The regiment of the Church as it is agreable with Scriptures, all antiquities of the Fathers, and moderne writers, from the Apostles themselues, vnto this present age.

The sixt Aphorisme, of the signe of the Crosse, vsed in Baptisme.

IT is a thing so cleare and euident by all ec∣clesiasticall Histories, that the heathen ob∣iected to the Christians in reproch, that the God in whom they beleeued, was hanged on the Crosse; as none but either tootoo wilfull, or tootoo ignorant, will or can de∣nie the same. In regard whereof the church in all ages, even in the Primitiue and Apostolique time, so to nourish and keepe among them the memorie of their redemption wrought vpon the Altar of the crosse, & to make it known to Iew Gentile, and all the world, that they were not asha∣med of the true humilitie of their Saviour in that most ig∣nominious kinde of death, which he voluntarie suffered for their sinnes; did institute, and ordaine the comely and most christian vsage of the signe of the Crosse, & that all christi∣ans in their first ordinarie and vsuall vnion with Christ by holy Baptisme, should receiue for that ende and purpose, the signe of the Crosse in their fore-heads. Herevpon the holy Fathers of best approved antiquitie, S. Cyprian. Saint Basill, S. Augustin, S. Hierome, S. Chrysostome, and all the rest, make mention of the like vsage of that most comely christian badge, every where in their most learned workes. Yea, the most holy and best learned fathers, doe proue the same vse out of holy Scriptures. Saint Cyprian hath these expresse words; Omnem autem super quem signum scriptum est, ne tetigeritis. Quod autē sit hoc signum, & qua in parte corporis positum, manifestat alio in loco Deus, dicens; transi per mediam

Hierusalem, & notabis signum super frontes virorum qui inge∣munt & maerent ob iniquitates, quae fiunt in medio ipsorum.

Euery one vpon whom the signe of the Crosse is made, shall be free and vntouched. And what signe this is, and in what part of the body it is made, God sheweth in ano∣ther place, saying; Passe through the midst of Hierusalem, & make a signe vpon the fore-heads of them that mourne, and cry for all the abhominations that bee done in the middest thereof. In which place, the same holy Father and Martyr of Iesus Christ, proueth that signe to pertaine to the future passion of Christ Iesus, out of another place of holy writ. These are his wordes; Quod autem occiso agno praecedit in imagine, impletur in Christo secuta postmodum veritate.

That which went before in figure, euen the Lambe which was slaine: is fulfilled in Christ, the veritie that fol∣lowed after the same.

S. Austin, in the disputation betwixt the Synagogue and the Church, alledgeth against the Iewes, this very Text of Ezechiel, for the confirmation of making the signe of the Crosse in the fore-heads of Christians. Vellem addiscere, vbi signum frontis acceperis, vel quis propheta signum istud quod di∣cis, hoc est, signū frontis signacuso sanctificationis inciderit. I would learne saith the Synagogue, where thou receiuedst the signe of the fore-hed, or which of the Prophets maketh mention of that signe of which thou speakest, calling it the signe of sanctification in the fore-head. To this question S. Austin answereth in the person of the Church, prouing it out of the 9. of Ezechil as S. Cyprian had done afore him; as also out of the Reuelation, in the 14. Chapter, hee vseth an ex∣cellent and large discourse against the Synagogue; to which for brevitie-sake, I referre the Reader.

The same S Austin in an other place, hath these expresse words; Insultet ille Christo crucifixo, videam ego in frontibus regum crucē Christi. Sequitur; vs{que} adeo de cruce nō erubesco, vt non in occulto loco habeā crucē Christi, sed in fronte portem.

Let the Pagan deride Christ crucified, but let mee be∣holde his Crosse in Kings fore-heads. I am so farre from

being ashamed of Christes Crosse, that I keepe it not in a secret place, but doe beare it in my fore-head. Marke well, gentle Reader, this godly period of this auncient, blessed, and learned Father.

S. Hierome in like manner proueth the lawfull making of the Crosse in the fore-heads of the Christians, out of the same words of the Prophet Ezechiel. Thus doth he write; Et vt ad nostra veniamus, antiquis hebraeorū literis quibus vs{que} hodiè vtuntur Samaritani, extrema Than litera crucis habet si∣militudinem, quae in Christianorum frontibus pingitur.

And to come to our owne, in the olde Characters and Letters of the Hebrewes, which the Samaritanes vse to this day; the last Letter which is Than, hath the image or simi∣litude of the Crosse, which is made in the fore-heads of Christians.

