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truth_n	apostle_n	church_n	scripture_n	4,992	5	5.9479	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02461	A sermon principally entreating of the crosse in Baptisme wherein also it is proued, against the vnaduised reprouers, that it is no popish error, to say; that Austine sent from Gregorie the Great, was the conuerter of the English in this iland: and further that the Britaines did not receiue their first faith from the Church of Rome. By R. H. D.	Hacket, Roger, 1559-1621.	1606 (1606)	STC 12591; ESTC S117906	24,790	63

rites vse fruits and effects of Baptisme which it should worke in the regenerate of God saith Not only that Baptisme is called the Crosse but the Crosse is called Baptisme With the former accordeth learned Hierome who in his Commentaries vpon Ezechiel saith In the auncient letters of the Hebrewes the which the Samaritans do vse vnto this day the last letter called Tau hath the likenes of the Crosse which is made on the forheads of Christians and with which Christians often signe themselues In which we may obserue first that this Crosse is made by other the Minister that baptiseth secondly that it was made in the foreheads of Christians Next vnto Hierome and which liued with him in those daies is Austin who speaking to those which were to be baptised saith with the sign of whose Passion and Crosse thou art now to bee signed yea and all Christians are signed And in his tract that he maketh vpon Iohn he further saith The which signe of the Crosse except it bee made either vpon the foreheads of them that beleeue or vpon the water in which they are regenerated nothing is orderly done Where note that they that came to bee baptised were signed with the sign of the crosse secondly on their foreheads thirdly that Austine did thinke that if this signe were wholy omitted that all was not well done The last of the twelue latest in yeares is Gregory the Great who briefely thus In the vpper dorepost of the house we sprinckle the blood of the Lambe because we carry the Crosse of his Passion in our foreheads Thus then by the verdict of these twelue most reuerend and renowned Fathers you haue it found that in their times and before they that were baptised were also at the same time signed in their foreheads with the signe of the Crosse this was then the practise of the Church and this without the known contradiction and gain-saying of any was then vsed Now let vs in the third place consider by what reasons these Fathers were moued to signe with the signe of the Crosse them that came to be baptised Was it because the Fathers thought that the Apostles either by their ensample shewed or word of mouth deliuered that the baptised were so to be crossed Surely Basil said that it came from the traditiō of the Apostles Cyprian that it was the Lords signe Augustine that it was Christs Crosse which he would haue set in our foreheads and those reuerend Fathers by their verdict before giuen shew that in their seuerall Churches and therefore by some probability of reason generally in the whole Church of God for it is vnlikly that that which was vsed by them was disused by other that the baptised were signed with the sign of the crosse Now those rites which are not expressely remembred in Scripture and yet are in all the world obserued either were by the Apostles themselues commended to the Church or in some generall Councell concluded But yet I dare not deliuer for a word of truth that this was the mouing reason which carried the Fathers to signe their baptised with the signe of the Crosse What then was it because that in the Apostles times first and after in the daies of these Fathers many both of the Iewes and Gentiles for amongst many such the small nūber of Christiās were enforced to liue reproachfully vpbrayding that they put their trust in him which was hanged on the Crosse that the Fathers to shew to those scorners that that which they reproached as their shame they reputed their glory they signed their baptised with the signe of the Crosse So Austine speaking to those reproachers of the faith of Christians We haue an heart but not such as yours is neither are we ashamed of him that was crucified but in the part where the sign of shame is there we haue his signe of the Crosse And the same Austine in another place the Iewes disdained that that title hee was King of the Iewes was written ouer his head they were ashamed to haue him their King whom they could crucifie for they did not yet see that that Crosse on which they should fasten him should bee in the foreheads of Kings And in another place the same Austine shewing vnto Christians how they should behaue themselues towards such reproachers of their crucified Christ Frontosus esto bee not ashamed when thou hearest thy Christ reproached prorsus esto frontosus be of a bold and vnshamed forehead why dost thou feare thy forehead which is armed with the Crosse of Crist And againe speaking of himselfe he saith So farre am I from being ashamed of the Crosse of Christ that I haue