The Cross in Baptism

The latin avthorities Englished.

1 They which will treat of all sortes of Idolatry, must needs take the name of an Idol in a larger signification. By the name therefore of an Idol is understood: whatsoever besides the true God a man doth propose or frame to himself to be worshipped, either simply, or in some respect.

2 For Idols or images have greater power to corrupt a silly soul, in that they have a mouth, eyes, ears, nose, hands, feet, then to correct it, in that they neither hear, smell &c.

3 The sign of the Cross which is made in the forehead, or in the air, is sacred and venerable.

4 We adore the sign of the Cross, by which we have received the Sacrament of salvation.

5 The Christians from Christ's time hithervnto have worshipped with the highest love, both the wood of the Lord's cross, & the sign of the cross: with which they daily fence themfelues.

6 Defend me Jesus, from all evil vices past, present: and to come, by the sign of holy cross: and by the in estimable price of thy just and precious blood.

7 If thou seek any law for this in scripture, thou shalt find none. Tradition is avouched to be the author, custom the confirmer, and faith the observer.

8 At every passage, at every setting forward, at every cominge in and going out, at putting on of our clothes, shoes, &c. We stamp our forehead with the sign of the cross.

9 And with often crossinge guard thy for head, that the destroyer of Egypt find no place in thee.

10 Christ's followers do by the sign of the Cross, shut out the unclean spirits.

11 The Cross guardeth the mind, it taketh revenge on the devil, it cureth the diseases of the soul &c.

12 Whose virtue, perfecteth all sacraments: without which sign nothing is holy, nor any consecration take • th effect, and whosoever are the Ministers of the Sacraments, whatsoever hands do dypp or annoint the comers to Baptism, out of whatsoever mouth the sacreed word do proceed, the authority of operation doth by the sign of the Cross, make effectuallall Sacraments.

OF THE SIGNE OF THE Cross in Baptism. The use of the Cross in Baptism is not a thing indifferent, but utterly unlawful. For this reason.

IT is against the Apostles precept 1. Io. 5.21. Babes keep yourselves from Idols. For the explanation whereof two things are to be scanned first: what is meant by an Idol. Secondly: how far we are to keep our selves from the Idol. An Idol is quicquid preter deum diuino colitur honor: and though some restrain an Idol to a visible form: because it is derived of apotou eidous • et as a learned writer observeth Qui de omnibus Idolatry generibus acturi • unt, latius nomen Idoli accipiant necesse est Idoli igitur nomine intelligiur quicquid homo tanquam deum vel •• mpliciter vel ^katati sibi extra verum Deum proponit fingitque colendum. Neither is this spoken without good rea •• n, for nothing is properly an Idol, quate •• s est visibles forma, sed quatenus reli •• ose colitur If therefore it be worshipped it m • y be an Idol though it be no visible shape otherwise the worshipping of Angels and the souls of the just men were no Idolatry, seeing these are invisible spirits. and therefore the sign of the Cross. If it be religiously worshipped, may prove an Idol though it be transiens quiddam a thing vanishing in the Air and no permanent form. For as that learned Zanche speaketh there is a duplex Idolum, the one real the other imaginarium et tantum mente conceptum.

For answer to the Second question. Men may keep themselves from Idols two ways viZ. a cultu, et ab vsu Idoli from the worship, and from the use of the Idol. For the first, S. Paul is so strict that he alloweth not the Christians so much as to be present in the temple at the Idolatrous feasts, though they did it without any internal opinion, or external action of worshiping the Idol.

But John in this place doth not speak s • much of the worship as the use of the Idol for (as Aug. in psalm 113. well observeth) th • Apostle commandeth vt caueant non tantum a cultu simulacrorum, sed a simulacris ipsis. that they a void not only the worship of the Images, but also the images or Idols themselves.

Now the use of an Image, or Idol, may be civil or religious, and both of them public or private.

That an Image, even such an Image as is Idolatrously worshipped, may be made & retained for cyvill respects of ornament, story or such like: we make no question. though the tollarating of them in open and public places, even extra cultum be offensive and turn into a snare, as Gideon's Ephod was to his posterity: when it was abused to Idolatry. And upon this ground we yield, that though the Cross be apparently an Idol, yet in Princes Banners, Coronations, Coyne, Crown, or any other civil respect it may have a lawful use. But that any thing of man's deuisinge being worshipped as an Idol should be used religions ergo & in the worship of God, seemeth directly against S. Io •• precept, for, how do I keep myself from the Idol, or how do I sheew my Zealous d • testation of that filthy Idolatry: when I r • tayne it: and use it so honorably, as in th • Temple, in the Sanctuary, in the service o • God. Which interpritation of this place of S. John, the Church of England doth on th • warrant of Tertullian approve & comend.

