A brief Treatise Of the virtue of the Cross: And the true manner how to honour it. Translated out of French into English.  1. Cor. 1. ver. 23. We preach Christ crucified. St. Chrisostome. The Cross of Christ is to us the Sun of justice, that being lightened by the mercy thereof, we may glorific the Father, the Son, and the holy Ghost. 
AT LONDON, Printed for Edward White, and are to be sold at the little North door of S. Paul's Church, at the sign of the Gun▪ 1599   

TO THE RIGHT HONOURABLE Sir, STEPHEN SOAME, Knight, Lord Mayor of the City of London: And to the virtuous Lady his wife, all happiness and hearts content unfeignedly wished.  
MY good Lord, in respect of some favours from you received, as also in regard of the duteous affection I bear you, I am bold to present you and your Lady with this little remembrance, though simple and small in show, yet of inestimable value in substance. Ingratitude is the most abject sin in the world, and caniustly challenge no excuse for itself, be it in how great or mean persons soever: And therefore lest myself should therewith be tainted, having found such extraordinary gentleness both in you and my good Lady your wife, I have made a learned and divine French man my intercessor, to tell you in rude English, that I forget not such favours.  
And the rather made I choice of his furtherance herein, because on good Friday last, your Honour with the rest of your Brethrens, heard at Paul's Cross, a very learned Sermon tending to this purpose, I mean the cross, death, & passion of Christ jesus, which jumping so near with this Argument, and well worthy to be continued in remembrance: I could find no fit means for the same, than this most excellent and learned French Treatise, which handles both the sacred virtue of the cross, and also what worship ought to be given thereto.  
I beseech you my good Lord and Lady, when leisure from weighty occasions will so permit it, that you would but vouchsafe this Treatise the reading: happily you shall find somewhat therein well worthy noting, and I hope withal, the true sincerity of my affection toward you, which being but so found, and by you as kindly accepted, I shall remain always yours for any further employment, be it even to the uttermost of all my endeavours.   

Since in this world nothing can perfect be, Pardon I pray, if you these faults do see.  
B. pag. 1. lin 13. for have plunged, read, having 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, christ. 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, etc. read, is in honour and at his end▪ at his end in respect of punishment: but remaineth in glory.  
E. Pag. 13. lin 24. for, others believe it should: read, but that other crosses should.  
F. Pag. 9 lin 27. for, Constiantne, read Constantine.   

A brief Treatise of the virtue of the Cross, and the manner how to worship it.  
WHen I consider the differences, which at this day are in the Christian church, the conference which our Saviour jesus Christ had with the woman Samaritaine, in the 4. of S. john. ver. 22. may very well be called to remembrance. You (said he to the Samaritaine) worship ye know not what: we jews worship that which we know. So that seeing on the one side, the justice of God discovers itself in such as love shadows better than truth, have plunged themselves of long time, and yet wade further more and more in ignorance: and on the contrary part, his mercy shines on such, whose eyes it pleaseth him to unseal, that they may behold the strength of truth made manifest, we may be good reason rejoice in ourselves, and say, that being of this latter number, we worship what we know, because God himself speaking to us in his word, makes us thereby to have knowledge of him.  
Now on the contrary side, whereas they of the Romish Church erroneously led, or perhaps by simplicity, confirmed therein through ignorance, and carried only with self-willed obstinacy, worship that whereof they but presume, and have (indeed) no knowledge of at all. For seeing that in the most part of their service, there is nothing else contained but humane traditions, it is most evident, that there can likewise be nothing beside but opinion: that is to say, wavering and doubtful thoughts, tending either to good or evil, & unconsonant or disagreeable to God. And since it is so, that where there is no faith, there can be no certainty: it must needs follow, that in whatsoever they introduce, there can be no assurance, considering therein is no faith contained. But let us go a little further, those things which have neither faith nor certainty, must needs be matters much displeasing to God, because what soever is done without faith, is sin. Yet notwithstanding seeing it hath pleased God to give us such grace, as to hold his word in price and estimation, addicting ourselves wholly to the service thereof, as neither speaking or thinking any thing, but what is therein uttered and prescribed to us, that we might embrace the very lest particle therein contained, we may say and speak it by good right, that we know, namely by a knowledge more firm, then are all the sciences and demonstrations induced by humane sense or discourse. For our saith being grounded on the word of God, holdeth more strictly than all else in the world beside can do: it is firm and stable, subject to no kind of alteration whatsoever. Following then the contents of this word, we believe in our hearts, & confesle with our mouths, that God only is to be served & honoured, & that the service due to his Majesty, aught to be given according to his good pleasure & ordinance.  
Now the manifest will of God concerning this point, is, that we should worship and serve him in spirit and truth, according to S. john the 4. ver. 24. and therefore not only aught we to reject the ancient judaical ceremonies, but all other beside, that offer themselves over and above the word of God in the Christian Church, for it were no point of reason, to forsake those ceremonies instituted by God: nevertheless, in regard they were to endure but for a certain time only, and then afterward grew fastened to the manners of men, and were accepted or neglected after their opinions. Such (for the most part are those, which the Roman Church practiseth in invocation on deceased Saints, the Images of God and of those Saints, the adoration of the Cross, and such like: which have no other foundation, but only men's vanity and no verity, Now we intent not at this present to speak of other points, for they are appointed and shall be (God willing) handled else where in ample manner: but this instant occasion imposeth a needful task, to speak of insupportable abuse committed by them, concerning the Cross, to the end all men may learn how to furnish themselves against the poison of idolatry, which the devil comes to vomit forth again in this time of near neighbourhood, furthering his purpose with the jugglings of divers his instruments, who by words and writing, labour to rebuild up idolatry again, as the walls of jericho, which notwithstanding, by the sound of God's trumpets are fallen, and that by good numbers in these quarters.  
We consider, that they who brought hither & divulged those two writings, which they send flying abroad in form of Placards, doubted not to grieve & make many good Christians among us shed tears: for whatis he, who beholding the follies, absurdities and idolatries in them contained, that can refrain from lamenting, seeing the son of God dishonoured, a number of souls withdrawn from true christianity, & an infinite multitude to fortify themselves in ignorance and falsehood? Yet this lamentation marcheth not alone, for we accompany it with our daily sighs and prayers, drawn from the entire depth & bottom of our hearts, to the only true God, by the intercession of him that was crucified, died for our sins, and rose again for our justification: that he will confirm in his truth, such as it pleased him already to call thereto, and withdraw from error, those whom the false preachers of idolatry labour to blind therewith.  
First than it is to be noted, that the word Cross signifieth sometime a kind of libbit, which in elder times they used for the greatest and most infamous malefactors. Sometime it signifieth the punishment, which those offenders were to endure. In the history of our redemption, these two significations are oftentimes found. For, when it is said, that Christ carried the cross, and was fastened thereon: it is easy to be gathered, that it was the Cross of wood he bore, and that thereto he was nailed and fastened. In like manner, when it is said▪ Colos. 1. ver. 20. That by the blood of the Cross of Christ, our peace is made: it cannot be doubted, but that these words have reference to those sufferings, which it pleased the son of God to endure for us. This distinction being well observed, we shall the more easily and christianly determine, the matter handled in those placards. For if by the word Cross, the death and passion of Christ is understood: it will follow by the confession of all true Christians, that the virtue of that Cross is such, as is no way to be comprehended by the understanding of men nor Angels. For it is the Cross and death of Christ jesus, that witnesseth the love which God bears to his elect, which Love passeth all understanding, saith Saint Paul, Philipi. 4. ver. 7. In this Cross is our life, light, health, defence, strength▪ joy, perfection, and our all whatsoever: for there is no good or hope for us elsewhere, but in the Cross of our Lord jesus Christ. Hereof may we say with S. Paul, Galat, 6. ver. 14. God forbidden we should glory in any thing, but in the Cross of our Lord jesus Christ, whereby the world is crucified to us, and we to the world, whereupon, the same S. Paul saith, 1. Cor. 1. ver. 25. That he desired to know nothing but Christ jesus, and him crucified.  
