Reasons for refusal of subscription to the booke of common praier vnder the hands of certaine ministers of Devon, and Cornwall word for word as they were exhibited by them to the Right Reverend Father in God William Coton Doctor of Divinitie L. Bishop of Exceter. VVith an amsvvere [sic] at severall times returned them in publike conference and in diverse sermons vpon occasion preached in the cathedrall church of Exceter, by Thomas Hutton, Bachiler of Divinitie & fellow of St. Iohns Coll. in Oxon. And now published at the very earnest intreatie of some especiall friends for a farther contentment of other the Kings Maiesties good and loyall subiects.

CHAP. 26. Because the booke of common praier commandes the signe of the Crosse in baptisme, &c. See their reasons.

The crosse in baptisme is a stone of offence, but of their parts that so take it, because they mistake it. For they list not know, that our fathers, whose children we are if we doe beleeue, did commendably vse it aforetime in the primitiue Church established by such authority, as Christ in such cases for matters indifferent hath lefte vnto his spouse, and in that consideration requisit to be observed, til authoritie see occasion hereafter to remoue it, as nowe to

retaine it. And no question had our dread Soveraigne King Iames, found as iust cause to abolish it, as Ezechiah the bra∣zen serpent, he would, and it appeareth hee would. We ap∣peale to the latest remembrance not yet a yeare since, whē our liege Lord sat, as relligious Constantine, or godly Theodo∣sius to iudge, what might be said on both parts. And might good Ezechia haue found the brasen serpent freed frō abuse of incense, which the Jews offred, because of a divine pow∣er they thought was in it, a toleration had beene insteed of a remoueall. There beeing not like cause to doe so in the crosse, the like is not done. This was it; in the Sacrament of the Lords supper, the crosse was vtterly abolisht, & in bap∣tisme not. First because not abused in the one, as in the o∣ther, 2. not so anciently approved in those times that vvere nearest the daies of the Apostles. As for other obiections they are scarce worth examining.

The signes that Christ hath instituted (saith a second paper) are sufficient, &c. See their reasons.

Concerning the crosse it is only but a signe. Baptisme is both signe, and sacrament. The water essentiall to baptism, and of necessitie to be inioined, because of Christs institu∣tion, the crosse accidentall only, and for outward reverence sake, because for ought we finde, it hath alway been, imme∣diatly since the Apostles time. And if because one signe may not be added to another, therfore a crosse may not be vsed in baptisme, then surely mens sitting at communiō ta∣ble must not be allowed, as a signe betokening rest, and full accomplishment from legall ceremonies in our Saviour Christ, and so many, as bring that ceremonie in are inven∣tors of a new word, and gospel. For the word of God doth no where teach, that men to signifie so much, should sit at

the Lords table, yet this the authors of the graue admoni∣tion in parlament haue written. And if nothing accidentall may be added to a sacrament by way of some outward in∣timation (for so this is,) then no ceremonie at al may be vsed in any sacrament. For ceremonies must be significant, else are they in vaine. That sentence may be alleadged (which one else where fitly remembreth) It is not lawfull any thing be added, whereby sacraments be supplied, as if othervvise, else they were lame, but yet lawful it is, those things be added wherby men may be stirred vp, and moved to consider the dig∣nitie of the sacrament. But did this which in the obi••••••ion some affirme (els they proue nothing, &c.) any way ••••ro∣gate from baptisme, our Church had reason to reform•• it, as they thinke they haue reason to informe vs. Or did vvee not hold a childe baptised without this signe, they might re∣proue vs more iustlie, then as yet they can proue their own exception.

It was vsed because of the Gentiles, now they are not, it needes not.]

This is no argument at al, but for thē whose premises, & conclusion haue no agreement at al. Though wee are not, as the Gentiles, who frō pagnisme were converted to the christian profession, yet al of vs are of the Gentiles, and their childrē we are, whose fathers inherited lies. A reason they make like, as if one should vse the words of S^t. Peter. J be∣seech you as strangers, and pilgrims, abstaine from fleshlie lusts, which sight against the soule, & haue your cōversatiō honest among the Gentiles, &c. The stander by should er∣retiue: I, among the Gentiles enemies to the Crosse of Christ. But God be thanked we are christians, and neede not this ad∣monition. They that say these things argue to no purpose, and therefore may haue patience to be told, their argumēt

is weake, and of as much strength to indure examining, as flax, or tow, when fire is put to it. See we not dayly, how Atheisme aboundeth? the time was when Gentiles became Christians, and now Christians become Gentiles, yea many more prophane scoffers, & deriders of the Crosse of Christ and that exceeding glorie in that honourable service, then ever was Iulian that grosse Apostata.

VVe can spare the vse of the Crosse now.]

Which exception of some few (for a few they are in cō∣parison) is an exception impeaching the wisdome of our Church, and the sacred authority of our deare Soveraign. As if these fewe only were the only sufficient Judges to tea•••• their superiours, what may be spared, and what not. Themselues private men having never canvased the que∣stion, but among themselues, where al say one thing, & no man replieth. Whereas ours are superiors, and the Kings most excellent Maiestie superiour to al, and after examina∣tion had of the arguments vrged, the answere sound, the opposition weake, they resolutely concluded; the signe of the crosse shoulde bee vsed, in what decent manner it vvas heretofore retained in our Church.

For we are now of more vnderstanding.]

Outward rudiments, and instructions of mans infirmitie though we all neede not, yet we all vse because we are bounde to one another her in loue. Are any so able that they neede them not, their obedience to authoritie, their condescending to their brethrens infirmitie, would more commende their wisdoms, and loue, then idle striving against an harmlesse ceremonie; which (while some do) it sheweth want both of loue, and wisedome.

Ezechiah removed the brasen serpent.]

