WHen I consider the diffe­rences, which at this daye are in the Christian church, the conference which our Sauiour Iesus Christ had with the woman Samari­taine, in the 4. of S. Iohn. ver. 22. may very well be called to remembrance. You (said he to the Samaritaine) worship yee know not what: we Iewes worship that which we know. So that seeing on the one side, the iustice of God discouers it selfe in such as loue shad­dowes better then trueth, haue plunged themselues of long time, and yet wade fur­ther more and more in ignorance: and on [Page] the cōtrarie part, his mercie shines on such, whose eyes it pleaseth him to vnseale, that they may behold the strength of truth made manifest, we may be good reason reioyce in our selues, and say, that being of this latter number, we worship what we know, be­cause God himselfe speaking to vs in his word, makes vs therby to haue knowledge of him.

Nowe on the contrarie side, whereas they of the Romish Church erroniously led, or perhaps by simplicitie, confirmed therin through ignorance, and carried onely with self-wild obstinacie, worshippe that wher­of they but presume, and haue (indeed) no knowledge of at all. For seeing that in the most part of their seruice, there is nothing else contained but humaine traditions, it is most euident, that there can likewise bee nothing beside but opinion: that is to say, wauering and doubtfull thoughts, tending either to good or euill, & vnconsonant or disagreeable to God. And since it is so, that where there is no faith, there can be no certainetie: it must needes follow, that in whatsoeuer they introduce, there can be no assurance, considering therein is no faith [Page] contained. But let vs go a litle further, those things which haue nether faith nor certain­tie, must needs bee matters much displea­sing to God, because what soeuer is done without faith, is sinne. Yet notwithstanding seeing it hath pleased God to giue vs such grace, as to hold his worde in price and e­stymation, addicting our selues wholly to the seruice thereof, as neither speaking or thinking any thing, but what is therein vt­tered and prescribed to vs, that wee might embrace the verie least particle therin con­tained, wee may say and speake it by good right, that we knowe, namely by a knowe­ledge more firme, then are all the sciences and demonstrations induced by humaine sence or discourse. For our saith beeing grounded on the woorde of God, holdeth more strictly thē all else in the world beside can do: it is firme and stable, subiect to no kinde of alteration whatsoeuer. Following then the contents of this word, we beleeue in our hearts, & confesle with our mouths, that God only is to be serued & honored, & that the seruice due to his Maiestie, ought to be giuen according to his good pleasure & ordenance.

[Page] Now the manifest will of God concerning this point, is, that wee should worship and serue him in spirit and trueth, according to S. Iohn the 4. ver. 24. and therefore not one­lie ought we to reiect the auncient iudai­call ceremonies, but all other beside, that offer themselues ouer and aboue the worde of God in the Christian Church, for it were no point of reason, to forsake those ceremo­nies instituted by God: neuerthelesse, in re­garde they were to endure but for a certaine time onely, and then afterward grew faste­ned to the manners of men, and were accep­ted or neglected after their opinions. Such (for the most parte are those, which the Romaine Church practiseth in inuocation on deceased Saintes, the Images of God and of those Saintes, the adoration of the Crosse, and such like: which haue no other foundation, but onely mens vanitie and no veritie, Now we intend not at this present to speake of other points, for they are ap­pointed and shall be (God willing) handled else where in ample manner: but this in­stant occasion imposeth a needefull taske, to speake of insupportable abuse commit­ted by them, concerning the Crosse, to the [Page] ende all men may learne how to furnishe them selues against the poyson of idolatric, which the deuill comes to vomite foorth againe in this time of neere neighbour­hood, furthering his purpose with the iug­lings of diuers his instruments, who by wordes and writing, labour to rebuilde vp idolatrie againe, as the walles of Iericho, which notwithstanding, by the sound of Gods trumpets are fallen, and that by good numbers in these quarters.

We consider, that they who brought hi­ther & diuulged those two writings, which they send flying abroad in forme of Pla­cards, doubted not to greeue & make many good Christians among vs shed teares: for whatis he, who beholding the follies, absur­dities and idolatries in them contained, that can refraine from lamenting, seeing the sonne of God dishonored, a number of soules withdrawne from true christianitie, & an infinite multitude to fortifie thēselues in ignorance and falshood? Yet this lamen­tation marcheth not alone, for we accōpany it with our daily sighes and prayers, drawne frō the entire depth & bottom of our harts, to the onely true God, by the intercession [Page] of him that was crucified, dyed for our sinnes, and rose againe for our iustification: that hee will confirme in his trueth, such as it pleased him alreadie to call thereto, and withdrawe from errour, those whome the false preachers of idolatrie labour to blinde therewith.

First then it is to be noted, that the word Crosse signifieth sometime a kinde of lib­bit, which in elder times they vsed for the greatest and most infamous malefactours. Sometime it signifieth the punishment, which those offendours were to endure. In the historie of our redemption, these two significations are oftentimes found. For, when it is said, that Christ caried the crosse, and was fastened thereon: it is easie to be gathered, that it was the Crosse of wood he bare, and that thereto hee was nayled and fastened. In like manner, when it is said▪ Colos. 1. ver. 20. That by the blood of the Crosse of Christ, our peace is made: it cannot bee doubted, but that these wordes haue refe­rence to those sufferings, which it pleased the sonne of God to endure for vs. This distinction being well obserued, wee shall the more easilie and Christianlie deter­mine, [Page] the matter handled in those pla­cards. For if by the word Crosse, the death and passion of Christ is vnderstood: it will follow by the confession of all true Christi­ans, that the vertue of that Crosse is such, as is no way to bee comprehended by the vnderstanding of men nor Angels. For it is the Crosse and death of Christ Iesus, that witnesseth the loue which God beares to his elect, which Loue passeth all vnderstand­ing, saith Saint Paule, Philipi. 4. ver. 7. In this Crosse is our life, light, health, defence, strength▪ joy, perfection, and our all what­soeuer: for there is no good or hope for vs elsewhere, but in the Crosse of our Lorde Iesus Christ. Heereof may wee saye with S. Paule, Galat, 6. ver. 14. God forbid wee should glorie in any thing, but in the Crosse of our Lord Iesus Christ, whereby the worlde is crucified to vs, and we to the world, wherevp­pon, the same S. Paul saith, 1. Cor. 1. ver. 25. That he desired to know nothing but Christ Iesus, and him crucified.

But if by the worde Crosse, we vnderstand the wood or libbit, whereon the sonne of God was hanged for the sinnes of the elect, we may boldly say, that wee finde no testi­monie [Page] in the word of God, written by the Prophets & Apostles, nor any examples or practise of theirs, that either may or ought induce vs, to attribute any vertue to the wood it selfe. For albeit wee doubt not of Gods omnipotencie, to whom nothing is impossible: yet ought wee to conceiue of this almightinesse, by that which appeares to vs of his owne will, according to that in the 115. Psalme. God hath done all whatsoe­uer him pleased. Then safely may wee con­clude, that God had no will such vertue should be adherent to the wood or crosse of h [...]s sonne: for then hee woulde doubtlesse haue witnessed the same by his word. A­mong true Christians, whatsoeuer is not written in the worde of God, is helde as a matter of no estate or beeing, as wee may gather from the 7. to the Hebrues, verse 3. where it is said, That Melchisedech was without father, without mother, &c. for this only reason, because the scripture no where at all speaketh of his father or mother: al­though it be most certaine, that he had a fa­ther & mother like to other men. Of the Crosse we read, that Iesus Christ carried it, so likewise did Simon the father of Rufus [Page] beare it: that Iesus went out ofthe cittle of Ierusalem bearing it, that it was brought to the mount of Caluarie, where it was pre­pared, Iesus nayledthereon, and likewise the inscription, Iesus of Nazareth king of the Jewes, that thereon Iesus had his side pear­ced, rendred vp his spirit thereon, and when night came, that the bodie of Iesus was ta­ken downe from the crosse: ouer and beside these poynts, we read nothing whereby ap­peareth, that God was willing to forestall idolatrie, which neuerthelesse Sathan wold needes bring into the world. For as he had no will, that the Sepulchre of Moyses, should be knowne: so is there not any wit­nesse recorded, that God was willing his sonnes crosse shuld haue any notice among men, for to say that it was kept, or enterred in the place where it had beene erected, which was, as ones aith, the place where Adam was buried, this hath no semblance of any certaintie, for if we shall beleeue our elders, Adam was buried in Hebron, & not neere Ierusalem. Likewise, seeing the Dis­ciples & Apostles of Iesus Christ, were scat­tered at his death, & that after his ascention they were prohibited to speake of or name [Page] Iesus Christ, that they were made prisoners and scourged: that Saint Stephen was sto­ned: that great persecutiō was in the church of Jerusalem: and soon after that, Jerusalem was brought to totall extremitie and ruine; what apparance can there bee, that this crosse was hidden and honoured by them that followed Christ Iesus▪ In like maner, we reade not any where that the Disciples and Apostles of Iesus, did euer recommend this crosse: and yet they said in the 13. of the Hebrues, verse 13. Let vs go foorth after Jesus out of the campe, bearing his reproach. And Christ himselfe said: That whosoeuer would be his Disciple, must take vp his crosse & follow him. Math. 16. verse 24. And as for that where he saith, the enemies of Christ haue gone about to abolish his crosse, and yet they could not do it, such would lightē darkenesse by darknesse. For where one re­ports, that they endeuoured to burne the crosse, it is altogither vncertaine: Another maintaines, they threw it into the sea, how can that hold, whō Jerusalem was not a sea­bordering cittie? Perhappes then (saith he) they tooke paines to bring it to the porte of Japhet, which is distant from the said Cittie [Page] about two daies iourney: but heerein it is to be doubted likewise.