But if by the word Cross, we understand the wood or libbit, whereon the son of God was hanged for the sins of the elect, we may boldly say, that we find no testimony in the word of God, written by the Prophets & Apostles, nor any examples or practise of theirs, that either may or ought induce us, to attribute any virtue to the wood itself. For albeit we doubt not of God's omnipotency, to whom nothing is impossible: yet ought we to conceive of this almightiness, by that which appears to us of his own will, according to that in the 115. Psalm. God hath done all whatsoever him pleased. Then safely may we conclude, that God had no will such virtue should be adherent to the wood or cross of h●s son: for than he would doubtless have witnessed the same by his word. Among true Christians, whatsoever is not written in the word of God, is held as a matter of no estate or being, as we may gather from the 7. to the Hebrues, verse 3. where it is said, That Melchisedech was without father, without mother, etc. for this only reason, because the scripture no where at all speaketh of his father or mother: although it be most certain, that he had a father & mother like to other men. Of the Cross we read, that jesus Christ carried it, so likewise did Simon the father of Rufus bear it: that jesus went out of the cittle of jerusalem bearing it, that it was brought to the mount of Caluarie, where it was prepared, jesus nayledthereon, and likewise the inscription, jesus of Nazareth king of the Jews, that thereon jesus had his side pierced, rendered up his spirit thereon, and when night came, that the body of jesus was taken down from the cross: over and beside these points, we read nothing whereby appeareth, that God was willing to forestall idolatry, which nevertheless Satan would needs bring into the world. For as he had no will, that the Sepulchre of Moses, should be known: so is there not any witness recorded, that God was willing his sons cross should have any notice among men, for to say that it was kept, or interred in the place where it had been erected, which was, as one's aith, the place where Adam was buried, this hath no semblance of any certainty, for if we shall believe our elders, Adam was buried in Hebron, & not near jerusalem. Likewise, seeing the Disciples & Apostles of jesus Christ, were scattered at his death, & that after his ascension they were prohibited to speak of or name jesus Christ, that they were made prisoners and scourged: that Saint Stephen was stoned: that great persecution was in the church of Jerusalem: and soon after that, Jerusalem was brought to total extremity and ruin; what appearance can there be, that this cross was hidden and honoured by them that followed Christ jesus▪ In like manner, we read not any where that the Disciples and Apostles of jesus, did ever recommend this cross: and yet they said in the 13. of the Hebrues, verse 13. Let us go forth after Jesus out of the camp, bearing his reproach. And Christ himself said: That whosoever would be his Disciple, must take up his cross & follow him. Math. 16. verse 24. And as for that where he saith, the enemies of Christ have gone about to abolish his cross, and yet they could not do it, such would lighten darkness by darkness. For where one reports, that they endeavoured to burn the cross, it is altogether uncertain: Another maintains, they threw it into the sea, how can that hold, whom Jerusalem was not a seabordering city? Perhaps then (saith he) they took pains to bring it to the port of Japhet, which is distant from the said City about two days journey: but herein it is to be doubted likewise.  
And concerning what others have said, that the self same enemies of Christ, after all these other trials to destroy the cross, did lastly (yet cunningly) bury it very deep in the earth, and with it, the images of Venus and Adonis▪ who would not utterly reject this fable, ifhe but consider▪ what hatred the jews bore to all kind of Images? Can it any way seem likely, that they which resisted the Roman Governors, yea the Emperor of Rome himself, not permitting the Eagle▪ which was the Romans' Ensign, should be received into the city of Jerusalem, offering themselves to all dangers whatsoever, ratherthen to suffer such a banner be displayed among them: that they of so stern nature, would make or search for the images of Venus and Adems, to make in serve them for such a purpose▪ Such reckonings do indeed seem no otherwise, but only to annihilate the virtue of the cross of Christ.  
The holy History instructs us in far better manner, what was to be understood by the enemies to the cross of Christ, as their rejecting the preaching of the Gospel, and persecuting them that said they were Christ's Disciples, not suffering him to be named among them, Acts. 4. and 5. And as for us, we say, that the passion and virtue of jesus Christ, aught to be sought for in himself, and not in a tree of wood. If ye object the linen clothes and handkercheifes of Saint Paul, Acts. 19 verse 12. the answer is easy: that god was willing by those miracles to honour the Apostleship of Saint Paul, to the end that such as never saw his face, might yet be persuaded of him, and that God had authorized such miracles by him, as being the true servant of jesus Christ. But here is the point whereon we stand, to wit, that those miracles are testified by the word of God: which cannot so be said of the wood of the cross of Christ, the scripture not making any mention thereof. For it is most certain, that if God had pleased to work by such an instrument or means, the spirit of God would not have been silent therein: the rather making mention of things concerning the servant, doubtless he would never have forgotten the master.  
It seems most evident, if it were for no other reason, but that God would not limit men to such earthly things, as likewise S. Paul hath taught us 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 serve God in spirit, glorifying us in Christ Jesus, not believing at all in the flesh. Now before we pass any further, it is necessary to declare in this place, what is to be understood by the sign of the cross. If by the word cross, we understand the sufferings which the son of God endured, both in soul and body, as Esaye 55. verse 3. Being filled with sorrows, and full of heaviness in soul, even to the death, as having drunk the cup of God's anger, whereon he cried, My God, my god, why hast thou forsaken me? it is most certain, that such sufferings exceed representation▪ For our sense cannot comprehend them: but by faith we understand, that they were infinite and unspeakable. Therefore we say in our Creed, that we believe Christ jesus did suffer, that he was crucified, dead, and buired, that he descended into hell: all these then being unspeakable, must needs be likewise irrepresentable.  
But if by the word Cross, we understand the wood, whereon the son of God oftered himself a sacrifice to his Father, for the propitiation of our sins: it is easy then to be painted or figured, yet such a figure can be but the portrait of those instruments, wherewith the hangmen were furnished to torment our Lord and Saviour jesus Christ: if then those instruments can have no virtue in them, that which is but the image thereof must needs have much less. Now it is most apparent, that the wood had no virtue in it, but what was natural, neither could the jews give it any, for themselves had none, but a readiness to evil doing: why then it remains, that if it can have any at all, it must be by touching the body of our Lord jesus Christ. But how such touching could confer any grace to the wood▪ we are not able to say, because (as hath been declared) it is not expressed in the word of God: why then we may likewise affirm, that those lips of judas which kissed jesus, the hands of them that laid hold on him, led, buffeted, nailed and crucified him, received likewise some virtue from him. Which being most absurd, much more is it then to say: that wood having no life, by a mere touch only, should be susceptible of holiness and virtue: for if such virtue had been given to the Cross of wood, because Christ suffered thereon, like virtue would have been bestowed on them, by whom he suffered. For they were those, which should perform what the defined Counsel of God had before determined. Acts 4. ver. 28. Nor are such allegations worthy receiving, in nothing some difference in dissemblable instruments, to wit: that judas and the jews could be bad, and yet the Cross not. For evermore this is to be granted, that if the touching drew virtue and sanctity to it, chiefly because it was as the Altar for sacrificing the Saviour of the world: it standeth not with reason, that the Cross being a lifeless thing, could be endued with virtue and sanctity, sooner than men living and moving. Hence then easily may be derived, that if the Cross of wood could not receive any virtue or holiness: the sign or Image thereof (doubtless) was far less capable of such grace. And this is the reason, why Saint Paul attributed all the power of the Cross, to the word, and not unto the sign thereof, when he said, 1. Corinth. 1. ver 18. The preaching of the Cross, is the power of God, to us which are saved. For God instructed his Church by his word, and the signs and Sacraments instituted by him, which Sacraments could not be Sacraments, except the word of God were united with them: according as S. Augustin saith, The word is conjoined to the Element, and then it is made a Sacrament.  
Seeing then the sign of the Cross, never was ordained by God, and that neither the word of God, nor the history of the Passion & Cross of Christ, have made any mention of such virtue in the sign: we ought not stretch our wit beyond the wisdom of God: for to outstep the limits prescribed by God, is to eat the fruit forbidden by God, and to tempt God by bold presumption.  
Likewise it is infallible, that God never works by sole figures or characters▪ for in things natural, the virtue proceedeth from the essence and quality of themselves: in things supernatural, God helps himself by miraculous virtue, not fastened to the sign or figure▪ Nor do we read, that when jesus Christ wrought his miracles, he did them by Characters, but that he spoke, and imposed his hands thereon, and his Apostles did the same. When our Saviour raised Lazarus: he cried with a loud voice. Come forth Lazarus▪ john 11. ver. 45. When S. Peter healed the lame Cripple, he said. In the name of jesus Christ of Nazareth, rise up and walk. Acts 3. ver. 6. When he raised Tabytha, he said: Daughter, I say to thee arise▪ but we read not that he used any sign of character. We are not ignorant, that divers of old have spoken of the sign of the Cross, and of the virtue thereof: but it was not with any such intention, or to the end which at this day is pretended▪ for they used it as a public profession, and confession of their Christianity, whether it were in private or public. For because the persecutions were great and grievous, the Christians would not discover themselves but to their Christian brethren: & so they knew each other by that sign, and would to one another make the cross, which declared them to be of one and the same religion in Christianity.  
On the other side, although the Pagans made a mock of the cross of Christ, saying, it was foolishness to believe and hope in one who was crucified & dead: yet notwithstanding, the Christians (knowing that all our glory consisteth but in the Cross of jesus Christ, wherein is the great power and wisdom of God, with assurance of health to all believers) would show that they were not ashamed thereof, but made openly the sign, to witness, that they were the crossed Knights, that is to say, the disciples and followers of jesus Christ. Hereto may be attributed that which Saint Chrisostome spoke, in his second Homily on the Epistle to the Romans'. If thou hearest any one say: Woorshippest thou one crucified? never be ashamed there of, nor east down thy looks to the ground: but glory and rejoice in thyself, anouching confession thereof, with free looks and bold countenance.  