True: because superstition not removed. But had hee

found it free from superstition, as he did not, he had suffred it, as in the daies of King David, when not abused it did serue for a remembrance of Gods goodnesse toward thē. And therefore in alleadging examples wee must not onlie see, what was done, but how wel: nor how wel, but withall in applying examples see whither the like may be done stil: if so, whither any such necessitie that it must, and if necessi∣tie, how far forth it inforceth, least wee make supply of one evil with another, or a worse. For to cure alway by abscisi∣on doth seldome commende chirurgeries, or is liking to the patient. Hee cureth best, that can so restore a part il af∣fected, that it stil continueth an ornament, & grace to the bodie, as before. That man reformeth himselfe amisse who receiuing wholesome admonition to shun covetousnes becom∣meth prodigall. To vse a thing il, & not to vse it at al be both feareful extremities, and he rightly makes a redresse, who stripping of the abuse preserveth the good vse of a thing. Crooked boughes bend one way to much, now to wreath them as much the other way is not to make them streight, but crooked as before. We hold it wisdome in a souldiour to flie his enemies trench, but then must hee not leaue his owne garrison. There is an error on the right hande, so is there on the left: Theeues on both sides, Christ only in the midst. Blessed are they that in devour, as neare as they can not to tread awry, but to make streight steps, that, that which is halting may be turnd aside. Folly it is, to shunne a few heat drops to run a mans selfe into the water overhead and eares.

It is a new, and strange doctrine that two lines a crosse, &c. See their reasons.

Jt is a new, and strange doctrine (saith the blinde man) for so he speaketh in effect, when he giveth it out as a thing

never heard of since the world began, that any one borne blinde should haue his eies opened, yet new, and strange as it was, and as blinde, as himselfe was, he could and did vvell see, it did nothing impeach the trueth of the miracle done vpon him by our Saviour.

A new, and strange doctrine it was the Athenians char∣ged Paule the Apostle with. But was it ere a whit the more, because they said so: Whereas it was the gospel promised of God by the Prophet▪ in the holy Scriptures; or was it a∣nie good argument to preiudice his Apostolical labors? So little advantage is had by accusing it for a new, & strāge do∣ctrine, which yet is not new, nor strange, vnlesse a ceremo∣nie of 1500, yeares continuance bee thought newe, and strange.

It cannot make a man not ashamed, &c.]

No can? They whose obiection this appeareth to bee might be ashamed so to speake, as they doe, who had they knowne, as their ignorance is wel known, their knowledge would haue beene a bit, or bridle to stop the mouth as S^t. Peter calleth it of foolish ignorance. Jt hath beene seene that men opposite to cerimonies in Church are most ceri∣monious in their owne actions, gesture, protestation, and the like: Traviling with a demure countenance, simpring of the book, making vp their broken complaints with odde ends of sobs, and sighes, as if their hart would riue in twaine, boū∣cing on their brest, spredding their armes, trouling of their eie, bearing downe their head, tuning their voice mournful∣ly, but banning & cursing, or inveighing most bitterly, which to their thinking that standby is so much the more plausible, as it is reckoned to proceede of a godly sorrow, what is vttered in their pestilent mallice. Al of it when they haue made the most, is but a Pharisee shrowded in the habit of a poore

Publican. Which pharisaical actions, histrionical gestures, boisterous, and violent as they are, must, and doe (forsooth) import great holynesse in them. Thus hipocrisie (as it is) in to too many wil beare it selfe out in token it is not asha∣med. Relligion (as it is) may not haue any thing to vse in to∣ken, that they, who professe it be not ashamed. Though such a course may finde grace in the eie of a malcontent, yet the godly, wise, discreet, cannot but mislike it.

It teacheth no such thing.]

An argument easily obiected, but crossing as crosse may be the ancient historie of former time. Proue a thing hath beene good, good proofe such a thing may be so still. S^t. Cypri∣an exhorting to martyrdom in time of persecution among other argumentes presseth this cerimonie of the crosse. Arme your forheads vnto all boldnesse, that the signe of God may be kept. The vse of it was in former times to glorie in the service of our Lord Jesus Christ, & not to beare down our heads, as if any cause in our profession, whereof to bee ashamed. The signe in that place set, where reproach vvill shew it selfe with the soonest for feare of doing ought, that may iustly procure shame. In that part where the signe of shame fastnesse is, namely in the forhead, we haue the signe of his crosse. The action semblably to the grace of speech, where it is said, That the elect of God are signed in the for∣head in token of their resolution, and true confession. That which the godly did wel vse for a restraint, that which anti∣quitie doth witnesse was a restraint, these men take vpon them to denie can be a restraint. VVhom is it you beleeue?

It teacheth no such thin.]

If teaching be only by word of mouth, it teacheth not, nor can teach. But doe not actions expresse the minde, and did not matronlike conversation without the words. (This

is with the word) win the vnbeleeving husband to the gos∣pel? Did not the trial of Israels countenance testifie against them? Js it not in the margent, That when God shal exa∣min their deedes wherevpon they set an impudent face he shal finde the marke of their impietie in their forhead? And as he finds it so marke it, as we read of Vzzia, who was smit aboue in his for head, the Lord being offended evē in the same part of his bodie, wherein others are signed, that doe please the Lord.

There is not any promise in Gods word, &c.]

There is not any promise. If there were, they vvould rest satisfied, as others doe. And yet these are wordes without deedes. For once, this we are sure of, Baptisme is the seale of the promise, and children borne within the covenant of grace haue a promise made in baptisme at what time the signe is made. Are not the words of baptisme a part of the gospel? doth any one speake for the bare signe at randome, and at al adventures? or doe we not minister the vse of it in baptisme after the words of holy institution, & that the so∣lemne action of baptisme is first finished? It is to be wished whither one, or moe do, or shal obiect this that they would learne how in the wisdom of flesh, and blood they reason like sophisters.

That the signe of the Crosse shoulde worke any such ef∣fect, &c.]

