A sermon principally entreating of the crosse in Baptisme wherein also it is proued, against the vnaduised reprouers, that it is no popish error, to say; that Austine sent from Gregorie the Great, was the conuerter of the English in this iland: and further that the Britaines did not receiue their first faith from the Church of Rome. By R. H. D.
In regard wherof, as in my former Sermon, I spake vnto you of the lawful vse of the white linnen garmēt, vsed by the auncient Fathers in the time of Diuine seruice in the Church:
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 Father's in the time of Divine service in the Church:
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.
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.
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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.
Fifthly, that Therefore they of our Father's, 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.
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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, to the Kings Maiestie;
Lastly, I will seek to free my self from that untrue imputation, with which the compiler of the abridgment of the Apology of the Ministers of Lincoln Diocese, to the Kings Majesty;
or a broacher of a Popish errors in that in my former Sermon vpon this text I said, that Austine, to whom Gregory the great did write, was the conuerter of our English nation.
or a broacher of a Popish errors in that in my former Sermon upon this text I said, that Augustine, to whom Gregory the great did write, was the converter of our English Nation.
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;
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;
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,
or to have water poured or sprinkled on; whither to be thrice dipped or once; whither to be signed with the Signen of the Cross, or not to be signed,
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and are in their nature to be preferred before the other, as sundry the Fathers do so sentence, commending the dipping vnder the water before the sprinckling on,
and Are in their nature to be preferred before the other, as sundry the Father's 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 liuely expressing our burial in Baptisme, and rising vp vnto newnesse of life.
as more agreeing to the primary Institution, and practice of the Church; and more lively expressing our burial in Baptism, and rising up unto newness of life.
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and more reuerētly of it) as exorcising and blowing on the baptised, the giuing to him salt, the touching his nose and eares with spittle, the anoynting of his brest and shoulders, the oyling of the crown of his head, the often crossing, the giuing to him a white garment, a burning taper, and such like.
and more reverently of it) as exorcising and blowing on the baptised, 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.
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Yet because these much haue corrupted the simple, pure, and naked institution of Christ, & made the people to haue in greater reuerence these deuised ceremonies, then Christs blessed Sacrament;
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, then Christ blessed Sacrament;
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it hath been the iudgement of the Church of God, that they which haue been baptised in the Church of Rome (notwithstanding those her many superstitiōs in this Sacrament vsed) haue in respect of the substāce of Baptisme, been truly baptised,
it hath been the judgement of the Church of God, that they which have been baptised in the Church of Rome (notwithstanding those her many superstitions in this Sacrament used) have in respect of the substance of Baptism, been truly baptised,
so 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.
so Zanchius, They do impiously and unskilfully which either in the Church of Rome, or in our Churches (he means the reformed) do cause them that Are rightly baptised, again for to be baptised.
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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:
for christ Remember it not in the Institution of Baptism, neither is it mentioned in the story of the Acts, where yet many Are said to be baptised:
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Now are we in the second place to shew vnto you, that the auncient Fathers in their times, vsed to signe with the signe of the Crosse, them that were baptised.
Now Are we in the second place to show unto you, that the ancient Father's in their times, used to Signen with the Signen of the Cross, them that were baptised.
of whom the first is Basil surnamed the Great, who seeking to proue that some rites were to be receaued from the tradition of the Apostles, which are not expressely set downe in the letter of the word,
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,
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 that (in the opinion of men the Sun there rising) was the more worthy part, as (Says he) with the right hand in the name of christ we consign those that need this Signen,
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 third is Tertullian (whom Cyprian honoured as his Master) he speaking of Baptism and the lords Supper Says, The Flesh is washed, that the soul may be cleansed;
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;
About the same time Arnobius, reverend among the Christians, & of renown among the Gentiles, Says, Since christ is risen from the dead, and ascended up to heaven;
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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,
The like Witnesseth zealous Cyprian, who shows that they which were baptised in the Church, were offered to the Church by their Governors, and by prayer and imposition of hands enjoyed the holy Ghost,
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:
Secondly, that in the end or After the Sacrament of Baptism it was administered. To the same purpose Athanasius, whom Basil calls the physician of the Church diseases:
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.
but the faith of christ and the Signen of the Cross? Where note that by their Baptism, the barbarous Nations were converted from their savage cruelty unto peace.
