A SERMON PRINCIPALLY ENTREATING OF THE CROSS IN BAPTISM: WHEREIN ALSO IT IS proved, against the unadvised reprovers, that it is no Popish error, to say; that Austin sent from Gregory the Great, was the converter of the English in this Jland: AND FURTHER THAT the Britain's did not receive their first faith from the Church of Rome. By R. H. D.  
AT LONDON Imprinted by F. K. for Cuthbert Burbie dwelling in Paul's Churchyard, at the sign of the 〈◊〉 1606.   

THE EPISTLE TO the Reader.  
IT hath been (Christian Reader) in the chief of my desires, to seek the peace of this church & kingdom in which we live: to that end, being called to speak at a visitation unto my brethren. I chose to entreat of those words in the Psalm: O pray for the peace of jerusalem: let them prosper that love her. In the unfolding of which, according to that measure of grace, that God had given me; I sought with all mildness, to persuade those of my brethren (whose labours hath been most fruitful in the Lord) that for a Cross and a Surplice, they would not forsake the work of their God, nor defraud the people of their charge, of that blessed comfort which by their preaching they once received. At this I aimed, and their untimely silence (which after followed) I then greatly feared. Thus my love to them, and the house of our God, emboldened me to speak, that which Cartwright, Beza, and other of reverend memory, before had delivered: that it was better to undergo those disliked ceremonies, then for them to forsake their calling, to despise the flock of Christ jesus, over which the holy Ghost had made them overseers. For the question than was not (as some conceived) what in those ceremonies was convenient; that was by our rulers before overruled: but what in this case, was for us, and God's Church most expedient: whether with them to continue, the work of our ministry, or by our refusing to yield comformity to them, to betray the people of our charge, & to neglect that holy function, unto which God had called us. This was the question; to this, not only for the better satisfying of men, but of our God; we were to answer. And although thou seemest to the world for thy excuse, to lay the cause and blame of this thy silence upon thy rulers; because they will not permit to thee the exercise of thy ministry, except thou submit thyself unto those their imposed ceremonies: yet because thou art to answer, not so much for thy rulers and their doings, as for thyself and thy doings unto thy God; enter into the chamber of thy conscience, there seriously consider, whether (the Magistrate commanding these) it be better for thee, to forsake these together with thy ministry; or with these, (although with thy distaste and some dislike) to continue thy blessed labours in the cross of God. This is that, on which we should especially look, what upon their command is best beseeming us to do. O let God's glory and the good of his Church, so far as it may be, ever weigh with us. I doubt not but that thou wilt say, so it shall ever be with thee: but yet thou repliest, thou mayest not do evil that good may come thereof; that God will have his glory sought by such means which he approveth: this that is imposed is not that which God approveth, nay it is evil. This thing is in question, & many (thou knowest) have laboured to prove that they are not evil, that they are not such which God hath disallowed. I am not now to reason this matter, I refer thee unto that which hath been written. Only now summon thyself unto the justice seat of thine own conscience (and all prejudice and affection set apart, all regard of men, & respect of thy former speeches and doings laid aside) I pray thee, in that light that God hath given thee, answer to thine own soul, whether these rites seem to her to be simply evil; or whether she doth not repute them in a sort indifferent. If upon this summons, thy conscience telleth thee that they are evil; 
Rom. 14.1  I do not persuade thee to sin against thy conscience; to thee that reputest them to be evil, they are evil. Yet let not thy conscience prejudice the liberty of thy Christian brother, neither do thou condemn the persons of other as evil and corrupt; which in their obedience to these, are not of the same mind and conscience with thyself: for thou mayest be deceived, and God may show his truth to them. Howsoever true must be that oracle of truth, 
1. Cor. 1●  and worthy of all men to be received: Love suffereth long, love envieth not, love doth not boast itself, is not puffed up, disdaineth not, seeketh not her own, is not provoked to anger, thinketh no evil. By our cognizance of love, let it be known to whom we appertain: let us not forget of what spirit we are, but according to the rule of the Apostle, If it be possible, 
●. 12.18.  as much as in us lieth, let us seek to have peace with all men. For when we seek to deprave the writings and speeches one of another, and to enforce another meaning in these than was intended, or the letter beareth: when our mouths are full of railings, and bitter speakings, and our persons are become vile one to another: when we make it our studies by misreports and false suggested slanders, to make one the other odious to the world, & leave in our writings remembrances of our shame: where is that true love, the very grace of Christians, which with grief remembreth her brother's falls, and seeketh to hide and cover his shame? Where is that spirit of Christ? of meekness, patience and humility? by which, and not by fiery and reproachful speakings, the world was first converted to the faith. Where is that true zeal of God's glory? that tender care of the weak brethren? that desire to stop the mouths of the slandering Papists, and scoffing Atheists? Alas these unseemly, galfull, and malice-shewing speeches, as dark clouds obscure the truth of Christ's Gospel; these as thorns in their eyes wound the consciences of the weak, making them to think and say that such bitter waters cannot flow from the professors of God's truth; these make Gath and Askalon of the uncircumcised to rejoice, and give great advantage to their close-followed cause. These stir up our unseasoned affections, that whilst we seek with contumely to return that was ill spoken, we give new occasions to hear worse. These are not the weapons of our spiritual warfare, with which our David's men beloved of God, should fight the battles of their Lord. Wherefore, o my brethren, although we cannot accord in one tune, and with that same mind acknowledge these imposed ceremonies: yet let us not forget the spirit, peace, and love of Christians; let us not give way to our hasty affections: but rather let us endeavour, to seek the truth by such means, and in such a manner, as the word of truth prescribeth: so will God give a blessing to our endeavours, and we shall find after our long and many disagreings, God's blessed peace and comfort in our souls. The which God give us in these our days to see, to the good of his Church, and glory of his great name. Amen.   

A SERMON PRINCIpally entreating of the Cross in Baptism.  Psal. 122. vers. 6. O pray for the peace of Jerusalem: let them prosper that love thee. 