And concerning what others haue saide, that the selfe same enemies of Christ, after al these other trials to destroy the crosse, did lastly (yet cunningly) burie it verie deep in the earth, and with it, the images of Venus and Adonis▪ who would not vtterly reiect this fable, ifhe but cōsider▪ what hatred the Iewes bare to al kinde of Images? Can it a­ny way seeme likely, that they which resist­ed the Romaine Gouernors, yea the Em­perour of Rome himself, not permitting the Eagle▪ which was the Romaines Ensigne, should be receiued into the cittie of Jerusa­lem, offering themselues to all daungers whatsoeuer, ratherthen to suffer such a banner be displaide among them: that they of so stearne nature, would make or search for the images of Venus and Adems, to make in serue them for such a purpose▪ Such reckonings do indeed seeme no otherwise, but onely to annihilate the vertue of the crosse of Christ.

The holy Historie enstructs vs in far bet­ter manner, what was to be vnderstood by the enemies to the crosse of Christ, as their [Page] reiecting the preaching of the Gospell, and persecuting thē that said they were Christs Disciples, not suffering him to be named a­mong them, Acts. 4. and 5. And as for vs, we say, that the passion and vertue of Iesus Christ, ought to be sought for in himselfe, and not in a tree of wood. If yee obiect the linnen cloaths and handkercheifes of Saint Paul, Acts. 19. verse 12. the answere is ea­sie: that god was willing by those miracles to honour the Apostleship of Saint Paul, to the end that such as neuer sawe his face, might yet be perswaded of him, and that God had authorized such miracles by him, as beeing the true seruaunt of Iesus Christ. But heere is the poynt whereon wee stand, to wit, that those miracles are testified by the word of God: which cannot so be said of the woode of the crosse of Christ, the scripture not making any mention thereof. For it is most certaine, that if God had plea­sed to work by such an instrumēt or means, the spirit of God would not haue beene si­lent therein: the rather making mention of things concerning the seruant, doubtlesse he would neuer haue forgotten the maister.

It seemes most euident, if it were for no [Page] other reason, but that God would not limit men to such earthly thinges, as likewise S. Paul hath taught vs by his example, 2. Cor. 5. verse 16. That we ought not to know Christ Jesus after the flesh. And to the Colossians 5. verse 15. We serue God in spirit, glorifying vs in Christ Jesus, not beleeuing at all in the flesh. Now before wee passe any further, it is ne­cessarie to declare in this place, what is to be vnderstood by the signe of the crosse. If by the word crosse, wee vnderstande the sufferings which the sonne of God endu­red, both in soule and bodie, as Esaye 55. verse 3. Being filled with sorrowes, and full of heauinesse in soule, euen to the death, as ha­uing drunke the cup of Gods anger, wher­on he cried, My God, my god, why hast thou forsaken me? it is most certaine, that such sufferings exceede representation▪ For our sence cannot comprehend thē: but by faith we vnderstand, that they were infinite and vnspeakable. Therfore we say in our Creed, that wee beleeue Christ Iesus did suffer, that he was crucified, dead, and buired, that he de­scended into hell: all these then beeing vn­speakable, must needes be likewise irrepre­sentable.

[Page] But if by the worde Crosse, wee vnder­stand the wood, wheron the sonne of God oftered himselfe a sacrifice to his Father, for the propitiation of our sinnes: it is casie then to be painted or figured, yet such a fi­gure can be but the portraite of those in­struments, wherewith the hangmen were furnished to torment our Lord and Sauiour Iesus Christ: if then those instruments can haue no vertue in them, that which is but the image thereof must needes haue much lesse. Nowe it is most apparent, that the wood had no vertue in it, but what was na­turall, neither could the Iewes giue it any, for themselues had none, but a readines to cuill dooing: why then it remaines, that if it can haue any at all, it must be by touching the body of our Lorde Iesus Christ. But how such touching could confer any grace to the wood▪ we are not able to saye, be­cause (as hath beene declared) it is not ex­pressed in the worde of God: why then we may likewise affirme, that those lippes of Iudas which kissed Iesus, the hands of them that layde holde on him, led, buffeted, nai­led and crucified him, receiued likewise some vertue from him. Which being most [Page] absurde, much more is it then to say: that wood hauing no life, by a meere touch on­ly, should bee susceptible of holinesse and vertue: for if such vertue had been giuen to the Crosse of wood, because Christ suffered thereon, like vertue would haue beene be­stowed on them, by whome he suffered. For they were those, which should performe what the defined Counsell of God had before deter­mined. Actes 4. ver. 28. Nor are such alle­gations worthy receiuing, in nothing some difference in dissemblable instrumentes, to wit: that Iudas and the Iewes could be bad, and yet the Crosse not. For euermore this is to be graunted, that if the touching drew vertue and sanctity to it, cheefely because it was as the Alter for sacrifising the Saui­our of the worlde: it standeth not with reason, that the Crosse being a life-lesse thing, could bee endued with vertue and sanctity, sooner then men liuing and moo­uing. Hence then easily may bee deriued, that if the Crosse of wood could not re­ceiue any vertue or holinesse: the signe or I­mage therof (doubtlesse) was farre lesse ca­pable of such grace. And this is the reason, why Saint Paule attributed all the power [Page] of the Crosse, to the word, and not vnto the signe thereof, when he said, 1. Corinth. 1. ver 18. The preaching of the Crosse, is the power of God, to vs which are saued. For God enstructed his Church by his worde, and the signes and Sacraments instituted by him, which Sacraments could not bee Sa­craments, except the worde of God were vnited with them: according as S. Augustin saith, The worde is conioyned to the Element, and then it is made a Sacrament.

Seeing then the signe of the Crosse, ne­uer was ordayned by God, and that neither the worde of God, nor the historie of the Passion & Crosse of Christ, haue made any mention of such vertue in the signe: wee ought not stretch our wit beyond the wis­dome of God: for to outstep the limittes prescribed by God, is to eate the fruite for­bidden by God, and to tempt God by bold presumption.

Likewise it is infallible, that God neuer workes by sole figures or carracters▪ for in things naturall, the vertue proceedeth from the essence and qualitie of themselues: in things supernaturall, God helpes him-selfe by miraculous vertue, not fastened to the [Page] signe or figure▪ Nor do we read, that when Iesus Christ wrought his miracles, he did them by Carracters, but that he spake, and imposed his hands theron, and his Apostles did the same. When our Sauiour raised La­zarus: he cryed with a lowde voice. Come foorth Lazarus▪ Iohn 11. ver. 45. When S. Peter healed the lame Cripple, he said. In the name of Iesus Christ of Nazareth, rise vp and walke. Actes 3. ver. 6. When he raised Tabitha, he said: Daughter, I say to thee arise▪ but we read not that hee vsed any signe of carracter. We are not ignorant, that diuers of olde haue spoken of the signe of the Crosse, and of the vertue thereof: but it was not with any such intention, or to the end which at this day is pretended▪ for they vsed it as a publique profession, and con­fession of their Christianitie, whether it were in priuate or publique. For because the persecutions were great and greeuous, the Christians would not discouer themselues but to their Christian bretheren: & so they knew each other by that signe, and would to one another make the crosse, which de­clared them to be of one and the same reli­gion in Christianitie.

[Page] On the other side, although the Pagans made a mocke of the crosse of Christ, say­ing, it was foolishnesse to beleeue and hope in one who was crucified & dead: yet not­withstanding, the Christians (knowing that all our glorie consisteth but in the Crosse of Iesus Christ, wherein is the great pow­er and wisedome of God, with assurance of health to all beleeuers) would shew that they were not ashamed thereof, but made openly the signe, to witnesse, that they were the crossed Knights, that is to say, the disciples and followers of Iesus Christ. Heereto may bee attributed that which Saint Chrisostome spake, in his second Ho­milie on the Epistle to the Romaines. If thou hearest any one say: Woorshippest thou one crucified? neuer bee ashamed there of, nor east downe thy lookes to the ground: but glorie and reioyce in thy selfe, anouching confession thereof, with free lookes and bolde counte­nance.

Saint Augustine in his eight Sermon on the Apostles words, Chap. 3. The wise of this worlde, saith he, assaile vs concerning the crosse of Christ, and say: what vnderstanding haue you, to worship a crucified God? we will [Page] thus answere them. We haue no parte of your vnderstanding, wee are not ashamed of Christ Iesus nor his Crosse: we fixe it on our fore­heads, which is the seate of shamfastnesse, where doe we place it, euen there, to giue in­stance, that in the place where shame appea­reth, it being there fixed, we shall never thereof be ashamed.

