found in his time, should be kept holy-day". Then "God
8 [Ad an. Chr. 306. col. 304. BasU. 1559.— De Marian! Scot!
Chronic. Vid. Sigeb. ad an. 1082.]
8 [Hist. Eccles. Lib. i. Cap. viU.]
1" Lib. viU. Chro. [The Chronicon of Sigebertus is not divided into
Books ; and, as it commences at the year 381, it cannot contain such
a statement at aU. It would appear that the author has confounded
Sigebertus with Jac. Phil. Forestus, Bergomensis; in whose Supple
mentum Chronicarum we find the foUowing words : "Quse res quomodo
stare possit ignore." (Lib. viU. foi. 179. Brixise, 1485.) In Gene-
brard's Chronographia we read: "Nam quod Lib. i. Cone, in Epist.
EusebU, tribuit ejus institutionem Eusebio Papse, constare non potest."
(Lib. in. ad an. 320. Paris. 1600. Conf. Naucleri Chronog. Vol. U.
Gen. xi. pp. 499, 505. Colon. 1579. Martini Polon! Chron. pag. 187.
Antverp. 1574. Bedse Serm. Opp. Tom. vii. 356—7. Colon. Agr.
1612. Pet. de NataUbus Catal. Sanctor. Lib. iv. foi. cui. Lugd.
1508.)] 11 [BinU Concilic, i. i. 207.— BeUarmin readUv admits that the au-
21—2

324 THE EIGHTH ARTICLE.
inspmed" not " the heart of Helena to seek the Cross." It
was found to her hand : yea, long before she was converted
to the faith.
Again, if it were admitted that Helena did find it ;
(being driven thereunto by womanish curiosity, or a fooUsh
zeal' :) yet, in the rest of the tale, I see no constant truth.
Folio 99, b. For you say "that she found, after long digging in the mount
of Calvary, three Crosses, so confuse, that neither by the title
that Pilate set up in Hebrew, Greek, and Latin, neither by
any other means, they could discern which was the Cross that
bare our Saviour Christ." But Samt Ambrose hath the quite
contrary ; for, entreating of the same matter, he saith 2: Tria
patibula confusa reperit; quce ridna contexerat, inimicus ab-
sconderat. Sed non potuit obliterari Christi triumphus.
Incerto hceret ut mulier : sed certam indaginem Spiritus
Sanctus inspirat, eo quod duo latrones cum Domino cruci-
jixi fuerint. Qucerit ergo medium lignum. Sed poterat
jieri, ut patibula inter se ruina confunderet, casus mutaret
et inverteret. Redit ad Evangelii lectionem : invenit quia
in medio patibulo prcelatus titulus erat, Jesus Nazarenus, Rex
Judceorum. Hinc collecta est series veritatis. Titulo Crux
patuit salutaris. The English whereof is this : " She found
three trees of execution confounded together ; which the ruin
and fall had covered, the enemy had hidden away. But the
triumph of Christ could not so be blemished, and quite forgot
ten. As a woman, she did stick in doubt : but the Holy
Ghost inspired a sure way of trial, inasmuch as two thieves
were crucified with our Lord. Wherefore she seeketh the
tree that was in the midst. But it might be, that, in the
thenticity of this Epistle is "non certum.'' (De Confirmat. Lib. ii.
Cap. vU. 414.) Surius and Binius, in their notes upon it, have deter
mined that the part which relates to the discovery of the Cross is
undoubtedly surreptitious. Mr Taylor, however, has cited this coun
terfeit document without any hesitation. (Ancient Christianity, Vol. ii.
p. 298. Lond. 1842.) It is remarkable that Pope Gelasius, in the
year 496, condemned as apocryphal the " Scripta de inventione S.
Cnicis Domimcse :" (Dist. xv. Cap. iii.) and we may leave it to Baro
nius to investigate what these writings were. Vid. Martyrol. Rom.
die MaU 3. p. 186. Antverp. 1613.]
1 [" Stulta curiositas," vel " ineptus ReUgionis zelus.'' (Calvin. De
Reliqq. p. 276.)]
2 Ambros. De obitu Theodosii. [ut sup.]

ANSWER TO THE TREATISE OF THE CROSS. 325
spoil of the place, the gibbets might be confounded : some
chance might change them ; some occasion displace them.
Wherefore she returneth to the reading of the Gospel : she
findeth, that, on the middle gallows, this title on the top was
set : ' Jesus of Nazareth, King of the Jews.' Hence was the
course of truth gathered. The healthful Cross was well
known by the title."
So far S. Ambrose. Now see the repugnancies in Nothing else
this proof of yours. Marlanus saith that the Cross was nancy md
s- . " . ., ,. contradic-
found in the reign of Constance. Ruffinus ascribeth it to "."n in po.
c5 ^ ^ pish doctrine.
the time of Constantine. Eusebius doth challenge the glory
of the miracle unto his time. Silvester denieth it, and
saith that in his time it was first sought and found. The
Canon Law doth hold with Eusebius. The Ecclesiastical His
tory taketh part with SUvester. Tou cite the story, "that by
the title which Pilate set up " the Cross by no means could be
discemed. And S. Ambrose saith plainly, that by the title ^
the Cross was discerned. Whom shall we credit now?
What shaU we buUd upon so uncertain ground ? Tou made
a lie of Eusebius Pamphilus, that In his Ecclesiastical History
he should report the story that he doth not. Eusebius the
Pope and the Canon Law prove that you do lie, referring the
Invention of the Cross to SUvester's time, who converted
Helena ; whereas it was found a good many years before, in
Eusebius' reign, or else do they lie. Wherefore, sith Euse
bius of Csesarea, that was most likely to know the truth,
Uving in the same age, writing of the same matter, maketh no
mention how the Cross should thus miraculously be founds
sith your own authors agree not in their tales, but in every
cu-cumstance of time, of persons, of manner of the doing,
vary ; I may justly doubt, whether Helena were Inspired of
God to seek the Cross, or that by any such strange miracle
the Cross was found. "As God worketh nothing in vain," (as
you say ;) so not every vanity that you devise God worketh,
say I.
From the whole Cross ye descend to every piece there
of: as, "that It should have the Uke efficacy and force, for foiioioi.
that it was once Imbrued with the water and blood of our
Saviour Christ." But if every piece of wood, that is stoutly
' [. . " ets! vetustate propemodum aboUtus." (Polyd. VergU. De
rer, inventor. L. v. C. vi. pag. 334. Basil. 1550.)]

326 THE EIGHTH ARTICLE.
affirmed to be a piece of the holy Cross, were once imbrued
with the blood of Christ, then Christ in His body had as
lies be much blood as any great river hath drops of water. What
ofthe land in Christendom, what city, what monastery, what private
parish, but hath had some piece of It ? Helena sent the one
part of it to Constantine, her son ; (Ruffinus, Eceled. Hist,
Lib. i. Cap. vU. [viU.] Sozomenus, LI. U. Cap. i.) which was
set upon a pUlar at Constantinople. The other part she en
closed in a sUver coffin ; and that she commanded to be kept
at Jerusalem. Notwithstanding, a halting wench, that waited
sometime on lady Helena, and afterward ran away from her
mistress, stale a piece of the said Cross, and brought it to
Poytiers in France. Another piece feU down from heaven,
and Is kept as a ReUque in the holy chapel of Paris. Another
piece, as much as an Angel could lug on his back, was brought
to Rome, and a whole Rood was made thereof. FinaUy, the
Cross hath so replenished aU places of the world', that if all
the pieces were gathered together, no ship, no hulk of greatest
burden, were able to bear them. And yet poor Simon of
Cyrene carried sometime the whole.
If ye go to the constant opinion of men, the Cross
is yet remaining, (most of it,) at Jerusalem. Wherefore we
must go fight against the Turks, and recover the holy
Cross. But, being so mangled as It hath been, what by
theft, and what by friendship, impossible it is that anything
should remain of it ; yea, though it were so big as Noah's
ark : unless it be Uke the monster Hydra, that for every
head cut off ariseth seven ; for every splinter taken from it,
another greater piece, as big as an oak, doth grow. The
Ecclesiastical History salth^: Ligni ip.nus salutaris partem
detulit filio ; partem vero thecis argenteis conditam dereli-
quit in loco : That Helena " brought one part of the health
ful wood unto her son; and the other part she left in the
place at Jerusalem, enclosed in a silver coffin." To this ac
cordeth Theodor. Eccle. Hist. Li. i. Cap. xviU., and Sozome
nus, Li. U. Cap. i. So that by them it should appear, that
whereas she sent but one piece of the Cross to Constantme,
which was reserved at Constantinople, supjra columnampor-
phyream, " upon a red-marble pillar ;" " the greatest part
1 [S. CyrilU Hier. Cateches. pp. 79, 210. Paris. 1609.J
2 KufSnus, Li. i. Cap. viu.

ANSWER TO THE TREATISE OF THE CROSS. 327
tiereof," maxima portio, as Sozomenus writeth, was left at
Hierusalem. But Jacobus Philippus Bergomensis saith ^, that
a piece of it was brought to Rome ; and the same, (as it should
seem,) that the other authors affirm to have been left at Hieru
salem. For his words be these : Crucis ipsius partem detu
lit; quam quidem et thecis argenteis, atque gemmis pretiods-
dmis exornarifedt; quamque denique, Romam veniens, secum
cum magna veneratione detulit : " She brought a piece of
the Cross," (saith he.;) " which she caused to be garnished
Tvith sUver cover, and precious stones : which also at length,
coming unto Rome, she brought with great worship with her."
Whereby we are brought in doubt where Helena did bestow
the Cross : and what became of any part of it, our Doctors
agree not.
Furthermore, as concerning the naUs wherewithal Christ Thenaiis that
= Christ was
was fastened to the Cross, a greater controversy doth arise. ^'Jj^lji^''
Theodoret, Ec. Hist. LI. i. Ca. xvui., writeth thus : Cla-
vorum alios galece regice, inseruit ; qtd prcesidio essent capiti
filii sui, et hostium tela repellerent : alios frenis equestribus
conjunxit : " Some of the naUs Helena did put in the King's
helmet ; which might be a defence to her son's head, and
repulse the weapons of his enemies : other she put to his
horse's bridle." But Sozomenus saith* : Galeam ex illis et
frenum equorum fabricasse : That the Emperor himself
" made him an helmet and an horse-bridle of them.'' So that,
first, they agree not in this; whether it should be the mother's
device, or the son's. Then also, whether the nails were
clenched in the helmet, and joined to the bridle ; or else
that a whole helmet, and bridle too, were beaten out of them.
Ambrose varieth from them both; for he affirmeth ': De uno
clavo frenos jieri prceeepit. De altera [altero] diadema in-
texuit. Unum ad decorum, [decorem,] alterum ad devotionem
vertit: " She commanded of one naU a bridle to be made. She
wove the other into his coronet. One to the shew, the other
she turned to devotion." And as for the third, she kept.
Now, to carry a thing in sign of honour, as it were in triumph,
is one thing : to make it a special point of defence another.
A sallet^ is one thing, and a cap another : an helmet is one
^ Lib. ix. [Supplem. Chronicar. L. ix. foi. 182. Brixise, 1485.]
* Lib. ii. Ca. i. s Ambrosius, De obitu Theodosii.
* [salade, headpiece.]

328 THE EIGHTH ARTICLE.
thing, and a crown another. To join a nail unto my bridle
is one thing : to make a bridle of a nail is another. Beside
this, Bergomensis is different from them aU. For, in his
Chronicle', he speaketh of three naUs : whereof the first, he
saith, Constantinus ipse in frenum equi sui transtulit, quo
in prcelio tantummodo utebatur. Alterum vero in galea
sua [galece suce cono] colloeavit. Et tertium [ut Divus tes
tatur Ambrosius,] in Adriaticum mare, ad comprimendas
scevient is maris proeellas dejecit : "Constantine himself trans
posed into his horse's bridle, which in the wars he only used.
Another he placed in his helmet. The third he cast down
into the gulf of Adria, to assuage the storms of the raging
sea." So that Sozomenus dissenteth from Theodoret : S. Am
brose teacheth a contrary to them both; and Bergomensis
agreeth with none of them at all.
The truest opinion is, that there were not past three
nails In aU^. Which three you see how they were bestowed.
One was put into an helmet, or into a crown : another was
annexed to a bridle, or else a bridle beaten out of it : the
third was cast into the bottom of the sea. Notwithstanding,
1 know not how it cometh to pass, but every one of these
is extant to this day : and although the helmet be gone, the
bridle consumed, the sea contlnueth, yet the very selfsame
nails be come abroad again, and reserved as ReUques. Tea,
more than ever were driven on the Cross ; unless they wiU
make of five wounds fifteen. For Calvin, (whom I am not
ashamed, for honour's sake, to name, and none of you all is
able to disprove ;) in his book of Reliques, proveth, of his
knowledge, that in Italy, France, and Germany, there be
at the least fourteen remaining. And I could easUy bring
forth the fifteenth, which was here in England in Queen
Mary's days, with a taper burning solemnly before It. Thus
is the Cross, and every nail thereof, an anvil to strike men's
lies upon. This is the constancy in men's doctrine. By this
may be gathered, that popish fantasies are as Poets' fables ;
1 [loc. sup. cit.]
2 [The number four is insisted on, and the whole subject fuUy dis
cussed, by the Augustinian ComeUus Curtius ; De Clavis Dominicis Lib.
Antverp. 1670. Conf. D. Greg. Tuion.De gloria Martyr. Lib.i. Cap.vi.
p. 9. Colon. 1583. Henningii Archceolog. Passional. Cap. xx. p. 200.
Francof. 1676.]

ANSWER TO THE TREATISE OF THE CROSS. 329
and as much credit to be given to theta otherwise, as to the
legends of Lucian.
Te urge a miracle for every Uttle piece and spUnter of foi. i03,a.
the Cross ; inasmuch as a chm'ch and a reUgious house was
preserved from burning by it. Paulinus doth teU the tale.
But if such a thing happUy [haply] were done, when mira
cles did stand in force, and men stood in need of them, yet
were they not made to establish a worshipping, or having at
aU of a Cross with us ; but to confirm a faith in the cruci
fied Christ in them ; and to teach us, not to do the like, but
to believe the Uke. !Many tales have ye heaped up; as,
" That a woman should be preserved from rape and witch- fo. im, a, b.
craft by the sign of the Cross, and name of Christ. That
a woman was brought safe out of the stews bv the grace of
Chi'ist, and sign of the Ooss. That a canker in a woman's fo. los. a, b.
breast was healed by the Ooss. That a dragon was kUled
with the Cross. That S. ilartin made certain GentUes stand
stiU, s^d preserved himself from the faU of a tree, by the
agn of the Cross. Finally, that a soldier was kUled for for- foi. ids, a.
saking the bearing of the sign of the Cross." The credit of
these stories all I remit to the authors. Only I affirm, that
they prove not your cause ; for it is no good reason : " The
sign of the Cross hath done this miracle and this : Ergo, the
sign of the Cross must be set up and honoured." K ye could
avouch that the sign of the Cross were able now to do the
like, I would admit your case the rather : though absolutely,
(as I said before.) miracles do not enforce a doctrine.
The woman of which Epiphanius^ reporteth, when she was
in the baths, felt one by enchantment touch her, whom she saw
not, and made the sign of a Cross : which was no cause of her
preservation, but witness of her faith that did preserve her.
And this Epiphanius himseU' testifieth : Signai'it se in nomen,
Christi, ut qiue (Jhristiana esset : " She signed herself into
the profession and name of Christ, as who was> a Christian."
And after he saith not that the signing served her ; but per
signaculum et fidem : " By the sign of Christ and by faith"
the woman received hope. And faith doubtiess, without the
sign, had been able to have wrought as much as that ; but
that it pleased God to shew a miracle, which, (to another end,)
' Lib. i. Tom. ii. Hter. xxx. [pp. 42 — 3. Basil. 1578. Comario
interp.]

330 THE EIGHTH ARTICLE.
He would by some visible sign to be expressed. The end was,
to shew the virtue of belief in Christ, and to convert an
heathen man, which could not see the secret faith that so
prevaUed against enchantment, and therefore stood in need of
an outward sign. Wherefore Epiphanius, In the same place,
concludeth : Hoc tertium instructionis ad fidem opus Jose-
pho contigit : " This third work happened unto Joseph, for
instruction of his faith." So that when It pleased God to use
a miracle for conversion of an Infidel, we must not gather
that He hath left an example for us to do the like : yet is not
such power ascribed to the sign, as you coUect ; but the
virtue remained in the name of Christ. Notwithstanding, as
oft, in the Scripture^ causa per effecta, fides per opera deela-
ratur, " the cause is declared by the effects, as the faith by
works ;" so, many times, and specially for the world's Instruc
tion, the inward purity and persuasion is notified to men by
the outward fact : which fact needeth not now to be the sign
of the Cross ; since we live not among Turks and Sarazins,
but all men without it know of whom we hold, in whom we
do believe. Thus have I answered the place of Epiphanius :
and by this you may learn never to allege a place, but to
consider better the circumstance of the same. I think a man
should have much ado with you, if ye were able at this day
to shew the UJie virtue and effect of a Crucifix, as hath been
of old reported. Tet this ought to be approved, afore we do
confirm the necessary use thereof.
A Catholic of yours, for all his confidence in the Cross,
would be loth to adventure his daughter in a common brothel-
Foii. 104, a. house, (as your tale is of the woman of Corinth ;) although
he had taught her never so much to cross her. Perad
venture she might be as good a maid as she that took
such pleasure in massing and in crossing, that out of the
church she would never come, unless it were to a man's
Why Papists bed. Ouly I marvel, if the sign of the Cross be so sove-
are more "^ ^ ^ C3
aSterou"'? reign a medicine to preserve chastity, why so many of your
than other. Qj-dcr, that most deUght therein, make stews as it were of
their own houses ; none so great lechers as the superstitious ;
none more incontinent than popish Priests. And they think
they have warrant of your ReUgion for it. For in that
1 [adulterous. See WicUfie's Apology, pp. 76, 78. Lond. 1842. ed.
Camden Soc]

ANSWER TO THE TREATISE OF THE CROSS. 331
tyrannous interreign of Antichrist, eight year ago, when a
Priest of Oxford was accused to Cardinal Poole's com
missioners of an horrible offence, not to be named of a
Christian, but commonly practised among the Papists ; Nefas
est accusare Saeerdotem, cried out the Datary^ : " It is a
wickedness to accuse a Priest" of such crime or such. But
the matter was evident ; the parties confessed It. And what
was awarded hun? Forsooth, to ask his fellow whether he
were a thief : to tell a tale in another's ear, which was as
good as himself. So that Confession salved that sore straight. ^
About the same time an old fornicator, in Red-cross street,,
in London, declared the effect of your Religion ; which is, to
breed a security in sin : for, being taken in adultery by such
as are yet aUve, and have good cause to remember it, he
sped himself as fast as he could to church ; would needs have
a Mass ; and when he had heard it, he came home again. His
wife laid the matter bitterly to his charge : his friends most
grievously did expostulate with him : and when he had
nothing to excuse himself; nothing to lessen the fault withal,
he said : " There is none of you all, though you would see
me hanged, but knows I believe in the Sacrament of the
Altar. WeU then, I beUeve weU ; I thank God of that." Tet
he thought his beUef in the Sacrament of the Altar was
enough for him, though otherwise he played the varlet egre-
glously. Tou think that a sign of a Cross sufficeth, (as it did for
Lucian [JaUan] and the Jew ;) though no faith in Christ, no
goodness ao come withal. And this may be supposed to have
encouraged your devout fathers to Uve so Ucentiously ' as
they have done. Wherein if I had Lewis Evans his vein, I
pojild with truths make those ears to glow, which now do
glory in his shameless Ues. " The sign of the Cross," (say you,) foi. ne, a.
"maketh that harlots would Uve chaste." How happens it what chas-
ti tv in cross—
then, that a friend of yours, (a bastard, or Bishop, or both 'ng Papists.
was, peradventure^,) which is not, I warrant you, without a
Cross' or twain, should have from his bedside a privy pos
tern ? Not, that when his Bacchus had bathed him, his
Venus might, warm him ? How faUeth it out, that a chief
mauitainer of your faction, that joyeth as much in the Cross
2 [An oflScer attached to the Court of Rome, through whom many
Benefices are conferred.] 3 [Gardiner ?]

332 THE EIGHTH ARTICLE.
sign as you, loathed always his lawful diet, and dehghted
most in stolen venery ? What hap was this, that sometime
a Warden of your College, that daily devoutly would kneel
before the silver Cross, and attempted as earnestly to bring
all Christians to tho wooden Cross, should keep both the
mother and the daughter in Oxford ; and after for perjury
wear a paper in Windsor'? I wiU no further offend chaste
ears, with rehearsing the shame of your unchaste generation.
Only wiU I say, (and if ye further urge me, in particularity
wIU prove ;) that, as I am now entreating of miracles, so ever
In my time it hath been greatest miracle to see a chaste
Votary. But, to return to your aUegations : if ye will have us
credit you In your doctrine, then let us see the fruits : let
miracles be wrought ; let the Cross make you honest ; and
I will verUy affirm it a miracle. If the sign of a Cross do
heal diseases, and kUl dragons : if it keep us from the fall of
trees, and make our enemies stand still before us ; then fare
well physic : I will occupy no weapons; I will fear no danger ;
M pr^MfS?' I ^'11 conquer where I lust. A vanity it is of you, M. Mar-
pre«eni use. ^-^^jj^ ^q bring for proof of a present use that which was done
so long ago. Remember what Father Gregory doth say^ :
Nolite fratres amare signa, quce possunt cum reprobis
haberi communia : sed charitatis atque pietatis miraeula
amate; quce tanto securiora sunt, quanto et occulta; et de
quibus apud Dominum eo major fit retributio, quo apud
homines minor est gloria : " Brethren, be not In love with
signs, which may be had common with the reprobate : but
love ye rather the miracles of charity and true godliness;
which, the more secret the more secure : and for the which,
the less estimation that there is with men, the greater Is the
reward with God."
In the first beginning and gathering of the Church^,
1 [See Dr Loudon's picture in Pox. ii. 469. ed. 1684.]
2 In Evan. Jo. Hom. xxix. [Opp. Tom. U. foi. 131, b. Antverp. 1572.]
3 [" Sed hsec necessaria in exordio Ecclesise fuerunt. Ut enim ad
fidem cresceret multitudo credentium, miraculis fuerat nutrienda.
Quia et nos, cum arbusta plantamus, tamdiu eis aquam infundimus,
quousque ea in terra jam coaluisse videamus ; et si semel radicem
fixerunt, irrigatio cessabit. Hinc est enim quod Paulus dicit. Linguae
in signum sunt, non fideUbus, sed infidelibus." (S. Greg. Mag. foL
sup. cit.)]

ANSWER TO THE TREATISE OF THE CROSS. 333
many things were necessary, which now be needless. Mira
cles were used then, which outwardly be denied now.
When we go about to plant a tree, so long we water it, ¦*. similitude.
untU we see that it hath taken root; but when it is once
substantially grounded, and branches spread abroad, we take
no more pain to water it : on like sort, as long as the peo
ple were altogether faithless, this mean of miracles was of
indulgence granted them ; but when spiritual instruction had
taken better place, the corporal signs surceased straight.
Wherefore the Apostle sayeth : Linguce in signum sunt, non
Jidelibus, sed infidelibus : " Strange tongues are for a sign, not
to them that beUeve, but to them that beUeve not*." And
plainly to argue that a thing is good, because a miracle is
shewed by it ; or else to approve a present use by that which
needfuUy sometime was done ; hath too many absurdities and
inconveniences to be yielded to. S; Augustin denied that argu
ment of PetiUan^: he would not admit the doctrine of the
Donatists ; although they had wrought all wonders in the
world. Non dicat, sayeth he, ideo verum est, quia ilia et
ilia mirabilia fecit Donatus, vel Pontius, vel quilibet alius ;
aut quia homines ad memorias mortuorum nostrorum orant
et exaudiuntur ; aut quia ilia et ilia ibi contingunt : " Let
not the adversary say, therefore it Is true, because Donate
or Pontius, or any other hath done these and these wonderful
and strange things ; or else because men do make their
prayers at the tombs of our dead, and be heard ; or because
such things and such things do happen there :" for these may
be as weU figmenta mendadum hominum, vel portenta
falladum Spirituum : " the feigned devices of lying men, or
strange wonders of deceitful Spirits."
Wherefore, if miracles prove the use of a Cross, why as wcii we
' ^ ' *j may have
should they not confirm the doctrine of the Donatists ? Tea, i5^|ffs"the
if miracles may commend a thing, I wiU not only have the cross°ifmira-
sign of a Cross, but the sign of a DevU. Macrobius, in his m^fu
Saturnalibus, Li. i. Ca. vU., speaking of the sacrifices used
in the reign of Tarquui the Proud, sayeth : Effigies manice,
suspensce pro dngulorum foribus, periculum, si quod im-
mineret familiis, expiabant : " The Images of madness,
^ 1 Cor. xiv. [22.]
* Aug. De uni. Eccle. Cap. xvi. [Cap. xix. Ep. cont. Donat. Opp.
Tom. ix. 252.]

334 THE EIGHTH ARTICLE.
hanged before every man's door, made clear for all dangers
that hanged over the household." Wherefore I will thus
reason with you :
Either the miracles that you do speak of were false
tales, or else they were truths.
If they were false tales, a true man ought not to allege
them, nor a Christian beUeve them.
The Scripture warneth us, that in the latter days there
shall be strong Spirits of illusion; so that the elect them-
whetherit solvos, (If It be possIblc,) may be seduced. Wherefore, if the
Marti'^if'r^'' I'evil at any time by the Priests, as of old time by the wise
c?os.fu°cIn^ ™6n of Egypt, have wrought wonders about Roods and
TawffS'''^ Images ; no doubt but, by shewing unwonted things, he goeth
thereof. about to aUuro us to things unlawful : and therefore such
miracles should not be credited. But, on the other side, if it
pleased God to use the sign of a Cross indeed, as a mean to
work some miracles in the world ; yet is it no sufficient cause
to confirm the havuig, much less the honouring of it now.
To mollify the hearts of visible and mortal men, God used
visible and mortal means ; not to confirm a reverence to them,
but to establish an honour and service to Himself. God spake
Moses' bush, unto Moses out of a fiery bush'. Shall now the fire or the
bush be honoured ? A good cause is brought why God ap
peared in a bush, rather than any thing beside : that the
people's eyes might teach them that which their hearts and
souls ought to beUeve. For the thorns of the bush did
signify the sins for which the Law came. And as the bush
pricks not in the root, but is gentle and smooth, though the
body and branches be full of thorns ; so are not our sins of
our first creation, but, by growing in the flesh, we have
gathered them unto us. As the bush was not consumed by
the fire, but the fire gUsteringly did set forth the bush ; so
were not sins aboUshed by the Law, but only notified ; not
taken away, but laid open afore us. For the Law could no
more but teU us our disease : only the grace of Christ doth
cure us. As God appeared in form of fire, and not in an
earthly shape ; so must we learn to follow God ; to raise our
thoughts and desires upward, and not be depressed with
downfaU cares. As God vouchsafed to appear in a mountain,
thereby to put us in mind of His height, far passing Princes
1 [Exod. iu. 2. Acts vii. 30.]