Christs Crosse not in an hidden place but I carry it in my forehead And generally in another place speaking of that which is done of all Christians Wee do carry his signe in our foreheads of which wee need not bee ashamed if we carry it also in our hearts His sign is the lowest step of his humility The wise men knew him by a Star yet he would not haue the Star but his Crosse to be his sign in the foreheads of the faithfull Thus then you see the reason why principally the Fathers were moued to signe their baptised with the signe of the Crosse and that in their foreheads the very seat of shame that the Iew Gentile the vnfaithfull might vnderstand that Christians were not ashamed of their Christ that was crucified but rather reputed his Crosse the very toppe and crowne of all their glory Another reason there is that whereas these Fathers saw how hard a matter it was to make the meane of the people to vnderstād this mystery of their saluation and how prone the nature of mā is not only to ascribe to other that which is only due to Christ but euen also not to know or knowing to forget that which Christ had suffered for them the Fathers signed their baptised with the signe of the Crosse that by this signe they might bee remembred to ascribe the whole and summe of their saluation not to the water in which they were baptised nor vnto any other thing that they should do or is done to them but vnto the only merit worth of Christs death and passion This may appeare by Austin who saith not without cause wee carry the signe of Christ● Crosse in our foreheads euē that by it we might remember that Christ was crucified for vs. This by Ambrose who speaking of the question ministred to the baptised and there answereth saith Thou wast asked dost thou beleeue in God the Father almighty thou saidst I beleeue and thou wast dipped vnder the water that is thou wast buried Againe thou wast asked dost thou beleeue in our Lord Iesus Christ and in his Crosse thou saidst I beleeue and thou wast dipped vnder the water c. Thus the baptised at his Baptisme was not only asked whether hee did

herein we suspect our contrarying thoughts suppose that we may be deceaued that they may being nearer the times of Christ and his Apostles in things of this nature better see the truth Nay since the Crosse is a rite meerely in the generall indifferent since it may serue to decency and order as a badge of our profession how may I or other of the like mind and conscience with my selfe in this refuse the order of our Church vpon our priuate spleene and fansies let not him that vseth it not cōdemne him that vseth it If not to thee yet to mee except I would giue the lye vnto my cōscience it is indifferēt Surely Chemnisius writing of the rites which in the Sacraments are vsed for order and decency sake of those outward things indifferent saith It must not be permitted to euery man without the iudgement and consent of the Church of his own wātonnes wil to leaue out or alter any rite or ceremony that is vsed in the Church For although other Churches doe not vse to baptise with the Crosse yet are we in things of this nature to follow the rites and orders of the Church in which we liue not the orders of those to whom wee are not subiect except we will become troublers of the peace of our Church an offence vnto other and cause other to be offēded with vs. The seueral Churches of God without blemish or derogation to other may in these rites vse their liberty according to the rule of Paul as Chemnisius in the same place speaketh And as Linwood inferred when in some Churches the baptised was dipped vnder the water in some had water sprinckled or powred on that it was not of the necessity of Baptisme that the child should bee dipped so maiest thou in that some Churches doe signe the baptised with the signe of the Crosse others do not hereby vnderstand that the Church of God doth not repute the Crosse to be of the necessity of Baptisme Yet doth the Church in which we liue for order sake cōmand the vse of the Crosse vnto vs. Should we for this forsake the people of our charge and leaue the ministrie vnto which God hath called vs by what warrant this was not the coūsell of Beza Cartwright and other impugners of this the like ceremonies but rather to walke in our calling and in patiēce to beare the burden of these dislikes If this had bin absolutely euil this they might not nor would not haue perswaded And if they thought it lawfull but not expedient nor conuenient our Gouernours in their great experience should better know what is fitting the state of our Church than they If they do not as thou supposest yet how maiest thou leaue thy lawfull and needful duty which God hath enioyned and requireth of thee in that thou wilt not vndergoe with the good of many that which thou thinkest is not expedient If thou farther saiest that the Crosse hath bin most superstitiously abused we say the same yet being freed from superstition and the opinion of merit holines and necessity why may it not be continued with vs especially since that which is