So Chrysostome hauing before spoken of the rites, vse, fruits, and effects of Baptisme, which it should worke in the regenerate of God, saith, Not only that Baptisme is called the Crosse,
So Chrysostom having before spoken of the Rites, use, fruits, and effects of Baptism, which it should work in the regenerate of God, Says, Not only that Baptism is called the Cross,
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,
With the former accords learned Jerome, who in his Commentaries upon Ezechiel, Says, 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,
Next vnto Hierome, and which liued with him in those daies, is Austin, who speaking to those which were to be baptised, saith, with the sign of whose Passion and Crosse, thou art now to bee signed,
Next unto Jerome, and which lived with him in those days, is Austin, who speaking to those which were to be baptised, Says, with the Signen of whose Passion and Cross, thou art now to be signed,
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Now let vs in the third place consider, by what reasons these Fathers were moued, to signe with the signe of the Crosse, them that came to be baptised.
Now let us in the third place Consider, by what Reasons these Father's were moved, to Signen with the Signen of the Cross, them that Come to be baptised.
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Was it because the Fathers thought, that the Apostles either by their ensample shewed, or word of mouth deliuered, that the baptised were so to be crossed? Surely Basil said that it came from the traditiō of the Apostles;
Was it Because the Father's Thought, that the Apostles either by their ensample showed, or word of Mouth Delivered, that the baptised were so to be crossed? Surely Basil said that it Come from the tradition of the Apostles;
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.
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 baptised were signed with the Signen of the cross.
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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,
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,
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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.
But yet I Dare not deliver for a word of truth, that this was the moving reason, which carried the Father's to Signen their baptised with the Signen of the Cross.
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 nūber of Christiās were enforced to liue) reproachfully vpbrayding, that they put their trust in him, which was hanged on the Crosse;
What then? was it Because that in the Apostles times First, and After in the days of these Father's, many both of the Iewes and Gentiles (for among many such the small number of Christiās were Enforced to live) reproachfully upbraiding, that they put their trust in him, which was hanged on the Cross;
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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:
that the Father's to show to those Scorner's, that that which they reproached as their shame, they reputed their glory, they signed their baptised with the Signen of the Cross? So Augustine speaking to those reproachers of the faith of Christians:
why dost thou feare thy forehead, which is armed with the Crosse of Crist? And againe speaking of himselfe, he saith, So farre am I, from being ashamed of the Crosse of Christ, that I haue Christs Crosse, not in an hidden place,
why dost thou Fear thy forehead, which is armed with the Cross of Crist? And again speaking of himself, he Says, So Far am I, from being ashamed of the Cross of christ, that I have Christ Cross, not in an hidden place,
Another reason there is, that whereas these Fathers saw, how hard a matter it was to make the meane of the people, to vnderstād this mystery of their saluation,
another reason there is, that whereas these Father's saw, how hard a matter it was to make the mean of the people, to understand this mystery of their salvation,
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;
the Father's signed their baptised with the Signen of the Cross, that by this Signen, they might be remembered, to ascribe the Whole and sum of their salvation;
This may appeare by Austin, who saith, not without cause, wee carry the signe of Christ• Crosse in our foreheads, euē that by it we might remember that Christ was crucified for vs. This by Ambrose who speaking of the question ministred to the baptised, and there answereth, saith, Thou wast asked dost thou beleeue in God the Father almighty, thou saidst I beleeue;
This may appear by Austin, who Says, not without cause, we carry the Signen 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 baptised, and there Answers, Says, Thou wast asked dost thou believe in God the Father almighty, thou Said I believe;
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,
thou Said I believe, and thou wast dipped under the water etc. Thus the baptised At his Baptism, was not only asked whither he did believe in christ,
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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:
either Because they somewhat Thought that the Apostles, either by their ensample, or word showed, that the baptised were to be signed with the Cross:
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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.
or that they might the better teach their hearers, to ascribe the Whole of their salvation, to the only merit and worth of Christ bitter death endured on the Cross.
Now notwithstanding all that hath been shewed, out of those Fathers for the Crosse in Baptisme, wee will shew, which is the fourth thing we proposed to proue:
Now notwithstanding all that hath been showed, out of those Father's for the Cross in Baptism, we will show, which is the fourth thing we proposed to prove:
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that somewhat in those Fathers times, but much more since, both those kinds of crosses, haue bin sinfully more or lesse abused, the one to Idolatry, the other to superstition.
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.