ANSWER TO THE TREATISE OF THE CROSS. 335
and all worldly sublimity ; so must we consider the worthiness
of our caUing ; and be well assured, that such a hlU must be
climbed of us, as hath all the earth subject underneath It.
Wherefore, as so great miracle was wrought by fire, in a
bush, on a mountain, not to enforce an estimation of the
means, but only to drive men to the ends aforesaid ; so by
the Cross miracles have been wrought; not for the wood's
sake, not for the metal, but only for confirming of a faith in
Christ. This faith then let us retain, and let the Cross alone.
Moses avoided the wrath of God, and escaped death, by cireumci-
cuttmg off the foreskin with a sharp stone ^: and this is as
much as Saint Martin's sign, whereby he avoided the fall
of a tree. Shall now a sort of stones be brought Into the
church, and honoured of us? Moses did see the Angel of
the Lord ready to destroy him, because he, (dwelUng in the
land of Midian,) neglected the circumcising of his son ; and he,
that was a messenger of the God of Abraham, had not in his
ehUd the sign of the faith of Abraham, wherein the Jews
might and did glory. This Circumcision then, whereby such
peril miraculously was shunned, was done by a stone ; not
that an earthly stone should be the more esteemed, but Christ,
the Corner-stone, be signified ; by whom all sins and trans
gressions be cut off, and by whom the danger of eternal
death only is avoided. The rod of Aaron was often turned Aaron's rod.
into a Serpent^, often returned into the own nature ; which in
a figure represented Christ, from life to death, from death
arising unto life again : or else that, as the rod, by dividing
the Red Sea*, made a passage open Into the land of promise ;
so Christ, through Baptism into His death, hath prepared the
way into life for us. ShaU now the rod of Aaron, because it
wrought such miracle, be set up in the church ? The tree The wood of
° ' r _ Marah.
that was cast into the waters of Marah* did make them
sweet; in token that the bitterness of the Law was taken
away by the death of Christ, and now the minds of the
faithful people be replenished thorough it with spiritual and
abundant pleasure. Shall therefore the sign of that piece of
wood now be worthied of honour ?
The Jews were preserved from the Serpents' stings^ by l^jp^^f™
2 Exod. iv. [24—26.] 3 gxod. vii. [9, 10.]
* [Exod. xiv. 16.] * Exod. xv. [25.]
6 Num. xiv. [xxi. 9.] ^

336 THE EIGHTH ARTICLE.
lookmg on the brazen Image; representing also the death
of Christ, which from mfection of damned Spmits saveth
His elect. ShaU now a piece of brass, or sign of a Serpent,
mt Ttt' ^® ^®* ^P ^ churches, and reverently adored ? The rock,
rock. smitten with Moses' hand', gushed out of water ; and the
streams flowed in the parched fields, to satisfy the drought
of the thirsty people : whereby is signified Christ to be the
stone cut out of the quarry, dne manibus prcecidentium,
" without any workman's hand^ ;" which, by the Uvely liquor
of His eternal Testament, quencheth the thirst of incredulity;
crying continuaUy : Si quis sitit, veniat ad Me et bibat :
" If any man thirst, let him come to Mo and drink ^." Shall
now, for this respect, the rock or river be exalted, and set
Gideon-8 in placc of God's service ? The fleece of Gideon* was only
fleece moisted with the dew, when all the earth beside was dry :
again, it was only dry upon the fleece, when the dew fell
upon aU the ground : to note the Gentility of all the world
destitute of grace ; void of that heavenly and spiritual
dew ; when only the fleece of Israel, the people of the
Jews, were comforted with the showers of God's word and
promises. Again, that for want of true belief the foresaid
people should wither with the drought of infidelity ; when
the heathen folk should be all to besprinkled with the dew
of heaven, as now we are by preaching of the Gospel.
But where the threshing-place of the barn, and fleece of
HierobaaP, were the means whereby the miracle was wrought,
Sampson's shaU any of them both be now magnified of us ? Sampson,
with the jaw-bone of an ass, slew a thousand men^ ; and out
of the cheek-tooth thereof the water ran, to assuage his
thirst : in signification how Christ, our Advocate and Medi
ator, hath overthrown the adversary Power ; hath by one
death destroyed all the enemies of Ufe ; and hath refreshed
the dry souls of faithful people, which be the members of His
body, with the spiritual drink of affiance in Him. ShaU we
now have jaw-bones and cheek-teeth in the church ?
Elias' cloke. EUas wltU hls cloke divided the water of Jordan': In
sinuating unto us how Christ, by His incarnation, hath made
1 Nume. XX. [11.] 2 [Dan. U. 34, 45.]
3 Joan. vn. [37.] * Jud. vii. [vi. 36—40.]
8 [Judges vii. 1.] 6 jud. xv. [15, 19.]
7 2 Reg. ii. [2 Kings, U. 8.]

ANSWER TO THE TREATISE OF THE CROSS. 337
a way to Baptism ; that, by faith in Him, we may walk on
the dry land of security, dreadless of the waves of sin. Shall
therefore a cloke be hanged up, and a candle lighted before
it ? Naaman the Syrian, by washing himself in Jordan, was ^^fhing''
cleansed of his leprosy*: and shall the sign of Jordan be
worshipped of us? The hem of Christ's garment conferred The hem of
^ ^ ^ , Christ s gar-
health upon the woman touching it": and shall the sign of ment:
this be had in estimation ? The shadow of Peter healed also lipf^^^f""
some that passed by '<• : likewise the kerchief and handker- ^^j'J.'^^ig'}.''"''
chiefs of Paul cured diseases", and drove out evU Spirits. Shall
now the sign of a shadow ; shaU a sorry clout, be so much
made of? Therefore, if miracles of old time past, wrought,
(as I may grant you, though absolutely I am not bound to
beUeve aU that you do bring ;) by mean of a Cross, shall be
sufficient cause to make the sign thereof, or the selfsame
thing, to be erected and honoured ; then shaU the fiery bush,
the mountain of the Lord, the Circumcision of Moses, the
rod of Aaron, the wood of Marah, the brazen Serpent, the
water of the rock, the fleece of Gideon, the jaw-bone of
Sampson, the cloke of Elias, the washing of Naaman, the
hem of Christ's coat, the shadow of Peter, the handkerchief
of Paul, be set up in the church themselves, or their signs.
For by none of these but miracles were done : and as good
reason in this respect to set up in the church any one of
these, as otherwise the Cross.
As I have shewed you the effect and end of other
miracles reported in the Scripture, so when it pleased al
mighty God to bring moe nations to one faith in Christ,
and used the Cross as a mean to work the Uke by, you
must as well understand the meaning, not to bring the
wood into an admiration, not to teach us the service of
a sign, but to confirm the faith in The crucified, and due
obedience to Him that was signified. " A jewel," (you say,) ° ' ' ^
" a precious stone of some strange virtue, if a man have it,
must be kept warUy, nor the stone be suffered to be broken.
And shall we christian men break the Cross of Christ ? &c.
An herb in the garden, medicinable for this or that disease,
must not be rooted out. And shaU we root out of our
gardens the holy sign of the Cross ?" and so forth. WeU,
8 2 Reg. V. [14.] 9 Mat. ix. [20—22.]
10 Act. V. [15.] 11 Act. xix. [12.] 22
[calfhill.]

338 THE EIGHTH ARTICLE.
M. MartiaU, let me ask you this question : If ye have but
a glass, and repute it a diamond, doth your estimation brmg
virtue to the thing ? K ye had a good herb, and the same be
now withered, wUl ye make as much of it as if it were in
the prime ? The Cross that ye make so great accompt of,
that ye covet to have set up in churches, hath not the
virtue and power that ye talk of : it cannot heal : it cannot
preserve : it cannot daunt the affections of the flesh : it can
not drive the wicked Spirits from us. As the mean is gone
of the foresaid effects, so are the effects themselves ceased.
Possible it is that, in time past, men did some good by
signing them with a Cross : now is it not, according to your
position, " medicinable against all conjuration, enchantment,
sorcery, and witchcraft;" but rather daily used in all these.
Wherefore, your proofs be too weak ; your miracles to no
Foho 108, b. purpose; your Doctors much like yourself. "The Heathen,
the New-Indians, the Jew, the Apostata," these are desirous of
the sign of a Cross ; " These signed themselves with a Cross on
the forehead : Therefore the sign of the Cross must be used
and honoured." As like as If I said : These were idolaters ;
they knew no true worship ; the Devil deluded them ; and
therefore we must foUow them. May I not therefore with
juster cause than you complain, and say as you do, 0 terrir
pora! "0 miserable days! 0 times too licentious ! " when
every Erostratus may become famous by burning of Diana's
temple; when every insolent and idle brain, if he can in
veigh against the state of his country ; defame them that in
learning and vmtue be far imUke himself ; shall presume to
write, and be suffered to print, his ignorant allegations and
impudent untruths, to deface the Gospel, to set agog sedi
tious and new-fangled heads ?
Tou would have men judge no better of us, but that
Foi. 109, a, b. we go about "to overthrow the ReUgion of Christ, take
away the memory of His passion, and say that there is
no Christ at aU." This do ye set forth by an example of
Andrew Lampugnan, which gat an audacity to slay the
Duke of MUan, by strUdng oft his Image ; and by a sinuU-
tude of a chamber of presence, wherein whoso cometh and
puUeth down the cloth of estate, or otherwise breaketh
Prince's arms m pieces, he is no loyal and faithful subject.
Let the world judge betwixt you and us, who seek less the

ANSWER TO THE TREATISE OF THE CROSS. 339
defacing of Christ and His Gospel ; who would more abolish
the memory of His death. We by continual preaching of it,
or you by often painting of it. We by referring aU glory
unto God, or you by transferring aU praise unto yourselves.
We by setting forth our state of salvation so as Christ Him
self hath taught us, saying, " Search ye the Scriptures ;" or
you by foUowing the DevU's doctrine, and perverting the
word, afiSrming, that we daUy must gaze upon Pictures'.
There be other means to remember Christ, (as in the
Preface I have at large declared ;) than by laying two
sticks across, or breaking the air with a thumb on my
forehead. Nor they deny Christ which affirm Him to be
God, and therefore in heaven seek Him ; but such as make Papists denj
an Image of Him, severing thereby His Divinity from hu
manity, and only as man upon earth honour Him. Where
fore your history is iU appUed. Galeatius Maria, (as your
own author^ saith,) being Duke of ililan, was a wicked
tyrant, a common ravisher of aU honest women, a violent
oppressor of all his subjects : therefore God stirred the hearts
of some to conspire his death. And for the same cause
the word of that arms is, Vel in Ara, that God in every
place, yea, to the Altar itself, pursueth the revenge upon the
ungodly. And therefore the man, which otherwise stood in
dread of the Prince, was by another mean heartened. But
God stirreth the heart of none to work any vengeance on
Christ His Son : therefore the comparison is not Uke. Again,
Lampugnan gat him the Uvely Image of the Duke : we have
the Image I wot nere of whom: sure the Image of Christ it is
not ; but, in respect of the abuse, a damnable Idol. Then,
if the striking at the Image of Christ be sign that Christ
Himself is hated, consider with yourself who is more faulty,
who is more despitefuUy set herein ; you, or we. We peck
at a stone or a piece of wood, which hath no Ukeness in the
world of Christ : you burn and butcher the lively members
of Christ's own body, the perfect counterfeits of Him departed
hence. We puU down the dumb and the deaf Idols, the
instruments of abuse : you murder the Saints ; you destroy
the Prophets ; you spite that any Uveth honester than your
selves. Who now, (I beseech you,) be more enemies of
Christ ? Who be more Uke to fall into apostasy : the over-
1 [Comp. p. 28.] 2 Paradinus, in Symbolis.
22—2

340 THE EIGHTH ARTICLE.
throwers of Idols, or destroyers of Saints ; the misUkers of
a dead stock or stone, or murtherers of quick and Uving
men? Tou request me to teU you, " if a man come into a
chamber of presence, and pluck down the cloth of estate, and
break the Prince's arms in pieces, is it not his intent to have
the Prince deposed." Indeed, Sir, if the Prince have set it
up, and give commandment that it shaU there stand, it is too
great an offence to break it. But if the Prince have pro
claimed the contrary, that none shaU presume to draw his
arms, or set up any cloth of estate for him ; and yet, not
withstanding, some in despite or mockery shall hang up a
beggarly and stinking clout ; or, instead of his royal arms,
erect some monument of reproof and shame ; if I came in
place, I would puU it down, and be the faithfuUer subject for
that. And this is the very state of our cause. Christ and
His Apostles, (as I have proved before,) have utterly forbid
den Images. There is no Cross that hath any Ukeness of
our Redeemer on it. Christ hath taken order, only by His
word to be set fotth unto us. Therefore the Cross of wood,
stone, or metal, may without offence be removed of us. For
it is not the cloth of estate of His ; the arms and recogni
zance of His kingdom. It is a wicked invention of the Papists,
a crafty delusion of the DevU, to supplant Christ ; to take
away the knowledge and true service of Him. Alexander, (as
Horace saith',) Edicto vetmt ne quis se, prajter Apellem,
Pingeret, aut alius Lysippo duceret sera,
Portis Alexandri vultum simulantia:
" Gave charge that but ApeUes none in colours should him dress.
Or but Lysippus should in brass his countenance express.''
Then, if a simple botcher had attempted to draw him,
contrary to his commandment, should he not have com
mitted petty treason, trow you ? On Uke sort, Christ hath
given out His word, whereby He hath witnessed of Him
self 2. He hath straitly enacted, that whosoever worship Him,
in spmit and verity they shall worship S: they shaU not
1 Episto. Lib. i. [Lib. U. i. 239—41.]
2 Joan. iv. [41. v. 31. viU. 14, 18.]
3 Joan. V. [iv. 24.]

ANSWER TO THE TREA'I'ISE OF THE CROSS. 341
more simply conceive of Him than of the Majesty of a
God, the second Person in Trinity, with our flesh carried
up into heaven with Him. Now cometh the workman with
his tools, and maketh a corporal and lying shape, to bring an
.outward and earthly worship. Alexander the coppersmith
crieth out for his advantage. Simon Magus, the sorcerer,
contendeth for his share. S. Paul is against it*. S. John
condemneth it^. What shall we now do? go to the lying
Image, and forsake the true ; forbid the word, and bring in
a Picture ; have our hearts here in earth, where our God is
m heaven ? Quisquamne tam ineptus est, ut putet aliquid
esse in Simulaehra Dei ; in quo ne hominis quidem quicquam
est prceter umbram^ ? " Is any man so foolish as to think,
that any piece of God or godliness is in an Image ; wherein
there is no point incident into a man, beside the shadow ?"
ShaU this be the arms and cognizance of our Master ; in
nature whereof there is nothing Uke Him, in use whereof
there is nothing but misUketh Him ?
I doubt not but the Cross, if it had any sense or
understanding, would bow down itself to the maker of it,
and not abide the maker to do honour to it. For had not
the maker bestowed some cost and workmanship upon it, it
might well enough have been locked in the coffer and laid
in the chimney. Then, what preposterous thing is this : they
that have sense to set up the senseless ; the reasonable crea
tures to worship the unreasonable ; the living to fall down
before the dead ; the workmanship of God, and chUdren of
His kingdom, to adore a corruptible piece of earth ? An ill
effect of a vile occupation.
O curvse in terras animse, et ccelestium inanes! Persius.
"0 crooked souls, bent to the earth, and void of heavenly
thmgs !"
We rather ought to erect our hearts and eyes thither,
where our end is, whither we look to go, than be defixed on
that which presently doth cumber us, and long we shall not
enjoy. Humi miseri volutamini, (as Lactantius doth say^ ;)
et pcenitet quadrupedes non esse natos, cum deorsum quceritis
* Rom. i. [23.] 5 Epi. i. Ca. v. [21.]
^ Lactantius, De falsa Rel. [De origine Error.] Lib. ii. Cap. ii.
^ De fal. ReU. [De orig. Erroris,] Lib. u. Cap. U.

342 THE EIGHTH ARTICLE.
quod in sublimi qucerere debuistis : "Te wretches tumble
upon the earth ; and seem to be sorry that ye be not made
four-footed beasts, when ye seek below that which ye ought
to find above."
For your Crosses and Crucifixes, your Images and in
ventions, what pretext soever they have to commend them,
what colour and cost soever to garnish them, yet are they
but earth : from thence they came, and thither they wUl.
What should ye then be subject unto things inferior to your
selves ? Quum vos terrce summittitis, humilioresque faeitis,
ipsi vos ultra ad inferos mergitis, ad mortemque damnatis;
quia nihil terra inferius et humilius, nisi mors et inferi :
quce si effugere velletis, subjectam pedibus vestris terram
contemner etis, corporis statu salvo ; quod iceirco rectum ac
cepistis, quo oculos atque mentem cum Eo qui fedt conferre
possetis. Contemnere autem et caleare terram nihil aliud est
quam Simulaehra non adorare; [quia de terra jicta sunt^ :]
" When you submit and abase yourselves unto the earth, ye
throw yourselves voluntarUy to hell, and condemn you to
death ; for nothing is inferior and worse than the earth, but
death and hell : which if ye would avoid, ye should contemn
the earth that is Under your feet, preserving the state and
condition of your body ; which for this respect ye have received
upright, that ye might resemble and compare both eyes and
mind with Him that made them. But, to contemn and despise
the earth, is nothing else but not to worship Images, which
are made of earth." Thus much Lactantius.
Now, if Christ be so slenderly received of us, and aU
His benefits so Ughtly passed over, that our memory must
be holpen; and, imless we have somewhat subject to our
eyes, we shall soon forget Him ; we have the poor ; we have
beside the seals of His mercy, the Sacraments of His grace,
which when He deUvered He said : Hoe fadte in Mei com-
memorationem : "Do this in remembrance of Me^." "For
as oft as ye eat this bread, and drink this cup," saith the
Apostle, " ye shew the Lord's death tlU He come*." Where
fore, let this confirm our memory, that Christ thought needful
for us : let us not seek any further aids than Christ, (expert
of our infirmities,) hath left us. If Christ and His death be
1 Lactantius, ibidem. 2 [S. Luke xxii. 19.]
3 1 Cor. xi. [28.]

ANSWER TO THE TREATISE OF THE CROSS. 343
duly preached to us, no force if aU Crosses be cast into the
fire. But if preaching of Christ and hearing of His word do
faU us, a sorry Cross can but deUght our eyes, and straight
corrupt our hearts. The miracles that have been done, al
though they may in part without any shame be doubted of,
without any impudency denied ; yet, granted to be true, must
not be brought for confirmation of a Cross, lest the Uke be
aUeged to make Simon Magus a Saint. Indeed we read, that
for the like effects he had an Image in Rome set up to him,
with this inscription : Simoni deo saneto* : " To Simon the
holy god." But Christ also speaketh of the like, which in the
latter day shall come unto Him, saying : " Lord, have we not
cast out Devils in Thy name ; and by Thy name done many
great works ?" To whom notwithstanding Christ shall answer
this: "I never knew you: depart ye from Me, ye workers
of iniquity^." Therefore your miracles, if they be false, be
devUish : If they were true, yet now are impertinent. But
if we should deny them as untrue, (wherein we might have
good authority to support us ;) should we therefore, according
to your gathering, " deny the omnipotency of God, as though foi. m, a.
He could not work any such miracles?" Why, we rather do ad
vance it much ; acknowledging that God, without such external
means, is able to work more effects than these. Only beware
you, lest by ascribing too much unto the mean, ye be igno
rant of the end, and disgrace the Author.
We see by experience, that virtues wrought, or so supposed
to have been, by the sign of a Cross, hath caused sensing^,
kneeUng, offering, and aU kind of wicked Idolatry to the Cross.
And so, where Christ should have been only praised, a piece of
wood is honoured. A good matter it is to receive a benefit, and
so acknowledge it. A vUe part it is to enjoy the pleasure of
one man's travail, and bestow the thanks upon another. Tet
so it faUeth out among the superstitious. God worketh the
miracle : they worship the mean. So did the chUdren of for-
* Eusebi. Li. U. Cap. xiU. [S. Justin Martyr, who presented his
Apology to Antoninus about the year 140, is the flrst of the Fathers
who mentions this ckcumstance. Many writers have supposed that
the statue had been erected to Semo Sancus, a Sabine deity; and
authorities on both sides of the question are enumerated by Dr Bur
ton, in the forty-second note upon his Bampton Lectures. Oxf. 1829.]
Mat. vii. [22, 23.] " [incensing.]

344 THE EIGHTH ARTICLE.
nication among the Jews of old, whose mother had played the
harlot, saying' : "I wUl go after my lovers, that give me my
bread and my water, my wool and my flax, mine oil and my
drink." " Nor she did know that I, saith the Lord, did give
her her corn and oU, multipUed her gold and silver, which
they bestowed upon Baal. Therefore will I return, and take
away my corn in time thereof, and my wine in the season
thereof, and wiU recover my wool and my flax lent, and dis
cover her lewdness in the sight of her lovers." Whereby we
have to understand, that as God is the only worker of all
miracles tending to our health and preservation, so doth He
accompt it an heinous fault, a spiritual fornication, when the
glory thereof is conferred on another. Learn you by this,
that the matter of the Cross never had the virtue to work
such things as you report ; and therefore ought not of any to
be worshipped. God by His Prophet, in plain terms, doth
caU it whoredom, which you for your profit, in speech of
hypocrisy, do call devotion. Wherefore, beware of the plague
ensuing : derive not the glory from The crucified to the
Cross. Vivum colite, ut vivatis. Moriatur enim necesse est,
qui se suamque animam mortuis adjudicavit^ : "Worship
the Uving God, that you may live. For needs he must die,
that hath adjudged himself and his soul unto the dead."
' Ose. U. [6, 8—10.] 2 Lactan. Li. U. Cap. u. [ad fin.]

TO THE NINTH ARTICLE.

WHAT COMMODITY EVERY CHRISTIAN MAN HATH, OR
MAY HAVE, BY THE SIGN OF THE CROSS.
As the ground itself, and chief buttress of your cause is
taken out of the second of Nice, whose impudent vanities^ I
have sufficiently before declared; so are not you ashamed
sometime to aUege them with as smaU trial as they had truth.
But as S. Ambrose said of the CouncU held at ArinUnum* :
Elud ego Concilium exhorreo : " That Council I do utterly
abhor ;" so do I say of this, that with as good cause and
with all my heart I refuse their authority, and condemn their
doings. A vain aUegation it was of Germanus, " that the foi. 113, b.
Images of holy men are a Uvely description of their stout
ness, a representation of holy virtue, a dispensation of grace
given them :" a vain application it is of yours, " that even so
the Cross and Image of Christ crucified, set before our eyes,
is a lively description of His stoutness in bearing the blows of
the Jews," and so forth. To speak first of other Images, and
so to descend to yours ; I beseech you, what stoutness and
virtue is described, what holiness and grace is dispensed by
them ? When the Saints were aUve, their virtues could not
be discerned with eye: they rested in the mind theif proper
subject. And shaU they now be seen in their dead Images,
which have neither mind nor sense to hold them ? This is as
just as Germain's Ups. When I see an Image gorgeously
appareUed, with spear, or sword, or book in the hand ; another
with a box or a babe in her arms ; what reason can teU me
whether Mars or S. George, Venus or the Virgin the mother
of Christ, be there erected ? If ye teU me that the super
scription discerns them, then if it please the maker to remove
the title, that, which before was the Idol Venus, shaU now
become the blessed Virgin : that, which was Mercury, shall
* [" Multae apocryphorum quisquiUae.'' (Ant. Pagi Crit. in Annates
Baronii, Tom. i. p. 45. Colon. AUob. 1705.)]
* Li, Ep. v. Epi. xxxi. [Epistt. Lib. U. Bp. xiU. Opp. v. 204.]

346 THE NINTH ARTICLE.
anon be Paul : and so, as it pleaseth the workman to name it,
it shall be reverenced and esteemed.
But whereas they be called Laymen's books', impossible
it is without a schoolmaster to read them. But when they
be read, what lessons have they? Such as Chorea did
learn in Terence ; or such as Venus Gnidia did teach in
Lucian. For when they behold strange and costly Images,
wondrously adored, with coronets on their heads, rings on
their fingers, precious stones on their garments ; what may
they think, but that some stately Princes, with their proud
apparel and disguised train, be come in presence? and
then they faU down and worship the body, or the garment ;
the Idol, or the gold ; or peradventure both. The body
is stiff, for It Is a stone : the garments as stiff, for they are
of gold. The shape enforceth an honour to the Image : the
furniture provoketh a coveting of the goods. So at one
time two Idolatries be committed. If your maids do look
upon Mary Magdalen, as in the churches she is set forth,
with nice apparel and wanton looks ; what can they behold
in her but the pranks of an harlot? what can they learn
of her but lusts of vanity ? Doubtless, If Images must
be admitted to set forth the Saints, the Saints themselves
.shall not be honoured, but dishonoured : and we shall espy
no example of soberness, of chastity, of contempt of riches,
and vanity of the world; but of excess, of wantonness, of
pride and covetousness. For if the external decking, the
trimming of the Puppets, do lively describe anything; it is
not the nature of holy Saints, but chUdlsh affection of old
doting fools, which must have such babies to play them with
al. But that play of folly doth end in earnest of gross
Idolatry.
The reason And although some affirm, that in these days men
ofourtime , *^ *'
for Images. .\)q too wisc aud loamed to take any hurt or offence by
Images ; they know what they are ; they gad not into far
countries after them; the preachers otherwise inform them:
and therefore, (as they suppose,) it is not unlawful or wicked
absolutely to have Images in churches ; though it may, (for
the danger of the simpler sort,) seem to be not altogether
expedient. To this I reply, that none in these days m
this respect is better instructed in the fear of God than
1 [Preface, page 21.]

ANSWER TO THE TREATISE OF THE CROSS. 347
Ezechias was ; more zealously affected to the truth than
Josias; more endued with wisdom from above than Salo
mon. They knew what an Idol or Image was : they were
not likely for their own persons to sustain any harm or
damage by them : they armed other against the danger
of them. Tet would not Ezechias suffer the brazen Serpent,
(the sign of Christ our Saviour,) to stand ^- Josias, for all his
knowledge, which could not in that case be himself abused,
took away aU occasion of ruin from his people, and utterly
removed all Idols ^ Salomon, for all his wisdom, by suffering
his wanton paramours to brmg their Idols into his court and
palace, was by carnal harlots persuaded, and brought at the
last to the committing of spiritual fornication ; and of a most
wise and godly Prince became a most foolish and vile
idolater*. Then let Ezechias and Josias teach us utterly to
remove aU occasion of faU, as well from other as from our
selves : let Salomon also fear us from suffering any such to
stand, lest by transgression our wisdom be folly, and under
standing error. "He that loveth danger shall perish therein^ ;"
and " Let him that standeth beware he faU not^."
I am sure there is no Prince of the world more furnished
with skill than was that Salomon : none have more graces
conferred on them : and yet he was abused by Images ; by
Images, that he knew to be but stocks and stones. For
"horrible it is to faU into the hands of the living God'' :" and
whoso turneth " the glory of the incorruptible God to the
simiUtude of the Image of a corruptible man :" whoso turneth
" the truth of God into a Ue, and worshippeth the creature,
forsaking the Creator^ : for this cause God giveth them up to
vUe affections," to their hearts' lusts, to uncleanness, &c. Then
let all Princes, aU wise of the world beware, that they procure
not God's indignation by breaking His precept, so often given,
so straitly enjoined : " Thou shalt make to thyself no like
ness of any thing." Suppose they be so strengthened in
faith, so assisted by grace, that, how great soever the danger
be, yet they fall not in it, they keep themselves uncorrupt
from Idolatry ; shaU that be sufficient excuse for them, if they
2 2 Re. xviii. [2 Kings xviii. 4.]
3 2 Re. xxiii. [14.] * 1 Re. si. [1—8.]
5 Eccle. xiii. [Eccl"'' iii. 26.] « 1 Cor. x. [12.]
' Heb. X. [31.] s Rom. i. [23—26.]

348 THE NINTH ARTICLE.
leave occasion of such offence to other ? ShaU their learning
and wisdom be cause of foUy and deceit to the simple?
ShaU they have such regard of their own fancy, which is to
no purpose, but only to gaze on ; without a commandment,
as they themselves confess ; that the siUy flock shaU be scat
tered thereby ; and the more multitude, being simple, perish;
for whom Christ paid as dear a ransom' as for the greatest,
the wisest, the best learned of the earth ?
The Scripture is commanded to be known of aU men.
" Gather," (saith Moses ^,) " the people together, men, women,
and chUdren, and the stranger that is within thy gates ; that
they may hear, and that they may learn, and fear the Lord
your God, and keep and observe aU the words of His Law."
Likewise, in the New Testament^, the Uke commandment is
given by Christ, to " search the Scriptures." Which words if
any man think do appertain only to the Jews of the old time,
or to the Clergy now ; by the same reason, (as Augustin doth
weU prove*,) he may say, that Christians ought not to know
Christ, nor be known of Christ. Notwithstanding, the Scrip
tures, (contrary to God's wUl,) have been for a poUcy for
bidden to be read, lest the ignorant might fall into error by
them. And shall not the Pictures, forbidden and banished
out of God's service, breeding a most vile affection of Idolar
try, be removed rather out of the temple, as well in respect
of the precept as peril ? I have shewed what these Images
do describe : pride, avarice, wantonness, and nothing else. If
a man say, this Saint in his Ufe-time despised his Ufe, to Uve
with God ; contmued in poverty, to be rich in Christ ; rejected
the pleasures and lusts of the flesh, to subdue the same to
the good guiding Spirit ; his Image by and by controls him
of a lie. For he seeth a most cheerful and stately look, a
gorgeous and rich attire, an embracing in death of that which
in life he most abhorred.
Wherefore, as Images generaUy describe a contrary effect
to their first patterns; as alway they work a more wicked end
than in Religion is to be adnutted ; so the Cross itself doth
not nor cannot lead us to The crucified ; but estrangeth our
1 [Rom. xiv. 15. 1 Cor. viiL 11.]
2 Deute. xxxi. [12.] 3 John v. [39.]
* De verb. Domini, Ser. xiv. [al. De Scripturis, Serm. cxxix. Opp.
Tom. V. ed. Ben.]

ANSWER TO THE TREATISE OF THE CROSS. 349
hearts from God the Creator to a vile creature. And if the
commodity of Images m the Church or Crosses had been such,
(as you would have it appear;) I marvel that Christ, our
schoolmaster, that His Apostles, our teachers, took no order
for them. Paul saith not^, Qucecunque picta sunt, sed Quce
cunque scripta sunt, ad nostram doctrinam scripta sunt,
&c. : " Whatsoever things are painted, but Whatsoever things
are written, are written for our instruction." Not that by
Images or gazingstocks, but " thorough patience and comfort
of the Scriptures, we may have hope." Nor he saith, "All"
Picture, but " Scriptm-e', inspired of God, is profitable to teach,
to reprove, to instruct ; that the man of God may be perfect,
furnished to aU good works^." Then if the Scripture be a
commended and commanded way, and the same sufficient to
make us perfect in aU points, I see not to what use an Image
or a Picture is.
God gave the Law to Moses ^, not set forth with colours,
but written in two tables. Josue deUvered the same unto
the people, not in Imagery, but in word^ ; not glorious to the
eye, but gladsome to the ear, comfortable to the heart : so
that the mean, whereby they would the benefits of God to be
kept in remembrance, was not to paint or grave the likeness
of them, but by faithful pen report the noble facts, and so print
in the heart a thankful memory. David, entreating of the In
carnation and Nativity, Passion and Death, Resurrection and
Kingdom of Christ our Saviour, (which are the proper effects
which you wUl have set forth in Imagery ;) saith, in the
Person of Christ, thus : In capite libri scriptum est de Me :
" In the beginning of the book it is written of Me^." It is
not graved in a piece of metal, or painted on a wall. The
Evangelist saith'": Sicut scriptum est in libro sermonum
Esaioe : " As it is written in the book of Esaie's sermons."
He spake of sermons, and not of signs ; of a book, and not
of an Image. The Apostles also, of whom it is written" :
"Beautiful are the feet of those that bring tidings of peace,
and preach health;" which went throwing their seeds with
¦tears, planting the faith of Christ with affliction, and shall
' s Rom. XV. [4.] 6 2 Tim. Ui. [16, 17.]
' Exo. XX. [Deut. v. 22.] ^ Josu. xxiii, xxiv.
^ Psa. xxxix. [xl. 7.] '" Luke iU. [4.]
" Esa. Ui. [7. Rom. x. 15.]