But the same Saint Augustine handleth another cause, in the booke hee made as a Catechisme for the vnlearned, Chap. 20. namely, that the Christians desired in so dooing, to imitate the action of the Israe­lites, before theyr departure out of Aegipt: for as they signed their doore postes with the blood of the Paschall Lambe, euen so the Christians would bee signed on their foreheads; the wordes of Saint Augustine are these. The passion of Christ was most plainelie sigured by this people, when they were commaunded to kill a sheepe, and [...] eate it, and to marke with the bloud thereof the doores of their habitations. Now the Prophet manifestlye speaketh of our LORDE IESVS CHRIST, that hee was ladde as a Sheepe to the slaughter▪ and thou oughtest at this day to be signed [Page] in the forehead, as the doore of thy hearts most noted dwelling, with the signe of his crosse and passion. Which is confirmed by the saying of Lactantius, in his 4. booke of true wisdome, at the end of the 26. chap. The forehead (saith he) is the doore of a mans vnderstanding, and the ouerthwart arising there of the blood, hath some signification of the Crosse. How euer it be, this was a mat­ter brought in by imitation and example of the Iewes, and not by commaundement: neuer then should any foundation be made on mens examples, but on generall rules drawne from the commandement of God. The Jsraelites had commaundement from God, to do what they did vpon their dwel­lings: but the Christians were neuer com­maunded to signe themselues on the fore­head. In like manner, it hath proceeded from a most pernitious errour, first borne by simplicitie, encreased afterwarde by ig­norance, and at this present debated by selfe-wilde obftinacie: to attribute to the Crosse of wood, what onely is proper to him crucified thereon. In breefe, seeing God onely is the authour of all goodnesse, to him onely ought be ascribed all the good [Page] and welfare that can be recoiued: for albeic he conferreth his giftes and graces in this manner, and by such instruments as are best liking to him▪ yet is it but our dutie, to seeke after his will in his institution, and not else where: otherwise, it is a fordging of a God and a religion to our selues, and that by very bolde presumption.

Now it cannot bee denyed, but many meruailous things haue beene doone vnder the name and signe of the Crosse: although it be likewise as certaine, that the greater parte of them left to bee read, hath beene licentiouslie maintayned and inuented. For who will not count this as a fable, when hee reades, that a Maiden eating a Let­tice, and not making the signe of the Crosse thereon, swallowed downe a de­uill? That a conuerted brother, drinking a Cup of Wine, and not vsing the said signe of the Crosse, was likewise possessed with a Deuill? With infinite other such re­portes.

Saint Paul telleth vs▪ That meates are sanctified to vs by the worde of God and pray­er. 1. Tim▪ 4. ver. 5. That is to say, we may vse them with a good conscience, when we [Page] receiue them with prayer and thankes gi­uing, not speaking of the signe of the cresse, or any else beside; but howsoeuer it be, we must still come to this pointe, if that which is doone, hath approbation and warrant from God or no. For God hath permitted diuers times, himselfe to bee feigned in things, which yet he gaue no warrant to: as infinite effects long since happened by the Oracles, which are so aunciently recorded of. But when such things happen, saith Moy­ses, Deut. 13. ver. 3. (speaking of the prodi­gious effects of the false Prophets) the Lord your God prooueth you, to knowe whether yee loue the Lord your God, with all your heart, and with all your soule. For it suffiseth not to say, such things shall happen: but it must be knowen, whether God be the Authour of them, and whether they tend to the sal­uation of men, and glorie of God or no. For if it be any thing, how little soeuer, di­rectlie or indirectlie, abating the glorie due onelie to God: the rule is giuen vs, that we must flie all things which haue appea­raunce of euill. Wee must likewise be­ware of Sathans sleights, who dooth like to them (as one saith) which teache the way [Page] onward, by going backward. For he durst neuer bee so bolde, to thrust himselfe into the Christian Church, by the knowledge of Iesus Christ crucified onely: but publi­shing the praises of the Crosse, hee hath made woode, stones, and paintings com­panions with Christ Iesus, defacing quite the spirituall seruice of God, introducing carnall fashions, sauouring rather of Paganisme then Christianitie. Seeing therefore all power, vertue and dominion, appertaines onely to him that sits vpon the throne, we ought to see him not injuried in the least part of his right: but likewise, if it may be, to engraue in mens harts, a more deepe consideration of the death and pas­sion of our Lord Iesus Christ.

At the beginning of the Gospels prea­ching, GOD sometimes would haue it knowne by extraordinarie meanes: wher­fore, if then it pleased him to expresse his goodnesse in such sorte to his chosen, it ought to bee acknowledged, and his gra­cious support to bee thankefully remem­bred.

But if it hath pleased him, that such as yet see slenderlie, shall become more blinde, or [Page] indeed altogether starke blinde: it ought to be reckoned as his iudgement, and so to bee obserued for a trueth, for trueth is not trueth, except it bee so quite through­out. And to speake with Nazianzen. If a precious stone loose his value, by reason of some crack or vnsightlie flawe: it is not to be doub­ted, but that the puritie of Christian doctrine, will be much impaired by the mingling or lea­uen of erronious teaching, attributing to the signe or figure, the vertue of him, who would haue his Crosse fixed in our bearts, and not tyed to our habits, or planted either in fieldes or Citties.

These matters first heere noted, haue vr­ged vs to resolue such allegations, as are contayned in the first placard, the Title whereof is: Of the vertue of the Crosse. The intent whereof is▪ to shew that the materi­all signe of the Crosse, hath many great and goodly vertues: where contrarywise, all true Christians doo maintayne, that all vertue and power ought to bee attributed to him crucified thereon▪ This propositi­on is vnderpropped with a place out of Ezechsel the 9. v. 4. and by some other aun­cient passages: but when the weakenesse [Page] of such a building shall be discouered, it wil presently appeare howe easie it is to ouer­throw what soeuer is founded thereon.

Now, to iudge rightly on this place, wee cannot doo beter then to set downe the ve­ry words of the Prophet, to the end we may thereby be ledde to the true sence. In our language we deliuer it thus, word for word with the Hebrew text. Goe through the mid­dest of the Cittie, euen through the middest of Ierusalem, and set a marke vpon the fore-heads of them that mourne and sigh, for all the abho­minations that be done in the middest there­of.

In this sence, and in the selfe same words, hath the Greeke translation yeelded them: as likewise S. Hierome noteth, that the seuentie Enterpreters, and Aquila, and Symmachus haue done the selfe same. For as Thau in Hebrewe signifieth a marke or signe, and is taken from the word Thauah, that is to say, to signifie or designe: so true it is, that Theodotion and the vulgar enter­pretation, haue held the word Thau, taking it materially, as it is spoken in the Schooles; yet hereon many haue played at their plea­sure. For as the same Saint Hierome wri­teth: [Page] Some haue saide, that by the letter Thau, which is the last of the Hebrew Al­phabet, is signified such as haue perfect know­ledge. Others say, that by the same letter, the law is vnderstood, which in Hebrew is called Thorah, of which word the first letter is Thau, And finally, the same Saint Hiereme, lea­uing the Carracter vsed by the Propher, searched the Samaritaine Carracters, and saith, that Thau among the Samaritaines, hath the resemblance of a crosse, but yet he sets not down at all the figure of this Thau of the Samaritaines. Wherefore, he percei­uing that this saying of his wold be further serched into, addes imediately aftewards an other expositiō to wit: As the letter Thau is the last in the Alphabet, suen so sherby is repre­sented those good people, beeing the remnant of the multitude of the euilliuers. But admit the letter Thau▪ to be figured after the Hebrew Carracter, or the Samaritaine Carracter by one onely figure: yet is it easie to be seene, that it hath a verie slender resemblance to an entire crosse.

For the Hebrew Carracter is made thus, [...] and the Samaritaine after this manner, [...] which is not the true figure of a crosse, [Page] for it wantes that part aboue, where the writing was fastened, or title of the crosse, as Lypsius hath well noted, in the tenth Chapter of his first booke of the crosse.

That if the worde Thau had beene writ­ten with his Consonantes and one vowell, as at this day it is read in the Hebre we text, in this manner, [...] then it would haue much lesse resemblance. But after the word, let vs now come to the sence.

First of all, it appeareth by that which is recited in the eight & ninth chapters of E­zechiell, that all there spoken of, was re­presented in a mentall vision, so that the things were not really done indeed, In the second place, it is a matter most euidēt, that this Prophet was properly and parti­cularly prepared or furnished, against the Cittie of Jerusalem, and the execution ther­of to be discerned, when the Babylonians had taken and rased the Citie of Ierusalem, leading some remainder of the people into captiuitie.

It is then beyonde reason, that this which was spoken for a certaine time and place, and for certaine persons: [Page] should be turned and assigned else where, which neuer was the intention of the spirit of God, that then spake by the mouth of E­zechiell. Moreouer it is no where to bee found, that euer the Iewes were marked with any marke in the fore-head whatso­uer, and much lesse by the crosse, which was a thing odious and ignominious then a­mong all nations of the world: that death beeing cursed amongst the Iewes, follow­ing what is written in Deuter. 21. verse 23. That he was accursed, who should bee hanged on a treee,

Now then, the true sence of this passage in Ezechiell, is, that God declared, howe when this great iudgement should be exer­cised on the cittie of Ierusalem, they onely were to bee exempted, who should bee marked by the spirit of God. After this manner is vnderstoode what is read in the 12. of Exodus, where the destroying Angel passed through the middest of Egypt, and slewe all the first borne of the Egyptians: but hee commaunded the Israelites to put the blood of the vnblemished Lambe for the Passeouer, on the posts of their habitati­ons, to the end whē the Angel should passe [Page] by, hee might see the marke of the blood, and so passe on without offending the Isra­elites. Likewise in the 7. of the Apocalips, is mention made of those that were mar­ked, who elsewhere are called the elect of God, or those whom the Lord knowes and graunts to be his, because hee hath signed them with his seale, and, as the scripture saith, Written their names in the booke of life. For as saith S, Paul, 2. Cor. 1. verse 21. 22▪ Jt is he that hath annoynted vs, sealed vs, and hath giuen the earnest of his holyspirit in our hearts.

