A SHORT TREATISE, OF the cross in Baptism contracted into this syllogism. No human ordinance becoming an Idol, may lawfully be used in the service of God. But the sign of the cross being a human ordinance is become an Idol: ergo. The sign of the cross may not lawfully be used in the service of God. Amsterdam Printed by I. H. 1604. The latin authorities Englished. 1 They which will treat of all sorts 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 etc. 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 hitherunto have worshipped with the highest love, both the wood of the Lords cross, & the sign of the cross: with which they daily fence themselves. 6 Defend me jesus, from all evil vices passed, 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 coming in and going out, at putting on of our clothes, shoes, etc. We stamp our forehead with the sign of the cross. 9 And with often crossing 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 etc. 12 Whose virtue, perfecteth all sacraments: without which sign nothing is holy, nor any consecration takes effect, and whosoever are the Ministers of the Sacraments, whatsoever hands do dypp or anoint 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 SIGN 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. PROOFS OF THE MAYOR. 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 ourselves from the Idol. An Idol is whatso ever besides God is worshipped with divine honour. quicquid preter deum divino colitur honore: and though some restrain an Idol to a visible form: because it is derived of apotou eidous ●et as a learned writer observeth Zanch. de redem P. lib. 1. cap, 17, This. 5: 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, as it is a visible form▪ but as it is religiously worshipped. quate ●●s est visibilis 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 A twofould Idol the on real the other imaginary conceived only in the mind 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 usu Idoli from the worship, and from the use of the Idol. For the first, How far we are to keep ourselves from an Idol, 1 Cor. 10.15, to 23. 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 worshipping 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 ut caveant 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 Prince's Banners, Coronations, Coin, Crown, or any other civil respect it may have a lawful use. But that any thing of man's devising being worshipped as an Idol should be used religionis 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 detestation of that filthy Idolatry: when I retain it: and use it so honourably, as in th● Temple, in the Sanctuary, in the service o● God. Which interpritation of this place of S. john, the Church of England e Homil. ●ga, peril of Idolatry part 2 doth on th● warrant of Tertullian approve & commend. And this point is further strengthened by the second commandment: f Exod. 23 & 34 13 Deut▪ 7.5 Ps, 16, 4 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 g Caluin, insti. li: 1 cap. 11 V●●in. cathe. in exposed, secundi, precept. Petr. Martyr loc comclas 2 cap 5; sect 22 Hooper in 2 precePt. Zanch: de redemp●●. lib 1 c●p. ●5 interpret●ors, partly against Images in Churches, partly on the words of the precept do most naturally expound it. for surely, if Idolatry itself as a most execrable thing be forbidden, than all occasions and means leading thereunto are likewise prohibited. And what stronger provocation to that spiritual whoredom: then erecting Images in the place of God's worship? Plus Babington on the 2. commandment. Perk. set: cause. ca, 21 Allen on the 2 Com. Dod on the 2. come, enim ut rectu Augustinus 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 al●uerments to sin, and therefore doth Au●ustyne in quest. suꝓ Leuit. q. 68 well conclude from this commandment that ●uch making of an Idol can never be just or lawful. 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: accounted them Idolaters not only which worshipped, but those also which made and retained Images (nemppe add 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 showeth in what execration the primitive Churches held any religious use of an Idol. The like we may find in Epiphanius ad● johannem Epumm 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 Idols 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 honour, 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 religionis causa and yet be innocent? Questionless by David's Psa 16, 14 example we must make no mention, that is keep no honourable memory of an Idol, and therefore with out doubt: not give it so much honour as to use it: or the memorial thereof in the house of God, and in his holy worship, but as Isai saith Isai 50.22 , 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. PROOF OF THE MINOR Now if any doubt whither the sign of the cross be adored: and so made an Idol, let 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, other crosses like to this, are accounted sacred Images cetere cruces illi similes inter sacras imagines numerantur and after he distinguisheth those similitudes 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, De Image lib, 1● 3●. Bellarmyne having as is said distinguished the cross: into three sorts: 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, we adore all crosses de Imag. lib, 2 cap. 29. 