AS the Apostle requireth of every Christian, that he should be ready to give a reason of his faith: so is it expected that we of the ministry should of our doings, especially since of us many are hardly censured by some of our brethren, & not well reported of many of the people, for yielding our obedience unto those, long since imposed, but late exacted ceremonies. In regard whereof, as in my former Sermon, I spoke unto you of the lawful use of the white linen garment, used by the ancient Fathers in the time of Divine service in the Church: so am I at this time according to my promise, to entreat of the lawful use of the Cross, which on the baptized is imposed. In the handling of the which, that I may the more distinctly proceed; first I will show unto you, that since the Cross is no part of the substance of Baptism, that therefore they that are baptized with it, or without it, are in respect of the substance of Baptism, perfectly baptized. Secondly, that the ancient Fathers in their times, used to sign with the Cross them that were baptized. Thirdly, we will consider of the reasons, that moved the Fathers so to do. Fourthly, we will show, that since there are two kinds of Crosses (as the Schoolmen speak) the one manent, the other transient; the one material, the other acreall, that somewhat in the Father's times, but much more since they both have been sinfully abused, the one to Idolatry, the other to superstition. Fifthly, that therefore they of our Fathers, and other reformed Churches did not ill, which have wholly taken away the use of the Cross, which in former ages was so sinfully abused. Sixthly, that yet we of the ministry well may, since by the governors of our Church it is imposed, sign our baptized with the sign of the Cross, as the Fathers did, so it be freed from superstition, the opinion of merit, and necessity. Lastly, I will seek to free myself from that untrue imputation, with which the compiler of the abridgement of the Apology of the Ministers of Lincoln Diocese, 
The abridgement of the Apology of the Ministers of Lincoln Dioces. pag. 25.  to the King's Majesty; amongst many other reverend in their place, doth brand me, either for a dangerous corrupter of the purity of doctrine, or a broacher of a Popish errors in that in my former Sermon upon this text I said, that Austin, to whom Gregory the great did write, was the converter of our English nation. Of these briefly, and first of the first. 
That the Cross is not of the substance of Baptism; therefore not absolutely nece●rie.   
In the holy Sacrament of Baptism, some things are of the essence, substance, and being of Baptism (which if in Baptism they be wanting, than it is not, nor may well be called the Baptism of Christ) as to be baptized with water, and to be baptized in the name of the Father, Son, and of the holy Ghost: these Christ ordained to be of the matter and form of his Baptism, without which Christ's Baptism can no more be said to be, than an house without his form & matter, or a man without a soul and body. This Basil acknowledged when to the question whether it were a sufficient Baptism to baptize in the name of the holy Ghost only, 
●asil de Spiritu ●ncto cap. 12.  he answereth no: For (saith he) the tradition given in the living grace must continue immovable, for he which hath freed our life from corruption, hath given unto us his regenerating power, which power hath a cause which cannot be expressed, hidden in this Sacrament; yet bringing health unto our souls: wherefore to add or to detract from it, is even a fall from eternal life. Where mark to baptize in the name of the holy Ghost only, is not a sufficient Baptism: secondly the tradition must continue immovable: thirdly to add or detract from it, is to fall away from eternal life. 
Zanchius tra● in 5. cap. ad Ephes. cap. 2.  The same witnesseth Zanchius, of our modern writers most judicious. If any be baptized in the name of the Father, leaving out and omitting the name of the Son, and of the holy Ghost; the same is not signed with the Baptism of Christ: and then, as the said Zanchius in another place speaketh, 
Idem lib. 1. d● cultu Dei externo.  He that is baptized with a Baptism not ordained of God, as he hath not the true outward sign of the Covenant, no more shall he enjoy the thing itself, or the benefits of the Covenant; there is but one Baptism. 
Ephes. 4.5.  That therefore is of the essence & substance of Baptism, which Christ ordained, unto which nothing may be added as part of the substance; nor from which nothing that is of the substance may be detracted: for than it leaveth to be the Baptism of Christ, and it becometh the Baptism of man, whose stamp it beareth.  
Other rites there are used in Baptism, which are not of the substance of Baptism, neither may they be so reputed. Whereof some may be used in the Church of God, others may not. Of the first sort are, whether the baptized is to be dipped under the water, or to have water powered or sprinkled on; whether to be thrice dipped or once; whether to be signed with the sign of the Cross, or not to be signed, and such like of these rites, although some are rather to be used then other, and are in their nature to be preferred before the other, as sundry 
a jerom. in E●es. cap. 4. ●mbros. de Sa●am. lib. 2. ●p. 7. Chrysost. joan. hom. 4. Basil. de spi●t. sanct. c. 27. ●rgor. Nyss. ●ap. Sozom.  the Fathers do so sentence, commending the dipping under the water before the sprinkling on, as more agreeing to the primary institution, and practise of the Church; and more lively expressing our burial in Baptism, and rising up unto newness of life. Yet other, whose judgement we are not to conte●ne, 
●st. Eccl lib. 6. ●p. 26. ●ncil. Tol●t. 4. ●p. 5.  advise us to follow the custom & practice of the Church in which we live, 
Thom. in 4. ●nt. dist. 3.  showing that in the unity of the faith, these divers customs of the Church do not hurt: nay ᵈ 
Gregor. Epist. ●. 1. Epist. 41. ●andro.  that they are all well and truly baptized, although with the same rites, they are not all baptized: for as Linwood herein well speaketh, ᵉ 
cyprian. epist. ● 4. Epist. 7. ●inwood de ●is.  thou must not understand that it is of the necessity of Baptism, that the baptized be dipped; for Baptism may well be performed, either by the manner of pouring or sprinkling on water, especially when the custom of the Church approveth it, or there be some necessity in it, either for want of water, or weakness of the baptized, or feebleness in the Minister, not well able for to dip the child. The truth of which may the better appear, if we attentively consider, 
Act. 2.4.  how those three thousand in the story of the Acts were baptized, surely in probability of reason not by dipping under the water, but rather by pouring or sprinkling on of water.  
Other rites also there are, which although they be not of the Papists, reputed to be of the substance of Baptism, but rather the solemnitate (for his better grace and credit, 
Joan. Pech● apud Linwo● de baptism.  that so the people might conceive better, and more reverently of it) as exorcizing and blowing on the baptized, the giving to him salt, the touching his nose and ears with spittle, the anointing of his breast and shoulders, the oiling of the crown of his head, the often crossing, the giving to him a white garment, a burning taper, and such like. Yet because these much have corrupted the simple, pure, and naked institution of Christ, & made the people to have in greater reverence these devised ceremonies, than Christ's blessed Sacrament; such superstitious fancies of men, were worthily abandoned out of the Church, & in the ministering of this Sacrament, not thought fit to be continued. And yet since many of the favourits of Rome, have not reputed these rites, to be of the substance or necessity of Baptism, but that only which our Saviour in his Gospel instituted; declaring in many their writings, that there was a time when in Baptism these were not used, & divers times when these divers rites were brought into the church; for they were not all borne and hatched in one day: it hath been the judgement of the Church of God, that they which have been baptized in the Church of Rome (notwithstanding those her many superstitions in this Sacrament used) have in respect of the substance of Baptism, been truly baptized, and ought not again to be baptized of us: 
Zanch. explicat. ni 5. cap. a● Ephes. cap. 7. observat. 49.  so Zanchius, They do impiously and unskilfully which either in the Church of Rome, or in our Churches (he meaneth the reformed) do cause them that are rightly baptized, again for to be baptized. Thus than you see that the Cross in Baptism, is not of the substance of Baptism, for Christ remembreth it not in the institution of Baptism, neither is it mentioned in the story of the Acts, where yet many are said to be baptized: but added after as a convenient rite. This therefore if any wanted, yet were they fully baptized, & if any had it; yet then had they nothing more of the substance of Baptism, than the other: and therefore they both were rightly & fully reputed to be baptized.  