God then declared to Ezechiell, that Je­rusalem should be destroyed by the Babylo­nians: but yet notwithstanding, that hee would spare some small number of them which feared him, and mourned for the ini­quities of their fellow Cittizens. In con­trarie sence is that spoken in the Apocalips, 16. verse 2. The Angell powred foorth his vy­all, and there f [...]liagreeuous and noysome soare vppon the mer, which had the marke of the beast, as much to say, as the seruants of An­techriste. Such in the liuely sence of this place, as it is most manifest to them who read it with iudgement, and without parti­alitie: [Page] yet is it badly wrested, and so phi­stically applied by these fellowes, who would hereon build the signe of the crosse, whereof the Prophet neuer thought in all the passage.

The second foundation is a gathering of places from some of olde times, confused­ly recited, and (for the most part) chaun­ged and altered, as it may appeare by that allcaged of Saint Athanasius, for Saint A­thanasius magnifying the vertue of our Lord Iesus Christ, said. Jt appeared heerem, That although the Pagans mocked at his death and passion: yet the signe of the crosse; and in­uocation on the name of Christ, should chase away deuils, and make their diuinations to cease. But that which the placarde auou­cheth, neuer was spoken by Saint Atha­nasus, to wit, that God made great account of this Signe, and he caused it to be forctold by the Prophet Ezechiell. Notwithstanding we denie not, that to authorize the preaching of the Gospell, reiected as then by the Pa­gans, who stretched then almost through the world: that God did many miracles by the name of Chirst Iesus crucified. And that is it which the same Athanasius decla­reth in the beginning of his booke against [Page] Idols. After the comming of the Crosse, all adoration to Images was to be taken away, and by that marke, all deuillish deceites should be shased away, and the only Christ worship­ped and his Father knowns, and those which blasphemed him, dayly eonfounded. By which woordes is witnessed the vertue of Christ, acknowledged in his crosse, and not any naked signe: it is then Sophistrie to take seperately, that which was spoken ioyntlytogither. The second testimonie is of Epipbanius, who speaking of one Joseph of Tiberias, saith, he was made a Christian in the time of Constantine, vncharmed from the furnace and chopping of chalke, to build a Christian temple in the Cittie of Tiberias. Now we must not so slightly part from this testimonie, because the placarde intends to proue hereby, and in this exam­ple of Joseph: that the Christians enemies haue themselues submitted to the signe of the crosse. As for this Ioseph of whome hee speaketh, he was not an enemie to the chri­stians, because he was a Christian, and buil­ded a temple vnto Christ: now then it is ve­ry likely, that whatsoeuer was done here in▪ must needs be for the reasō before named, to wit, if the charme were discharged by the [Page] power of Christ Iesus, it was then through inuocation vpon his mightie name, and not by any sillie naked signe▪ If it happened by bad meanes, one charme to be expelled by a counter charme, as one venom or poyson is expulsed by another, then God gaue effi­cacie to error, to the end such as would bee deceiued so, might be, through their owne wilfulnesse.

The third is of Saint Gregorie, in the third booke of his Dialogues, and seuenth Chap­ter, concerning a Iewe, who beeing one night in the temple of Apollo (where faith hee, many deuils held their counsell) hee made but the signe of the crosse, and so was warranted from any harme. Hee that in one word would vnwinde himselfe out of this place, will say that such Dialogues are but filled with verie friuolous toyes. But we e must bring in a more sound answere, which is, as hath been lately said, that God did giue the strength of errour to Sathan, whereby to deceiue men, and Sathan seeing himselfe driuen from his Forte by Iesus Christ: erected another Forte against the same Iesus Christ, employing to such pur­pose the simplicitie of Christians in those [Page] times, whose eyes he beganne in such sort to hood-winke, that they might no more clearly see into the pure seruice of God.

Then afterward, when Pagan-idolatrie began to decline day by day, by the bright splendoure of true christian doctrine, then the deuill steps in with idolatrie, as greate or more daungerous in the midst of Chri­stianitie: so that the auncient Idols names were changed, but the things themselues still continued, and in flying before from the crosse, hee hath done like them that draw backe, to get more ground. For if e­uer he inuented a strange kind of idolatry, it was this which he brought in about the crosse. Sathan finding an instrument in Christs owne house, wherewith to chase the same Christ out of it, if it were possible for him.

The fourth is of Nazeanzen, who reci­teth that Julian the Aposta [...]a figured him­selfe with the crosse, when he saw himselfe lost in an obscure place by euill spirits, whereto one might answere as before: but I heare one tel me, that the example of such a miserable wretch, ought not be alleaged for establishing any doctrin in the church, [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] for this were, as if one wold proue Christ to be the son of the liuing God, & alleage the words spokē by the deuil, saying, Thou art Christ the son of the liuing God, Math. 8. verse 29. Mark. 5. verse 7▪ To whō our Lord im­posed silence, not willing to haue him a Preacher of truth, who was the very father of lies. In like manner, they who by this deed of Julian the Apostata, wold autho­rize the signe of the crosse, mistak thēselues too much, & ought to know, that such an example is no way allowable. As likewise is not their imitatiō, who not beleeuing in God, nor in the blessed Trinitie, place before these names of God & the trinitie, the An­gels & Prophets: the beginning of the gos­pel according to S. Iohn, & make mightie signes of the crosse, for furthering their en­chantmēts. Herehence it appeareth, seeing such wicked enchanters & charmes, serue their own turn with euil means, which sim­ply are things no waies receiueable: hereby we may wel set down this cōclusion. Since Julian the Apostasta and such like, made the sigue of the crosse, & therby was succored, as is said: it is apparant, that this proceeded not of god, but only came frō Sathan, who [Page] would more & more fold him into such de­ceits, as euē so appointed by the iust iudgement of god. For this case hapning extraor­dinarily, serued so much the more for con­foūding the abhominable wretch, as wel in his cōsciēce, as before mē, & god himself.

The fift is of S. Augustine, in his booke of 85▪ questions, question 79. But this testi­monie is falsly alleaged, for it is not so read there, as the placard sets it downe: but ra­ther in confirmation of that we haue deli­uered in the two last witnesses, yea, & that expresly: the words are these. Jf he wicked at any time obtaine somewhat, by innocation on the highest God, they begit for their bad de­sires: and so this is not grace to them, but the vengeance of God, for the Apostle said not in vaine, That God had giuen ouer such people to their owne hearts desires. For that which our Lord said, Sathan cannot cast out Sa­than, is not to bee esteemed false, when any one hath cast out Sathan, in vsing the names of some inferiour powers: but it should bee vnderstoode, that this was said to this ende, albeit Sathan spare the bodie or the corporallsence, he spares them but with in­tent to rule ouer the will, and with greater [Page] glorie to triumph! by the error of impietie.

These are the words of Saint Augustine, which properly appertaine to the prodigi­ous effects, many times happening about the crosse▪ For Sathan slies from the body, to the ende hee may get entrance into the soule, & cares not for troubling the corpo­ral sence, because he would raigne altogi­ther in the will, or rather in the desire, as faith the same S. Angustine. The sixt is out of the first booke of S. Augustines confessi­ons, Chap. 11. yet impertmently alleaged. For there S. Augustine declares nothing else, but that beeing as yet in his mothers wombe, he was marked with the marke of the crosse of Christ Iesus, and seasoned with his salt. That is to say, that beeing the sonne of a good christian woman, he was designed to be a Christian, & to receiue the outward signe therof: agreeing with Saint Paul, 2. Cor. 7, verse 14. That the children of the faithful are sanctified, and the alliance with God is made to them and their posteritie after them.

The seuenth is out of the booke called The visitation of the sicke: whereto one answeres, that that booke is falsely attribu­ted [Page] to S. Augustine, as it hath verie well beene noted of long time by the learnedst Diuines, and not long since by the doctors of Louaine in the impression of S. Augu­stines workes, printed by Plantin at Ant­werp, the yere 1576. with priuiledge from the Emperor, the kings of France & Spaine.

The eight is out of 130. Sermon de tem­pore. But that Sermon is likewise none of Saint Augustines: but forged by some mo­derne writer, as the same Doctors of Lo­uaine haue also well noted in the self-same impression. Yet notwithstanding, in that sermon is no speech vsed of the signe of the crosse: but there is said, that the crosse she­weth the combat of Christ and the resu­rectiō declareth the triumph of him which we in like maner auouch and maintaine.

