A
SERMON
PRINCIpally
entreating
of
the
Crosse
in
Baptisme
.
Psal.
122.
vers.
6.
O
pray
for
the
peace
of
Jerusalem
:
let
them
prosper
that
loue
thee
.
AS
the
Apostle
requireth
of
euery
Christian
,
that
hee
should
be
readie
to
giue
a
reason
of
his
faith
:
so
is
it
expected
that
we
of
the
ministrie
should
of
our
doings
,
especially
since
of
vs
many
are
hardly
censured
by
some
of
our
brethren
,
&
not
wel
reported
of
many
of
the
people
,
for
yeelding
our
obedience
vnto
those
,
long
since
imposed
,
but
late
exacted
ceremonies
.
In
regard
wherof
,
as
in
my
former
Sermon
,
I
spake
vnto
you
of
the
lawful
vse
of
the
white
linnen
garment
,
vsed
by
the
auncient
Fathers
in
the
time
of
Diuine
seruice
in
the
Church
:
so
am
I
at
this
time
according
to
my
promise
,
to
entreate
of
the
lawfull
vse
of
the
Crosse
,
which
on
the
baptised
is
imposed
.
In
the
handling
of
the
which
,
that
I
may
the
more
distinctly
proceed
;
first
I
will
shew
vnto
you
,
that
since
the
Crosse
is
no
part
of
the
substance
of
Baptisme
,
that
therefore
they
that
are
baptised
with
it
,
or
without
it
,
are
in
respect
of
the
substance
of
Baptisme
,
perfectly
baptised
.
Secondly
,
that
the
ancient
Fathers
in
their
times
,
vsed
to
signe
with
the
Crosse
them
that
were
baptised
.
Thirdly
,
we
will
consider
of
the
reasons
,
that
moued
the
Fathers
so
to
do
.
Fourthly
,
we
will
shew
,
that
since
there
are
two
kinds
of
Crosses
(
as
the
Schoole-men
speake
)
the
one
manent
,
the
other
transient
;
the
one
materiall
,
the
other
acreall
,
that
somewhat
in
the
Fathers
times
,
but
much
more
since
they
both
haue
been
sinfully
abused
,
the
one
to
Idolatrie
,
the
other
to
superstition
.
Fifthly
,
that
therefore
they
of
our
Fathers
,
and
other
reformed
Churches
did
not
ill
,
which
haue
wholy
taken
away
the
vse
of
the
Crosse
,
which
in
former
ages
was
so
sinfully
abused
.
Sixthly
,
that
yet
we
of
the
ministrie
well
may
,
since
by
the
gouernors
of
our
Church
it
is
imposed
,
signe
our
baptised
with
the
sign
of
the
Crosse
,
as
the
Fathers
did
,
so
it
be
freed
from
superstition
,
the
opinion
of
merit
,
and
necessity
.
Lastly
,
I
will
seeke
to
free
my selfe
from
that
vntrue
imputation
,
with
which
the
compiler
of
the
abridgment
of
the
Apologie
of
the
Ministers
of
Lincolne
Diocesse
,
In
the
holy
Sacrament
of
Baptisme
,
some
things
are
of
the
essence
,
substance
,
and
being
of
Baptisme
(
which
if
in
Baptisme
they
be
wanting
,
then
it
is
not
,
nor
may
well
be
called
the
Baptisme
of
Christ
)
as
to
be
baptised
with
water
,
and
to
be
baptised
in
the
name
of
the
Father
,
Sonne
,
and
of
the
holy
Ghost
:
these
Christ
ordeined
to
be
of
the
matter
and
forme
of
his
Baptisme
,
without
which
Christs
Baptisme
can
no
more
be
said
to
be
,
then
an
house
without
his
forme
&
matter
,
or
a
man
without
a
soule
and
body
.
This
Basil
acknowledged
when
to
the
question
whether
it
were
a
sufficient
Baptisme
to
baptise
in
the
name
of
the
holy
Ghost
only
,
the
tradition
giuen
in
the
liuing
grace
must
continue
immoueable
,
for
he
which
hath
freed
our
life
from
corruption
,
hath
giuen
vnto
vs
his
regenerating
power
,
which
power
hath
a
cause
which
cannot
be
expressed
,
hidden
in
this
Sacrament
;
yet
bringing
health
vnto
our
soules
:
wherefore
to
adde
or
to
detract
from
it
,
is
euen
a
fall
from
eternall
life
.
Where
marke
to
baptise
in
the
name
of
the
holy
Ghost
only
,
is
not
a
sufficient
Baptisme
:
secondly
the
tradition
must
continue
immoueable
:
thirdly
to
adde
or
detract
from
it
,
is
to
fall
away
from
eternall
life
.
If
any
be
baptised
in
the
name
of
the
Father
,
leauing
out
and
omitting
the
name
of
the
Sonne
,
and
of
the
holy
Ghost
;
the
same
is
not
signed
with
the
Baptisme
of
Christ
:
and
then
,
as
the
said
Zanchius
in
another
place
speaketh
,
He
that
is
baptised
with
a
Baptisme
not
ordeined
of
God
,
as
hee
hath
not
the
true
outward
signe
of
the
Couenant
,
no
more
shal
he
enioy
the
thing
it selfe
,
or
the
benefits
of
the
Couenant
;
there
is
but
one
Baptisme
.
Other
rites
there
are
vsed
in
Baptisme
,
which
are
not
of
the
substance
of
Baptisme
,
neither
may
they
bee
so
reputed
.
Wherof
some
may
be
vsed
in
the
Church
of
God
,
others
may
not
.
Of
the
first
sort
are
,
whether
the
baptised
is
to
be
dipped
vnder
the
water
,
or
to
haue
water
powred
or
sprinckled
on
;
whether
to
bee
thrise
dipped
or
once
;
whether
to
bee
signed
with
the
signe
of
the
Crosse
,
or
not
to
be
signed
,
and
such
like
of
these
rites
,
although
some
are
rather
to
be
vsed
then
other
,
and
are
in
their
nature
to
be
preferred
before
the
other
,
as
sundry
[
a
](A02461-e570-b)
a
Ierom.
in
E●es.
cap.
4
.
●mbros
.
de
Sa●am
.
lib.
2
.
●p.
7.
Chrysost.
Ioan.
hom.
4.
Basil
.
de
spi●t
.
sanct.
c.
27
.
●rgor
.
Nyss.
●ap
.
Sozom.
the
Fathers
do
so
sentence
,
commending
the
dipping
vnder
the
water
before
the
sprinckling
on
,
as
more
agreeing
to
the
primary
institution
,
and
practise
of
the
Church
;
and
more
liuely
expressing
our
burial
in
Baptisme
,
and
rising
vp
vnto
newnesse
of
life
.