Now are we in the second place to show unto you, 
That the ancient Father signed the baptized with the sign of the Cross:  that the ancient Fathers in their times, used to sign with the sign of the Cross, them that were baptized. For the proof of this, you shall have not two or three witnesses, but a full jury; not forced to speak that which they never meant, but freely delivering their own meanings; nor speaking at random of the Cross in general, but properly in particular of the Cross in Baptism; of whom the first is Basil surnamed the Great, who seeking to prove that some rites were to be received from the tradition of the Apostles, which are not expressly set down in the letter of the word, and yet then were in use in the Church of God; 
esil. de spirit. ●ct. cap. 27.  amongst other nameth this first: In Baptism to sign with the sign of the Cross, those which have their hope in the name of our Lord jesus Christ. In which mark first that he saith, that to sign with the sign of the Cross, was from the tradition of the Apostles: secondly that it was then in use in the Church of God. 
●in. Martyr Orthodox. ●ons. Quaest ●3.  The second is justin Martyr, who, to the question why Christians, when they prayed turned to the East, gave for answer, because that (in the opinion of men the Sun there rising) was the more worthy part, as (saith he) with the right hand in the name of Christ we consign those that need this sign, because it is more honourable than the left. Where mark 1. That the Minister did sign the baptized. 2. With the right hand. 3. That he reputed this sign somewhat needful. The third is Tertullian (whom Cyprian honoured as his Master) he speaking of Baptism and the Lords Supper saith, The flesh is washed, that the soul may be cleansed; 
Tertul. de ●surrect. car●  the flesh is anointed, that the soul may be consecrated; the flesh is signed that the soul may be sensed; the flesh is shadowed by the imposition of hands, that the soul may be illightened by the spirit; the flesh is fed with the body and blood of Christ, that the soul may be satisfied with God. In which you may observe that the party that was baptized with water, was also signed with the sign of the Cross. The next is Origen, who in an exhortation he maketh to his hearers to live a godly life, saith, 
Origen, in 38. homil. 2●  Let not Satan say this man was called a Christian, & was signed with the sign of the Cross in his forehead: but he doth my will, and he hath my seal in his heart: behold, he which renounced me and my works in Baptism, hath again made himself a servant in my works, and again obeyeth my laws. Where most plainly Origen showeth that the baptized in his time were signed with the sign of the Cross in their foreheads. About the same time Arnobius, reverend amongst the Christians, & of renown among the Gentiles, saith, Since Christ is risen from the dead, 
●ob. com●t. in Psal.  and ascended up to heaven; we his Apostles and Disciples with all that believe, have the sign of the Cross in good; so that our visible and invisible enemies may see in our foreheads his sign, and be ashamed. In which we may observe that all that believed were signed in their foreheads with the sign of the Cross: secondly that the Apostles, Disciples, and all the faithful 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 showeth that they which were baptized in the Church, were offered to the Church by their governors, 
●. ad Inba● de hae●●aptiza●d.  and by prayer and imposition of hands enjoyed the holy Ghost, and were consummated by the Lord's sign. Where note he calleth the sign in Baptism the Lords sign. Secondly, that in the end or after the Sacrament of Baptism it was administered. To the same purpose Athanasius, whom Basil calleth the Physician of the Church diseases: 
Basil. Epist. ●  who hath persuaded the barbarous nations in their savage countries, 
Athanasius ● humanitat. 〈◊〉 verbi & ei● corpor. aduē●  to lay aside their cruelty, and to think of peace; but the faith of Christ and the sign of the Cross? Where note that by their Baptism, the barbarous nations were converted from their savage cruelty unto peace. In like manner Ambrose: 
Ambros. cen●ment. in Epic ad Rom. cap●  He cannot be holden of the second death which, is signed with the sign (or mystery) of the Cross. For the preaching of the Cross of Christ's, is an argument that death is conquered. A little after: He cannot therefore be holden of death, because he hath the sign that death is conquered for him. Where he showeth that the baptized cannot be holden of the second death (except they make themselves unworthy Christ's merit; because they have the Cross in Baptism, a sign that death is conquered for them. So Chrysostome having before spoken of the rites, use, fruits, and effects of Baptism, which it should work in the regenerate of God, 
●rysostom. in ●an. homil. 24.  saith, Not only that Baptism is called the Cross, but the Cross is called Baptism. With the former acordeth learned Hierome, who in his Commentaries upon Ezechiel, saith, 
●eron. comment. in E●h. cap. 9  In the ancient letters of the Hebrews, the which the Samaritans do use unto this day, the last letter called Tau, hath the likeness of the Cross, which is made on the foreheads of Christians, and with which Christians often sign themselves. In which we may observe, first that this Cross is made by other, the Minister that baptizeth: secondly that it was made in the foreheads of Christians. Next unto Hierome, and which lived with him in those days, is Austin, who speaking to those which were to be baptized, 
●ust. de Ca●zand. ru● cap. 20.  saith, with the sign of whose Passion and Cross, thou art now to be signed, yea and all Christians are signed. And in his tract that he maketh upon john, he further saith. 