Saint Augustine in his eight Sermon on the Apostles words, Chap. 3. The wise of this world, saith he, assail us concerning the cross of Christ, and say: what understanding have you, to worship a crucified God? we will thus answer them. We have no part of your understanding, we are not ashamed of Christ jesus nor his Cross: we fix it on our foreheads, which is the seat of shamefastness, where do we place it, even there, to give instance, that in the place where shame appeareth, it being there fixed, we shall never thereof be ashamed.  
But the same Saint Augustine handleth another cause, in the book he made as a Catechism for the unlearned, Chap. 20. namely, that the Christians desired in so doing, to imitate the action of the Israelites, before their departure out of Egypt: for as they signed their door posts with the blood of the Paschall Lamb, even so the Christians would be signed on their foreheads; the words of Saint Augustine are these. The passion of Christ was most plainly sigured by this people, when they were commanded to kill a sheep, and ●● eat it, and to mark with the blood thereof the doors of their habitations. Now the Prophet manifestly speaketh of our LORD JESUS CHRIST, that he was lad as a Sheep to the slaughter▪ and thou oughtest at this day to be signed in the forehead, as the door of thy hearts most noted dwelling, with the sign of his cross and passion. Which is confirmed by the saying of Lactantius, in his 4. book of true wisdom, at the end of the 26. chap. The forehead (saith he) is the door of a man's understanding, and the overthwart arising there of the blood, hath some signification of the Cross. How ever it be, this was a matter brought in by imitation and example of the jews, and not by commandment: never then should any foundation be made on men's examples, but on general rules drawn from the commandment of God. The Jsraelites had commandment from God, to do what they did upon their dwellings: but the Christians were never commanded to sign themselves on the forehead. In like manner, it hath proceeded from a most pernicious error, first borne by simplicity, increased afterward by ignorance, and at this present debated by selfe-wilde obftinacie: to attribute to the Cross of wood, what only is proper to him crucified thereon. In brief, seeing God only is the author of all goodness, to him only ought be ascribed all the good and welfare that can be recoived: for albeic he conferreth his gifts and graces in this manner, and by such instruments as are best liking to him▪ yet is it but our duty, to seek after his will in his institution, and not else where: otherwise, it is a fordging of a God and a religion to ourselves, and that by very bold presumption.  
Now it cannot be denied, but many marvelous things have been done under the name and sign of the Cross: although it be likewise as certain, that the greater part of them left to be read, hath been licentiously maintained and invented. For who will not count this as a fable, when he reads, that a Maiden eating a Lettuce, and not making the sign of the Cross thereon, swallowed down a devil? That a converted brother, drinking a Cup of Wine, and not using the said sign of the Cross, was likewise possessed with a Devil? With infinite other such reports.  
Saint Paul telleth us▪ That meats are sanctified to us by the word of God and prayer. 1. Tim▪ 4. ver. 5. That is to say, we may use them with a good conscience, when we receive them with prayer and thanks giving, not speaking of the sign of the cress, or any else beside; but howsoever it be, we must still come to this point, if that which is done, hath approbation and warrant from God or no. For God hath permitted divers times, himself to be feigned in things, which yet he gave no warrant to: as infinite effects long since happened by the Oracles, which are so anciently recorded of. But when such things happen, saith Moses, Deut. 13. ver. 3. (speaking of the prodigious effects of the false Prophets) the Lord your God proveth you, to know whether ye love the Lord your God, with all your heart, and with all your soul. For it sufficeth not to say, such things shall happen: but it must be known, whether God be the Author of them, and whether they tend to the salvation of men, and glory of God or no. For if it be any thing, how little soever, directly or indirectly, abating the glory due only to God: the rule is given us, that we must fly all things which have appearance of evil. We must likewise beware of Satan's sleights, who doth like to them (as one saith) which teach the way onward, by going backward. For he durst never be so bold, to thrust himself into the Christian Church, by the knowledge of jesus Christ crucified only: but publishing the praises of the Cross, he hath made wood, stones, and paintings companions with Christ jesus, defacing quite the spiritual service of God, introducing carnal fashions, savouring rather of Paganism than Christianity. Seeing therefore all power, virtue and dominion, appertains only to him that sits upon the throne, we ought to see him not injuried in the least part of his right: but likewise, if it may be, to engrave in men's hearts, a more deep consideration of the death and passion of our Lord jesus Christ.  
At the beginning of the Gospel's preaching, GOD sometimes would have it known by extraordinary means: wherefore, if then it pleased him to express his goodness in such sort to his chosen, it ought to be acknowledged, and his gracious support to be thankfully remembered.  
But if it hath pleased him, that such as yet see slenderly, shall become more blind, or indeed altogether stark blind: it ought to be reckoned as his judgement, and so to be observed for a truth, for truth is not truth, except it be so quite throughout. And to speak with Nazianzen. If a precious stone lose his value, by reason of some crack or unsightly flaw: it is not to be doubted, but that the purity of Christian doctrine, will be much impaired by the mingling or leaven of erroneous teaching, attributing to the sign or figure, the virtue of him, who would have his Cross fixed in our bearts, and not tied to our habits, or planted either in fields or Cities.  
These matters first here noted, have urged us to resolve such allegations, as are contained in the first placard, the Title whereof is: Of the virtue of the Cross. The intent whereof is▪ to show that the material sign of the Cross, hath many great and goodly virtues: where contrariwise, all true Christians do maintain, that all virtue and power ought to be attributed to him crucified thereon▪ This proposition is underpropped with a place out of Ezechsel the 9 v. 4. and by some other ancient passages: but when the weakness of such a building shall be discovered, it will presently appear how easy it is to overthrow what soever is founded thereon.  
Now, to judge rightly on this place, we cannot do better than to set down the very words of the Prophet, to the end we may thereby be led to the true sense. In our language we deliver it thus, word for word with the Hebrew text. Go through the midst of the City, even through the midst of jerusalem, and set a mark upon the foreheads of them that mourn and sigh, for all the abominations that be done in the midst thereof.  
In this sense, and in the self same words, hath the Greek translation yielded them: as likewise S. Hierome noteth, that the seventy Enterpreters, and Aquila, and Symmachus have done the self same. For as Thou in Hebrew signifieth a mark or sign, and is taken from the word Thavah, that is to say, to signify or design: so true it is, that Theodotion and the vulgar enterpretation, have held the word Thou, taking it materially, as it is spoken in the Schools; yet hereon many have played at their pleasure. For as the same Saint Hierome writeth: Some have said, that by the letter Thou, which is the last of the Hebrew Alphabet, is signified such as have perfect knowledge. Others say, that by the same letter, the law is understood, which in Hebrew is called Thorah, of which word the first letter is Thou, And finally, the same Saint Hiereme, leaving the Character used by the Prophet, searched the Samaritaine Characters, and saith, that Thou among the Samaritaines, hath the resemblance of a cross, but yet he sets not down at all the figure of this Thou of the Samaritaines. Wherefore, he perceiving that this saying of his would be further searched into, adds immediately afterwards an other exposition to wit: As the letter Thou is the last in the Alphabet, suen so sherby is represented those good people, being the remnant of the multitude of the evillivers. But admit the letter Thou▪ to be figured after the Hebrew Character, or the Samaritaine Character by one only figure: yet is it easy to be seen, that it hath a very slender resemblance to an entire cross.  
For the Hebrew Character is made thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Samaritaine after this manner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not the true figure of a cross, for it wants that part above, where the writing was fastened, or title of the cross, as Lypsius hath well noted, in the tenth Chapter of his first book of the cross.  
That if the word Thou had been written with his Consonantes and one vowel, as at this day it is read in the Hebre we text, in this manner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than it would have much less resemblance. But after the word, let us now come to the sense.  
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 mental vision, so that the things were not really done indeed, In the second place, it is a matter most evident, that this Prophet was properly and particularly prepared or furnished, against the City of Jerusalem, and the execution thereof to be discerned, when the Babylonians had taken and razed the City of jerusalem, leading some remainder of the people into captivity.  