vsed of vs is far vnlike that which is vsed of the Papists For they make the Crosse in Baptisme a needfull ceremonie wee a conueniēt they signe the baptised and the water oftē we once they put some religion and holines in the signe wee put none they crosse the baptised before he receiueth his Christendome we after and after he is receiued as a member in the Church they to driue out the diuell and by that signe to feare him from returning wee that it might be an honorable badge to remember vs with all boldnesse to confesse Christ crucified and to repute the cause of all our happines the merit of Christs Passion endured on the Crosse Well may therfore the Crosse be vsed of vs which hath been most superstitiously abused by them And so much the rather because that by this signe thus remaining with vs since all other vse of the crosse is in no vse with vs wee may stop the mouthes of the slaundering Papists which say that wee are enemies to Christ and to his Crosse because our Rulers haue broken downe his Crucifixes and Crosses and because the people do not as their Fathers did signe themselues with the sign of the Crosse For this signe thus vsed in Baptisme sheweth that wee are not enemies to Christ nor to his Crosse but to their Idolatry superstition And although we do not liue among the Iewes and Pagans which seeke to shame vs because we put our trust in him that was hanged on a tree by this Crosse to shew them that that which they reproch wee repute our glory yet since this is a doctrine needfull for all sorts to learne that not in the minister or water but in the blood of Iesus they attaine the washing away and remission of their sinnes since of this many of the people are very ignorant not only by the word and Sacraments the blessed meanes of God but by this signe also the people may be remembred as thought the anciēt Fathers that Christ died for them on the Crosse Neither lacketh this cause the approbation of many reuerend of our moderne writers For although Beza to Grendal did there reiect the Crosse because it opened a gap to that great superstition and Idolatry which among the Papists ensued and would haue it therefore with the brasen Serpent vtterly abolished yet the fame Beza in his after thoughts writing vnto Francis Ba●dwin I know that some hauing taken away the adoration of the Crosse haue yet retained some vse of the signe of the Crosse Let them vse as it is fit their liberty and to the same in an● place there was a time in which there was some vse of the signe of the Crosse against the contemners of Christ crucified and let it be long and willinglie vsed of Christians for an outward signe of their religion Where marke he saith that it is meet that they should vse their liberty in the vse of the Crosse 2. That it was of good vse against the contemners of Christ crucified 3. that hee would willingly haue it long cōtinued as an outward professiō of true religiō Likewise Bucer speaking of the Crosse this signe not only because it hath been of auncient vse in the Church of God but because it is a very plaine signe presentlie remembring the Crosse of Christ I iudge it not vndecent or vnprofitable if it bee purely vnderstood and religiously taken without any superstition or seruitude of the element or of common custome To the same purpose Chemnisius such rites we do not without cause love and reteine in the action of Baptisme which do signifie and illustrate the doctrine deliuered in Scripture concerning Baptisme In another place we ought to oppose our selues against those rites which fight with the word of God Or when

great superstition will-worship fansied by man but not approued by God did after follow accompany the Crosse Thus haue you heard that both these kinds of crosses haue bin sinfully abused and by whom that although the aereall Crosse was rightly vsed by the Fathers at the first yet that now they haue multiplied one into many filling euerie place and euery act full of needlesse and superstitious crosses Now it followeth that we shew vnto you that since the Crosse hath been so foulie abused that therefore they of our Fathers and other reformed churchers did not ill which haue wholy abandoned the Crosse that in former ages hath been so sinfully abused For if Ezechiah be commēded for commanding the brasen Serpent to be broken which yet God had appointed to be made after it was continued seuen hūdred yeares why may not with their praise vpon the same reason of Idolatrie Christian Magistrates remoue out of the Church and houses of God those crosses crucifixes which were deuised and fansied by man Surely not so commaunded of God as was the brasen Serpent If here they shall insist for their excuse that they do not worship the Crosse or Crucifixe but Christ which in the Crucifix is remembred what do they in this alledge for themselues but that which the Iewes might for their calfe and the Gentiles did for their Idols For vnder the forme of the calfe the Iewes thought to worshippe that God which brought them out of the land of Aegypt therefore to the calfe they sange