350 THE NINTH ARTICLE.
return again having them hand full', with plentiful increase,
with joy for gain, and success of the Gospel ; sent not a
Cross, or history of the Passion painted in a table, to cities
or to nations; but their Epistles, the certain witnesses of their
minds, their writings. Nor Christ, (that we read of,) con
ferred on them the art of painting, carving, or engraving;
whereby they might convert the Heathen to the faith, or leave
a remembrance with their disciples after them : Sed aperuit
illis Dominus sensum Scripturarum : " But the Lord opened
the sense of Scripture to them 2." S. John, banished into the
island Patmos, to receive the secret and divine Revelations,
heard at the Lord's hands. Scribe hcee in libro : " Write
these in a book^ ;" and not Work them in stone or metal.
Whereby we are given to understand, that the instruction
of our faith, the only aid of a godly memory, must be the
Scripture. The Cross, with a Picture of a man upon it, with
arms stretched, body pierced, and feet naUed, may peradven
ture put me in mind of a man so executed : but who it was,
for what cause it was, to what wholesome end and effect it
was, no Picture in the world can tell me*. If preaching, in
spired by the grace of God, working effectually in the hearts
of hearers, be not able to turn and convert the obstinate : if
the lawful use of God's holy instrument, piercing the hearts,
and striking the conscience, cannot frame aright, and reform
to piety ; what shaU we think of a dumb, senseless, unlawful
thmg ? If I see a felon, a thief, a murtherer hanged before
muie eyes, have I not more to consider mine own estate, than
if I beheld a wooden Rood or sUver Crucifix ? Suppose I
know that that Picture representeth Christ, am I furthered
anything toward my salvation? or are the mercies of Christ
more effectual to me, unless I know that even God the
Father hath also chosen me in Christ His Son^, "before tbe
foundations of the world" were laid, that I "should be holy and
without blame before Him in love ?" Is there any cause to
drive me to thankfulness, or otherwise to virtuous conversa
tion, because I see a gallows ; which my horse seeth as well
as I, and yet is not the hoUer ? Can I glorify God for
sending of His Son, imless I know that He did send Hun ;
1 Psa. cxxv. [cxxvi. 5, 6.]
2 Luk. xxiv. [45.] 3 Apoc. i. [Rev. i. 11.]
4 [Compare p. 37.] « Ephe. i. [4—10.]

ANSWER TO THE TREATISE OF THE CROSS. 351
and for me He sent Him; whom "He hath predestinate to be
adopted through Jesus Christ unto Himself, according to the
good pleasure of His wiU ; to the praise of the glory of His
grace, wherewith He hath made us accepted in His beloved:
by whom we have redemption through His blood, even the
forgiveness of sins, according to His rich grace : whereby He
hath been abundant toward us in all wisdom and under
standing; and hath opened unto us the mystery of His wUl,
according to His good pleasure which He had purposed in
Him : that in the dispensation of the fulness of times. He
might gather together aU things in one, which are in heaven,
and which are in earth, even aU in Christ ?" K these effects
be described in a Cross, the duty of thankfulness is taught
withal, the form of obedience is set forth unto us. But no
Cross can teU me that Christ came once into the world;
much less that He was, before He came : that He came to
die for us ; that He died to rise again ; that He rose to
purchase a righteousness for us : yet these and some other
articles of our faith we must be first instructed in ; or else
the sight of the Cross doth no more profit me than, (as I
said,) my horse. But neither we are wUIed by any word of
God to fetch our knowledge from such unskllfiU school
masters, nor anything is in them whereof they can to our
health inform us.
Tou say, " that the Cross teacheth the proud and Foho m b.
contentious man humility : for if any be wise in his own
conceit, and condenmeth other men's judgments, and craketh®
to the people, that the doctrine, which he teacheth con
trary to aU other, is sure, sound, and grounded upon the
word of God ; that man, I say, looking intentively upon this
sign, may learn humUity, and say with S. Paul : ' God forbid
that I should brag or glory in any thing, but in the Cross of
our Lord Jesus Christ^.'" Indeed, Sir, humUity may weU
one way be learned of a Cross; for when it is stricken, it
strikes not again : when it is revUed, it gives no iU language :
wiU it to stand, and it wUl not stir. But you, that think
yourself as wise as any man, and yet are abused in your
own conceit, when ye look on your Cross, what are ye ad
vantaged ? Do ye learn to glory in nothing else but Christ
crucified? Indeed S. Paul, in that Epistie to the Galatians,
6 [cracketh, boasteth.] 7 [Gal. vi. 14.]

352 THE NINTH ARTICLE.
condemned the hypocrites and false teachers, which urged
the Law, Circumcision, and Ceremonies: against whose heresy
he brought his assertion, that only the death of Christ
was his joy and feUcity ; nor any thing he had but that to
rejoice in.
If you have learned this lesson of the Cross, I am glad
aii^he^ f"' thereof. For then ye condemn your merits and satisfactions :
So'Smff tlien wiU ye lay away your idle ceremonies and wiU-worship.
_ g^^ .^ ^^^ retain a confidence In your works ; if you ascribe
any righteousness imto them ; if you think you are able to
deserve salvation, or satisfy any way for another's sins; then
do ye glory in somewhat else than the Cross of Christ : then
is your humility but hypocrisy. When the Papists behold
the work of their own hands, the Cross itself, fair mustering
in the church ; which might peradventure have been a log
for the* chimney, or else . . . , if they had not given that
shape unto it, and garnished it as it is, which now by their
means is reverently adored, and thought to be of such sin
gular virtue ; no other thought can come into their heads,
but that they themselves be better than their handy work,
the maker more to be esteemed than the metal : and so for
humUity a pride is engendered, that they be causes of such
wonderful effects; and If God be honoured, they must be
thanked.
Foho 115, b. As for obstinate sinners, if they have no better helps to
regenerate their hearts than the sign of a Cross to feed their
eyes, they are Uke to be as weU converted as Julian and
the Jew, (of whom ye spake before ;) who, notwithstanding
that they made a Cross, remained in their paganism accursed
stUl. We read in the Scripture such power attributed to the
word; but to the wood never. Lex Domini immaculata,
convertens animas : testimonium Domini fidele, sapientiam
prcestans parvulis : " The law of the Lord is perfect, con
verting the soul: the testimony ofthe Lord is sure, and giveth
wisdom unto the sunple. The statutes of the Lord are right,
and rejoice the heart : the commandment of the Lord is pure,
and giveth light unto the eyes'." If any such authority could
be brought for the Cross, I could more easUy be brought to
beUeve it. Now that ye bring but your own supposal, I
might refute it with a bare denial : but I wiU bring Chry-
1 Psal. xviii. [xix. 7, 8.]

ANSWER TO THE TREATISE OF THE CROSS. 353
sostom for me-- Animo desperate nihil pejus. Quamvis
signa, quamvis miraeula videat, in eadem perstat perti-
nada. Which is to say : " Nothing is worse than a despe
rate mind. Although he see signs, although mmacles be
wrought, yet he standeth stiffly in the same self-wiU froward-
ness." And there also he bringeth the example of Pharao,
whom aU the wonders and plagues of Egypt could not
make relent. Wherefore, if the Cross be brought unto the
like, I am sure smaU comfort wUl arise thereof : so that not
only the authority, but also the example condemns you.
Athanasius, in the place by you alleged^, how " the
wonted affections be taken out of harlots' hearts ; murderers
keep their weapon no longer; fearful men conceive a courage;
barbarous nations lay away their immanity*;" doth not
ascribe these effects to the Cross, but whoUy and solely to
the faith of Christ. " Then why doth he mention the sign
ofthe Cross," (say you;) "why was he not contented to put
faith, and no more?" Not that they should be joined patent
together ; but that the one might be testified by the other.
And the maimer of that time was, they being conversant
among the Infidels, by this kind of sign to shew their profes
sion. So that, as it is not enough to have a faith secret to
ourselves, whereof we dare not make a confession, but that
we must so seem unto the world as inwardly we are; that
God be not only glorious in Himself, but so acknowledged of
the world ; therefore the sign of the Cross and faith, the token
of profession and profession itself, be put together. And though
ye turn over aU histories that ever were, ye shaU never find
that a Cross without faith did further any man : but that
faith alone, without any Cross, is right available, the Scrip
ture in every place witnesseth.
Now where ye contend, that a Cross is necessary, " not- foi. 117,
withstanding that men may have godly instructions by read-
ding the Scriptures, and hearing good preachers: because every
man cannot read Scripture, nor understand it when he readeth
it; and every man cannot at all times so conveniently hear
2 Chrysosto. in Cap. Jo. viii. Hom. Uv. [Tom. Ui. col. 219. Paris.
1570.] 3 De human. Verbi. [De incarnat. Verbi Dei, §. SO. Opp. i. i. 91.
Paris. 1698.]
* [savageness.] r 1 23
[calfhill,]

354 the ninth article.
, a good preacher, as he may see the sign of the Cross ; and
things seen do move more affection than those that be heard
"oFfead' :" as your answer to this objection against yourself
containeth three pretended causes, so wiU I in order consider
of them. First, that aU men cannot read Scripture, or un-
do ?°ak derstand it when they read it : I beseech you, be Images and
doubtfully. Crosses such books as all men can read and understand ? Did
not I teU you^ how Stephen Gardiner, a learned man, made a
false construction out of such a book, taking the Image of the
King for S. George on horseback ? The countenance, the pro
portion, the apparel of them, is as pleaseth the workman to
devise : the virtue, the power, and the quaUties of them, is as
pleaseth the lookers on to imagine. And let them read in
unSwfoii'** Images that lust; let them understand as they may; nothing
doubtless is to be read or understood in them, but the lewd
dl'y'Lhfy.'' lessons of gross Idolatry, penned by the DevU, tending to
damnation. And if there were not apparently such peril in
them, (the contrary whereof cannot be avoided ;) yet were we
bound not only to suspect, but also to refuse such school
masters as they, being not authorized by God's commission,
but, (as I have proved,) always inhibited. If Christ, (as the
Gospel teUeth us, twice in one place together,) be the only
Doctor and Guide of His, Matth. xxiu. : if God hath spoken
in these last days by His Son unto us; in whose Person aU
wonted ways of instruction, all revelations do cease, Hebr. i. ;
we must now go no further than to His word ; we must seek
no teacher but His Holy Spirit. Ipse nos inducet in omnem
veritatem : " That same wUl induce us into aU truth^."
^"ueh^rg-** ^^ although I know that the gifts of God have their de-
3S"driv1us gi'ees, yet dare I say, that none is utterly so void of grace,
toowfedge in but hath, (for understanding,) so much conferred on him, as
an Image. ^^^ ^^ expedient for his own behoof; unless he be utterly, as
a rotten member, cut off from Christ*. But if the skiU of read
ing, or gift of understanding be denied unto any, shaU he be
driven to seek it where it is not ? Then shall he find what
he would not. If our heavenly Father refuse to teach us, a
1 ["Segnius irritant animos demissa per aurem,
Quam quae sunt ocuUs subjecta fldeUbus."
(Horat. Ep. ad Pisones, 180—1.)]
2 [Pref. p. 36.] 3 [g. John xvi. 13.]
¦* [Compare page 60.]

answer to the treatise of the cross. 355
vUe creature cannot instruct us. If God withdraw His decreed
mean, whereby He may win us, an extraordinary matter, a
stock or a stone cannot convert us. If God do not suffer us a
preaching Parson, the Devil doth send us such dumb Vicars.
If man be not worthied to direct us in a truth, an Image
or a Cross will pervert us with a lie. Posuit thesaurum
Suum in vasis fictilibus : " He hath put His treasure in frail
vessels ;" (saith S. Paul^, spealdng of the work of God's ex
ceeding mercy,) in sending us men of our own nature, by
whom His wUl may be revealed to us. But if your order
and assertion did hold, then had He put His treasure in
dumb, and dead, and senseless creatures ; and should stand to
discretion of the carpenter or smith, where He should best
confer His grace. A strange case, that where aU the works That wwch
all the crea-
of God be insufficient to teach humiUty, to persuade patience, tures of ood
*^ , , cannot teach,
to convert from error, and comfort in despair, the vUe ^ork*^™^'=^°-
of man's wicked hand is able, (as you say,) to procure and
compass the same for us.
The world itself is a certain spectacle of things invisible ;
for that the order and frame of it is a glass to behold the
secret working and hidden grace of God. The heavenly
creatures and spheres above have a greater mark of His
Divinity; more evident to the world's eye than either can
be unknown or dissembled^. Which thing S. Paul declareth
to the Romans^; saying, that so much was opened unto
men as was requisite to be known of God; in that His
invisible powers, yea, tUl ye come to His eterne virtue and
Divinity, being understood from the very beginning and
creation of the world, be daUy seen amongst us. Notwith
standing, such a knowledge as this, being grown and gathered
by such circumstances as be common unto aU alike, is natural as
it were ; and only enforceth this, that no excuse, no cloke of igno
rance, can be pretended: but, to alter the heart, to make a new
mind, to regenerate it to true piety, is the work of another
instrument, and effect of another cause. For the principal and
chief point, whereupon dependeth our health and salvation, is not
only to know God's absolute and universal authority, (whereof
both heaven and earth is fuU, and aU the world is witness ;)
but also to find out His secret counsels, to consider His
6 [2 Cor. iv. 7.] « [Psal. xix. 1—4.]
7 Rom. i. [19, 20.]
23—2

356 the ninth article.
judgments, to mark the mysteries of our salvation in Christ
our Lord, which is hidden from the world.
Then, if the marveUous works of God be not sufficient
to direct our ways, considering how frail we are ; and if it
hap that through them sometime we fall into any deeper con
sideration of the heavenly nature, straightways we are puUed
from the thought thereof to our own lewdness and imagina
tions, sliding to the dotages and dreams of the flesh ; whereby
it cometh to pass, that if perhaps any true instinct do sparkle
in us, it is out again before we can get any warmth of it;
what shaU we think of a siUy Cross, that sorry worms
and canker doth corrupt ; that never God nor good man
devised ? ShaU we run to so wicked and unwieldy succour ?
ShaU we seek so blind a guide to bring us out of darkness?
God never hath, no not from the beginning, dealt otherwise
with His elect, but that He would strengthen and relieve their
weakness with a stronger remedy. For He hath used to
their instruction , the mystery of His word, illuminantis
oculos, et intellectum dantis parvulis : " that Ughteneth
the eyes, and giveth understanding unto the meek'."
Therefore the goodman and master of the house said
in the Gospel: Negotiemini donee veniam: [Negotiamini dum
venio:] " Occupy till I come^;" when he, intending to go
abroad himself, gave each of his servants his portion to bestow.
What portion was it ? What was the talent ? What was the
merchandize that they should traffic with ? Not, with the
merchants of Tyrus ^, to lade their ships with precious wares ;
nor, with the mariners of Abasias*, seek strange countries to
get gold: but His word it was that He charged them withal:
that was the treasure, that, being well bestowed, should bring
infinite pleasures with it. For His word is the lively water^,
whereby the heats of our lusts are quenched ; the bread of
life®, to feed our hungry souls ; the pleasant wine^, to cheer
and make us merry; the lantern, to guide our steps*; the
1 Psal. xviU. [7, 8.] 2 Luke xix. [13.]
3 [1 Kings ix. 27, 28.]
* [1 Kings xxii. 48, 49. 2 Chron. xx. 35—37.]
= Joan. iv. [10, 14.] Apoc. xxii. [1.]
6 Joan. vi. [35.]
' Cantic. viii. [2.]
* Psalm cxix. [105.]

answer to the treatise of the cross. 357
sword, that overthroweth the enemies of the truth ^ ; the fiery
shield, to defend us against our adversaries'"; the sure rock,
whereupon to build"; the touchstone, to try out doctrines'^,
and what spirits are of God'^; the key, to open and shut
heaven gates '* ; the sweet-tuned instrument, to pass away the
tedlousness of this our exile ; the medicine for all diseases ;
the joy, the jewel, the only reUques of Christ departed
hence : which, if we mind to know tlis will, as it becometh
obedient chUdren ; if we do look to be heirs with Him, as all
men do make a reckoning of; then must we seek, observe,
and have always in reverence. For hence is the perfect
knowledge of all truth only to be had; and all other blessed
ness, in as ample wise as if that Christ were before our eyes,
ready to perform and pronounce the things. Wherefore, sith
the Scripture is worthied of these titles, and none of them
can justiy be appUed to the Cross : sith the word is the ordi
nary and only mean that God now useth for instruction of
His ; the Cross is a schoolmaster of error and impiety. Let no
man plead ignorance for his excuse; which may well be in
creased, but reformed never, by a beggarly book of wood or
stone. As for the other parcel of your answer, that " because foiio 117, a.
aU men cannot so conveniently at all times hear a good
.preacher, as they may see the sign of the Cross, therefore
the Cross must be had beside preaching ;" I may turn the
argument on your own head : that the more general the
matter is, and more easily come by, being in itself unlawful,
the more seriously it ought to be reproved, the more justly
•condemned. For whereas Images do but infect the heart, " • '
are occasions of faU, and nothing else ; it is a perilous matter, , ,
the poison to be more general than the medicine, the remedy
to be harder than the offence to come by. Bonum quo
communius eo prcestantius, saith Aristotle : " A good thing,
the more common it be, the better it is." But a mischief,
the more it spreadeth, the more it annoyeth ; and of all The more we
mischief, an Image most. For Images, Crosses, Crucifixes, cross, the
are every man's ware : a good preacher is scarcely to be
9 Sap. xviU. [Wisdom xviU. 16. Eph. vi. 17.]
"• Naum ii. [3.] " Math. xvi. [18.]
12 1 Cor. X. [15.] 13 [1 S. John, iv. 1.]
1* Apoca. XV. [5. iu. 7.]

358 THE ninth article.
found in a country. Images continuaUy do preach Idolatry :
the preacher cannot always open his mouth against it. Images
are likely to seduce a multitude ; all men of nature being
prone to Idolatry : the preacher is able to persuade but a
few ; few men inclined to credit sound doctrine. Wherefore,
the doctrine of a good preacher, and a gay puppet set up in
the church, being direct contrary ; the less we may hear the
preacher, the more we may see the puppet ; the less is our
comfort in Christ our Lord, the more do we stand in the
DevU's danger.
t^mstS^ As for affections to be stirred by Imagery, I grant
by Imagery, ^j^^^. ^^^ ^^ somo, but uot such as they ought. For im
.possible it is, (as in the Preface is declared;) an Image to
' come in place of God's service, and not aUure to a wicked
, worship. Experience hath taught us, and examples do prove,
that Princes, for their pleasure erecting Images, have bred
the vile affection of Idolatry. The Book of Wisdom is most
evident therein. Then, if the Picture of a living man, a
mortal creature, be of such force to crook the soul; what
shall we think of Images of them that are reputed Saints ? of
the Image of Christ, our God and Saviour ? Whose names be
written in the book of life', they care not for their faces
to be painted on a post. They that, alive, abhorred any
worship^, will not, being dead, provoke so great offence.
Christ, that, (as God,) will be honoured in truth, must not to
the world be set forth with a Ue : nee qui Spiritu coeperunt
came consummandi ; "nor they, that began in the Spirit,
must be made perfite in the flesh^" The Heathen, that
believed not immortality of soul, and were altogether vain
glorious and proud, had a pleasure to have their Images set
up ; and their children rejoiced in their parents' foUy : but
this must not be taken as precedent for us Christians. For
they had no other reward of weU deservmg : we look for
another manner of crown of glory ; which is laid up in store
for us, against a better day*. They had no laws to forbid
such counterfeits ; yea, the law itself, to excite men to virtue,
decreed Statuas in foro, " Images in the market-place :"
we have law enough from the majesty of God to condemn
1 Luc. X. [20.] 2 Act. xiv. [14, 15.]
8 Gala. Ui. [3.]
* 2 Tim. iv. [8.] 1 Petr. v. [4.]

ANSWER TO THE TREATISE OF THE CROSS. 359
Images in place of prayer^ Wherefore I may say, with
the good Fathers of Frankford* : Si homines mortales pro-
tervia vanitatis inflati, &c. : " If mortal men, puffed up with
frowardness of their own vanity," proud of worldly pomp,
bragging, ambitious, because they could not be in aU places,
would be magnified in some place ; because they looked for
no heavenly profit, would therefore have an earthly praise ;
shaU this enforce us to make a Picture of our God, who is in
every place, can be contained in no place, whose seat the
heavens are, whose footstool is the earth, who is wonderful
in aU places, can with the eye be discemed in no place ?
Where His virtue is so great. His glory so excellent. His
might so unmeasurable. He is not with colours to be pour
trayed, to be seen in temples made with man's hand, to be
honoured or known in a beggarly Picture; but to be set
forth in His worthy works, sought for in the heavens, wor
shipped in heart : the Prophet saying : Adorate Dominum
in atrio saneto Ejus : " Worship the Lord in His holy
sanctuary' :" and the Evangelist : Deus Spiritus est : et
qui adorat Deum, in spiritu et veritate oportet adorare :
" God is a Spirit : and they that worship God must worship
Him in spirit and in truth ^."
Thus hav^ I proved, that our affections to God-ward
neither ought nor can be stirred up by the vain painter's
or carver's craft, howsoever men's fancies are delighted
with them. Tet, to consider your own histories : when
Alexander the Great was fair and finely pamted, Julius
Caesar beholding him was made more ambitious : and he
that otherwise could have been contented with his own
estate, was through a Picture made a plague of the world.
Sclpio the African, by looking on his forefathers' monu
ments, had more occasion of pride than cause of praise given
him. Notwithstandmg, if in worldly things, for special policy,
such order be tolerable ; (to keep in memory the noble
facts of other:) if affections at home may be stirred with
counterfeits of our absent friends ; yet, in God's matters, ^^f^f""^'-
whose presence is at no time denied us, whose Person cannot ^^7^*'
be truly counterfeited, whose facts are more Uvely described
8 Deu. iv, V, vii. 1 Joh. v. [21.]
" Car. Mag. Li. iu. Ca. xv. [pp. 376—7. ed. Goldast.]
' Psal. xxviii. [xxix. 2.] s job. iv. [24.]

360 THE NINTH ARTICLE.
in His word than aU the workmen of the world can imitate ;
this point of DevU's rhetoric, this moving of affections, is
not to be yielded to. For the minds of the faithful be only
stirred up by the Spirit of God, which inwardly worketh in
the heart; and outwardly by His word and Sacraments.
No Imagery Wherefore Erasmus would not admit, that a preacher should
ing : inuch brluff au Imase to the pulpit : he would not have such books
less without. " => ^ ^ .
as those. Tet then I am sure they nught be best read ; and
affections, (if ever,) would most be moved then. His words be
these ' : Quidam per Imagines movent affectus, aut per
ostensas Sanctorum Reliquias; quorum neutrum convenit
gravitati lod in quo consistit Eceledastes. Neque enim
legimus unquam tale quicquam factum, vel a Christo vel ab
Apostolis : " Some," (saith he,) "do move affects by Images, or
shewing of Saints' ReUques ; whereof neither agreeth to the
gravity of the place that a preacher standeth in. For we
read not that ever any such thing was done of Christ or His
Apostles." Then, if ReUgion will admit no precedent, but only
of Christ and His Apostles : if Images with tongues, to tell
what they are, be not allowable ; shall tongueless things,
by man's device be erected in every place, to serve God
withal ? I told you before what Images do teach : what
affections they move is evident to aU. As Cherea, when he
saw painted in a table how Jupiter, in form of an ingot of
gold, came through the tiles, and fell into his lady's lap,
rejoiced with himself, and said. If the thundering God
played such a part, ego homundo hoc non facerem?
" should not I, poor wretch, do this ?" so, when a gorgeous
and golden god shaU stand upon the Altar, wIU not the
covetous wish it in his purse? wUl not he gather. If God
deUght to be made and adorned with this precious metal, am
not I bound to make much of mine ? When a man is pour
trayed in the church, hanging on a gibbet, and another fool
is crouching to it, the cause not considered, and cmcumstance
unknown; wUl not the careless and desperate person think
with himself. What shame is it for me to hang, since our God
was so served? This is the least harm that can come of it.
The wicked adoration, the damnable Idolatry, I wittingly
omit. In the next article I shall entreat of it.
1 Li. Ui. Eccle. [Opp. T. v. col. 987, D. Lugd. Bat. 1704.]

ANSWER TO THE TREATISE OF THE CROSS. 3G1
Now, for the calUng unto remembrance of that which nuasesnotto
. . , . , . beadmitteil
hath been taught, or occasionmg to learn that which is un- f°' ^eip of
known, ye say : " that Images, if for no other cause, yet foHo 119, b.
because they quicken the memory, which in many is fickle;
help ignorance, which in some is lurde ;" (I know not what
ye mean by the term^ ; but so ye have sent it us un-
oorrected :) " stm up love, which is waxen cold ; help hope,
which is almost dead; move devotion, which in aU men
decayeth ; revive faith, which in all men faUeth ; they
might right weU be suffered among christian men." For
proof of which points ye bring two places : one (as) out
of Augustin ; another out of Cyril. To the place of Au
gustin I answer, according to the judgment and censure
approved by the Parisians, and set before the work that ye
cite': Quod Sermo, De vidtatione infirmorum, ZocwiwZm a vain fancy
• 7 7 • 7- • Vi • fathered
eujusdam est, nee doeti nee diserti. Quid habuerunt i^e^ upon Augus-
frontis vel mentis, qui talia scripta nobis obtruserunt
nomine Augustini ? " That the Sermon entituled, ' Of the
visiting of the sick,' is some babbler's doing, that hath neither
learning nor eloquence. What shamefacedness or honesty was
In them, which have dashed us in the teeth with such
writings, in the name of Augustin ?"
To CyriUus I say, that he had to do with JuUan the
Apostata ; to whom it was expedient to excuse the order of
Christians in his time ; and therefore he said : " The healthful foUo 120.
wood doth make us remember," &c. Indeed, in comparison of
the GentUes' Idols, Jupiter and Ganymedes, Daphne and
ApoUo, of which he there discourseth, the sign of the Cross was
to be preferred : and to the enemy we must not exaggerate the
fault of our friend, but cover it what we can. So did CyrUlus.
But that he was not in the same heresy with you, see what
precedents he bringeth against you. In the selfsame book
whereas you bring your authority, these words he hath* :
2 [lurid.]
' [This was the judgment of Erasmus. The Divines of Louvain
(Cms. Tom. ix. Opp. S. Aug.) have decided, with respect to this Ser
mon, that " non est Augustini :'' and BeUarmin uses the expressions,
" Ucet faJso tribui videatur Augustine." (De Extrem. Unct. Cap. iv.
col. 1646. Ingolst. 1601.) Vid. Coci Censur. p. 181. Lond. 1614. Con-
ference betwene Rainoldes and Hart, p. 199. Lond. 1584.]
* CyriUus, Li. vi. Contra Julianum. [p. 193, D. edit. Spanheim.
Lipsise, 1696.]

362 THE NINTH ARTICLE.
Honestus et bonus erat, {deut ipse dicit,)Numa; et, splendida
proeditus intelligentia, etiam plurimas Sacerdotum eonstituit
leges. Diligenter ergo inquiramus, quem habuerit ille cultus
modum. Seripdt igitur de illo Dionysius Halieamasseus,
qui Romanorum Historiam diligenter composuit, quod templa
quidem et delubra extruxerit, Simulachrum autem in illis
erat nullum. Nam quia Pythagorce philosophiam commen-
dabat, cujus et dogmata sequebatur, cognoverat Deum om
nino spede et forma tali earere; affirmabatque Ilium gaudere
mentalibus, et non camalibus sacrifidis. Iceirco et con-
structa templa fidei nominabat ; qua sola Deus ab hominibus,
quantum capaces sunt, videtur : et subditis prcedpiebat, ut
per fidem jurarent : " Numa," (saith Cyril, in answer unto
Julian,) " as the enemy himself affirmeth, was honest and
good ; and, endued with notable understanding, made many
laws for the Priests. Let us inqume therefore dUigently,
what manner of service he had. Dionyse of HaUcarnassus,
which wrote weU the History of the Romans, reporteth,
that he made temples and oratories, but there was no Image
in the world in them. For because he commended the wis
dom of Pythagoras, whose doctrine also he followed, he
knew that God was destitute of such form and shape ; and
affirmed, that He took pleasure in sacrifices of the mind, and
not of the flesh. Therefore, the temples that he buUded, he
called the temples of faith ; by which only God is seen of
men, so far as they are able to reach unto His sight : and he
commanded his subjects to take their oath by faith."
In which words many things may fruitfully be observed :
first, that where Julian laid Numa his ReUgion to the Christians'
charge, Cyril is contented with his authority ; but he useth it to
Cyril allow- the Condemnation of heathenish Idolatry : then, that he alloweth
ethnolmages .r-i,,..
in churches. UO Imagos to DO lu churchos; bringing a reason as out ot nature
itself, whereof the Philosophers were not ignorant, that there
can be no Ukeness of God made ; and therefore not of Christ,
unless we deny Him to be God. So that if a Cross was
used in his time, yet was there no Picture of Christ upon it'.
1 [It should not be supposed that respect for the Cross, as the
symbol of our faith, is calculated necessarily to superinduce Idolatry :
but such an admission is not by any means applicable to the venera
tion of a Crucifix, which is an Image of the Saviour, Cruci affiams. See
a Letter from Cassander to Bp. Cox: Zurich Letters ; second Series,
pp. 43, 44.]