It is then beyond reason, that this which was spoken for a certain time and place, and for certain persons: should be turned and assigned else where, which never was the intention of the spirit of God, that then spoke by the mouth of Ezechiell. Moreover it is no where to be found, that ever the jews were marked with any mark in the forehead whatsoever, and much less by the cross, which was a thing odious and ignominious then among all nations of the world: that death being cursed amongst the jews, following what is written in Deuter. 21. verse 23. That he was accursed, who should be hanged on a tree,  
Now then, the true sense of this passage in Ezechiell, is, that God declared, how when this great judgement should be exercised on the city of jerusalem, they only were to be exempted, who should be marked by the spirit of God. After this manner is understood what is read in the 12. of Exodus, where the destroying Angel passed through the midst of Egypt, and slew all the first borne of the Egyptians: but he commanded the Israelites to put the blood of the unblemished Lamb for the Passeover, on the posts of their habitations, to the end when the Angel should pass by, he might see the mark of the blood, and so pass on without offending the Israelites. Likewise in the 7. of the apocalypse, is mention made of those that were marked, who elsewhere are called the elect of God, or those whom the Lord knows and grants to be his, because he hath signed them with his seal, and, as the scripture saith, Written their names in the book of life. For as saith S, Paul, 2. Cor. 1. verse 21. 22▪ It is he that hath anointed us, sealed us, and hath given 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 he would spare some small number of them which feared him, and mourned for the iniquities of their fellow Citizens. In contrary sense is that spoken in the apocalypse, 16. verse 2. The Angel powered forth his vial, and there f●liagreeuous and noisome soar upon the mer, which had the mark of the beast, as much to say, as the servants of Antechriste. Such in the lively sense of this place, as it is most manifest to them who read it with judgement, and without partiality: yet is it badly wrested, and so phistically applied by these fellows, who would hereon build the sign of the cross, whereof the Prophet never thought in all the passage.  
The second foundation is a gathering of places from some of old times, confusedly recited, and (for the most part) changed and altered, as it may appear by that allcaged of Saint Athanasius, for Saint Athanasius magnifying the virtue of our Lord jesus Christ, said. It appeared heerem, That although the Pagans mocked at his death and passion: yet the sign of the cross; and invocation on the name of Christ, should chase away devils, and make their divinations to cease. But that which the placard avoucheth, never was spoken by Saint Athanasus, to wit, that God made great account of this Sign, and he caused it to be forctold by the Prophet Ezechiell. Notwithstanding we deny not, that to authorize the preaching of the Gospel, rejected as then by the Pagans, who stretched then almost through the world: that God did many miracles by the name of christ jesus crucified. And that is it which the same Athanasius declareth in the beginning of his book against Idols. After the coming of the Cross, all adoration to Images was to be taken away, and by that mark, all devilish deceits should be shased away, and the only Christ worshipped and his Father known, and those which blasphemed him, daily eonfounded. By which words is witnessed the virtue of Christ, acknowledged in his cross, and not any naked sign: it is then Sophistry to take separately, that which was spoken jointlytogither. The second testimony is of Epipbanius, who speaking of one Joseph of Tiberias, saith, he was made a Christian in the time of Constantine, uncharmed from the furnace and chopping of chalk, to build a Christian temple in the City of Tiberias. Now we must not so slightly part from this testimony, because the placard intends to prove hereby, and in this example of Joseph: that the Christians enemies have themselves submitted to the sign of the cross. As for this joseph of whom he speaketh, he was not an enemy to the christians, because he was a Christian, and builded a temple unto Christ: now than it is very likely, that whatsoever was done here in▪ must needs be for the reason before named, to wit, if the charm were discharged by the power of Christ jesus, it was then through invocation upon his mighty name, and not by any silly naked sign▪ If it happened by bad means, one charm to be expelled by a counter charm, as one venom or poison is expulsed by another, than God gave efficacy to error, to the end such as would be deceived so, might be, through their own wilfulness.  
The third is of Saint Gregory, in the third book of his Dialogues, and seventh Chapter, concerning a jew, who being one night in the temple of Apollo (where faith he, many devils held their counsel) he made but the sign of the cross, and so was warranted from any harm. He that in one word would unwind himself out of this place, will say that such Dialogues are but filled with very frivolous toys. But we e must bring in a more sound answer, which is, as hath been lately said, that God did give the strength of error to Satan, whereby to deceive men, and Satan seeing himself driven from his Fort by jesus Christ: erected another Fort against the same jesus Christ, employing to such purpose the simplicity of Christians in those times, whose eyes he began in such sort to hoodwink, that they might no more clearly see into the pure service of God.  
Then afterward, when Pagan-idolatrie began to decline day by day, by the bright splendour of true christian doctrine, than the devil steps in with idolatry, as great or more dangerous in the midst of Christianity: so that the ancient Idols names were changed, but the things themselves still continued, and in flying before from the cross, he hath done like them that draw back, to get more ground. For if ever he invented a strange kind of idolatry, it was this which he brought in about the cross. Satan finding an instrument in Christ's own house, wherewith to chase the same Christ out of it, if it were possible for him.  
The fourth is of Nazeanzen, who reciteth that Julian the Aposta●a figured himself with the cross, when he saw himself lost in an obscure place by evil spirits, whereto one might answer as before: but I hear one tell me, that the example of such a miserable wretch, ought not be alleged for establishing any doctrine in the church, for this were, as if one would prove Christ to be the son of the living God, & allege the words spoken by the devil, saying, Thou art Christ the son of the living God, Math. 8. verse 29. Mark. 5. verse 7▪ To whom our Lord imposed silence, not willing to have him a Preacher of truth, who was the very father of lies. In like manner, they who by this deed of Julian the Apostata, would authorize the sign of the cross, mistake themselves too much, & aught to know, that such an example is no way allowable. As likewise is not their imitation, who not believing in God, nor in the blessed Trinity, place before these names of God & the trinity, the Angels & Prophets: the beginning of the gospel according to S. john, & make mighty signs of the cross, for furthering their enchantments. here-hence it appeareth, seeing such wicked enchanters & charms, serve their own turn with evil means, which simply are things no ways receivable: hereby we may well set down this conclusion. Since Julian the Apostasta and such like, made the sign of the cross, & thereby was succoured, as is said: it is apparent, that this proceeded not of god, but only came from Satan, who would more & more fold him into such deceits, as even so appointed by the just judgement of god. For this case happening extraordinarily, served so much the more for confounding the abominable wretch, as well in his conscience, as before men, & god himself.  
The fift is of S. Augustine, in his book of 85▪ questions, question 79. But this testimony is falsely alleged, for it is not so read there, as the placard sets it down: but rather in confirmation of that we have delivered in the two last witnesses, yea, & that expressly: the words are these. If he wicked at any time obtain somewhat, by Hosts on the highest God, they begit for their bad desires: and so this is not grace to them, but the vengeance of God, for the Apostle said not in vain, That God had given over such people to their own hearts desires. For that which our Lord said, Satan cannot cast out Satan, is not to be esteemed false, when any one hath cast out Satan, in using the names of some inferior powers: but it should be understood, that this was said to this end, albeit Satan spare the body or the corporallsence, he spares them but with intent to rule over the will, and with greater glory to triumph! by the error of impiety.  
These are the words of Saint Augustine, which properly appertain to the prodigious effects, many times happening about the cross▪ For Satan flies from the body, to the end he may get entrance into the soul, & cares not for troubling the corporal sense, because he would reign altogether in the will, or rather in the desire, as faith the same S. Angustine. The sixth is out of the first book of S. Augustine's confessions, Chap. 11. yet impertmently alleged. For there S. Augustine declares nothing else, but that being as yet in his mother's womb, he was marked with the mark of the cross of Christ jesus, and seasoned with his salt. That is to say, that being the son of a good christian woman, he was designed to be a Christian, & to receive the outward sign thereof: agreeing with Saint Paul, 2. Cor. 7, verse 14. That the children of the faithful are sanctified, and the alliance with God is made to them and their posterity after them.  
The seventh is out of the book called The visitation of the sick: whereto one answers, that that book is falsely attributed to S. Augustine, as it hath very well been noted of long time by the learnedst Divines, and not long since by the doctors of Louvain in the impression of S. Augustine's works, printed by Plantin at Antwerp, the year 1576. with privilege from the Emperor, the kings of France & Spain.  
The eight is out of 130. Sermon de tempore. But that Sermon is likewise none of Saint Augustine's: but forged by some modern writer, as the same Doctors of Louvain have also well noted in the self-same impression. Yet notwithstanding, in that sermon is no speech used of the sign of the cross: but there is said, that the cross showeth the combat of Christ and the resurrection declareth the triumph of him which we in like manner avouch and maintain.  
The ninth is out of the 12. book against Faustus the Manichean, Chap. 30▪ which place serves to confirm what we have alleged, in exposition of the words in Ezechiels' 9 chapter. For Saint Augustine makes an Antithesis of what was done under the law, and what hath happened under the Gospel, speaking thus. As the doors and ports of the Israclites dwellings, were marked with the blood of the Paschal-Lambe, to the end their perdition might be avoided: so the people since are marked in the forehead with the sign of Christ's passion, to the same intent: Which may as well be understood of the bloodshed, and all the sufferings endured by our Lord Jesus: yea, better and much rather, then of the bare sign of the cross.  
The tenth is out of the book entitled, the difference between the Church & the Synagogue, which allegeth the same place of Ezechiels' 9 chapter before spoken of. That book is none of Saint Augustine's, neither carrieth testimony of any good author, but rather it seems the compiler thereof, was some Courtier or Civillian, so say the doctors of Louvain in the same impression.  
