Several Treatises of Worship and Ceremonies, Treatise 6
Of the Signe of the Croſs in Baptiſm. The uſe of the Croſs in Baptiſme is not a thing indifferent, but utterly unlawfull. For this reaſon.
IT is againſt the Apoſtles precept 1. John 5.21. Babes keep your ſelves from Idolls. Profe of the Major.For the explanation whereof two things are to be ſcanned, firſt: what is meant by an Idol. Secondly: how far we are to keep our ſelves from the Idol. An Idol is whatſoever beſides God is worſhipped with divine honour. And though ſome reſtrain an Idol to a viſible form, becauſe it is derived apo tou eidous yet as a learned writer obſervethaZanch de redemp, lib. 1. cap. 17. Theſ. 5. They which will treat of all ſorts of Idolatrie, muſt needs take the name of an Idol in a larger ſignification. By the name therefore of an Idoll is underſtood whatſoever beſides the true God a man doth propoſe or frame to himſelfe to be worſhipped, either ſimplie, or in ſome reſpect.
Neither is this ſpoken without good reaſon, for nothing is properly an Idol, as it is a viſible form, but as it is religiouſly worſhipped. If therefore it be worſhipped it may be an Idoll, though it be no viſible ſhape, otherwiſe the worſhipping of Angels and the ſouls of juſt men were no Idolatrie, ſeeing theſe are inviſible ſpirits, and therefore the ſigne of the Croſs If it be religouſly worſhipped, may prove an Idol though it be tranſiens quiddam a thing vaniſhing in the Ayre and no permanent form. For as that learned Zanchy ſpeaketh there is a two fold Idol, the one real the other imaginary, conceived only in the mind.How far we to keep our are ſelves from an Idol.
For anſwer to the ſecond queſtion. Men may keep themſelves from Idols two wayes: vix. a cultu, & ab uſu Idoli: from the worſhip, and from the uſe of the Idol.
For the firſt,b1 Cor. 10.15 10.13. 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 ſo much of the worſhip as the uſe of the Idoll for (as Aug. in pſa. 113. well obſerveth) the Apoſtle commandeth that they avoid not only the 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 publick or private.
That an Image, even ſuch an Image as is Idolatrouſly worſhipped, may be made and retayned for civill reſpects of ornament, ſtory or ſuch like: we make no queſtion, though the tolerating of them in open and publick places, even extra cultum, be offenſive and turn into a ſnare, as Gideons Ephod was to his poſteritie, when it was abuſed to Idolatrie. And upon this ground we yeild, that though the Croſs be apparently an Idoll, yet in Princes Banners, Coronations, Coyn, Crown, or any other Civil reſpect it may have a lawfull uſe: But that any thing of mans deviſing being worſhipped as an Idol, ſhould be uſed religionis, ergo: and in the worſhip of God, ſeemeth directly againſt S. Johns precept, for, how do I keep my ſelf from the Idoll, or how do I ſhew my zealous deteſtation of that filthy Idolatry, when I retayn it, and uſe it ſo honourably, as in the Temple, in the Sanctuary; in the ſervice of God. Which interpretation of this place of S. John, the Church of England cHomil againſt peril of Idolatry part 2. Exod. 23. & 34 13, Deut. 7, 5, Pſa. 16.4.doth on the warrant of Tertullian approve and commend.
And this poynt is further ſtrengthened by the ſecond commandement: which forbiddeth not only to worſhip, but even to make an Image, or any ſimilitude whatſoever, to wit, ad cultum, or for religious uſe: as according to the Scripture the beſt interpretors,dCalvin. inſti. lib. 1 cap. 11, Urſin cathe. in expoſit ſecundi▪ precept. Pet. Martyr loc. com. cla. 2. cad. 5. ſect. 22 Hooper in 2 precept Zanch. de redempt lib. 1. cap. 15. Bagington on the 2 commandement. Perk. ſermon cauſe cap. 21 Allen on the 2 com. Dod on the 2. com, partly againſt Images in Churches, partly on the words of the precept, do moſt naturally expound it. For ſurely, if Idolatry it ſelf, as a moſt execrable thing be forbidden, then all occaſions and means leading thereunto are likewiſe prohibited. And what ſtronger provocation to that ſpiritual whordome, then erecting Images in the place of Gods worſhip? For as Auguſtine well obſerveth, in Pſal. 113. 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 heare, ſmell, &c.