And this point is further strengthened by the second commandment: which forbiddeth not only to worship: but even to make any Image, or any similitude whatsoever, to wit, ad cultum, or for religious use: as according to the scripture the best interpret • ors, partly against Images in Churches, partly on the words of the precept do most naturally expound it. for surely, if Idolatry it self as amost execrable thing be forbidden, then all occasions and means leading thereunto are likewise prohibited. And what stronger provocation to that spiritual whoredom: then erectinge Images in the place of God's worship? Plus enim vt rectu Avgustinus in psal. 113. Valent simulacra ad • uruandam infelicem animam, quod os • abent, oculos habent, aures habent, • ares habent, manus habent, pedes ha • ent, quam ad corrigendam quod non • oquentur, non videbunt, non audient, • on odorabunt, non tractabunt, non • mbulabunt.

And therefore without doubt the mea • ing of the commandment is to bind • he Church: from all such snares and all • uerments to sin, and therefore doth Au • ustyne in quest. su{pro} Levite. q. 68. well • onclude from this commandment that • uch making of an Idol can never be just or • awful.

Now if no similitude at all be tollarable • n God's service, then much less any that • ath been and is worshipped Idolatrously.

Tertullian against the Gnostickes: ac • ompted them Idolaters not only which wor • hipped, but those also which made and retained Images (nemppe ad cultum or for holy use) and in his book de Idolatria, he vehemently reproved the very makers of Images, though they did not themselves worship them, which sheeweth in what execration the primitive Churches held any religious use of an Idol.

The like we may find in Epiphanius ad • Iohannem Epūm Hicrosal. Where he reporteth, that finding an image of Christ, or some Saint, hanging at a Church door, he • rent it in pieces, avouching that to hang a • picture in the Church of Christ, was contra autoritatem scripturarum contra religionem christianam: contrary to the authority of the scriptures and the Christian religion.

From hence I conclude, that if the godly fathers were so vehement against erecting • Images of Christ, and of Saints, even a • that time: before any worship was given unto them. Much more would they withstand it now after men have made Idolles of them. And if they would not suffer an Idol so much as in the place of God's worship: would they endure themselves to use such an • doll as the Cross: in the service and sacraments of God. Their Zeal against that spiritual fornication: would never permit • hem so highly to honor, such an execrable thing: neither was their Zeal herein without ground of knowledge: For the spirit of God in Psa. 115.8. speaking of Idols, They (saith he) that make them, are like unto them, and so are all they that trust in them. Where a plain difference is made: between makers: and worshippers of Idols: and both condemned, as cursed transgressors of the law, shall any then make the Idol of the cross and that religions causa and yet be innocent?

Qu • stionlesse by David's example we must make no mention, that is keep no honorable memory of an Idol, and therefore without doubt: not give it so much honor as to use it: or the memorial thereof in the house of God, and in his holy worship, but as Isai saith , We must pollute the relics: and the very covering, and ornament of the Idol, & cast them away as amenstrous cloth, and say unto it get thee hence.

Now if any doubt whither the sign of the cross be adored: and so made an Idol, lett him well consider the tract of Bellarmine de a doratione crucis, where distinguishing the Cross on which Christ was hanged, from the similitude thereof he saith, cetere cruces illi similes inter sacras imagines numerantur and after he distinguisheth those similytudes of Christ's Cross into the Image and sign of the Cross, so that if the Image of the cross be taken for an Idol (& who knoweth not that it is the universal Idol of popery: and to be adored, even cultu • latrie (which worship as they themselves hold is due only unto God) the sign of the cross must needs be taken for no better. Besides the same, Bellarmyne having as is said distinguished the cross: into three sortes: the cross, the Image of the cross, and the sign of the cross, he layeth down this doctrine generally of them all, omnes cruces adoramus and particularly of the sign of the cross he saith, signum crucis quod in front vel in aere pingitur esse sacrum et venerabile. To this agreeth Portiformus Sarisb: 4 where it is thus professed adoramus crucis signaculum per quod salutis sumpsimus sacramentum.