Idem tract. in joan. 118.  The which sign of the Cross, except it be made either upon the foreheads of them that believe, or upon the water, in which they are regenerated: nothing is orderly done. Where note that they that came to be baptized, were signed with the sign of the cross: secondly on their foreheads: thirdly that Austin did think that if this sign were wholly omitted, that all was not well done. The last of the twelve, & latest in years is Gregory the Great, who briefly thus: 
Gregor. mag● evang. h●m. 22.  In the upper dorepost of the house, we sprinkle the blood of the Lamb; because we carry the Cross of his Passion in our foreheads. Thus then by the verdict of these twelve most reverend and renowned Fathers, you have it found; that in their times and before, they that were baptized, were also at the same time signed in their foreheads with the sign of the Cross: this was then the practice of the Church, 
Upon wha● reasons th● Father's sig● the baptize with the si● of the Cro●  and this without the known contradiction and gainsaying of any, was then used. Now let us in the third place consider, by what reasons these Fathers were moved, to sign with the sign of the Cross, them that came to be baptized. Was it because the Father's thought, that the Apostles either by their ensample showed, or word of mouth delivered, that the baptized were so to be crossed? Surely Basil said 
a Basil. de spi●t. sanct. ca 27. Cyprian. ad ●bianum.  that it came from the tradition of the Apostles; 
b August. de ●erbis Apost. ●r. 8. Idem ●ctat. in job.  Cyprian, that it was the Lord's sign; 
c ●gust. Ianua● Epist. 118.  Augustine, that it was Christ's Cross, which he would have set in our foreheads; and those reverend Fathers by their verdict before given, show, that in their several Churches, and therefore by some probability of reason, generally in the whole Church of God (for it is unlikely, that that which was used by them, was disused by other) that the baptized were signed with the sign of the cross. Now those rites which are not expressly remembered in Scripture, and yet are in all the world observed, either were by the Apostles themselves commended to the Church, or in some general Council concluded. But yet I dare not deliver for a word of truth, that this was the moving reason, which carried the Fathers to sign their baptized with the sign of the Cross. What then? was it because that in the Apostles times first, and after in the days of these Fathers, many both of the jews and Gentiles (for amongst many such the small number of Christians were enforced to live) reproachfully upbraiding, that they put their trust in him, which was hanged on the Cross; that the Fathers to show to those scorners, that that which they reproached as their shame, they reputed their glory, they signed their baptized with the sign of the Cross? So Austin speaking to those reproachers of the faith of Christians: 
August. de v● bis Apost. ● 8.  We have 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 have his sign of the Cross. And the same Austin in another place, 
Idem com● in Psal. 56.  the jews disdained that that title, he was King of the jews, was written over his head; they were ashamed to have him their King, whom they could crucify; for they did not yet see, that that Cross on which they should fasten him, should be in the foreheads of Kings. And in another place the same Austin showing unto Christians, how they should behave themselves towards such reproachers of their crucified Christ: 
august. comment. in Psal. ●.  Frontosus esto, be not ashamed, when thou hearest thy Christ reproached: prorsus esto frontosus, be of a bold and unshamed forehead; why dost thou fear thy forehead, which is armed with the Cross of Crist? And again speaking of himself, 
●em in Psal. ●1.  he saith, So far am I, from being ashamed of the Cross of Christ, that I have Christ's Cross, 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: 
●m tractat. ●an. 3.  We do carry his sign in our foreheads, of which we need not be 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 have the Star, but his Cross, to be his sign in the foreheads of the faithful. Thus than you see, the reason why principally the Fathers were moved, to sign their baptized with the sign of the Cross, and that in their foreheads, the very seat of shame: that the jew, Gentile, the unfaithful might understand, that Christians were not ashamed of their Christ that was crucified; but rather reputed his Cross, the very top and crown of all their glory. Another reason there is, that whereas these Fathers saw, how hard a matter it was to make the mean of the people, to understand this mystery of their salvation, and how prone the nature of man is, not only to ascribe to other, that which is only due to Christ; but even also not to know, or knowing to forget, that which Christ had suffered for them; the Fathers signed their baptized with the sign of the Cross, that by this sign, they might be remembered, to ascribe the whole and sum of their salvation; not to the water in which they were baptized, nor unto any other thing that they should do, or is done to them, but unto the only merit & worth of Christ's death and passion. This may appear by Austin, who saith, 
August. in P● 4●.  not without cause, we carry the sign of Christ● Cross in our foreheads, even that by it we might remember that Christ was crucified for us. This by Ambrose who speaking of the question ministered to the baptized, 
●mbros. de Sa●ament. lib. 2. ●p. 7.  and there answereth, saith, Thou wast asked dost thou believe in God the Father almighty, thou saidst I believe; and thou wast dipped under the water, that is, thou wast buried. Again thou wast asked dost thou believe in our Lord jesus Christ, and in his Cross; thou saidst I believe, and thou wast dipped under the water etc. Thus the baptized at his Baptism, was not only asked whether he did believe in Christ, but (that he might the better know, from whence the good came he received by Christ) whether he did believe in his Cross. For as in another place he saith, the fountain Marah it is bitter, 
●m de his qui ●terijs ini●tur cap. 3.  but it became sweet when Moses cast in the wood of Christ. It is the preaching of the Cross of Christ, that maketh all our bitter waters sweet. 
●ysostom. in ●th. hom. 55.  So Chrysostome: The Passion of our Lord is the beginning and head of all our bliss, by which we live, by which we are: let us therefore with a joyful mind, carry with us the Cross of Christ, as the crown & cause of all which maketh for our good. Thus than you see the reasons, which moved those ancient Fathers, to sign their baptized with the Cross; either because they somewhat thought that the Apostles, either by their ensample, or word showed, that the baptized were to be signed with the Cross: or that they might show to the jews 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 salvation, to the only merit and worth of Christ's bitter death endured on the Cross. These were the thoughts, and this the practice of that godly antiquity, whose piety and wisdom as we cannot but reverence; so let us follow them in all peace and patience, well weighing the reasons, that should move us to abhor their paths.  
Now notwithstanding all that hath been showed, 
That the Cross hath been sinfully abused to I●latry and superstition.  out of those Fathers for the Cross in Baptism, we will show, which is the fourth thing we proposed to prove: that whereas there are two kinds of crosses, the one manent, the other transient, the one material, the other aereal; that somewhat in those Father's times, but much more since, both those kinds of crosses, have been sinfully more or less abused, the one to Idolatry, the other to superstition. I must here confess unto you that many strange things are recorded by the ancient of the Cross material. As that in the time of Cyril, 
●zomen. hist. acle. lib. 4. c. 4.  Bishop of jerusalem there should appear in the air a sign of the Cross, of that brightness and greatness, that by the sight thereof, many unbelieving jews and Gentiles were converted to the faith: as that to Constantine should appear in heaven, 
●seb. de vita ●stant. lib. 1. 〈◊〉 22. ●omen. lib. 1. ●. 3.  the sign of the Cross, and that from thence he should hear that in that sign he should overcome: the which when according to the voice and vision followed, 
●●seb. d● vita ●●●stant. lib. 3. ●. 48. ●om. lib. 1. ● 4.  he caused a Cross to be made of gold, and beautified it with many precious stones, and set it over the entrance to his Palace; nay he further caused the Cross, to be richly embroidered in his chief standard, which in battle was carried before him; yea and on the armour of his soldiers, 
Idem lib. 1. cap. ●.  which warred under him. And when aereal crosses appeared, on the garments of Arcadius & such which were with him, 
Prosp. de promise. & praedict. Dei: par● 3. cap. 34.  going to war against the Persians, for the wrongs they had done the Christians of Armenia: after his return with conquest from the battle, he caused his money to be coined with a Cross. Thus the Cross made his entrance into the Palace, standards, armour, and coin of Princes; and after into the cities, high ways, yea and holied places; and for Christ's sake, but to the dishonour of Christ, 
Jerom. Epist. 27. cap. 3. Sozom. lib. 1. cap. 4.  & hurt of men's souls, got that reverend estimation amongst men; that in fine it they adored (as Sozomen saith they did the standard of Constantine in which the Cross was pictured) to it they fell down, and kneeling kissed it, making their prayers to it, as to Christ. Thus lea●ing Christ, they committed spiritual whoredom with his Cross, and contrary to the express command of God, nade themselves a graven image for to worship it. The which all may appear, if we consider what Darandus reporteth, to be the practice of their devotion on Easter day; 
●rand. ration. lib. 6. ●. 77.  for when their golden and gemmified Cross (which with them had stood covered from the time of Christ's Passion, until the time supposed that he rose) was once uncovered, then in their blind and deceived devotion, the people barefoot, came creeping to it, saluting it, adoring it, offering to it, and humbly kissing the basest parts of it, reputing this their Idolatry, the greatest worship they could do to Christ.  