As much promise in Gods worde. That the signe of the Crosse may haue some good vse to the like effect, as other the like ceremonies haue, which God by the spirit of wise∣dome puts into the hearts, and minds of the faithful, being met togither in a holy feare vpon due examination, what in such cases is fit, and convenient to be vsed in his church. Very fraudulēt their dealing is, that bear the world in hand

we teach the people to thinke the bare signe of the Crosse in baptisme, or out of baptisme of it selfe, as of it selfe can work any such effect to make a mā not ashamed of the crosse of Christ: whereas the words of the booke doe not holde it for an efficient cause to make a man so, but a remembrance, or signe he should be so, for thus the words are. In token that hereafter he shall not be ashamed to confesse the faith of Christ crucified, and manfully to fight vnder his banner a∣gainst sinne, the world, and the devill, and to continue Christs faithfull souldiour and servant to his liues end. That as soul∣diours notwithstahding they haue received prest mony, ta∣ken the oath of warfare, and givē their names to their cap∣taine al which are sufficient bonds thoroughly effectual to put them in minde of their duety, & to challendge any one of them, if he should revolt, yet afterward when he cōmeth into the field, looking vp to his colors, he then remembreth who he is, and whose he is, & against whom to fight which after circumstances are in themselues nothing to binde him (for that his oath hath done alreadie,) but is an outward in∣ducement, and remembrance stirring vp his memorie, & gi∣ving courage in anvnspeakable māner: so may it bethought of the souldiors Christ, whose holy baptisme is their sacra∣ment, a sufficient bond to keepe them to their duty, yet the after signe of the Crosse imprinted in their forhead, what with the reverent manner of doing it in baptisme, the emi∣nencie of the place where it is done, the significatiō wher∣fore, the continual practise of other the godly, & vertuous in times past is no smal helpe externallie to succour the vn∣derstanding, and memorie to know, & remember, what was done, and the better to bethinke a mans selfe what is to bee done, namely wheras other enemies to the crosse of Christ trample it vnder their feete, and could be content al remē∣brance

of it should perish; he beareth it in his forhead, as an ouch or frontlet, that Pagan, Turke, Ievv, Infidell, Apo∣stat, Rennegat, Miscreant, Atheist, the Devill (and he wil) may vnderstand it is a Noverint vniversiper praesentes. Be∣hold a party baptised into the faith of Jesus Christ, so farre from being ashamed of what he professeth, that to the shame of hell, sinne, and the world he professeth himselfe a souldiour vnder Christ his Crosse, accounting ignominie & reproach for the gospel his crowne, and glorie, and because he cānot weare as Princes doe a diadem on their heads, he wil beare it as a tablet aloft in his forhead. Other meaning then this we haue not, and therefore of their parts, that accuse vs', it is plaine sophistry cōcluding it for an effieient cause, which we hold not any, but a signe or token, as the booke expreslie observeth. In token that he shall not be ashamed, &c.

But this men are taught by preaching of the gospel, &c.

We are taught by preaching of the gospel not to bee a∣shamed of the crosse of Christ: therefore the signe of the crosse in baptisme may not be vsed, &c. is to as much pur∣pose concluded, as if a false teacher would contrary S^t. Pe∣ter, where he giveth Apostolicall councel, that the holy wo∣men of God in his time shoulde bee obedient to their hus∣bands, because if their husbāds obey not the word, by their wines conversation, they may be won to the word. Here∣vpon a caviler should reason. This (quod he) may seeme ab surd, that a mā can be gained to the Lord without the word for this is done by preaching of the gospel. Whereas S^t. Peters meaning is not, that only outwarde holynesse of life brings an vnbeleever vnto Christ, but that it softens, and tempershis minde, that he is the lesse alienate, and estranged from relligion. Men are taught by preaching of the worde, for that hath the preheminence, and yet outward helps are

not excluded, but though in a more inferiour manner may and doe attend vpon the like businesse. Jn which kinde the crosse of Christ may, and doth finde allowance in baptism, not intēding the least disgrace to the preaching of the word, we administring the Sacrament more then the Apostle in∣tends to disparage the word, when he speakes of outwarde actions in our life, howe without it sometimes they gaine men, that they doe beleeue.

The Minister doth but mocke the people, &c.]

What was said of Peter his speech bewraied him to be a Galilean, is true to much better purpose of this author. His gibing, and scoffing bewraieth what he is. All of vs vvhose practise is obedience to the orders of our Church all of vs are mockers in administring this holy Sacrament. What the wise man said of laughter thou art folly may wel be vt∣tred of this sentence: Thou art scoffing, ô saith one of Christ his accusers, This deceaver said thus and thus. Jt puts vs in remembrance of the iniurie done our Saviour: This decea∣ver: this mocker. Jn al which reproaches we are made con∣formable to the image of Christ, assuring our soules the wrong done our Ministrie in the name of our Ministry tou∣cheth the apple of the eie of our God. Which being so, wo worth him, that wil loose his own soule, rather then his iest. So say not wee, but scripture of him that wil doe evil to his owne soule. Yet this evil hath he done whither Simeon, or Levi one, or mo, that for al the discharge of our duty, and a good conscience chargeth vs to be mockers, and deceavers of the people. Jt is said of the holy mā Iob, whē much wrong was done him, and he not provoked in al this did not Iob sin with his lips, A christian patience may beare much, but if any thing. sure this is able to tire out our patience. Wee are chardged in administring the Sacrament of Baptisme to

mocke, & deceaue the people, yet in al this we desire the Lord to guide our heart that we offend not in our tongue.

As the Crosse is commanded and practised, &c.]