ANSWER TO THE TREATISE OF THE CROSS. 363
Last of aU, that places deputed unto prayer were only
called by the name of that, which is the only mean whereby
we apprehend the promises of God, and come to true know
ledge of Him. If there were nothing else but Numa his
judgment, (whom, notwithstanding, in all these points CyriUus
doth allow ;) he were only sufficient to condemn your doctrine.
For if Christ be God, and God can have no form or shape, no image of
what shaU we think of the Pictures of Christ in every Rood- madl. °
loft, and on every Crucifix ? Are they not things utterly
unlawful, and such as wherein Numa shall condemn you?
Peradventure ye set a Picture of Christ, as of only man ; but
thereby ye run into a damnable heresy : separating His
humanity from His Divinity ; and making Him inferior unto
His Father, as is proved afore. Again, the wisdom of that No church
Roman King; condemneth the foolish superstition of Chris- by the name
. T ,.,,,,. of a Saint.
tians, m giving worse names unto their churches than he did
to the temples of his Idols. For he called them all the
temples of faith ; giving thereby the glory unto God : whereas
we do caU them Saint John's church, S. Peter's church, S.
Mary's church, and such other like.
To join issue in the case, whether memory be holpen
by Imagery; if ye speak of God's matters, it is an un
godly memory that is holpen by them. Infelix memoria,
quce, ut Christi memoretur, qui nunquam a pectore justi
hominis recedere debet, imaginarias visionis est indiga :
" An unhappy memory is that," (as Charles the Great
affirmeth^ ;) " which, to remember Christ, who never ought
to depart out of the heart of the just man, standeth in need
of a sightful conceit:" nor otherwise can have the presence
of Christ within him, unless he have His Image painted on
the waU, or expressed in some other matter. This is not
only said, but a reason of the same is brought. " For,"
(sayeth he ;) " such a memory as is nourished and kept by
Images proceedeth not of hearty love, but necessity of eye
sight." And see by this means how Uttle God is beholden
to us. We remember Him as we remember the Devil, a deviUsh
For when we are not moved of conscience and good-wiU to must be'
. ... holpen with.
think upon Christ, but only as the eye by occasion is led ; » ''ro»-
then is there no love, but a mere necessity, which maketh me
remember, so oft as I see it, any thing that I hate most. So
2 Lib. iv. De Imag. Ca. ii. [p. 466. Francof. 1608.]

3G4 THE NINTH ARTICLE.
that who are these, that must have them memories quickened
with a Cross ? Such as, if they were blmd, beUke would not
remember ; and, being where no Cross is, wUl forget Christ.
And sure like enough. For there are no worse livers in the
world than Ulcers of the Cross. Wherefore, sith the mind of
man ought so whoUy to be defixed on Him after whose
Image it was first made, that by no creature it ought to be
estranged from the truth, which is Christ; Dementissimum
est eam interpodtis materialibus Imaginibus, ne Ejus obli-
vionern patiatur admoneri debere : cum videlicet hoc infir-
mitatis dt vitium, non libertatis indicium : " Most madness
it is, that our minds by the mean of material Images must
be put in remembrance, lest we faU to forget Him : whereas
this is the fault of infirmity, no sign of liberty."
The Apostle Paul saith, that our conversation must be in
heaven', and hope reposed in heavenly things. Spes enim quce
videtur non est spes : " That hope which is seen is no hope^."
God hath made many creatures of His own, whereby His
power may be known of us ; and they all, notwithstanding, in
their degree serve us. Shall we now shape out a new creature,
and serve it ? So did the Jews ; whom the Prophet bitterly
reproveth, saying' : " To whom will ye Uken God, or what
simiUtude ¦wiU ye set up unto Him ? The workman melteth
an Image ; or the goldsmith beateth it out in gold ; or the
goldsmith maketh silver plates. Doth not the poor choose
out a tree ?" and so forth. Whereby we are given to under
stand, that all Imagery, (so far as concerneth God's service,)
is condemned ; not only for the use and adoration, but also
for the having and erecting of them. For as yet he spake
not of the worshipping of Images, but only of worthying them
any place among them. "To whom wiU ye Uken God ?" (saith
he ;) as who should say : Paint what ye will, emboss and
burnish, yet shaU your workmanship have nothing Uke with
God. Therefore, to aspire unto the knowledge of Him, we
must not take counsel of our own folly : but foUow the wis
dom of God herem ; and betake us to His word, which is
the Uvely image and perfect counterfeit of Hunself, If this
suffice not, let us cast our eyes about upon His creatures, and
they wUlteU us of Him: yea, the poor and hungry, that stiU
1 PhiUp. iii. [20.] 2 Rom, viU. [24.]
3 Esay xl. [18—21.]

ANSWER TO THE TREATISE OF THE CROSS. 365
be subject unto the Cross, wiU lead us straighter to Christ than
any Cross. If you wiU seek for any further aid, I may say
unto you, as foUoweth in the Prophet : An nesdtis ? An non
audistis ? An non vobis annundatum est ab initio ? An non
edocti estis a fundamentis terrce ? " Know ye nothing ?
Have ye not heard ? Hath it not been told you from the be
gmning ? Have ye not understood by the foundations of the
earth?" Mark, (I beseech you,) what schoolmasters Esay doth
appoint us. When he had used the general word of " know
ing," he inferred two ways that lead us to knowledge. First
is the word, which cometh by hearing. The second is the
world, which without our workmanship is daily to be seen.
If ye find any more, it is more than the Prophet knew of:
it is more than the Spirit of God teacheth : it is more than a
christian and godly man may use.
Wherefore, seeing nothing is described by the Cross
avaUable for us; no piece of cause or effect of Christ's
passion is represented in it ; yea, the Person of Christ, (as
much as in us Ueth,) disgraced by it, and the majesty of God
dishonoured : seeing by the Scriptures and authority of the
godly such mean of remembrance is both insufficient and
utterly unlawful ; condemning ourselves of too deadly forget
fulness, and contempt of the order that God hath set us:
finaUy, seeing that it is such a sorry school-master as speak
eth doubtfuUy, teacheth devilishly, is seen dangerously ; let
the sign of the Cross be cast out of the church, and the
Cross itself be preached simply : lest, by suffering the sign
of the Cross to stand, the Son of God crucified be contemned ;
and we fall to worshipping of a Cross material, which in the
next article shaU be proved damnable.

TO THE TENTH ARTICLE.

THE ADORATION AND WORSHIPPING OF THE CROSS TO
BE ALLOWED BY OLD AND ANCIENT FATHERS.
Although In the former articles the foUy and unfaith
fulness thereof is shewed ; yet, that the world may understand
upon how weak a ground ye stand, how ruinously ye build,
I wiU assay the force, and soon overthrow the foundation of
your cause. Most reason it had been, if ye would have
proved an adoration and worship of a Cross, (which apper
taineth unto God alone ; which to no creature can be appUed ;)
ye should have brought some testimony of the Scripture,
which in God's matters only and sufficiently doth take an
order. But you saw that Scripture is direct against you:
therefore you would not aUege that should hmder you. The
painter, that had drawn a cock iU-favouredly, commanded his
boy to keep the quick' cocks away : so you, that shamefully
would confirm a Ue, reject most wickedly the proof of truth.
But I wiU briefly note, (which you utterly omit,) God's plain
and evident commandment to the contrary : whereby ye may
learn, that if men in terms had overshot themselves, yet you
should have a better aim than, by following their guess, rove
so far from aU godliness.
If you had proceeded orderly and according to the rule
of skiU, you would have shewed, first, what "adoration^
and worship" is ; and then have approved, (which you
never shaU,) the lawful appUcation of it unto the Cross. If
ye take it as the word in Hebrew signifieth, it is to bow
down or prostrate yourself. The Grecians come very near
unto the same, and express it by bowing of the knee, or
putting off the cap, &c. Nor I doubt but you in this inter
pretation agree with me. Notwithstanding, that in no sense
it can be given unto an Image, or otherwise to a senseless
1 [Uving.]
2 [With regard to the derivation of " Adorare," (Orare ad,) see Abp.
Tenison's Discourse of Idolatry, p. 288. Lond. 1678.]

ANSWER TO THE TREATISE OF THE CROSS. 367
and dead creature, shaU appear anon. In Exodus^, when
God had spoken of all similitudes and likenesses of things in
heaven or in earth, He added : " Thou shalt not bow down
to them, nor serve them." The Greek is the same, which
signifieth worship and adoration : Kal fj.rj TrpoaKwijaeis av-
ToTs. Also the Prophet, in God's Person, speaketh* : " Is
there no knowledge nor understanding to say, I have burnt
half of it even in the fire, and have baked bread upon the coals
thereof : I have roasted flesh, and eaten of it : and shall I
make the residue an abomination ? shaU I bow to the stock
of a tree ?" And with a great indignation in another place
he saith^ : " They worshipped the work of their own hands ;
that which their own fingers made. A man bowed himself,
and a man humbled himself : therefore spare them not."
Many other places I could heap hereon, which evidently
convince aU adoration to other than to God to be accursed.
Only when you wUl us, after the example of your master the
DevU, to faU down and worship a silver Cross, or a wooden
tree, I wUl answer with Christ : "Avoid, Satan. It is written :
'Thou shalt worship the Lord thy God, and Him only shalt
thou serve^.'" Now worship and service so jointly do concur
together, that the one cannot be without the other. If
only we must serve God, Him only we must worship. In
the Epistle to the Hebrews^, S. Paul proveth Christ more
exceUent than the Angels, because they worship Christ, but
are not worshipped again. If Angels have not this adoration,
shaU a vUe stock, or a cold, cankered, corrupt piece of metal
have it? In the Acts of the Apostles it is written^ how
ComeUus, the Centurion, feU down at Peter's feet and wor
shipped hun: but the Apostie took him up, and reproved
Mm, saying : " Stand up, for I myself am a man." If so
great a Samt as Samt Peter was be not to be worshipped, so
foul a block as a Rood is much less is to be set by. In the
Revelations, an Angel from heaven gave a charge on this
wise : " Fear God, and give Him the glory ; for the hour of His
judgment is come: and worship Him." Which worship, that
it ought not to be given to another, m the same book good
3 Exod. XX. [5.] * Esay xliv. [19.]
s Esay U. [8, 9.] ® Matth. iv. [10.]
7 Heb. i. [4—6.] » Act. X. [25, 26.]
9 Apoc. xiv. [7.]

368 THE TENTH ARTICLE.
precedent we find. For when the Evangelistes fell down at
the Angel's feet to worship him, he answered' : " See thou
do it not : I am thy feUow-servant, and one of thy brethren,
which have the testimony of Jesus : worship God." Likewise,
about the latter end, this witness ye have - : " When I had
heard and seen," (saith John,) " I feU down to worship before
the feet of the Angel. But he said unto me. See thou do it
not: for I am thy feUow-servant, and of thy brethren the
Prophets, and of them which keep the words of this Book:
worship God." If the Angels of heaven refused worship and
adoration ; aUeging withal that they were but servants, and
therefore would not derogate from their Master, ascribing to
themselves that which is only due unto God ; shall we think
that an Image, a Picture, or a post, forbidden to be made,
accursed to be used, may, as a dumb god, or a dead DevU,
lawfuUy be thus honoured ?
I wiU not cumber you any more with Scriptures; for
that I think you are not so far past shame, but that ye
acknowledge that they are against you. Let us come to
Foi. 124, a. the Doctors. Ye only cite Chrysostom ; and so as it pleaseth
Friar Perionie of Paris to make him speak : Augustin, in
Foi. 126. a work that is none of his ; (as here a Uttle before I
Foi. 125. proved :) Athanasius, corrupted ; as in the fifth article I
shewed : Lactantius, utterly against himself ; as shaU anon
be justified. And as for PauUnus, Damascen, and the Canon
cited as out of the sixth CouncU General, I have heretofore In
sundry places answered. Here are but seven authorities in
aU ; if they were adnutted, (as they are not,) to be true. But
if I should run over aU the ancient Fathers that ever wrote,
and truly aUege them, (as you do not,) they would aU confirm
you a Uar and idolatrer. For proof I wiU bring you for
seven, seventeen ; (beside Councils General:) and among them
the selfsame authors which you trust unto ; that your blind
ignorance or wUful obstinacy may the more appear. I wiU
cite them in order as in ancienty they stand.
Clement^, not past eighty years after Christ, in the
work that you do ascribe unto him*, saith, that when Peter
1 Apoc. xix. [10.] 2 Apoc. xxU. [8, 9.]
3 Clemens, Recog. ad Jac. frat. Do. Lib. v. [p. 93. ed. princ. Basil.
1526.] * [" Whiche boke of trueth was neuer of hys makjrnge." (Bamar-

ANSWER TO THE TREATISE OF TIIE CROSS. 369
had spoken much against tho Egyptians' superstitious Idol
atry; which honoured an ox and a goat, a fish and a
serpent, with other sluttish and uncleanly things, Cloacas
et crepitum ventris ; and that the hearers began to laugh
thereat, he burst out into these words : Ridetis vos aliorn.m
dedecora, quia longa eonsuetudine propria non videtis.
Nam j^gyptiorum quidem stultitiam merito ridetis; qui
muta animalia, ipd eum sint rationabiles, eolunt. Audite
tamen quomodo et illi vos irrideant ; aiunt enim : Nos
viventia eolimus animalia, licet moritura ; vos vero, quce
nunquam omnino vixerc, hcee colitis et adoratis : " Ye laugh
at others' shame, because by long custom ye see not your
own. For with good cause ye may scorn the folly of the
Egyptians ; which, being reasonable creatures themselves,
¦worship dumb beasts. But hear how they do mock you too ;
for they say : We worship Uving creatures, although die they
shall ; but you do worship and adore those things which never
lived yet." And think you not, that he well describeth and
condemneth your error of the worship to be given to the The worship
Cross? Is it not a dead thing;; and therefore to be worship- worse than
® ^ the Egypt-
ped a great deal more idolatrous than the beasts of Egypt? ians'fdois.
They of an external worship judged an unlawful act, and
Peter doth approve them in it : you will offend as heinously
as that, and yet wiU not be judged unlawfully to do. Again,
he plainly proveth in the same place what spirit you have,
when you speak for the Cross. For his words be these : Per
alios item Serpens ille proferre verba hujuscemodi solet:
Nos, ad honorem invidbilis Dei, Imagines visibiles adora
mus : quod certisdme falsum est. Si enim vere velitis Dei
Imaginem colere, homini benefadentes, veram in eo Dei
imaginem eoleretis : " The DevU," (saith he,) " by the mouth
of other, is wont to bring forth such words : 'We, to the wor
ship of the invisible God, worship the visible Images :' and
this is most certamly false. For if ye wUl truly worship
God's Image, ye should, by bemg beneficial unto man, worship
the true image of God in him." Thus far Clement : where I
beseech you mark, that he doth affirm it to proceed of sug- ^^tltSay,
gestion of the Devil, that men for God's honour wUl worship ^^^Z'ol Christ they
dine Ochine's Dialoge of the vniuste vsurped Primacie of the Bishop o/cr^^''' ""^
Jiome, translated by John Ponet, D.D. sig. Q 4. Lond. 1549.) Vide
supra, pp. 20—1.] 24
[cALFHILL.J

370 THE TENTH ARTICLE.
Images. Also that he sheweth, how and what Images may
indeed be worshipped : men, the true images of God, helped.
lciem.Aiex.] Thus much Popc Clement. Now another Clement, of Alex
andria', which was about two hundred and fifteen year after
Christ, for confutation of your beastly error, bringeth the
assertion of HeracUtus the Ephesian : An non prodigiosi sunt,
qui lapides adorant ? " Be they not monstrous, that worship
stones?" And what your Cross is better, I see not. As it
standeth, it corrupteth. When ye honour it, ye most disgrace
it. Sense [Cense] it, and ye singe it, or take the beauty from
it. Doubtless such Images, beside the use, which is abominable,
in their creation are worse than any living creature : and
Clement therefore I may doubt, with Clement, Quomodo quce sunt
them mad insensiUa divino sint honore affecta ; et errantium utpote
that worship _.j. . , ,
across. miscrorum misereri amentice : " How it cometh to pass, that
things devoid of sense have divine honour and worship given
them; and worthUy pity the madness of those miserable
wretches, so deceived as they are." For other creatures, be
they smaU, be they great, whatsoever they be, have either
aU senses, or else some ; or, if sense be denied them, yet life
is granted them, they increase, they grow : but Images,
Crosses, Crucifixes, are altogether idle, void of good effect,
utterly unprofitable. They be cast, they be molten, they be
cut, they be graved, they be embossed, they be burnished;
and, last of aU, with nails they be fastened, that with knees
they may be honoured. Adorant autem hii non Deos et
Dcemones, mea quidem sententia; sed terram et artem, quod
quidem est Imagines : " But these folk do worship, in my
opinion," (saith old Clement,) "not Gods nor DevUs ; but earth
and workmanship, which is the Images." Wherefore he proveth,
that such have fetched their Religion from proud Persians,
beastly barbarians, superstitious sorcerers ; Ignor antes Deum;
hcee autem egena et infirma, ut ait Apostolus, quce ad usum
hominum ministeriumque facta sunt, elementa adorantes :
" Whereas they know not God ; but worship these beggarly
and weak elements, as the Apostle caUeth them, which are
made to the use and service of men." And further he proveth
out of God's word, Exod. xx,, that to make a Cross is a kind
' Clemens Alexandr. Oratione ad Gentes. [Opera Lat, pp, 19, 23,
22. BasU. 1566. CalfhiU adopts the translation by Gentianus Her
vetus.]

ANSWER TO THE TREATISE OF THE CROSS, 371
.of craft: Ndbis enim est aperte vetitum artem fallacem
exercere. Non fades enim, inquit Propheta, cujusvis rei
similitudinem, &c. : " For it is plainly forbidden us to practise
this deceitful occupation : inasmuch as the Prophet saith :
'Thou shalt not make the likeness of any thing.'" Here
you perceive what this good Father thought ; that it was a
monstrous matter, a mad part, worse than service of the
DevU, to worship stocks or stones, or any such thing as a
Cross is.
Irenseus reproveth the heresy of the Gnostici^, Qui Ima^ [s. irenaeus.]
gines quasdam depictas,, quasdam autem et de reliqua
matena fabricatas habent ; dicentes formam Christi factam
a Pilato in illo tempore quo fuit Jesus cum hominibus :
"Which had certain Images, some painted, some made of
other matter ; saying that the form and Picture of Christ was
made by PUate, at what time Jesus was conversant with
men." Thus he, that came near unto the Apostles' time,
reputed it an heresy to have, to make, to carry about with
them the counterfeit of Christ. What would he have done if
they had honoured it ? Damned them to the DevU.
TertuUian, not long after, writmg against Marcion*, shew- [Tertuinan.]
eth that the only cause of forbidding Images and Ukenesses
of things was the adoration and worship of them : Similitu
dinem vetans fieri omnium quce in ecelo, et in terra, et in
aquis, ostendit et causas, Idololatrice scilicet, quoi substan-
tiam cohibent. Subjidt enim, Non adorabitis ea, neque
servietis illis: "God, forbidding the Ukeness of any thing in
heaven, m. earth, or m the water to be made, shewed also
the causes which do restrain the substance. And those
causes are Idolatry ; for he inferreth after : ' You shaU not
worship them, nor serve them.'" Wherefore, (as he truly
saith,) to adore and worship the likeness of any thing, (as a to worship
Cross is some thmg,) is mere Idolatry ; against which offence Hoiatr,.
the holy Martyr Cyprian invelghUig, see how he describeth it* : Cs- cyprfan.
Quid ante inepta Simulaehra et figmenta terrena captivum
corpus ineurvas ? Rectum te Deus fecit: et eum ccetera ani-
•malia prona et ad terram situ vergente depressa sint, tibi
2 Irenseus, Adversus Hasr. Li. i. Ca. xxiv. [ad fin. Cf pp. 42—3.]
3 TertuU. Advers. Mar. Lib. U. [Cap. xxii.]
* Cyprian. Ad Demetiium. [Ad Demetrianum. Opp. pp. 191—2.
«dit. Fell.]
24—2

372 THE TENTH ARTICLE.
sublimis status; et ad coelum, atque ad Deum tuum [al.
sursum] vultus erectus est. Illuc intuere : illuc oculos tuos
erige : in supemis Deum quaere. Ut earere inferis possis,
¦ad alta et coelestia suspensum pectus attolle. Quid te in
lapsum mortis, cum Serpente quem colis, sternis ? " What
dost thou bow thy captive body before fooUsh Images and
earthly counterfeits? God hath made thee upright: and
whereas aU other beasts of the earth are depressed in shape,
bending down to the ground-ward, thou hast a lofty state ; to
heaven, and to thy God thy countenance is erected. Then
look up thither : thither cast up thine eyes : seek God above.
That hell thou mayest lack, lift up thy doubtful heart to high
and heavenly things. What dost thou throw thyself, with the
DevU whom thou servest, into the pit of death?" So far
S. Cyprian : and by him it is plain, that to bow, to kneel, to
shew any sign of reverence to an earthly counterfeit, to the
okc"^!^ work of man's hand, is contrary to nature, against the dig-
nahlre!^ '" 'lity of our creation, and a wicked worship.
Origen. What Orlgeu's opinion was in this behalf, I have proved
afore, in the first article ; and thither ye may resort to find it.
Only this will I add; that when he had rehearsed the Command
ment of God, Exod. XX., he put his own censure and verdict
thereunto, saying ' : Erat quidem Legis mens ea ; ut singulis
in rebus, ut Veritas exigebat, hii versarentur : nee prceter
verum effingerent aliqua, quce prce se maris vel foemince
speciem prce se ferrent, &c. : " The mind of the Law," quoth he,
"was this ; that they should in all things so behave themselves
as the truth required : nor that they should beside the truth
counterfeit any thing, representing the shape of man or woman."
Wherefore, the Picture of Christ upon the Cross, by Origen's
opinion, is against the Law. Beside this, he telleth you what
adoration and what worship is^ : Aliud est colere, aliud
1 Lib. iv. Contra Celsum. [Vid. p. 182. ed. Spencer. Kai i^oiiKeTo
¦ye o i/o/ios rrj nepl IkAittov oK-qBela ofiiXovVTas avTovs firj avaiikaaanv
fTfpa Trapa n/j/ oKr/Bciav, ¦^IrcvSop.cva to a\ri6a>s ap(TeviKov, fj to oi/t<»i
BrjkvKov.] 2 In Exod. Hom. viii. Cap. xx. [Opp. T. ii. p. 158. ed. Bened.
ParisUs, 1733. Combefts restored the Greek of this passage, which
differs in some respects from the Latin given in the text :— aXXo irpaa--
Kvvciv Kai aKKo ^aTpe-veiv. 6 p.kv yap e^ oXt/s ^^^XV^ ^ovXevav to^utois ov
fiovov npo(TKvvei aXXa Kai \arpe-uei. 6 Se icadvTTOKpivopevos Kal Sia ra eBvrj
iroiav, oi Xarpeuei fiiv irpoiTKvvei Se.]

ANSWER TO THE TREATISE OF THE CROSS. 373'
adorare. Potest quis interdum et invitus adorare : sicut
nonnulli, Regibus adidantes, cum eos ad hujuscemodi studia
deditos viderint, adorare se simulant Idola; cum in corde
ipsorum certum dt, quia nihil est Idolum. Colere vero est,
toto hiis affectu et studio mancipari. Utrumque ergo rese-
cat sermo divinus: ut neque affectu colas, neque sjjecie
adores : " To worship is one thing, and to adore another.
For a man may sometime against his wUl adore : as they, that
flatter Princes, when they see them addict to such studies,
do feign themselves to worship Idols ; whereas in their heart
they are assured that an Idol is nothing. But to worship is
to enter into a certain servitude and bondage with them, and
be addict unto them with aU affect and zeal. Therefore the
word of God cutteth away both : that neither in heart thou
worship, nor in appearance adore." Thus much sufficeth for
Origen : whereby it is plain that, whatsoever our minds are,
our bodies must not bow to any Cross or creature.
Arnobius, discoursing against the Gentiles^, who served [Amohius.]
Idols, and did sacrifice unto them, had the same objected him
that you do to us. "We worship the Gods," (said they,) " by
their Images." And you : " By worshipping the Cross we
serve Christ." And may I not answer to you, as he did to
them ? Si hoc non sit, coli Se Christus nesdat ? nee im-
partiri [impertiri] a vobis ullum Sibi honorem existimabit ?
Per tramites ergo quosdam, et per qucedam fidei commissa,
ut dicitur, vestras sumit atque aedpit cultiones : et antequam
sentiat, Cui illud debetur obsequium, Simulaehra litatis prius ;
et velut reliquias quasdam aliena ad Ilium ex autlwritate
transmittitis : "If you had not this Cross, should Christ be
ignorant that He were served of you ? wiU He think there
Is no honour done Him ? Then doth He receive your service
and your worshippings by certain trains, by other put in
trust:" (Vicars, if ye wUl, or Commissaries:) "and before He, to
whom the obsequy is due, have any feeling of the matter, ye do
your sacrifice unto the Image ; and send Him but the scraps
fi-om another man's board." Et quid jieri potest injuriosius,
contumeliodus, durius, quam Deum alterum scire, et rei
alteri supplicare ? opem sperare de Numine, et nullius sensus
ad efiigiem deprecari ? Nonne illud est, quceso, quod in vul-
\ garibus proverbiis dicitur, Fabrum cadere [al. ccedere] cum
' 3 Amobius, Contra Gentes, Lib. vi. [p. 195. Lugd. Bat. 1651.]

374 THE TENTH ARTICLE.
fericts fullonem ? et eum hominis consilium quaras, ab
asellis et porculis agendarum rerum sententias postulare ?
" And what can be devised," (saith he,) " more injurious, slan
derous, uncourteous, than to acknowledge one God, and make
thy suit to another thing ? to hope for help of God, and
pour out thy prayers to a senseless Image ? Is not this, (as
the proverb hath,) 'To have a quarrel to Rowland, and fight
with Oliver ?' and where thou seekest for advice of men, to
ask the sentence first of porklings and of asses?" Again':
Non iste error est ? Non, {ut proprie dicatur,) amentia, sup
plicare tremebundum fabricatce abs te rei ; et cum scias
et certus sis tui esse operis, et digitorum artem, pronum in
faciem mere? &c. : "Is not this an error ? Is it not, (to speak
properly,) a madness, in trembUng-wise to make thy humble
suit to a thing that thou madest thyself; and whereas thou
dost know and art assured that it Is thine own workmanship,
the fruit of thine own fingers, to faU groveUing upon thy face
before it?" I wiU no further deal with Arnobius. AU his
eight [seven] books contain nothing else but confutation of
your Image heresy and Cross shame.
[Lactantius.] Lactautlus, hls scholar, beside many other places to the
like effect, whereof in the former treatise I have touched
divers, hath also this^: Quce amentia est, aut ea fingere
quce ipd postmodum timeant, aut timere qucd finxerint?
Non ipsa, {inquiunt,) timemus, sed eos ad quorum imct-
ginem ficta, et quorum nominibus consecrata sunt. Nempe
ideo timetis, quod eos esse in coelo arbitramini : neque
enim, si Dii sunt, aliter fieri potest. Cur igitur oculos,
in coelum non tollitis ; et, advocatis Deorum nominibus,
in aperto saerificia celebratis ? Cur ad parietes, et ligna,
et lapides potisdmum, quam illo spectatis ubi eos esse cre-
ditis ? " What madness is this, either to frame those things .
which they may after fear, or fear those things which they
have framed ? No, forsooth, (say they,) we fear not that,
but them after whose image they be made, and to whose
names they be consecrated. Why then ye fear them, because
ye suppose them to be in heaven : for if they be Gods, it
cannot otherwise be chosen. But why do you not Uft up
your eyes to heaven ; and, calling upon the Gods by name,
1 [Lib. vi. p. 200.]
2 Lactantius, Defals. Rel. [ZJeorigr.^frror.] Lib. U. Cap. U. [ad init.]