Now as this material and manent Cross, was thus sinfully abused to Idolatry: so was also the Cross aereal and transient foully abused to superstition. For when some of the Fathers, had somewhat largely spoken of the power of the Cross, as 
a ●ng. Quaest ●st. 114.  that by it the devils were terrified, and driven away, the oracles of the Pagans for fear of it durst give no answer: 
b ●thanas. de ●n. verbi.  that by it all enchantments lost their force and witcheries their effects: then at every turn, and at every work, wheresoever they were, or whatsoever they took in hand, were it belonging to God, or man, or brute beasts, or other senseless creatures; they crossed themselves: reputing nothing well begun which was not first begun with a Cross, nor nothing well ended, which was not ended with a Cross. Neither was this the error only of some of the people, but of the Fathers, some, (otherwise devout and pious) did not only give way to these superstitions of the people, but were in part the exhorters and furtherers of many, unto this blind, needless, and superstitious devotion. So 
c Chrysost. in Matth hom.  Chrysostome having spoken before of the Cross, inferreth: Wherefore in our parlours, & on our walls, and on our windows, yea and on our foreheads, and souls, with great care and study let us set the Cross. 
d Idem ad P● Antioch. ho● 21. Jdem t● 5. quod Chr●stus deus. I● in Psal. 109●  To the same he persuadeth his hearers in divers other places. In like manner Hierom in an Epistle he writeth to Demetriades; 
e Hieron. D● metriad. E● 8. cap. 6.  Do thou aften arm thy forehead with the sign of the Cross, lest the destroyer of Egypt find place in thee. And the same to Eust●chium, 
f Idem ad Eu●och. Epist. 22. ●ap. 16.  whatsoever thou dost, wheresoever thou goest, let thy hand make a cross. Now with the times, did this superstitious devotion increase amongst the people and clergy. In so much that in these later years, no Church was consecrated but with a multitude of crosses, no prayers said, no Sacraments administered, but they were begun, continued, ended with many crosses. Yea their breaden God, as Durandus writeth, whilst that Sacrament was ministered, was signed with the Cross twenty five times. Unto which sign was attributed that virtue, that Durandus affirmeth, 
●urandus ra●onal. lib. 14. ●ap. 45. ●dem lib. 4. ●p. 42.  by virtue of the Cross 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 seldom made, after it was often; whereas they signed to put the baptized in mind, that they should not be ashamed to confess Christ crucified, but should in the merit of his Passion place the cause of all their bliss: after they ascribed the virtue and holiness to the outward sign, that without it, they thought nothing was sanctified, nothing consecrated, nothing sufficiently fenced, from the power and malice of the devil. So great superstition & will-worship fancied by man, but not approved by God, did after follow & accompany the Cross. Thus have you heard that both these kinds of crosses have been sinfully abused, and by whom; & that although the aereal Cross was rightly used by the Fathers at the first: yet that now they have multiplied one into many, filling every place, and every act, full of needless and superstitious crosses.  
Now it followeth that we show unto you, 
That the use of the Cross may be disused.  that since the Cross hath been so foully abused, that therefore they of our Fathers and other reformed churchers, did not ill which have wholly abandoned the Cross, that in former ages hath been so sinfully abused. 
2. Reg. 18.  For if Ezechiah be commended for commanding the brazen Serpent to be broken, which yet God had appointed to be made, after it was continued seven hundred years: why may not with their praise, upon the same reason of Idolatry, Christian Magistrates remove out of the Church and houses of God, those crosses & crucifixes which were devised and fancied by man? Surely not so commanded of God, as was the brazen Serpent. 
●om. Aquin. ●nauentur.  If here they shall insist, for their excuse, that they do not worship the Cross or Crucifix, but Christ which in the Crucifix is remembered; what do they in this allege for themselves, but that which the jews might for their calf, and the Gentiles did for their Idols? For under the form of the calf the jews thought to worship that God which brought them out of the land of Egypt; therefore to the calf they sang, These are thy Gods which brought thee out of the land of Egypt: and Austin speaking of the Gentiles: 
august. comment. in Psal. ●3.  The Heathen say that they do not worship that which is visible, but the Godhead which there invisibly dwelleth. In this therefore the Papist, jew, and Gentile agree. But to them all, not I but ●asil replieth. 
esil. in Psalm vers●  How ridiculous a thing is this to believe, that the heavenly godhead is fastened to an image, and there under an Image to worship it? When it was objected by the heathen that Christians did worship crosses, Arnobius replieth, 
Arnob. coagent. lib. 8.  We do not worship crosses, neither do we advise you so to do. In like manner Cyril to julian: 
Cyril. cont● Julian. lib.  we deny that the sign of the Cross is worshipped and adored of Christians. The reason of their answer appeareth, because as Gregory Nyssen speaketh, 
Gregor. N●orat. fun● Placillo.  he which adoreth a creature, although he do it in the name of Christ, yet he is a worshipper of images; having given the name of Christ, unto an image. By the same reason Basil proveth Arius to be an Idolater, because he worshipped Christ, and yet reputed him to be but a creature: he that shall call the only Son of God, 
Basil. con● Sabellium Arrium.  the work 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 judgement of these Fathers, none may in the name of Christ, or for Christ's sake worship a Crucifix, worship a Cross: for it is but a creature, neither is the divine Godhead fastened to an Image, as the jew and Gentile thought, neither can it be showed, that Christ would have himself in a Cross or Image to be worshipped. Wherefore our Rulers did well, by taking away the causes of the people's 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 whoredom, to take away the reproach of our faith, for which both jew, Turk, & well affected Christians were offended with us. This, in this very case Athanasius approveth, 
●as. Anti● Princip. ●t. 16.  saying, lest any of the unfaithful jexes do reprove that in us, that we worship the Cross, we may (the two pieces of the wood being severed, & the form of the Cross unformed,) cast them away from us, as unprofitable wood. In like sort, as the world may see, in our liturgy and Sacraments, and in the common use & practise of the people, the aereal Cross in a manner is abandoned. 