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As that in the time of Cyril, Bishop of Ierusalem there should appeare in the aire a signe of the Crosse, of that brightnes and greatnes, that by the sight thereof, many vnbeleeuing Iewes and Gentiles were conuerted to the faith:
As that in the time of Cyril, Bishop of Ierusalem there should appear in the air a Signen of the Cross, of that brightness and greatness, that by the sighed thereof, many unbelieving Iewes and Gentiles were converted to the faith:
Thus the Crosse made his entrance into the Palace, standards, armour, and coyne of Princes; and after into the cities, high waies, yea and holied places;
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;
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Thus lea•ing Christ, they cōmitted spirituall wh•oredome with his Crosse, and contrary to the expresse command of God, nade themselues a grauen image for to worship it.
Thus lea•ing christ, they committed spiritual wh•oredome with his Cross, and contrary to the express command of God, nade themselves a graven image for to worship it.
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vntill the time supposed that he rose) was once vncouered, then in their blind and deceiued deuotion, the people bare-foot, came creeping to it, saluting it, adoring it, offering to it,
until the time supposed that he rose) was once uncovered, then in their blind and deceived devotion, the people barefoot, Come creeping to it, saluting it, adoring it, offering to it,
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.
Now as this material and manent Cross, was thus sinfully abused to Idolatry: so was also the Cross aerial and Transient foully abused to Superstition.
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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,
Neither was this the error only of Some of the people, but of the Father's, Some, (otherwise devout and pious) did not only give Way to these superstitions of the people,
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Vnto which signe was attributed that vertue, that Durandus affirmeth, by vertue of the Crosse made, and words said, the bread in that Sacrament was transubstantiated into the body and blood of Christ.
Unto which Signen was attributed that virtue, that Durandus Affirmeth, by virtue of the Cross made, and words said, the bred in that Sacrament was Transubstantiated into the body and blood of christ.
after they ascribed the vertue and holines to the outward signe, that without it, they thought nothing was sanctified, nothing cōsecrated, nothing sufficiently fenced, from the power and malice of the diuell.
After they ascribed the virtue and holiness to the outward Signen, that without it, they Thought nothing was sanctified, nothing consecrated, nothing sufficiently fenced, from the power and malice of the Devil.
Now it followeth that we shew vnto you, that since the Crosse hath been so foulie abused, that therefore they of our Fathers and other reformed churchers, did not ill which haue wholy abandoned the Crosse, that in former ages hath been so sinfully abused.
Now it follows that we show unto you, that since the Cross hath been so foully abused, that Therefore they of our Father's and other reformed churchers, did not ill which have wholly abandoned the Cross, that in former ages hath been so sinfully abused.
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why may not with their praise, vpon the same reason of Idolatrie, Christian Magistrates remoue out of the Church and houses of God, those crosses & crucifixes which were deuised and fansied by man? Surely not so commaunded of God, as was the brasen Serpent.
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.
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and the Gentiles did for their Idols? For vnder the forme of the calfe the Iewes thought to worshippe that God which brought them out of the land of Aegypt;
and the Gentiles did for their Idols? For under the Form of the calf the Iewes Thought to worship that God which brought them out of the land of Egypt;
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,
and there under an Image to worship it? When it was objected by the heathen that Christians did worship Crosses, Arnobius Replieth, We do not worship Crosses,
for which both Iew, Turke, & well affected Christians were offended with vs. This, in this very case Athanasius approueth, saying, 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,
for which both Iew, Turk, & well affected Christians were offended with us This, in this very case Athanasius approveth, saying, lest any of the unfaithful Iexes do reprove that in us, that we worship the Cross, we may (the two Pieces of the wood being severed,
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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.
In like sort, as the world may see, in our liturgy and Sacraments, and in the Common use & practice of the people, the aerial Cross in a manner is abandoned.
When the Hemerobaptists did euery day wash thē, to wash away their sins, Epiphanius laughed at their folly, and shewed, that al ye water in the springs, riuers and sea, was not able to do away their sinne:
When the Hemerobaptists did every day wash them, to wash away their Sins, Epiphanius laughed At their folly, and showed, that all the water in the springs, Rivers and sea, was not able to do away their sin:
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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.
for their often crossing, What evil hath this people done, that you should suffer, nay bring so great a since upon them? in an holy Obedience to God, they caused them to leave this superstitious practice, of the deceived world.