And that the Image and sign of the cross is of one, and the same account with papists, appeareth evidently as by diverse: so particularly by Hart: For Docter Raynoldes sheewing that the Church of England, hath justly left the sign of the cross out of the supper for the Idolatry thereof, doth prove that it is worshipped as an Idol, by such testimonies as indeed belong to the Image of the cross, which Hart no way excepted against, doth imply, that look what estimation they have of the Image: the same they have of the sign, and what honor is due to the one: is due to the other. For in very deed, they carefully teach, that it is not in regard of th • matter, wherein the cross is painted, or th • couler whereby it is shadowed, but only an • simply for the expressing of the liknes o • Christ's cross, and for the representing o • Christ crucyfied (which the sign performeth as well as the Image) that the adore th • cross with the same honor, that is due vnt • Christ himself. And this no doubt was th • meanning of Aquinas when he saith th • every effigies or liknes of the cross (whereof the sign is one) is to be adored cul • latrie and Costerus doth avouch that th • same worship is due to the sign, as belongeth to the very cross of Christ, when • saith (though falsely) christiani a Chris • temporibus semper summa venerati • ne coluerunt ipsum signum dominic • crvcis et signum crvcis qvo se qvotidi • maniunt Mark that the sign of the cro • is worshipped summa veneratione with t • highest degee of honor, and as Andra • • s in express words saith in the same man • er, that the Image of Christ himself is • orshipped, then the which what can be • ore clear to prove that not only the Image: • ut the sign of the cross is by the papists • ost Idolatrously worshipped?

If any say that to the sign of the cross • one boweth the knee or vaileth the bonnet, • nd therefore it is not adored. I answer. First • hat adoration is interne and externe: and • he externe adoration is therefore Idolatry, • ecause it proceedeth from the interne, as • ancheus very learnedly, and largely, • eeweth.

If a man invocate to an Angel or give a • y honor internal to a creature, shall it not • e called Idolatry, exceept he bow outward • unto it? How then doth Paul say that co • etousnes is Idolatry? For a rich man doth • ot outwardly worship his goods, yet be • ause he giveth unto it interne confidence • hich is due unto God, it is truly called his • doll, as unto the Sardanapali there belly is termed there god: Right so the Papists ascribinge to the sign of the cross, that honor and confidence which belongeth to God, do make it an execrable Idol: and so most vnfitt to stand in the sanctuary, or to be annexed to the holy things of God. For first they ascrybe unto the sign of the cross: power and virtue, to mcryt pardon at least for venial sins, as appea-reth by (r) Tho. Aquinus (s) Bellermine and (t) Rhemistes.

Also it is held to partake of power efficient, and immediately (v) operative, and that t • convert sinners Marshal de cruce fol. 114 115. yea to gain salvation, Hosius (x) contra Brent. p. 227. and generally the whole rabl • of Romish Doctors do teach to putt great affiance in this sign for chasing away devils, and curinge diseases, and sanctifiynge both man, and other creatures, to the use of man.

Secondly, I say indeed they do give outward, as well as inward worship to the cross. For it is apparent that they invocate it in the same manner, that they invocate saints whē they say per crucis hoc signum fugiat procul omne malignum by this sign of holy Cross let evils all fly far frō us. Again, by the sign of the holy Cross, from our enemies dcliuer us o Lord our God Also in another place, victorious Cross and admirable sign, make us triumph and joy: in heavenly courts divine. Yea in prayers they join it with Jesus Christ, as in officio missae is to be seen, where they supplicate: • per mise ecordiam Jesus Christi, per aux ilium et signum crucis, per intercessionem beat Mariae &c. They couple it also with the blood of Christ in these words defend me Jesus ab omnibus vitiis, malis preteritis, presentibus et futuris, per signum sanctae crucis, et per inestimabile pretium iusti et pretiosi sanguinis tui. All which doth most manifestly prove, that among the Papists it is religiously honored • oth with inward confidence, and outward reverence. And therefore if their Idols may in no sort be annexed to the service of ou • God, the cross in Baptism ought necessarily to be crossed & cursed out of our liturgy Neither is it a sufficient answer to say, tha • the cross amongst us is neque numero n • que vsu, the same that theirs is, and though • their cross be an Idol, yet ours is not. Fo • when God commanded his people to break • down the Images of the heathen and to extinguish the very name of them, had they performed that charge if they had burnt all • the Idols of Canaan, and afterward mad • new of the same form, and to another use • though not Idolatrous: yet religious? or how have we discharged our duties and sheewe • our detestation of that filthy Idolatry, if having defaced all the popish crucifixes and Idols, we erect them new in our Church though not to worship them, yet to any other holy use whatsoever. It is true that our cross and theirs is the same, both in name, and form, but not in use, for then were it Idolatrous, now I do not say that the church of England, doth commit Idolatry: but that it ought to abstain not only from the Idolatry or worship, but even from all religious use of such human ordinances and inventions, which others have and do Idolatrously adore. For, if to erect crucyfixes, and other popish Images for holy use be (contrary to the commandment) a keeping of an honorable memory of the Idol, howe can the religious use of the cross in Baptism being as well an Idol as any of their Images be retained without breach of the law, Babes keep yourselves from Idolles.

objection.