The ninth is out of the 12. booke a­gainst Faustus the Manichean, Chap. 30▪ which place serues to confirme what wee haue alleadged, in exposition of the words in Ezechiels 9. chapter. For Saint Augustine makes an Antithesis of what was done vn­der the law, and what hath happened vn­der the Gospell, speaking thus. As the doores and ports of the Israclites dwellings, [Page] were marked with the bloud of the Paschal-Lambe, to the end their perdition might bee auoyded: so the people since are marked in the forehead with the signe of Christs passion, to the same intent: Which may as well be vnder­stood of the bloudshed, and all the sufferings endured by our Lord Jesus: yea, better and much rather, then of the bare signe of the crosse.

The tenth is out of the booke entituled, the difference betweene the Church & the Sinagogue, which alleadgeth the same place of Ezechiels 9. chapter before spoken of. That booke is none of Saint Augu­stines, neither carrieth testimonie of any good authour, but rather it seemes the compiler thereof, was some Courtier or Ciuillian, so say the doctors of Louaine in the same impression.

The eleuenth is drawne from the nine­teenth Sermon of the Saints: but that Ser­mon is not (as likewise these others) Saint Augustines, as appeares by the same Lo­uaine Doctors, the 9. Tom, pag 700▪ 2. C. The twelfth is out of the 22. of the citie of God, chap. 8. where it is said. A certain La­die of Carthage, was healed of a cankre in her [Page] brest, hauing bin warned before in her sleep, to be marked with the sign of the crosse, by the first baptisd woman which should come before her▪ But in the same place it is likewise saide: that she before prepared her selfe for god one­ly, in deuoute prayer to him: to whom shee at­tributed her healing, & not vnto the signe the woman had made. For it appeareth by the demaund made, how shee was cured, and the aunswere is returned by the heathen Phisition in these tearmes. What a great matter hath Christ done, in healing a cankre, when he could raise vp Lazarus, who had lien dead foure daies before? It is then to God onely, and not to the signe of the crosse, that this healing is to be reputed.

The thirteenth is out of the exposition of 36. Psalme, in these words. In olde time of­fendours were crucified, now no more is cru­cified: the crosse was in honour, and to his ende, it was at his end, inrespect of his punish­ment, but now it remaineth with him in glo­ry. The aunswere is, that hee speakes not of the signe of the crosse, but shewes how Princes and Monarches, hauing embraced Christ crucified, did him honor, in submit­ting to him their seepters & crowns, which [Page] they had especially prepared, in honour of his crosse and passion, wherof hereafter more shall be spoken.

The foureteenth is taken from the third treatise on S. Iohn, in these words. If we be Christians, wee will haue some feeling of Ie­sus Christ. We will beare in our foreheads the marke of him, whereof wee will not blush a iote, if we beare it likewise in our hearts: the marke of him is the humilitie of him. With this testimonie wee wil ioyne, because of the breuitie, al the other following, which are about ten in number, and because they very necrely iumpe all with this heere spo­ken, that christians signed themselues on the forcheads, we will then acknowledge, that in times past, this custome of signeing on the forchead hath bin brought in. By whom, or how, it matters not, for in things doubtful, as this is, it is best to followe the rule of Saint Athanasius. If wee bee resolued (saith hee) let vs make our recourse to the Saints, that is, to the Apostles writings, who had more exact knowledge of Euangelicall matters, then we can haue. Beside, it is cer­tain, that neither Iesus Christ, nor his Apo­stles, haue made any mention at al therof: [Page] if it had beene a thing, either necessarie or expedient, there is no doubt but they would haue done it. Wherefore wee will say with S. Hierome: That it is nothing else but prating, when the woord of God marcheth not before vs. Nor need we demaund, who hath done or said this, heere or there: but what hath Christ Iesus instituted, what hath his Apostles saide and doone? nor ought we so much seeke what is done, as what is to be done. Againe, it is to be no­ted, that our elders speaking of the death and passion of our redeemer, haue most spoken of his Crosse, and of the signe ther­of together, neuer meaning what at this day is vnderstood by the woord signe: but they likewise called it the Standard or En­signe of the great King and Captaine, who ouercame the deuill and hell, in bringing thence the spoiles, drinking of the torrent by the way, and lifting vp his head, as is said in the 110. Psalme. So did Fortunatus take it in his Himne beginning thus.

So that the Crosse then vsed, was made in forme of a Standard or Banner. By the signe then, those reuerend predecessours of ours, vnderstood the Crosse and passion it selfe: but since, ignoraunce hath deuised, that that should be seperate, which ought to bee conioyned, setting the passion of Christ apart, and the signe of the Crosse a­part, making small account of the one, speaking the litle of the passion, but enough of the signe: witnesse the passion, death and woundes of Christ, which are dayly and hourely in the mouthes of blasphemers, who thinke neuerthelesse to be warranted from all euill, when they doe but make the signe of the Crosse.

[Page] Thus hath bin declared, what our elders vnderstood by the signe of the Crosse, to wit: the exteriour testimony of the christi­an faith: which euidently appeared in them, who were conuerted from dumbe I­dols, to true seruice of the liuing God. This may be discerned more clearely, by the sai­ing of S. Cirill, answerering the obiections of the Emperour Iulian, sirnamed the Apos­tata, in his sixt booke. For Iulian magni­fying the antiquity of the Pagane religion, said, that the Oracles were giuen by Jupi­ter, as the escutchions or bucklers fell from heauen, and Jupiters saddle, which was gi­uen or sent to Numa: and made this com­parison, that the Pagans kept the Armour which great Iupiter the Father of Mars had giuen them as a warranted gaege, that he would alwaies haue a care of the Citty of Roome. All this notwithstanding the Christians desisted from honouring and worshipping these thinges: whereupon Iulian said, that they honoured the wood of the Crosse, and painted the Crosse on their foreheades, and before their houses. Whereto Cirill answered thus.

Albeit the Lord and Sauiour of all, was not [Page] in shewe, yet equall in all with his father, and seated on the throne of his diuinitie: neuer­thelesse he was abased, and tooke on himselfe the shape of a seruant, & despising allignomie, bare the crosse, to abolish the power of corrup­tion, and one onely dyed for all, to the end, that being raised againe from the dead, he might deliuer all mankinde from the snares of death, destroye the tyrannie of sinne ruling in vs, ap­pease the lawe, which exercised his tyrannie in our members, making vs spirituall woor­shippers, killing in vs the feelings of the fleshe: that they might be made the sonnes of God, which beleeued in him, and were sanctified by his spirit, so to despoile Sathan of his tyrannie, the author of euils, the mort all beast, & those wicked powers, which our calumniator called the Prince of nations and Gods defenders. The wholsome wood made vs remember all these things, and aduised vs to thinke, that as S. Paule saith: Euen as one is dead for all, so ought they to knowe, that the liuing could liue no more by them selues, but by him who dyed and rose againe. Which answer shewes, that the Christians painted the crosse, not as attributing any vertue to the visible signe: but to let the Pagans see, how they (hauing [Page] forsaken theyr Idolatries, wherewith they hadbin before enchaunted) imbraced Iesus Christ, of whome, the crosse which they placed before their houses, was the true marke and publique ensigne.

And the same Cyrill expoundeth him­selfe, in his third booke of adoration made in spirit and trueth, manifesting the vnbe­lecuers by this marke, that they would ne­uer receiue the crosse, that is to saye, ac­knowledge Iesus Christ. They (saith he) that haue no will to receiue the Crosse, are vanquished and ouercome by the deuill, and they are such as Christ spake to saying: Veri­ly, verily J say vnto you, if you will not beleeue that I am he, you shall dye in your sinnes. So that to receiue the Crosse, is nothing else, but to beleeue in Iesus Christ. For so like­wise Saint Cyril, speaking of the comming of Christ, shewes it by these wordes, the comming of the Crosse: vnderstanding by the word Crosse, all that which the sonne of God did and suffered in the worlde for our saluation.

These things thus breefely touched, may suffice to answer the allegations con­tained in the first placard. Come we now [Page] to the second, which is entituled: How the Crosse ought to be honoured: which likewise at this present wee must consider on.

FIrst of al, it is a matter most manifest, that the punish­ment of the Crosse, was not onely one of the cru­ellest: but likewise the most ignominious of all them which was practised by any nation. For it was called a death most infamous and accursed, and for this reason, our Lord Iesus Christ was put to the Crosse, that he being made accursed, we might bee deli­uered from the cursse of the law. Yet for all this, it was not without great reason, that himselfe, speaking of this kinde of death, calleth it his exaltation. Iohn 8. verse 28. and 12. ver. 32. for his Crosse is the great victory, the trophee and glory which hee obtained against Sathan, & against death.

[Page] See now, why we can neuer sufficiently honor the crosse, death and passion of our Lorde Iesus Christ. For it is the meanes, whereby the Sonne of God drawes all men to him, as himselfe saith in Saint Iohn 12. verse 32. But the manner how to honor it, ought likwise to be learned from our Lord and maister himselfe.