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& 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, aswel as they by Che•nisius iudgement be disused;
& that by the Father's 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, aswell as they by Che•nisius judgement be disused;
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for as other rites either instituted, or put in practise by the Apostles thēselues, as the feasts of loue, the receauing ye Sacramēt after supper, the greeting one another with a kisse, haue long discontinued & left to be vsed in ye Church:
for as other Rites either instituted, or put in practice by the Apostles themselves, 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 you Church:
since it is so enioyned by the Gouernours of our Church, well may, as did the Fathers, notwithstāding the contrary vsage of other Churches, signe our baptised with the signe of the Crosse.
since it is so enjoined by the Governors of our Church, well may, as did the Father's, notwithstanding the contrary usage of other Churches, Signen our baptised with the Signen of the Cross.
why may not that which was lawfull for them, be lawfull for vs? keeping our selues within the same bounds and limits? Surely that, which the first and renowned Fathers, in all their seuerall Churches put in practise,
why may not that which was lawful for them, be lawful for us? keeping our selves within the same bounds and Limits? Surely that, which the First and renowned Father's, in all their several Churches put in practice,
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how may I or other of the like mind and conscience with my selfe, in this refuse the order of our Church, vpon our priuate spleene and fansies? let not him that vseth it not, cōdemne him that vseth it.
how may I or other of the like mind and conscience with my self, in this refuse the order of our Church, upon our private spleen and fancies? let not him that uses it not, condemn him that uses it.
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& of those outward things indifferent, saith, It must not be permitted to euery man, without the iudgement and consent of the Church, of his own wātonnes & wil, to leaue out,
& of those outward things indifferent, Says, It must not be permitted to every man, without the judgement and consent of the Church, of his own wantonness & will, to leave out,
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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,
For although other Churches do not use to baptise with the Cross, yet Are we in things of this nature, to follow the Rites and order of the Church in which we live,
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an offence vnto other, and cause other to be offēded 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.
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 Chemnitz in the same place speaks.
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.
so Mayest thou, (in that Some Churches do Signen the baptised with the Signen of the Cross, Others do not) hereby understand that the Church of God, does not repute the Cross, to be of the necessity of Baptism.
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Yet doth the Church in which we liue, for order sake, cōmand 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 coūsell of Beza, Cartwright, and other impugners of this & the like ceremonies;
Yet does 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;
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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;
If they do not, as thou Supposest, yet how Mayest thou leave thy lawful and needful duty, which God hath enjoined and requires 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;
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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 conueniēt:
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:
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:
And so much the rather, Because that by this Signen 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:
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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.
Because our Rulers have broken down his Crucifixes and Crosses, and Because the people do not (as their Father's did) Signen themselves with the Signen of the Cross.
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For although Beza to Grendal did there reiect the Crosse, because it opened a gap to that great superstition and Idolatry, which among the Papists ensued,
For although Beza to Grendal did there reject the Cross, Because it opened a gap to that great Superstition and Idolatry, which among the Papists ensued,
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.
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 Signen of the Cross.
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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 cōtinued,
Where mark he Says 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,
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;
but Because it is a very plain Signen, presently remembering the Cross of christ; I judge it not undecent, or unprofitable, if it be purely understood, and religiously taken;
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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;
such Rites we do not without cause love and retain, in the actium of Baptism, which do signify and illustrate the Doctrine Delivered in Scripture Concerning Baptism. In Another place;
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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,
Thus then you have herd by the testimony of Beza, Bucer, Chemnitz, Zanchius, of whom Some have not the use of the Cross in their Baptism, that yet, it is lawful for us, to Signen our baptised with the Cross,
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or the vnconformed Ministers of Lincolne diocesse, in that abridgment of their Apologle to the Kings Maiestie, doe brand mee (with many other well deseruing of the Church of God) either for a dangerous corrupter of the purity of doctrine,
or the vnconformed Ministers of Lincoln diocese, in that abridgment of their Apologle to the Kings Majesty, do brand me (with many other well deserving of the Church of God) either for a dangerous corrupter of the purity of Doctrine,
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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.
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.
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that this part of the Iland, was not alwaies called Anglia, nor the nation English; but that in the times before, it was called Britannia, & the people Britaines.
that this part of the Island, was not always called Anglia, nor the Nation English; but that in the times before, it was called Britannia, & the people Britaines.
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they shortly after hauing seased by treachery on the person of the King, and killed at a parle four hundred of his Nobles, extorted frō him Kent, Sussex, Northfolke, Suffolk,
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 Kenned, Sussex, Norfolk, Suffolk,
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,
who After drawing new colonies from their country, by force so Far prevailed against the Britains, that they Enforced them into Wales and Cornwall, 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 calling these parts of this Island which they conquered After the name of the country from which they Come, Anglia, and themselves An•i. Thus with the Britaines then was banished the faith of the Britaines, the Gospel of christ;
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which so there continued the space of one hundred forty seuen yeares, till Gregory the Great sent this Austine with other to cōuert this English nation to the faith.
which so there continued the Molle of one hundred forty seuen Years, till Gregory the Great sent this Augustine with other to convert this English Nation to the faith.