The sign of the cross in the first institution was free from superstition and Idolatry, and if the abuse which grew after be removed why should it not recover his ancient use & indiffrency, like as as the bread in the Lord's supper which the Papists do religiously adore?

Answer.

There is great difference between that which God hath created and commanded and that which man hath ordained, for 〈◊〉 one is necessary and no abuse can alter t • nature of it, the other indifferent and by • buse may become unlawful; and therefo •• Hezekia did worthily break the brazen se • pent not seekinge to redress the abuse of i • Now howsoever Bellarmyne would insinu • that the cross is founded on scripture, y • the weakness of his arguments do bewray the unsoundness of the matter, and therefore • Tertullian's judgment is to be prefer • which plainly saith, that there is no warran • in scripture for it horum inquit (7) si legem postules scripturarum nullam in v • nies, traditio tibi pretenditur autrix co • suetudo confirmatrix fides observatrix

Now it is further to be noted that a double use of the Cross is mentioned in antiqu • tie, one civil, the other religious, against th • former we do not dispute yeldinge all reverence, to those Christians which by that not • sheewed their reioycinge and glory, in that which the heathen counted their shame, bu • now, that abuse hath turned both the Image and the sign of the Cross into an Idol, it seemeth thereby to be made execrable. For Gideon's Ephod being first a ciull monumēt of victory, when the people went a whoring after it, was it lawful for the Magistrate to erect in the tabernacle or synagogue though not the same, yet the like, both in name and form to any religious use? would it have sufficed to say this is not the same Ephod that Israel maketh an Idol of neither is it set here to be worshipped (for your brethrē do grevously sin therein) but only to keep • n mind they great victory that God by Gideon gave to Israel? Right so the cross used by the ancients to sheew that they were not • shamed of Christ crucified being merely • yuill, and yet expressinge a most Christian • esolution, having been abused, yea, continue • ng to be worshipped, both in imagine and • n signo, it seēeth that this filth hath made • t vnfitt, on any pretence of restoringe it to his ancient use to be annexed to the holy things of the sanctuary: especially wh •• their are so many papists that superstition • a • use it among us. Now for the religio •• use of the cross by the ancients, it was n • uer free from sin and superstition as afte • wards is sheewed, and if it were, yet it bei •• an human ordinance, and now not only • bused to Idolàtrie, but becominge it self • most abominable Idol, no water can clen •• it, nor any pretext purify it for the holy se • vice of Jehovah. But in very deed to spea • as the truth is, the cross is retained among us with opinion very superstitious and er •• nious, for in the late Canons it is said, th •• the child is thereby dedicated unto the s •• uice of him that died on the cross. What 〈◊〉 this but to equal man's ordinance with God • and to ascribe that unto the cross, which 〈◊〉 due unto Baptism? a conceit fitter for ignarant papists, then learned Christians 〈◊〉 assent unto. Neither do we use it as the au • cientes did, for Cyprian, Augustine, Chris • stome & others, it is apparent that thos • times did consecrate the elimentes therewith • nd did not cross the child's forehead at all, • ut referred that unto the Bishopps confir • ation, so that our crossing the Infants for • ead and not the element of Baptism, is a • eere novelty without any warrant of that • ntyquitie, neither will that place of Tertul • ian de resurrection carnis prove the con • rary. The flesh is washed that the soul may • e purged, the flesh is annointed, that the soul may be consecrated, the flesh is signed, • hat the soul may be guarded, the flesh is • hadowed by the imposition of hands, that • he soul may be by the spirit enlightened, • he flesh doth feed on the body and blood of Christ, that the soul may be filled and far • ed of God. In which words he ioyninge to • eather diverse cerimonies of the Christians, • oth indeed mention the signinge of the • aithfull, but it may as well be referred to • onfirmatiō expressed by imposition of hands • s to Baptism, understood by the washinge • f the body, and that one better reason, for it is more than probable that the sign of t •• cross was not yet used in Baptism, se • ing Justin Martyr in defense. ad Antonin a & Tertull. de Baptismo et de corona miltis, do describe the form of Baptism use • in those times and yet make no mention o • the cross therein, which in all liklyhood the • would not have omitted if it had been use • therein especially Tertullian, who in that very place speaketh of the cross, as used out o • Baptism in the ordinary blessing of them selves.

objection.

But the sign of the cross is not used i • Baptism, but when baptism is ended.