〈◊〉 in E● p. 5.  The reason of this Zanchius allegeth, propter introduct as superstitiones, & opinionem necessitatis, because they were superstitiously abused, and thought so necessary, that without them, many thought nothing well done. When the Hemerobaptists did every day wash them, to wash away their sins, Epiphanius laughed at their folly, 
Epiphan. lib. ● cap. 18. contra haeref.  and showed, that all the water in the springs, rivers and sea, was not able to do away their sin: the reason of his speech he there giveth, because it was not done according to reason, nor by the command of God: even so we say to them, which are so devoted to their many crosses, these shall not be able to drive away the devil, or do away your sin: because they are not done according to reason, nor by the command of God. Lest therefore they should bear the blame of the deceived people, and hear from the Lord, for their often crossing, What evil hath this people done, that you should suffer, nay bring so great a sin upon them? in an holy obedience to God, they caused them to leave this superstitious practice, of the deceived world. Thus then as divers ancient rites sometime used in baptism, were put out of use, & that by the Fathers which lived in the first six hundred years, as the tasting of milk, honey, wine, mentioned in Tertullian: so may also this of the Cross, 
Che●nisius ex●en. Cencil. trident. can. ● 3. de ritibus 〈◊〉 administ. sacrament.  aswell as they by Che●nisius judgement be disused; if either by reason of circumstances it be not found so profitable as it was, or that the reason ceaseth for which it was ordained, or the contrary to the purpose for which it was ordained, 
esil de spirit. ●act. cap. 27.  it be abused to superstition. Yea, although it were a granted truth, that it came not from man, but from the tradition of the Apostles: for as other rites either instituted, or put in practice by the Apostles themselves, 
●ug. epist. 118.  as the feasts of love, the receiving the Sacrament after supper, the greeting one another with a kiss, have long discontinued & left to be used in the Church: even so may this of the Cross, although it were used of the Apostles themselves: but of this too much, because it is a doctrine received of all.  

●et the Mi●●●●ers may 〈◊〉 the baptized with th● sign of the Cross.  Now let us come to that which in the sixth place we proposed, that we of the ministry, since it is so enjoined by the Governors of our Church, well may, as did the Fathers, notwithstanding the contrary usage of other Churches, sign our baptized with the sign of the Cross. For since the Fathers in their times, signed their baptized with the sign of the Cross, & that upon good and approved causes; why may not that which was lawful for them, be lawful for us? keeping ourselves within the same bounds and limits? Surely that, which the first and renowned Fathers, in all their several Churches put in practice, as though it came from the Apostles themselves, we cannot reject as superstitious; or disavow as unlawful and nought. Nay rather herein we suspect our contrarying thoughts, & suppose that we may be deceived, & that they may (being nearer the times of Christ and his Apostles) in things of this nature better see the truth. Nay since the Cross is a rite merely in the general indifferent, since it may serve to decency and order, & as a badge of our profession: how may I or other of the like mind and conscience with myself, in this refuse the order of our Church, upon our private spleen and fancies? let not him that useth it not, condemn him that useth it. If not to thee, yet to me, except I would give the lie unto my conscience, it is indifferent. Surely Chemnisius writing of the rites which in the Sacraments are used, for order and decency sake, & of those outward things indifferent, 
●mnisius ex●en Concil. ●dent. in ● 13.  saith, It must not be permitted to every man, without the judgement and consent of the Church, of his own wantonness & will, to leave out, or alter any rite or ceremony that is used in the Church. For although other Churches do not use to baptize with the Cross, yet are we in things of this nature, to follow the rites and orders of the Church in which we live, & not the orders of those to whom we are not subject, except we will become troublers of the peace of our Church, an offence unto other, and cause other to be offended with us. The several Churches of God without blemish or derogation to other, may in these rites use their liberty according to the rule of Paul, as Chemnisius in the same place speaketh. And as Linwood inferred when in some Churches the baptized was dipped under the water, in some had water sprinkled or powered on: 
Linwood de baptism.  that it was not of the necessity of Baptism that the child should be dipped: so mayest thou, (in that some Churches do sign the baptized with the sign of the Cross, others do not) hereby understand that the Church of God, doth not repute the Cross, to be of the necessity of Baptism. Yet doth the Church in which we live, for order sake, command the use of the Cross unto us. Should we for this, forsake the people of our charge? and leave the ministry unto which God hath called us? by what warrant? this was not the counsel of Beza, Cartwright, and other impugners of this & the like ceremonies; but rather to walk in our calling, and in patience to bear the burden of these dislikes. If this had been absolutely evil, this they might not, nor would not have persuaded. And if they thought it lawful, but not expedient nor convenient; our Governors 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 mayest thou leave thy lawful and needful duty, which God hath enjoined and requireth of thee, in that thou wilt not undergo with the good of many that which thou thinkest is not expedient? If thou farther sayest, that the Cross hath been most superstitiously abused, we say the same yet being freed from superstition and the opinion of merit, holiness and necessity; why may it not be continued with us, especially since that which is used of us, is far unlike that which is used of the Papists? For they make the Cross in Baptism a needful ceremony; we a convenient: they sign the baptized and the water often; we once: they put some religion and holiness in the sign; we put none: they cross the baptized before he receiveth his Christendom; we after, and after he is received as a member in the Church: they to drive out the devil, and by that sign to fear him from returning; we that it might be an honourable badge, to remember us with all boldness to confess Christ crucified, and to repute the cause of all our happiness, the merit of Christ's Passion endured on the Cross. Well may therefore the Cross be used of us, which hath been most superstitiously abused by them. And so much the rather, because that by this sign thus remaining with us, (since all other use of the cross is in no use with us) we may stop the mouths of the slandering Papists, which say that we are enemies to Christ, and to his Cross: because our Rulers have broken down his Crucifixes and Crosses, and because the people do not (as their Fathers did) sign themselves with the sign of the Cross. For this sign thus used in Baptism, showeth that we are not enemies to Christ nor to his Cross, but to their Idolatry & superstition. And although we do not live among the jews and Pagans, which seek to shame us because we put our trust in him, that was hanged on a tree: by this Cross to show them, that that which they reproach we repute our glory: yet since this is a doctrine needful for all sorts to learn, that not in the minister or water, but in the blood of jesus, they attain the washing away and remission of their sins; since of this many of the people are very ignorant, not only by the word and Sacraments, the blessed means of God, but by this sign also the people may be remembered as thought the ancient Fathers, that Christ died for them on the Cross. 