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 divers: so particularly by heart: For Doctor raynold Confer: with Hart Cap; 8: divis-4 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 heart no way excepted against, doth imply, that look what estimation they have of the Image: the same they have of the sign, and what honour is due to the one: is due to the other. For in very deed, they carefully teach, Andra. orthod: e●pli lib 9 Bellarm. de imag, l●b, 2 cap, ●0 Tho. Aquin part 3. q. 2 art. quart. & divers other that it is not in regard of th● matter, wherein the cross is painted, or th● colour whereby it is shadowed, but only an● simply for the expressing of the likeness o● Christ's cross, and for the representing o● Christ crucified (which the sign performeth as well as the Image) that the adore th● cross with the same honour, that is due vnt● Christ himself. And this no doubt was th● meaning of Aquinas when he saith th● every effigies or likeness 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, Ibidem as belongeth to the very cross of Christ, when ● saith (though falsely) Coster. Ingle, cap 11, christiani a Chris● temporibus semper summa venerati●ne coluerunt ipsum signum dominic● crucis et signum crucis qvo se qvotidi● maniunt Mark that the sign of the cro● is worshipped summa veneratione with t● highest degree of honour, and as O●thod. expl●ce. lib, 9: Andra●●s in express words saith in the same man●er, that the Image of Christ himself is worshipped, than 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 intern and extern: and ●he extern adoration is therefore Idolatry, because it proceedeth from the intern, as ●ancheus Zanch: de redempt. lib 1 ca: 17 Thes: 5 very learnedly, and largely, ●eeweth. If a man invocate to an Angel or give a ●y honour internal to a creature, shall it not ●e called Idolatry, Ephe. 5.6 Colos. 3 5 exceept he bow outwards unto it? How then doth Paul say that co●etousnes is Idolatry? For a rich man doth ●ot outwardly worship his goods, yet because he giveth unto it intern Mark 10 24 1 Tim 6 19 Luke 12: 15 confidence ●hich is due unto God, it is truly called his ●doll, as unto the Sardanapali Phii 3.19 there belly is termed there god: Right so the Papists ascribing to the sign of the cross, that honour and confidence which belongeth to God, do make it an execrable Idol: and so most unfit to stand in the sanctuary, or to be annexed to the holy things of God. For first they ascribe unto the sign of the cross: power and virtue, to mcryt pardon at least for venial sins, quest, disputat, de venal pecto as appea-reth by (r) Tho. Aquinus (s) Bellermine and (t) Rhemists. de effect sacrument. li 2 1 Tim 4 sect 13.14 Bellar. de effect sacr. lib 2. cap, 31 Unto a rude clown whose dull understanding cannot reach to higher things, this only (saith h●) sufficeth for his salvation. 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 rabble of Romish Doctors do teach to put great affiance in this sign for chase away devils, and curing diseases, and sanctifiynge both man, and other creatures, to the use of man. Secondly, I say indeed they do give outward, aswell as inward worship to the cross. For it is apparent that they invocate it in the same manner, that they invocate saints when they say per crucis hoc signum fugiat procul omne malignum by this sign of holy Cross let evils all fly far from us. Again, by the sign of the holy Cross, In officio sanct. cruce printed in English anno 1599 from our enemies deliver 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: By the mercy of jesus Christ, by the a●de & sign of the cross, by the intercession of the blessed virgin, ●per mice ecordiam jesu Christi, per aux ilium et signum crucis, per intercessionem beate Mariae etc. 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, hor. present ad us●m sarum Parisijs impress. anno 1498. et per inestimabile pretium justi et pretiosi sanguinis tui. All which doth most manifestly prove, that among the Papists it is religiously honoured ●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 usu, the same that theirs is, and though their cross be an Idol, yet ours is not. Fo● when God commanded his people to breaks down the Images of the heathen and to extinguish the very name of them, had they performed that charge if they had burnt al● the Idols of Canaan, and afterward mad● new of the same form, and to another vse● 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 than 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 humane 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 honourable memory of the Idol, Exod: 23.15 Deut: 12: 3. Hos. 2.17. how can the religious use of the cross in Baptism being aswell an Idol as any of their Images be retained without breach of the law, Babes keep yourselves from Idols. 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. Of this nature are Churches, Pulpits etc. things of necessary use and warranted by God himself. but the retaining of the brazen serpent was no where commanded. 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 abuse may become unlawful; and therefore Hezekia did worthily break the brazen serpent not seeking 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, aut enim sgnum crucis habere vim speritualem Potissimum ex instituto Dei li. 2. de effect: sacra. et li. 2. de Imag ca: 29 conatur venerationem, crucis scripture autoritate stabilire de coronami!. and therefore Tertullia's judgement is to be preferre● 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 yielding all reverence, to those christians which by that not● sheewed their rejoicing 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 monument 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 brethren 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 ashamed of Christ crucified being merely ●yuill, and yet expressing a most christian resolution, having been abused, yea, continuing to be worshipped, both in imagine and ●n signo, it seēeth that this filth hath made ●t unfit, on any pretence of restoring it to his ancient use to be annexed to the holy things of the sanctuary: especially wh●● their are so many papists that superstitions 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 afterwards is sheewed, and if it were, yet it bei●● an humane ordinance, and now not only abused to Idolàtrie, but becoming itself ● most abominable Idol, no water can clen●● it, nor any pretext purify it for the holy service of jehovah. But in very deed to spea● as the truth is, the cross is retained among us with opinion very superstitious and erroneous, for in the late Canons it is said, th●● the child Canon 30. 