The eleventh is drawn from the nineteenth Sermon of the Saints: but that Sermon is not (as likewise these others) Saint Augustine's, as appears by the same Louvain Doctors, the 9 Tom, pag 700▪ 2. C. The twelfth is out of the 22. of the city of God, chap. 8. where it is said. A certain Lady of Carthage, was healed of a canker in her breast, having been warned before in her sleep, to be marked with the sign of the cross, by the first baptisd woman which should come before her▪ But in the same place it is likewise said: that she before prepared herself for god only, in devout prayer to him: to whom she attributed her healing, & not unto the sign the woman had made. For it appeareth by the demand made, how she was cured, and the answer is returned by the heathen Physician in these terms. What a great matter hath Christ done, in healing a canker, when he could raise up Lazarus, who had lain dead four days before? It is then to God only, and not to the sign of the cross, that this healing is to be reputed.  
The thirteenth is out of the exposition of 36. Psalm, in these words. In old time offenders were crucified, now no more is crucified: the cross was in honour, and to his end, it was at his end, in respect of his punishment, but now it remaineth with him in glory. The answer is, that he speaks not of the sign of the cross, but shows how Princes and monarchs, having embraced Christ crucified, did him honour, in submitting to him their seepters & crowns, which they had especially prepared, in honour of his cross and passion, whereof hereafter more shall be spoken.  
The fourteenth is taken from the third treatise on S. john, in these words. If we be Christians, we will have some feeling of jesus Christ. We will bear in our foreheads the mark of him, whereof we will not blush a jot, if we bear it likewise in our hearts: the mark of him is the humility of him. With this testimony we will join, because of the brevity, all the other following, which are about ten in number, and because they very necrely jump all with this here spoken, that christians signed themselves on the forcheads, we will then acknowledge, that in times past, this custom of signeing on the forchead hath been brought in. By whom, or how, it matters not, for in things doubtful, as this is, it is best to follow the rule of Saint Athanasius. If we be resolved (saith he) let us make our recourse to the Saints, that is, to the Apostles writings, who had more exact knowledge of evangelical matters, than we can have. Beside, it is certain, that neither jesus Christ, nor his Apostles, have made any mention at all thereof: if it had been a thing, either necessary or expedient, there is no doubt but they would have done it. Wherefore we will say with S. Hierome: That it is nothing else but prating, when the word of God marcheth not before us. Nor need we demand, who hath done or said this, here or there: but what hath Christ jesus instituted, what hath his Apostles said and done? nor ought we so much seek what is done, as what is to be done. Again, it is to be noted, that our elders speaking of the death and passion of our redeemer, have most spoken of his Cross, and of the sign thereof together, never meaning what at this day is understood by the word sign: but they likewise called it the Standard or Ensign of the great King and Captain, who overcame the devil and hell, in bringing thence the spoils, drinking of the torrent by the way, and lifting up his head, as is said in the 110. Psalm. So did Fortunatus take it in his Hymn beginning thus.  

Pang lingua gloriosi  
Praelium certaminis,  
Et super Crucis trophaeum,  
Dic triumphum nobilem.  
That is to say.  
Tongue declare the combat of a glorious fight,  
And tell the noble triumphs on the Cross.  
And Theodulphus:  
Vexilla Regis prodeunt,  
Fulget Crucis misterium.  
That is.  
The Standards of the King march forth,  
Shining with the mysteries of the Cross.   
So that the Cross then used, was made in form of a Standard or Banner. By the sign then, those reverend predecessors of ours, understood the Cross and passion itself: but since, ignorance hath devised, that that should be separate, which ought to be conjoined, setting the passion of Christ apart, and the sign of the Cross apart, making small account of the one, speaking the little of the passion, but enough of the sign: witness the passion, death and wounds of Christ, which are daily and hourly in the mouths of blasphemers, who think nevertheless to be warranted from all evil, when they do but make the sign of the Cross.  
Thus hath been declared, what our elders understood by the sign of the Cross, to wit: the exterior testimony of the christian faith: which evidently appeared in them, who were converted from dumb Idols, to true service of the living God. This may be discerned more clearly, by the saying of S. Cirill, answerering the objections of the Emperor julian, surnamed the Apostata, in his sixth book. For julian magnifying the antiquity of the pagan religion, said, that the Oracles were given by Jupiter, as the escutcheons or bucklers fell from heaven, and Jupiter's saddle, which was given or sent to Numa: and made this comparison, that the Pagans kept the Armour which great jupiter the Father of Mars had given them as a warranted gaege, that he would always have a care of the City of Room. All this notwithstanding the Christians desisted from honouring and worshipping these things: whereupon julian said, that they honoured the wood of the Cross, and painted the Cross on their foreheads, and before their houses. Whereto Cirill answered thus.  
Albeit the Lord and Saviour of all, was not in show, yet equal in all with his father, and seated on the throne of his divinity: nevertheless he was abased, and took on himself the shape of a servant, & despising allignomie, bore the cross, to abolish the power of corruption, and one only died for all, to the end, that being raised again from the dead, he might deliver all mankind from the snares of death, destroy the tyranny of sin ruling in us, appease the law, which exercised his tyranny in our members, making us spiritual worshippers, killing in us the feelings of the flesh: that they might be made the sons of God, which believed in him, and were sanctified by his spirit, so to despoil Satan of his tyranny, the author of evils, the mort all beast, & those wicked powers, which our calumniator called the Prince of nations and Gods defenders. The wholesome wood made us remember all these things, and advised us to think, that as S. Paul saith: Even as one is dead for all, so ought they to know, that the living could live no more by themselves, but by him who died and rose again. Which answer shows, that the Christians painted the cross, not as attributing any virtue to the visible sign: but to let the Pagans see, how they (having forsaken their Idolatries, wherewith they hadbin before enchanted) embraced jesus Christ, of whom, the cross which they placed before their houses, was the true mark and public ensign.  
And the same Cyrill expoundeth himself, in his third book of adoration made in spirit and truth, manifesting the unbelecuers by this mark, that they would never receive the cross, that is to say, acknowledge jesus Christ. They (saith he) that have no will to receive the Cross, are vanquished and overcome by the devil, and they are such as Christ spoke to saying: Verily, verily I say unto you, if you will not believe that I am he, you shall die in your sins. So that to receive the Cross, is nothing else, but to believe in jesus Christ. For so likewise Saint Cyril, speaking of the coming of Christ, shows it by these words, the coming of the Cross: understanding by the word Cross, all that which the son of God did and suffered in the world for our salvation.  
These things thus briefly touched, may suffice to answer the allegations contained in the first placard. Come we now to the second, which is entitled: How the Cross ought to be honoured: which likewise at this present we must consider on.   

How the Cross ought to be honoured.  
FIrst of all, it is a matter most manifest, that the punishment of the Cross, was not only one of the cruelest: but likewise the most ignominious of all them which was practised by any nation. For it was called a death most infamous and accursed, and for this reason, our Lord jesus Christ was put to the Cross, that he being made accursed, we might be delivered from the curse of the law. Yet for all this, it was not without great reason, that himself, speaking of this kind of death, calleth it his exaltation. john 8. verse 28. and 12. ver. 32. for his Cross is the great victory, the trophy and glory which he obtained against Satan, & against death.  
See now, why we can never sufficiently honour the cross, death and passion of our Lord jesus Christ. For it is the means, whereby the Son of God draws all men to him, as himself saith in Saint john 12. verse 32. But the manner how to honour it, ought likewise to be learned from our Lord and master himself.  
He plainly expressed it, when he taught us, that whosoever would be his disciple, aught to take up his cross & follow him: for by this means being conformed to his sufferings, we shall likewise be semblable to his glory. When he instituted his holy Supper, saying: Do these things in remembrance of me, how often so ever you do them, you shall show the death of the Lord, even until his coming. This S. Paul saw, when he writ to Timothe, his 2. Epistle. Chapter 2. ver. 8. 12. Remember that jesus Christ was raised from the dead: And that if we die with him, we shall live with him, if we suffer with him, we shall reign with him. So that the Son of God is highly honoured, when he is acknowledged to be the sole Saviour and redeemer of men lost in Adam, and who being sinners, and destitute of the glory of God, are reconciled in him, and re-established in far greater glory, then ever they had or could have before. But on the contrary part, the great glory of Gods elect shineth, in this, that as S. john saith, 3. ver. 16. So God loved us, that he gave his only Son for us, to the end, that whosoever believed in him▪ should not perish, but have everlasting life. And the same S. john saith, in his first Epistle 3. ver. 1. Behold this love hath the Father bestowed on us, that we are called the Sons of God.  
