A breefe treatise of the vertue of the crosse and the true manner hovv to honour it. Translated out of French into English.

A breefe Treatise Of the vertue of the Crosse : And the true manner how to honour it . Translated out of French into English .

1. Cor. 1. ver. 23. We preache Christ crucified . St. Chrisostome . The Crosse of Christ is to vs the Sunne of Iustice , that beeing lightened by the mercie thereof , wee may glorific the Father , the Sonne , and the holy Ghoste .

AT LONDON , Printed for Edward White , and are to be solde at the little North doore of S. Paules Church , at the signe of the Gun ▪ 1599.

TO THE RIGHT HONORABLE Sir , STEPHEN SOAME , Knight , Lord Maior of the Cittie of London : And to the vertuous Ladie his wife , all happinesse and hearts content vnfainedly wished .

MY good Lord , in respect of some fauors from you receiued , as also in regard of the dutious affection I beare you , I am bolde to present you and your Ladie with this little remembrance , though simple and small in shew , yet of inestimable valew in substance . Ingratitude is the most abiect sinne in the worlde , and caniustly challenge no excuse for it selfe , bee it in how great or meane persons soeuer : And therefore least my selfe should therewith bee tainted , hauing found such extraordinarie gentlenesse both in you and my good Ladie your wife , I haue made a learned and diuine French man my intercessour , to tell you in rude English , that I forget not such fauours .

And the rather made I choice of his furtherance heerin , because on good Fryday last , your Honour with the rest of your Brethren , heard at Paules Crosse , a verie learned Sermon tending to this purpose , I meane the crosse , death , & passion of Christ Iesus , which iumping so neere with this Argument , and well worthie to be continued in remembrance : I could finde no fitter meanes for the same , then this most excellent and learned French Treatise , which handles both the sacred vertue of the crosse , and also what worshippe ought to be giuen thereto .

I beseech you my good Lord and Lady , when leisure from weightie occasions will so permit it , that you would but vouchsafe this Treatise the reading : happily you shall finde somewhat therein well worthie noting , and I hope withall , the true sinceritie of my affection toward you , which being but so found , and by you as kindly accepted , I shall remaine alwaies yours for any further imployement , be it euen to the vttermost of all my endeuours .

Since in this world nothing can perfect bee , Pardon I pray , if you these faults do see .

B. pag. 1. lin 13. for haue plunged , read , hauing plunged . Pag , 7. lin 21. for , 1. Cor 1 verse . 23 , read , 1. Cor. 2. verse 2. Pag 9 lin. 20 for ▪ ones aith ▪ read ▪ one saith Pag 13. lin. 5. for , Colosl . 5. verse 15. read , Phil. 3. verse 3.

C. Pag. 14. lin: 1 ▪ for , so phistically , read , sophistically . and lin. 26 , for , Chirst . read Christ .

D. Pag. 2. lin 24. for , Apostasta , read , Apostata . Pag. 3 , lin. 15 , for , begit , read beg it . Pag 4. lin. 21. for , 2. Cor. 7. read 1. Cor 7. Pag. 7. lin. 20 ▪ and 21. for , was in honour , &c. read , is in honor and at his end ▪ at his end in respect of punishment : but remaineth in glorie .

E. Pag. 13. lin 24. for , others beleeue it should : read , but that other crosses should .

F. Pag. 9. lin 27. for , Constiantne , read Constantine .

A briefe Treatise of the vertue of the Crosse , and the manner how to worship it .

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 the contrarie 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 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 than 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 .

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 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 themselues in ignorance and falshood ? Yet this lamentation marcheth not alone , for we accompany it with our daily sighes and prayers , drawne from the entire depth & bottom of our harts , to the onely true God , by the intercession 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 , 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 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 beare it : that Iesus went out of the 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 Iesus Christ , that they were made prisoners and scourged : that Saint Stephen was stoned : that great persecution 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 lighten 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 , whom Jerusalem was not a sea-bordering cittie ? Perhappes then ( saith he ) they tooke paines to bring it to the porte of Japhet , which is distant from the said Cittie 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 consider ▪ 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 reiecting the preaching of the Gospell , and persecuting them 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 instrument 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 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 them : 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 .

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 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 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 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 .

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 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 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 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 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 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 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 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 : 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 exposition 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 , 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 euident , 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 : 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 when the Angel should passe 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 : 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 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 reason before named , to wit , if the charme were discharged by the 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 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 , for this were , as if one wold proue Christ to be the son of the liuing God , & alleage the words spoken by the deuil , saying , Thou art Christ the son of the liuing God , Math. 8. verse 29. Mark . 5. verse 7 ▪ To whom 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 themselues too much , & ought to know , that such an example is no way allowable . As likewise is not their imitation , 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 enchantments . 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 conclusion . Since Julian the Apostasta and such like , made the signe of the crosse , & therby was succored , as is said : it is apparant , that this proceeded not of god , but only came from Sathan , who would more & more fold him into such deceits , as euen so appointed by the iust iudgement of god . For this case hapning extraordinarily , serued so much the more for confounding the abhominable wretch , as wel in his conscience , as before men , & 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 Inuocation 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 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 flies 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 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 resurection 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 , 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 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 , in respect 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 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 : 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 .