And therefore without doubt, the meaning of the commandement is to binde the Church from all ſuch ſnares and allurements to ſin, and therfore doth Aug. in queſt… ſup. Levit. q. 68. well conclude from this commandement, that ſuch making of an Idol can never be juſt or lawfull.
Now if no ſimilitude at all be tollerable in Gods ſervice; then much leſs any that hath been and is worſhipped Idolatrouſly.
Tertullian againſt the Gnoſticks accounted them Idolaters, not only which worſhipped, but thoſe alſo which made and retained Images (nempe ad cultum or for holy uſe) & in his Book de Idololatria, he vehemently reproved the very makers of Images, though they did not themſelves worſhip them, which ſheweth in what execration the primitive Churches held any religious uſe of an Idol.
The like we may find in Epiphanius ad Johannem Epūm Hiceroſal. where he reporteth, that finding an Image of Chriſt, or ſome Saint, hanging at a Church dore, he rent it in peices, avouching that to hang a picture in the Church of Chriſt, was 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 the Saints, even at 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 Gods worſhip: would they endure themſelves to uſe ſuch an Idol as the Croſs in the ſervice and ſacraments of God. Their zeal againſt that ſpiritual fornication, would never permit them ſo h ghly to honour ſuch an execrable thing neither was their zeal herein without ground of knowledge: for the ſpirit of God in pſal. 115.8 ſpeaking of Idolls, 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 Idoll of the Croſſe, and that for religious uſe: and yet be innocent?
Hſa. 16.14.Queſtionleſs by Davids example we muſt make no mention, that is to keep no honorable memory of an Idol, and therefore without doubt,Iſa. 50.22. not give it ſo much honor as to uſe it, or the memorial thereof in the houſe of God and in his holy worſhip, but as Iſai ſaith, we muſt pollute the reliques and the very covering, and ornament of the Idol, and caſt them away as a menſtrous cloth, and ſay unto it, get thee hence.
Profe of the Minor.Now if any doubt, whether the ſigne of the Croſſe be adored, and ſo made an Idol: let them well conſider the tract of Bellarmine, de adoratione 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. And after he diſtinguiſheth thoſe ſimilitudes of Chriſts Croſs, into the Image, and ſigne of the Croſs; ſo that if the Image of the Croſſe be taken for an Idoll (and who knoweth not that it is the univerſal Idoll of popery▪ and to be adored, even cultu latriae (which worſhip as they themſelves hold, is due only unto God): the ſigne of the Croſs muſt needs be taken for no better. Beſides, the ſaid Bellarmine having (as is ſaid) diſtinguiſhed the Croſs into three ſorts, the true Croſs,De Image lib. 1. 30. the Image of the Croſs, and the ſigne of the Croſs: he layeth down this doctrine generally of them all, we adore all croſſes, and particulerly, of the ſigne of the Croſs he ſaith
The ſigne of the Croſs which is made in the forehead, or in the ayr, is ſacred and venerable. To this agreeth Portiforium Sariſh. 4. where it is thus profeſſed, we adore the ſigne of the Croſs, by which we have received the Sacrament of Salvation.