So that each of us may say this of himself, the life which I have at this present, is by the faith I have in the Son of God, that he hath loved me, and gave himself for me: adding withal, that by the sufferings which my Lord jesus Christ hath endured, all misery and afflictions which can happen to me, are sanctified. For whereas in their own nature, they were punishments: by the death of jesus Christ, they are become visitations and testimonies of God's favour, that he loveth and instructeth such as he correcteth. We likewise honour the Cross in this, that we are crucified to the world, and the world to us, so that dying with Christ jesus, we are raised up again with him, saith S. Paul, Rom. 6. ver. 8. For he hath given us an example to follow his steps, that being dead to sin▪ we might live again to righteousness, being healed by his wounds, saith S. Peter, 1. Pet. 2. v. 21 & 24. And again. The grace of God, that bringeth salvation unto all men hath appeared. And teacheth us, that we should deny all ungodliness and worldly lusts: and that we should live soberly and righteously, and Godly in this present world. Looking for the blessed hope, and appearing of the glory of the mighty God, and of our Saviour jesus Christ▪ Titus 2. ver. 11. 12. 13.  
Behold here the true manner, how to honour the cross and death of jesus Christ, as the Apostles S. Peter, S. john, and S. Paul hath reached us in their writings, & which themselves practised, when they were in this world, & such hath been the reverence, which the primitive Church made to the cross. For those signs which were made at the beginning, were nothing but with the moving of the hand, applied to the forehead, or cast up into the air, having no subsistence in bodily matter of wood, stone▪ silver, gold or other such like.  
The first that made any of some matter▪ was Constantine, who having obtained a notable victory against Maxentius, made his Ensign in form of the cross▪ enriched with gold and precious stones. Yet was it not after the fashion of the Cross observed nowadays, for the Historians have thus described it.  
At the end of a high staff, the Greek letter P, was represented▪ & under it the letter X, which are the two first letters of Christ's name in Greek. Soon after, a sail was hanged overth wart this staff, without any figure in the sail, and was in all respects as is here set down.  
And because he was newly exalted to the imperial dignity, by the consent of his warriors, who preferred him after the declining of Dioclesian his predecessor: he considered, that the means to maintain him in this dignity, against all competitors and contenders, was to make himself a friend: with those Christians which Dioclesian had persecuted even to his uttermost.  
And for this cause he made the cross to be erected, before himself became a Christian: for he was not baptized, till the seventh year of his Empire, and the victory before named, happened in the first year. Now because the Christian historians speak of an apparition of the Cross in the air, with these words. Thou shalt over come by this: it is so, that Zosimus a pagan historian, who lived at that time there, and was a most exact searcher after the deeds of Constantine, hath made no mention at all thereof. Also it appeareth, that the Ecclesiastical histories speak diversly thereof. For Eusebius saith, that this vision chanced at noon time of the day: & Sozomenus writes, that it appeared in the night to Constantine sleeping. Nevertheless, God might permit this miracle, as a help to the conversion of this Prince, beings as then a pagan, and that it might serve afterwards for the further advancement of Christ's glory, whatsoever affection himself should bear thereto: for some Authors have noted great defects and faults in him. He then made the ensigns and Arms of his soldiers to be marked with the Cross, he caused it to be set up in public places: as is to be read, that he made to be erected his own statue in brass at Room, holding a Cross of the same metal in his hand. Notwithstanding, he never appointed it in any Temple, but in a public place, for then the Roman Temples had as yet the Pagans Idols in them.  
But afterward, when it was said, that the true Cross indeed was found by Helena, mother to Constantine: then a great number of Crosses were erected▪ Nor shall we need in this search to enter so far, whether this were a contrived invention, or a truth, albeit Volaterranus, and Friar O●uphrius Panuinus of the Augustine's order, in his notes upon Platina, in the life of Pope Eusebius, 32. gives sufficiently to understand, that this was an uncertain matter, considering the diversity found in Authors, as touching the time of this invention.  
For if we shall credit some historians, Helena was yet at that time an Infidel, and Constantine himself not become a firm Christian, not having then done any thing in Syria. And some say, that it was not found in the time of great Constantine, but in his Son Constantine's time: hereto may we add Eusebius, who writ the life of Constantine, and speaks of all which Helena did in jerusalem: yet speaks not one word of this invention of the Cross. Neither doth Saint Ambrose agree herein with other writers, for he faith, this Cross was known by the title thereon: and others say, that it was by miraculous healing of a woman, which the very touching of this Cross brought to perfect health again. But howsoever it was▪ there is no man (I think) but will hold for fabulous, when he reads, that Adam being sick, sent his Son Seth to the gate of Paradise, to have some of the oil of mercy, wherewith he might be anointed and healed: and how the Angel gave him a bough of the tree, whereof Adam had before eaten the fruit, and so transgressed God's commandment. But being returned, he found his Father dead, and therefore planted this bough on Adam's grave, which afterward grew to a goodly tree▪ so that when Solomon caused the temple to be built, he made the tree to be cut down, but it could never be made to serve to any use, wherefore it was rejected, and made a Bridge of, over a certain Lake. When the Queen of Saba came to see Solomon: she would not go over the Bridge, became she had been before advertised in a vision, that on that wood should one be hanged, who should destroy the Kingdom of the jews.  
Which when Solomon heard of, he caused it to be buried very deep in the earth, in the place where a Pool was afterward made, which Poole had the virtue of healing sickness, by reason of the wood, for it came forth of the earth, and floated above upon the water, at the hour when jesus Christ, was to be crucified, and therefore the jews made the cross thereof.  
Behold what hath been invented and preached to poor people: only to make the cross be honoured▪ as it is to be read in the 21. Sermon, of the book called, The Sermons of the Disciple.  
But let such consider, that the ancient Christians using of the cross, in whatsoever matters by them managed: was but the simple practice of Saint Paul's meaning, when he said: I am not ashamed of the Gospel of Christ. For because every one, as well jews as Pagans, mocked at Christ, and his Cross was become a scandal to some, and folly to others: the more they strove to defame it, the more the christians endeavoured to adorn it. Heereup on, they opposed the Cross to all things, and in all places, as a most honourable mark whereby they sufficiently declared, that they would have part of Christ's opprobry, to the end he might impart to them some of his glory. And therefore said Chrisostome. That Ensign should be more honoured, than all the Crowns and Diadems could be. For this cause, the Emperors and Kings made application thereof to their Crowns and Sceptres, so much the more to shame & confound the jews & Pagans, whom S. Ambrose bringeth in, thus speaking. Wehave crucified Jesus, to the end the Christians may rise after death, and that the dead may reign: We have crucified him whom Kings shall honour: Whence happened, that the Princes which persecuted Christ, became Preachers, and their Vestments served to repair the cross, that faith might shine forth the more gloriously. Upon the same occasion it is said, that the cross should be a tree fair and splendent, adorned with the purple of kings, and more brightsome than the stars. And Theodoret in the third book of his history, chap. 27. writeth, That by all, the cross should be borne, to testify the triumph of Christ.  
But all this while, they attributed nothing to the cross only, or the bare figure thereof: for Constantine gave acknowledgement, that the victoric which happened to him, was through Christ, and not the cross, and so he caused to be written on the crosses by him erected, these three words: jesus Christ overcame, & (after that manner) made his prayers of the cross▪ Helena likewise worshipped the king, and not the cross: For else it had been a Pagan error, & wild vanity, faith Saint Ambrose.  
In this fort may christians honour the cross: for who makes any question▪ but in our wars against the jews or Mahumetists, we may bear our Ensigns orarmes crossed, for public testifying to the Infidels, that we are Christians, and our adversaries are miscreants and voyd of faith. So may the cross be engraven on money to show, that it is the coin or stamp of a christian Prince. So may the cross be placed on the gates of Cities, Castles, or houses, to deliver apparently, that the Inhabitants in such places, do make profession of christianity. So was it long since ordained, that the instruments of contracts or bargaining, made by public notaries, should be sealed and signed with the cross, as it is read in lib. de Cod.  
And in such like politic considerations, we reject not the use of the material cross. As Constantine in the very same respect, forbade to punish malefactors any more with the death of the cross: To the end (saith Saint Augustine in his 36. Treatise on Saint john) They should not be honoured by such a punishment. For the same reason, was it forbidden by the Emperor Theodosuts, to engrave the cross in earth: and a pain decreed, against all such as despised or cast the cross at their heels.  
Now withal is to be remembered, that then the cross was but two pieces of wood thwart one another, having no shape of a crucifix, much less of the blessed virgin Marie, as since then, in divers crosses the image of the crucifix is on one side, and that of the mother on the other, as if she had borne company with our Saviour in his sufferings, and she in some sort had wrought the redemption of mankind.  
Then they had not read the goodly disputation, between the Cordeliers and the Jacobines, in the time of Pope John the 22. of that name: the Cordeliers maintaining, that the crucifix ought to be naked, only with a crown of thorns: the Jacobines justified, that he was to wear a crown on his head, and a royal rob with all. As for the honour done by some in this case, they of old crowned him simply with flowers, but it was for special instruction to the beholders; for thus they intended, that whosoever would have the crown, and partake in the reward: he must first of all bear his cross, for so hath the Poet Prudentius written. 