Pange lingua gloriosi Praelium certaminis , Et super Crucis trophaeum , Dic triumphum nobilem . That is to say . Tongue declare the combate of a glorious fight , And tell the noble tryumphes on the Crosse . And Theodulphus : Vexilla Regis prodeunt , Fulget Crucis misterium . That is . The Standards of the King march foorth , Shining with the misteries of the Crosse .

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 .

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 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 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 to the second , which is entituled : How the Crosse ought to be honoured : which likewise at this present wee must consider on .

How the Crosse ought to be honoured .

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 .

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 , when he is acknowledged to be the sole Sauiour and redeemer of men lost in Adam , and who beeing sinners , and destitute of the 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 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 , 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 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 vision 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 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 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 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 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 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 and voyd of faith . So may the crosse be engrauen 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.

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 , 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 . To beare the crosse must be thy paine , If thou desire the crowne to gaine .

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 . Auge pits iustitiam , reisque dona veniam . Encrease the iustice of the good , and pardon the offendors . Likewise , Crucem tuam adoramus Domine : Lord , we adore and worship thy crosse . 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 : 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 them 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 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 .

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 . Crucem tuam adoramus Domine . O Lord we adore and worship thy Crosse ▪

Againe . O crux adoranda , ô crux speciosa , hominibus amabilis , sanctior vniuersis , quae sola digna fuisti , portare talentum mundi . Dulce lignum , dulces clanos , dulcia ferens pondera . Serua presentem cateruam , in tuis hodis laudibus congregaram . O crosse , which oughtest to be honoured , O crosse , which oughtest to bee regarded , Amiable to men , more holy then all , Which only wast woorthie to beare the worlds talent . Sweete woode , which bearest sweete nailes , and a sweet burthen : Saue this present Congregation assembled in thy praises .

Againe , Crux fidelis , inter omnes arbor vna nobilis : Nulla sylua talem profert , fronde , flore , germine . Dulce lignum , dulces clauos , dulce pondus sustinet . Faithfull crosse , the onely noble tree among all other : No forrest euer bare the like , for boughes , flowers and branches . This sweet wood bare sweete nailes , and a sweete burthen .

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 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 .

Saincte vraye croix adoree , Qui du corps Dieu fut adornee . Et de sa grand ' sueur arrosee , Et de son sang enluminee . Par ta vertu , par ta puissance , Garde mon corps de mal meschance , Et m'ottroye par ton plaisir , Que vray confez puisse mourir .

In English thus . Holy crosse , truely to be worshipped , Which with Gods bodie was adorned , And with his great sweate sprinckled , And with his bloud illumined . By thy vertue , by thy puissance , Keepe my bodie from all mischance , And graunt if so thy pleasure be ▪ Truly confest , that J may die .

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 .

Aue ferrum triumphale , Jntrans pectus tu vitale , Caeli pandis ostia , Foelix basta , nos amore , Per te fixi saucia .

Thus Englished . Triumphant Jron , be thou blest , Which entring in the vitall brest . Heauen gates didst open spread : Holy speare do vs wound , With the loue of him profound , Which by thee was pearced dead .

So that whosoeuer will beleeue these people , must likewise worship S. Lanthorne , Saint Spunge , Saint Ladder , Saint Cord , Saint Whippe , and other instruments 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 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 men 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 than hee had allowed in his ordenance . For hee woulde haue but one place onely , to 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 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 commandement to make this serpent , the figure of the exaltation of Iesus Christ , lifted upon the crosse , as himself witnesseth in the third of 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 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 , did highly honor his Standard , made in forme of the Crosse , and that many miracles were done among them : which being confessed , 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 conclusion 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 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 contrariwise , 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 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 keeping 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 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 giuen 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 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 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 . FINIS .

A Sonnet annexed to the former Treatise in French . WE are vndone , Sathan hath vs destroyde , Sinne , death and hell is our due portion . Ah wretch , recant , for Christ his passion , Sinne , death and hell hath vtterly made voyde . Thereby , our first rights are to vs regainde , Thereby , health , victory , and life we holde : Thereby , we see the light so manifolde , Thereby ; heauens highest secrets are attainde , It is the death of death , the hell of hell , The steele that hath rebated Sathans steele , Opening the gate where blessednes doth dwell ▪ Happy is he , this death by faith doth fellc . But he that worships wood or stone , procures Those paines on him , which euer more endures .

There is no de●eipt nor subtilty , which Sathan hath not ad●●sedly studied , thereby to make men commit Idolatry : whereby his power is no way ruynated , but established .