●hrysostom. in Matth. hom. 55 ●mbros. de Sa●a. lib. 2. cap. 7  Neither lacketh this cause the approbation of many reverend of our modern writers. For although Beza to Grendal did there reject the Cross, 
●eza Epist. 8. ●indallo.  because it opened a gap to that great superstition and Idolatry, which among the Papists ensued, and would have it therefore with the brazen Serpent utterly abolished: yet the fame Beza in his after thoughts writing unto Francis Ba●dwin, I know that some having taken away the adoration of the Cross, have yet retained some use of the sign of the Cross. Let them use as it is fit their liberty: and to the same in an● place, there was a time in which there was some use of the sign of the Cross, against the contemners of Christ crucified, and let it be long and willingly used of Christians for an outward sign of their religion. Where mark he saith that it is meet that they should use their liberty in the use of the Cross. 2. That it was of good use against the contemners of Christ crucified. 3. that he would willingly have it long continued, as an outward profession of true religion. Likewise Bucer speaking of the Cross, 
Bucer.  this sign not only because it hath been of ancient use in the Church of God, but because it is a very plain sign, presently remembering the Cross of Christ; I judge it not undecent, or unprofitable, if it be purely understood, and religiously taken; without any superstition, or servitude of the element, or of common custom. To the same purpose Chemnisius; such rites we do not without cause love and retain, in the action of Baptism, 
Chemnisius ex● amen Concil. Trident. de ●genere traditionum. Idem de Sacrament. nu●  which do signify and illustrate the doctrine delivered in Scripture concerning Baptism. In another place; we ought to oppose ourselves against those rites which fight with the word of God. Or when the opinion of holiness, merit, and necessity is attributed to them. Likewise Zanchius speaking of the rites in general used by the Fathers in Baptism, 
●ch. ex●at. in 5. ad ●es. cap. 7.  these I dare not reprove in those Fathers, first because the scope of the Fathers in those rites was very good, to imprint in the minds of the faithful the remembrance of Baptism. Secondly, because in them was no superstition or opinion of necessity; and thirdly because they were not ridiculous and foolish. Thus than you have heard by the testimony of Beza, Bucer, Chemnisius, Zanchius, of whom some have not the use of the Cross in their Baptism, that yet, it is lawful for us, to sign our baptized with the Cross, so that it be done purely without superstition, & so that in it we do not place any holiness, merit, or necessity. Wherefore if there be any that scornfully rejecteth the judgement of these ancient and modern writers to them not I but Austin speaketh: 
●gust. in Psa. ● 1.  Thou worshippest God that was crucified; he that doth not understand reprehendeth the Cross of Christ; there is nothing more proud, than the sick which derides his medicine.  
Thus have you heard that which we proposed about the Cross in Baptism, 
That Austi● was the converter of o● English, but not British nation.  briefly and therefore somewhat obscurely handled. It remaineth now, that we make answer to that untrue imputation, with which either the compiler, or the unconformed Ministers of Lincoln diocese, in that abridgement of their Apologle to the King's Majesty, 
Pag. 25.  do brand me (with many other well deserving of the Church of God) either for a dangerous corrupter of the purity of doctrine, or a broacher of a popish error: in that in my former Sermon upon this text, I named Austin to whom Gregory the Great did write, the converter of our English nation. The words I acknowledge to be mine; but by these I deny, that the purity of doctrine is corrupted (and I suppose, you think it needless thereon to insist) or that any popish error is broached. The truth of which, that you may the better understand, I must take as granted from you, which is a known truth; that this part of the Island, was not always called Anglia, 
sydor. ●linshed. ●aston. ●w. ●da. ●das. ●ian. ●llinshed lib. ●ap. 2. & 5. ●lliam Mal●bury.  nor the nation English; but that in the times before, it was called Britannia, & the people Britain's. The which may appear by the testimony of all our country stories. For whereas about the year of Christ 447. Vortiger a Christened King of the Britain's, had called for his succour against the Scots and Picts; the Angles, a people in Germany, which then were Pagans and strangers to the faith; they shortly after having seized by treachery on the person of the King, and killed at a parley four hundred of his Nobles, extorted from him Kent, Sussex, Norfolk, Suffolk, for them & their people to inhabit; who after drawing new colonies from their country, by force so far prevailed against the Britain's, that they enforced them into Wales and Cornwall, terming them Welshmen, that is, strangers, and calling these parts of this Island which they conquered after the name of the country from which they came, Anglia, and themselves An●i. Thus with the Britaines then was banished the faith of the Britain's, the Gospel of Christ; and then was established in the parts conquered by them, Gentilism and Paganism, 
Hollenshed 5. cap. 19  the idolatry of their country; which so there continued the space of one hundred forty seven years, till Gregory the Great sent this Austin with other to convert this English nation to the faith. To this all our Stories give witness, 
john Fox and Monuments lib. ●  aswell modern as ancient, as reverend Fox, Polydore, Hollenshed, Grafton, Pabian, Stow, Beda, Galfrid; 
Polydor. li● Holinshed 〈◊〉 5. cap. 14. Beda hist. 〈◊〉 lib. 1. cap. 12 Galfrid. bi● cap. 4. Testi● v●rit, temp● de vita Di● Functius C● nolog. 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 give witness, that the English nation from Paganism to the profession of Christ, was converted by this Austin sent from Gregory, this is no popish error (as it is untruly suggested) but an English truth. Nay I boldly speak that the reprover of this speech, cannot prove by the testimony of any author either domestical or foreign, that the English in this Island had publicly received the faith, before this Augustine's coming to Ethelbert, 
Fox lib. 2. ●s Acts Monu●ts. ●enshed lib. ●p. 2.  the first Christened King of the English nation. What then moved this compiler in such haste to term so known 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 Island before this time. But where I pray you do the Papists avouch this? their errors in matters of faith and story I confess are many, but that they have in this thus erred, I did never read, 
●na de vita ●ibery An.  nay I have to induce me to the contrary. For Platina reporteth that Lucius King of the Britain's, 
●ist. lib. 1. ●.  with many of his people in the year of Christ 156. was baptized by Fugatius, and Damianus, which Eleutherius Bishop of Rome hither sent. Not long after, 
●a de vita ●lini primi. ● hist. lib. 1.  as the said Platina witnesseth, when Pelagius a Britain borne (against whom Jerome and Austin have learnedly written) had corrupted this Island and divers other places, with the Pelagian heresy; Celestinus the first sent Germanus a learned Bishop hither, to reduce and confirm the people in the faith. Yea Caesar Baronius writeth, 
Caesar. Baro● annalium 2. Anno 303. Beda hist. A● lib. 1. cap. 7.  that the persecution, moved by Diocletian against the Christians, invaded this Island, in which amongst other, Alban, after canonized for a Saint, was martyred: 