ANSWER TO THE TREATISE OF THE CROSS. 375
do your sacrifices openly ? Why do you rather look to the
walls, to the stocks and stones, than to that place where you
beUeve they are ?" If Lactantius thought it a wickedness in
them to turn their eyes unto the earthly creatures beneath,
where God was only to be found above, shaU your adoration
of a Cross stand ? shaU the worship of a piece of wood or
mass of metal be so esteemed ? Where is now Fleete genu,
lignumque Crucis venerabile adora^ ? Did he condemn the
GentUes for turning of their eye to stocks and stones ; and
shaU he charge the Christians to bow the knee to the wor
shipful Cross ? It is too absurd and impious.
Athanasius is so far from adoration and worshipping of Athanasius.
the Cross, that in many places he is most earnest to the con
trary. In his first Sermons Contra Idola*, he hath nothing
more frequent than that such honour to creatures Is ac
cursed. But lest you think he spake only agauist the GentUes'
Idols, and that concerneth not your Images and your Cross,
I wiU come nearer you, and go to the nature of the word
general "adoration." He reasonetb with the Arrians, denying
Christ to be equal with the Father, after this sort^ : Si
adoratur db Angelis, quia gloria sublimior est, par erat ut
omnia inferiora superioribus se in adoranda inelinarent.
Sed id ita non est : creatura siquidem creaturam non
adorat : sed quce servilis sunt conditionis dominos ; et quce
ereaturce sunt Deum adorationibus eolunt : " If Christ be
adored of the Angels, because He is higher in glory than
they, reason it were that aU inferior things should bow down
themselves in adoration to them superiors. But that is not
so. For one creature adoreth not another : but such as are
of servUe condition adore their lords and masters ; and such
as be creatures do worship their God by adorations." After
ward he inferreth the examples of Peter and the Angel, which
would not that this service should be done unto them. Where
upon he concludeth: Solius Numinis est adorari^: "It
3 [See before, pp. 180—3.]
* [Orat. contra Gentes.]
= Contra Arrianos, Ser. Ui. [Orat. U. §. 23. p. 491. Opp. Tom. i.
ed. Ben.]
6 [CalfhiU seems to have used the Latin version of the works of
S. Athanasius, pubUshed at Basle, apud Froben. 1564. In Cardinal
Zapata's review of this edition, in his Expurgatory Index, Hispali,

376 THE TENTH ARTICLE.
appertaineth only to the Godhead to be adored." Wherefore,
unless ye make your Cross a God, it can have no worship
nor adoration. As for the place which out of his Questions
Foi. 12,-., a. ye allege, I say again, ye Ue. For it Is not Crueis figuram,
ex duobus lignis componentes, adoramus, as you do cite i(;
but, Crucis figuram, ex duobus lignis compingentes, confidmus.
Mark, good readers, what a true man we have to speak for
the Cross. Where Athanasius hath : "We frame the figure of
Foi. 125, a. the Cross, making it of two sticks ;" this man hath : " We,
making a figure of the Cross of two pieces of wood, adore it."
0 bUnd ignorance, or bUnded malice ! If the understanding
of a word might have deceived one, yet the circumstance of
this place' is such, that none In the world can make more
against adoration of the Cross. For he yieldeth a reason
why they make a Cross of two pieces of wood ; that if any
mfidel, lay unto their charge, that they worship wood, they
may break the form of it, et infideli persuadere, quod non
colamus Ugnum, " and persuade the infidel, that we worship
M.irtiaiiafai-not wood." A marvoUous- matter, that a fugitive of England,
Athanasius. aud 3. Dlvlue of Lovain, should be so lewd a falsifier. But
I proceed to other.
^.hanms] EpiphauIus, (as is before alleged,) would not suffer a
vaU to hang in the church that had a mail's Image on it.
Would he suffer a Cross, think you, to be worshipped?
He wUled the Bishop to command, ne ejusmodi vela ap-,
penderentur^, "that such clothes should not be hanged up,"
quod contra christianam ReUgionem veniunt, " because they
come against christian Religion :" and after he calleth it
scrupulositatem indignam Ecclesia Christi, " a scrupulosity
unworthy ofthe Church of Christ." Shall we think that he could
1632, p. 50, we find the foUowing proscription of a reference to the
passage in the text: "In Indice dele sequentia — Adorari solius Dei
esse.'' Here there is no sUght intimation conveyed of the danger
apprehended by Romanists from an honest perusal of the writings of
the Fathers : and a simple proof of their having a guilty conscience,
with regard to tbe absolute worship of the Cross, may be derived from
a censure passed by the Belgic Index Expurgatorius upon the Chris-
. tiani Poet<e, edited by George Pabricius; which is this: "D. col. 4.
dele Ulud, Crucem ligneam adorare, aperta Idolatria." (p. 11. Antverp.
1571.)] 1 QuEcst. xvi. ad Antioch. [Vid. ante, pp. 73 — 4, 272 — 3.]
2 Epiphanius, ad lo. Epis. Hieroso. [Vid. sup. pp. 42, 253—4.]

ANSWER TO THE TREATISE OF THE CROSS. 377
allow, not a cloth, but a Cross ; not a vail, but a Crucifix ?
And where he could not suffer the sight of the one, would
he abide the service of the other ? Entreating of a sect of
heretics called CoUyridians, which did offer to the Virgin
Mary, these words he hath^ : Prcetextu justitiw semper sub-
iens Iwminum mentem Diabolus ; mortalem naturam in
hominum oculis deifican,s ; Statuas, humanas Imagines prce
se ferentes, per artium varietatem expressit. Et mortui
quidem sunt qui adorantur. Ipsorum vero Imagines, quce nun
quam vixerunt, adorandas introducunt ; adulterante mente
ab uno et solo Deo : velut commime scortum, ad multam
multipUds coitus absurditatem irritatum ; et quod temperan-
tiam legitimi conjugii unius viri detrivit : " The Devil,
entering into the mind of men, always under pretext of justice ;
advancing in the eyes of men the mortal nature to the de
gree of God ; hath expressed, thorough variety of cunning.
Images, representing the counterfeits of men. And they that
are worshipped indeed be dead. And the Images, which
never Uved, they bring in to be worshipped; the mind there- worship to
, ..„¦'. ° , .^'^ -,,.,. , Images, for-
by committing lormcation, and estranging itself irom the one nication.
and only God : as it were an harlot, departing filthUy her
body unto many ; and as one that had worn away the sober
use of lawful company with one husband." And afterward :
Non dominabitur nobis antiquus error, ut relinquamus
Viventem, et adoremus ea quce ab Ipso facta sunt. Coluerunt
emm et adoraverunt creaturam premier Creatorem, et stulti
facti sunt : " The old error shall not prevaU over us, to leave
The Uving, and worship those things which are made of Him.
For they have worshipped and adored the creature beside
the Creator, and became fools." So he proceedeth with proof,
that neither HeUas, nor John, nor the Virgin Mary, nor the
Angels themselves, are to be adored. Ergo, no Cross.
S. Ambrose, speaking how the Cross was found, said this of [s. Ambrose.]
Helena*: Regem adoravit, nan lignum : quia hio Gentilis est
error, et vanitas impiorum : " She worshipped the King,
and not the Cross : for that were an error of Gentility, and
vanity of the wicked." What plainer words can you desire ?
Ye cannot say that he spake of the GentUes' Idols. He spake
3 Li. Ui. Tom. U. Hsere. Ixxix. [p. 344. Jano Comar. interp.]
* Ambros. De obitu Theod. [Antea, pag. 192. Compare Gee's
Answer to the Compiler ofthe Nubes Testium, p. 80. Lond. 1688.]

378 THE TENTH ARTICLE.
of the Cross, the same that Christ hanged on : and that, he
said, was an heathenish error ; and to worship was a vanity
of wicked men. If the very Cross whereon Christ suffered
be not to be adored, wIU you conclude that a sign thereof
should so be reverenced?
Hierom. Hlorom hath: Notanda proprietas, Deos coli, Ima
ginem adorari : quod utrumque servis Dei non convenit :
" The property of the words is to be marked, that Gods
are worshipped, and an Image adored : whereof neither
agreeth to the servants of God." Read more of him. In Jere.
vi. et X. et Dan. UI. Ye shall plainly see, that neither
worship nor adoration ought to be given to so vile a thing
as a Cross is.
[s.Augustin.] Augustin agreeth with his feUows, and sayeth': Non sit
nobis Religio humanorum operum cultus. Meliores enim
sunt ipsi artifices, qui talia fabrieantur ; quos tamen colere
non debemus : " Let not us have a ReUgion in worshipping
of man's works. For the workmen themselves that made
them be better ; whom, notwithstanding, we ought not to
worship."
Chrysostom. j^qj, dirygogtom, lu auy work that is his, dissenteth
from the rest. Upon the iv. of John, and xxxii. Hom. 2,
these plain words he hath : Adorare ereaturce ; adorari non
ereaturce, sed Domini est : "To adore and worship belong-
eth to a creature ; but to be adored belongeth to no creature,
but only to the Lord."
Ale?]'** CyrU, when he would prove the Divinity of Christ, and
that He is of the same substance with the Father, drew an
argument from adoration of the Angels : and if that any but
only God may be adored, then is his reason none. The
words be these ^: Nemo ignorat, nulli prorsus naturce proe-
terquam Dei adorationem a Scriptura contribui : " No man
is ignorant, that adoration in the Scripture is attributed to no
kind of nature, save only to the nature of God." And thus
the elder Fathers.
1 Augustin. De vera Rel. Cap. Iv. [§. 108. Opp. Tom. i. 587. ed.
Ben.] 2 [Opp. Lat. Tom. iU. col. 131. Paris. 1570.]
3 CyriU. Thesauri Li. u. Cap. i. [Opp. Basil. 1546. ed. TrapezuntU.
T. U. col. 32, A. The Greek is somewhat different. Opp. T. v, p, 71,
C. Lutetise, 1638.]

ANSWER TO THE TREATISE OF THE CROSS. 379
Now, to come down to latter years. Gregory the Pope, Gregory,
the first that ever maintained Images, is so much against
tiie adoring of them, that in every sentence, where he
speaketh of them, he seriously forbiddeth It* : Zelum vos, ne
quid manu factum adorari posdt, habuisse laudavimus. Et
iterum: Ab earum adoratione populum prohibere debuit.
Et tertio : Ut populus in Pictura; adoratione minime pec-
caret. In EngUsh : " We praise it well, that you had a
zeal, that nothing made with hand should be adored." And
again: "You ought to have forbidden the people from the
adoring of them." Thirdly, " That the people should not
offend in adoration or worshipping of a Picture." If Pictures
generaUy be thus commended, [condenmed?] so much as con
cerneth adoration, I leave it to your discretion to consider
what is to be said of worship to be done to Roods or Cru
cifixes. Nor here I wIU omit a proper workman of your
own occupation, Johannes Alfonsus de Castro. He, in his
\)o6k Adversus Hcereses, reporteth, that one Claudius, Bishop
of Taurine*, forbad all in his jurisdiction the adoration and
worship of our Lord's Cross. He was of Privy CouncU to
Charles the Great : a worthy Prelate for so wise a Prince.
What the opinion of Chai-les the Great was in this behalf, I ^^u^^.
refer you to his four books De Imaginibus, of pm'pose penned
against the insolent and doltish conspiracy dissembling at
Nice. If ye look for CouncUs to condemn your error, I send
you back to the third article ; and there ye shaU find suffi
cient to confute you.
Thus have I sUghtly passed over, not all that I could
recite, but as many as I thought expedient for clear dis
proof of your ungodly purpose. Ye would have it appear,
that aU tie Fathers were in your fond behef; whereas ye
rehearse but a very few, and the same not only corruptly
wrested, but maUciously in most parts falsified. I have
brought you the simple and plain words of thems out of
them own approved writings, such as, I trust, you wiU not
gainsay. Now let the good readers judge, whether, ac
cording to the false exposition of you, or fond meamng of a
few, the Cross should be worshipped and adored; or else,
accordmg to the sound censure of the moe, of the- godly, of
* Epist. Li. vU. Indict, u. Cap. cix. [Ad Scrcnum. Supra, pp. 9, 30.]
s [Turin.]

380 THE TENTH ARTICLE.
the Scriptures themselves, be cast out of the church, and de
puted to the use that it deserveth.
heaSfSf -^^ ^°^ *^® adoration, S. Peter compared it with the
^Mra'°"' GentUes' Idolatry ; condemned it as unlawful ; and yet saw
Sorathfn*f not the hearts of the worshippers. Clement of Alexandria
the Cross. caUeth it a monstruous thing, a mad part, worse than the
service of the DevU, to worship stocks or stones : yet we
must creep to the Cross, you say. Irenseus accompteth it
heresy to carry about the true Image of Christ : yet you
wiU have it cathoUc to adore and worship the false Cross.
TertuUian saith that it is Idolatry to adore the Ukeness of
any thing : then is there no great holiness or safety in
the Cross. Cyprian affirmeth it to be contrary to nature,
against the dignity of our creation, and a wicked worship,
to faU down to a creature : and shall we then adore the
Cross ? Origen will not admit any external sign of honour,
(howsoever the mind otherwise be affected,) to be given
to the workmanship of man's hand; but saith that it is
against the Commandment : and shaU we crouch and creep
to the Cross? Arnobius' scorneth the esteeming of the
Cross ; and, to the condemnation of Ethnics, saith : Cruces
nee eolimus, nee optamus. Vos j)lane, qui ligneos Deos conse
eratis, Cruces Ugneas, ut Deorum vestrorum partes, forsitan
adoratis : " As for Crosses, we neither worship nor wish for.
But you, which consecrate ye wooden Gods, peradventure
worship the wooden Crosses as parcels of your Gods." This
spake Arnobius in defence of the Christians, and reproof of
the GentUes : and shall we, direct contrary to this, both
wish and worship Crosses, worse than the GentUes, unworthy
name of Christians? Lactantius in Uke sort condemneth the
GentUes for tooting upon Images ; and wiUeth them to look
up to heaven : and shaU we stIU be poring on so bUnd a
book as a Cross is? Athanasius would not that the enemy
should have such advantage of him as to say, that he or any
other Christian worshipped the Cross: we must have it a
doctrine, that every man is bound to worship it. Epiphanius
tare the vail that had the Picture of Christ upon it : he
affirmed the worshipping of the same to be fornication : we
must have a post with a mock man upon it, and afterward do ¦
honour to it. Ambrose accompted it an error of GentiUty, a
1 Lib. viii. [Minucius FeUx  Vid. ante, pp. 178, 183 — 4.]

ANSWER TO THE TREATISE OF THE CROSS. 381
vanity of perverse, to adore the Cross : and we must hold
it a good cathoUc doctrine, because Master Martiall doth teach
it. Hierom, Augustin, Chrysostom, CyrU, Gregory, condemn,
(as is before confirmed,) all adoration done to any creature :
and yet you think the same, by testimonies of the Fathers,
due to the sign of the Cross. If you had considered the
Fathers weU, you would not so iU have slandered them.
You think you have a good evasion, when you say, "that foiioiss, b.
we must attribute unto it not any divine honour, due only to
God ; but, as it hath been right well declared before of others,
an inferior kind of reverence." I marvel that you are so
inconstant, M. Martiall. Even now you would needs have
" adoration and worship to the sign of the Cross ;" and they
be proper unto God alone: now will ye have an inferior
reverence. And what is that ? Forsooth, you cannot tell ;
but it hath been declared of other. I know what other in
this behalf have babbled, making their distinction between
Xarpeia and SovXeia^- They put two horses into one stable,
to eat at one rack, and reach to one manger: yet they be not
2 [The SiciUan Inquisitor Ludovicus a Paramo (De orig. Off. S.
Inquis. Lib. ii. p. 345. Matriti, 1598.) relates a circumstance, which
appears decisive with respect to the real doctrine of the Church of
Rome, as to the worship of the Cross. — Joannes JSgidius, a Canon of
Seville, having ventured to maintain that God was to be adored with
Latria, and the Cross to be reverenced only with Dulia, was compeUed
to retract his opinion pubUcly, as heretical ; and to declare, that the
Cross was to be honoured with the same supreme adoration as that
which is rendered to Christ the Lord. And the reason put forward is
important ; viz : because such an idea as his was plainly opposed to
the tenet of the Roman Church, as expressed in her rUual chants, " O
Crux ave, spes unica," and " Crucem Tuam adoramus."— It should be
weU known, likewise, that both in the old Pontificale, amended by the
command of Pope Innocent VIIL, and in the reformed volume, revised
by the authority of Popes Clement VIII., and Urban VIII., this un
deniable statement has been sanctioned with regard to the Cross:
"Debetur ei Latkia." (Ord. ad recip. Imperat. foi. clxxxv. Lugd.
1511.: p. 486. Antverp. 1663.) Cf. Gretser! Controv. Bellarm. Defens.
Cap. xiv. Lib. iU. Tom. ii. col. 940. Ingolst. 1609. Refut. Hasenmilleri,
p. 105, Ib. 1594. D. Thomse 3 Part. Qu. 25. Art. 3. et Cajetani Comm.
Alex, de Ales Op. super tert. SenUntt. 144. c. 4. sigg. p 8, 9. Venet.
1475. BeUarm. De Imagin. Lib. ii. Cap. xx. SutcUffe's Challenge, pp.
151, 170. Answere, p. 15. Lond. 1602. Holcot, Super lib. Sap. Lect.
clvUi. sig. G iii. Reutling. 1489.]

382 THE TENTH ARTICLE.
served aUke, because they have a bar betwixt them. I could
speak more of the absurdity hereof, but that I must lay my
finger on my line, and tread the only steps of you, that full
crookedly have gone before me. If you vouchsafe to teU me
what that inferior reverence should be, (which now by sUence
ye utterly suppress ;) ye shall then know further of my
mind. It only remaineth that I answer your paradox, your
Foi. 12a strange, your incredible proposition, " that there can be no
mistrust nor fear of Idolatry in christian men worshipping and
adoring the Cross." To come to "worship and adore" again,
where the next line before ye would have but an inferior
reverence, maketh me think that you be very fickle, and not
settled as yet on any certain ground. But worship, a God's
name, adore and deify, (say you;) for certain it is there can
be no peril of Idolatry. Ye do very wisely to put men in
security; for otherwise they would be very loth to venture.
Great Is the leap, and the water deep. But how shaU we
pass ? Ye have devised a bridge, as it were, of a bulrush.
A strange YouT argument is this : " AU that be Christians are baptized.
proof that no ,0 ^ ^ sr ^
fear iStry "^^ '^ t^^J ^® baptized, thou have they received the faith of
in a Paput. ohrlst ; and ' believe in one God, Father almighty,' and so
forth ; and have learned that Commandment of His : ' Thou
shalt have no other Gods but Me.' If then by Baptism they
have received the faith of Christ; and beUeve in one God,
Father alnughty, &c. ; and have learned that Commandment
of His, that they shaU have no other Gods but Him ; then
beUeve they in no other god but in Him ; then serve they no
other god but Him ; then make they to themselves no other
god but Him : but whensoever they pray, wheresoever they
kneel, whatsoever gestures they use, they give all honour
and praise to God ; they have their hearts and minds fixed
upon Him : nor we may judge the contrary, for they are
Christians ; and so are we also expressly forbid to judge of
other men's consciences, or to be curious or suspicious of
other men's doings."
To answer with modesty to so impudent an assertion,
is hard: reasonably to deal with so unreasonable a crea
ture, is more than covenant. To use many words where
a wand is deserved, is more a great deal than needeth for
your reason, unless ye were purged first. For doubtless

ANSWER TO THE TREATISE OF THE CROSS. 383
there is some mad humour reisninsr, that bringeth forth so
absurd reasoning. First, ve have proved, that aU Pro- The effect of
, . , ' ¦* Martian's
testants be good Christians ; for they be baptized, they argument.
have received the faith, &c. Then, that yourseU are very
much to blame, in deeming amiss of them. For inasmuch as
they have learned the Commandments, they also of necessity
must obey the Commandments. Thirdly, tLat aU subjects in
the realm of England, all Christians beside, are in right good
case ; for they cannot sin. This is your reason, M. Mai"tiaU,
and not mine. For thus ye say : " They have learned the
Commandment to have no other god but Him : then beUeve
they no other god but Him ; then serve they no other god
but Him." By the same reason I may reply : The man that The ahsunii-
is baptized hath received the faith : doth know the Command
ment, " Thou shalt not steal ;" " Thou shalt not commit adul
tery :" therefore there is none that is baptized that can be a
thief or adulterer. The Jews were circumcised ; they had the
Law ; they knew that they ought to have no other Gods but
TTim : tiierefore no Jew that ever was idolatrer. But notwith
standing our Christendom and faith received, many be thieves
and murtherers : notwithstanding the Law deUvered to the
IsraeUtes, they worshipped, (some of them,) the brazen Sei-pent;
and the Scripture saith they were idolatrers therein. There
fore, notwithstanding that men outwardly profess one God,
yet do they not worship alway one God, nor serve Him on
such sort as they are commanded. So that it bideth stUl, for
aU your blind reason, that a man may fear Idolatry in such
as do pretend a worshipping of God.
And we do not offend, iu affirming you idolatrers. For
although, (as you say,) one kind of Idolatry be best knovm fouo la, b.
nnto God alone, who searcheth the heart, yet hath He left
a way to try it, a judge to discern it. And therefore,
indefinitely and absolutely to say, that Idolatry is a sin
InrMng and lying secret in the heart, is an inconvenience.
Eemember how Christ, at the first entrance into His school,
gave out this lesson': Quemcunque puduerit Mei coram
hominibus, pudehit etMe illivM coram Patre Meo et Sanctis
Angelis : " Whosoever shaU be ashamed of Me before men,
I wUl also be ashamed of him before My Father and His
holy Angels." So that God is not herewith contented, if a
1 Luc. vi. [ix. 26.]

381 THE TENTH ARTICLE.
A profession mau luwardly \yith heart acknowledge Him ; but also severely
clm^to'"* '^°^^ exact, that by our outward profession we testify to the
world that His disciples we are. For upon none other con
dition but this He doth admit us into the society and feUow
ship of His kingdom. Truly doth Paul say' : Corde ereditur
ad justitiam ; ore confessio fit ad salutem : " With heart
we believe to righteousness ; with mouth we confess to salva
tion." Out of which words it is plainly to be gathered, that
there is no true faith before God, but the same engendereth
a confession before men : that every man, according to his
caUing and grace given him, do further by all means, as
occasion is given him, the glory of his God. Therefore
Peter's precept is general*, to "be ready always to give an
answer to every man that asketh a reason of the hope that
is in us." This reason ye refuse : ye keep a bird in the
bosom, but it bewrays the nest. For impossible it is, that
a good conscience in service of his God shall in appearance
do one thing, and in effect another. And although the service
acceptable unto God consist in " spirit and truth," as Christ
Himself pronounceth^; yet will He not only be truly served,
but also be known that He is so served. For which purpose
these extern actions are right necessary, to be witnesses to
the world of our affect within us.
Understand ye therefore, that as two kinds of honour
be due to God ; one spiritual, resting in the heart ; another
corporal, consisting in outward gesture; so are there also
Two kinds of two kinds of Idolatry. The first, when a man by perverse
opinion corrupteth the spiritual worshipping of God: the
second, when the honour pecuUar unto God is transferred
to a creature. In both these ye Papists most heinously
do offend. For ye think that God, which is a Spirit, is de
lighted with your masking and extern pomp, wherein consisteth
aU Romish Religion ; and so, by your own text, ye be proved
false worshippers. Also, by your knocking and holding up of
liands before an Image, ye shew yourselves whose servants
you are, abasing your estate, and serving a creature. For
the proof whereof, because it more nearly concerneth our
question, let us inquire what bond we be entered in with
God, to serve Him as we ought. So shall we see, whether any
1 Rom. X. [10.] 2 I Pet. iU. [15.]
3 Joan. iv. [23, 24.]

ANSWER TO THE TREATISE OF THE CROSS. 385
outward and bodily fact may weU induce us to say or think
any man an idolatrer.
The eternal God requireth at our hands, that His name
be glorified both in our spirit and in our body, because
that both be His. And if the commandment did not extend
so far, yet reason doth convince no less. For inasmuch as
our bodies also be redeemed with the precious bloodshed of
Christ, what a shame is it to have them subject stUl unto
the DevU's service ? our souls to be God's, our bodies to be
the Devil's ? Whereas our bodies ought to be the temples
of the Holy Ghost, what absurdity is this, to defile them
with sacrUege? Whereas our bodies are fore-appointed to
immortaUty, and partaking of the glory of God, what wick
edness is this, to attaint them with Idolatry ? Paul, when
he doth inveigh against fornication, useth this argument :
Whereas our bodies are " the members of Christ," is it meet
to " make them the members of an harlot* ?" And on like
sort I may answer you : Whereas our bodies be the members
of Christ, shaU we cut them off from this body of His ? shall
we prophanate them with unlawful worshipping ? God, when
He would express the pecuUar note of His faithful servants,
sjuth of them, that they bowed not the knee to Baal, nor
with them mouth kissed him^. He might as well have said,
that they were not poUuted with superstition ; they did not
accompt Baal for a god. But to intimate unto us, that the
inward affect in this case sufficeth not. He expresseth by
name the outward gesture as altogether impious. Wherefore,
howsoever we flatter ourselves with an hidden opinion, (so
secret that ourselves feel it not ;) yet the evident and apparent
work of capping and knocking, bowing and kneeUng, may
disprove our heart to be well affected ; and we by outward
adoration try and discern a mere idolatrer. When God by
His Prophet would describe His magnificence and honour due
to Him, He sald«: Vivo Ego, Mihi flectetur omne genu, et
omnis lingua jurabit Mihi ; " I live, saith the Lord, every
knee shaU bow to Me, and every tongue shall swear to Me."
Thus the Holy Ghost by bowmg of the knee, by profession
of the mouth, describeth true worshipping. But you, M.
* 1 Cor. vi. [15.]
fi 1 Reg. X. [1 Kings, xix. 18.] Rom. xi. [4.]
6 Esay xiv. [23.]
25
[calfhill.]

Folio 130, a.

386 THE TENTH ARTICLE.
MartiaU, wUl have neither good nor bad worshipping to be
judged by gesture.
A proper shift ye have, when ye adore an Image and
creep to the Cross, saying, you know that to be but a
piece of metal ; you make not your prayers to that, but unto
God alone, whom in spirit you worship, though your face
peradventure be turned to the Image. The self-same pretext
had the Corinthians. For they resorted to the feasts of Idols,
not of superstition: they were too weU instructed. And
Paul in their person bringeth forth an excuse for them : Sci-
mus quod Idolum nihil est : " We know that an Idol is
nothing':" we know that one God, one Lord and Saviour
Jesus Christ, is to be honoured and served of us. But did
this satisfy S. Paul ? Nay. But he affirmed rather, that
their inward persuasion and pretended excuse was nothing;
inasmuch as their example moved the weak to commit Idol
atry. " For if any man," saith, the Apostle, " see thee, which
hast knowledge, sit at table ui the Idols' temple, shaU not the
conscience of him that is weak be boldened to eat those
things which are sacrificed to Idols ?" And on Uke sort you
affirm, that an Image or a Cross is nothing. But when ye
give the outward reverence, when ye adore it, wUl not the
simple deem great virtue in it? shaU not your knowledge,
(whatsoever it is,) be occasion of your brother's faU, for whom
Christ died ? Wherefore, sith adoration is so offensive, better
it were never to see Image while the world standeth, that our
brother be not offended. And this is S. Paul's reason, and
not mine. As for your subtile and profound argument, drawn out
of the bowels of your professed law ; whereby ye make a
wondrous demonstration, that there can be no due proof of
Idolatry, inasmuch as " Confession" thereof is nothing credible ;
"Probation" cannot be made but by external signs, and
they do only enforce a presumption; and as for "Evidence of
the fact," it cannot faU into affects of the mind, where the
abomination of Idolatry Ueth ; I answer, that although we be
very ingenious to find out excuses for our own offences, yet
the evidence of the outward fact maketh sufficient probation
of Idolatry, and is too good a witness of misdemeaning mmd.
For if the heart conceived not, the body would not do : and
1 1 Cor. vUi. [4—10.]

ANSWER TO THE TREATISE OF THE CROSS. 387
if the body caUed the heart unto accompt, I am sure that at
least in the Court of Chancery, where conscience is examined,
the heart should be first condemned of misgovernment. When
Ezechias destroyed the brazen Serpent, the Jews lacked such
an advocate as you, that might have caUed the King into the
law, and tried the case of injustice against him, because he
was not able to make proof of any crime. For they would
not confess their Idolatry : and their kneeling to the Image
made, (as you say,) but only a presumption : and no evidence
could be fet from the outward fact, because ye suppose there
is no Idolatry but secret in the heart. But flatter yourselves,
(as you best can,) with your lurking affect and privy devotion ;
your apparent unpiety shaU not only to God- ward, but to the
world condemn you. If Daniel's companions had feed such
a counseUor, such a lawyer as you, they would not have thrown
themselves into such extrenuty; whereas they could not have
been convinced of Idolatry for all their kneeling before the
Idol, if in heart they retained the honour and service of the
living God. But they would not have their bodies defiled
with wicked worshippings, nor of one temple make two Lords ;
the soul to be God's, the body to be Satan's. S. Paul of
the outward conversation condemned the Corinthians as idol
atrers, 1 Cor. viU. S. Peter also 2, (as is before rehearsed,) laid
to his hearers' charge, that they were worse than the Egypt
ians, because of the external signs. God, when He setteth forth
the true service of Himself, maketh often mention of the out
ward reverence. Therefore, (as you caU it,) so is it indeed
"a poor judgment" of yours, that because God is worshipped
in spuit and in truth, therefore men, falUng before a piece
of wood, knocking the breast, and holding up the hands, may
not m any wise be thought idolatrers. Enrich, (I beseech
you,) this poor judgment of yours with better reason, or hold
your tongue for shame.
As touchmg your wisdom and deep discretion, wherein foUo 132.
ye wUl not be so abased " to be more brutish than beasts,
more simple than birds, more foolish than daws ; but that ye
know a dead Image from a Uve man, a stUl Picture from a
quick creature ;" I say, that Scripture sheweth precedents of
the contrary in as wise men as you are : and as for your
own part, experience doth teach us otherwise. The juggUng
2 [The Pseudo-Clement : p. 369.]
25—2

388 THE TENTH ARTICLE,
of Papists with Roods and Images hath sought by all means
to plant an opinion of hoUness and divinity to rest in dead
things. And howsoever you beUeve of them, yet damnable
is the service that you command unto them ; and the more
ye know the vUe condition and estate of them, the more just
and terrible is your condemnation, in exacting a worship and
adoration of them. Therefore I say with Paul' : "Because
ye know God, and glorify Him not as God, neither are thank
ful ; but become vain in your imaginations, and your fooUsh
heart is full of darkness ; when ye profess yourselves to be
wise, ye be very fools."
H And thus have I answered your ten articles ; using moe
words in disproof of them than the cause requireth, or any
man of indifferency would look for at my hands. Only I
would not be said to conceal any piece of proof that you
bring for maintenance of your error. Wherefore I have
turned over leaf by leaf, as In the margent every where ap
peareth ; perused each line and word that had any reason in
it ; annexing a sufficient and the same abundant confutation
of it. Your Conclusion indeed I deal not withal : for it con
taineth more than was in the Premisses ; more than you be
able or go about to prove. It is but an heap of Ues and
slanders, which, impudently spoken, may be best answered
with sUence. Nor any news it is, the professors of the truth
to be depraved of you. Paul was blasphemed as a teacher
of heresy 2, as whose ReUgion should be new and strange.
Constantine was accused as an innovator and perverter of
God's order^, because he furthered and foUowed Christianity.
The faithful Fathers wanted not their Cross : they were always .
reviled with most words of reproach, and deemed of the
world the vUest persons of the earth. But as they did not
contend in scolding, but stood most stiff in heresy-reproving* ;
so sufficeth me to have detected your foUy, and disproved
your untruths, that the simple at leastwise be not abused. by
you. The cause itsehP standeth too fast to be battered with
such feeble assault of yours. The honesty of men, whom you
would seem to touch, is not to be impamed with the running
1 Rom. 1. [21, 22.]
2 Act. xvUi. [xxiv. 14. xvU. 20. xriU. 13.]
3 Sozomenus, Li. i. Cap.'xviU. [p. 558. ed. Lat.]
^ Theodor. Li. Ui, Cap. t, [p. 471. Eccl. Hist. Auctt. BasU. 1549,]

ANSWER TO THE TREATISE OF THE CROSS. 389
over of a raiUng mouth. If ye gather hereafter any sounder
sklU, and riper discretion do come unto you, ye will correct
your former folUes, and thank me for the ministering occasion
of amendment. But if God hath utterly resigned you to
yourself; and wUfulness, reigning in your witless head, breed a
confidence to put stiU your more shame in print ; myself
wiU contemn so lewd an adversary, and give place
to other, that, with more freedom of speech,
and less derogation unto their persons,
may answer you according to
your shameless
deserts.
FINIS.