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 fit for ignarant papists, then learned christians 〈◊〉 assent unto. Neither do we use it as the au●cientes did, for Cyprian, Augustine, Chris●stome & others, Turtul●. de bapti; ca 7.8 Euseb. li 6, ca 48, Innocent 1, epist, cap. 3. Rab. ma●de insti. cleric. cap, ●. Durand. de ritib. eccles. li. 1. cap. 20, 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 bishops confirmation, so that our crossing the Infant's for●ead and not the element of Baptism, is a ●eere novelty without any warrant of that ●ntyquitie, Our use of the cross a Novelty of some 60-yeares standing. neither will that place of Tertul●ian de resurrectione carnis prove the contrary. The flesh is washed that the soul may ●e purged, the flesh is anointed, that the soul may be consecrated, the flesh is signed, ●hat the soul may be guarded, the flesh is shadowed 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 joining together divers ceremonies of the christians, ●oth indeed mention the signing of the faithful, but it may as well be referred to confirmation expressed by imposition of hands ●s to Baptism, understood by the washing ●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 defence. ad Antonin a & Tertull. de Baptismo et de corona miltis, As for Martial his epist are justly suspected: do describe the form of Baptism vse● in those times and yet make no mention o● the cross therein, which in all likelihood the● would not have omitted if it had been vse● therein especially Tertullian, who in that very place speaketh of the cross, as used out o● Baptism in the ordinary blessing of themselves. 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 & sprinkling of the party it is tru● and so none of the popish additions, whereby they defile that holy sacrament are in baptism, for those which Apud Bellar. Baptis● comitantur are not impious, but if you tak● baptism as indeed we do: for the administration of that sacrament, than 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 una et) on continual action of the administration of the sacrament. 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, In Baptism or out of Bapr. or no where, 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 milk & ho 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 father's 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 ourselves, an● in the expelling of devils, but even in t● consecration of the blessed Sacramente● For the first, Tertullian is w●nes de coron mil 〈◊〉 omnem progressum, ad omnem promotum● ad omnem ad 〈…〉 ad vestitu● et calce atum, frontem crucis signaculo ferimi● For chasing of devils, jerom counsellor Demetrius to use the cross. Ep●stol. 1 ad Demetriam. Et crebro ●9 inquit signaculo crucis munias frontem tua●ne extermmator Aegipti in te locum reperia● Lactantias (de hoc signo scribens) lib. 4 cap. 17 ait clirit● sactatores, inquinatos spiritus, signo passioni● excludere Chrisostom: in psal. 108. (11● crux inquit munit mentem: ea Demons v●● cilcitur ea tollit morbos anime. But these superstitions are small in regard of that efficacy which in the sacraments, antiquity ascribed unto the cross, for Cypr●●an (being the ancientest that maketh mention 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, Cyprian de pa●o●e. Qui cunque sunt sacramento ruin ministri, quale● cunque sunt manus que vel mergunt acceden●es ad baptismum vel ungunt qualecumque ●ectus de quo sacra exeunt verba, operationis ●utoritas in figura crucis omnibus sacramentis ●rgitur effectum, Augustine in Ioh: tract. 18. Quod signum inquit nisi adhibeatur sive ●ontibus credentium sive ipse aque qua regene ●antur five oleo quo chrismate inunguntur sive ●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 sinful and superstitious, neither can it be sheewed, without admixture of supertition: that ●uer it was used by the Fathers, religionis, ●go sine admixta superstitione, and this in●ention did no sooner creep into the sacrament but it drew unto itself such supersti●ous conceit of efficacy and necessity, that without it, the means which God appoin●d for the consecration of the elements see●ed over weak, yea, unavailable according ●s some lately in Surey a child● rebaptized because the cross was omitted, amongst us account not their children lawfully baptized, yea, will have ●hem rebaptized, if the cross have been omitted, out of which may be observed, first how dangerous a thing it is to bring in any human invention into the service of God, si●● in the very pure age of the Church, it w●● punished with such a spiritual curse of horrible 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 Father's times, so that, as worshipping of Angels in Paul's time, Colos: 2.18: prayers & oblations for the dead in Tertullia's time, be rightly 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: Esai. 52, 11, wherefore to conclude as Isai exhorteth God's people, to keeps 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 meddle with the corruptions of Antichristian Babylon, Apoc, 18, ● 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 ceremonies of that whorish synagogue. Faults escaped. pag. 10. signum, for lignum, pag 11. invocate to, for invocate, 15 inventions of, for inventions.