And that the Image and ſigne of the Croſs is of one, and the ſame account with Papiſts, appeareth evidently as by divers, ſo particularly by Hart. For Doctor Reynolds (e) ſhewing that the Church of England, hath juſtly left the ſigne of the Croſſe out of the ſupper for the Idolatry thereof,Confer. with Hart, cap, 8. diviſ. 4. doth prove that it is worſhipped as an Idol, by ſuch teſtimonies as indeed belong to the Image of the Croſs, which Hart no way excepting againſt, doth imply, that look what eſtimation they have of the Image, the ſame they have of the ſigne, and what honour is due to the one is due to the other. For in very deed, they carefully teach, that it is not in regard of the matter, wherein the Croſs is painted,Andra Orthod. expli. lib. 9. Bellarmine de imag. lib. 2. cap. 30. Tho. Aquin. part. 3. queſt. 2 art 4. and divers other. ibidem. or the colour whereby it is ſhadowed, but only and ſimply for the expreſſing of the likeneſs of Chriſts croſs, and for the repreſenting of Chriſt crucified (which the ſigne performeth as well as the Image) that they adore the croſs with the ſame honor, that is due unto Chriſt himſelf. And this no doubt was the meaning of Aquinas when he ſaith, that every effegies or likeneſs of the croſs (whereof the ſigne is one) is to be adored cultu latriae, and Coſterus doth avouch, that the ſame worſhip is due to the ſigne, as belongeth to the very croſſe of Chriſt, when he ſaith (though falſly (f) The Chriſtians from Chriſts time hither unto have worſhipped with the higheſt honor, Coſter Enchri cap 11. Orthod explice. lib. 9.both the wood of the Lords croſſe, and the ſigne of the Croſſe, with which they dayly ſence themſelves. Mark, that the ſigne of the croſſe is worſhipped with the higheſt degree of honor, and as Andradius, (g) in expreſs words ſaith, in the ſame manner, that the Image of Chriſt himſelf is worſhipped, then the which, what can be more clear to prove, that not only the Image, but the ſigne of the croſſe is by the Papiſts moſt Idolatrouſly worſhipped.
If any ſay: that to the ſigne of the croſſe none boweth the knee, or vaileth the bonnet, and therefore it is not adored: I anſwer firſt that adoration is interne & externe, and the extern adoration is therefore Idolatrie, becauſe it proceedeth from the intern,Zanc. de redemp. lib. 1. cap 17. Theſ. 5. Eph. 5.6. Coloſ. 5. Mark 10.24. 1 Tim. 6.19. Luke 12.15. Phil. 3.19. as Zancheus (h) very learnedly, and largely ſheweth.
If a man invocate to an Angel, or give any honour internal to a creature, ſhall it not be called Idolatry except he bow outwardly unto it? How then doth Paul ſay, that covetouſneſs is Idolatry? For a rich man doth not outwardly worſhip his goods, yet becauſe he giveth unto it intern confidence which is due unto God, it is truly called his Idol, as unto the Sardanapali. (q) their belly is termed their God. Right ſo the Papiſts aſcribing to the ſigne of the Croſſe, that honor 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.Queſt. diſputat. devenal pecto de effect. Sacrament. lib. 2. 1 Tim. 4. ſect. 13 14. Bellar. de effect. ſacra. lib. 2. cap. 31. For firſt they aſcribe unto the ſigne of the croſſe power and vertue, to merit pardon at leaſt for venial ſins as appeareth by (k) Tho. Aquinas, Bellarmine, and Rhemiſts:
Alſo it is held to partake of power efficient, and immediately (l) operative, and that to convert ſinners, Martial de cruce, fol. 114, 115. Yea to gain ſalvation, Hoſius contra Brent. pag. 227. ſaith unto a rude Clown whole dull underſtanding cannot reach to higher things, this onelyonly (ſaith he) ſufficeth for his ſalvation; and generally the whole rabble of Romiſh Doctors do teach to put great affiance in this ſigne for chaſing away Devils, and curing diſeaſes, and ſanctifying both man and other creatures, to the uſe of man.
Secondly, I ſay indeed they do give outward, as well as inward worſhip to the croſs. For it is apparent that they invocate it in the ſame manner,In officio ſanct. cruce, printed in Engliſh Anno 1599. that they invocate Saints when they ſay, by this ſign of holy croſs let evils all flie far from us Again, by the ſign of the holy croſs, 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 joyn it with Jeſus Chriſt, as in Officio miſſae is to be ſeen, where they ſupplicate: By the mercy of Jeſus Chriſt, by the aide and ſign of the croſs, by the enterceſſion of the bleſſed Virgin, Hor. preſent ad uſum Sarum Pariſus impreſ. anno 1498.&c. They couple it alſo with the blood of Chriſt in theſe words; Defend me Jeſu, from all evil vices paſt, preſent, and to come, by the ſign of holy croſs: and by the ineſtimable price of thy juſt and precious blood.