Yet
other
,
whose
iudgement
we
are
not
to
conte●ne
,
[
b
]
the
custome
&
practise
of
the
Church
in
which
we
liue
,
[
c
]
for
as
Linwood
herein
well
speaketh
,
ᵉ
thou
must
not
vnderstand
that
it
is
of
the
necessitie
of
Baptisme
,
that
the
baptised
bee
dipped
;
for
Baptisme
may
well
be
performed
,
either
by
the
manner
of
powring
or
sprinckling
on
water
,
especially
when
the
custome
of
the
Church
approueth
it
,
or
there
bee
some
necessitie
in
it
,
either
for
want
of
water
,
or
weaknes
of
the
baptised
,
or
feeblenes
in
the
Minister
,
not
well
able
for
to
dippe
the
child
.
The
truth
of
which
may
the
better
appeare
,
if
wee
attentiuely
consider
,
Other
rites
also
there
are
,
which
although
they
be
not
of
the
Papists
,
reputed
to
bee
of
the
substance
of
Baptisme
,
but
rather
de
solemnitate
(
for
his
better
grace
and
credit
,
Zanchius
,
They
do
impiously
and
vnskilfully
which
either
in
the
Church
of
Rome
,
or
in
our
Churches
(
hee
meaneth
the
reformed
)
do
cause
them
that
are
rightly
baptised
,
againe
for
to
bee
baptised
.
Thus
then
you
see
that
the
Crosse
in
Baptisme
,
is
not
of
the
substance
of
Baptisme
,
for
Christ
remembreth
it
not
in
the
institution
of
Baptisme
,
neither
is
it
mentioned
in
the
story
of
the
Actes
,
where
yet
many
are
said
to
bee
baptised
:
but
added
after
as
a
conuenient
rite
.
This
therefore
if
any
wanted
,
yet
were
they
fully
baptised
,
&
if
any
had
it
;
yet
then
had
they
nothing
more
of
the
substance
of
Baptisme
,
then
the
other
:
and
therefore
they
both
were
rightly
&
fully
reputed
to
be
baptised
.
Now
are
we
in
the
second
place
to
shew
vnto
you
,
the
tradition
of
the
Apostles
,
which
are
not
expressely
set
downe
in
the
letter
of
the
word
,
and
yet
then
were
in
vse
in
the
Church
of
God
;
In
Baptisme
to
signe
with
the
signe
of
the
Crosse
,
those
which
haue
their
hope
in
the
name
of
our
Lord
Iesus
Christ
.
In
which
marke
first
that
he
saith
,
that
to
signe
with
the
signe
of
the
Crosse
,
was
from
the
tradition
of
the
Apostles
:
secondly
that
it
was
then
in
vse
in
the
Church
of
God
.
Iustin
Martyr
,
who
,
to
the
question
why
Christians
,
when
they
prayed
turned
to
the
East
,
gaue
for
answere
,
because
that
(
in
the
opinion
of
men
the
Sun
there
rising
)
was
the
more
worthie
part
,
as
(
saith
he
)
with
the
right
hand
in
the
name
of
Christ
we
consigne
those
that
need
this
signe
,
because
it
is
more
honorable
then
the
left
.
Where
marke
1.
That
the
Minister
did
signe
the
baptised
.
2.
With
the
right
hand
.
3.
That
hee
reputed
this
signe
somewhat
needfull
.
The
third
is
Tertullian
(
whom
Cyprian
honored
as
his
Master
)
he
speaking
of
Baptisme
and
the
Lords
Supper
saith
,
The
flesh
is
washed
,
that
the
soule
may
be
clensed
;
the
flesh
is
anoynted
,
that
the
soule
may
bee
consecrated
;
the
flesh
is
signed
that
the
soule
may
be
sensed
;
the
flesh
is
shadowed
by
the
imposition
of
hands
,
that
the
soule
may
be
illightned
by
the
spirit
;
the
flesh
is
fedde
with
the
body
and
blood
of
Christ
,
that
the
soule
may
be
satisfied
with
God
.
In
which
you
may
obserue
that
the
party
that
was
baptised
with
water
,
was
also
signed
with
the
signe
of
the
Crosse
.
The
next
is
Origen
,
who
in
an
exhortation
he
maketh
to
his
hearers
to
liue
a
godly
life
,
saith
,
Let
not
Sathan
say
this
man
was
called
a
Christian
,
&
was
signed
with
the
signe
of
the
Crosse
in
his
forehead
:
but
he
doth
my
will
,
and
he
hath
my
seale
in
his
heart
:
behold
,
he
which
renounced
me
and
my
workes
in
Baptisme
,
hath
againe
made
himselfe
a
seruant
in
my
workes
,
and
againe
obeyeth
my
lawes
.
Where
most
plainely
Origen
sheweth
that
the
baptised
in
his
time
were
signed
with
the
signe
of
the
Crosse
in
their
foreheads
.
About
the
same
time
Arnobius
,
reuerend
amongst
the
Christians
,
&
of
renown
among
the
Gentiles
,
saith
,
Since
Christ
is
risen
from
the
dead
,
and
ascended
vp
to
heauen
;
wee
his
Apostles
and
Disciples
with
all
that
beleeue
,
haue
the
signe
of
the
Crosse
in
good
;
so
that
our
visible
and
inuisible
enemies
may
see
in
our
foreheads
his
signe
,
and
bee
ashamed
.
In
which
we
may
obserue
that
all
that
beleeued
were
signed
in
their
foreheads
with
the
signe
of
the
Crosse
:
secondlie
that
the
Apostles
,
Disciples
,
and
all
the
faithfull
reputed
it
as
good
:
lastly
that
by
it
the
enemies
of
Christianity
since
Christ
was
risen
and
ascended
,
were
done
to
shame
.
The
like
witnesseth
zealous
Cyprian
,
who
sheweth
that
they
which
were
baptised
in
the
Church
,
were
offered
to
the
Church
by
their
gouernours
,
and
by
prayer
and
imposition
of
hands
enioyed
the
holy
Ghost
,
and
were
consummated
by
the
Lords
signe
.
Where
note
hee
calleth
the
signe
in
Baptisme
the
Lords
signe
.
Secondly
,
that
in
the
end
or
after
the
Sacrament
of
Baptisme
it
was
administred
.
To
the
same
purpose
Athanasius
,
whom
Basil
calleth
the
Physition
of
the
Church
diseases
:
who
hath
perswaded
the
barbarous
nations
in
their
sauage
countries
,
to
lay
aside
their
cruelty
,
and
to
thinke
of
peace
;
but
the
faith
of
Christ
and
the
signe
of
the
Crosse
?
Where
note
that
by
their
Baptisme
,
the
barbarous
nations
were
conuerted
from
their
sauage
crueltie
vnto
peace
.