Who commandeth vs, but they to whom we owe Ca∣nonical obedience: our Reverend Bishops, and Diocesans in the place, where we liue, they commande vs: as wee pra∣ctise we are commanded, but we mocke the people, as we practise, therefore to mocke the people we are cōmanded. The lesse may be our fault, yet great enough. Surely into∣lerable their sin belike, that wil haue it so. But whence haue they power to commande, if not in the power of the Lorde committed vnto them by the hand of his Maiestie? So as how ever odiously their Episcopall proceedings are taxed, yet little other, then vnduetifully the kings Highnesse royall commandement is prophanely censured. The councel of God by Ecclesiastes is curse not the king in thy heart. What ever depraving of the king, though it get not out from the clo∣set of the heart a curse it is, and accursed how much more, when it is publisht in the streets, and let flie abroad a swag∣gring in loose wast papers. Let some take pleasure in iesting at the accustomed solemne actions of our ministrie, and make themselues sport with the cōstitutions of our church and with the Kings imperial edict by writing thus lavishly, as they doe, yet if no admonition wil prevaile, they may in the ende feele the smart of their vnbridled folly. But vvee spare to aggravat this fault, they are of yeares to bee wise for faith, and obedience. Proceede we on in their sentence.

For hee saith, hee signeth the childe with the crosse yet makes no signe at all.]

Jt is a signe they woulde make much adoe about some∣thing, that for nothing are thus contentious. If he make no signe at all, the lesse cause haue our plaintifs to be busied, &

by this reckoning their complaint is causelesse.

Neither of any colour, nor of any impressiō in the childes for head.]

A proofe he makes no signe at al. That which is of no co∣lour, nor of any impression is no signe at all. But the signe of the crosse made in baptisme is of no colour, nor impression, ergo no signe at all. An argument like Sphinx his riddle, I saw, I saw not, a man, not a man standing, not standing vpon a tree, not a tree. So this, hee makes, and hee doth not make, a signe, and no signe at all. But wee take his meaning, It is no signe, because of no colour, nor impressiō. Should this argument be handled in Geometry. For that is the court of iustice, where it must hold plea, because of the line laid overthwart, vvee know the parties would not appear. A hard matter to mea∣sure truth by their writing in this kinde, who haue neither Homer, nor line of knowledge in the liberal sciences (for so some haue not,) yet see howe liberal they are of that they know not. Because it is an action suddainly parting the aire and cloasing againe, ergo of no colour, & therefore of no signe. As if one would dispute thus, where it is said of our Savior, He lifted vp his hands or eies in signe, and token that hee gaue thanks, one might argue it was no signe at all. For tell vs what colour it had. Or thus S^t. Paule in signe of his hum∣ble praier for the Ephesians did bow his knees, & afterwards went into the ship, one should reply as these disputers doe, He made no signe at all. For what colour was his kneeling, or what impression made it in the aire? Esau imbraced Iacob, and kissed him in signe, & token of his curteous intertaine∣ment. He did mocke him (say these obiectors.) He made no signe at all, neither was it of any colour, or impression in his side. For what impression made his imbracing, or what co∣lour was the kisse hee gaue, or what Print did it leaue in his

cheeke. Ioseph did low obeisance to the ground in token of reverence to his father Iacob, no he did not. For what color was it, and what impression made it in the earth? Ephraim stoode on the left hand of Israell, Manasses on his right, & Israell laid his right hand on Ephraims head, which was the younger, and his left hand on Manasses in token of his last grand farewel, as it is storied; and was practised if wee may beleeue this kinde of reasoning, he did, but mocke his grand children. For he made no signe at all. Yes. He laid his hands a crosse, and directed them of purpose: I, but there was no colour, nor impression in their heads. I, but there was impo∣sition of hands, and of hands athwart one over another, which crosse actiō crosseth this thwarting objectiō. VVolf∣gangus Musculus vpon this place. Herein was shaddowed the misterie of the crosse, in which is the fountaine, & beginning of all true blessing. The next argument.

The third paper. See their reasons.

VVhat soever is a humane similitude of a thing, where∣vnto any giue relligious worship, and is of some worshipped, that is an Idoll: But the signe of the crosse is a similitude whereunto many giue relligious worship, and it selfe is relligi∣ously worshipt. Ergo it is an Idoll.]

The maior, and minor, both faultie. The maior (1) the first of these propositions is vnperfit, the minor, or second is vn∣true. The maior is what soever is a humane similitude of a thing, &c. Which proposition if is be enough to proue an Idol, and to exclude al else, then the golden calfe was none, nor is the image of the Trinitie, nor the image of God an idoll, for none of these are a humane similitude. A humane si∣militude is the similitude of a mā. Humane life, actions, stud∣dies the life, actions, and studdies of a man. So in scripture, a humane tentation, 1. Cor. 10.13. That which appertaineth

to man humane wisdome, 1. Cor. 2.4. The intising speech of mans wisdome: humane nature, I am. 3.7. humane ordināce, or creature, 1. Pet. 2.13. Jn al which places (humane) is of or belonging to man, so as it seemeth the definitiō faulteth. And their minor is false.

The signe of the crosse is a humane similitude, whervnto many giue relligious worship, and it selfe is relligiouslie worshipt.]

The signe of the crosse in baptisme, for of that we speake is not a humane similitude, namely not the likenesse of a mā, but the likenesse of a crosse. 2. None giue it relligious vvor∣ship, as it is vsed of vs in baptisme, nor is it relligiously wor∣shipt in that Sacrament. And if it bee relligiouslie worshipt (which is rather said, then proved) it is the material crosse, not the immaterial signe of a crosse in baptisme. But say it be worshipt by some, vnto them it is an idoll, but vnto vs that worship it not, nor know it worshipped, it is not an idol. For not the bare similitude of a thing, but relligious adoring makes an idoll. They that indured not the image of a calfe worshipt in Horeb, indured the image of the oxen that bare vp the cesterne of the temple, which were not worshipped, nor sufficeth it to proue the signe of the crosse an Idoll, be∣cause worshipt at Rome, vnlesse also it be worshipt here, nor can our Church be iustly blamed though some doe it, and we know it not, vnlesse we doe it or see others doe it, or see, and know it cannot be admi••ted without idolatrie. For the crosse in a piece of timber if another worship it, & thou do it not, it is his fault, not thine, neither art thou compeld by any relligion to pul downe thy house. Which things in this cause since they cannot be truely vrged, doe neither fit the cause, nor the person in question. So feeble are the si∣nnes, that should knit the premises, and the conclusion.