Quse meliora tuis placitis hoc tempore noram,
ImpartU-e tibi visum est : Mis utere mecumS.

5 [ ..." Si qiud novisti rectius istis,
Candidas imperii : si non, his utere mecum."
(Horat. Ep. i. vi. 67—8.)
"Sin habes aUquid in hoc argumento melius, sequere quod meUus
est: sed interim huic nostrse prompts voluntati saltern hoc prsemii
repende, ut quod habes meUus, veUs nobis esse commune."
(Erasmi Modus orandi, ad fin. sig. u 2, BasU. 1551.)]

MORTIS ET CRUCIS COLLATIO.

Qui cupis ad Vitam renovari Morte futuram.
Mortem Christi animo fac meditere tuo.
Mors ea Vita fuit; Vitamque fideUbus omnem
Prsestitit in sola mortuus IUe Cruce.
Non tamen ipsa licet Cruce Mors inflicta ministra,
Mortis erit celebri dira ministra loco.
Mors peperit victa solidos de Morte triumphos:
Crux valet ad Vitam materiata nihil.
^Mors affert animis onerum solatia pressis :
Crux dare lenimen Ugnea nulla potest.
Stigmata Mortis habent animi defiLxa fideles :
Stigmata formats sunt malefida Crucis.
Mors in honore pus seterno tempore stabit:
Effiglata piis Crux abolenda venit.
^Mortis ut obrepat mala non oblivlo nobis,
Corporese remanet mystica Coena dapis.
Hsec data firmandis quasi tessera montibus oUm ;
Solaque, perpetuo quse peragatur, erit.
. Non sic IUe Crucem Christus prseceptor habendam
Instituit : valeat Crux, ubi Coena valet.
Sin Crucis ante oculos monumentum velle videmur,
Subdita sunt Christi vivida membra Cruci.
Vivida si nequeant animos perceUere nostros,
Incutiantne magis mortua signa fidem?
Perfida visibiU gens est contenta figura;
Dum res interea significata perit.
Sic quos debuerat verum vox viva docere,
FusUis errorem semper Imago docet.
Quos Deus, in sacrse demissus viscera mentis,
Non facit officU sic meminisse sui,
Vana creaturse fades, subjecta protervis
Luminibus, memores scUicet efficiat.
Nee tamen hie scelerum finis : sceleratior inde
Cultus ab affectu deteriore venit.

MORTIS ET CRUCIS COLLATIO. 391
Namque velut Divi, lapides et Ugna coluntur,
Artificis postquam forma fit arte Crucis.
Sin ea forma magis pretioso obducta metaUo,
Protinus Idolum Crux facit una duplex.
Ergo Crucifixus nobis in honore locetur ;
Cruxque sit a nobis materiata procul.

THE SA3IE IN' ENGLISH.
Who dost desire to Life to come by Death to be restor'd.
Record alway in mindful heart the Death of Christ thy Lord.
This Death gave Life ; and He that died did on His Cross alone
Bring everlasting Life to those that Him beUeve upon.
But though by mean of that His Cross this Death was brought
to pass,
Tet ought not Cross, instead thereof, to hold the sacred place.
A perfect triumph over Death this Death did once achieve :
But the material Cross to Life no help at aU doth give.
This Death doth bring a fuU release unto the grieved mind :
But in the framed Cross of wood no comfort is to find.
The marks of this most wholesome Death the faithful hearts
do bear :
The mark of formed Cross, God wot, is but untrusty gear.
With godly men this Death for aye in honour shaU abide :
Of godly men the shapen Cross is to be laid aside.
Lest this good Death that bringeth Life should sUp out of our
mind.
He of His sacred body hath His Supper left behind.
This as a pledge to strength our souls Is pomted to endure ;
And th^ alone ordained is to be in daUy ure.
Our Master Christ commanded not the Cross be holden so :
But where this Supper is in place the Cross may be let go.
But of the Cross some monument if we desire to see.
The Uvely members of our Christ to Cross stUl subject be.
K Uvely ones want force enough to move our resty mind,
Alas, m Ufeless signs what force of credit shaU we find ?
The faithful' sort content themselves with signs y seen with eye;
Even whUe the matter signified is whoUy lost thereby.
1 [faithless?]

392 MORTIS ET CRUCIS COLLATIO.
So them, that should by Uvely voice have learn'd the truth
to know,
The forged Image evermore doth into error throw.
ShaU they whom God, that doth descend into the godly breast.
Doth not so make to call to mind the duty they profest ;
ShaU they, forsooth, in heart be brought to hold the same
aright
By fickle form of creature, subject to erring sight ?
Yet is not here the end of ills : for hereof doth ensue
From worse affect false worship done where it was never due.
For after once a form of Cross is made by workman's art.
To stocks and stones, as heavenly Gods, then honour they
impart.
But if with precious metal it be garnisht to the eye,
A double Idol of one Cross is honour'd by and by.
Let Him therefore that died on Cross devoutly be ador'd ;
And let material Cross be far from us that fear the Lord.

FINIS.

Imprinted at London by Henry
Denham, for Lucas Harriscm, dwelling in
^aulfs ®5uwj&Bart(£, at tSe ft^tgne
nf tjE ffiranf.
Anno Domini. 1565.
Nouembris. 3.

A TABLE,
BY ORDER OF THE ARTICLES, BRIEFLY CONTAINING
THE EFFECT OF THE WHOLE BOOK.

IN THE EPISTLE.
PAGE
What femous Clerks he now-a-days become writers . . .2
.What is to be thought of MartiaU  3
What arguments he useth  4
How he traitorously taketh away the chief part of the Queen's style 5
How she for her clemency is not gracious to Papists . . .7
How foolishly he flatters her  7
The Queen's private doings no precedent to aU . . . .7
Of every fact not to judge an affection  7
How puhUc order hath taken away Roods and Images . . .8
How MartiaU doth Ue, in saying that Crosses are not suffered in
high-ways  8
How his three groimds of his cause be laid only upon Ues . . 9
How for the doctrine of the Cross we may stand to judgment of
the Fathers, though Scripture were not  11
IN THE PREFACE.
The Cross a forged ensign of Christ  12
Satan's sleight to displace God and His word .... 12
The DevU is the ape of God  13
AU GentiUty took precedent of God's service .... 13
&ciament3 of the Hebrews coxmterfeited by the Heathen . . 13
Minos foUowed Moses  '13
Hills and groves in imitation of the tabernacle .... 14
Witches and sorcerers instead of Prophets and Priests . . .14
The Poets' paradise for Christians' heaven  14
Their purgatory for heU ... .... 15
Papists herein the DevU's chief ministers  15
ForBaptismofinfants, Baptism of heUs . . . . . 15
More solemnity in the DevU's service than in Christ's . . .15
Holy Water devised in despite of Baptism . . . . .15
Ordinanceof God, and ordinance ofthe DevU • • ¦ • ^^
Sole life exacted in the DevU's ministers  18
Adultery with Papists a Ught trifle .... 18
The PevU deputeth Saints interceasors  19
As God made man image of Himself, so the DevU devised Images of
God  20
God'? books burned; Devil's books advanced . . . • 20

394 A TABLE.
T^OT.
Macedonius his answer to Theodosius' men of war . . .22
Images came from GentUity and foolish zeal .23
Images cannot be without abuse . . .23
How prone we are to superstition  23
How Lactantius affirmeth no ReUgion to he where an Image is . 26
How Images crept into the church  26
To have an Image is a wUl-worship, and therefore unlawful . . 26
Proofs that nothing in God's service should be admitted beside the
word  . .27
Images teachers of Ues  . . 28
How God's order is broken by Images ¦¦ . . . .28
That Images came from GentiUty, is proved . . . . 28
That in Eusebius' time, three hundred and twenty-five year after
Christ, no Images in churches . . ... 29
Serenus, Bishop of MassiUa, brake aU Images . . 30
Fruits of Images  . . . 30
Places of Scripture condemning Images ... . . 31
Papists' devotion like to Michah .  31
Image-maintainers Uke to Jeroboam  32
Erasmus' opinion of Images  . . 34
Images be proved not to teach otherwise than wickedly . . .35
That memory is holpen by the story, is answered . 37
That God can have no Image made of Him . . .37
That Christ neither can nor ought have an Image made of Him . 41
Images not only forbidden to be worshipped, but also to be had 41
Three reasons why Christ can have no Image made of Him . 45
The folly to have a Picture of Christ . . . . 46
How Images are honoured contrary to the mind of Gregory 47
A note how Martiall's aUegations for the Cross are to be known in
this treatise ,  .48
The Papists' hope . . .... 49
MartiaU Ues in his preface . . .... 60
Comparison between Papists and true Christians . . . .62

IN THE FIRST ARTICLE.
Men in God's matters not to be beUeved without the wotd . 50
What judges ought to sit in controversies of Religion . . 60
How MartiaU entreateth of that which is not : applying to the sign
the virtue proper to the thing itself . . 63
Chrysostom his praise of the Cross answered . . .63
Things weU received UI continued ... .65
The sign ef the Cross an heathenish observance . . . .65
Chrysostom mangled by MartiaU
Martiaiis, a pretended Disciple, answered
Damascenus answered ...
Cross sign no weapon to fight against Satan

69 7073

A TABLE.

Athanasius answered  nn

7577 8182
83

Necessary notes to be observed in reading of the Fathers
Origen answered for lus praise of the Cross
Cassiodore answered
MartiaU's fond reason for necessity of a Cross
Lactantius and Augustin answered
MartiaU's comparison examined .... 8.
Julian's example opened, whereby he wUl prove the Cross to drive
away Spirits . . . ... . . 86
The Uke example of a Jew, out of Gregory ... .88
Silvester the second, for aU his Crosses, in the very Mass-time was
torn in pieces by DevUs . . .... 92
MartiaU's aUegations, whereby he wUl prove mention to be made of
his Cross in Scripture ; and how they are answered . . 92
IN THE SECOND ARTICLE.
MartiaU goeth only about to prove a matter that he promised he
would not speak of .  100
It is declared, that, although the Cross were prefigured by Moses and
the Prophets, yet it foUows not that we must needs have the
sign thereof . . . 100
His aUegations for the prefiguring of the Cross, examined . 103
Moses' hands lifted Uke a Cross . . .... 104
The letter Thau . . . .106
Constantine's apparition answered ... . 110
For good success in the Cross-time . . 112
Julian's visions discussed . . . . . . 114
Divers means that God hath miraciUously used for delivery of His 117
' How Papists deal with God's book . . 121
The end of Ceremonies ... . 122
What Christ in judgment shaU require of us 124
IN THE THIRD ARTICLE.
The four reasons why every church and chapel should have the
sign of the Cross, answered . . . . 126
Abdias proved fabulous  126
The true manner of dedication of churches . . 131
Bartholomew's dedication . .... 132
PhUip's dedication ...  134
The CouncUs by MartiaU aUeged, answered .... 135
He bringeth the bare name of three CouncUs, and nothing else . 137
Three Councils which are plain against Images . . . .138
The CouncU of Constantinople, under Leo Isauricus ... 138
The CouncU of Granata, called EUbertmum . . ¦ 154
The Council of Frankford .... 155

396 A TABLE. PAGE
The beastly reasons of the second CouncU of Nice confirming
Images, answered . . . . ... 166
The wickedness of Irene, President of that sixth [seventh] Council . 176
The Doctors answered, that seem to command the sign of a Cross in
churches . .  177
Ambrose in that case considered . . . . .177
How a cross on the steeple saveth the church from bunung . .180
Lactantius' authority answered  180
Eusebius thought it strange to see an Image stand in the church . 183
Arnobius a great enemy to Images . . . 184
Augustin answered  .... 184
What is a mystery  . 184
Augustin doth answer the same objections which the Papists make
in defence of Images .  185
His places against Images  188
Paulinus of Nola answered and disproved ... . . 188
Justinian's laws weighed . .  189
Valens and Theodosius enacted that no Cross should be used . . 190
The custom of Church considered .... . . 191
Silvester's lie concerning the church of Constantinus . 193
Augustin's rule for custom ... ... 194

IN THE FOURTH ARTICLE.
A proof that although the sign of the Cross have been used, yet doth
it not follow that it is lawful now .... 195
The tale of Probianus disproved . . . . . 198
Cyprian's authority examined  . 200
Augustin's authority discussed ... . . . 204
The difference of rite and recte  . 206
The Canon Law condenmeth Cross-master Martiall . . 206
Chrysostom answered ... . . . 206
Constantinus' church-haUowing  207
Popish church-hallowing .  208
Dionysius disproved not to be Areopagita  211
Traditions and ceremonies added to Baptism  212
Confirmation proved no Sacrament  215
Papists' blasphemous doctrine touching Confirmation . . .216
The reasons against popish Confirmation .... . 217
How Papists falsify the Scripture  219
The absurdity of popish doctrine . ... 220
The Fathers' opinion touching the number of Sacraments . . 222
Cyprian's error . ... ... . 224
The seven-fold grace of Papists . .  226
Orders proved to be no Sacrament .  227
No due proof can be made, that a Cross with a finger was or ought
to be made in the Lord's Supper . . .... 231
Matrimony proved no Sacrament ....... 235

A TABLE.

397

MartiaU's reason to make Matrimony a Sacrament
Absurdities in popish doctrine concerning Matrunony
MartiaU disproved for his Sacrament of Penance
Vanity [Unity] of Papists therein ....
Marti?iU confuted for his Sacrament of Extreme Unction
The absurdities in popish doctrme for Extreme Unction
That aU CouncUs are not to be credited .

PAGE
. 230
. 238
. 241
. 244
24-1
247
. 248

IN THE FIFTH ARTICLE.
That MartiaU understandeth not what " blessing" meaneth, which
appUeth it to a sign in the forehead 
Unlawful authorities brought for blessing . .
Epiphanius' authority, which tare the vail
1\Tiat is to be thought of traditions .
Tertnllian's traditions not to be observed .
Ephrsem not alway sound 
Chrysostom not in all thuigs to be foUowed
Hierom sometime to be reproved . ....
Augustin not always to be admitted .
Prudentius hath his infirmities ...
The unity of Papists Emd Christians .
How MartiaU doth corrupt TertulUan . .
In custom what to be considered
Traditions three-fold ...
Traditions, how they vary
What Ues MartiaU maketh of Athanasius ....
That Roods, Crosses, Images, are counterfeits of Serapis .
The godliness and good ReUgion of Papists
IN THE SIXTH ARTICLE.
Authorities unlawful aUeged by Martiall, for confirming of the
Cross-keeping  . .
.No authority of men to be grounded on in God's matters .
Hierom against reserving pieces of the Cross ...
Chrysostom's saying for enclosure of the Cross in gold, answered
Chrysostom against such superstition 
Effects of the Cross and pieces thereof considered ....
IN THE SEVENTH ARTICLE.
That Crosses at the first were not used in Litanies
Montanists and Arrians authors of Procession .
Litanies of two sorts, and when devised .
How Papists degenerate from all good order .
The Crosses of Constantinople, what they were
How MartiaU in one story maketh four Ues
Conceming the use of tapers

250
251253266
267258
258259
269259261
264 266
267
270
272
274 276

280
282 283
284 285
288

294
296
29G297
299301301

398 A TABLE.
There must be no tapers on the Lord's table
How Martiall proveth Luther no heretic
The affairs'of Augustin the Monk in England
Papists superstitious, and why .
The true ensign of Christ
For ReUques . ....

rkOL
. 303
. 304
. 305
. 310
. 311
. 311

IN THE EIGHTH ARTICLE.
Mh-acles no proof of doctrine . 316
Wrought by the DevU .... .317
Three reasons why miracles make not for the Cross . . 320
How MartiaU beUeth Eusebius . . 321
How the Papists agree not for invention of the Cross . 323
^Vhat Ues be made of pieces of the Cross . . . 326
Of the naUs that Christ was crucified withal .... 327
The answer to the miracles, that were aflirmed to have been done by
the Cross . . . . . 329
How Papistry breedeth security in sin . » . 330
Miracles past no proof of present use . . . . 332
That as weU we may have the sign of Idols, as the sign of the Cross
for any mu'acle . ... 333
AVhether the miracles of the Cross were true or no, they can prove
no lawful use thereof . . . 334
The simUitude of the cloth of estate . . .340
For memory holpen with a Cross . 342

IN THE NINTH ARTICLE.
A'anities aUeged for commodities of the Cross . ... 345
The true effects of Images ... . 346
The reason that Images should not be unlawful though not expe
dient, answered ... 346
God's books commanded, forbidden for poUcy: man's books for
poUcy must needs be maintained . . .... 348
A^Tiether Images can teach things necessary to salvation . . . 360
That Crosses teach no humiUty, no virtue . 351
That Images speak doubtfuUy, teach devilishly, be read unlawfuUy 364
That there can be no such ignorance, as should drive us to seek
knowledge in an Image . . . . 354
The titles and commendation of Scripture . . 366
That for want of preachers we must not seek to Images . . 357
What lewd affections be stirred by Imagery . . . 368
What affections were stirred in the Heathen by Images . . 358
No Imagery with preaching, much less without .... 360
How Images must not be admitted for help of memory , . 361

A TABLE. 399

PAGE

tlow Cyril aUoweth uo Images in chm-ches . 362
\. devilish memory, that must be holpen with a Cross . 363
IN THE TENTH ARTICLE.
IVhat adoration and worship is . . . . . 366
That adoration by the Scripture is forbidden to Images . 367
Authorities for adoration of the Cross falsely aUeged . 368
Authorities of the Fathers against the adoration of the Cross 368
i strange proof that no man may fear Idolatry in worshippers of
the Cross .  . . 382
The absurd argument of MartiaU . . 383
Two kinds of Idolatry . .... 384
Fhat bowing and kneeling to Crosses and Images doth prove
Idolatiy . . . . . 385

THE AUTHORS ALLEGED AGAINST BOTH THE HAVING
AND WORSHIPPING OF THE CROSS. .
Clemens Rom. Epis.
Irenseus.
Clemens Alexandrinus.
Josephus. Cyprianus.TertulUanus. Origenes.Amobius.
Lactantius.Eusebius.
Athanasius. Epiphanius. Ambrosius.
Hieronymus. Augustinus.Chrysostomus. CyriUus.
Prudentius.
Gregorius PP.
Alfonsus de Castro.
Carolus Magnus.
Petrus Crinitus.
Erasmus.The author of the Turks' History.
COUNCILS.
The CouncU of Constantinople, under Leo Isauricus.
The CouncU of Granata.
The CouncU of Frankford.

INDEX.

Aabon, 23, 33, 58, 104, 335.
Abbot (Robert, Bp. of Salisbury,) An-
tilogia, 6.
Abdias, Historia Apostolica, 69 : when
this work was first published, 126:
it,s genuineness and contents dis
cussed, 126 — 135: its perusal inter
dicted, and afterward allowed, 12B.
Abgaras, fable of the Picture sent to
him by our Saviour ; and the earliest
writer who mentions it, 41: the second
NiceneCouncUreliesupon the fiction ;
and this is confessed by Gretser, 171 :
mistake in the Caroline Books with
regard to Pope Gelasius and the
Edessan Image, 171.
Abracadabra, au amulet used by the
Basilidian heretics, 285.
,A.ccius Navius, 316.
Ado, Jireviarium Chronicorum, 114.
Adrian I. (Pope) 173.
" Advouterous," 330.
iEgeria, 14.
.ffigidius (Joannes) compelled toassent
to the doctrine, that supreme adora
tion is to be offered to the Cross, 381.
.ffilsculapius, 20, 316, 317.
Agapetus 1. (Pope) said to have intro-
• duced Processions, 295, 305.
Aguirre (Cardinal De) Notitia Conci
iiar. Hispan., 134.
Ahijah, 33.
Albertus Magnus, 231.
Alciatns (Andreas) 305.
Alcoran, 44.
Alexander the Great, his interview with
Jaddus, 117.
Alexander I. (Pope) spurious Epistle,
aUeged for the use of Holy Water,
16.
Alexander III. (Pope) affirms that
adultery is but a trifling otFence, 18.
Alexander (Natalis) 42, 63, 96.
Alfred (King) 306.
AUatius (Leo) Confutatio fabulm de
Joanna Papissa, 6.
[calfhill.]

" AU to," 3, 79, 91, 82, 133, 336.
"Almerie," 136.
Ambrosius (S.) how his testimony was
adduced at the second Nicene Coun
cil, 173: a Sermon De Cruce, by S.
Ma.^imus Taurinensis, attributed to
him, 177: declares that to worship
the material Cross would be a hea
thenish error, and vanity ofthe wicked,
192, 377: not the author of the Com.
mentary m Ep. ad Tim., 235: the
books De Vocatione Gentium, bearing
his name, fictitious, 295: what he
said of the Council of Ariminum,
345.
 In Psalmos, 156.
 De Spiritu Saneto, 165.
 Epistt, 192, 345.
 Oratio funebrisde obitu Theodosii,
192, 196, 322, 324, 327, 377-
 = De Sacramentis libri sex, cited,
and their genuineness questioned, 202.
Anastasius, 311.
Anaxagoras, 99.
And, an', if, 5, 1. 16; 245,274.
Andrew (S.) 127, 128.
Andrewes (Bp.) 25, 65—6, 226.
Anicetus (Pope) how S. Polycarp and
he disagreed, without a breach of
communion, 269 — 70.
Anno (S.) 135.
Anointing, the symbol of the gift of
heaUng, 245. Vid. Unction (Ex
treme).
Ansegisus (Abbas) 297.
Anthony (S.) his Life, 74: what S.
Jerom doubted respecting the mon
ster which appeared to him, 252.
Antioch, People of, rescued from im
minent danger by a Monk, 22.
Antiochus, 24.
Antoninus, (Archiep. Florent.) 64.
ApeUes, 263.
Appius Claudius, 316.
Aquila, 107-
Aquinas (S. Thomas) his language
26

402

INDEX.

about faith, 83: defends the ascrip.
tion of Latria to the Cross, 381.
Archidiaconus. Vid. Guido.
Aretinus (Leonardus) 69.
Ariminum (Council of) 10, 345.
Aristotle, 73.
Armarium, what it signifies, 136.
Arnobius, a treatise by Minucius Felix
attributed to him, 178, 183, 295, 380.
 Adversus Gentes, 39, 373, 374.
Amoldus Carnotensis, twelve treatises
by him, attributed to S. Cyprian, 200,
201.
Asconius Pedianus, 107.
" Assoyle," 242.
Athanasius (S.) many works of Apolli
narius anciently ascribed to him,
268 : the Index Expurgatorius of
Cardinal Zapata condemns a refer
ence to his declaration that "God
alone is to be adored," 375—6: the
counterfeit Qucestiones ad Antiochum
falsified by Martiall, 376.
 Oral. cont. Gentes, 21, 46, 375.
 Qucestiones ad Antiochum spuri
ous, 73—4, 268, 272—3, 376.
 Life of S. Anthony, 74.
.  Apol. contra Arian., 207.
 De incarnat. Verbi Dei, 333.
 Cont. Arian. Orat. ii., 375.
Augustin (S., the Monk,) in what state
he found the Britons, 305 — 6: whether
chargeable with the massacre of the
Monks of Bangor, 306 : what his de
mands were, 307 : his Litany • and
how far Romanists diff'er from him,
308.
Augustinus (S.) Decree falsely assign
ed to him, 54 : a Homily, attributed
to S. Chrysostom, found among his
works, 63, 277: spurious addresses
to Catechumens, 84 : fictitious Sermo
clxxxi. de Tempore, (vel De Sym
bolo,) 86, 205, 234: counterfeit Ser.
xix. de Sanctis, 184, 204 : Sermon De
Cataclysmo far from being authentic,
and condemned by the Benedictine
editors, 204: rejection ofthe Sermon
De visitatione infirmorum by Eras
mus, the Divioes of Paris and Lou
vain, and by Bellarmin, 361.
^-^ Contra Maximin. Arian.,\0, 129.
 De Trinitate, 27, 38.
•— . Qucest, sup. Jos., 33.

Augustinus (S.) De consen. Eoangel.,
34,188,263.
 De vera Religione, 41, 378.
.  De Fide et Symbolo, 42.
 De Civitate Dei, ii,U\,\^,\\Z,
129, 188, 316, 319.
 In Psalmos, 43, 75, 101, 156, 164,
185—8, 230.
 Epistt., 43, 58, 194, 196,213,223,
262, 270, 333.
 De Docirina Christ., 57, 157, 223.
^— Sermones de Tempore, 63, 67, 86,
205, 234.
^— Confessiones, 64, 131, 302.
I  De Pastoribus, 67.
 Sermones de Scripturis, 67, 348.
 De spiritu et litera, 78.
 De Gen. contra Manieh., 102.
 Contra adversaries Legis et
Proph., 102.
 De Qucestionibusocioginia-lribus,
157.
 Liber de Hteresibus, 188.
 De Bapt. contra Donat.,\n,'2\5.
 In S. Joannem, 204, 206, 259.
 De verbis Apostoli, 205.
 De Peccat. mer. iSf remiss., 213,
239.
 Cont. liter. Petil., 215.
 De catech. rudibus, 224.
 Serm. de Bap. Inf an., 244.
 Contra Gaudent., 281.
 Contra Faustum, 319.
Augustinus (Antonius) 137.
Aurelianus Remensis, 69.
Bagster (Samuel) error in his Polyglott
Bible, 91.
Baillet(Adrien).7«^emem« des Savans,
200.
Bale (Bp.) his statement as to the
giving of names to Bells, 15.
Baluzius (Stephanus) 16, 134.
Baptism, how sins are remitted therein,
15  16; ceremonies added to it, 212
— 14 : grace received through it, 217 :
Romanists take away half its effect,
216 — 17 ; and blasphemously teach
that Confirmation is a greater Sa
crament, 221—2.
 of Bells, 15, 16, 17.
Barlow (WiUiam) 199.
Baronius (Cardinal) 9, 41: rejects an
Epistle of S. Epiphanius, 42: his

INDEX.