In
like
manner
Ambrose
:
Hee
cannot
be
holden
of
the
second
death
which
,
is
signed
with
the
signe
(
or
mystery
)
of
the
Crosse
.
For
the
preaching
of
the
Crosse
of
Christs
,
is
an
argument
that
death
is
conquered
.
A
little
after
:
He
cannot
therfore
bee
holden
of
death
,
because
hee
hath
the
signe
that
death
is
conquered
for
him
.
Where
hee
sheweth
that
the
baptised
cannot
be
holden
of
the
second
death
(
except
they
make
themselues
vnworthy
Christs
merit
;
because
they
haue
the
Crosse
in
Baptisme
,
a
signe
that
death
is
conquered
for
them
.
So
Chrysostome
hauing
before
spoken
of
the
rites
,
vse
,
fruits
,
and
effects
of
Baptisme
,
which
it
should
worke
in
the
regenerate
of
God
,
Not
only
that
Baptisme
is
called
the
Crosse
,
but
the
Crosse
is
called
Baptisme
.
With
the
former
accordeth
learned
Hierome
,
who
in
his
Commentaries
vpon
Ezechiel
,
saith
,
In
the
auncient
letters
of
the
Hebrewes
,
the
which
the
Samaritans
do
vse
vnto
this
day
,
the
last
letter
called
Tau
,
hath
the
likenes
of
the
Crosse
,
which
is
made
on
the
forheads
of
Christians
,
and
with
which
Christians
often
signe
themselues
.
In
which
we
may
obserue
,
first
that
this
Crosse
is
made
by
other
,
the
Minister
that
baptiseth
:
secondly
that
it
was
made
in
the
foreheads
of
Christians
.
Next
vnto
Hierome
,
and
which
liued
with
him
in
those
daies
,
is
Austin
,
who
speaking
to
those
which
were
to
be
baptised
,
the
sign
of
whose
Passion
and
Crosse
,
thou
art
now
to
bee
signed
,
yea
and
all
Christians
are
signed
.
And
in
his
tract
that
he
maketh
vpon
Iohn
,
he
further
saith
.
The
which
signe
of
the
Crosse
,
except
it
bee
made
either
vpon
the
foreheads
of
them
that
beleeue
,
or
vpon
the
water
,
in
which
they
are
regenerated
:
nothing
is
orderly
done
.
Where
note
that
they
that
came
to
bee
baptised
,
were
signed
with
the
sign
of
the
crosse
:
secondly
on
their
foreheads
:
thirdly
that
Austine
did
thinke
that
if
this
signe
were
wholy
omitted
,
that
all
was
not
well
done
.
The
last
of
the
twelue
,
&
latest
in
yeares
is
Gregory
the
Great
,
who
briefely
thus
:
In
the
vpper
dorepost
of
the
house
,
we
sprinckle
the
blood
of
the
Lambe
;
because
we
carry
the
Crosse
of
his
Passion
in
our
foreheads
.
Thus
then
by
the
verdict
of
these
twelue
most
reuerend
and
renowned
Fathers
,
you
haue
it
found
;
that
in
their
times
and
before
,
they
that
were
baptised
,
were
also
at
the
same
time
signed
in
their
foreheads
with
the
signe
of
the
Crosse
:
this
was
then
the
practise
of
the
Church
,
[
a
](A02461-e1610-b)
a
Basil
.
de
spi●t
.
sanct.
ca.
27.
Cyprian
.
ad
●bianum
.
that
it
came
from
the
tradition
of
the
Apostles
;
[
b
](A02461-e1630-b)
b
August
.
de
●erbis
Apost.
●r
.
8.
Idem
●ctat
.
in
Iob.
Cyprian
,
that
it
was
the
Lords
signe
;
[
c
](A02461-e1670-b)
c
●gust
.
Ianua●
Epist.
118.
Augustine
,
that
it
was
Christs
Crosse
,
which
he
would
haue
set
in
our
foreheads
;
and
those
reuerend
Fathers
by
their
verdict
before
giuen
,
shew
,
that
in
their
seuerall
Churches
,
and
therefore
by
some
probability
of
reason
,
generally
in
the
whole
Church
of
God
(
for
it
is
vnlikly
,
that
that
which
was
vsed
by
them
,
was
disused
by
other
)
that
the
baptised
were
signed
with
the
sign
of
the
crosse
.
Now
those
rites
which
are
not
expressely
remembred
in
Scripture
,
and
yet
are
in
all
the
world
obserued
,
either
were
by
the
Apostles
themselues
commended
to
the
Church
,
or
in
some
generall
Councell
concluded
.
But
yet
I
dare
not
deliuer
for
a
word
of
truth
,
that
this
was
the
mouing
reason
,
which
carried
the
Fathers
to
signe
their
baptised
with
the
signe
of
the
Crosse
.
What
then
?
was
it
because
that
in
the
Apostles
times
first
,
and
after
in
the
daies
of
these
Fathers
,
many
both
of
the
Iewes
and
Gentiles
(
for
amongst
many
such
the
small
number
of
Christians
were
enforced
to
liue
)
reproachfully
vpbrayding
,
that
they
put
their
trust
in
him
,
which
was
hanged
on
the
Crosse
;
that
the
Fathers
to
shew
to
those
scorners
,
that
that
which
they
reproached
as
their
shame
,
they
reputed
their
glory
,
they
signed
their
baptised
with
the
signe
of
the
Crosse
?
So
Austine
speaking
to
those
reproachers
of
the
faith
of
Christians
:
We
haue
an
heart
,
but
not
such
as
yours
is
,
neither
are
we
ashamed
of
him
that
was
crucified
,
but
in
the
part
where
the
sign
of
shame
is
,
there
we
haue
his
signe
of
the
Crosse
.
And
the
same
Austine
in
another
place
,
the
Iewes
disdained
that
that
title
,
hee
was
King
of
the
Iewes
,
was
written
ouer
his
head
;
they
were
ashamed
to
haue
him
their
King
,
whom
they
could
crucifie
;
for
they
did
not
yet
see
,
that
that
Crosse
on
which
they
should
fasten
him
,
should
bee
in
the
foreheads
of
Kings
.
And
in
another
place
the
same
Austine
shewing
vnto
Christians
,
how
they
should
behaue
themselues
towards
such
reproachers
of
their
crucified
Christ
:
Frontosus
esto
,
bee
not
ashamed
,
when
thou
hearest
thy
Christ
reproached
:
prorsus
esto
frontosus
,
be
of
a
bold
and
vnshamed
forehead
;
why
dost
thou
feare
thy
forehead
,
which
is
armed
with
the
Crosse
of
Crist
?