S. Beda likewise gathereth the same conclusion, out of di∣uers places of the scripture. These are his words; Ad hoc. n. gentium confractum est imperium, vt signo fidei cui restiterant, facies sanctorum liberè notaretur. Sequitur; ne{que} n. frustra in fronte pontificis nomen domini tetragrammaton scribebatur, uisi quia hoc est signum in fronte fidelium. For in this signe the do∣minion of the Gentiles was ouerthrowne, that the faces of Saints might be marked with the signe of Faith, which the Gentiles had resisted.

Thus write the auncient and holy Fathers; out of whose words, I obserue; First, that the making of the signe of the [ 1] Crosse in the fore-heads of christians, is grounded vpon the holy scripture. Secondly, that it was the custome of the [ 2] Church, to vse the signe of the crosse in their dayes; that is to say, aboue 1315. yeares agoe. To which I adde, that the same vsage was the custome of the church, in the time of O∣rigen and of Tertullian; that is, almost 1400. yeares a∣goe. And no maruell, seeing it was an Apostolicall tra∣dition. If any hold the contrary, let him name the time, and the Author; and if I cannot proue a further antiquitie, I will be of his opinion. Thirdly, that those holy Fathers, [ 3]

(Saint Cyprian, Saint Austen, Saint Hierome. Saint Beda) did reioyce to beare the signe of the Crosse in their foreheads. And consequently, that a Christian needeth not be asha∣med now adaies, to beare the same badg in his forehead. If I should stand to recount the testimonies of the holy Fa∣thers, for the confirmation of the lawfull vse and making of the signe of the Crosse; I should both wearie my selfe, and be tedious to the Reader. I will therefore conclude with the iudgement of Maister Zanchius, whose onely ver∣dit me thinkes, should be sufficient in this behalfe. These are his expresse wordes. Alia vero traditiones non sunt ne∣cessariò retinendae in ecclesijs, etsi vetustae & a patribus comme∣moratae; vt quod christianum oportet signo crucis frontem muni∣re, diebus veneris & sabbathi ieiunare. Nam etsi servari pos∣sent, si absque superstitione exercerentur, tamen conscientiam non obligant. Sequitur summa igitur & conclusio haec sit, eas tra∣ditiones, quae dei verbo conformes, & ad vsum ecclesiae animos∣que hominum ad pietatem & verum dei cultum excitandos ac∣commodatae sunt, etiamnum retinendas & vsurpandas esse, citra tamen superstitionem & opinionem meriti.

The Church is not bound of necessitie, to retaine still. Other traditions, although they be auncient, and mentio∣ned by the Fathers: as that a Christiā must make the signe of the Crosse in his forehead, and fast vpon Friday and Sa∣terday. For although these ceremonies and traditions might be still retained and kept, if that were done without superstition, yet for all that, they doe not bind a mans con∣science to keepe them. Let this therefore be the summe and conclusion that such traditions as agree with the word of God, and serue for the Churches vse, and to stirre vp mens mindes to pietie and the true worship of God, may this day b•• still retained and vsed, so it be done without superstition and opinion of merite. This is the conclusion of the most learned Doctor, Maister Zanchius, and I see no reason, why it should not be my conclusion also. And con∣sequently, I doe constantly affirme with him, that the signe

of the Crosse may this day be vsed lawfully; so it be not ioyned with superstition, and opinion of merite. Let this be well obserued; that Zanchius graunteth freely, that the signe of the Crosse may bee made, and that euen in the forehead. For, it is the very case now in question, and constantly affirmed by Zanchius; that it may bee well vs∣ed, though it may also bee laide away. To which lat∣ter, both I and the Church of England doe willingly a∣gree with him. But withall I say, that seeing it is a ceremo∣nie indifferent, and may lawfully bee vsed; it is not in the power of a priuate subiect, to appoint or commaund to lay it away; but peaceably, louingly, and obedi∣ently, to admit and receiue the same; knowing and e∣uer remembring, that in all things lawfull, higher powers must be obeyed.

Notes

• Cyprian ad ad Deme∣trianum, 〈…〉〈…〉.
• Ezech. 9. Verse 4. Exod. 13. verse 12. Uide cundē Cyprian. libr. 4. epist 6
• Augst. de altere. eccles. & synagogae. tom. 6. pag. 57
• Ezech. 9. v. 4.
• August. in ps. 141. pag. 1125.
• Hier. in cap. 9. Ezech. tom. 5.
• Beda, in apo. calip. cap. 7.
• Maister Bucer in cen∣sura graun∣teth the vse to be most an∣cient, and to be both come∣ly and profit∣able.
• Zanchius in compendio, pag. 654.
• Ibidem, pag. 657.
• Vide infra, cap. 10. ex Bucero, Zuinglio, & Hemingio, propè finem capit is.
• Vide tu He∣mingium, in syntagm in. 4 lege decalog••, & notate.
• Vide infra. cap. 10. ex Bucero, & nota valdè.
• Rom 13. Vers. 1