To bear the cross must be thy pain,  
If thou desire the crown to gain.   
But in the end, these matters grew so forward, that the cross was brought into the temples, and saluted in these words, O Crux, ave, All hail, O cross, which are but fond speeches. Then invocation was made to it, saying. 
Auge pits justitiam, reisque dona veniam.  
Increase the justice of the good, and pardon the offenders.  Likewise, 
Crucem tuam adoramus Domine:  
Lord, we adore and worship thy cross.  Which are indeed blasphemous speeches.  
For to jesus Christ only should such a prayer be made, It is jesus Christ who is the son, he ought to be kissed, and not the cross of wood. So that▪ albeit we may honour one another civilly, following no more than is commanded, the inferior to honour their superiors: yet when question is made, of religious or devout honour, they are matters not according, to give all honour to one only God and his son, and yet to divide a portion thereof to any man, or a material cross, or any creature whatever▪ Yet are not these questionaries themselves fully agreed hereabout: for one hath demanded, with what kind of honour it is to be worshipped.  
Some say, that the very cross, which touched the body of jesus Christ, ought to be honoured with Latria, service: or by the means of Hyperdulia, humble duty▪ but others believe, that it should be serviced with the honour of Dulia, bond-seruice: as much to say, that the true cross aught to be reverenced with the honour due to Christ: and other Crosses should be reverenced with such honour, as servants own unto their masters. And this is the resolution of the second placard, which like wise it becomes us to consider of, and briefly search into the bottom of it.  
There are divers places of our elders alleged, but without sense, and quite from the Author's meaning that writ them. For when they of old time speak of the cross, they did not understand thereby two pecces of wood th' wart one another: but the mystery of our redemption: the true summary & accomplishment whereof, was by the cross, death and passion of jesus Christ. And this equivocal or double signification of the cross, being not perceived by these Sophisters▪ makes them to err, and they cause other to do the like. Hereupon it was that Chrisostome said▪ The cross is the cause of all our blessedness, it is the christians hope, resurrection of the dead, and a guide to the blind, etc. And as for the material cross, behold what one hath written thereof: We honour not, neither desire to have such a cross, as the express words are to be read in the 8▪ book of Arnobius, answering to the Pagan's objections, which blamed the christians, as if they had honoured the cross of wood. For the same reason, Athanasius saith in his 16. question, those which he writ unto Antiochus. That the Christians declared, how they honoured not the cross, when they laid together two pieces in such sort: they acknowledged it to be no more than wood, and would not prostrate themselves before it, as now they do, setting up crosses only to be honoured. And hereupon saith Epiphanius, that passing by a village named Anablaiha, and entering into a Temple, where hung a painted cloth, having an image thereon of jesus Christ, or some other Saint▪ he rend the cloth in pieces, because they kept it there contrary to the Scripture▪ this is at large to be read, in his Epistle translated by Saint Hierome. Whereupon 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 son of GOD, Which is the engraven form of the essence of God, Hebr. 1. verse 3. and in this sense we hold with the testimonies alleged in the placard.  
But because the Church of Rome contains not itself within these limits, but aimeth at a material cross: it is apparent, that it maintaineth unsufferable idolatry. And to the end it may appear, that we wrong them not in saying so: mark here the very words they use, when they hollow the wood of the cross.  
Digneris Domine, benedicere hoc lignum crucis, ut sit remedium salutare generi humano, sit soliditas fidei, bonorumque operum profectus, & redemptio animarum, tutela contra sae●a iacula inimicorum: which is thus interpreted. Lord, that it might please thee to sanctify this wood of the cross, to the end it may be a healthful remedy to mankind, assurance of faith, advancement of good works, redemption of souls, and a defence against the cruel darts of the enemies.  
Again. 
Crucem tuam adoramus Domine.  
O Lord we adore and worship thy Cross▪   
Again. 
O crux adoranda, o crux speciosa, hominibus amabilis, sanctior universis, quae sola digna fuisti, portare talentum mundi.  
Dulce lignum, dulces clanos, dulcia ferens pondera.  
Serua presentem cateruam, in tuis hodis laudibus congregaram.  
O cross, which oughtest to be honoured, O cross, which oughtest to be regarded,  
Amiable to men, more holy than all, Which only wast worthy to bear the world's talon.  
Sweet wood, which bearest sweet nails, and a sweet burden:  
Save this present Congregation assembled in thy praises.   
Again, 
Crux fidelis, inter omnes arbor una nobilis: Nulla sylua talem profert, frond, flore, germine.  
Dulce lignum, dulces clavos, dulce pondus sustinet.  
Faithful cross, the only noble tree among all other:  
No forest ever bare the like, for boughs, flowers and branches.  
This sweet wood bare sweet nails, and a sweet burden.   
Wherein is to be noted, that this Hymn saith, it is a tree, albeit others, & namely the Canonists say, that it was made of four woods, to wit, of Palm, of Cedar, of Cypress, and of Olive-tree.  
Of like stuff is the French prayer, which is usually read at all hours, and is in the book called Hours, that which Michael Jove imprinted at Lions 1568▪ according to the usage at Rome, and is in this manner.  
Saint uraye croix adore,  
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 uray confez puisse mourir.  
In English thus. 
Holy cross, truly to be worshipped,  
Which with God's body was adorned,  
And with his great sweat sprinkled,  
And with his blood illumined.  
By thy virtue, by thy puissance,  
Keep my body from all mischance,  
And grant if so thy pleasure be▪  
Truly confessed, that I may die.   
Nor is it only called the adorned cross, but likewise the adored cross: as on the holy Friday it is termed worshipped, in regard of the adoration of the cross as that day there. So that if the time when the cross is honoured, is called holy: the place likewise where the cross is to be erected, is also hallowed, and the hands and fingers of them that erected it. For there must be some reason allowed to the circumstances and instruments, as well in one as the rest, or, to speak as we ought, he must needs be his craftsmaster, that will not let the stench of such impiety be discerned or felt, by them whose breath idolatry hath before poisoned.  
Like follies and blasphemies commit they about the lance or spear, wherewith the side of our Saviour was pierced▪ First, that it was sent by the great Turk Bajazeth, to Pope Jnnocent the eight of that name, in the year 1490. if the account lie not▪ of which holy spear, the feast is celebrated on the Friday after the Octaves of Easter, and thereto is appointed this prayer following.  
ave ferrum triumphale,  
Jntrans pectus tu vitale,  
Caeli pandis ostia,  
Foelix basta, nos amore,  
Per te fixi saucia.  
Thus Englished. 
Triumphant Jron, be thou blest,  
Which entering in the vital breast.  
Heaven gates didst open spread:  
Holy spear do us wound,  
With the love of him profound,  
Which by thee was pierced dead.   
So that whosoever will believe these people, must likewise worship S. Lantern, Saint Sponge, Saint Ladder, Saint Cord, Saint Whip, and other instruments wherewith the hangmen tormented jesus Christ.  
Let then these Sophisters bite their nails as long as they please, to overthrow this shameful taxation: yet shall they never make of wood, more than wood. And because they bless themselves with this wood, bowing down their heads before it, and calling it the health & remedy for mankind: we say, that they are more blockish than wood, if they will not acknowledge the great fault they commit, in honouring the wood, in stead of applying such duty to him, who bore our sins in his body on the cross of wood.  
We are not likewise ignorant of their goodly verses, Effigiem Christ: &c.▪ but we say, it is also a drug answerable to that which we call to bring one a sleep. For certainly, this is to make the ignorant sleepy: whereas such as receive instruction out of God's school, do hold, that seeing god in no case will be honoured by images, it is a matter altogether intolerable, that men should have any images to worship. For Idolatry is committed when we honour Idols, or honour God otherwise then he would be honoured: as appeareth by the Prophet's speeches of them that worshipped in high places. They are reproved not for that they worshipped God: but because they worshipped him otherwise than he had allowed in his ordinance. For he would have but one place only, to wit, the temple of jerusalem, where he would be served, and they honoured him in woods and on mountains. This is the reason why the Samaritaines, who called themselves the children of jacob, were reproved, because they worshipped in the mount Gartzin, albeit they yet prepared themselves to God.  
For this reason, in the Elibertine Council, held in the time of the first Council of Nice, the 36. Canon, were set down these words.  
It is ordained, that in the Church shall be no kind of paintings, to the end, that that which is honoured and worshipped, should not be figured in any resemblance. Their answer hereto is frivolous, for they say. They worship them not▪ because they put no trust in them. To worship, is to incline one's self thereto, to make signs of humiliation, and bowing the knees: as may be seen by the scriptures manner of speaking, which by bowing of the knee, noteth idolatry, as appears by the answer made to Elias, 1. Reg. 19 verse 18. Where the true servants of God opposed to idolaters, are marked out by this: That have not bowed their knees before Baal, nor kissed him with their mouths. These kind of words useth the scripture, for describing of idolaters: that they bend themselves, burn incense and kiss the hand or the lips, all which the church of Rome doth to images, relics, & crosses: the conclusion than is manifest, they are idolaters, because they do the deeds of idolaters.  