VVe may not make the likenes of anything in heaven or earth to any relligious vse: so is the second commandement: But the Crosse in Baptisme is the likenesse of some thing in heaven, or earth appointed to a relligious vse. Ergo wee may not make the Cr••sse in Baptisme.]

In which argument we finde the breed like the original, vntoward premises vntoward sequels. Before he said the Minister makes no signe at all, here hee saith the contrarie. With whom wil hee agree, that is at ods with himselfe.

Retorted thus it may be. He that makes no signe at all makes not the likenesse of anything in heaven, or earth to any relligious vse. But the Minister makes no signe at all. Therefore no likenesse, and by consequent no idoll. Againe the minor, or midd••e proposition of theirs, is false. For the signe of the Crosse in baptisme, is not appointed by vs to a∣ny relligious vse, namely to be worshipped. Jf the Papists so doe, what is that to our baptisme.

The Crosse is brought into the Sacrament by Antichrist &c. See their reasons.

A fardle of vntruths al thrust on a heape togither. For neither was it Clement the first, that appointed the vse of the signe of the Crosse of his own devising, nor was it con∣firmed by Silvester, nor doth it follow, that if they invēted and allowed it, the Church of God may not vse it, nor are they to be accounted Antichrist, nor is it without all profi∣table vse, nor is the salt oile, spittle, creame, & the like des∣cended of like parentage, or can shew the like original.

The second paper.

The booke ascribeth vnto the signe of the Crosse, that which is proper to the Sacrament of baptisme, &c. See their reasons.

Before the childe be signed with the signe of the Crosse

it is publikely profest by the Minister in the hearing of the people, that it is received by baptisme into the congrega∣tion of Christes Church, as the order, and placing of the wordes proue. And then after followeth that which they mention. Which how ever it be a copulatiue, yet doeth it not implie haile-fellow in the same action, more then those words where it is said, They beleeved God, and Moises; or that in the Acts, It seemed good to the holy Ghost, and to vs. In al which places, and a many the like, the link which this copulatiue (and makes not ashamed) inforceth not the words which it chaineth to be of one necessitie, vse, digni∣tie, and account with baptisme.

The thirde paper.

In the Archbish▪ of Canterburies articles in his ordi∣nary visitation, inquiry is made for popish ceremonies in the Lords supper to be punished, & the crosse for one, &c.]

These men are not better known, then it is known with all, they reverence neither the ••. Archbish. nor his Graces practise, but this they cite, as al other els whence they may gather ought to stuffe our a complaint, yet so much serveth for proofe, themselues being iudges, that Popish ceremo∣nies, and among the rest, the Crosse in the Lords Supper is punished. Such liking the Reverend Archb. and Bishops haue of Poperie, and such comfort their authority giveth to superstitious trifles.

Is crossing so dangerous in one Sacrament, and is it so tolerable, and commendable in another.]

The admitting it in one, and refusing it in the other, ar∣gueth.

• First the liberty of iudgement the Church hath.
• 2. Her desire to shred vnnecessaries, but withal moderation, for beating to strike down, what may wel be spared, making choice, rather of a pruning knife then an axe.
• 3. Her loue,

• that in as many things, as wee wel may haue fellowship, with the ancient we like of their communion, even in all outward ceremonies.
• 4. Wisdome where, and wherein we differ, ready to shew we are vnwilling, & but that we finde some intolerable abuse in one ceremony, more thē in ano∣ther, that like Gehezi his leprousie inseparably cleaveth vn∣to it we could be content to vse it with others, that we ad∣mit.

Hence it commeth to passe, that the signe of the crosse in baptisme we allow of but not in the Lordes Supper, be∣cause neither so anciently, nor so generally, nor so simplie received: not so an ciently, for it came in but of late yeares to speake of into the Eucharist: nor so generallie, for it had not that publike approbation, as in baptisme, nor so sim∣ply applyed, for it is rather taken from sorcerers, then good Christians, and beholding vnto Heidelbrands ma∣gicke, who vvas Gregorie the seventh Pope almost 1100. yeares after Christ. The danger in the vse of it appeareth, because it nourisheth the grounds of coniuring, and odde principles in the misterie of the blacke art by Masse-Priests crossing the bread, & wine both at once, & seuerally, at once 3. times, and then each of them apart once, and then againe once, & thrice, & afterwards thrice, and once, with a crossing of himselfe twixt al this, first with his hand alone, then after with the host he crosseth the challice 3. times, and then 2. od times betweene his brest, and the challice to make vp the fiue woūds of Christ: next with the patten he crosseth him∣selfe once, and the challice 3. times vvith a piece of the host, and once himselfe againe with the host over the patten, & lastly once himselfe again with the challice. Al which vani∣ties stand not with the simplicity of Christs holy institutiō, but take their beginning from sorcerers, & magicians who doe glory in one, 3. fiue, and the like od numbers.

VVhat reason is there the vse of the crosse in baptisme is to be misliked in a Papist, and not in vs.]