All which doth moſt manifeſtly prove, that among the Papiſts, it is religiouſly honoured both with inward confidence, and outward reverence. And therefore if their Idols may in no ſort be annexed to the ſervice of our God, the croſs in Baptiſm ought neceſſarily to be croſſed and curſed out of our Liturgy. Neither is it a ſufficient anſwer to ſay, that the croſs amongſt us is neither in number nor in uſe, the ſame that theirs is, and though their croſs be an Idoll, yet ours is not. For when God commanded his people to break down the Images of the Heathen, and to extinguiſh the very name of them; had they performed that charge, if they had burnt all the Idolls of Canaan, and afterward made new of the ſame form, and to another uſe though not Idolatrous, yet religious? Or how have we diſcharged our duties and ſhewed our deteſtation of that filthy Idolatry, if having defaced all the popiſh Crucifixes and Idolls, 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, & form, but not in uſe, for then it were Idolatrous; now I do not ſay that the Church of England doth commit Idolatry, but that it ought to abſtain not onelyonly from 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 Crucifixes, and other Popiſh Images for holy uſe be (contrary to the Commandement) a keeping of an honourable memory of the Idoll,Exod. 23 13. Deut. 12.2. Hoſ. 2 17. how can the religious uſe of the croſs in Baptiſm being as well an Idoll as any of their Images, be retained without breach of the Law, Babes keep your ſelves from Idolls.
Objection.
The ſigne of the croſs in the firſt inſtitution was free from ſuperſtition and Idolatry, and if the abuſe which grew after be removed,Of this nature are Churches, Pulpets, &c. things of neceſſary uſe and warranted by God himſelf but the reteyning of the Brazen Serpent was no where commanded. why ſhould it not recover his ancient uſe and indifferency, like as the Bread in the Lords Supper which the Papiſts do religiouſly adore?
Anſwer.
There is great difference between that which God hath created and commanded, and that which man hath ordained, for the one is neceſſary, and no abuſe can alter the nature of it, the other indifferent, and by abuſe may become unlawful, and therefore Hezekiah did worthily break the brazen Serpent, not ſeeking to redreſs the abuſe of it. Now howſoever Bellarmine would inſinuate that the croſs is founded on Scripture, yet the weakneſſe of his Arguments do bewray the unſoundneſſe of the matter,Aut enim ſignū crucis habere vim ſpiritualē potiſſimum ex inſtitute Dei. lib. 2. de effect. ſacram & lib 2. de Imag. cap. 29 conatur venerationem crucis Scripturae autoritate ſtabilire de corona mil. and therefore Tertullians judgement is to be preferred, which plainly ſaith; that there is no warrant in Scripture for it. His words be, (n) 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.
Now it is further to be noted that a double uſe of the croſs is mentioned in antiquity, the one Civil, the other Religious, againſt the former we do not diſpute, yeilding all reverence to thoſe Chriſtians, which by that note ſhewed their rejoycing and glory, in that which the Heathens counted their ſhame, but now, that abuſe hath turned both the Image and the ſign of the croſs into an Idoll, it ſeemeth thereby to be made execrable. For Gideons Ephod being firſt a Civil 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 Idoll of, neither is it ſet here to be worſhipped (for your brethren do grievouſly ſin therein) but onelyonly to keep in mind the great victory that God by Gideon gave to Iſrael. Right ſo the croſs uſed by the Ancients, to ſhew that they were not aſhamed of Chriſt crucified being meerely civil, and yet expreſſing a moſt Chriſtian reſolution, having been abuſed, yea, continuing to be worſhipped both in Image and in ſign, it ſeemeth that this filth hath made it unfit, on any pretence of reſtoring it to his ancient uſe, to be annexed to the holy things of the Sanctuary: eſpecially while there are ſo many Papiſts that ſuperſtitiouſly abuſe it among us. Now for the religious uſe of the croſs by the Ancients, it was never free from ſin and ſuperſtition as afterwards is ſhewed, and if it were, yet being an humane Ordinance, and now not onelyonly abuſed to Idolatry, but becoming it ſelf a moſt abominable Idoll, no water can cleanſe it, nor any pretext purifie it for the holy ſervice of Jehovah. But in very deed, to ſpeak as the truth is, the croſs is retained among us with opinion very ſuperſtitious and erronious, for in the late CanonsCanon 30. it is ſaid, that the child (c) is thereby dedicated unto the ſervice of him that died on the croſs. What is this but to equal Mans Ordinance with Gods, and to aſcribe that unto the croſs,Tertullian de baptiz. cap, 7, 8, Euſeb. lib 6. which is due unto Baptiſm? a conceit fitter for ignorant Papiſts, then learned Chriſtians to conſent unto. Neither do we uſe it as the Ancients did, for Cyprian, Auguſtin, Chryſostom and others, (m) it is apparent that thoſe times did conſecrate the Elements therewith, and did not croſs the childs fore-head at all, but referred that unto the Biſhops confirmation, ſo that our croſſing the Infants fore-head and not the Element of Baptiſm is a meere novelty without any warrant of that antiquity,Cap 24 Innocint. ep ſt cap. 3 Rab. made inſt c eric. cap. 3. Du…and. de ritib. Eccle. lib 1. cap. 20. Our uſe of the croſs. Novelty of ſome 60 years ſtanding. neither will that place of Tertullian De reſurrectione carnis, prove the contrary. The fleſh is waſhed that the ſoul may be purged, the fleſh is annoynted that the ſoul may be conſecrated, the fleſh is ſigned that the ſoul may be guarded, the fleſh is ſhadowed by the Impoſition of hands, that the ſoul may be by the ſpirit inlightned, the fleſh doth feed on the body and blood of Chriſt, that the ſoul may be filled and fatted of God. In which words he joyning together divers ceremonies of the Chriſtians, doth indeed mention the ſigning of the faithful, but it may as well be referred to confirmation expreſſed by impoſition of hands as to Baptiſm, underſtood by the waſhing of the body and that one better reaſon, for it is more than probable that the ſign of the croſs was not yet uſed in Baptiſm,As for Martial his Epiſtle are juſtly ſuſpected. ſeeing Juſtin Martyr in defenſ. ad Antoninum & Tertul. de Baptiſmo & de corona militis, do deſcribe the form of Baptiſm uſed in thoſe times, and yet make no mention of the croſs therein, which in all likelihood they would not have omitted if it had been uſed therein, eſpecially Tertullian, who in that place ſpeaketh of the croſs, as uſed out of Baptiſm in the ordinary bleſſing of themſelves.
Objection, But the ſign of the croſs is not uſed in Baptiſm, but when Baptiſm is ended
Anſwer. …f you take Baptiſm only for that dipping and ſprinkling of the party it is true, and ſo none of the popiſh additions, whereby they defile that holy Sacrament are in Baptiſm, for thoſe which Bellarmine accompanie Baptiſm are not impious, but if you take Baptiſm as indeed we do, for the adminiſtration of the Sacrament, then both the prayers before & the prayers after, the actions after the dipping; do all indifferently belong to one and the ſelf ſame thing, yea it is all one continual action of the Adminiſtration of the Sacrament.
Sure it is that it muſt be ſaid to be, either in Baptiſm or out of Baptiſm, or no where; if it be out of Baptiſm, how is it by common conſent of all, ſaid to be the ſign of the croſs in Baptiſme.
Object. The ſign of the croſs is very ancient.
Anſwer. So are many other Popiſh Traditions: And if on that ground we are to retain it, why do we not give the baptized milk and hony accordingly. Why do we not bring offerings for the dead. For Tertullian the firſt of the Fathers that ever mentioned the croſs, doth eſtabliſh theſe, and the ſign of the croſs, by one and the ſelf ſame warranty. Beſides, if upon the Fathers Tradition we uſe the croſs, then muſt we receive and uſe it as they have delivered it unto us, that is, with opinion of vertue and efficacy, not only in the act of bleſſing our ſelves, and in the expelling of Devils, but even in the conſecration of the bleſſed Sacrament. For the firſt, Tertullian is witneſſe,De coron mil. ſaying, At every paſſage, at every ſetting forward, at every coming in and going out, at putting on of our cloaths, ſhoes, &c. We ſtamp our fore-head with the ſign of the croſs.
For chaſing of Devils, Jerom councelleth Demetrius to uſe the croſs, ſaying.Epiſtola ad Demetriam. Lib. 4. cap. 17. And with often croſſing guard thy fore-head; that the deſtroyer of Aegypt find no place in thee. L…tantius ſaith, Chriſts followers do by the ſign of the croſs, ſhut out the unclean ſpirit. Chryſoſtom in Pſalm 109. The croſs guardeth the mind, it taketh revenge on the Devil, it cureth the diſeaſes of the ſoul, &c.
But theſe ſuperſtitions are ſmall in regard of that efficacy which in the Sacraments, antiquity aſcribed unto the croſs, for Cyprian (being the ancienteſt that maketh mention of the croſs in Baptiſm) ſpeaking of it. Whoſe virtue, perfecteth all Sacraments, without which ſign nothing is holy, nor any conſecration taketh effect, Cyprian de paſione.and whoſoever are the Miniſters of the Sacraments, whatſoever hands do dip or anoint the comers to Baptiſm, out of whatſoever mouth the ſacred word do preceed, the Authority of Operation doth by the ſign of the croſs, make effectuall Sacraments.
It were ſuperfluous to rehearſe the reſt. But hereby it is evident that the religious uſe of the croſs, was even at the firſt ſinful and ſuperſtitious, neither can it be ſhewed, that ever it was uſed by the Fathers, religionis ergô ſine admixta ſuperſtitione, and this invention did no ſooner creep into the Sacrament, but it drew unto it ſelf ſuch ſuperſtitious conceit of efficacy and neceſſity, that without it the means which God appointed for the conſecration of the Elements ſeemed over-weak,Lately in Surry a child rebaptized, becauſe the croſs was omitted. yea, unavailable, according as ſome (e) amongſt us account not their children lawfully baptized, yea will have them rebaptized, if the croſs have been omitted, out of which may be obſerved, firſt how dangerous a thing it is to bring any humane invention into the ſervice of God, ſith in the very pure age of the Church, it was puniſhed with ſuch a ſpiritual curſe of horrible ſuperſtition.
Secondly, though at this time popery was not hatched, yet the myſtery of iniquity was then a working, and the beginning as it were of the whoriſh fornications was found even in the Fathers times, ſo that, as worſhipping of Angels in Paules time,Coloſi. 2.18. prayers and oblations for the dead in Tertullians time, be rightly counted Popiſh and Antichriſtian, though as yet that monſter was not born: So this and other ceremonies ratified by the popiſh canons and conſtitutions, may well be taken for Popiſh and Antichriſtian, even in the Fathers times, ſeeing they then made away for the beaſt, and ſince have received further impiety and authority from him:Eſay. 52.11. wherefore to conclude as Iſay exhorteth Gods people, to keep themſelves from the rites and pollutions of the heathen, ſaying, depart, depart ye, go out from them and touch no unclean thing: So the ſpirit in the ſame manner chargeth the Church not to meddle with the corruptions of Antichriſtian Babylon, but go out of her my people ſaith he, that ye may not be partaker of her ſins, and that ye receive not of her plagues.Apoca. 18.4.
The fear of which curſe doth keep us from all the ſuperſtitious and Idolatrous ceremonies of that whoriſh Synagogue.
End of the text · William Bradshaw, Several Treatises of Worship and Ceremonies (1660)