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
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 expositiō to wit As the letter Thau is the last in the Alphabet suen so sherby is represented those good people beeing the remnant of the multitude of the euilliuers But admit the letter Thau to be figured after the Hebrew Carracter or the Samaritaine Carracter by one onely figure yet is it easie to be seene that it hath a verie slender resemblance to an entire crosse For the Hebrew Carracter is made thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Samaritaine after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not the true figure of a crosse for it wantes that part aboue where the writing was fastened or title of the crosse as Lypsius hath well noted in the tenth Chapter of his first booke of the crosse That if the worde Thau had beene written with his Consonantes and one vowell as at this day it is read in the Hebre we text in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then it would haue much lesse resemblance But after the word let vs now come to the sence First of all it appeareth by that which is recited in the eight ninth chapters of Ezechiell that all there spoken of was represented in a mentall vision so that the things were not really done indeed In the second place it is a matter most euidēt that this Prophet was properly and particularly prepared or furnished against the Cittie of Jerusalem and the execution therof to be discerned when the Babylonians had taken and rased the Citie of Ierusalem leading some remainder of the people into captiuitie It is then beyonde reason that this which was spoken for a certaine time and place and for certaine persons should be turned and assigned else where which neuer was the intention of the spirit of God that then spake by the mouth of Ezechiell Moreouer it is no where to bee found that euer the Iewes were marked with any marke in the fore-head whatsouer and much lesse by the crosse which was a thing odious and ignominious then among all nations of the world that death beeing cursed amongst the Iewes following what is written in Deuter. 21. verse 23. That he was accursed who should bee hanged on a treee Now then the true sence of this passage in Ezechiell is that God declared howe when this great iudgement should be exercised on the cittie of Ierusalem they onely were to bee exempted who should bee marked by the spirit of God After this manner is vnderstoode what is read in the 12. of Exodus where the destroying Angel passed through the middest of Egypt and slewe all the first borne of the Egyptians but hee commaunded the Israelites to put the blood of the vnblemished Lambe for the Passeouer on the posts of their habitations to the end whē the Angel should passe 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