Though they, and we even both of vs doe vse the signe of the crosse, and that in the Sacrament, yet to a man of vnderstanding the difference is great. For they holde, that with it they consecrate baptisme it selfe, we only vse it on the child baptised. 2. They make it a part of divine worship we do not. 3. They in an vnknown tongue, not giving a rea∣son why, or to what end, we in a known language giving al to vnderstand, we are far from popery, and superstition. 4. They hold the sacrament of no force, or very smal, many of thē, denying a childe without the crosse can haue his chri∣stendom as they cal it, we disclaime that doctrin. 5. They make it a matter of merit to deserue by, for so are al cere∣monies they inioine, we neither know, nor preach any, but the merits of our L. & Savior. 6. They iudge the sign of the crosse, as a matter of necessity vnto salvation, we as a thing only indifferēt in it own nature, that might as wel be left, as retained did authority see it good. 7. They as of the essence that without sin may not be omitted, we as an accidēt, that vpon lawful cause is, & may be separated. 8. They worship it, so doe not we. 9. They vse it to driue away Divels, and spirits, we ascribe no such vertue vnto it. 10. They vse it howrely, and everie moment, and vpon everie occasi∣on, vve only in baptisme, and we cannot vse it lesse, vnlesse we shoulde not vse it at all. 11. They in everie part of their bodie, wee only in the childes foreheade, and but once in token that hereafter hee shoulde not bee ashamed. 12. They vvrite it satisfieth for sinne, and preserveth from e∣vill, vvee prooue the contrarie. 13. They teach it is an infallible marke to distinguish a true professour of the faith from an hereticke, vvee marvell therefore Be••ar∣mine

forgot it wishing him, and his schollers to put it to their notes of their church, that they may haue a round, and complet number of 16. where they had but 15. 14. They teach that nothing can be consecrated, or made holy without it, wee vtterly disavow that doctrine. 15. They teach it can, & doth, cure bodily diseases, we finde no such thing. 16. They teach, it hath a great vertue, and efficacie against al inchantments: wee rather doubt it is an inchant∣ment it selfe, as they magically vse it. 17. There are that a∣mong them hold it may sted children in place of baptisme, we deny it. Such, and so many are the differences, notwith∣standing we both vse the signe of the crosse. And yet for al this, al this wil not serue the turne, to cleare vs from suspi∣tion of Poperie.

The second paper.

The signing with the crosse is an impious addition.]

M^r. Calvin, when time was, having the sight of our cō∣munion booke translated into Lattin, and finding the signe of the crosse required, giveth no such observation. Nay he cleareth it thus far, witnessing there is (no manifest impiety) yet if this be an impious addition, how shal it but twit M^r. Calvin of a great oversight, who can no way bee thought partially affected to our liturgie, as al men wel know. Jn the censure he makes of the booke, albeit bitter enough, & that enough is to much, yet he accounts them tolerable, that are ceremonies inioined by order of our service booke. Jf a∣ny thing impious, how appeares it not, if it appeare, and be made manifest, how is it not a manifest impietie, if so hovv then tolerable: yet for al this authority, and iudgement we haue some deeme nothing tolerable, that themselues pre∣scribe not. So intolerable they are, and their forme of rea∣soning. Thus beloved you see the reasons true, & false, that

withhold some, and that willingly, not to ioine handes of fellowship, and to vnderstand one another in those things, wherein they might agree.

We wil now close with a few arguments that may satis∣fie in this cause.

1 Whereof was a laudable vse, & (removing the abuse) may be againe, that may bee retained. But a laudable vse of the crosse there was once, and now is in our Church, therefore may wel be retained.

2 What in ancient, approved, good experience hath bin found a barre to keep from apostacie, againe recovered to the right vse, as then it was, may be so stil. But the signe of the crosse was a bar to keepe from apostacie, and therefore recovered againe to the right vse, as then it was, may be so stil. The maior builds vpō a principle in Philosophy, which imply english to this effect. A thing wc is one, and the same in his nature and vse, is likely to fit to one, and the same pur∣pose it did heretofore. The minor is proved out of S^t. Cyprian in the places before alleadged. The conclusion necessarilie followeth.

3 The signe of the crosse in Baptisme was a memorial to keepe in minde the vow then made solemnely at the font. And be it a small thing as some men account small, yet be∣ing in the furderāce of the highest service is not to be disli∣ked. For who disliked small things?

4 Jn things indifferent by nature, vse makes a difference and giveth preheminence specially to that, which christian authoritie, and the church of God in iudgement wisely de∣termineth. But so it doth for, and of the crosse, and therfore our duety to yeeld the vse of it vntil the same, or like autho∣rity infringe, what it now approveth.

5 Where is no danger of superstitiō, because the doctrin

of Christs merit is soundly preached, that feare is needles. So was it in the primitiue Church, and so is it now. For although the ancient christians vsed the signe of the crosse it was without superstition, and the doctrine of the merits of Christ kept them safe from error, that afterwards crept in. Which being our case at this day we cannot wonder suffi∣ciently enough, that the doctrine of the merites of Christ being preached purely in our Church (as al must and doe confesse) why the signe of the crosse reverently vsed in bap∣tisme, may not be thought free of al superstition and cor∣ruption, whereof they are guilty, that suppresse the doctrin of the gospel which the papist doth, & is an argument may wel be vrged against them, but not against vs.

6 Jf in the vse of the crosse our church propose the same most holy and godly vse, wherefore the fathers are commen∣ded, then cannot they be approued for the vse thereof, but we also must be approued, nor we cōdemned but the same reproofe reacheth vnto those ancient fathers of happy re∣membrance. But in the vse of the crosse our church propo∣seth the same most holy, and godly vse, for which the fathers are commended. The maior is evident it selfe. The minor is evident herein. For they & we vse the signe of the crosse to the same purpose so far forth, as it is and was a free open manifest testimony of a couragious, and vndanted confession of christians concerning Christ. And anon after in the same place, This vse of this signe among the Gentiles was concer∣ning Christ crucified a most beautifull confession, and the end most holie.