403

descripUon of the Opus imperfectum
ascribed to S. Chrysostom, 95 — 6: his
account of Joannes Moschus, and the
Limonarium, 174 : exhibits the figure
of the amulet Abracadabra, 285:
considers the name " Papists" to be
a sublime title of glory, 290: alleges
a falsified translation of the Chronicle
of Eusebius, 321 — 2: referred to re
specting the Scripta de inventione
S. Crucis Dominicce, condemned by
the Gelasian Decree, 324.
 Martyrologium, 66, 89, 290, 324.
Barthius (Caspar) his conjecture about
the EpisUes and Life of Martial, Bp.
of Limoges, 69.
Barthohnus (Thomas) De Cruce Hy-
pomnemata, 181, 287.
 De Morbis Biblicis, 258.
Bartholomew (S.) tales conceming him
told by Abdias, 132—3: the place
and manner of his death, 133.
BasiUus (S.) Concio ad Adolesc, 59.
 De Spiritu Saneto : first edition
of Erasmus's Latin version ; and his
judgment concerning the work, 266:
cited, 270.
Baxter (Richard) 42.
"Beadsman," 6.
Beard (Thomas) his words with regard
to the transient sign, and permanent
erection, of the Cross, 197 — 8. ,
Beaven (James) 269.
Becon (Thomas) 10, 19, 52, 175, 190.
Beda (Ven.) De Temporum ratione,
66: HomilicB S. Chrysostomi apud
eum, 77: his testimony exonerative
of S. Augustin the Monk from the
guUt of murder, 306 : Sermo de in
ventione sanctcB Crucis, 323.
BeUarmin (Cardinal) denies that BeUs
are baptized, 1 5, 1 6 : quotes a spurious
EpisUe of Pope Alexander I., 16:
rejects an Epistle of S. Epiphanius,
42: adduces from S. Chrysostom a
Homily which he confesses not to be
authentic, 63—4 : acknowledges that
S. Chrysostom has sometimes spoken
hyperboUcaUy, 64: cites the fictitious
Epistles of Martial, Bp. of Limoges,
70: condemns, and yet reUes on, the
Qucestiones ad Antiochum, falsely as
cribed to S. Athanasius, 74: referred
to, 85, 95, 196, 258, 268, 290: his

opinion as to the author of the Opus
imperfectuni, 96: statement respect
ing the eighty-second Canon of the
Quinisext CouncU, 137: dishonesty
with regard to a Poem assigned to
Lactantius, 181: unsatisfactory ac-
count of the writings of the Pseudo-
Dionysius the Areopagite, 211: his
timidity in speaking of the counterfeit
Epistles of the early Popes, 222: mis
representation as to the memorable
Instructio Armeniorum, 248: he a-
doptsaglaring corruption of a passage
in Eusebius, De vita Constantini,
278: aUeges a falsified version of the
Chronicle of Eusebius, 821 — 2 : stamps
as ambiguous a feigned Epistle bear
ing the name of Pope Eusebius, 323
— 4: his words with regard to the
Sermon De visitatione infirmorum,
imtruly assigned to S. Augustin, 361:
defends the ascription of Latria to
the material Cross, 381.
BeUs, Baptism of, 15, 16, 17.
 duties of, 15.
Benedictus Levita, 297.
Bergomensis (Jac. Phil.) Vid. Fo
restus.
Bemardus (S.) 113.
Bertha, 306.
Betuleius (Xystus) 13.
Beverege (Bp.) 137.
Bible, mistake in Bagster's Polyglott,
91.
 Annotations upon the Douay, 107.
Bingham (Joseph) Antiquities, 29, 285,
297.
Binius (Severinus) Concilia, 54, 66,
136, 137, 193, 235, 297, 323, 324.
"Birthdays" of Martyrs, the days of
their martyrdom, 257.
"Bless," to, misapplication of the
word, 231—33, 250.
Blondellus (David) 69, 126, 222, 322.
Bochart (Matthieu) 66.
Bolmann (Theod.) 321.
Bona (Cardinal) 202.
Boys (John) 5, 25, 78.
Bramhall(Primate)SeeFlorence(Coun- cil of).
Brevint (Daniel) 19.
Bridoul (Toussain) 86.
Broughton (Richard) 306.
Brunus (Conradus) 97.
26—2

404

INDEX.

Bucchingerus (Michael) 77.
BuU(Bp.)85.
Burton (Edward) 343.
Butler (Alban) Lives of the Saints, 6,
303.
Butler (Charles) Book ofR. C. Church,
5—6.
CsBsarius Arelatensis (S.) a Homily,
De Pasoliate, attributed both to him
and to Eusebius Emisenus, 193 — 4.
Cajetanus (Thomas deVio, Cardinalis)
381.
Calvinus (Joannes) De Reliquiis, 324,
328.
Camerarius (Joachimus) 22, 322.
Care (Henry) 52.
Carlo (Joannes) 78.
Carleton (Bp.) 237.
Caroli Magni et Ludov. Pii Capitula,
297.
Carolus Magnus. Vid. Charlemagne.
Carranza (Bartholomaeus) his Summa
Conciliorum vitiated, 91 : possibly
misunderstood by Calfhill respecting
the Synod of Elvira, 134.
Cartwright (Thomas) 236.
Casalius (Joannes Baptista) 63.
Casaubonus (Isaacus) 107, 235.
Cassander (Georg.) referred to concem
ing a Cross and a Crucifix, 362.
¦ Cassian (S.) 30.
Cassiodorus (Mag. Aur.)i?w(orm Tri
partita, 63, 87, 114, 198.
 Comment, in Psal., 81, 102.
Castalio (Sebastianus) 95.
Castro (Alphonsus a) reproves S. Epi
phanius, 42 : what he states concern
ing Claudius, Bp. of Turin, 379.
"Casure," 298.
Cave (Guilielmus) 41, 42, 48, 133, 306.
Cecilius (Lucius) 103.
Centuriatores Blagdeburgenses, their
statement with respect to the first
naming of Bells, 15 : quoted about
Origen, 78 : they appear to have
misled Calfhill conceming the origin
of Processions, 296.
Ceremonies, why imposed upon the
Jews, 122.
Challoner(Bp.)290.Chamierus (Daniel) 74, 287.
Charlemagne (Emperor) forbad that
Bells should be baptized, 16 : what

he called the second Council of Nica;a,
153 : his account of the true ensign
of Christ, 311 : his description of an
unhappy memory, 363: his books
De Imaginibus again referred to,
379.
Charlemagne ( Emperor) Caroline
Books, when composed, 42: inter
dicted by the Index Tridentinus,
155 : where their history and subject
are discussed ,133: their contents given
at considerable length, 136 — 175.
Charles V. (Emperor) buried in a
Friar's cowl, 287.
Chaucer (Geof.) 52, 288.
Chrysostomus (S. Joannes) speaks of
the Monk Macedonius, 22 : spuri
ous treatises ascribed to, respecting
the Cross, 63 : fictitious Homily Ad
pop. Ant. adduced as if from, 63 — 4 :
various references to, 64 : uses hyper
bolical language, 64, 77 : Opus im
perfectum attributed to, 77, 95 — 6,
111, 283 : uncertain treatise De oran
do ad Deum, 104: counterfeit //'omjVy
ore Exod. xvii., 104 : dubious Ho
mily, Unum et eundem esse Legisla
torem utriusque Testamenti, vainly
alleged at the second Nicene Council,
173.
 Demonsiratio ad Gentiles, 63, 63,
277, 284.
 In Genesin, 33, 230.
 Sermo de Pmnitentia, 64.
 De Cruce et Latrone, 63, 277.
 Hom. in S. Matth., 76, 93, 258,
259, 283.
 De laudibus S. PauU, 77.
 In Ep. ad Hebr., 130.
 In Epist. ad Cor., 184, 204, 232,
285.
 Hom. in Ep. ad Coloss., 258.
 De Lazaro Condones, 258.
 Ad pop. Antioch. Hom., 285.
 In S. Joan., 333, 378,
Cicero, 14, 25.
Clagett (WiUiam) 86, 246.
Claudius Taurinensis, 379.
Clemens Alex. Strom., 13.
 Orat. ad Gentes, 370.
Clemens Rom. (S.) not the author of
the Recognitions, 20 — 21 ; which are
mentioned with reference to the ma
terial Cross, 252 ; retorted against

INDEX.

405

Romanists, 368—70; and wrongly
quoted iu S. Peter's name, 380, 387.
Clement ^'111. (Pope) Indtx lib. pro-
Aii., 95, 126.
 Pontificale, 381.
Clericus (Joannes) 10, 20.
Coccius (Jodocus) Thesaurus Catho
licus, 70, 77. 81, 177. 231, 258.
Cocus (Robertns) Censura quorundam
scriptorum, 69, 89, 126, 13/, 200,
248, 361.
" Collectam facere," "to perform the
Collect," or celebrate the holy Com
munion, 253.
Collier (Jeremy) 53.
Collin (Nicolas ) adduces a false Epistle
of Pope Alexander I. in defence of
Holy Water, 16.
CoUyridians, 377.
Combefis (Franciscus) 372.
Comber (Thomas) 89, 137, 287, 322.
Confirmation, 215 — 227-
Conradus a Lichtenau, Abbas Ursper-
gensis, Chronicum, 87.
Constantine (Emperor) said to have
called the Bishop of Rome a God, 5 :
sign from heaven shown to him, and
his consequent respect for the Cross,
110 — 12 ; which, however, he did not
introduce into churches, 278: glaring
corruption of » passage in a Latin
version of Eusebius, De vita Con
stantini, 278.
Constantinople, Quinisext Council held
at, anno 692, an account of its De
crees ; and what its eighty-second
Canon permitted, 137.
 CouncU of, an. 734, anathema
tized Damascen, 71 : its Acts where
to be found, 138 : long and important
extracts from them, 138 — 154.
Constantinus Copronymus, what Coun
cil he summoned, and when, 46, 138 :
how his remains were treated by the
Empress Irene, 173 — 6.
Gonzalez (Franciscus Antonius) Collec-
tio Canonum Ecclesia Hispan^, 154,
302.
Comarius (Janus) 42, 121, 251, 329,
377.
Cosm (Bp.) 19, 226, 248.
Crabhe (Petrus) his reading in a re
markable Canon of the second Synod
of Tours altered, 136.

CrakanUiorp( Richard) 64, 96, 137, 174,
258, 290.
" Craketli," 351.
" Crambe", 320.
Cranmer (Abp.) 47.
Crashawe (WiUiam) Sermon at ihe
Crosse, 15.
" Cresset", 298.
Crinitus (Petrus) his work De honesta
Disciplina expurgated, 190.
Croix (Pierre de) 85, 95.
Cross, sign of the, not mentioned in
Scripture as part of the Christian's
armour, 73 : what that Cross is, which
is the refuge of the faithful, 82 : verses
in Isaiah and Jeremiah explained,
92 — 4 : what is to be "the sign ofthe
Son of man in heaven," 93 — 6 : seal
ing of the servants of God, 97  8 :
Ufting up of the hands of Moses, 104
—6; the letter Thau, 106—9: token of
victory shown to Constantine, 110 —
12 : transient sign of the Cross usual
among Christians in ancient times,
193, seqq. : judgment of the Church
of England relative to this sign, 199 :
the word " blessing" wrongly appUed,
231—33, 250.
 material, Justinian's mandate
with regard to its occasional erec
tion, 135—6, 189, 304—5 : S. Je
rom compares the reservation of frag
ments of it to the use of Pharisai
cal phylacteries, 283 — 4 : what kind
of Crosses S. Chrysostom introduced
at Constantinople, 298 — 301 : Inven
tion of the Cross hy Helena, 287:
Eusebius does not mention it, but his
Chronicle has been falsified respect
ing it, 321 — 2: witnesses agree not
in their statements conceming it, 322
. — 5 : how many times the Cross was
discovered, according to the Golden
Legend, 321 : fragments ofthe Cross,
325—27: the naUs, 327—8: autho
rities against the adoration of it, 368
 79 : the Belgic Index condemns
the assertion, that it is manifest Ido
latry to adore the Cross, 376 : proof
that Latria, or the highest degree of
worship, is offered to it by Romanists,
381  See the " Table."
 "Cross-bitten", 1.

406

INDEX.

Crucifix (A) to be regarded very dif
ferently from a Cross, 185, 362.
Cunner; Cunerus Petri de Browers
haven, 88.
Cuperus (Gisbertus) 105.
Curtius (Cornelius) De Clavis Domi
nicis liber, 328.
Cusanus (Cardinal) 174.
Cuspinianus (Joannes) 43.
Cyprianus (Em. Sal.) 128.
Cyprianus (S.) Ad Ccecil.frat. Epist.,
27.
 twelve treatises, by Arnoldus Car
notensis, ascribed to him, 200, 201.
 Ep. ad Magnum, 203.
 Epist. Ixx., 213, 223.
 fictitious Epistola ad Novatia
num hcereticum, 227.
,  Epist. Ixxiv., 233.
.  De lapsis, 270.
 De Idolorum vanitate, 317 — 18.
 Ad Demetrianum, 371 — 2.
CyriUus Alexand. (S.) in what manner
aUeged at the second Council of Nicsea,
173 : Contra Julianum, 361 : allows
not Images in churches, 362 : The
saurus, 378.
CyriUus Hierosol. (S.)95, 103, 326.
DaUffius (Joannes) 96, 105, 202, 211,
246, 248, 278 : his error as to a Latin
version of the Acts of the second
CouncU of Nicsea, 138.
Damascenus (S. Joannes) 22: his re
mark respecting the testimony of S.
Epiphanius, 42 : compares the sign
of the Cross to Circumcision, 70 :
anathematized by the Council of Con
stantinople, an. 734, 71 : affirms that
the tree of life prefigured the Cross,
101.
Danffius (Lambertus) 188.
" Dased," 303.
Datary (The) 331. Vid. Ormanet
(Nicholas).
" Daukm," 236.
"Daze," 317.
"Departed," 303.
Devil (The) imitates the ordinances of
God, 12, seqq.
Deylingius" (Salom.) 103.
Dionysius Alexandrinus (S.) 211.
Dionysius Areopagita, the writmgs at
tributed to him spurious : when the

author of the Hierarchia lived : at
what time, and by whom his books
were first produced: Bellarmin's
unsatisfactory statement respecting
them, 211.
Dionysius of Corinth, 211.
Dionysius HaUcar., 13, 362.
Disciples (The seventy) 69, 126.
Discipulus. Vid. Heroldt.
Ditmarus, Chronicon, 115.
Dodd (Charles) 53, 290.
DodweU (Henry) 251.
Domitian, blasphemous title assumed
by, 6.
Donatus, Bp. of Evoria, 252.
Donne (John) 226.
"Dor," A, 2.
Dorman (Thomas) 2, 51.
Dorotheus Tyrius (Pseudo-) 126.
Dorscheus( Joannes Georgius) 135, 181 .
AouXei'ct, whether acknowledged by
Romanists to be a sufficient degree of
worship for the material Cross, 381.
Downham (George, Bp. of Derry,)
Papa Antichristus, 6.
Downham (John) The Christian War
fare, 113.
"Draff," 248.
Durffius (Joannes) 42.
Durantes (Gulielmus) 98, 297,
" Eareshrift," 243.
"Earing," 177-
Easter Feast, and ante-paschal Fast, 269;
Eckius (Joarmes) 21.
Edward VI. ( King) called our Josias,
24: remarkable alteration in the
Litany after his reign, 315.
Eleutherius (Pope) Rescript attributed
to him, .')2— 3, 305.
Eliberis, sive lUiberis. Vid. Elvira.
Elijah, 312—13, 336.
EUsha, 313.
EUzabeth (Queen) her title of Defender
of the faith omitted by Martiall, 5 :
her clemency abused by Romanists,
6—7 : retained a Crucifix in the royal
chapel, 7 : called Theodosia, 11 : re
markable words omitted from our
Litany after her accession to the
throne, 313.
Elmenhorst (Geverhardus) 183.
Elvira, Synod of, strange mistake con
cernmg it : when it was held 5 and

INDEX.

407

what it decreed respecting Pictures in
a church, 154: its Ordinance with
regard to the Ughting of tapers in the
day-time in cemeteries, 302: what
volume contains the most complete
annotations upon its Decrees, 302.
Ephesus, second CouncU of, what caUed
by the Greeks, 155.
Ephraem(S.) when he Uved, 238 : the
authenticity of many Sermons attri.
buted to him questioned ; and what
the author of them was called by
Crakanthorp, 258.
.  De Posnitentia, 196, 258.
 De Armatura spirituali, 196.
,  De Compunctione cordis, 258.
 De laudibus Marice, 258.
Epiphanius (S.) Epist. ad Joan. Pa
triarch. Hierosol., 42, 253—4, 376 :
S. Jerom's approval of this Epistle,
and commendation of its author,
254—5.
 Panarium, 43, 121, 249, 251, 270,
329, 377 : how the second Synod of
Nicsea argued from this book in de
fence of Image-worship, 174 : reply
of the CouncU of Frankfort, 175.
Erasmus (Desider.) Adagia, 2, 115, 231.
 Symboli Catechesis, 8, 34, 190.
 Modus orandi Deum, 66, 389.
 StultiticB Laus, 175, 255.
— Apophthegmata, 263.
 Enchiridion MUitis Christiani,
314.
 Ecclesiastes, 360.
.^— his Latin version and opinion of
the treatise on Prayer ascribed to
S. Chrysostom, 104: his judgment
with respect to the additions to S.
Jerom's Catalogue of Eccles. Writers,
128 : what he thought of S. Jerom's
Life of S. Paul the Hermit, 252: his
translation of the treatise De Spiritu
Saneto assigned to S. Basil ; and how
far he considered the work authentic,
266: his Enchiridion Mil. Christ.
attributed to Luther, 314 : he would
not permit an Image to be brought
into a pulpit, 360 : his censure upon
the spurious Sermon De visitatione
infirmorum, bearing the name of S.
Augustin, 361.
Ethelbert (King) 306.
Eudaemon-Joannes (Andreas) 5.

Eudoxia (Empress) 299.
Eugenius IV. (Pope) his Instructio
Armeniorum wrongly ascribed to the
Council of Florence, 248.
Eusebius Emisenus, a Homily attri
buted to him, and to S. Casarius Are
latensis, 193 — 4.
Eusebius Pamph., shameless corrup
tion in an old Latin version of his
work De vita Constantini, 278 : Ba
ronius and Bellarmin rely on a falsi
fied translation of his Chronicle,
321 — 2: cited witli regard to the
statue erected to Simon Magus, 343.
 Chronicon, 9, 32], 322.
 Prcepar. Evang., 14.
 Hist. Eccles., 23, 28, 41, 69, 128,
131, 182, 211, 251, 262, 269, 294, 301,
314, 343.
 De vita Constantini, 111, 192,
207, 294, 321.
Eusebius (Pope) a spurious Epistle,
bearing his name, aUeged in the
Canon Law, 322 : referred to by
Calfhill, 323 : opinion of Bellarmin ,
Surius, and Binius, with regard to
its authenticity, 323—4 : quoted by
Mr. Taylor, 324.
Eutropius, Landulphus Sagax mis
taken for, 71, 138,
Evagrius Epiphaniensis, the first who
speaks of the Edessan Image, 41 r
when he concluded his Eccles. His.
tory, 41: declares that many works
of ApolUnarius were ascribed to S.
Athanasius, 268 : referred to about
Justinian, 303.
Evans (Lewis) 276, 331.
"Exempt" (The) 97.

Faber (G. S.) 78.
Fabian (Pope) a spurious Episde as
signed to him alleged, 222.
Fabricius (Georg.) memorable censure
passed by the Belgic Index upon
words in his edition of the Christiani
Poetce, 376.
Fabricius (Joannes Albertus) Biblio-
theca Grceca, 39, 110.
 Bibliotheca Latina, 81.
 Biblioth. med. et inf. Latin., 69.
 Codex Apocr. Nov. Test., 126.
 Bibliotheca Ecclesiastica, 130..

40S

INDEX,

Fairfax, Tasso, 47.
Falsifiers, punishment of clerical, 273.
Fathers, CalfhiU wiU abide by their
decision, 11; and declares that he re
verenced them with all his heart, 260 :
what they teach concerningthe second
Commandment, 42, 43 : it should not
be our object to seek for proofs of
their imperfection, 58, 226: with
what judgment we should read their
writings, 59 : they frequently use
phrases which have been misunder
stood, 75 : they must be trusted, but
yet as men, 260 : Romish pretence of
observing their injunctions " to the
utmost jot," 260 : when we are un
wUling to adopt their fancies, we do
not reject their exposition of Scrip
ture, 203 : many supposititious works
ascribed to them, and under what
circumstances, 268: an instance of
the way in which Expurgatory In
dexes, while apparently abstainmg
from censuring, effectually condemn
their sentiments, 375 — 6.
" Feate," 317.
Felix Aquitanicus, the leader at the
Synod of Elvira, 154.
Fell (Bp.) 27, 225,371.
" Fery," 269.
" Fette," 158.
Fevre (Jacques le) 290.
" Filed," 132, 222.
Florence, Council of. Decree of Pope
Eugenius IV. wrongly attributed to
it, by StUlingfleet, Hooker, [Bram-
hall, V. 211. Oxf. 1843.] and others,
247 — 8 : BeUarmin's argument re
specting the Instructio Armeniorum
refuted, 248.
Forestus, Bergomensis, (Jacobus Phi
lippus) Supplem. Chronic, 67, 133,
327, 328.
— probably mistaken for Sigebertus,
67, 323 : the reason for this supposi
tion, 323.
Foulis (Henry) 6.
Fox (John) 53, 246.
Francus (Daniel) Disquisitio de Papis
tarum Indicibus, 96.
Frankfort, Council of, condemned the
second Sjrnod of Nicffia, 155 : by
whom it was summoned, and when ;
and conceming the Caroline Books,

135 : tiie contents of tliese Books,
156—175 : an extract from them, 359.
Freculphus Lexoviensis, 67, 87.
"Frentike,"81.
Fulke(WiUiam) 19,235.
Galfridus Monumetensis, 307.
Gardiner(Bp. ) his inconsistency, [See
Fox, iii. 454. ed. 1684.] 24 : deceived
by an Image, 36, 354: probably al
luded to, 331.
"Gaudes", 268.
Gaulminus (Gilbertus) 69.
Geddes (Michael) The grand Forgery
displayed, 193.
Gee (Edward) his Answer to Gother,
188, 377.
Gelasius I. (Pope) date of the Roman
Council under him, which condemn
ed the Itinerary of S. Peter, 21 : whe
ther this Synod rejected the fable of
the Edessan Image, as well as the
supposed Epistle to Abgarus, or not,
171 : what is to be thought of the
paragraph respecting the Acts of
Pope Silvester I., 174 : sentence
passed upon the works of Lactantius,
181 ; anti upon the Scripta de inven
tione S. Crucis Dominicce, 324.
Genebrardus (GUbertus) 323.
Gennadius Massiliensis, 69, 149, 177-
George(S.)20, 33, 36.
Gerhardus (Joannes) 74.
"Gesse", 300.
Gideon, 336.
Gieseler (J. C. I.) 6.
Gilpin (Bernard) 237.
Gnostics (The) boasted of having an
Image of Christ, and were reproved
by S. Irenajus, 42—3, 371 .
God, the Pope called, 5, 6.
Godwin (Bp.) 306.
Godwyn (Thomas) 108.
Goldastus (Melch. Haim.) Imperialia
Decreta de cultu Imaginum, 42, 135,
190, 311, 339.
Gother (John) source of the authorities
alleged in his Nubes Testium, 63 :
by whom answered, 188, 377 : refer
red to, 199.
Gothofredus (Jacobus) 110.
Grabius (Joannes Emestus) 21, 126.
Grace, seven-fold, true doctrine re
specting, admitted by the Church of

INDEX.

40C)

, England, on the authority of Scrip.
ture, 226.
Grambsius (Joannes) 155.
Granada, whether the modem name of
Elvira, 154.
Gratianus, Decretum, 5, 16, 18, 19, 21,
51, 64, 67, 88, 171, 174, 191, 193,194,
197, 206, 212, 216, 219, 220, 222, 238,
239, 240, 241, 242, 243, 253, 257, 260
273, 322.
Gratius (Orthuinus) 16.
Gravamina (Centum) not of Lutheran
origin, 16.
Gregorius Nazianzenus (S.) 87.
Gregorius Nyssenus (S.) vainly aUeged
at the second Nicene CouncU; and
insufficient reply in the Caroline
Books to his testimony, 173.
Gregorius Turonensis (S.) 69, 328.
Gregory I. (Pope) condemned the wor
ship of Images, 9, 30, 379 : abhorred
the name of Universal Bishop, 88 :
teUs the tale of Speciosus, 88 : his
advice to Augustin the Monk, 197 :
his Litania major, 297-
 Epistt., 34, 88, 297.
 In Evangel. Horn., 332.
 Dialogi, their authenticity ques
tioned, 89 : notable story of Paulinus,
taken from, 117—19.
Gregory II. (Pope) 89.
Gregory VII. (Pope) what restriction
he placed upon the application of the
tide " Pope", and when, 255.
Gregory XIII. (Pope) 6.
Gregory (John) Episcopus puerorum
in die Innoeentium, 237.
Gretserus (Jacobus) defends a spurious
Epistle ascribed to Pope Alexander
I., 16 : declares that the second Ni
cene CoimcU reUed on the fable of
the Edessan Image, 171 : maintains
that Latria should be rendered to the
Cross, 381.
Gronovius (Jacobus) 302.
Guido Baisius, vel de Bayso, Archidi
aconus Bononiensis, 174.

Habermann ab Unsleben (G. Jos. Ig.
Jo. Nep. De) 97.
Hales (Alexander de) 381.
Haloander (Gregorius) 305.
Hanmer (Meredith) 287-

Harding (Thomas) 2, 49.
Hart (John) his Conference with Rai.
noldes, 126, 361.
" Hayes", 274.
"Heare", 286.
Helena (Empress) S. Ambrose utterly
denies that she worshipped the ma
terial Cross, 192, 377: she was the
wife, and not the concubine, of Con-
stantius, 322 : CalfhiU states that S.
Ambrose called her Stabulariam,
(but his word "assemnt" refers to
the enemies of Christianity,) 322:
notice of the time when the Cross was
found, 287: how many inventions of
it, according to the Golden Legend,
321: diff'erence of statements about
the matter, 322—25.
Henningius (Joannes) Archcsologia
Passionalis, 328.
Henry VIII. (King) Assertio septem
Sacramentorum, 244.
Hermannus Gygas, Flores Temporum,
110.
Heroldt (Joannes) 75.
Heshusius (Tilemanus) 19.
HeyUn (Peter) See Vaughan.
Hickes (Bp.) 87.
Hide (Thomas) 276.
Hieronymus (S.) date of his death, 9:
Chronicle, 9: his translation of an
Episde of S. Epiphanius, 42, 233—4.
 Vitcs Patrum falsely, when aU to
gether, (as was formerly the case,)
ascribed to him, 74, 252: his state
ment with regard to the Samaritan
Thau, 106 — 7: interpolations in his
Catalogue of Ecclesiastical Writers,
128: spurious Commentaries on S.
Mark, 178: his desire respecdug
Lactantius, 180: what Erasmus
thought of his Life of S. Paul the
Hermit, 232: the character he gives
of S. Epiphaniu.s, 255 : counterfeit
Exposition of the Psalms, 259 : lie
compares together phylacteries and
pieces of the Cross, and equally con
demns the use of both, 283.
 Apol. adv. Rufin., 42.
 Apol. ad Pammach., 60.
 De Scriptoribus Eccles., 69, 128,
130, 178, 182, 2n.
 Super Esaiam, iii, 213.
 Super Hieremiam, 95, 1 81 , 378.

410

INDEX,

Hieronymus (S.) Comment, in Ezech.,
106, 108-9, 259.
 . Comm. super Amos, 8.
 Super S. Matth., 134, 283.
 Epist. ad Magnum, 178.
 Ad Eustochium, 193.
 Ad Demetriadem, 193, 259.
 Cont. Lucifer., 213, 261.
 Adversus Vigilant., 214.
 Ad Pammachium, 254.
 S. PaulcB Vita, 253.
 In Sophoniam, 239.
 Contra Jovinian., 239.
 In Daniel., 378.
Higdenus (Ranulphus, vel Radulphus)
his character as an author, 296.
Hilarius ( S. ) Liber contra Auxentium,
248.
 De Trinitate, 249.
. — — Expositio Psalmorum, 294.
Hilarius Diaeonus, it is not certain that
he was the author of a Commentary
in Ep. ad Tim., attributed to S.
Ambrose, 236.
Hildebrandus (Joachimus) 66, 297-
HiU's Olive-branch of Peace, 243.
Hincmar of Rheims, 173.
Holcot (Robertus) referred to as a wit
ness against the decision of Aquinas,
with regard to the worship of the
material Cross, 381.
Homerus, 13.
Homilies, 34, 57, 215.
Hooker (Richard) referred to, with
regard to the sign of the Cross, 108:
his mistake respecting the Council of
Florence, 247—8.
Hooper, (Bp. of Gloucester and Wor
cester, ) 35, 49.
Hooper, (Bp. of Bath and WeUs,) 97.
Hoornbeekius (Joannes) 69.
Horatius, 2, 49, 340, 334, 389.
Hosius (Stanislaus, Cardinalis) his
words about the substitution of Crosses
for Images of Mercury, 66 : what his
confession is relative to the inferior
Orders, 228: referred to conceming
the Mass, 229 ; and S. Ephr»m, 258.
Hospinianus (Rodolphus) 42.
" Hostrie," 322.
Huedus (Petrus Daniel) 78.
Hyginus (Pope) mistake committed in
assigning to him the institution of
Sponsors; and what was really the

date and origin of his supposed
Decree, 212.

Ignatius (S.) Ep. ad Philadelph., 280.
 the spurious Epistle Ad Heronem
alleged by Calfhill, and supposed to
be genuine by Mr. Taylor also, 290.
Images. See the " Table."
" Immanity," 353.
Index Expurgatorius, 20, 91, 190, 314,
375-6.
Index librorum prohib., 20, 21, 95, 126.
" Ineptly," 216.
Innocenti. (Pope) censured on account
of an Episde alleged as his by
Gratian, 238 — 40: questionable De
cree with regard to the use of con
secrated oil, 246.
Innocent VIII. (Pope) Pontificale,
amended by his command, directs
that Latria should be offered to the
Cross, 381.
Irenseus (S.) reproved the Gnostics for
havhig an Image of Christ, 42 — 3,
371: in what order he makes the
early Bishops of Rome to have suc
ceeded S. Peter, 231: why he rebuked
Pope Victor, 269: his account of S.
Polycarp's doctrine, 270: referred to
respecting the Basilidian heretics,
283: cited, 287.
Irene (Empress) her infamous conduct
and cruelty, 31, 175 — 7: convoked the
second Council of Nicaea, 175, 177-
Isidorus Hispalensis (S.) 69, 107.
Isidorus Pelusiota (S.) 283.
Ittigius (Thomas) 21, 96.
Ivo, Decretum, 135, 154.
Jaddus, his interview with Alexander
the Great, 117.
James (Thomas) 96, 188, 200.
Jenkins (Robert) 137.
Jerom (S.) See Hieronymus.
Jerom (Stephen) 78.
Jewel (Bp.) 2, 53, 77, 114, 126, 260,
283.
Jews, their proneness to Idolatry, 23,
24: why Ceremonies were imposed
upon them, 122 : consequence of the
attempt to rebuild their temple, 115,
121, 123.
Joan (Pope) 6.

INDEX.

411

Joannes Moschus, when he lived, and
what the character given of him by
Baronius, 174.
John (S.) fables conceming him, ui
the work of the Pseudo-Abdias, 126
-131.
John XIV. (Pope) said to have first
given names to Bells in Baptism, 15.
John XXII. (Pope) notorious and un-
censured Gloss upon his Extravagant
Cum inter, 5 — 6.
Joseph, the removal of his remains
affords no argument for Relics, 312.
Josephus .Sgypdus, 322.
Josephus (Flavins) bears witness of
the hostUity of the Jews to Images,
44: gives an account of the interview
of Jaddus with Alexander the Great,
117.
Jude (S.) 128.
Jidian the Apostate, affords a precedent
to Papists, with regard tot h e sign of
the Cross, 85 — 88: shower of rain
which overtook him, 114, 120: con.
sequence of his attempt to rebuild the
temple of Jerusalem, 115, 121, 123.
Justinian (Emperor) his command that
churches were not to be built without
episcopal licence, and the erection of
a Cross, 135 — 6: no reason for refus
ing to admit his authority about the
matter, 189: his Codex referred to,
190: what his object was in requiring
a Procession whensoever a church
was to be consecrated, 304 — 5.
Justmus, 317.
Justinus Martyr (S.) De Monarchia
Dei, 23.
 Dialog, cum Tryphone, 105.
¦  Apolog. i., referred to respecting
the figure of the Cross, 178 ; and the
statue erected to Simon Magus, 343.
Juvenalis, 14.
Keeling (WiUiam) 224.
KeUison (Matthew) 290.
Konigius (Georg. Matthias) 283.
Labbe (Philippus) his error as to a
translation of the Acts of the second
Nicene Council, 138.
Lactantius, what S. Jerom desired con
ceming him, 180: his works reckoned
inter apocrypha in some copies of

40,

91,

the Gelasian Decree, 181: the verses
attributed to him, De Passione Do
mini, entirely spurious, 180—184,
375 : Bellarmin's disingenuousness
respecting them, 181: Lactantius ad.
duced to prove that Papists are su-
persdtious, 310.
 De falsa Relig., 13.
 De origine Erroris, 25, 26,
183, 317, 341, 342, 344, 374.
— — De Vita beata, 26.
 De Opificio Dei, 26.
 . De vera Sapientia, 72, 83,
310.
 De mortibus Persecutorum, 105.
 De vero Cultu Dei, 302.
Lambardus (GuUelmus) 33.
Lampugnan (Andrew) 338, 339.
Landulphus Sagax, confounded with
Eutropius, 71, 138.
Latimer (Bp.) 9, 47, 32, 154.
Ladnius (Ladnus) 177.
Aan-peia, proof Uiat this, the highest
species of worship, is offered to the
material Cross, 381.
Laud (Abp.) 255.
Launoius (Joannes) his satirical lan
guage concerning the " exempt," 97;
Varia. de duobus Dionysiis Opuscula,
211.
Law (The) mentions a certain place
appointed for God's service, 32 : con
demns Images, 37 — 8, 41—2: all the
Fathers teach that the second Com.
mandment is moral, not ceremonial,
42, 43.
Law (Canon) referred to respecting the
ascription of Divinity to the Pope,
5 — 6: valued as highly as the Bible
by Romanists, 18, 206: what punish
ment is prescribed therein for Clergy
men guUty of falsification, 273: what
date it fixes upon for the invention of
the Cross, 322—3  Vid. Gratianus.
Law (CivU) Vid. Justuiian, and Theo
dosius II.
" Laymen's books," 21, 292, 346.
Lazius (Wolfgangus) asserts that Ab
dias was one of the seventy Disciples,
126.
Legenda Aurea, 174: recounts five in.
ventions of the Cross, 321.
Leigh (Edward) 95, IO7.
Lentulus, Epistle of, 46.

412

INDEX.

Leo Isauricus, 71, 138.
Leo III. (Pope) what Platina has at
tributed to him, 293.
LesliEus (Episc.) 290.
Leundavius (Joannes) 45.
Lewis (John ) 33.
Litanies, what they are, 294 : " greater"
and "less," 296—7.
Livius, 14, 295, 316, 317.
Lloyd (Bp.) 306.
Lombardus (Petrus) cites a spurious
Sermo de Poenitentia, attributed to
S. Chrysostom, 64 : referred to about
faith, 86 : teaches that many things
are improperly called Sacraments,
213: declares that Confirmation is a
greater Sacrament than Baptism, 221:
conrupt source of this statement, 222 :
he makes thirteen Sacraments out of
seven, 228 : overthrows Martiall's at
tempt to prove Matrimony to be o
Sacrament, 237: said to have first
spoken of the seven Sacraments, 237:
referred to, 242, 243, 244.
London (Dr.) condemned for perjury,
(See Fox, ii. 469. ed. 1684.) 332.
Longolius (Christophorus) buried in a
Friar's cowl, 287.
Longolius ( Gybertus) mistake concern
ing his translation of the Acts of the
second Council of Nicaea, 138.
Lucius (King) 32—3, 305.
Ludovici Pii Capitula, 297-
Luidhard (Bp.) 306.
Lupus (Christianus) Synodorum De
creta et Canones, 137.
" Lurde," 361.
Luther (Mardn) 70, 244: how MardaU
unconsciously proved that he could
not have been an heretic, 304: a work
by Erasmus ascribed to him, 314.
Lynde (Sir Humphrey) 290.

Mabillonius (Joannes) 128, 155.
31acedonius, the Monk, appeases the
anger of Theodosius, 22.
Macrobius, 302, 333.
JMagdeburgenses. Vid. Centuriatores.
Maidand (S. R.) 237-
Mamercus, Bp. of Vienne, what he in-
stituted, 295, 296 : whether his Lita.
nies have been correctly styled the
"less," 297.

"Mammots,"31: "Mawmots," "Maw-,
metry," origin of these words, 175.
Manriq (Thomas) Censura in Glossas
Juris Canonici, 6.
Mantmle Sarisbur., 17-
MarceUina, an heretic, worshipped
Images, 188.
Marchetd (Gio.) Official Memoirs,
relative to the miraculous events
which happened at Rome, in 1796—7,
274.
Blaria (Galeatius) 339.
Mariana (Joannes) 273.
Slarianus Scotus, Chron., 323.
Marie (Honord de S.) 211.
JIartialis, 264.
Martiaiis Lemovicensis, his fictitious
Epistles, when first heard of, and
published, 69 : cited by BeUarmin,
70 : not one of the seventy Disciple.^,
69, 271.
Martin (Gregory) 235.
Martin (S.) 252.
Martinus Polonus, Chronicon, 0, 323.
Mass-book, "red mark" in, what it
signifies, 202.
Matrimony, not a Sacrament, 233 — 41.
"Maukin," 236.
Maximus Taurinensis (S.) his Sermon
De Cruce attributed to S. Ambrose,
177.
Mayerus (Wolfg.) De vulneribus Ec-
eles. Rom., 6.
Meagher (Andrew) 302.
Mede (Joseph) 32.
Melancthon (PhUip) 303.
Melchiades ( Pope) a fictitious Episd?
ascribed to him adduced, 222.
Mendham (Joseph) Memoirs of the
Council of Trent, 16.
 Cathalogus librorum hceretieorum,
(Venet. 1554.) 21.
Mendoza (Fernando de) 302.
Mengus (Hieronymus) 318.
Mentz, Council of, an. 813. its Decree
respecting the Litania major, 297:
when its Gesta were first published,
297.
Middleton (Conyers) 66, 67.
Milner (John) 21.
Minos, how he imitated J\lose8, 13 — 14.
Minucius Felix, his Octavius ascribed
to Arnobius, 178, 183, 295, 380.
Miracles. See the " Table," 398,

INDEX,

413

Miraius (Aubcrtus) his mistake about
Martial's Epistles, 69.
Missale Romanum, 17, 202,
Mitford(W.) 13.
Molanus (Joannes) quotes the spurious
Episde of Lentulus, 46 : his language
about the Image of Mercury and the
Cross, 66 : referred to about the letter
Thau, 107; and Uie release of the
Pseudo-Abdias from censure, 126:
also, 202.
Monks, caUed vicegerents of the
Aposdes, 220.
Montfaucon (Bemardus de) his sup.
position as to the time when the
author of the Opus imperfectum lived,
96: his statement respecting the
form of the Samaritan Thau, 107-
Moquot (Edenne) 236.
Morinus (Joannes) what fact he has
proved with regard to the writings
ascribed to Dionysius the Areopagite,
211.
Morinus (Stephanus) cited with re
ference to the letter Thau, 1 07.
Morton (Bp.) 6, 64, 96, 202, 255, 290.
Jloses, how the DevU attempted to sub
vert the credit of his mission, 13.— 14:
what the lifting up of his hands pre
figured, 104 — 6: the reason for the
concealment of his sepiUchre, 312:
why God appeared to him in a bush,
334 : his danger from neglect of Cir
cumcision, 335 : the rock smitten by
him, 336.
MouUn (Pierre du) 74, 137, 193, 257,
290, 322.
Musculus (Wolfgangus) 28, 69, 111,
269, 299.
Naaman, 337.
Nadab and Abihu, 123.
Natalibus (Petms de) 297, 323.
Natalitia, birdidays, (or days upon
which Martyrs sufi'ered, and com
menced their new Ufe,) annuaUy ob
served, 257.
Nanclerus (Joannes) 323.
" Nere nother", reeirter «or other; or,
more probably, never neither, 73.
Netter a Walden (Thomas) Vid. Wal
densis.
Newman (J. H.) 110, 287.
Nicaa, first Council of, 10 : instances of

it having been strangely confounded
with the second Nicene Synod, 154 :
ordained thatupon SundaysChrisdans
should pray standing : (this posture
signifying our restitution through
Christ ; while kneeling upon other
days was intended to represent the
faUofman.)237.
Nicaea, second Council of, referred to
respecting the Edessan Image, 41 :
confirmed the worshippingof Images,
48 : Decrees of the Council of Con
stantinople, an. 754, preserved among
its Acts, 71, 138 : admitted the De
crees of the TruUan Synod, 137 :
what Charlemagne called it, and its
decisions, 135: contents of the Caro
line Books in answer to it, 156 — 175 :
opinion of A. Pagi with regard to
the authorities alleged thereat, 343.
Nicephorus CaUistus, 41, 63, 87, 126,
128, 133, 322.
Nicodemus, Gospel of, 321.
Nicolson (Bp.) 296.
" Noriture", 72.
Norris (Silvester) 190.
Nourry (Nicolaus le) 21, 69, 110, 211.
NoweU (Alexander) 2.
Numa Pompilius, 13, 14, 362 — 3.
Ochine (Bernardine) 368—9.
Opitius (Martinus) 135.
Oracles (SibyUine) 93.
Orders (Holy) 227— 231.
Origen, assigns the reason for Image-
makers not having been suffered to
dwell among the Jews, 44 : his fond
opinions, 78 : overthroweth Imagery,
7(|  81 : year of his death, 81 : Life,
Death, and Repentance, 78.
 Contra Celsum, 44, 79, 80, 372.
 In Ep. ad Rom., 77, 79-
 Tiepl dpxfj^v, 78.
 Commentaria, (ed. Huet.) 78.
 In Ezech., 106.
 . In Exod. Ham., 372.
Orleans, first Council of, Canon of
this Provincial Synod, rejative to the
consecration of churches, 135 — 6.
Ormanet (Nicholas, Datary of Pope
Julius IIL) 331. [Comp. Fox, iu.
639. ed. 1684.]
Ormerod (Oliver) Picture of a Papist,
221.

414

INDE.X.

Orosius (Paulus) 322.
Orus Apollo, vel HorapoUo, his testi
mony with regard to the figure on
the breast of Serapis, 107.
Oudinus (Casimirus) the date he as-
signs to the Pseudo-Abdias, 126 :
referred to, 235.
Ovidius, 14, 25,316.
Pagi (Antonius) 9 : his words concem.
ing the authorities adduced by the
second Council of Nicsea, 345.
PaU, 305.
PameUus (Jacobus) 202, 203.
Pandn(T.P.)ReplytoDr.Arnold,306.
" Papists", a foul name of heresy, ac
cording to Calfhill ; but a sublime
title of glory, in the opinion of Ba-
ronius, 290.
Paradinus (Claudius) Symbola heroiea,
339.
Paramo (Ludovicus a) a proof, derived
from him, that the highest degree of
worship is rendered to the material
Cross, 381.
"Pardie", 192.
Paris, Synod of, anno 825, 42.
Parker(Abp. ) his reason for suspecting
that there was a remarkable interpo
lation in Bede's Hist. Eccles. gent.
Anglorum, 306.
Parsons, or Persons (Robert) 5, 53.
Patrick (John) 287.
Paul (S.) handkerchiefs brought from
him unto the sick, 337-
Paul the Hermit (S.) 252.
Paul IV. (Pope) Index Romanus, 93,
126.
Paula (S.) 2.52, 2.«, 25.5—6.
Paulinus Aquileiensis, 101.
Paulinus Nolanus ( S.) said tohavebeen
the first who brought Imagery into a
church, 26, 29 : a notable story of, 117-
19 : year of his death, 188 : censured,
189.
PauUus Diaeonus, his additions to
Eutropius, 71.
 De notis Literarum, 108.
Pearson (Bp.) 211, 251.
Pelagius II. (Pope) Decree of, con
ceming second Marriage, 18, 19.
Pelliccia, his words about a passage in
a Poem falsely ascribed to Lactan
tius, 181.

" Pelting", 10.
Penance, 241 — 44.
" Perchers", 300.
Perionius (Joachimus) 368.
Perkmsius ( Guilielmus ) 21 1 .
Persius, 4, 108, 341.
Petavius (Diony.sius) 9.
Peter(S.)his shadow, 337: erroneously
mentioned in connexion with the Iti-
nerarium, 380, 387-
Petit (Jac.) 212.
Philpot (John) 246.
Photius, 89.
" Pickback on", 103.
Pierce the Ploughman, 47.
Pighius (Albertus) De Actis vi. et vii.
Synodorum, 137.
Pilkington (Bp.) 24, 49.
Pin(L. E. Du)42, 202.
Pinamonti (J. P.) Exorcisla rite edoc
tus, 318.
PithoEus (Franciscus) Codex Canonum
vetus, 240.
Pius I. (Pope) 54.
Pius IV. (Pope) 95.
Pius V. (Pope) 6. Vid. Manriq (Tho
mas).
Placcius (Vincentius) 69.
Platina ( B. ) his statement with regard
to Pope Silvester II., 91 — 2 : his ac
count of the supposed Ordinance of
Pope Hyginus respecting Sponsors,
212 : inaccurate reference to him,
295: his evidence conceming Lita
nies and the Rogation-days, 295.
Plato, 25.
PliniusSec. (C.)47.
Plutarchus, 14, 317.
Polus (Reginaldus, Cardinalis) his
treason, 49: figure Y in the win
dows at Lambeth, 105: declares what
the sign shown to Constantine inti
mated, 110 : trial of a Priest before
his Commissioners, 331.
Polycarpus (S.) how he disagreed, but
yet maintained communion, with
Anicetus, 269 — 70 : testimony of S.
Irenaeus as to his doctrine, 270 : why
his remains were not given to those
who asked for them, 314.
Ponet (Bp.) 369.
Pontificale Romanum, gives directions
for the Baptism of BeUs, 15 : ordains
the haUowing of Images, 47, 48 :

INDEX.

415

[ This form, itis declared, "embodies,
in the most perfect maijner, the doc
trine of the" papal " Church con-
coming them". ( Dr. Wiseman's ie<-
ter to Mr. Newman, p. 31. Lond.
184],)] Ceremonies prescribed by it
for the consecration of churches,
208 — 10 : its assignment of supreme
worship to the Cross, 381.
Pope (The) called God, 5: what the
name " Pope" signifies, and when it
was restricted to the Bishop of Rome,
255.
Popes, spurious Episties ascribed to
the early. Vid. BlondeUus (David);
Bellarmin (Card.)
Portass, Portess, Portusses, 16, 159,
298.
Portesius (Joannes) shamelessly cor-
rapted a passage in Eusebius, with a
view to defend the erection of Images
in churches, 278.
Portiforium, 16, 17.
Possevinus (Antonius) remarkable con-
fe.ssion in his Bibliotheca Selecta, as
to the expurgation of MSS., 6.
»— Apparatus Sacer, referred to, 64 :
contains an enumeration of spurious
treatises ascribed to S. Chrysostom,
104: the author acknowledges the
falsity of a Poem assigned to Lac
tantius, 181.
"Prises", 47.
Probianus, what was meant by the de-
claration, that he refused to adore the
Cross, 198, 199.
Processions, their institution to whom
ascribed, 295, 303 : CalfhiU probably
misled by the Centuriators respecting
them, 296 : why the Emperor Justi
nian required that a Procession should
take place whensoever a church was
to be consecrated, 304 — 5.
Prospems (S.) Chronicon, 9.
Prudentius, Ccmt. Sym., 26, 195.
 Peristeph., 29, 30, 132.
 Apotheosis, 51, 195.
 Hymni, 195, 239.
Prynne (WiUiam) 226.
Ptolemy, 128.
Puppets, 32, 346. Vid. Maramots.
"Purfles", 161.
Pyrrhus, 317.
Pythagoras, 99.

" Quew", 209.
^' Queysie", 209.
Quiroga (Cardinal) his Expurgatory
Index, 190.
Rabanus Maurus, De institutione Cle-
ricorum, 66, 213.
Rainoldes (John) his Conference with
Hart, 126, 361.
Raisin and raison, 158.
Rastall, or Rastell (John) 2, 51.
Rayment (B.) 2/4.
Raynaudus (Theophilus) Erotemata
de malis ac bonis libris, 74, 200.
Reginaldus (Gulielmus) 236. [CalfhUl
is styled by him " scriptor politus'\']
Reiseras (Antonius) Launoii Anti-
Bellarminus, 211.
Reiskius (M. Joannes) 46.
ReUcs, 311—14.
" Revestry", 136, 317.
Rheims. See Testament.
Ridley (Bp.) his Treatise concerning
Images, 254.
Rituale Romanum, 17.
Rivetus (Andreas) 69, 89, 193, 202,
238.
Roccha a Camerino (Angelus) 178.
Rogations. Vid. Litanies.
Rogerus Cestriensis, 296.
Rome, Council of, under Pope Gela
sius I., 21, 171, 174, 181, 324.
 fifth and sixth Councils of, 48.
" Rood", 35.
Roscoe (William) 6.
Rosweydus (Herihertus) his valuable
edition of the Vitce Patrum, 252.
Routh (Martinus Josephus) Reliquice
SacrcB, 134.
Rufinus, his Latin version ofthe Recog
nitions, 20, 21.
 Hist. Eccles., 65, 274, 275, 276,
323, 326.
Rynthelen (Cornelius a) 135.
Sabellicus (Marcus Antonius) 128.
Sacerdotale, false Epistle adduced in
the, 16 : Benediction in, 17.
Sacraments (The seven) 210—248.—
Vid. Lombardus (Petrus) ; Florence
(Council of).
Sage (Bp.) 32.
Saints, made to succeed to heathen
Deities, 19, 20.

416

INDEX.

" Sallet", 327.
Salmonicus, vel Sammonicus (Serenus)
285.
Samson, 336.
Saul, 123.
SaviUus (D. Henricus) 64.
" Saynsure", 124.
Scaliger (Josephus) 9, 107.
Schelhomius (Jo. Georg.) 49, 290.
Schoenemann (Car. Traug. Gott.) 235.
Scultetus(Abrahamus) 78.
Sedulius, some of his verses introduced
into a work untruly ascribed to S.
Jerom, 178.
Selden (John) Titles of Honor, 6, 35 :
his explanation of the words " Mam
mets" and " Mammetry", 175 : he
refutes a falsehood about the Em-
press Helena, 322.
« Sensing", 343.
Serapis, the Egyptian Idol, had a figure
of a Cross upon his breast, 65, 107 :
Roods, Crosses, and Images, counter
feits of Serapis, 274 : how the Cross
recommended Christianity to the
Egyptians, 27(> — 7.
"Sere", 228, '-'79, '295.
Serpent (The brazen) 9, 335—6.
Shakspeare (W.) 10.
Siberus (Urban. Godofr.) De Aquce
Benedictas potu Brutis non dene-
gando, 17.
Sichardus (Joannes) 20.
Sigebertus Gemblacensis, Chronicon,
67, 138, 246, 296, 297, 323.
— appsirendy confounded with Ber
gomensis, 67 ; and why this seems to
be the case, 323.
Silvester I. (Pope) his Acts fictitious,
174 : Vita quoted, 193.
SUvester II. (Pope) his character and
death, 91—2.
Sunon (S.) 128.
Simon Magus, statue erected to him as
a god, 343 : what smcient writer first
mentions this fact ; and what is the
conjecture of many critics about the
matter, 41, 343.]
.  Dissertatio de duobus Dionysiis,

Sisinnius, 10.
Sixtus Senensis, Bibliotheca Sancia,
74 : confesses that S. Chrysostom
has sometimes spoken hyperbolicaUy,
77 : enumerates the spurious treatises
ascribed to S. Chrysostom, 104 : re
ferred to about the letter Thau, 107 :
his description of the Commentaries
on S. Mark falsely attributed to S.
Jerom, 178.
Smedley (Edward) error in his History
ofthe Reformed Religion in France,
314.
Soames (Henry) 53.
Socrates Scholasdcus, 10, 65, 296, 299.
Solomon, 347.
Sophronius, whether the interpolator of
S. Jerom's Catalogue of Eccles.
Writers, 128.
Sophronius Hierosolymitanus, not the
author of the Limonarium, as was
asserted at the second Nicene Council,
174.
Sozomenus (Hermias) 65, 114—15, 120,
182, 193, 198, -252, •-'99,326, 327,388.
Spanhemius (Fridericus) 31, 361.
Spelmannus (Henricus, Eq.Aur.) Glos'
sarium Archaiol., 35, 305.
^— . Concilia, 53.
Spencerus (GuUelmus) 44, 372.
Spenser (Edmund) 47, 52.
Spondanus (Henricus) 42.
Sponsors, institution of, wrongly attri.^
buted to Pope Hyginus, 212.
Squire (John) 6.
" StaUed", 316.
Stapleton (Thomas) 3, 51, 64.
Stephanus V. (Papa) 67, 253.
Stevenson (Josephus) 306.
StiUingfleet (Bp.) 42, 53, 211, 237.
 his error with regard to the Coun.
cU of Florence, 247 — 8 ; his opinion
of Geoffrey of Monmouth, 307.
Story (Dr.) 246.
Strada (Famianus) 287.
Strype (John) 7.
Suiceras (Joannes Casparus) 285.
Suidas, testifies that Serapis had a
figure of the Cross upon his breast.

INDEX.

417

Surius (Laurentius) 324.
Sutclift'e (Matthew) 190, 381.
" Swcard", 93.

" Taberer", " tabering", 257.
Tapers, 214, 301—304.
Tarquinius Prisons, 316.
Taylor (Isaac) quotes as genuine a
spurious Episde ascribed to S. Igna
tius, 290 : cites a counterfeit Episde,
bearing the name of Pope Eusebius,
and not generaUy admitted even by
Romanists, 324.
Tellez (Emman. Gond.) 302.
" Tenebre.Wednesday", 300.
Tenison (Abp.) 66, 366.
Teraphim, 32.
TertulUanus, De prcescript. Hceret.,
13, 27, 267.
 De exhort. Cast., 13.
 Apoioget., 14, 195, 308—10.
 Ad Nat., 14.
 Advers. Marcion., 106, 116, 222,
371.
 De Corona MUitis, 195, 213, 223,
257, 263, 265, 270.
 De Resurrectione carnis, 224.
 De Virginibus velandis, 280.
 valuable note on his Apology re
ferred to, 188 : a Montanist when he
wrote the treatise De Corona, 195:
acknowledges but two Sacraments,
223: not a Montanist when he com
posed the books Ad Uxorem; and
how an expression of his, "proce-
dendum", has not any reference to
Processions, 296.
Testament, Notes to the Rheims New,
95, 222, 290.
teTpaypd/inaTov, a Jew will not cease
from confidence in, if he see the
material Cross similarly reverenced,
284.
Thau, the letter, what it sigmfies in
the book of Ezekiel, 97 : the Samari.
tan Thau like a S. Andrew's Cross,
107: S. Jerom's explanation of the
reasons why this sign was to be made
in the foreheads of the Elect, 108—9 :
what the Hebrews figured by their
Thau, 107 : remarks by Bp. Andrewes
and Cornelius Curtius upon the
meaning of the letter, 108—9 : in a

[CALFHILL.J

mystery it betokened the death of
Christ, 109.
Theodore ( Abp. ) his Decree concern
ing Sponsors attributed to Popc
Hyginus, 212.
Theodoretus, Eccles. Hist., 22, 87, 192,
322, 326, 327, 388.
 Historia Religiosa, 22.
Theodosia, Queen EUzabeth so called,
11.
Theodosius I. (Emperor) pacified by
the Monk Macedonius, 22.
Theodosius II. (Emperor) his and Va-
lentinian's Ordhiance with respect to
engraving or painting the sign of the
Cross on the ground, 190.
Theodotion, 107.
Theodotus, vel Theodorus, Ancyranus,
149.
Thilo (Joannes Carolus) 96, 126, 201.
Thomas (S.) 127.
Tiemey (M. A.) 53,290.
Tilius (Joannes) in what year he pub
lished the Caroline Books, 155.
Todd (J. H.) his edition of Wichffe's
Apology referred to, 36, 132, 330.
" Tooted", "tootmg", 47, 380.
Tours, second Synod of, an alteration
in one of its Canons noted, 136.
Traditions, of three kinds ; Scriptural
or Apostolical, Popish, and Ecclesi
astical, 267.
Trapezuntius (Georgius) 378.
Trent, CouncU of, 247—8.
 Catech. Cone. Trident., 248.
Trithemius (Joannes) De Scriptoribus
Eccles., m,2b8.
 Annates Hirsaugienses, 115.
Trallan Synod. Vid. Constantinople.
" Tyleshardes," 208.
Tyrwhitt's Chaucer, 288.

Unction (Extreme) 244—48.
Unity, of Papists, what it is, 261 : how
they exhibit what they boast of,
262 : upon what true Unity depends,
261.
Urban VIII. (Pope) Pontificale, 16,
381.
" Ure", 304.
Urspergensis Abbas. Vid. Conradus.
Ussher (Primate) 53, 64, 96, 183, 211,
255, 269, 290, 322.
27

418

INDEX.

Uzzah, 123.
Valeutinlan III. (Emperor) memorable
Ordinance made by him and Theo
dosius II., with regard to engraving
or painting the sign of the Cross on
the ground, 190.
Valerius Maximus, 14, 316.
Valesius (Henricus) 22, 262.
Vandals, 30, 118.
Vaughan (Mr.) Bp. Gardiner's letters
to him, [See Heylin, Ref. Edw. VI.,
p. 56,] 36.
VergiUus (Polydorus) De rerum in
ventoribus, referred to about Proces
sions, 295; and the title on the Cross
when found by Helena, 325.
 Angl. Hist., 306.
" Vice", 210.
Victor I. (Pope) reproved by S. Irenseus,
269.
Virgilius, 86.
Vives (Ludovicus) his Commentary
upon S. Augustin's City of God cor
rupted, 20.
Vossius (Gerardus Joannes) corrects
his mistake about Martial's Epistles,
69: referred to, 126.
Vossius, seu Volckens (Gerardus) 258.

Walafridus Strabo, 297.
Waldensis (Thomas) condemns S.
Epiphanius, 42: referred to, 63, 81:

his strange argument, with respect to
the fragments of the Cross, 95.
Wall (Charies William) 276.
Walton (Bp.) 107.
Ward (Thomas) Errata ofthe Protes
tant Bible, 236.
Water (Holy) 16, 17.
Wharton (Henry) 96.
Whelocus (Abrahamus) 53, 306.
Wicelius (Georgius) Hagiologium, 126.
Wicliffe (John) 36, 50, 132, 330.
WiUet (Andrew) 24, 83.
Wiseman (Dr.) See Pontificale.
Wordsworth (Christopher) quotes a
passage from Selden, with reference
to the terms "Mammets" and "Mam
metry", 175.
Zacagnius (Laurentius Alexander)
Collectanea Monumentorum, 92.
Zaccaria (Franciscus Antonius) Bib
liotheca Ritualis, 202.
Zapata (Cardinal) his Index condemns
a reference to the words of S. Atha
nasius, which teach that " God alone
is to be adored", 373 — 6.
Zenocarus a Scauwenburgo (Gulielmus)
287.
Zenzelinus, 6.
Zeunius, 302.
Zornius (Petrus) 181.
Zuingerus (Theodorus) his Theatrum
vitcs humance expurgated, 91.

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