He plainly expressed it, when he taught vs, that whosoeuer would be his disciple, ought to take vp his crosse & follow him: for by this means being conformed to his sufferings, we shall likewise be semblable to his glo­rie. When he instituted his holye Supper, saying: Doe these things in remembrance of me, how often so euer you doo them, you shall shew the death of the Lorde, euen vntill his comming. This S. Paule sawe, when hee writ to Timothe, his 2. Epistle. Chapter 2. ver. 8. 12. Remember that Iesus Christ was raised from the dead: And that if wee dye with him, we shall liue with him, if we suffer with him, we shall reigne with him. So that the Sonne of God is highly honored, whē he is acknowledged to be the sole Sauiour and redeemer of men lost in Adam, and who beeing sinners, and destitute of the [Page] glory of God, are reconciled in him, and reestablished in farre greater glory, then e­uer they had or could haue before. But on the contrary part, the great glory of Gods elect shineth, in this, that as S. Iohn sayth, 3. ver. 16. So God loued vs, that he gaue his onely Sonne for vs, to the end, that whosoeuer beleeued in him▪ should not perish, but haue e­uerlasting life. And the same S. Iohn saith, in his first Epistle 3. ver. 1. Beholde this loue hath the Father bestowed on vs, that we are called the Sonnes of God.

So that each of vs may say this of him­selfe, the life which I haue at this present, is by the faith I haue in the Sonne of God, that he hath loued me, and gaue himselfe for me: adding withall, that by the suffe­rings which my Lord Iesus Christ hath endured, all misery and afflictions which can happen to mee, are sanctified. For whereas in their owne nature, they were punishments: by the death of Iesus Christ, they are become visitations and testimo­nies of Gods fauour, that hee looueth and enstructeth such as he correcteth. We likewise honour the Crosse in this, that we are crucified to the world, and the world to [Page] vs, so that dying with Christ Iesus, we are raysed vp againe with him, saith S. Paule, Rom. 6. ver. 8. For he hath giuen vs an ex­ample to follow his steps, that being dead to sin▪ we might liue againe to righteousnes, being healed by his wounds, saith S. Peter, 1. Pet. 2. v. 21 & 24. And again. The grace of God, that bringeth saluation vnto all men hath ap­peared. And teacheth vs, that we should deny all vngodlynes and worldly lustes: and that we should liue soberly and righteously, and Godly in this present world. Looking for the blessed hope, and appearing of the glory of the mighty God, and of our Sauiour Iesus Christ▪ Titus 2. ver. 11. 12. 13.

Beholde heere the true manner, how to honor the crosse and death of Iesus Christ, as the Apostles S. Peter, S. Iohn, and S. Paule hath raught vs in their writinges, & which themselues practised, when they were in this world, & such hath bin the reuerence, which the Primatiue Church made to the crosse. For those signs which were made at the beginning, were nothing but with the moouing of the hand, applyed to the fore­head, or cast vp into the ayre, hauing no subsistance in bodily matter of wood, [Page] stone▪ siluer, golde or other such like.

The first that made any of some matter▪ was Constantine, who hauing obtained a notable victory against Maxentius, made his Ensigne in forme of the crosse▪ enriched with golde and precious stones. Yet was it not after the fashion of the Crosse obser­ued now-adaies, for the Historians haue thus described it.

At the end of a high staffe, the Greeke letter P, was represented▪ & vnder it the letter X, which are the two first letters of christes name in Greeke. Soone after, a sayle was hanged ouerth wart this staffe, with­out [Page] any figure in the saile, and was in all respects as is here set downe.

And because hee was newely exalted to the imperiall dignitie, by the consent of his warriours, who preferred him after the declining of Dioclesian his predecessour: hee considered, that the meanes to main­taine him in this dignitie, against all competitours and contenders, was to make himselfe a friend: with those Christi­ans which Dioclesian had persecuted euen to his vttermost.

And for this cause hee made the crosse to be erected, before himselfe became a Christian: for hee was not Baptised, till the seuenth yeere of his Empire, and the victory before named, hapned in the first yeere. Now because the Christian histori­ans speake of an apparition of the Crosse in the ayre, with these words. Thou shalt o­uer come by this: it is so, that Zosimus a Pa­gane historian, who liued at that time there, and was a most exact searcher after the deedes of Constantine, hath made no mention at all thereof. Also it appeareth, that the Ecclesiastical histories speake di­uersly thereof. For Eusebius saith, that this [Page] visiō chanced at noone time of the day: & Sozomenus writes, that it appeared in the night to Constantine sleeping. Neuerthe­lesse, God might permit this miracle, as a helpe to the conuersion of this Prince, be­ings as then a Pagane, and that it might serue afterwardes for the further auaunce­ment of Christes glory, whatsoeuer affec­tion himselfe should beare therto: for some Authors haue noted great defectes and faultes in him. He then made the ensignes and Armes of his souldiers to bee marked with the Crosse, he caused it to be set vp in publique places: as is to be read, that hee made to bee erected his owne statue in brasse at Roome, holding a Crosse of the same mettal in his hand. Notwithstanding, he neuer appointed it in any Temple, but in a publique place, for then the Romaine Temples had as yet the Paganes Idols in them.

But afterward, when it was said, that the true Crosse indeed was found by He­lena, mother to Constantine: then a great number of Crosses were erected▪ Nor shall we need in this search to enter so far, whe­ther this were a contriued inuention, or a [Page] truth, albeit Volaterranus, and Fryer O [...]u­phrius Panuinus of the Augustines order, in his notes vpon Platina, in the life of Pope Eusebius, 32. giues sufficiently to vnder­stand, that this was an vncertaine matter, considering the diuersity found in Au­thours, as touching the time of this in­uention.

For if we shall credite some historians, Helena was yet at that time an Infidell, and Constantine himselfe not become a firme Christian, not hauing then done any thing in Siria. And some say, that it was not found in the time of great Constantine, but in his Sonne Constantines time: heereto may we adde Eusebius, who writ the life of Constantine, and speakes of all which Helena did in Ierusalem: yet speakes not one word of this inuention of the Crosse. Neyther doth Saint Ambrose agree heerein with other writers, for hee faith, this Crosse was knowen by the tytle thereon: and others say, that it was by mi­raculous healing of a woman, which the very touching of this Crosse brought to perfect health againe. But howsoever it was▪ there is no man (I thinke) but will [Page] holde for fabulous, when hee reades, that Adam being sicke, sent his Sonne Seth to the gate of Paradise, to haue some of the oyle of mercy, wherewith hee might be annoynted and healed: and how the Angell gaue him a bough of the tree, whereof Adam had before eaten the fruite, and so transgressed Gods commaunde­ment. But being returned, he found his Fa­ther dead, and therefore planted this bough on Adams graue, which afterward grew to a goodly tree▪ so that when Salo­mon caused the temple to be built, he made the tree to be cut downe, but it could ne­uer be made to serue to any vse, wherefore it was reiected, and made a Bridge of, ouer a certaine Lake. When the Queene of Saba came to see Salomon: shee would not goe ouer the Bridge, became shee had been before aduertised in a vision, that on that wood should one bee hanged, who should destroy the Kingdome of the Iewes.

Which when Salomon heard of, hee caused it to be buried very deepe in the earth, in the place where a Poole was afterwarde made, which Poole [Page] had the vertue of healing sickenesse, by reason of the wood, for it came foorth of the earth, and floated aboue vpon the water, at the houre when Iesus Christ, was to bee crucified, and therefore the Iewes made the crosse thereof.

Beholde what hath beene inuented and preached to poore people: onely to make the crosse bee honoured▪ as it is to be read in the 21. Sermon, of the booke called, The Sermons of the Disciple.

But let such consider, that the aun­cient Christians vsing of the crosse, in whatsoeuer matters by them mannaged: was but the simple practise of Saint Paules meaning, when he said: J am not ashamed of the Gospell of Christ. For because euery one, as well Iewes as Paganes, mocked at Christ, and his Crosse was become a scan­dall to some, and folly to others: the more they stroue to defame it, the more the chri­stians endeuoured to adorne it. Heereup on, they opposed the Crosse to all thinges, and in all places, as a moste honourable marke whereby they sufficiently declared, that they would haue part of Christes op­probry, to the ende hee might impart to [Page] them some of his glory. And therefore said Chrisostome. That Ensigne should bee more honoured, then all the Crownes and Diademes could be. For this cause, the Em­perours and Kings made applycation ther­of to their Crownes and Scepters, so much the more to shame & confound the Iewes & Pagans, whom S. Ambrose bringeth in, thus speaking. Wehaue crucified Jesus, to the end the Christians may rise after death, and that the dead may raigne: We haue cruci­fied him whome Kings shall honour: Whence happened, that the Princes which persecuted Christ, became Preachers, and their Vesti­ments serued to repaire the crosse, that faith might shine foorth the more gloriously. Vpon the same occasion it is said, that the crosse should be a tree faire and splendant, ador­ned with the purple of kings, and more brightsome then the starres. And Theodo­ret in the third booke of his historie, chap. 27. writeth, That by all, the crosse should bee borne, to testifie the triumph of Christ.

But all this while, they attributed no­thing to the crosse onely, or the bare fi­gure therof: for Constantine gaue acknow­ledgement, that the victoric which hap­pened [Page] to him, was through Christ, and not the crosse, and so he caused to be writ­ten on the crosses by him erected, these three words: Iesus Christ ouercame, & (af­ter that manner) made his prayers of the crosse▪ Helena likewise worshipped the king, and not the crosse: For else it had bin a Pagan errour, & vilde vanitie, faith Saint Ambrose.