That which hath beene received generally of all churches, and hath continued from time to time ever since the daies of the Apostles, the word of God nothing contrarying it, that may well be thought an Apostolicall doctrine, and to speake

against it will argue frensie, rather then wisdom: But such is the vse of the signe of the crosse for any thing we finde to the contrarie either in Gods worde, or in Ecclesiastical historie: therefore, &c. The maior is confirmed by places out of S^t. Austen, Epist. 118. as that in his second booke of baptisme against the Donatists, speaking of rites, and cere∣monies. Many things are not foūd in the writings of the A∣postles, which yet because kept by the vvhole church, are thought to be delivered, and commended by none but them. A∣gaine, in his 4. booke of the same title & 6. chap. The custome which men looking vpward to the times past still finde vvas ordained, and not by any latter age, is rightly thought to be ap∣pointed by Apostles and Apostolicall men. And in the same booke, cap. 24. That which the whole church observeth, not ordained by coūcels, but alway was retained, cānot be thought to be other, then delivered by Apostolicall authoritie. The like to this among our late writers Zanchius witnesseth in∣terpreting (what church he calleth Apostolical, and anci∣ent) pitching the time for almost 500. yeares after Christ, wherein though some few staines were, yet none such, but that shee might, and ought be called, and iudged Apostolicall. Our churches therefore are specially to bee called backe to the Manners, & Rites of that church, namely, when there is any thing to be added to the institution, and reformation of our churches beside the doctrine of the Apostles. For that in the maior where we saie, The word of God nothing contrary∣ing it Bucanus a protestant writer in his institutions confir∣meth speaking of the Trinitie vvhich is a greater point then the questiō of ceremonies, Scripture saith it because it gain∣saith it not. A sentence much ancienter then his time, avou∣ched by S^t. Austen (though not there so quoted) we say in God are 3. persons not because scripture saith it, but because it

gainsaith it not. The minor appeareth by that, which here is handled vpon occasion of this argument. Ancient and late writers yeelding so much: Of our ancients it appeareth by Iustin Martyr, by Cornelius as he is cited in Eusebius, by Tertullian, Cyprian, Origen, Ambrose, Austen, Hierom, Chrysostome, Athanasius, Epiphanius, Cy••il, Basil, in a word, the Lattin and Greeke fathers, and hereof is no doubt.

In S^t. Austen we will make our pawse, who giveth 2. rea∣sons for vsing the signe of the crosse in the for head. One be∣cause of the Gentiles, and Pagans scoffing: the other in his booke of catechising the ignorant, because christians woulde no way be inferiour to the ••ews that marked their dores with the blood of the paschall lamb in token of their deliverance out of Egypt, therfore the christians would & did also marke their forheads in token of their redemption.

In our late writers howe much the vse is approued wee appeale to the places, wherunto we refer the Reader as he findes them here remembred M^r. Bucer giveth his iudge∣ment in this manner. I take (saith hee) the signe of the crosse nether vncomely▪ nor vnprofitable to be vsed not so much be∣cause it is of most ancient vse in the churches of God, as be∣cause it is very simple, & plaine, & giveth present warning of the crosse of Christ, & his suffrings: alway provided it be purely vnderstoode, and relligiously received, no superstition, nor servitude of the element, nor lightnesse ioined thereto, or made common vpon every ordinarie occasion. Peter Martyr as he is cited in his common places, writeth thus: The sign of the crosse is carried of Princes in their coronets, and diadems without any superstition at all. For by that signe they only pro∣fesse, and witnesse they imbrace & defend christian relligiō. Furthermore if that be lawfull (and he takes it lawful) it is lawfull also to professe christian relligion by vsing the signe of the crosse.

Theod. Bez•• delivereth his minde thus. I know (saith he) some hauing takē away the worship and adoratiō of the crosse haue retained some vse thereof still. Let them therefore, as it is meete vse their owne liberty. He doth not debar them of their freedome in this case, nor condemne thē for it, but holdeth it meete, they should haue, what liberty is fitting such a ceremonie.

Danaus his iudgement is cited before, and withal Gou∣lartius of the auncient Christians with relation to these times.

Zanchius speaking of the signe of the crosse, the abuse and vse of it; many things (quoth he) in Ecclesiastical histories and the fathers well vsed, afterward drawne to superstitiō. Some things reported that are fabulous feigned by the Devil some true and laudable. Other things, to conclude, which now also may be tolerated seeing there is no danger in such vse of the crosse.

A. VV. a countryman of our own, paineful & faithful, in his labours against the common adversarie determineth the question in this wise: we finde (saith he) that the crosse hath beene of ancient time vsed in baptisme, and is now in some reformed churches without popish superstition.

Now to conclude:

• 1. If the signe of the crosse be with∣out superstition retained of vs, if no danger in the vse.
• 2. If the same holy end purposed by our Church, which the an∣cient intended.
• 3. If a free manifest open testimony of the christians vndanted confession.
• 4. If as lawful to be known whose Disciples wee are, as to weare a gentlemans coate-armes, this being the cognisance, and knowne badge of a christian.
• 5. If it be comely, and profitable, if a lewe may not out goe a christian. Nay,
• 6. If a christian wil not be out gone for him, and therfore giveth him to know, that as the

• other marked his dores with the blood of the paschal lamb so he wil haue the lintels, and crevise•• of his for head mar∣ked whence bashfulnesse would peepe forth, the Jewe in token of his deliverāce out of Egypt, so he in proofe of his redemption from the spiritual Pharao.
• 7. If a most prowde madnesse to speak against a laudable point ancient, & sim∣ple, and generally receiued.
• 8. If looking age after age vve finde it haue beginning in Apostolical times, & approved of by Apostolical men.
• 9. If the scripture say, where it doth not gainesay.
• 10. If a bar to keepe men from apostacie, as histories shew it was.
• 11. If for al these reportes it deserue wel, and somewhat the more that ancient, godly, and chri∣stian authority giues it allowance in baptisme, as we know it doth.
• 12. If it did but a little good, as it hath done much, and little things we may not despise.
• 13. If obedience to the commandement of godly Kings, commende, discreete and loyal subiects.
• 14. If al the abuses of Poperie are met vvith in it.
• 15. If no exception can be alleadged, but it is greater then al obiections brought, what wisdom, what moderati∣on, what zeale, yea rather what vnstaiednes may we feare it is, that like wild-fire troubleth some mens iudgment, and suffreth them not to be setled in a peaceable, quiet, order∣ly contentment.

Concluding vpon this, when they haue obiected al they can, that a short summe may bee made of al, and al in a word: obedience is better, then an idle oppositi∣on. Thus farre of the crosse in baptisme.