And
againe
speaking
of
himselfe
,
So
farre
am
I
,
from
being
ashamed
of
the
Crosse
of
Christ
,
that
I
haue
Christs
Crosse
,
not
in
an
hidden
place
,
but
I
carry
it
in
my
forehead
.
And
generally
,
in
another
place
,
speaking
of
that
which
is
done
of
all
Christians
:
Wee
do
carry
his
signe
in
our
foreheads
,
of
which
wee
need
not
bee
ashamed
,
if
we
carry
it
also
in
our
hearts
.
His
sign
is
the
lowest
step
of
his
humility
.
The
wise
men
knew
him
by
a
Star
,
yet
he
would
not
haue
the
Star
,
but
his
Crosse
,
to
be
his
sign
in
the
foreheads
of
the
faithfull
.
Thus
then
you
see
,
the
reason
why
principally
the
Fathers
were
moued
,
to
signe
their
baptised
with
the
signe
of
the
Crosse
,
and
that
in
their
foreheads
,
the
very
seat
of
shame
:
that
the
Iew
,
Gentile
,
the
vnfaithfull
might
vnderstand
,
that
Christians
were
not
ashamed
of
their
Christ
that
was
crucified
;
but
rather
reputed
his
Crosse
,
the
very
toppe
and
crowne
of
all
their
glory
.
Another
reason
there
is
,
that
whereas
these
Fathers
saw
,
how
hard
a
matter
it
was
to
make
the
meane
of
the
people
,
to
vnderstand
this
mystery
of
their
saluation
,
and
how
prone
the
nature
of
man
is
,
not
only
to
ascribe
to
other
,
that
which
is
only
due
to
Christ
;
but
euen
also
not
to
know
,
or
knowing
to
forget
,
that
which
Christ
had
suffered
for
them
;
the
Fathers
signed
their
baptised
with
the
signe
of
the
Crosse
,
that
by
this
signe
,
they
might
bee
remembred
,
to
ascribe
the
whole
and
summe
of
their
saluation
;
not
to
the
water
in
which
they
were
baptised
,
nor
vnto
any
other
thing
that
they
should
do
,
or
is
done
to
them
,
but
vnto
the
only
merit
&
worth
of
Christs
death
and
passion
.
This
may
appeare
by
Austin
,
who
saith
,
not
without
cause
,
wee
carry
the
signe
of
Christ●
Crosse
in
our
foreheads
,
euen
that
by
it
we
might
remember
that
Christ
was
crucified
for
vs
.
This
by
Ambrose
who
speaking
of
the
question
ministred
to
the
baptised
,
Thou
wast
asked
dost
thou
beleeue
in
God
the
Father
almighty
,
thou
saidst
I
beleeue
;
and
thou
wast
dipped
vnder
the
water
,
that
is
,
thou
wast
buried
.
Againe
thou
wast
asked
dost
thou
beleeue
in
our
Lord
Iesus
Christ
,
and
in
his
Crosse
;
thou
saidst
I
beleeue
,
and
thou
wast
dipped
vnder
the
water
&c.
Thus
the
baptised
at
his
Baptisme
,
was
not
only
asked
whether
hee
did
beleeue
in
Christ
,
but
(
that
hee
might
the
better
know
,
from
whence
the
good
came
he
receaued
by
Christ
)
whether
hee
did
beleeue
in
his
Crosse
.
For
as
in
another
place
hee
saith
,
the
fountaine
Marah
it
is
bitter
,
Chrysostome
:
The
Passion
of
our
Lord
is
the
beginning
and
head
of
all
our
blisse
,
by
which
we
liue
,
by
which
wee
are
:
let
vs
therefore
with
a
ioyfull
mind
,
carry
with
vs
the
Crosse
of
Christ
,
as
the
crowne
&
cause
of
all
which
maketh
for
our
good
.
Thus
then
you
see
the
reasons
,
which
moued
those
auncient
Fathers
,
to
signe
their
baptised
with
the
Crosse
;
either
because
they
somewhat
thought
that
the
Apostles
,
either
by
their
ensample
,
or
word
shewed
,
that
the
baptised
were
to
bee
signed
with
the
Crosse
:
or
that
they
might
shew
to
the
Iewes
and
Gentiles
,
that
they
were
not
ashamed
of
their
Christ
that
was
crucified
:
or
that
they
might
the
better
teach
their
hearers
,
to
ascribe
the
whole
of
their
saluation
,
to
the
only
merit
and
worth
of
Christs
bitter
death
endured
on
the
Crosse
.
These
were
the
thoughts
,
and
this
the
practise
of
that
godly
antiquity
,
whose
piety
and
wisedome
as
we
cannot
but
reuerence
;
so
let
vs
follow
them
in
all
peace
and
patience
,
well
weighing
the
reasons
,
that
should
moue
vs
to
abhor
their
pathes
.
Now
notwithstanding
all
that
hath
been
shewed
,
that
in
that
sign
hee
should
ouercome
:
the
which
when
according
to
the
voice
and
vision
followed
,
Now
as
this
materiall
and
manent
Crosse
,
was
thus
sinfully
abused
to
Idolatry
:
so
was
also
the
Crosse
aereall
and
transient
fouly
abused
to
superstition
.
For
when
some
of
the
Fathers
,
had
somewhat
largely
spoken
of
the
power
of
the
Crosse
,
as
[
a
](A02461-e2410-b)
a
●ng
.
Quaest.
●st
.
114.
that
by
it
the
diuels
were
terrified
,
and
driuen
away
,
the
oracles
of
the
Pagans
for
feare
of
it
durst
giue
no
answere
:
[
b
](A02461-e2440-b)
b
●thanas
.
de
●n
.
verbi
.
that
by
it
all
enchantments
lost
their
force
and
witcheries
their
effectes
:
then
at
euery
turne
,
and
at
euery
work
,
whersoeuer
they
were
,
or
whatsoeuer
they
tooke
in
hand
,
were
it
belonging
to
God
,
or
man
,
or
brute
beasts
,
or
other
senselesse
creatures
;
they
crossed
themselues
:
reputing
nothing
wel
begun
which
was
not
first
begun
with
a
Crosse
,
nor
nothing
well
ended
,
which
was
not
ended
with
a
Crosse
.
Neither
was
this
the
error
only
of
some
of
the
people
,
but
of
the
Fathers
,
some
,
(
otherwise
deuout
and
pious
)
did
not
only
giue
way
to
these
superstitions
of
the
people
,
but
were
in
part
the
exhorters
and
furtherers
of
many
,
vnto
this
blind
,
needlesse
,
and
superstitious
deuotion
.
So
[
c
](A02461-e2460-b)
c
Chrysost.
in
Matth
hom.
