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Transite per Civitatem — & percutite; non parcat oculus vester, neque miseriamini. Senem, adolescentulum & virginem, parvulum & mulieres, interficite usque ad internecionem:
Transite per Civitatem — & percutite; non parcat oculus vester, neque miseriamini. Senem, adolescentulum & virginem, parvulum & mulieres, interficite usque ad internecionem:
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omnem autem super quem videritis Thau, ne occidatis. Ezec. 9. v. 5, 6. Pass through the City — and strike;
omnem autem super Whom videritis Thau, ne occidatis. Ezekiel 9. v. 5, 6. Pass through the city — and strike;
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let not your Eye spare, nor have ye mercy:
let not your Eye spare, nor have you mercy:
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The Old, the Young man, and the Virgin, the little One, and the Women, kill to utter destruction;
The Old, the Young man, and the Virgae, the little One, and the Women, kill to utter destruction;
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But every one upon whom you shall see Thau, kill you not. Ezech. 9. v. 5, 6. IN my former Catechismes I explicated to you, as well as I could, the two principal Misteries of our Faith, viz. the Unity and Trinity of Almighty God;
But every one upon whom you shall see Thau, kill you not. Ezekiel 9. v. 5, 6. IN my former Catechisms I explicated to you, as well as I could, the two principal Mysteres of our Faith, viz. the Unity and Trinity of Almighty God;
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and the Incarnation and Passion of our Saviour Jesus Christ. I call these the principal Misteries of our Faith;
and the Incarnation and Passion of our Saviour jesus christ. I call these the principal Mysteres of our Faith;
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and that you may understand why, I must desire you to reflect, that there be two things in this life which it mainly concerns a man to know, viz. the last end whether he is going, where all his desires are to be accomplished, where he is to rest for ever:
and that you may understand why, I must desire you to reflect, that there be two things in this life which it mainly concerns a man to know, viz. the last end whither he is going, where all his Desires Are to be accomplished, where he is to rest for ever:
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And the way or means to attain to it. Our end is God, in him we are to find our eternal repose;
And the Way or means to attain to it. Our end is God, in him we Are to find our Eternal repose;
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and out of him, there is no true repose:
and out of him, there is no true repose:
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Our hearts were made for him, and they can never be at quiet, saith St ▪ Augustin, till they rest in him.
Our hearts were made for him, and they can never be At quiet, Says Saint ▪ Augustin, till they rest in him.
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The means to attain to this end, is our Saviour Christ, as he saith himself, John 14. v. 6. I am the Way, the Truth, and the Life: i. e.
The means to attain to this end, is our Saviour christ, as he Says himself, John 14. v. 6. I am the Way, the Truth, and the Life: i. e.
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the Way by my Example, the Truth by my Doctrine, and the Life by my Grace.
the Way by my Exampl, the Truth by my Doctrine, and the Life by my Grace.
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No body comes to the Father (i. e. to the beatifical vision of God in Heaven) but by me: i. e. No body comes to the Father (i. e. to the beatifical vision of God in Heaven) but by me: i. e.
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by imitating my Life and Conversation, by observing my Doctrine and Commandements, and by the assistance of that Grace which I purchased at the price of my Blood.
by imitating my Life and Conversation, by observing my Doctrine and commandments, and by the assistance of that Grace which I purchased At the price of my Blood.
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This is the reason why these are called the principal misteries of our Faith, viz. because in these two consisteth our whole Happiness;
This is the reason why these Are called the principal Mysteres of our Faith, viz. Because in these two Consisteth our Whole Happiness;
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the one being Happiness it self, the other the Way to it;
the one being Happiness it self, the other the Way to it;
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he that knows these two Misteries, as he ought, knows enough, tho' he knows nothing else;
he that knows these two Mysteres, as he ought, knows enough, though he knows nothing Else;
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because he knows all that is requisite to make him Happy: and he that knows not these, knows nothing;
Because he knows all that is requisite to make him Happy: and he that knows not these, knows nothing;
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tho' he knoweth all things besides; tho' he knows all Philosophy, tho' he knows how to heap together Mountains of Riches,
though he Knoweth all things beside; though he knows all Philosophy, though he knows how to heap together Mountains of Riches,
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tho' he knows how to Conquer Kingdoms:
though he knows how to Conquer Kingdoms:
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because he doth not know, that which only concerns him to know, i. e. wherein consists his Eternal Wellfare.
Because he does not know, that which only concerns him to know, i. e. wherein consists his Eternal Welfare.
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A Christian should have alwayes two things in his mind, viz. God and Jesus Christ: God in whom, and Jesus Christ by whom he is to be Happy;
A Christian should have always two things in his mind, viz. God and jesus christ: God in whom, and jesus christ by whom he is to be Happy;
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God who is his end, and Christ who is his way. The knowledg and due consideration of these two Points, is the source of life everlasting,
God who is his end, and christ who is his Way. The knowledge and due consideration of these two Points, is the source of life everlasting,
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as our Saviour tells us, John 17. v. 3. This is life everlasting, that they know thee the only true God,
as our Saviour tells us, John 17. v. 3. This is life everlasting, that they know thee the only true God,
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and whom thou hast sent, Jesus Christ. On the contrary, the want of this knowledg;and whom thou hast sent, jesus christ. On the contrary, the want of this knowledge;
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or, which is the same, the want of a true reflexion upon it, is the cause of perdition to all those that perish.
or, which is the same, the want of a true reflection upon it, is the cause of perdition to all those that perish.
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Travellers must needs lose themselves, that neither know their end, nor their way.
Travellers must needs loose themselves, that neither know their end, nor their Way.
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These two Misteries do contain, the greatest part of the Creed, whether we regard the importance of the matter, or the number of Articles;
These two Mysteres do contain, the greatest part of the Creed, whither we regard the importance of the matter, or the number of Articles;
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for of the Twelve, as I told you before, these are Eight.
for of the Twelve, as I told you before, these Are Eight.
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Therefore at present we will put an end to the declaration of the Creed, and pass to another part of the Christian Doctrine:
Therefore At present we will put an end to the declaration of the Creed, and pass to Another part of the Christian Doctrine:
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but first, I have one thing to do, and that shall fill up the time we have left for this days entertainment;
but First, I have one thing to do, and that shall fill up the time we have left for this days entertainment;
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It is to tell you, how we may keep a perpetual memory of these two great Misteries, which it so much imports us never to forget:
It is to tell you, how we may keep a perpetual memory of these two great Mysteres, which it so much imports us never to forget:
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It is by making the Sign of the Cross;
It is by making the Signen of the Cross;
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a thing so much practised by Catholicks, and with so much reason, as, by Gods help, I will make appear presently:
a thing so much practised by Catholics, and with so much reason, as, by God's help, I will make appear presently:
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For the sign of the Cross, is a short abridgment of all that we are taught in the Symbole of the Apostles concerning the Unity and Trinity, with the Incarnation & Death of God the Son. Observe a little,
For the Signen of the Cross, is a short abridgment of all that we Are taught in the Symbol of the Apostles Concerning the Unity and Trinity, with the Incarnation & Death of God the Son. Observe a little,
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and you shall see how, When I make the sign of the Cross, I put my hand first to my head,
and you shall see how, When I make the Signen of the Cross, I put my hand First to my head,
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and say, In the name of the Father; then under the breast, saying, And of the Son;
and say, In the name of the Father; then under the breast, saying, And of the Son;
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then to the right and left shoulder, saying, And of the Holy Ghost. First I say singularly, In the name; that is to say, power and authority:
then to the right and left shoulder, saying, And of the Holy Ghost. First I say singularly, In the name; that is to say, power and Authority:
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Then I say plurally, Father, Son, and Holy Ghost; by which I signify that all Three have but one Name;
Then I say plurally, Father, Son, and Holy Ghost; by which I signify that all Three have but one Name;
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that is, Power and Authority, and consequently one Essence and Divine Nature; here is Unity and Trinity.
that is, Power and authority, and consequently one Essence and Divine Nature; Here is Unity and Trinity.
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Now, the figure of the Cross does represent the Death of our Saviour, who died upon it;
Now, the figure of the Cross does represent the Death of our Saviour, who died upon it;
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but because it was impossible for God to dye but in mortal flesh, therefore this Sign, by a necessary consequence, doth represent his Manhood or Incarnation, together with his Death.
but Because it was impossible for God to die but in Mortal Flesh, Therefore this Signen, by a necessary consequence, does represent his Manhood or Incarnation, together with his Death.
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And by this you may see, that the Sign of the Cross, which does so scandalize the world, is nothing but a profession of our belief in a Trinity, and a Crucified Redeemer.
And by this you may see, that the Signen of the Cross, which does so scandalise the world, is nothing but a profession of our belief in a Trinity, and a crucified Redeemer.
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'Tis a sign by which we discern our selves from Jews and Turks, who pretend to believe in one God as well as we;
It's a Signen by which we discern our selves from jews and Turks, who pretend to believe in one God as well as we;
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but neither believe a Trinity of Persons, nor the Incarnation of the Second. Give me leave to detain you a little longer upon this Subject;
but neither believe a Trinity of Persons, nor the Incarnation of the Second. Give me leave to detain you a little longer upon this Subject;
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First, to tell you the Reasons why we make so much use of the Sign of the Cross:
First, to tell you the Reasons why we make so much use of the Signen of the Cross:
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In the second place, I will say what disposition of mind is required, to the end it may be beneficiall to those that make it.
In the second place, I will say what disposition of mind is required, to the end it may be beneficial to those that make it.
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But to begin with due order, let us begg the assistance of him that died on the Cross, by her intercession of whom he took that Flesh in which he suffered for us, Ave Maria.
But to begin with due order, let us beg the assistance of him that died on the Cross, by her Intercession of whom he took that Flesh in which he suffered for us, Have Maria.
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Fides a nobis exigit duplex officium, cordis, & linguae: i. e. Fides a nobis exigit duplex officium, Cordis, & linguae: i. e.
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faith, saith St. Augustin, lays two obligations upon us, viz. one of the Heart, and another of the Tongue:
faith, Says Saint Augustin, lays two obligations upon us, viz. one of the Heart, and Another of the Tongue:
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the duty of the Heart, is to Believe; that of the Tongue, is to Profess:
the duty of the Heart, is to Believe; that of the Tongue, is to Profess:
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this latter is as necessary as the former, Nequae enim salui esse possumus, nisi fidem ore profiteamur, quam corde gerimus: i. e.
this latter is as necessary as the former, Nequae enim salui esse possumus, nisi fidem over profiteamur, quam cord gerimus: i. e.
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we cannot be saved, saith the same holy Doctor, unless we profess with our mouth, what we believe in our hearts.
we cannot be saved, Says the same holy Doctor, unless we profess with our Mouth, what we believe in our hearts.
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This doctrine of St. Augustin is taken out of St. Paul, Rom. 10. c. Corde creditur ad justitiam, ore autem confessio fit ad salutem: i. e.
This Doctrine of Saint Augustin is taken out of Saint Paul, Rom. 10. c. Corde creditur ad justitiam, over autem confessio fit ad salutem: i. e.
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to obtain true justice, we must first believe in our hearts, for faith, as we are taught by the Council of Trent, is the begining of happiness, the root and foundation of all virtue and good life;
to obtain true Justice, we must First believe in our hearts, for faith, as we Are taught by the Council of Trent, is the beginning of happiness, the root and Foundation of all virtue and good life;
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without which, as the Apostle tells us in Heb. c. 11. it is impossible to do any thing pleasing to God,
without which, as the Apostle tells us in Hebrew c. 11. it is impossible to do any thing pleasing to God,
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or to be admitted into the society of his Elect Children. But this is not enough:
or to be admitted into the society of his Elect Children. But this is not enough:
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to attain Eternal Salvation, faith must flow from the heart to the mouth, Ore confessio fit ad salutem, i. e.
to attain Eternal Salvation, faith must flow from the heart to the Mouth, Over confessio fit ad salutem, i. e.
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whoever will be saved, must be ready to make an open Profession of his Faith before men, whensoever a just cause requires it.
whoever will be saved, must be ready to make an open Profession of his Faith before men, whensoever a just cause requires it.
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There be two things in this matter most certain;
There be two things in this matter most certain;
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first, that it is never lawfull to betray the true Faith, either by a direct denial,
First, that it is never lawful to betray the true Faith, either by a Direct denial,
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or by professing any thing contrary to it.
or by professing any thing contrary to it.
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He that denies me before men, saith our Lord, Mat. 10. v. 23. I will deny him before my Father who is in Heaven. He that Denies me before men, Says our Lord, Mathew 10. v. 23. I will deny him before my Father who is in Heaven.
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St. Luke hath it thus, He that is ashamed of me and my words, the Son of man will be ashamed of him,
Saint Luke hath it thus, He that is ashamed of me and my words, the Son of man will be ashamed of him,
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when he comes in his Majesty, and of his Father, and the Majesty of the Angels, c. 9. v. 26. The other thing is, that sometimes, under pain of being disowned by Christ at the latter day, we are obliged to manifest our Faith to the world:when he comes in his Majesty, and of his Father, and the Majesty of the Angels, c. 9. v. 26. The other thing is, that sometime, under pain of being disowned by christ At the latter day, we Are obliged to manifest our Faith to the world:
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I said sometimes, viz. when Charity exacts it, and Prudence tells us it ought to be done:
I said sometime, viz. when Charity exacts it, and Prudence tells us it ought to be done:
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at other times 'tis lawfull to conceal our Faith by silence; but never with a denial.
At other times it's lawful to conceal our Faith by silence; but never with a denial.
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Now this profession of Faith, may be made two ways, viz. either by Words, or by Signs;
Now this profession of Faith, may be made two ways, viz. either by Words, or by Signs;
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'tis not the Tongue alone we speak with;
it's not the Tongue alone we speak with;
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we speak by the cloaths we wear, by the company we keep, by the Places we haunt;
we speak by the clothes we wear, by the company we keep, by the Places we haunt;
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we speak sometimes by silence it self.
we speak sometime by silence it self.
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I know what Religion you are of by the Assemblies you frequent, as well as if you made a profession of it with your Mouth:
I know what Religion you Are of by the Assemblies you frequent, as well as if you made a profession of it with your Mouth:
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I know what Master you belong to by the Livery you wear, tho' you speak not a word:
I know what Master you belong to by the Livery you wear, though you speak not a word:
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Now to come to our purpose, the Sign of the Cross is the Livery of Jesus Christ;
Now to come to our purpose, the Signen of the Cross is the Livery of jesus christ;
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I know by this Sign, that a man believes in one God and Three Persons;
I know by this Signen, that a man believes in one God and Three Persons;
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the second of which, was Nailed to a Cross, as well as by the plainest words that can be spoken with a Tongue:
the second of which, was Nailed to a Cross, as well as by the Plainest words that can be spoken with a Tongue:
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when I see a man Sign himself with the Cross, I know he is neither Jew, nor Turk, nor Heathen;
when I see a man Signen himself with the Cross, I know he is neither Jew, nor Turk, nor Heathen;
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I know he is a Christian, tho he sayes nothing to me:
I know he is a Christian, though he Says nothing to me:
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for he would not make that Sign, unless he believed what no Infidel will believe, viz. One God, who is Three Persons;
for he would not make that Signen, unless he believed what no Infidel will believe, viz. One God, who is Three Persons;
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the second of which, was made Man, and Crucified for us.
the second of which, was made Man, and crucified for us.
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I say it over again, that for a man to make the Sign of the Cross,
I say it over again, that for a man to make the Signen of the Cross,
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and to say I am a Christian, is the same thing.
and to say I am a Christian, is the same thing.
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And now you have one Reason of this Catholick practice, viz. of making the Sign of the Cross, It is as I said before, a profession of our Faith.
And now you have one Reason of this Catholic practice, viz. of making the Signen of the Cross, It is as I said before, a profession of our Faith.
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'tis the Livery by which we shew our selves to be the servants of Jesus Christ;
it's the Livery by which we show our selves to be the Servants of jesus christ;
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it is a distinguishing mark by which we discriminate our selves from all sorts of unbelievers.
it is a distinguishing mark by which we discriminate our selves from all sorts of unbelievers.
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Now I will give you another Reason.
Now I will give you Another Reason.
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Blessed is the man, saith the Prophet David, Psal. 39. v. 5. Whose hope is in the Name of the Lord, i. e. Blessed is the man, Says the Prophet David, Psalm 39. v. 5. Whose hope is in the Name of the Lord, i. e.
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who puts all his confidence in God, who expects no happiness but from him; neither in this world, nor in the next;
who puts all his confidence in God, who expects no happiness but from him; neither in this world, nor in the next;
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who hopes for no success in his affairs, but from his assisting hand:
who hope's for no success in his affairs, but from his assisting hand:
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and this hope he grounds in the Merits of Christ, by whom, as the Apostle tells us, Ephes. 2. v. 18. We have access to the Father;
and this hope he grounds in the Merits of christ, by whom, as the Apostle tells us, Ephesians 2. v. 18. We have access to the Father;
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and without whom, there is no access to him, nor any possibility of obtaining any favour of him:
and without whom, there is no access to him, nor any possibility of obtaining any favour of him:
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for a token of this confidence grounded in Christ, we make the Sign of the Cross before every thing we do:
for a token of this confidence grounded in christ, we make the Signen of the Cross before every thing we do:
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we make it when we lye down to sleep;
we make it when we lie down to sleep;
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hoping, that for the merits of him that died upon it, God will protect us that night from the Prince of darkness,
hoping, that for the merits of him that died upon it, God will Pact us that night from the Prince of darkness,
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and from all nocturnal fears, Psal. 90. we make it when we rise again, begging by the same means to be preserv'd that day from all evil,
and from all nocturnal fears, Psalm 90. we make it when we rise again, begging by the same means to be preserved that day from all evil,
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and that all may prosper that we undertake for the honour of God;
and that all may prosper that we undertake for the honour of God;
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we make it before Prayer, to testify that we expect not to be heard but by him that was Crucified for us;
we make it before Prayer, to testify that we expect not to be herd but by him that was crucified for us;
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we make use of it in the most holy Sacrifice of the Mass;
we make use of it in the most holy Sacrifice of the Mass;
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in all our Sacraments, in the Benedictions of Water, of Candles, of Bread, &c. because we believe, that all Blessings and Consecrations receive their force and efficacy from the Death and Passion of our Lord and Saviour.
in all our Sacraments, in the Benedictions of Water, of Candles, of Bred, etc. Because we believe, that all Blessings and Consecrations receive their force and efficacy from the Death and Passion of our Lord and Saviour.
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In fine, we make no Oblation to the eternal Father, but what we sign with the Cross;
In fine, we make no Oblation to the Eternal Father, but what we Signen with the Cross;
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knowing that he accepts no Offering, and receives no Request, unless it be stamped with the Seal of his only beloved Son. This was the Custom of the primitive Christians, who,
knowing that he accepts no Offering, and receives no Request, unless it be stamped with the Seal of his only Beloved Son. This was the Custom of the primitive Christians, who,
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as Tertullian, an Author that lived not long after our Saviours Ascention into Heaven, doth testify, did;
as Tertullian, an Author that lived not long After our Saviors Ascension into Heaven, does testify, did;
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to speak in his Phrase, wear out their Foreheads, by making the sign of the Cross at their going out, at their coming in again;
to speak in his Phrase, wear out their Foreheads, by making the Signen of the Cross At their going out, At their coming in again;
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at putting on their Cloaths, at the washing of their Hands, and the lighting of Candles; at their going to Bed;
At putting on their Clothes, At the washing of their Hands, and the lighting of Candles; At their going to Bed;
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in a word, at whatsoever action they imployed themselves in, Quaecunque nos conversatio exercet. This is the second Reason of our respect to the sign of the Cross;
in a word, At whatsoever actium they employed themselves in, Quaecunque nos Conversation Exercet. This is the second Reason of our respect to the Signen of the Cross;
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it is a tacit invocation of the most blessed Trinity, by the Merits of our Crucified Redeemer:
it is a tacit invocation of the most blessed Trinity, by the Merits of our crucified Redeemer:
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It is to testify, that we believe that no favour can be obtained of God, but by him, and for him.
It is to testify, that we believe that no favour can be obtained of God, but by him, and for him.
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Before I give you a Third Reason, I must put you in mind, that Almighty God,
Before I give you a Third Reason, I must put you in mind, that Almighty God,
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as he is a most liberal Giver, so is also a severe exacter of Thanks:
as he is a most liberal Giver, so is also a severe exacter of Thanks:
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we may see this by his proceedings with the Children of Israel in the Old Testament:
we may see this by his proceedings with the Children of Israel in the Old Testament:
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He never did them any notable Favour, but he commanded a Monument to be Erected to preserve the memory of it,
He never did them any notable Favour, but he commanded a Monument to be Erected to preserve the memory of it,
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and to transmit to Posterity the Obligation of giving Thanks for it;
and to transmit to Posterity the Obligation of giving Thanks for it;
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for Example, he freed them out of Captivity, by Killing every First-born of the Egyptians in one night;
for Exampl, he freed them out of Captivity, by Killing every Firstborn of the egyptians in one night;
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for a memorial of this benefit, he commanded them to keep a solemn Feast called the Passeover, and to mark the Posts of their Doors with the Blood of the Lamb;
for a memorial of this benefit, he commanded them to keep a solemn Feast called the Passover, and to mark the Posts of their Doors with the Blood of the Lamb;
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to the end, their Children might learn, That the destroying Angel, when he killed every firstborn in the houses of the Egyptians, passed over the houses of the Hebrews without doing Them any harm, Exod. 12. v. 27. He fed them in the Desert with a Bread from Heaven, called Manna; for a remembrance of this, he would have a Gomer, i. e.
to the end, their Children might Learn, That the destroying Angel, when he killed every firstborn in the houses of the egyptians, passed over the houses of the Hebrews without doing Them any harm, Exod 12. v. 27. He fed them in the Desert with a Bred from Heaven, called Manna; for a remembrance of this, he would have a Gomer, i. e.
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a certain measure to be filled with it, and to be kept in the Ark of the Covenant, that future Ages might know the Bread with which he had nourished them in the Wilderness, Exod. 16. v. 32. He made them a Passage thro' the River of Jordan, as he had done before thro' the Red-Sea; That this might not be forgotten in subsequent times, he bid them take twelve Stones out of the bottom of the dry Channel,
a certain measure to be filled with it, and to be kept in the Ark of the Covenant, that future Ages might know the Bred with which he had nourished them in the Wilderness, Exod 16. v. 32. He made them a Passage through the River of Jordan, as he had done before through the Red sea; That this might not be forgotten in subsequent times, he bid them take twelve Stones out of the bottom of the dry Channel,
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and place them upon the Bank; that after wards, Fathers might tell their Children why these Stones were laid there;
and place them upon the Bank; that After wards, Father's might tell their Children why these Stones were laid there;
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and so make them know their obligation, of thanking Almighty God for the favour done them, Josh. 4. v. 22, 23. In fine, all their Festival-days, all their Ceremonies and Sacrifices, were so many Remembrances of their delivery out of Aegypt, and bringing them into the Land of Promise.
and so make them know their obligation, of thanking Almighty God for the favour done them, Josh. 4. v. 22, 23. In fine, all their Festival-days, all their Ceremonies and Sacrifices, were so many Remembrances of their delivery out of Egypt, and bringing them into the Land of Promise.
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Read Deut. 6. v. 20, &c. The same duty of thanksgiving, he exacts of Christians, with so much more reason,
Read Deuteronomy 6. v. 20, etc. The same duty of thanksgiving, he exacts of Christians, with so much more reason,
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as 'tis a greater favour, to be delivered out of Hell fire, than out of Aegypt; and to be brought to the Kingdom of Heaven, than to Palestine: and therefore we have our Monuments, to put us in mind of our Redemption as well as they;
as it's a greater favour, to be Delivered out of Hell fire, than out of Egypt; and to be brought to the Kingdom of Heaven, than to Palestine: and Therefore we have our Monuments, to put us in mind of our Redemption as well as they;
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our Christmas, our Goodfriday, our Easter, our Ascension-day, our Whitsontide; all the Feasts of the Year are to put us in mind of some benefit received from God;
our Christmas, our Good friday, our Easter, our Ascension day, our Whitsuntide; all the Feasts of the Year Are to put us in mind of Some benefit received from God;
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the most dreadful Sacrifice it self, what is it, but a Memorial of his Death and Passion? Do this in remembrance of me, Luk. 22. v. 19. Now amongst other industries we make use of to keep up the memory of our Redemption, One,
the most dreadful Sacrifice it self, what is it, but a Memorial of his Death and Passion? Do this in remembrance of me, Luk. 22. v. 19. Now among other industries we make use of to keep up the memory of our Redemption, One,
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and that a very proper one, is the Sign of the Cross; the Cross is a Monument of Christs Victory over the Devil;
and that a very proper one, is the Signen of the Cross; the Cross is a Monument of Christ Victory over the devil;
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a testimony of his Love towards Mankind, and a Sign of our delivery from the thraldom of Sin:
a testimony of his Love towards Mankind, and a Signen of our delivery from the thraldom of since:
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by the Cross, saith St. Chrysostome, he broke down the gates of Hell, and loos'd the Souls of the Just that were imprison'd there;
by the Cross, Says Saint Chrysostom, he broke down the gates of Hell, and loosed the Souls of the Just that were imprisoned there;
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he unlockt Heaven, and made us a free passage in thither;
he unlocked Heaven, and made us a free passage in thither;
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by the Cross, he reconciled God to Man, and restored Man to the fellowship of the Angels:
by the Cross, he reconciled God to Man, and restored Man to the fellowship of the Angels:
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by the Cross, saith the same holy Doctor, death was turned into a sleep; and that which was the destruction of life, is made an entry into life Eternal;
by the Cross, Says the same holy Doctor, death was turned into a sleep; and that which was the destruction of life, is made an entry into life Eternal;
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that which was the Punishment of sin, is become the Crown of Martyrs. When we look upon the Heavens, we remember the greatness of him that made them:
that which was the Punishment of since, is become the Crown of Martyrs. When we look upon the Heavens, we Remember the greatness of him that made them:
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and when we make the Sign of the Cross, we call to mind the Goodness of him that dyed upon it.
and when we make the Signen of the Cross, we call to mind the goodness of him that died upon it.
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God Almighty in the Old Testament, Deut. 6. commanded the Jews to have his Laws and Ceremonies before their eyes continually;
God Almighty in the Old Testament, Deuteronomy 6. commanded the jews to have his Laws and Ceremonies before their eyes continually;
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to meditate upon them day and night, in their houses, and in the high-ways; at their lying down to sleep, and at their rising again:
to meditate upon them day and night, in their houses, and in the highways; At their lying down to sleep, and At their rising again:
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because, as 'tis there said, they were memorials of their delivery from Bondage:
Because, as it's there said, they were memorials of their delivery from Bondage:
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the Cross is a memorial of our delivery out of a worse Bondage than that of Aegypt; and from a heavier Yoak than that of Pharoah; therefore with greater reason, we ought to think of it day and night;
the Cross is a memorial of our delivery out of a Worse Bondage than that of Egypt; and from a Heavier Yoke than that of Pharaoh; Therefore with greater reason, we ought to think of it day and night;
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at home and abroad, at our lying down, and at our rising up again.
At home and abroad, At our lying down, and At our rising up again.
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To this end the antient Christians, as St John Chrysostome witnesseth, did erect Crosses in all places, viz. in the Churches, in the Markets, in the Towns, in the Fields, in the High-wayes,
To this end the ancient Christians, as Saint John Chrysostom Witnesseth, did erect Crosses in all places, viz. in the Churches, in the Markets, in the Towns, in the Fields, in the Highways,
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and upon the tops of Mountains;
and upon the tops of Mountains;
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that wheresoever they went, wheresoever they turned themselves, they might have before them, the sign of Gods Love, and their own Redemption.
that wheresoever they went, wheresoever they turned themselves, they might have before them, the Signen of God's Love, and their own Redemption.
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And here is the Third Reason for the Sign of the Cross; it is to put us in mind of the Victory Christ gain'd over the Devil,
And Here is the Third Reason for the Signen of the Cross; it is to put us in mind of the Victory christ gained over the devil,
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and of our own delivery out of Hell-fire. One Argument more, and I have done:
and of our own delivery out of Hell-fire. One Argument more, and I have done:
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St. Paul, in his Epistle to the Colossians, c. 2. v. 14, 15. saith, That our Saviour Crucified, did carry the Devil in triumph,
Saint Paul, in his Epistle to the colossians, c. 2. v. 14, 15. Says, That our Saviour crucified, did carry the devil in triumph,
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and made him a spectacle to God and his Angels.
and made him a spectacle to God and his Angels.
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'Tis a remark of Origen upon this place, that as Christ was Crucified visibly, so the Devil was Crucified invisibly:
It's a remark of Origen upon this place, that as christ was crucified visibly, so the devil was crucified invisibly:
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Our Lord, by suffering himself to be Crucified, you know, did deprive himself of the use of his Arms for a time;
Our Lord, by suffering himself to be crucified, you know, did deprive himself of the use of his Arms for a time;
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so the Devil, by the Cross, lost the use of his Arms, i. e. of his power over mankind for ever,
so the devil, by the Cross, lost the use of his Arms, i. e. of his power over mankind for ever,
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and therefore was Crucified invisibly more than Christ was visibly.
and Therefore was crucified invisibly more than christ was visibly.
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For this cause he is afraid of the Cross, as a Malefactor is afraid of the Gallows;
For this cause he is afraid of the Cross, as a Malefactor is afraid of the Gallows;
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or as a Dog is afraid of a Stick with which he hath been beaten: Metuunt illud signum, in quo Salvator, aëris expolians potestates, eas fecit ostentui;
or as a Dog is afraid of a Stick with which he hath been beaten: Metuunt illud signum, in quo Salvator, aëris expolians potestates, eas fecit ostentui;
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the infernal Spirits, saith St. Anthony, in his life written by St. Athanasius, fear that Sign, by which our Saviour triumphed over them,
the infernal Spirits, Says Saint Anthony, in his life written by Saint Athanasius, Fear that Signen, by which our Saviour triumphed over them,
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and made them the scorn of Heaven and Earth.
and made them the scorn of Heaven and Earth.
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Those two great terrours of the Devils, Anthony & Hillarion, as we read in their Authentique Histories written by St. Athanasius abovesaid;
Those two great terrors of the Devils, Anthony & Hilarion, as we read in their Authentic Histories written by Saint Athanasius abovesaid;
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and St. Hierome, did alwayes make use of the Sign of the Cross as the most efficacious Weapon against them.
and Saint Jerome, did always make use of the Signen of the Cross as the most efficacious Weapon against them.
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Nay, which is wonderful, it hath not this force only upon the Foreheads of Saints,
Nay, which is wondered, it hath not this force only upon the Foreheads of Saints,
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but sometimes also, (if so pleasing God for the clearer demonstration of the efficacy of it) when it is made use of even by wicked men.
but sometime also, (if so pleasing God for the clearer demonstration of the efficacy of it) when it is made use of even by wicked men.
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We read in the Church-History written by Eusebius Caesariensis, that Julian the Apostate, so called,
We read in the Church history written by Eusebius Caesariensis, that Julian the Apostate, so called,
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because he revolted from the Faith he had been brought up in, and attempted by a sacrilegious vanity to wash out of his Soul the indelible Character of Baptisme, by washing his body in the blood of Heathen Sacrifices:
Because he revolted from the Faith he had been brought up in, and attempted by a sacrilegious vanity to wash out of his Soul the indelible Character of Baptism, by washing his body in the blood of Heathen Sacrifices:
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we read (I say) that this ▪ wicked man, by making the Sign of the Cross,
we read (I say) that this ▪ wicked man, by making the Signen of the Cross,
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tho' inconsideratly, and by force of a custom he had been inured to in the time of his Christanity, did put to flight those wicked spirits which had caused to be raised by Art-Magick, to learn of them the success of his future affairs.
though inconsiderately, and by force of a custom he had been inured to in the time of his Christianity, did put to flight those wicked spirits which had caused to be raised by Art-Magick, to Learn of them the success of his future affairs.
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In virtue of this Sign appearing in the Air, Constantine the Great, our Countryman and first Christian-Emperour, was made Victorious over all his Enemies, NONLATINALPHABET, i. e. In this thou shalt Overcome.
In virtue of this Signen appearing in the Air, Constantine the Great, our Countryman and First Christian-Emperour, was made Victorious over all his Enemies,, i. e. In this thou shalt Overcome.
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And now you have the Fourth and last Argument for the Use of the Cross; 'Tis the Terrour of the Devils, 'tis our Protection against them;
And now you have the Fourth and last Argument for the Use of the Cross; It's the Terror of the Devils, it's our Protection against them;
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by this all their attempts are made ineffectual; at the sight of this they run away.
by this all their attempts Are made ineffectual; At the sighed of this they run away.
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On the contrary, those that will not make use of it, those that bear no respect to it, not even for his sake that Redeemed us by it,
On the contrary, those that will not make use of it, those that bear no respect to it, not even for his sake that Redeemed us by it,
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how they disarm themselves, and lay themselves open to be wounded by their ghostly enemies, may be gathered out of those words of Ezekiel, which I have taken for my Text. This Prophet saw in a Vision, six men enter into the Temple, each of them with an instrument of Death in his Hand;
how they disarm themselves, and lay themselves open to be wounded by their ghostly enemies, may be gathered out of those words of Ezekielem, which I have taken for my Text. This Prophet saw in a Vision, six men enter into the Temple, each of them with an Instrument of Death in his Hand;
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to those Command was given, to go through the City, and to Kill without Mercy, and without distinction of Age, Condition or Sex;
to those Command was given, to go through the city, and to Kill without Mercy, and without distinction of Age, Condition or Sex;
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all they met with, excepting only those, whom another Man, sent before to that purpose, had marked with the Tau upon their Foreheads.
all they met with, excepting only those, whom Another Man, sent before to that purpose, had marked with the Tau upon their Foreheads.
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Such another Vision was Revealed to St. John Apocalyps 7. in which he saw four Angels, with power to execute the Divine Justice upon all that had not the Sign of the Living GOD.
Such Another Vision was Revealed to Saint John Apocalypse 7. in which he saw four Angels, with power to execute the Divine justice upon all that had not the Signen of the Living GOD.
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What is meant by Ezekiels Tau, and what by the Sign of the Living God in the Apocalyps, I have not authority to define:
What is meant by Ezekiel's Tau, and what by the Signen of the Living God in the Apocalypse, I have not Authority to define:
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But certain it is, First, that both the one and the other shall be a Mark of Distinction between the Elect and the Reprobate at the great discerning Day.
But certain it is, First, that both the one and the other shall be a Mark of Distinction between the Elect and the Reprobate At the great discerning Day.
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Secondly, 'tis no less certain, that the Holy Fathers do take them both for the Sign of the Cross;
Secondly, it's no less certain, that the Holy Father's do take them both for the Signen of the Cross;
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and Reason perswades into this belief;
and Reason persuades into this belief;
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otherwise I think no reason can be given, why this Sign should have the name of Tau; a letter which at that time the Prophet writ, did represent the Cross,
otherwise I think no reason can be given, why this Signen should have the name of Tau; a Letter which At that time the Prophet writ, did represent the Cross,
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as our Capital T doth at present:
as our Capital TO does At present:
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And what Sign peculiar to the Living GOD besides the sign of the Cross, and why it should be upon the Foreheads of those that are to be Saved by it,
And what Signen peculiar to the Living GOD beside the Signen of the Cross, and why it should be upon the Foreheads of those that Are to be Saved by it,
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unless it be a Cross, I think no body can determine.
unless it be a Cross, I think no body can determine.
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Hence I conclude, That all that are found Markt with the Cross at the great Day, shall be under the protection of Almighty GOD.
Hence I conclude, That all that Are found Marked with the Cross At the great Day, shall be under the protection of Almighty GOD.
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But those that are found without it, Shall they be abandoned to the fury of the Sword? Shall they be left a prey to the Devils? God forbid, that Souls Redeemed by Christ, should be left a prey to them!
But those that Are found without it, Shall they be abandoned to the fury of the Sword? Shall they be left a prey to the Devils? God forbid, that Souls Redeemed by christ, should be left a prey to them!
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But now I must desire you not to mistake me:
But now I must desire you not to mistake me:
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I do not say, that the bare Sign of the Cross, separated from Faith, and other Pious dispositions of the mind, shall be a protection to any body in the day of Revenge:
I do not say, that the bore Signen of the Cross, separated from Faith, and other Pious dispositions of the mind, shall be a protection to any body in the day of Revenge:
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And therefore, to perform what I promised in the Second place;
And Therefore, to perform what I promised in the Second place;
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I must tell you what disposition of mind is requisite, to the end the Sign of the Cross may prove Beneficial to those that make Use of it.
I must tell you what disposition of mind is requisite, to the end the Signen of the Cross may prove Beneficial to those that make Use of it.
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St. Paul, Rom. 2. blaming the Jews for putting too much confidence in the outward Circumcision of their flesh,
Saint Paul, Rom. 2. blaming the jews for putting too much confidence in the outward Circumcision of their Flesh,
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as if it were sufficient to save them without the observation of the Commandements:
as if it were sufficient to save them without the observation of the commandments:
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tells them, 'tis not the external Circumcision of the body that makes them children of Abraham, but the inward Circumcision of the mind, i. e. cutting away all vitious affections from their Souls.
tells them, it's not the external Circumcision of the body that makes them children of Abraham, but the inward Circumcision of the mind, i. e. cutting away all vicious affections from their Souls.
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The same I say in our case;
The same I say in our case;
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the outward sign of the Cross upon our foreheads, does not make us Christians, i. e. Children of God, and Heirs of Heaven;
the outward Signen of the Cross upon our foreheads, does not make us Christians, i. e. Children of God, and Heirs of Heaven;
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but the inward sign of the Cross in our Souls.
but the inward Signen of the Cross in our Souls.
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No body, as a learned Father antiently said, obtains any favour of God, by making the sign of the Cross upon his forehead with his hand,
No body, as a learned Father anciently said, obtains any favour of God, by making the Signen of the Cross upon his forehead with his hand,
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unless at the same time he make it inwardly in his heart, by Faith. Circumcision says the Apostle, ibid. is a profitable thing if you observe the Commandements;
unless At the same time he make it inwardly in his heart, by Faith. Circumcision Says the Apostle, Ibid. is a profitable thing if you observe the commandments;
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otherwise Circumcision is no better than Gentility.
otherwise Circumcision is no better than Gentility.
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So the Cross upon the forehead is good, if it be joyned with a Cross in the heart;
So the Cross upon the forehead is good, if it be joined with a Cross in the heart;
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if not, we are but Heathens under the mark of Christanity.
if not, we Are but heathens under the mark of Christianity.
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But what is it you will say, to make the sign of the Cross in our hearts? It is to have in our hearts the virtues which Christ exercised upon the Cross;
But what is it you will say, to make the Signen of the Cross in our hearts? It is to have in our hearts the Virtues which christ exercised upon the Cross;
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of which the outward Cross is a sign, and without which that outward sign can benefit nothing at all. For example sake:
of which the outward Cross is a Signen, and without which that outward Signen can benefit nothing At all. For Exampl sake:
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The sign of the Cross is a sign of Humility;
The Signen of the Cross is a Signen of Humility;
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a sign of humility in Christ that dyed upon it, and a sign of humility in those that make it;
a Signen of humility in christ that died upon it, and a Signen of humility in those that make it;
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now, as I said, it will benefit us nothing to carry the sign of humility without,
now, as I said, it will benefit us nothing to carry the Signen of humility without,
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if we have a proud heart within. 'Tis a sign of Patience; it will do us no good to have the sign of Patience upon our foreheads,
if we have a proud heart within. It's a Signen of Patience; it will do us no good to have the Signen of Patience upon our foreheads,
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whilst our minds are full of Anger and Revenge. It is a sign of Charity;
while our minds Are full of Anger and Revenge. It is a Signen of Charity;
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What will it avail us under the mark of Mercy and Love, to have a heart replenished with Hatred towards our Neighbour,
What will it avail us under the mark of Mercy and Love, to have a heart replenished with Hatred towards our Neighbour,
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and void of pitty and compassion towards the Poor? 'Tis a sign of Suffering;
and void of pity and compassion towards the Poor? It's a Signen of Suffering;
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To what purpose should we make profession of Suffering, whilst we welter in Pleasures? 'Tis a sign of Victory;
To what purpose should we make profession of Suffering, while we welter in Pleasures? It's a Signen of Victory;
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we should be ashamed to wear the Lawrel, having never yet fought against sin, and being yet fettered with the Chains of the Devil.
we should be ashamed to wear the Laurel, having never yet fought against since, and being yet fettered with the Chains of the devil.
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In fine, all making the sign of the Cross, all coming to Mass, all saying of Prayers,
In fine, all making the Signen of the Cross, all coming to Mass, all saying of Prayers,
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and hearing of Sermons, all outward signs of Christianity, are but lyes, and do but make us Hypocrites,
and hearing of Sermons, all outward Signs of Christianity, Are but lies, and do but make us Hypocrites,
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unless we have inwardly the Virtues we profess outwardly by these signes.
unless we have inwardly the Virtues we profess outwardly by these Signs.
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But to weary your patience no longer, I will collect into a short sum, all I have said, that every one may carry something away.
But to weary your patience no longer, I will collect into a short sum, all I have said, that every one may carry something away.
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I have given Four Reasons why we make the sign of the Cross;
I have given Four Reasons why we make the Signen of the Cross;
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First, because it is a profession of our belief in one God, who is Three Persons,
First, Because it is a profession of our belief in one God, who is Three Persons,
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and in our Redeemer who dyed for us upon a Cross:
and in our Redeemer who died for us upon a Cross:
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'Tis the Badg of a Christian, and the Livery of our Lord and Master Jesus Christ:
It's the Badge of a Christian, and the Livery of our Lord and Master jesus christ:
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Therefore we must not despise it now, for fear he despise us another day. It is a tacit invocation of the most blessed Trinity by the Merits of Christ.
Therefore we must not despise it now, for Fear he despise us Another day. It is a tacit invocation of the most blessed Trinity by the Merits of christ.
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'Tis the Seal of God the Son:
It's the Seal of God the Son:
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We must mark all our actions with it, lest for want of it they be rejected by the Eternal Father.
We must mark all our actions with it, lest for want of it they be rejected by the Eternal Father.
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It is a memorial of Christs conquest, and our redemption:
It is a memorial of Christ conquest, and our redemption:
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let us carry it about us, that we do not fall into oblivion of so great a benefit,
let us carry it about us, that we do not fallen into oblivion of so great a benefit,
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and by oblivion incurr the crime of ingratitude.
and by oblivion incur the crime of ingratitude.
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Fourthly, 'tis an Armor of defence that will shield us against all the strokes of our Ghostly enemies;
Fourthly, it's an Armour of defence that will shield us against all the Strokes of our Ghostly enemies;
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if we cast it away, we expose our selves to their mortal wounds.
if we cast it away, we expose our selves to their Mortal wounds.
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Finally, whilst we carry the mark of Christian upon our foreheads, let us endeavour to have Christian Virtues in our hearts. Amen. FINIS.
Finally, while we carry the mark of Christian upon our foreheads, let us endeavour to have Christian Virtues in our hearts. Amen. FINIS.
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