In this forte may christians honour the crosse: for who makes any question▪ but in our wars against the Iews or Mahume­tists, we may beare our Ensignes orarmes crossed, for publicke testifying to the In­fidels, that wee are Christians, and our ad­uersaries are miscreants andvoyd of faith. So may the crosse be engrauē on money to shew, that it is the coyne or stampe of a christian Prince. So may the crosse be pla­ced on the gates of Citties, Castles, or hou­ses, to deliuer apparantly, that the Inhabi­tants in such places, do make profession of christianitie. So was it long since ordained, that the instruments of contractes or bar­gaining, made by publike notaries, should be sealed and signed with the crosse, as it is read in lib. de Cod.

[Page] And in such like polliticke considerations, we reiect not the vse of the material crosse. As Constantine in the very same respect, forbad to punish malefactours any more with the death of the crosse: To the ende (saith Saint Augustine in his 36. Treatise on Saint Iohn) They should not be honoured by such a punishment. For the same reason, was it forbidden by the Emperor Theodo­suts, to engraue the crosse in earth: and a paine decreed, against all such as despised or cast the crosse at their heeles.

Now withall is to be remembred, that then the crosse was but two peeces of woode thwarte one another, hauing no shape of a crucifixe, much lesse of the bles­sed virgine Marie, as since then, in diuers crosses the image of the crucifixe is on one side, and that of the mother on the other, as if she had borne companie with our Sa­uiour in his sufferings, and she in some sort had wrought the redemption of man­kinde.

Then they had not read the goodly dis­putation, betweene the Cordeliers and the Jacobines, in the time of Pope John the 22. of that name: the Cordeliers maintaining, [Page] that the crucifixe ought to be naked, one­ly with a crowne of thornes: the Jacobines iustified, that hee was to weare a crowne on his head, and a royall robe with all. As for the honour done by some in this case, they of olde crowned him simplye with flowers, but it was for speciall instruction to the beholders; for thus they intended, that whosoeuer would haue the crowne, and pertake in the reward: he must first of all beare his crosse, for so hath the Poet Prudentius written.

But in the end, these matters grew so forward, that the crosse was broght into the temples, and saluted in these woordes, O Crux, aue, Al haile, O crosse, which are but fond speeches. Then inuocation was made to it, saying.

Likewise,

Which are indeede blasphemous spee­ches.

For to Iesus Christ onely shuld such a prai­er be made, It is Iesus Christ who is the son, he ought to be kissed, and not the crosse of wood. So that▪ albeit wee may honour one another ciuilly, following no more then is commaunded, the inferiour to ho­nor their superiours: yet when question is made, of religious or deuoute honor, they are matters not according, to giue all ho­nour to one onely God and his sonne, and yet to diuide a portion thereof to any man, or a materiall crosse, or any creature what­euer▪ Yet are not these questionaries them selues fully agreed hereabout: for one hath demaunded, with what kinde of honour it is to be worshiped.

Some say, that the verie crosse, which touched the bodie of Iesus Christ, oght to be honored with Latria, seruice: or by the means of Hyperdulia, humble dutie▪ but o­thers beleue, that it shuld be serucd with the honour of Dulia, bond-seruice: as much to say, that the true crosse ought to bee reue­renced with the honour due to Christ: [Page] and other Crosses should bee reueren­ced with such honour, as seruants owe vn­to their maisters. And this is the resoluti­on of the second placarde, which like wise it becomes vs to consider of, and briefly search into the bottome of it.

There are diuers places of our elders al­leadged, but without sence, and quite from the Authors meaning that writ them. For when they of olde time speake of the crosse, they did not vnderstand thereby two pec­ces of wood th wart one another: but the misterie of our redemption: the true sum­marie & accomplishment wherof, was by the crosse, death and passion of Iesus Christ. And this equiuocall or double sig­nification of the crosse, beeing not percei­ued by these Sophisters▪ makes thē to erre, and they cause other to do the like. Heere­vpon it was that Chrisostome said▪ The crosse is the cause of al our blessednesse, it is the chri­stians hope, resurection of the dead, and a guid to the blinde, &c. And as for the materiall crosse, behold what one hath written ther­of: We honour not, neither desire to haue such a crosse, as the expresse wordes are to bee read in the 8▪ booke of Arnobius, answe­ring [Page] to the Pagans obiections, which bla­med the christians, as if they had honoured the crosse of wood. For the same reason, A­thanasius saith in his 16. question, those which he writ vnto Antiochus. That the Christians declared, how they honoured not the crosse, when they laid togither two peeces in such sort: they acknowledged it to bee no more then wood, and woulde not prostrate themselues before it, as now they do, setting vp crosses onely to be honored. And heerevppon saith Epiphanius, that passing by a village named Anablaiha, and entring into a Temple, where hung a painted cloath, ha­uing an image thereon of Iesus Christ, or some other Sainte▪ hee rent the cloath in peeces, because they kept it there contrary to the Scripture▪ this is at large to be read, in his Epistle translated by Saint Hierome. Wherevpon the same Saint Hierome saith▪ that no other image of God is to be honoured, but that which is God, & with God; as much to say, as the sonne of GOD, Which is the engrauen forme of the essence of God, Hebr. 1. verse 3. and in this sence we holde with the testimonies alleaged in the placard.

[Page] But because the Church of Rome con­taines not it selfe within these limits, but aymeth at a materiall crosse: it is apparant, that it maintaineth vnsufferable idolatrie. And to the end it may appeare, that wee wrong them not in saying so: marke heere the verie words they vse, when they hallow the wood of the crosse.

Digneris Domine, benedicere hoc lignum cru­cis, vt sit remedium salutare generi humano, sit soliditas fidei, bonorumque operum profec­tus, & redemptio animarum, tutela contra sae [...]a iacula inimicorum: which is thus in­terpreted. Lord, that it might please thee to sanctifie this wood of the crosse, to the end it may be a healthfull remedie to mankind, assu­rance of faith, aduancement of good workes, redemption of soules, and a defence against the cruell dartes of the enemies.

Againe.

Againe.

Againe,

Wherein is to be noted, that this Himne saith, it is a tree, albeit others, & namely the Canonists say, that it was made of foure [Page] woods, to wit, of Palme, of Cedar, of Ci­pres, and of Oliue-tree.

Of like stuffe is the French prayer, which is vsually reade at all houres, and is in the booke called Houres, that which Michaell Joue imprinted at Lyons 1568▪ according to the vsage at Rome, and is in this man­ner.

In English thus.

[Page] Nor is it onely called the adorned crosse, but likewise the adored crosse: as on the holy Friday it is termed worshipped, in re­gard of the adoration of the crosse as that day there. So that if the time when the crosse is honoured, is called holy: the place likewise where the crosse is to be erected, is also hallowed, and the handes and fin­gers of them that erected it. For there must bee some reason allowed to the circum­stances and instruments, as well in one as the rest, or, to speake as we ought, he must needs be his crafts-maister, that will not let the stench of such impietie be descer­ned or felt, by them whose breath idolatry hath before poysoned.

Like follies and blasphemies com­mit they about the lance or speare, where­with the side of our Sauiour was pearced▪ First, that it was sent by the great Turke Baiazeth, to Pope Jnnocent the eight of that name, in the yeare 1490. if the ac­count lye not▪ of which holy speare, the feast is celebrated on the Friday after the Octaues of Easter, and thereto is appoyn­ted this prayer following.

Thus Englished.

So that whosoeuer will beleeue these people, must likewise worship S. Lant­horne, Saint Spunge, Saint Ladder, Saint Cord, Saint Whippe, and other instrumēts wherewith the hang-men tormented Ie­sus Christ.

Let then these Sophisters bite their nailes as long as they please, to ouerthrowe this shamefull taxation: yet shall they neuer make of wood, more then wood. And be­cause they blesse themselues with this [Page] wood, bowing downe their heades before it, and calling it the health & remedie for mankinde: wee say, that they are more blockish then wood, if they will not ac­knowledge the great fault they commit, in honouring the wood, in stead of applying such dutie to him, who bare our sinnes in his bodie on the crosse of wood.

We are not likewise ignorant of their goodly verses, Effigiem Christ: &c.▪ but we say, it is also a drugge answerable to that which we call to bring one a sleepe. For certainly, this is to make the ignorant slee­pie: wheras such as receiue instruction out of Gods schoole, do hold, that seeing god in no case will be honoured by images, it is a matter altogither intollerable, that mē should haue any images to worship. For I­dolatrie is committed when we honour I­doles, or honour God otherwise then hee would be honoured: as appeareth by the Prophets speeches of them that worship­ped in high places. They are reprooued not for that they worshipped God: but be­cause they worshipped him otherwise thē hee had allowed in his ordenance. For hee woulde haue but one place onely, to [Page] wit, the temple of Ierusalem, where hee would be serued, and they honoured him in woods and on mountaines. This is the reason why the Samaritaines, who called themselues the children of Iacob, were re­prooued, because they worshipped in the mount Gartzin, albeit they yet prepared themselues to God.

For this reason, in the Elibertine Coun­cell, held in the time of the first Councell of Nice, the 36. Canon, were set downe these words.