Chrysostome
hauing
spoken
before
of
the
Crosse
,
inferreth
:
Wherfore
in
our
parlers
,
&
on
our
walles
,
and
on
our
windowes
,
yea
and
on
our
foreheads
,
and
soules
,
with
great
care
and
studie
let
vs
set
the
Crosse
.
[
d
](A02461-e2490-b)
d
Idem
ad
P●
Antioch
.
ho●
21.
Jdem
t●
5.
quod
Chr●stus
deus
.
I●
in
Psal.
109●
To
the
same
he
perswadeth
his
hearers
in
diuers
other
places
.
In
like
manner
Hierom
in
an
Epistle
he
writeth
to
Demetriades
;
[
e
](A02461-e2550-b)
e
Hieron
.
D●
metriad
.
E●
8.
cap.
6.
Do
thou
aften
arme
thy
forehead
with
the
sign
of
the
Crosse
,
lest
the
destroyer
of
Aegypt
find
place
in
thee
.
And
the
same
to
Eust●chium
,
[
f
](A02461-e2600-b)
f
Idem
ad
Eu●och
.
Epist.
22
.
●ap
.
16.
whatsoeuer
thou
doest
,
wheresoeuer
thou
goest
,
let
thy
hand
make
a
crosse
.
Now
with
the
times
,
did
this
superstitious
deuotion
encrease
amongst
the
people
and
clergie
.
In
so
much
that
in
these
later
yeares
,
no
Church
was
consecrated
but
with
a
multitude
of
crosses
,
no
praiers
said
,
no
Sacraments
administred
,
but
they
were
begun
,
continued
,
ended
with
many
crosses
.
Yea
their
breaden
God
,
as
Durandus
writeth
,
whilest
that
Sacrament
was
ministred
,
was
signed
with
the
Crosse
twentie
fiue
times
.
Vnto
which
signe
was
attributed
that
vertue
,
that
Durandus
affirmeth
,
made
,
and
words
said
,
the
bread
in
that
Sacrament
was
transubstantiated
into
the
body
and
blood
of
Christ
.
Thus
whereas
at
the
first
it
was
but
once
or
seldome
made
,
after
it
was
often
;
whereas
they
signed
to
put
the
baptised
in
mind
,
that
they
should
not
bee
ashamed
to
confesse
Christ
crucified
,
but
should
in
the
merit
of
his
Passion
place
the
cause
of
all
their
blisse
:
after
they
ascribed
the
vertue
and
holines
to
the
outward
signe
,
that
without
it
,
they
thought
nothing
was
sanctified
,
nothing
consecrated
,
nothing
sufficiently
fenced
,
from
the
power
and
malice
of
the
diuell
.
So
great
superstition
&
will-worship
fansied
by
man
,
but
not
approued
by
God
,
did
after
follow
&
accompany
the
Crosse
.
Thus
haue
you
heard
that
both
these
kinds
of
crosses
haue
bin
sinfully
abused
,
and
by
whom
;
&
that
although
the
aereall
Crosse
was
rightly
vsed
by
the
Fathers
at
the
first
:
yet
that
now
they
haue
multiplied
one
into
many
,
filling
euerie
place
,
and
euery
act
,
full
of
needlesse
and
superstitious
crosses
.
Now
it
followeth
that
we
shew
vnto
you
,
The
Heathen
say
that
they
do
not
worship
that
which
is
visible
,
but
the
Godhead
which
there
inuisibly
dwelleth
.
In
this
therefore
the
Papist
,
Iew
,
and
Gentile
agree
.
But
to
them
all
,
not
I
but
●asil
replieth
.
How
ridiculous
a
thing
is
this
to
beleeue
,
that
the
heauenly
godhead
is
fastned
to
an
image
,
and
there
vnder
an
Image
to
worship
it
?
When
it
was
obiected
by
the
heathen
that
Christians
did
worship
crosses
,
Arnobius
replieth
,
We
doe
not
worship
crosses
,
neither
doe
we
aduise
you
so
to
do
.
In
like
manner
Cyril
to
Iulian
:
we
deny
that
the
signe
of
the
Crosse
is
worshipped
and
adored
of
Christians
.
The
reason
of
their
answere
appeareth
,
because
as
Gregory
Nyssen
speaketh
,
hee
which
adoreth
a
creature
,
although
he
do
it
in
the
name
of
Christ
,
yet
hee
is
a
worshipper
of
images
;
hauing
giuen
the
name
of
Christ
,
vnto
an
image
.
By
the
same
reason
Basil
proueth
Arius
to
be
an
Idolater
,
because
he
worshipped
Christ
,
and
yet
reputed
him
to
bee
but
a
creature
:
he
that
shal
call
the
only
Son
of
God
,
the
worke
of
God
and
a
creature
,
and
shall
after
worship
him
;
in
that
they
worship
a
creature
and
not
a
Creator
,
graecismum
inducunt
,
they
bring
in
the
Idolatry
of
the
Gentiles
.
Thus
then
by
the
iudgment
of
these
Fathers
,
none
may
in
the
name
of
Christ
,
or
for
Christs
sake
worship
a
Crucifix
,
worship
a
Crosse
:
for
it
is
but
a
creature
,
neither
is
the
diuine
Godhead
fastned
to
an
Image
,
as
the
Iew
and
Gentile
thought
,
neither
can
it
be
shewed
,
that
Christ
would
haue
himselfe
in
a
Crosse
or
Image
to
bee
worshipped
.
Wherfore
our
Rulers
did
well
,
by
taking
away
the
causes
of
the
peoples
error
,
to
reduce
them
to
the
worship
of
the
true
and
only
God
:
and
by
defacing
the
Crosses
,
with
which
the
blinded
world
committed
spiritual
whoredome
,
to
take
away
the
reproch
of
our
faith
,
for
which
both
Iew
,
Turke
,
&
well
affected
Christians
were
offended
with
vs
.
This
,
in
this
very
case
Athanasius
approueth
,
lest
any
of
the
vnfaithfull
Iexes
doe
reproue
that
in
vs
,
that
we
worship
the
Crosse
,
wee
may
(
the
two
peeces
of
the
wood
being
seuered
,
&
the
forme
of
the
Crosse
vnformed
,
)
cast
them
away
from
vs
,
as
vnprofitable
wood
.
In
like
sort
,
as
the
world
may
see
,
in
our
liturgy
and
Sacraments
,
and
in
the
common
vse
&
practise
of
the
people
,
the
aereall
Crosse
in
a
manner
is
abandoned
.
propter
introduct
as
superstitiones
,
&
opinionem
necessitatis
,
because
they
were
superstitiously
abused
,
and
thought
so
necessarie
,
that
without
them
,
many
thought
nothing
well
done
.