These are thy Gods which brought thee out of the land of Aegypt and Austin speaking of the Gentiles The Heathen say that they do not worship that which is visible but the Godhead which there inuisibly dwelleth In this therefore the Papist Iew and Gentile agree But to thē all not I but ●asil replieth How ridiculous a thing is this to beleeue that the heauenly godhead is fastned to an image and there vnder an Image to worship it When it was obiected by the heathen that Christians did worship crosses Arnobius replieth We doe not worship crosses neither doe we aduise you so to do In like manner Cyril to Iulian we deny that the signe of the Crosse is worshipped and adored of Christians The reason of their answere appeareth because as Gregory Nyssen speaketh hee which adoreth a creature although he do it in the name of Christ yet hee is a worshipper of images hauing giuen the name of Christ vnto an image By the same reason Basil proueth Arius to be an Idolater because he worshipped Christ and yet reputed him to bee but a creature he that shal call the only Son of God the worke of God and a creature and shall after worship him in that they worship a creature and not a Creator graecismum inducunt they bring in the Idolatry of the Gentiles Thus then by the iudgment of these Fathers none may in the name of Christ or for Christs sake worship a Crucifix worship a Crosse for it is but a creature neither is the diuine Godhead fastned to an Image as the Iew and Gentile thought neither can it be shewed that Christ would haue himselfe in a Crosse or Image to bee worshipped Wherfore our Rulers did well by taking away the causes of the peoples error to reduce them to the worship of the true and only God and by defacing the Crosses with which the blinded world committed spiritual whoredome to take away the reproch of our faith for which both Iew Turke well affected Christians were offended with vs. This in this very case Athanasius approueth saying lest any of the vnfaithfull Iexes doe reproue that in vs that we worship the Crosse wee may the two peeces of the wood being seuered the forme of the Crosse vnformed cast them away from vs as vnprofitable wood In like sort as the world may see in our liturgy and Sacraments and in the common vse practise of the people the aereall Crosse in a manner is abandoned The reason of this Zanchius alledgeth propter introduct as superstitiones opinionem necessitatis because they were superstitiously abused and thought so necessarie that without thē many thought nothing well done When the Hemerobaptists did euery day wash thē to wash away their sins Epiphanius laughed at their folly and shewed that al the water in the springs riuers and sea was not able to do away their sinne the reason of his speech he there giueth because it was not done according to reason nor by the command of God euen so we say to them which are so deuoted to their many crosses these shall not be able to driue away the diuell or do away your sin because they are not done according to reason nor by the command of God Lest therefore they should beare the blame of the deceiued people and heare from the Lord for their often crossing What euill hath this people done that you should suffer nay bring so great a sin vpon them in an holy obedience to God they caused them to leaue this superstitious practise of the deceaued world Thus thē as diuers ancient rites sometime vsed in baptisme were put out of vse that by the Fathers which liued in the first six hundred yeares as the tasting of milke hony wine mentioned in Tertullian so may also this of the Crosse aswel as they by Che●nisius iudgement be disused if either by reason of circumstāces it be not found so profitable as it was or that the reason ceaseth for which it was ordeined or the cōtrary to the purpose for which it was ordeined it be abused to superstition Yea although it were a grāted truth that it came not frō man but frō the tradition of the Apostles for as other rites either instituted or put in practise by the Apostles thēselues as the feasts of loue the receauing the Sacramēt after supper the greeting one another with a kisse haue long discontinued left to be vsed in the Church euē so may this of the Crosse although it were vsed of the Apostles thēselues but of this too much because it is a doctrine receaued of all Now let vs come to that which in the sixt place wee proposed that wee of the ministrie since it is so enioyned by the Gouernours of our Church well may as did the Fathers notwithstāding the contrary vsage of other Churches signe our baptised with the signe of the Crosse For since the Fathers in their times signed their baptised with the signe of the Crosse that vpon good and approued causes why may not that which was lawfull for them be lawfull for vs keeping our selues within the same bounds and limits Surely that which the first and renowned Fathers in all their seuerall Churches put in practise as though it came from the Apostles themselues we cannot reiect as superstitious or disauow as vnlawfull and naught Nay rather