Ans. If you take Baptism only for tha • dipping & sprincling of the party it is true • and so none of the popish additions, whereby they defile that holy sacrament are in bapti • me, for those which Apud Bellar. Baptis • comitantur are not impious, but if you take • baptism as indeed we do: for the administration of that sacrament, then both th • prayers before and the prayers after, the actions after the dipping: do all indifferently belong to one and the self same thing, yea it is all vna et) continua actio administrationis sacramenti.

Sure it is that it must be said to be, either in baptismo extra baptismum aut nullibi, if it be out of baptism, how is it by common consent of all, said to be signum crucis in baptismo.

Object. The sign of the cross is very ancient.

Ans. So are many other popish traditions. And if on that ground we are to retain it, why do we not give the baptized lactis • et mellis concordiam. Why do we not bring offerings for the dead. For Turtullian the first of the Fathers that ever mentioned the Cross: doth establish these, and the sign of the cross by one and the self same warranty. Besides, if upon the fathers tradition we use the cross, then must we receive and use it as they have delivered it unto us that is, with opinion of virtue and efficacy, not only in the act of blessing our selves, an • in the expelling of diuills, but even in t • consecration of the blessed Sacrament • For the first, Tertullian is w • nes 〈◊〉 omnem progressum, ad omnem promotum • ad omnem ad 〈…〉 ad vestitu • et calce atum, frontem crucis signaculo ferimi • For chasinge of devils, Jerome councelle • Demetrius to use the cross. Et crebro • 9 inquit signaculo crucis munias frontem tua • ne extermmator Aegipti in te locum reperia • Lactantias (de hoc signo scribens) ait clirit • sactatores, inquinatos spiritus, signo passioni • excludere Chrysostom: in psal. 108. (11 • crux inquit munit mentem: ea Demones v •• cilcitur ea tollit morbos anime.

But these superstitions are small in regard of that efficacy which in the sacraments, a • tiquitie ascribed unto the cross, for Cypr •• an (being the auncientest that maketh me • tion of the cross in Baptism) speaking of 〈◊〉 (12) cuius vertus omnia peragit sacramenta • sine quo signo nihil est sanctum, neque aliqu • consecratio meretur effectum. & again, Qui cunque sunt sacramento ruin ministri, quale • cunque sunt manus que vel mergunt acceden • es ad baptismum vel vngunt qualecumque • ectus de quo sacra exeunt verba, operationis • utoritas in figura crucis omnibus sacramentis • rgitur effectum, Augustine in John: tract. 18. Quod signum inquit nisi adhibeatur sieve • ontibus credentium sieve ipse aque qua regene • antur five oleo quo chrismate inunguntur sieve • crificio quo aluntur nihil eorum rite perficitur • t were superfluous to rehearse the rest. But • ereby it is evident that the religious use of • he cross, was even at the first sinnfull and • uperstitious, neither can it be sheewed, that • uer it was used by the Fathers, religions, • go sine admixta superstitione, and this in • entiō did no sooner creep into the sacra • ent but it drew unto it self such supersti • ous conceit of efficacy and necessity, that • ithout it, the means which God appoin • d for the consecration of the elements see • ed over weak, yea, vnauailable according • s some amongst us account not their • hildren lawfully baptized, yea, will have • hem rebaptised, if the cross have been omit • ed, out of which may be observed, first how dangerous a thing it is to bring in any h • mane invention into the service of God, si •• in the very pure age of the Church, it w •• punished with such a spiritual curse of ho • rible superstition.

Secondly, though at this time popery w •• not hatched, yet the mystery of iniquity w •• then a working, and the beginning as it wer • of the whorish fornications was found eve • in the Fathers times, so that, as worshippin • of Angels in Paul's time, prayers & oblations for the dead in Tertulliās time, be righ • lie counted popish and Antichristian, though • as yet that monster was not borne. So this & other Ceremonies ratified by the popish Canons & constitutions, may well be taken for popish & Antichristian, even in the Father times, seeing they then made away for th • beast, and since have received further impl •• etie and authority from him: wherefor to co • clude as Isai exhorteth God's people, to keep • themselves from the rites and pollutions o • the heathen, saying, depart depart ye, go o •• from them & touch no unclean thing. So the spirit in the same manner chargeth the Church not to medle with the corruptions of Antichristian Babylon, but go out of her my peoplc saith he, that ye may not be partaker of her sins, and that ye receive not of her plagues.

The fear of which curse doth keep us from all the superstitious and Idolatrous cerimonies of that whorish synagogue.

Faultes escaped.

pag. 10. signum, for lignum, pag 11. invocate to, for invocate, 15 inventions of, for inventions.