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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77236	Several treatises of vvorship & ceremonies, by the Reverend Mr. William Bradshaw, one of the first Fellows of Sydney Colledge in Cambridge; afterward minister of Chattam in Kent, 1601. Known by his learned treatise De justificatione. 1. A consideration of certain positions archiepiscopal. 2. A treatise of divine worship, tending to prove the ceremonies, imposed on the ministers of the Gospel in England, in present controversie, are in their use unlawful. Printed 1604. 3. A treatise of the nature and use of things indifferent. 1605. 4. English Puritanism, containing the main opinions of the ridgedest sort of those called Puritans in the realm of England. 1604. 5. Twelve general arguments, proving the ceremonies unlawful. 1605. 6. A proposition concerning kneeling in the very act of receiving, 1605. 7. A protestation of the Kings supremacy, made in the name of the afflicted ministers, and oposed to the shameful calumniations of the prelates. 1605. 8. A short treatise of the cross in baptism.	Bradshaw, William, 1571-1618.	1660 (1660)	Wing B4161; Thomason E1044_5; ESTC R20875	92,680	129

Gideon gave to Israel Right so the cross used by the Ancients to shew that they were not ashamed of Christ crucified being meerely civil and yet expressing a most Christian resolution having been abused yea continuing to be worshipped both in Image and in sign it seemeth that this filth hath made it unfit on any pretence of restoring it to his ancient use to be annexed to the holy things of the Sanctuary especially while there are so many Papists that superstitiously abuse it among us Now for the religious use of the cross by the Ancients it was never free from sin and superstition as afterwards is shewed and if it were yet being an humane Ordinance and now not onely abused to Idolatry but becoming it self a most abominable Idoll no water can cleanse it nor any pretext purifie it for the holy service of Jehovah But in very deed to speak as the truth is the cross is retained among us with opinion very superstitious and erronious for in the late Canons Canon 30. it is said that the child c is thereby dedicated unto the service of him that died on the cross What is this but to equal Mans Ordinance with Gods and to ascribe that unto the cross Tertullian de baptiz cap 7 8 Euseb lib 6. which is due unto Baptism a conceit fitter for ignorant Papists then learned Christians to consent unto Neither do we use it as the Ancients did for Cyprian Augustin Chrysostom and others m it is apparent that those times did consecrate the Elements therewith and did not cross the childs fore-head at all but referred that unto the Bishops confirmation so that our crossing the Infants fore-head and not the Element of Baptism is a meere novelty without any warrant of that antiquity Cap 24 Innocint ep st cap. 3 Rab. made inst c eric cap. 3. Du●and de ritib. Eccle. lib 1. cap. 20. Our use of the cross Novelty of some 60 years standing neither will that place of Tertullian De resurrectione carnis prove the contrary The flesh is washed that the soul may be purged the flesh is annoynted that the soul may be consecrated the flesh is signed that the soul may be guarded the flesh is shadowed by the Imposition of hands that the soul may be by the spirit inlightned the flesh doth feed on the body and blood of Christ that the soul may be filled and fatted of God In which words he joyning together divers ceremonies of the Christians doth indeed mention the signing of the faithful but it may as well be referred to confirmation expressed by imposition of hands as to Baptism understood by the washing of the body and that one better reason for it is more than probable that the sign of the cross was not yet used in Baptism As for Martial his Epistle are justly suspected seeing Justin Martyr in defens ad Antoninum Tertul. de Baptismo de corona militis do describe the form of Baptism used in those times and yet make no mention of the cross therein which in all likelihood they would not have omitted if it had been used therein especially Tertullian who in that place speaketh of the cross as used out of Baptism in the ordinary blessing of themselves Objection But the sign of the cross is not used in Baptism but when Baptism is ended Answer ●f you take Baptism only for that dipping and sprinkling of the party it is true and so none of the popish additions whereby they defile that holy Sacrament are in Baptism for those which Bellarmine accompanie Baptism are not impious but if you take Baptism as indeed we do for the administration of the Sacrament then both the prayers before the prayers after the actions after the dipping do all indifferently belong to one and the self same thing yea it is all one continual action of the Administration of the Sacrament Sure it is that it must be said to be either in Baptism or out of Baptism or no where if it be out of Baptism how is it by common consent of all said to be the sign of the cross in Baptisme Object The sign of the cross is very ancient Answer So are many other Popish Traditions And if on that ground we are to retain it why do we not give the baptized milk and hony accordingly Why do we not bring offerings for the dead For Tertullian the first of the Fathers that ever mentioned the cross doth establish these and the sign of the cross by one and the self same warranty Besides if upon the Fathers Tradition we use the cross then must we receive and use it as they have delivered it unto us that is with opinion of vertue and efficacy not only in the act of blessing our selves and in the expelling of Devils but even in the consecration of the blessed Sacrament For the first Tertullian is witnesse De coron mil. saying At every passage at every setting forward at every coming in and going out at putting on of our cloaths shoes c. We stamp our fore-head with the sign of the cross For chasing of Devils Jerom councelleth Demetrius to use the cross saying Epistola ad Demetriam Lib. 4. cap. 17. And with often crossing guard thy fore-head that the destroyer of Aegypt find no place in thee L●●tantius saith Christs followers do by the sign of the cross shut out the unclean spirit Chrysostom in Psalm 109. The cross guardeth the mind it taketh revenge on the Devil it cureth the diseases of the soul c. But these superstitions are small in regard of that efficacy which in the Sacraments antiquity ascribed unto the cross for Cyprian being the ancientest that maketh mention of the cross in Baptism speaking of it Whose virtue perfecteth all Sacraments without which sign nothing is holy nor any consecration taketh effect Cyprian de pasione and whosoever are the Ministers of the Sacraments whatsoever hands do dip or anoint the comers to Baptism out of whatsoever mouth the sacred word do preceed the Authority of Operation doth by the sign of the cross make effectuall Sacraments It were superfluous to rehearse the rest But hereby it is evident that the religious use of the cross was even at the first sinful and superstitious neither can it be shewed that ever it was used by the Fathers religionis ergô sine admixta superstitione and this invention did no sooner creep into the Sacrament but it drew unto it self such superstitious conceit of efficacy and necessity that without it the means which God appointed for the consecration of the Elements seemed over-weak Lately in Surry a child rebaptized because the cross was omitted yea unavailable according as some e amongst us account not their children lawfully baptized yea will have them rebaptized if the cross have been omitted out of which may be observed first how dangerous a thing it is to bring any humane invention into the service of God sith in the very pure age of the Church it was punished with such a spiritual curse of horrible superstition Secondly though at this time popery was not hatched yet the mystery of iniquity was then a working and the beginning as it were of the whorish fornications was found even in the Fathers times so that as worshipping of Angels in Paules time Colosi 2.18 prayers and oblations for the dead in Tertullians time be rightly counted Popish and Antichristian though as yet that monster was not born So this and other ceremonies ratified by the popish canons and constitutions may well be taken for Popish and Antichristian even in the Fathers times seeing they then made away for the beast and since have received further impiety and authority from him Esay 52.11 wherefore to conclude as Isay exhorteth Gods people to keep themselves from the rites and pollutions of the heathen saying depart depart ye go out from them and touch no unclean thing So the spirit in the same manner chargeth the Church not to meddle with the corruptions of Antichristian Babylon but go out of her my people saith he that ye may not be partaker of her sins and that ye receive not of her plagues Apoca. 18.4 The fear of which curse doth keep us from all the superstitious and Idolatrous ceremonies of that whorish Synagogue

Crucifix and image of God as the Papists do Or because Christ is really bodily and locally though invisibly present in them either by Transubstantiation according to the heresie of the Papists or by Consubstantiation according to the heresie of the Lutherans These things cannot but be considered And then it must needs follow that if we abjure these heresies of Papists and Lutherans we must also abhor idolatrous and superstitious kneeling their daughter and Nurse which was never heard of before Transubstantiation was hatched in the synagogue of Antichrist Reliques of Rome fol. 98. 99. Answ to Mr. Juels challenge fol. 111. So that immediately after Pope Innocent decreed Transubstantiation Pope Honorius decreed kneeling Therefore if Harding doth grant that it is not well to kneel but in regard of a reall and bodily presence a sound Protestant should infer But I detest your reall presence therefore I abhor your Idolatrous kneeling 12. We are to abhor kneeling not onely because we abhor the heresies of worshipping Images Transubstantiation and Consubstantiation but also because it is the show of the greatest evils that ever were 1 Thes 5.22 viz. Idolatry in worshipping a God made of a piece of bread and of communion with Antichrist rather than with Christ and therefore the greatest scandall that ever was or can be both in regard of those evils it doth occasionally teach or confirme as also in regard of multitudes indeed the most part of people either not sufficiently instructed in the right understanding and use of the Sacrament and therefore carried with a blind devotion learned by tradition or corrupted more or lesse with the leaven of Popery Who all in regard of their weaknesse are endangered by this gesture either grosly to commit the Idolatry of Papists or to have a superstitious estimation of the outward Elements And the rather because by the 21 Canon it is provided That no bread and wine newly brought shall be used but first the words of Institution shall be rehearsed when the said bread and wine be present upon the Communion Table As if the words were Incantations and the Table like the Altar which sanctifieth the Sacrifice May not this Proviso seem at least to the simple to make way at least to the Popish consecration How grievous a sin it is to scandalize the weak may appeare by the words of Christ viz. Whosoever shall offend one of these little ones it were better for him that a mil-stone were hanged about his necke Matth 18.6 and that he were drowned in the midst of the Sea And of Paul 1 Cor. 8.13 If meate offend my brother I will eat no flesh while the world standeth that I may not offend my brother What an offence or scandall is the Apostle sheweth in the same Chapter viz. An occasion of falling to the weake Verse 9. The particular offence he speaketh of is this Notwithstanding the Gospell was preached a convenient time and that by the Apostles yet many wanted knowledge Verse 7.10 and even unto that time did eat as a thing sacrificed to an Idoll Of whom if any should see a man endued with knowledge sit at Table in the Idols Temple his weak conscience might occasionally be imboldened to eat those things which are sacrificed to Idols If Paul would never eat flesh rather then he would offend in this case Verse 12. because in so doing he should sinne against Christ how dare a Christian having knowledge kneel in the presence of any who for want of knowledge receive superstitiously Of which sort seeing there be so many even untill this hour and ever likely to be that we know not when and where to communicate without some such either old or young It followeth that as sitting at Table in the Idols Temple could not be without sinne in the Apostles time so kneeling cannot be without sin in these dayes when the number of faithfull Teachers is much decreased but of Papists much increased and by our kneeling much confirmed in their Bread-worship Sum of the confession p. 74. Therefore if his Majesties judgement be sound that the Surplice is not to be worn if Heathenish men were commorant amongst us who thereby might take occasion to be strengthened in their paganisme Shall we by our corrupt practice of kneeling strengthen the Papists who swarm among us in their Idolatry Rub. after the com Sect. 5. If the State doth well in ordaining the Sacrament to be administred in usuall bread to take away superstition whereas Christ did by occasion minister in unleavened bread shall not we do ill in teaching or confirming superstition by kneeling whereas Christ did of purpose minister sitting Hom. against peril of Idol part 3. Levit. 19.14 setting up of Images in Churches onely to be Lay-mens books is by authority condemned because they are as stumbling blocks in the way of the blinde So that they have been are still and will be hereafter worshipped by ignorant persons Is not kneeling as scandalous How can it then be justified But is said that the Kings commandement taketh away scandal in things indifferent And it may be averred that this is a begging of the question except it be proved by the word that kneeling may be without sin and that notwithstanding it be an institution of man contrary to the example of Christ a signe of communion rather with Antichrist and his sinagogue of Rome than which Christ and his Church it have no proportion with sacramental eating and have been is and will be bread-worship But suppose that in it self it were as indifferent as was eating of flesh sacrificed to an Idol 1 Cor. 10.27 28. not in the Idols Temple but at a private table where no weak ones were in the Apostles time yet how doth the Kings commandement take away scandal from kneeling in publick places Doth it make all so sure that none can be scandalized Or if that cannot be doth it take away guiltiness from the scandalizer as if all the blame of scandalizing were in the Kings commandement 1 Cor. 8.11 Numb 35.37 2 Sam. 11.15.16 17. Surely it must be in the former or els the latter cannot be for by scandalizing a weak brother perisheth Of whose bloud the scandalizer is guilty as Ioab was of Vriahs bloud notwithstanding the Kings commandment Here his Majestie known to be of a gentle disposition and to have learned yea professed better things in Scotland is most humbly prayed to take this word King as spoken in imitation and understood of Cantor who knowne to be of a violent disposition did carry matters in the Convocation and published Canons not orderly and fully concluded as some of his suffragane prelates report But it is impossible that the Kings commandement should make all so sure that none can be scandalized the general ignorance of the people the disposition of the ignorant unto superstition the old leaven of popery not purged and the multiplying of Papists all well considered

de redemp lib. 1. cap 17. Thes 5. Eph. 5.6 Colos 5. Mark 10.24 1 Tim. 6.19 Luke 12.15 Phil. 3.19 as Zancheus h very learnedly and largely sheweth If a man invocate to an Angel or give any honour internal to a creature shall it not be called Idolatry except he bow outwardly unto it How then doth Paul say that covetousness is Idolatry For a rich man doth not outwardly worship his goods yet because he giveth unto it intern confidence which is due unto God it is truly called his Idol as unto the Sardanapali q their belly is termed their God Right so the Papists ascribing to the signe of the Crosse that honor and confidence which belongeth to God do make it an execrable Idol and so most unfit to stand in the sanctuary or to be annexed to the holy things of God Quest disputat devenal pecto de effect Sacrament lib. 2. 1 Tim. 4. sect 13 14. Bellar. de effect sacra lib. 2. cap. 31. For first they ascribe unto the signe of the crosse power and vertue to merit pardon at least for venial sins as appeareth by k Tho. Aquinas Bellarmine and Rhemists Also it is held to partake of power efficient and immediately l operative and that to convert sinners Martial de cruce fol. 114 115. Yea to gain salvation Hosius contra Brent pag. 227. saith unto a rude Clown whole dull understanding cannot reach to higher things this onely saith he sufficeth for his salvation and generally the whole rabble of Romish Doctors do teach to put great affiance in this signe for chasing away Devils and curing diseases and sanctifying both man and other creatures to the use of man Secondly I say indeed they do give outward as well as inward worship to the cross For it is apparent that they invocate it in the same manner In officio sanct cruce printed in English Anno 1599. that they invocate Saints when they say by this sign of holy cross let evils all flie far from us Again by the sign of the holy cross from our enemies deliver us O Lord our God Also in another place victorious cross and admirable sign make us triumph and joy in heavenly Courts divine Yea in prayers they joyn it with Jesus Christ as in Officio missae is to be seen where they supplicate By the mercy of Jesus Christ by the aide and sign of the cross by the entercession of the blessed Virgin Hor. present ad usum Sarum Parisus impres anno 1498. c. They couple it also with the blood of Christ in these words Defend me Jesu from all evil vices past present and to come by the sign of holy cross and by the inestimable price of thy just and precious blood All which doth most manifestly prove that among the Papists it is religiously honoured both with inward confidence and outward reverence And therefore if their Idols may in no sort be annexed to the service of our God the cross in Baptism ought necessarily to be crossed and cursed out of our Liturgy Neither is it a sufficient answer to say that the cross amongst us is neither in number nor in use the same that theirs is and though their cross be an Idoll yet ours is not For when God commanded his people to break down the Images of the Heathen and to extinguish the very name of them had they performed that charge if they had burnt all the Idolls of Canaan and afterward made new of the same form and to another use though not Idolatrous yet religious Or how have we discharged our duties and shewed our detestation of that filthy Idolatry if having defaced all the popish Crucifixes and Idolls we erect them new in our Church though not to Worship them yet to any other holy use whatsoever It is true that our cross and theirs is the same both in name form but not in use for then it were Idolatrous now I do not say that the Church of England doth commit Idolatry but that it ought to abstain not onely from Idolatry or Worship but even from all religious use of such humane Ordinances and inventions which others have and do Idolatrously adore For if to erect Crucifixes and other Popish Images for holy use be contrary to the Commandement a keeping of an honourable memory of the Idoll Exod. 23 13. Deut. 12.2 Hos 2 17. how can the religious use of the cross in Baptism being as well an Idoll as any of their Images be retained without breach of the Law Babes keep your selves from Idolls Objection The signe of the cross in the first institution was free from superstition and Idolatry and if the abuse which grew after be removed Of this nature are Churches Pulpets c. things of necessary use and warranted by God himself but the reteyning of the Brazen Serpent was no where commanded why should it not recover his ancient use and indifferency like as the Bread in the Lords Supper which the Papists do religiously adore Answer There is great difference between that which God hath created and commanded and that which man hath ordained for the one is necessary and no abuse can alter the nature of it the other indifferent and by abuse may become unlawful and therefore Hezekiah did worthily break the brazen Serpent not seeking to redress the abuse of it Now howsoever Bellarmine would insinuate that the cross is founded on Scripture yet the weaknesse of his Arguments do bewray the unsoundnesse of the matter Aut enim signū crucis habere vim spiritualē potissimum ex institute Dei lib. 2. de effect sacram lib 2. de Imag. cap. 29 conatur venerationem crucis Scripturae autoritate stabilire de corona mil. and therefore Tertullians judgement is to be preferred which plainly saith that there is no warrant in Scripture for it His words be n If thou seek any Law for this in Scripture thou shalt find none Tradition is avouched to be the Author Custom the Confirmer and Faith the Observer Now it is further to be noted that a double use of the cross is mentioned in antiquity the one Civil the other Religious against the former we do not dispute yeilding all reverence to those Christians which by that note shewed their rejoycing and glory in that which the Heathens counted their shame but now that abuse hath turned both the Image and the sign of the cross into an Idoll it seemeth thereby to be made execrable For Gideons Ephod being first a Civil monument of victory when the people went a whoring after it was it lawful for the Magistrate to erect in the Tabernacle or Synagogue though not the same yet the like both in name and form to any religious use would it have sufficed to say this is not the same Ephod that Israel maketh an Idoll of neither is it set here to be worshipped for your brethren do grievously sin therein but onely to keep in mind the great victory that God by