It is ordained, that in the Church shall bee no kinde of paintings, to the ende, that that which is honoured and worshipped, should not be figured in any resemblance. Their an­swere hereto is friuolous, for they say. They worship them not▪ because they put no trust in them. To worship, is to encline ones selfe thereto, to make signes of humiliation, and bowing the knees: as may be seene by the scriptures manner of speaking, which by bowing of the knee, noteth idolatrie, as appeares by the answere made to Elias, 1. Reg. 19. verse 18. Where the true seruants of God opposed to idolatours, are marked out by this: That haue not bowed their knees [Page] before Baal, nor kissed him with their mouths. These kinde of words vseth the scripture, for describing of idolatours: that they bend themselues, burne incense and kisse the hand or the lippes, all which the church of Rome doth to images, reliques, & cros­ses: the conclusion then is manifest, they are idolatours, because they do the deeds of idolatours.

But that which is alleadged out of the 21. of Numbers, maye not bee let passe lightly: for if there be an example, which formally and firmly plucketh downe the abuse committed about the crosse, it is that of the brazen Serpent. That was made by Gods commandement, therefore it was no Jdol.

Now, albeit that by the lawe general­ly, God forbad to make the image of any thing in heauen, the earth, or waters vn­der the earth: so it is, that not being bound to his law (because he is aboue it) it pleased him to dispence therwith, euen as himselfe dispensed with the law, & gaue cōmande­ment to make this serpēt, the figure of the exaltation of Iesus Christ, lifted upon the crosse, as himself witnesseth in the third of [Page] John, verse 14. Not that it was eleuated on wood made crosse-wise, as they vse com­monly to picture it, (for it was lifted vp on a standard or poste, as the text saith) but because it was to bee lifted vp, and they which by Gods commaundement looked thereon, should be healed: Now let vs see what ensues heereon. From that instant, till the time of the good king Ezechias, a­bout the space of seuen hundreth thirtie & fiue yeares, there was no speech at all of this brazen Serpent. It happening then, the people making obeysance therto, wor­shipping it, because it had been made by Moyses, and was so kept for the space of 735. yeares; Ezechias brake it, and caused it to be burned. From hence we gather, if images in generall, and especially that of the crosse, were neuer made by the com­mandement of God, but by the diffidence and presumption of men (who thought God did neither see nor heare them, except they had such images before their eyes) especiallye such as haue beene brought in wee knowe not since when: howe farre off ought they to bee from vs? When it shall come to this point, that they [Page] were not begun to any such purpose: it is then euident, that they ought to be taken away, as Ezechias did the Serpent, because at first it was not framed to bee worship­ped.

And because of the abuse which hath risen heereabout, it were very necessary to be generally abandoned. For Idolatry is no part of those things, whereof one will say: Correct the abuse, yet holde the vse: be­cause in whatsoeuer sort the I doll is taken, yet it is as nothing.

And when question is made, for refor­mation of such disorders, wee should fol­low the saying of Iesus Christ, in Math. 19 verse▪ 8. Jt was not so from the beginning. If then at the beginning, when the Aposto­lique Church was pure, and truth sincere, the signe or forme of the Crosse was not made, it was no where appointed, saluted nor worshipped: it was very ill done, to bring in this corruption, (which can no way well be called a custome,) and much worsse is it to retaine it still.

There remaines one testimony, out of the first book of Sozomenus, Chap. 4. where it is said: That the souldiers of Constiantne, [Page] did highly honor his Standard, made in forme of the Crosse, and that many miracles were done among them: which being consessed, concludeth not, that therefore wee ought to honour the material Crosse. For say that they did honour it, or did such things as ought not to be done: it is resoluedly to be held, that in such actions they are not to be imitated. Considering the conclusiō serues to the contrary, to wit: if the Crosse ought to be honored, because it did a miracle: It followes then, that the Crosse which ne­uer did miracle, ought not to be honoured. Now it is most certaine, that of an hundred thousand crosses, 3. cannot be found that did any miracle: no though wee should al­leadge their own accounts, & the effectes shewed by them, with the histories which these exorcistes doe confirme. Witnes the example, of that so holy & renowned doc­tour Picard, & other Sorbonists, who in the yeere 1552. could not by their exorcismes, Crosse & holy water, chase a spirit out of a maidens body in Paris. No more could the Munke of St. Benet, brought to Roome by the Cardinall Gondy, in the yeere 1554. driue forth the cuill spirits cut of the bo­dies [Page] of 82. maidens, notwithstanding all his coniurations, for the space of sixe monethes together, as Bodinus saith in in the 3. booke, Chap. 6, of his Demono­manie, So then▪ all those Crosses of Roome (which surpasse other in holinesse and mi­raculous vertue, by reason of the sanctity which is there obtained) hauing no more power then those of the Munkes: haue little duety to be honoured, for the cause being taken away, there remaines no more of the effect.

Last of all, because it seemes, that wee would haue no Images of the crucifixe, nor the Cross: we declare, that we desire all our dayes, Iesus Christ should be paint­ed before oureyes, in the same manner as S. Paule, Gal. 3. ver. 1. painted Iesus Christ before their eyes: for the pensill wherwith God ought to be paīred, is his word, which himself calleth the word of truth, where cō ­trariwise, all the doctrine of Images, is but the doctrine of lying and vanity. So then, the Crosse of Iesus Christ is as the chaire, wherout we purpose to preach on the one side, the multitude and ennormity of our sinnes, on the other, the seuerity of Gods [Page] iustice and depth of his mercy. The great­nesse of our sinnes is shewen vs, in that they could not be borne nor abolished by any o­ther, then he who was very God and very man. His iustice, in that God, who hateth iniquity, did punish it with all extreamity. His mercy, in that himselfe gaue vs the price to acquit vs withall, euen vs that were his vtter enemies: for this is to vs a most certaine gaege, of the merciful affec­tion of our God, discerned thorow the woundes of his onely Sonne. And the liue­ly contemplating of those wounds, is the balme to heale the hurts of our soules. His feete and handes were pierced, his side o­pened, and thence issued the price of our redemption, as also the washing away of our filthynesse: bloud (I say) and water al­waies streaming, to deface our sinnes past, present, and to come, to the ende, that ha­uing our harts washed from an euil consci­ence, wee should goe by the fresh and li­uing pathes, towardesour God with cer­tainty of faith, and keep ing the confession of our hope. Heb. 10. ver. 22. 23. that is to say, in following after Iesus Christ. Which is nothing else, saith S. Carill, but renouncing [Page] the world for the loue of Christ, & preferring the goodes which we hope for by faith, before all other in this bodily life. In like manner, saith S. Bernard. The ioyfull hope and assu­raunce, is that which is affirmed by applica­tion to the death and passion of Christ. For since the Father hath giuen vs his Sonne: how shall he not with him giue vs all thinges also? Rom. 8. ver. 32. And bee is giu en vs of the Father, to be our iustice, wisedome, re­demption and sanctification. 1▪ Cor. 1. v. 30. It is Iesus that iustifies the faulty, it is Ie­sus that paies for the indepted, that streng­thens the weake, illuminates the blinde, bindes vp the hurtes of the wounded, re­calles home by-wanderers, giues life to the dead: & in a word, it is Iesus that destroies the workes of the deuill, & beateth downe Sathan vnder our feete.

Such is the memory which wee conti­nually obserue, of the perfect obedience, which the Sonne of GOD deliuered vpon the Crosse, to God his Father for vs poore miserable wretches: and not the ri­diculous and I dolatrous deuotion, which the ignoraunt so gladly would make vs beleeue, that they honour the death and [Page] passion of Iesus Christ, in saying, during their great weekes space, before the crosse, and beholding the face of the Crucifixe, with handes eleuated, and knees bended, to wit.

On Palme Sunday, thirty three Paters & Aues▪ the Munday, the beades of our Lady: the Tewsday, forty Peters & Aues: the Wednesday, thirty Paters and Aues: the Thursday, twelue Paters and Aues: the Fryday, sixty Paters and Aues: the Sattur­day forty Paters and Aues: on Easterday, twelue Paters and Aues. Likewise, during their twelue white Fridayes: the first, three Paters and Aues: the second, seauen Paters and Aues: the third, sixty times Paters & Aues, in honor of the sixty thornes in the crowne: the fourth, forty Paters and Aues: the fift, forty Paters and Aues: the sixt, twelue Paters and Aues: the seauenth, thirty Paters and Aues, in honour of Iudas his thirty pence: the eight, thirty Paters & Aues: the ninth, fiue Paters and Aues: the tenth, three Paters and Aues, in honor of the three nayles: the eleuenth, fiue Pa­ters and Aues: the twelft, fifteene Paters Aues, in honour of the fifteene horrible [Page] signes, which shall come before the day of iudgement. Such is the summary of the stile obserued, in the booke by them cal­led Houres. But true worshippers indeed, entreate of God, that it may please him, to make them feele the efficacy of the death and passion of Iesus Christ, and desire to beare the Image of him: to the end, that as wee haue borne the Image of the earthlie Adam, so we may carry the Image of the celestiall Adam in our hearts, that the ho­ly Ghost would be the Temple therof, and so by this meanes, we shall bee knowne by the same Iesus Christ, at his great and last comming. Truely, it is thou Lord Iesus▪ whome wee honour, whome wee blesse and thanke: because thou dying on thy Crosse, hast thereby giuen vs assurance of life. To thee be all honour and glory, with the Father and the holy spirit. Amen.

Jt is sweete to beare the Crosse with Christ, and for Christ.