Caesar Baron● annalium 3. Anno 359.  and that all the British Bishops by the command of Constantius the Emperor, gathered in a general Council at Ariminum, (except three whose poverty was great) refused the maintenance which the Emperor allowed, and did choose rather to live at their own charge: 
Parsons of th● three conversions of England part. 1.  yea Parsons that hath written of the three conversions of this Island, remembreth two former, maketh this of Augustine's the last. By which it may appear, that although this Austin was the first that converted the English, yet by the witness of the Papists themselves, Christianity was professed publicly in this Island, four hundred years and better, before that Gregory the Great was: but yet not then by the English, for they had not then set foot in this Island, but by the Britain's, the ancient inhabitants of this land. The which may more evidently appear, in that this Austin, 
●a hist. Angl. ●e. lib. 2. ●. 2. ●fridus suo stan. li. 8. c. 4 ●is veritatis ●p. de vita ●noth ab. ●llinshed lib. ●ap. 21.  as Beda and others reporteth, desiring conference with the British Bishops, who seven in number together with an Archbishop presenting themselves unto him, and of him proudly contemned, or not regardfully respected; they retired themselves and never would after, have further speech or communication with him. Thus then before this Augustine's time, there were in this Island not only Christians, but Christian Bishops (which did not fetch their Palles from Rome) but yet then among the Britain's, not English. For as then the name of Angli was not heard of in the Church of God. This is that Tertullian saith, 
●tul. adverse. ●daeos.  the places of the Britaines unto which the Roman forces never came, they are subject unto Christ. This is that Origen reporteth, 
●igen. in E●ch. homil. 4.  that Britain hath received Christian Religion. This is that which Chrysostome witnesseth, 
●rysost. Ser. de ●ntecost.  before in Britain they did eat man's flesh, but now there with fasting they do feed their souls. And in another place, 
Idem tom. 5. quod Christus sit Deus.  the British Island which is placed not in this sea, but in the very Ocean, hath felt the power of God's word, there are Churches founded, there are Altars erected. This is that which Arnobius confesseth, 
Arnobius in Psal. 138.  that God's word runneth so swiftly, that when so many thousand of years, God was only known in juda; now within a few years, he is not unknown unto the Indians on the East; nor yet to the Britaines on the West. 
Athanas. Apo●logia 2. cont● Arrian.  This is that Athanasius acknowledgeth, that in the great Council at Sardica, by the command of the most religious Princes Constantius & Constance, more than three hundred Bishops by their verdicts acquitted him: amongst which were the Bishops of Spain, France, and Brittany. This is that, 
Idem Epist. Jovinian.  that he writeth to jovinian; that he taught the same faith, which the Fathers assembled at Nicon did acknowledge, and unto which all Churches, in all places gave witness; whether in Spain, Brittany, France or Italy. To these I might add sundry other, the authorities of the ancient Fathers Greek and Latin; but by these you may understand, that long before the time of Gregory the Great, the faith of the Britain's, 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 advise those my brethren, which are so ready to find fault with others, more advisedly to consider of this and other their positions, before with so black a coal, 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 briefly understand, that this is not questioned betwixt us, whether Austin was the first that taught the English Christianity in this Island: all do acknowledge that Ethelbert was the first of the Saxon Kings, that here was Christened: neither was the Church of the English known to be a member of God's Church, before those days. Neither is it questioned betwixt us, whether this Austin was the first that preached Christianity in this Island: for among the Britain's Christianity was many hundred years before. Their, and our records, and the mouth of antiquity, commending the faith of the Britain's doth witness the same. But this is in question betwixt us and them, as reverend Fox in his second book of Acts and Monuments showeth, whether the Britain's and Christians in this Island, first received the faith from Rome, or else where. The which although I will not take upon me at this time to decide, yet upon these reasons (judge you what I say) I think that the Britain's first received Christianity, not from Rome, but from some other place. For although all antiquity doth acknowledge, which we cannot gainsay, that of the Britain's, Lucius was the first Christened King: yet as Christ's religion was long before in Rome, before the Emperors embraced it, and were baptized: so might Christianity be long before in this Island, before the Prince received it, and by his public authority gave countenance to it. 
Joan. Fox A● Monum. lib. ●  For we find recorded in our stories, that in the time of Tiberius, 
Camden William Malm●bury. Stow his abridgement.  this Island received the faith, by the preaching of joseph of Arimathea, who with others was sent out of France by Philip the Apostle, to preach the Gospel, who continued and was buried in the place after called Glassenbury, as Henry the second in his Charter, after the recital of many former and ancient Charters doth acknowledge: if then the Gospel was received by the preaching of joseph, than not from Rome. The which may seem herein the more probable, in that the British Bishops with whom the remembered Austin desired further conference; 
●eda hist. eccle. engl. lib. 2. c. 2. ●estis verit. ●empor. de Di●th. abbot. hollinshed lib. 〈◊〉 cap. 21.  would have no fellowship with him, which came commended from Gregory then Bishop of Rome: neither could be persuaded to leave many their positions, rites, and customs, which agreed with the East Churches, but were different from those then in use in the Church of Rome. 
●da. strus Cluna●sis Epit. Ber●d●. finished lib. ●ap. 21.  Surely in the keeping of the feast of Easter, as the fast on Saturday, they follow not the guise and custom of the Church of Rome, but rather the East Churches; which feasted on Saturday, and in those times kept their Easter, 
Socrat. hist. eccls lib. 5. c. 21.  not on the same day, as Victor of Rome urged, but on the day, usually kept and observed of the jews: which all the Churches of God at first so kept; and which in all probability was first commended to them by joseph, or by Simon Zelotes, 
Nicephor. hist. lib. 2. cap. 40.  the second Bishop of Jerusalem, the first founders of Christian religion in this land. Thus than you see, in that joseph of Arimathea was the first that first preached Christianity in this Island; in that the British Bishops would have no fellowship with Austin, that came commended from the Sea of Rome; in that, in many rites and customs, the Christians in this Island, were different from the rites, customs, and usages of the Church of Rome; and agreed in them with the East Churches, and with that, which the Apostles and joseph of Arimathea did therein, whilst they lived: it may probably be presumed, (since there is nothing of moment that makes to the contrary) that not from Rome, but from the East Churches, the Britain's in this Island, first received the faith. Now what remaineth, but that you fairly take, that which hath been spoken; that we all, in all our censures, would suffer out zeal to be guided with knowledge, knowledge to be moderated with love; that in our prayers, desires, and best endeavours, with a good conscience we would seek for the peace of our Jerusalem, the Church and kingdom in which we live: so shall we prosper, & it shall always, whatsoever betid us, go well with us, Amen.  
Sit Deo Gloria.