But that which is alleged out of the 21. of Numbers, may not be let pass lightly: for if there be an example, which formally and firmly plucketh down the abuse committed about the cross, it is that of the brazen Serpent. That was made by God's commandment, therefore it was no Jdol.  
Now, albeit that by the law generally, God forbade to make the image of any thing in heaven, the earth, or waters under the earth: so it is, that not being bound to his law (because he is above it) it pleased him to dispense therewith, even as himself dispensed with the law, & gave commandment to make this serpent, the figure of the exaltation of jesus Christ, lifted upon the cross, as himself witnesseth in the third of John, verse 14. Not that it was elevated on wood made crosswise, as they use commonly to picture it, (for it was lifted up on a standard or post, as the text saith) but because it was to be lifted up, and they which by God's commandment looked thereon, should be healed: Now let us see what ensues hereon. From that instant, till the time of the good king Ezechias, about the space of seven hundredth thirty & five years, there was no speech at all of this brazen Serpent. It happening then, the people making obeisance thereto, worshipping it, because it had been made by Moses, and was so kept for the space of 735. years; Ezechias broke it, and caused it to be burned. From hence we gather, if images in general, and especially that of the cross, were never made by the commandment of God, but by the diffidence and presumption of men (who thought God did neither see nor hear them, except they had such images before their eyes) especially such as have been brought in we know not since when: how far off ought they to be from us? When it shall come to this point, that they were not begun to any such purpose: it is then evident, that they ought to be taken away, as Ezechias did the Serpent, because at first it was not framed to be worshipped.  
And because of the abuse which hath risen hereabout, it were very necessary to be generally abandoned. For Idolatry is no part of those things, whereof one will say: Correct the abuse, yet hold the use: because in whatsoever sort the I doll is taken, yet it is as nothing.  
And when question is made, for reformation of such disorders, we should follow the saying of jesus Christ, in Math. 19 verse▪ 8. It was not so from the beginning. If then at the beginning, when the Apostolic Church was pure, and truth sincere, the sign or form of the Cross was not made, it was no where appointed, saluted nor worshipped: it was very ill done, to bring in this corruption, (which can no way well be called a custom,) and much worse is it to retain it still.  
There remains one testimony, out of the first book of Sozomenus, Chap. 4. where it is said: That the soldiers of Constiantne, did highly honour his Standard, made in form of the Cross, and that many miracles were done among them: which being confessed, concludeth not, that therefore we ought to honour the material Cross. For say that they did honour it, or did such things as ought not to be done: it is resolvedly to be held, that in such actions they are not to be imitated. Considering the conclusion serves to the contrary, to wit: if the Cross ought to be honoured, because it did a miracle: It follows then, that the Cross which never did miracle, ought not to be honoured. Now it is most certain, that of an hundred thousand crosses, 3. cannot be found that did any miracle: no though we should allege their own accounts, & the effects showed by them, with the histories which these exorcists do confirm. Witness the example, of that so holy & renowned doctor Picard, & other Sorbonists, who in the year 1552. could not by their exorcisms, Cross & holy water, chase a spirit out of a maiden's body in Paris. No more could the Monk of St. Benet, brought to Room by the Cardinal Gondy, in the year 1554. drive forth the evil spirits cut of the bodies of 82. maidens, notwithstanding all his conjurations, for the space of six months together, as Bodinus saith in in the 3. book, Chap. 6, of his Demonomanie, So then▪ all those Crosses of Room (which surpass other in holiness and miraculous virtue, by reason of the sanctity which is there obtained) having no more power than those of the monks: have little duty to be honoured, for the cause being taken away, there remains no more of the effect.  
Last of all, because it seems, that we would have no Images of the crucifix, nor the Cross: we declare, that we desire all our days, jesus Christ should be painted before oureyes, in the same manner as S. Paul, Gal. 3. ver. 1. painted jesus Christ before their eyes: for the pencil wherewith God ought to be painred, is his word, which himself calleth the word of truth, where contrariwise, all the doctrine of Images, is but the doctrine of lying and vanity. So then, the Cross of jesus Christ is as the chair, whereout we purpose to preach on the one side, the multitude and ennormity of our sins, on the other, the severity of God's justice and depth of his mercy. The greatness of our sins is shown us, in that they could not be borne nor abolished by any other, than he who was very God and very man. His justice, in that God, who hateth iniquity, did punish it with all extremity. His mercy, in that himself gave us the price to acquit us withal, even us that were his utter enemies: for this is to us a most certain gaege, of the merciful affection of our God, discerned thorough the wounds of his only Son. And the lively contemplating of those wounds, is the balm to heal the hurts of our souls. His feet and hands were pierced, his side opened, and thence issued the price of our redemption, as also the washing away of our filthiness: blood (I say) and water always streaming, to deface our sins past, present, and to come, to the end, that having our hearts washed from an evil conscience, we should go by the fresh and living paths, towardesour God with certainty of faith, and keeping the confession of our hope. Heb. 10. ver. 22. 23. that is to say, in following after jesus Christ. Which is nothing else, saith S. Carill, but renouncing the world for the love of Christ, & preferring the goods which we hope for by faith, before all other in this bodily life. In like manner, saith S. Bernard. The joyful hope and assurance, is that which is affirmed by application to the death and passion of Christ. For since the Father hath given us his Son: how shall he not with him give us all things also? Rom. 8. ver. 32. And be is given us of the Father, to be our justice, wisdom, redemption and sanctification. 1▪ Cor. 1. v. 30. It is jesus that justifies the faulty, it is jesus that pays for the indepted, that strengthens the weak, illuminates the blind, binds up the hurts of the wounded, recalls home bywanderers, gives life to the dead: & in a word, it is jesus that destroys the works of the devil, & beateth down Satan under our feet.  
Such is the memory which we continually observe, of the perfect obedience, which the Son of GOD delivered upon the Cross, to God his Father for us poor miserable wretches: and not the ridiculous and I dolatrous devotion, which the ignorant so gladly would make us believe, that they honour the death and passion of jesus Christ, in saying, during their great weeks space, before the cross, and beholding the face of the Crucifix, with hands elevated, and knees bended, to wit.  
On Palm Sunday, thirty three Pater's & Aves▪ the Monday, the beads of our Lady: the Tuesday, forty Peter & Aves: the Wednesday, thirty Pater's and Aves: the Thursday, twelve Pater's and Aves: the Friday, sixty Pater's and Aves: the Saturday forty Pater's and Aves: on Easter-Day, twelve Pater's and Aves. Likewise, during their twelve white Fridays: the first, three Pater's and Aves: the second, seven Pater's and Aves: the third, sixty times Pater's & Aves, in honour of the sixty thorns in the crown: the fourth, forty Pater's and Aves: the fift, forty Pater's and Aves: the sixth, twelve Pater's and Aves: the seventh, thirty Pater's and Aves, in honour of judas his thirty pence: the eight, thirty Pater's & Aves: the ninth, five Pater's and Aves: the tenth, three Pater's and Aves, in honour of the three nails: the eleventh, five Pater's and Aves: the twelft, fifteen Pater's Aves, in honour of the fifteen horrible signs, which shall come before the day of judgement. Such is the summary of the style observed, in the book by them called Hours. But true worshippers indeed, entreat of God, that it may please him, to make them feel the efficacy of the death and passion of jesus Christ, and desire to bear the Image of him: to the end, that as we have borne the Image of the earthly Adam, so we may carry the Image of the celestial Adam in our hearts, that the holy Ghost would be the Temple thereof, and so by this means, we shall be known by the same jesus Christ, at his great and last coming. Truly, it is thou Lord jesus▪ whom we honour, whom we bless and thank: because thou dying on thy Cross, hast thereby given us assurance of life. To thee be all honour and glory, with the Father and the holy spirit. Amen.  
It is sweet to bear the Cross with Christ, and for Christ.  
FINIS.   

A Sonnet annexed to the former Treatise in French.  

WE are undone, Satan hath us destroyed,  
Sin, death and hell is our due portion.  
Ah wretch, recant, for Christ his passion,  
Sin, death and hell hath utterly made void.   

Thereby, our first rights are to us regained,  
Thereby, health, victory, and life we hold:  
Thereby, we see the light so manifold,  
Thereby; heavens highest secrets are attained,   

It is the death of death, the hell of hell,  
The steel that hath rebated Satan's steel,  
Opening the gate where blessedness doth dwell▪   

Happy is he, this death by faith doth fellc.  
But he that worship's wood or stone, procures  
Those pains on him, which ever more endures.   
There is no deceit nor subtlety, which Satan hath not advisedly studied, thereby to make men commit Idolatry: whereby his power is no way ruinated, but established.