When
the
Hemerobaptists
did
euery
day
wash
them
,
to
wash
away
their
sins
,
Epiphanius
laughed
at
their
folly
,
because
it
was
not
done
according
to
reason
,
nor
by
the
command
of
God
:
euen
so
we
say
to
them
,
which
are
so
deuoted
to
their
many
crosses
,
these
shall
not
be
able
to
driue
away
the
diuell
,
or
do
away
your
sin
:
because
they
are
not
done
according
to
reason
,
nor
by
the
command
of
God
.
Lest
therefore
they
should
beare
the
blame
of
the
deceiued
people
,
and
heare
from
the
Lord
,
for
their
often
crossing
,
What
euill
hath
this
people
done
,
that
you
should
suffer
,
nay
bring
so
great
a
sin
vpon
them
?
in
an
holy
obedience
to
God
,
they
caused
them
to
leaue
this
superstitious
practise
,
of
the
deceaued
world
.
Thus
then
as
diuers
ancient
rites
sometime
vsed
in
baptisme
,
were
put
out
of
vse
,
&
that
by
the
Fathers
which
liued
in
the
first
six
hundred
yeares
,
as
the
tasting
of
milke
,
hony
,
wine
,
mentioned
in
Tertullian
:
so
may
also
this
of
the
Crosse
,
It
must
not
be
permitted
to
euery
man
,
without
the
iudgement
and
consent
of
the
Church
,
of
his
own
wantonnes
&
wil
,
to
leaue
out
,
or
alter
any
rite
or
ceremony
that
is
vsed
in
the
Church
.
For
although
other
Churches
doe
not
vse
to
baptise
with
the
Crosse
,
yet
are
we
in
things
of
this
nature
,
to
follow
the
rites
and
orders
of
the
Church
in
which
we
liue
,
&
not
the
orders
of
those
to
whom
wee
are
not
subiect
,
except
we
will
become
troublers
of
the
peace
of
our
Church
,
an
offence
vnto
other
,
and
cause
other
to
be
offended
with
vs
.
The
seueral
Churches
of
God
without
blemish
or
derogation
to
other
,
may
in
these
rites
vse
their
liberty
according
to
the
rule
of
Paul
,
as
Chemnisius
in
the
same
place
speaketh
.
And
as
Linwood
inferred
when
in
some
Churches
the
baptised
was
dipped
vnder
the
water
,
in
some
had
water
sprinckled
or
powred
on
:
that
it
was
not
of
the
necessity
of
Baptisme
that
the
child
should
bee
dipped
:
so
maiest
thou
,
(
in
that
some
Churches
doe
signe
the
baptised
with
the
signe
of
the
Crosse
,
others
do
not
)
hereby
vnderstand
that
the
Church
of
God
,
doth
not
repute
the
Crosse
,
to
be
of
the
necessity
of
Baptisme
.
Yet
doth
the
Church
in
which
we
liue
,
for
order
sake
,
command
the
vse
of
the
Crosse
vnto
vs
.
Should
we
for
this
,
forsake
the
people
of
our
charge
?
and
leaue
the
ministrie
vnto
which
God
hath
called
vs
?
by
what
warrant
?
this
was
not
the
counsell
of
Beza
,
Cartwright
,
and
other
impugners
of
this
&
the
like
ceremonies
;
but
rather
to
walke
in
our
calling
,
and
in
patience
to
beare
the
burden
of
these
dislikes
.
If
this
had
bin
absolutely
euil
,
this
they
might
not
,
nor
would
not
haue
perswaded
.
And
if
they
thought
it
lawfull
,
but
not
expedient
nor
conuenient
;
our
Gouernours
in
their
great
experience
should
better
know
,
what
is
fitting
the
state
of
our
Church
than
they
.
If
they
do
not
,
as
thou
supposest
,
yet
how
maiest
thou
leaue
thy
lawfull
and
needful
duty
,
which
God
hath
enioyned
and
requireth
of
thee
,
in
that
thou
wilt
not
vndergoe
with
the
good
of
many
that
which
thou
thinkest
is
not
expedient
?
If
thou
farther
saiest
,
that
the
Crosse
hath
bin
most
superstitiously
abused
,
we
say
the
same
yet
being
freed
from
superstition
and
the
opinion
of
merit
,
holines
and
necessity
;
why
may
it
not
be
continued
with
vs
,
especially
since
that
which
is
vsed
of
vs
,
is
far
vnlike
that
which
is
vsed
of
the
Papists
?
For
they
make
the
Crosse
in
Baptisme
a
needfull
ceremonie
;
wee
a
conuenient
:
they
signe
the
baptised
and
the
water
often
;
we
once
:
they
put
some
religion
and
holines
in
the
signe
;
wee
put
none
:
they
crosse
the
baptised
before
he
receiueth
his
Christendome
;
we
after
,
and
after
he
is
receiued
as
a
member
in
the
Church
:
they
to
driue
out
the
diuell
,
and
by
that
signe
to
feare
him
from
returning
;
wee
that
it
might
be
an
honorable
badge
,
to
remember
vs
with
all
boldnesse
to
confesse
Christ
crucified
,
and
to
repute
the
cause
of
all
our
happines
,
the
merit
of
Christs
Passion
endured
on
the
Crosse
.
Well
may
therfore
the
Crosse
be
vsed
of
vs
,
which
hath
been
most
superstitiously
abused
by
them
.
And
so
much
the
rather
,
because
that
by
this
signe
thus
remaining
with
vs
,
(
since
all
other
vse
of
the
crosse
is
in
no
vse
with
vs
)
wee
may
stop
the
mouthes
of
the
slaundering
Papists
,
which
say
that
wee
are
enemies
to
Christ
,
and
to
his
Crosse
:
because
our
Rulers
haue
broken
downe
his
Crucifixes
and
Crosses
,
and
because
the
people
do
not
(
as
their
Fathers
did
)
signe
themselues
with
the
sign
of
the
Crosse
.
For
this
signe
thus
vsed
in
Baptisme
,
sheweth
that
wee
are
not
enemies
to
Christ
nor
to
his
Crosse
,
but
to
their
Idolatry
&
superstition
.
And
although
we
do
not
liue
among
the
Iewes
and
Pagans
,
which
seeke
to
shame
vs
because
we
put
our
trust
in
him
,
that
was
hanged
on
a
tree
:
by
this
Crosse
to
shew
them
,
that
that
which
they
reproch
wee
repute
our
glory
:
yet
since
this
is
a
doctrine
needfull
for
all
sorts
to
learne
,
that
not
in
the
minister
or
water
,
but
in
the
blood
of
Iesus
,
they
attaine
the
washing
away
and
remission
of
their
sinnes
;
since
of
this
many
of
the
people
are
very
ignorant
,
not
only
by
the
word
and
Sacraments
,
the
blessed
meanes
of
God
,
but
by
this
signe
also
the
people
may
be
remembred
as
thought
the
ancient
Fathers
,
that
Christ
died
for
them
on
the
Crosse
.
because
it
opened
a
gap
to
that
great
superstition
and
Idolatry
,
which
among
the
Papists
ensued
,
and
would
haue
it
therefore
with
the
brasen
Serpent
vtterly
abolished
:
yet
the
fame
Beza
in
his
after
thoughts
writing
vnto
Francis
Ba●dwin
,
I
know
that
some
hauing
taken
away
the
adoration
of
the
Crosse
,
haue
yet
retained
some
vse
of
the
signe
of
the
Crosse
.