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and to this not only our coūtry stories, but that which is recorded by strangers, Testis veritatis temporum, Functius, Blondus, Carion, Diaconus de vita Gregory, with many other.
and to this not only our country stories, but that which is recorded by Strangers, Testis veritatis Temporum, Functions, Blondus, Carion, Deacon de vita Gregory, with many other.
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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.
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.
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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,
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,
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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 Ilād before this time.
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.
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For Platina reporteth that Lucius King of the Britaines, with many of his people in the yeare of Christ 156. was baptised by Fugatius, and Damianus, which Eleutherius Bishop of Rome hither sent.
For Platina Reporteth that Lucius King of the Britaines, with many of his people in the year of christ 156. was baptised by Fugatius, and Damianus, which Eleutherius Bishop of Rome hither sent.
Not long after, as the said Platina witnesseth, when Pelagius a Britaine borne (against whō Ierome and Austin haue learnedly writen) had corrupted this Iland and diuers other places, with the Pelagian heresie;
Not long After, as the said Platina Witnesseth, when Pelagius a Britain born (against whom Jerome and Austin have learnedly written) had corrupted this Island and diverse other places, with the Pelagian heresy;
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Yea Caesar Baronius writeth, that the persecution, moued by Diocletian against the Christiās, inuaded this Iland, in which amongst other, Alban, after canonised for a Saint, was martyred:
Yea Caesar Baronius Writeth, that the persecution, moved by Diocletian against the Christians, invaded this Island, in which among other, Alban, After canonised for a Saint, was martyred:
and that all the Brittish Bishops by the command of Constantius the Emperour, gathered in a generall Councell at Ariminum, (except three whose pouerty was great) refused the maintenance which the Emperour allowed,
and that all the Brit Bishops by the command of Constantius the Emperor, gathered in a general Council At Rimini, (except three whose poverty was great) refused the maintenance which the Emperor allowed,
The which may more euidently appeare, in that this Austin, as Beda and others reporteth, desiring conference with the Brittish Bishops, who seuen in number together with an Archbishop presenting themselues vnto him,
The which may more evidently appear, in that this Austin, as Beda and Others Reporteth, desiring conference with the Brit Bishops, who seuen in number together with an Archbishop presenting themselves unto him,
and of him proudly contemned, or not regardfully respected; they retired themselues and neuer would after, haue further speech or communication with him.
and of him proudly contemned, or not regardfully respected; they retired themselves and never would After, have further speech or communication with him.
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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.
Thus then before this Austins time, there were in this Island not only Christians, but Christian Bishops (which did not fetch their Palles from Room) but yet then among the Britaines, not English.
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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.
And in Another place, the Brit 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 Athanasius acknowledgeth, that in the great Coūcell at Sardica, by the command of the most religious Princes Constantius & Constance, more then three hundred Bishops by their verdicts acquitted him:
This is that Athanasius acknowledgeth, that in the great Council At Sardica, by the command of the most religious Princes Constantius & Constance, more then three hundred Bishops by their verdicts acquitted him:
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,
Wherefore I would advise those my brothers, which Are so ready to find fault with Others, more advisedly to Consider of this and other their positions,
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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.
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 Britaines First received Christianity, not from Room, but from Some other place.
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For we find recorded in our stories, that in the time of Tiberius, this Iland receaued the faith, by the preaching of Ioseph of Arimathea, who with others was sent out of Fraunce by Philip the Apostle, to preach the Gospell, who continued and was buried in the place after called Glassenbury,
For we find recorded in our stories, that in the time of Tiberius, this Island received the faith, by the preaching of Ioseph 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 Glastonbury,
Surely in the keeping of the feast of Easter, as the fast on Saturday, they follow not the guise and custome of the Church of Rome, but rather the East Churches;
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;
and which in all probability was first commended to them by Ioseph, or by Simon Zelotes, the second Bishop of Hierusalem, the first founders of Christian religion in this land.
and which in all probability was First commended to them by Ioseph, or by Simon Zealots, the second Bishop of Jerusalem, the First founders of Christian Religion in this land.
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but from the East Churches, the Britaines in this Iland, first receaued the faith. Now what remaineth, but that you fairely take, that which hath been spoken;
but from the East Churches, the Britain's in this Island, First received the faith. Now what remains, but that you fairly take, that which hath been spoken;
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that in our praiers, desires, and best endeuours, with a good conscience we would seeke for the peace of our Hierusalem, the Church and kingdome in which wee liue:
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:
