_Sect._ 5. The act of Perth about kneeling would draw some commendation to this ceremony from those words of the psalm, “O come let us worship and bow down, let us kneel before the Lord our Maker,” Psal. xcv. 6. Which is as if one should argue thus: We may worship before the Lord, therefore before a creature; we may kneel in an immediate worship of God, therefore in a mediate; for who seeth not that the kneeling there spoken of is a kneeling in the action of solemn praise and joyful noise of singing unto the Lord? I wish you, my masters, more sober spirits, that ye may fear to take God’s name in vain, even his word which he hath magnified above all his name. Dr Forbesse goeth about to warrant private baptism,(832) by Philip’s baptising the eunuch, there being no greater company present, so far as we can gather from the narration of Luke, Acts viii.; as likewise by Paul and Silas’s baptising the jailer and all his in his own private house, Acts xvi. Touching the first of those places, we answer, 1. How thinks he that a man of so great authority and charge was alone in his journey? We suppose a great man travelling in a chariot must have some number of attendants, especially having come to a solemn worship at Jerusalem. 2. What Philip then did, the extraordinary direction of the Spirit guided him unto it, ver. 29, 39. As to the other place, there was, in that time of persecution, no liberty for Christians to meet together in temples and public places, as now there is. Wherefore the example of Paul and Silas doth prove the lawfulness of the like deed in the like case. _Sect._ 6. Hooker muttereth some such matter as a commendation of the sign of the cross from these two places, Ezek. ix. 4; Rev. vii. 3; alleging, that because in the forehead nothing is more plain to be seen than the fear of contumely and disgrace, therefore the Scripture describeth them marked of God in the forehead, whom his mercy hath undertaken to keep from final confusion and shame.(833) Bellarmine allegeth for the cross the same two places.(834) But for answer to the first, we say, that neither the sign whereof we read in that place, nor yet the use of it can make aught for them. As for the sign itself; albeit the ancients did interpret the sign of the letter _Tau_, to have been the sign of the cross, yet saith Junius, _Bona illorum venia; Tquidem Graecorum, Latinorumque majusculum, crucis quodam modo signum videtur effingere, verum hoc ad literam Haebreorum_ Tau _non potest pertinere. Deinde ne ipsum quidem Grcaecorum Latinorumque T, formam crucis quae apud veteres in usu erat quum sumebantur supplicia, representat._(835)