Let
them
vse
as
it
is
fit
their
liberty
:
and
to
the
same
in
an●
place
,
there
was
a
time
in
which
there
was
some
vse
of
the
signe
of
the
Crosse
,
against
the
contemners
of
Christ
crucified
,
and
let
it
be
long
and
willinglie
vsed
of
Christians
for
an
outward
signe
of
their
religion
.
Where
marke
he
saith
that
it
is
meet
that
they
should
vse
their
liberty
in
the
vse
of
the
Crosse
.
2.
That
it
was
of
good
vse
against
the
contemners
of
Christ
crucified
.
3.
that
hee
would
willingly
haue
it
long
continued
,
as
an
outward
profession
of
true
religion
.
Likewise
Bucer
speaking
of
the
Crosse
,
this
signe
not
only
because
it
hath
been
of
auncient
vse
in
the
Church
of
God
,
but
because
it
is
a
very
plaine
signe
,
presentlie
remembring
the
Crosse
of
Christ
;
I
iudge
it
not
vndecent
,
or
vnprofitable
,
if
it
bee
purely
vnderstood
,
and
religiously
taken
;
without
any
superstition
,
or
seruitude
of
the
element
,
or
of
common
custome
.
To
the
same
purpose
Chemnisius
;
such
rites
we
do
not
without
cause
love
and
reteine
,
in
the
action
of
Baptisme
,
which
do
signifie
and
illustrate
the
doctrine
deliuered
in
Scripture
concerning
Baptisme
.
In
another
place
;
we
ought
to
oppose
our selues
against
those
rites
which
fight
with
the
word
of
God
.
Or
when
the
opinion
of
holines
,
merit
,
and
necessity
is
attributed
to
them
.
Likewise
Zanchius
speaking
of
the
rites
in
generall
vsed
by
the
Fathers
in
Baptisme
,
these
I
dare
not
reproue
in
those
Fathers
,
first
because
the
scope
of
the
Fathers
in
those
rites
was
very
good
,
to
imprint
in
the
minds
of
the
faithfull
the
remembrance
of
Baptisme
.
Secondly
,
because
in
them
was
no
superstition
or
opinion
of
necessity
;
and
thirdly
because
they
were
not
ridiculous
and
foolish
.
Thus
then
you
haue
heard
by
the
testimony
of
Beza
,
Bucer
,
Chemnisius
,
Zanchius
,
of
whom
some
haue
not
the
vse
of
the
Crosse
in
their
Baptisme
,
that
yet
,
it
is
lawfull
for
vs
,
to
signe
our
baptised
with
the
Crosse
,
so
that
it
be
done
purely
without
superstition
,
&
so
that
in
it
we
do
not
place
any
holines
,
merit
,
or
necessitie
.
Wherefore
if
there
be
any
that
scornfully
reiecteth
the
iudgment
of
these
auncient
and
moderne
writers
to
them
not
I
but
Austin
speaketh
:
Thou
worshippest
God
that
was
crucified
;
hee
that
doth
not
vnderstand
reprehendeth
the
Crosse
of
Christ
;
there
is
nothing
more
proud
,
than
the
sicke
which
derides
his
medicine
.
Thus
haue
you
heard
that
which
we
proposed
about
the
Crosse
in
Baptisme
,
conuerter
of
our
English
nation
.
The
words
I
acknowledge
to
be
mine
;
but
by
these
I
deny
,
that
the
puritie
of
doctrine
is
corrupted
(
and
I
suppose
,
you
thinke
it
needlesse
thereon
to
insist
)
or
that
any
popish
error
is
broached
.
The
truth
of
which
,
that
you
may
the
better
vnderstand
,
I
must
take
as
granted
from
you
,
which
is
a
knowne
truth
;
that
this
part
of
the
Iland
,
was
not
alwaies
called
Anglia
,
●llinshed
lib.
●ap
.
2.
&
5.
●lliam
Mal●bury
.
nor
the
nation
English
;
but
that
in
the
times
before
,
it
was
called
Britannia
,
&
the
people
Britaines
.
The
which
may
appeare
by
the
testimony
of
all
our
country
stories
.
For
whereas
about
the
yeare
of
Christ
447.
Vortiger
a
Christned
King
of
the
Britaines
,
had
called
for
his
succor
against
the
Scots
and
Picts
;
the
Angles
,
a
people
in
Germany
,
which
then
were
Pagans
and
strangers
to
the
faith
;
they
shortly
after
hauing
seased
by
treachery
on
the
person
of
the
King
,
and
killed
at
a
parle
four
hundred
of
his
Nobles
,
extorted
from
him
Kent
,
Sussex
,
Northfolke
,
Suffolk
,
for
them
&
their
people
to
inhabit
;
who
after
drawing
new
colonies
from
their
countrie
,
by
force
so
far
preuailed
against
the
Britains
,
that
they
enforced
them
into
Wales
and
Cornwale
,
terming
them
Welshmen
,
that
is
,
strangers
,
and
calling
these
parts
of
this
Iland
which
they
conquered
after
the
name
of
the
country
from
which
they
came
,
Anglia
,
and
themselues
An●i
.
Thus
with
the
Britaines
then
was
banished
the
faith
of
the
Britaines
,
the
Gospell
of
Christ
;
and
then
was
established
in
the
parts
conquered
by
them
,
Gentilisme
and
Paganisme
,
Iohn
Fox
and
Monuments
lib.
●
aswell
moderne
as
auncient
,
as
reuerend
Fox
,
Polydor
,
Hollenshed
,
Grafton
,
Pabian
,
Stow
,
Beda
,
Galfrid
;
William
M●●mesbury
.
and
to
this
not
only
our
country
stories
,
but
that
which
is
recorded
by
strangers
,
Testis
veritatis
temporum
,
Functius
,
Blondus
,
Carion
,
Diaconus
de
vita
Gregory
,
with
many
other
.
Since
therefore
there
are
so
many
that
giue
witnes
,
that
the
English
nation
from
Paganisme
to
the
profession
of
Christ
,
was
conuerted
by
this
Austin
sent
from
Gregory
,
this
is
no
popish
error
(
as
it
is
vntruly
suggested
)
but
an
English
truth
.