Notes

• 132. Sect. ••.
• Nihil addi lice∣re, quo sacra∣menta vt muti∣la supplcantur, addi vero licere quibus, &c. De∣fens. li. de offici•• pij viri pa. 112.
• Pet. 2.12.
• Externa huma∣nae infirmitatis rudimenta, qui∣bus tame••si 〈◊〉〈◊〉 indigemus om∣nes, &c. Calvin. Inst. li. 4. c. 10. & 31.
• Non ego avar•••• Quum veto t•• fieri, vappam iubeo, &c. Hor. l. 1. Satyr. 1.
• Basil epist 41.
• Pro. 4.27.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dum vitan•• ••••ulti vitia in contraria ••••••∣runs.
• Ioh 9.32.
• Act. 17.9.
• Rom. 1.••.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1. Pet. 2.15.
• V••deas praemis∣••i alta suspiria, fi••{que}, quadam cū gravitate, &c. B••rn. in Cant. Serm. 24.
• Ab esse ad posse sequitur argu∣mentum.
• Muniatur frō•• vt signum Dei•• incolume serve∣tur, Cyprian l. 4. Epist. 6.
• Jn parte vbi pudoris signum est, &c. Austin in Serm. Dei verb. Apost. Apoc. 7 3▪ c 9.4
• Viri crediti••?
• 1. Pet. 3.1.
• Isa. 3.9.
• Ozias suprâ in fronte percussus offenso domino, &c. Cyprian ••i. de vnit. eccles.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Sacramentu•••• militia.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 1 Pet. 3.1.
• Vbi erit i••lud fides ex auditu Rom 10.17. Respon••••o non ••ic intelligen•••••• ••sse, &c. Calvin in 1 Pet. 3.1. Mollis, ac te••∣•••••••• 〈…〉〈…〉 vt à pi••∣tare minus ab∣horreant.
• Mark. 14.70.
• Eccles. 2.2.
• Mat. 27.63.
• Nimium est quo progrediuntur, mul••um est, vi•• feren•••••• est, &c. Aug. de verb. Ap•• ser. 14.
• Eccl. 10.20.
• Caveans scribe re in cum qui potest proscri∣bere.
• Vidi non vidi: hominem non hominem, &c.
• Act. 20.36.
• Gen. 33.5.
• Gen. 48.12.
• Adumbrabatur mysterium cru∣••is in quo est om ••is verae bene∣dictionis fon•• & arigo Muscul. Gen. 48.
• O maior 〈◊〉〈◊〉 P••r••as infirma 〈◊〉〈◊〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 2. Chroa. 4.••
• Conveniet null•• qu•• secu•••• diss••∣••etipss.
• Conf. before the King. p. 70
• Exod. 14 31. Act. 15.28.
• ••. King. 5.27.
• Wi••rus de prae∣••••ig. daemon. li. 5 ••ap. 4. Cornel. Agrip. de occul philos∣••••b. 2. c. 4.6.8. e•• de vanit sci∣ont. c. 47. & 48.
• Gretz. de 〈◊〉〈◊〉 li. 4••.36. & 5••
• De consecr••••. dist. 5. c. Num∣quid.
• Gretz li. 4. c. 1••.
• Bellar de sanct. imag. l. 2. c. 30. Gretz. de cr••c•• lib. 4. cap. 36.
• Per crucis hee signum depolli∣tur owne malig∣num.
• Roll. de Roma. pontif.
• ••retz. l. 4. c. 49.
• Gerson serm. de B. Virg. part. 3. consideration••. 2. Cai••tan in Thomam, &c.
• Idem codē modo se habens, idem natum est facere & pati Arl. de generat. & cor∣rup. lib. 1.
• Zach. 4.10.
• Quam vis ve∣teres Christiani externo signo ••rucis vsi sunt id tamen fuit si∣••e superstitione, &c. Sim. Gou∣lar•• annot. in Pamelij Cypriā lib. ad D••••et. cap. 19.
• Finis propter quē patres L••••∣des signo crucis Christi tribuūt sanctus est, & pius. Danaeus con. Bel. contro. ••. c. 29. p. 1426
• ••us••lentiss. in∣saniae est existi ••are non recte, &c. Aug. Epist. 118. ad Ianuar.
• Multa non ••••∣veniuntur in literis Apost••∣lorum et tam•••• quiae custodiun∣tur, &c. Id. de baptis. con. Don. 〈◊〉〈◊〉. li. 2. c. 7.
• Quod vniver∣sae tenet ecclesi•• &c. Ibid. ca. 24.
• Nomine Eccle∣siae veteris at{que} Apostolicae in∣telligo cam, quae à tempore Apo∣stolorum per an∣nos fermè 500. du••avis, &c. Zanch. in 4 pre∣cep. lib. 1. c. 19. thes. 2. Dicit scripturae quiae non constrae dicit Eucan. in∣stitut. Dicimus in deo tres person••s nō quiae script. di∣cis sed, &c. aug. de Trinis. lib. 7. cap. 4.
• Aug. de verb. Apost. vt suprâ
• Jd. de catechi∣zandis rudibu•• cap. 20.
• Signum hoc nō tam quòd est v∣sus in Ecclesi is antiquissimi, quam quòd est admodum sim∣plex, &c Bucer inter, Anglica∣na scripta.
• Silicet insignia propriae famili•• gestare licet e∣tiam signe cru∣cis christianam, relligionem pro∣fi••eri P. Martyr loc. com clas. 2. cap. 5. pag. 222.
• Scio nonnull••s sublat•• cruci•• adoration•• ali∣quem signi cru∣cis vsum reti∣nuisse, &c. Bez respon. ad Franc. Baldum.
• Alia deni••, qu•• tolerari etiam nunc possunt, cum nihil in ta∣li crucis vsu i••∣sit pericul•• Zanch. lib. 1. d•• imagin.
• Synopsis papis∣mi.