burne the crosse it is altogither vncertaine Another maintaines they threw it into the sea how can that hold whō 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 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 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 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 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
A breefe Treatise Of the vertue of the Crosse And the true manner hovv 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 VVhite 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 S r 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 Brethrē 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 vvill so permit it that you would but vouchsafe this Treatise the reading happily you shall finde somewhat therein well worthie noting and I hope vvithall the true sinceritie of my affection toward you which being but so found and by you as kindly accepted I shall remaine alvvaies 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 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 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 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
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 fâ—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 reasoÌ„ 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 Apostaâ—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 spokeÌ„ by the deuil saying Thou art Christ the son of the liuing God Math. 8. verse 29. Mark 5. verse 7 To whoÌ„ 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 theÌ„selues too much ought to know that such an example is no way allowable As likewise is not their imitatioÌ„ 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 enchantmeÌ„ts 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 coÌ„clusion 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 froÌ„ Sathan who would more more fold him into such deceits as eueÌ„ so appointed by the iust iudgement of god For this case hapning extraordinarily serued so much the more for confouÌ„ding the abhominable wretch as
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 theÌ„ 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 saeâ—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 VVhich entring in the vitall brest Heauen gates didst open spread Holy speare do vs wound VVith the loue of him profound VVhich 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 instrumeÌ„ts 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