Nay
I
boldly
speake
that
the
reprouer
of
this
speech
,
cannot
proue
by
the
testimony
of
any
author
either
domestical
or
forren
,
that
the
English
in
this
Iland
had
publikly
receaued
the
faith
,
before
this
Austins
comming
to
Ethelbert
,
Fox
lib.
2.
●s
Actes
Monu●ts
.
●enshed
lib.
●p
.
2.
the
first
Christned
King
of
the
English
nation
.
What
then
moued
this
compiler
in
such
hast
to
terme
so
knowne
a
truth
by
the
name
of
a
popish
error
?
It
may
be
he
thought
,
that
I
and
the
Papists
had
taught
,
that
Christianity
was
not
professed
in
this
Iland
before
this
time
.
But
where
I
pray
you
do
the
Papists
auouch
this
?
their
errors
in
matters
of
faith
and
story
I
confesse
are
many
,
but
that
they
haue
in
this
thus
erred
,
I
did
neuer
reade
,
1.
●
.
with
many
of
his
people
in
the
yeare
of
Christ
156.
was
baptised
by
Fugatius
,
and
Damianus
,
which
Eleutherius
Bishop
of
Rome
hither
sent
.
Not
long
after
,
Caesar
Baronius
writeth
,
2.
●
.
2.
●fridus
suo
●tan
.
li.
8.
c.
4
●is
veritatis
●p
.
de
vita
●noth
ab
.
●llinshed
lib.
●ap
.
21.
as
Beda
and
others
reporteth
,
desiring
conference
with
the
Brittish
Bishops
,
who
seuen
in
number
together
with
an
Archbishop
presenting
themselues
vnto
him
,
and
of
him
proudly
contemned
,
or
not
regardfully
respected
;
they
retired
themselues
and
neuer
would
after
,
haue
further
speech
or
communication
with
him
.
Thus
then
before
this
Austins
time
,
there
were
in
this
Iland
not
only
Christians
,
but
Christian
Bishops
(
which
did
not
fetch
their
Palles
from
Rome
)
but
yet
then
among
the
Britaines
,
not
English
.
For
as
then
the
name
of
Angli
was
not
heard
of
in
the
Church
of
God
.
This
is
that
Tertullian
saith
,
the
places
of
the
Britaines
vnto
which
the
Roman
forces
neuer
came
,
they
are
subiect
vnto
Christ
.
This
is
that
Origen
reporteth
,
that
Britaine
hath
receiued
Christian
Religion
.
This
is
that
which
Chrysostome
witnesseth
,
before
in
Britaine
they
did
eate
mans
flesh
,
but
now
there
with
fasting
they
doe
feede
their
soules
.
And
in
another
place
,
the
Brittish
Iland
which
is
placed
not
in
this
sea
,
but
in
the
very
Ocean
,
hath
felt
the
power
of
Gods
word
,
there
are
Churches
founded
,
there
are
Altars
erected
.
This
is
that
which
Arnobius
confesseth
,
Gods
word
runneth
so
swiftly
,
that
when
so
many
thousand
of
yeares
,
God
was
only
knowne
in
Iuda
;
now
within
a
few
yeares
,
he
is
not
vnknowen
vnto
the
Indians
on
the
East
;
nor
yet
to
the
Britaines
on
the
West
.
that
in
the
great
Councell
at
Sardica
,
by
the
command
of
the
most
religious
Princes
Constantius
&
Constance
,
more
then
three
hundred
Bishops
by
their
verdicts
acquitted
him
:
amongst
which
were
the
Bishops
of
Spaine
,
France
,
and
Britany
.
This
is
that
,
Iouinian
;
that
he
taught
the
same
faith
,
which
the
Fathers
assembled
at
Nicon
did
acknowledge
,
and
vnto
which
all
Churches
,
in
all
places
gaue
witnesse
;
whether
in
Spain
,
Britany
,
France
or
Italy
.
To
these
I
might
adde
sundrie
other
,
the
authorities
of
the
auncient
Fathers
Greeke
and
Latin
;
but
by
these
you
may
vnderstand
,
that
long
before
the
time
of
Gregorie
the
Great
,
the
faith
of
the
Britaines
,
but
not
English
(
for
of
them
in
those
former
times
no
mention
is
made
)
was
famous
amongst
all
the
Churches
of
God
.
Wherefore
I
would
aduise
those
my
brethren
,
which
are
so
ready
to
find
fault
with
others
,
more
aduisedly
to
consider
of
this
and
other
their
positions
,
before
with
so
blacke
a
cole
,
they
note
their
brethren
for
setters
abroach
of
Popish
errors
.
Now
here
that
you
may
the
better
know
in
this
cause
,
the
difference
betwixt
the
Papists
&
our
writers
;
you
must
briefely
vnderstand
,
that
this
is
not
questioned
betwixt
vs
,
whether
Austin
was
the
first
that
taught
the
English
Christianity
in
this
Iland
:
all
do
acknowledge
that
Ethelbert
was
the
first
of
the
Saxon
Kings
,
that
heere
was
Christened
:
neither
was
the
Church
of
the
English
knowen
to
bee
a
member
of
Gods
Church
,
before
those
daies
.
Neither
is
it
questioned
betwixt
vs
,
whether
this
Austin
was
the
first
that
preached
Christianity
in
this
Iland
:
for
among
the
Britaines
Christianity
was
many
hundred
yeares
before
.
Their
,
and
our
records
,
and
the
mouth
of
antiquitie
,
commending
the
faith
of
the
Britaines
doth
witnesse
the
same
.
But
this
is
in
question
betwixt
vs
and
them
,
as
reuerend
Fox
in
his
second
booke
of
Actes
and
Monuments
sheweth
,
whether
the
Britaines
and
Christians
in
this
Iland
,
first
receaued
the
faith
from
Rome
,
or
else
where
.
The
which
although
I
will
not
take
vpon
mee
at
this
time
to
decide
,
yet
vpon
these
reasons
(
iudge
you
what
I
say
)
I
thinke
that
the
Britaines
first
receaued
Christianity
,
not
from
Rome
,
but
from
some
other
place
.
For
although
all
antiquity
doth
acknowledge
,
which
we
cannot
gain-say
,
that
of
the
Britaines
,
Lucius
was
the
first
Christened
King
:
yet
as
Christs
religion
was
long
before
in
Rome
,
before
the
Emperours
embraced
it
,
and
were
baptised
:
so
might
Christianity
be
long
before
in
this
Iland
,
before
the
Prince
receaued
it
,
and
by
his
publike
authority
gaue
countenance
to
it
.
Simon
Zelotes
,
Sit
Deo
Gloria
.