CHAP. I. Containing the names, natures and manifold kinds and dif­ferences of Excommunication.

EXcommunication beeing the highest censure of all Ecclesiasticall power, from which the other two of Subscrip­tion and the Crosse with all such de­cent and profitable ceremonies doe naturally arise; and the lawfulnes and necessity of these latter depending for the most part vpon the former: I haue placed the same in the forefront (as it were) of those many battels and encounters, which by all kind of people almost in this complayning and murmuring age haue beene made against them all, but especially against the trueth, power and vse of excommunication. Which ac­cording to the name and nature thereof, I haue first of all en­deuoured to define after this manner: Namely (as the word expoundeth it selfe) Excommunication in the most generall [Page 2] sense and acception thereof is nothing els but a separation from some common benefite, of which any formerly haue beene, Excommunicatio a communi bono separatio. or otherwise might haue been partakers: which is the common receiued definition by the Schooles and Canons. Which being somewhat too generall for our purpose, after certaine diuisions of these larger termes, wee hope at the length to comprise the full summe and substance thereof in as short a compasse as so great a matter may be. These common benefites and priuiledges therefore enioyed in this life, being either Ecclesiasticall or Ciuill; this terme of Excommunica­tion hath beene alwaies by all sufficient writers restrained to those speciall graces and fauours, which belong properly to the Church: and so this censure is to be defined accordingly, to be a debarring and separation from the Church: which al­so being either visible, or inuisible, the trueth and nature of this excommunication must be in like manner examined and distinguished to be a separation from the visible or inuisible Church. Of which distinction sundry reasons may be giuen, which briefly may be comprised in these two positions, from which many more particulars may easily be collected: first, that the knowledge, order, and proceeding in either of these kindes are very much differing; both in respect of the per­sons censuring, accusing, or offending, as also of the defaults and punishments thereunto belonging: the one being alwaies certaine after one manner, because God (as Augustine well obserueth) who is the high Iudge in that priuy Court, doth see all things euermore as they are, and iudgeth accordingly by his present mercy and present iustice: taking all actions and persons as he findeth them, and so his word and ministry thereof, with all other meanes belonging to this Excommuni­cation, proceed by the same order and degree: the other very variable (from the visible Church) and vncertaine, Primo secundum praescientiam: 2. Causam. 3. Operationem. 4. retributionem sol. 2047. taking knowledge, and giuing order for personall causes according to particular allegations and proofes (as they say): which Hugo de sanct: in his booke de Sacramentis legis naturalis & scriptae, doeth more largely expresse making foure kindes of [Page 3] iudgements. Secondly, because one and the selfe same person may be admitted and allowed for a communicant in the one, which happily hath no interest nor fellowship in the other: and so contrarily the same persons may by course and order of lawes and proceeding in some cases be remoued from some part of the visible Church, which keepe their place firme and sure in the inuisible, as 1. Timothy Chap. 5. verse. 24. and 2. Samuel Chap. 16. verse. 7. is plainely auouched that God se­eth not as man seeth, and that some mens sinnes goe before vnto iudgement, and some follow after. Now this Excommu­nication from the inuisible Church is onely infallibly known and exercised by God, who alone knoweth who are his. 2. Tim. chap. 2. vers. 19. And how at all times euery one stan­deth or falleth to himselfe the great master of all. Rom. 14. vers. 4. yet hath hee appointed certaine persons to whome a speciall commission is directed to proceede in this inward and high Court of conscience, and by which speciall meanes (as by certaine signes and best coniectures) the knowledge of e­uery one his estate and freeholde (as it were) in the inuisible Church and true fellowship with God and his Saints may be discerned: which meanes the learned haue called voluntatem signi (being indeed signa voluntatis) subordinate to that infalli­ble prescience and predestination of God, by which toge­ther with these signes and meanes, which for that end are pre­pared and appointed by God, all are deliuered from their mi­serable estate and fellowship with the diuell and Church ma­lignant, and receiued into this inuisible Church and compa­ny, whosoeuer they are that are at any time so receiued (as Saint Augustine in many places learnedly sheweth): which signes and meanes specified in the word of God, and com­monly called and vnderstood by those generall graces of faith and repentance, being found in any, or testified by any outward signes to those Commissaries of God (as I may so terme them aboue named) so farre as they can, or ought to iudge, according to their rites of commission and proceeding, to be in any or otherwise to be wanting; so are they iudged [Page 4] and allowed for meete partakers and communicantes with that heauenly society, being qualified thereunto by the for­mer graces, or els to be wholly vnworthy and out of the same, and so being admitted or excluded by these stewards, Gods ministers (whome God hath appointed and none other, as shall be shewed hereafter to deale in that high Court of his) or pronounced priuately or more openly so to be: whatsoeuer they shall doe in that behalfe according to the tenour of their commission and order of their court roules (which is the truth and scope of holy scriptures) shall be ratified and confirmed in heauen, both for the pardon of sinne which is the kingdom of grace in this life, Ioh. 20. vers. 23. and the full state of glory for euer in heauen, Mat. 16. vers. 19. In regard whereof this excommunication from the inuisible Church, so farre foorth as it may be awarded, or any way iudicially proceeded in by man, Definitio excom­municationis ab inuisibili ecclesia. may thus be described: to bee that part of the power of the keyes, whereby vpon the signes and euidences of infide­lity, heresie, irrepentance or such like, euery true minister doth pronounce any to be in the state of Gods wrath, and out of the fellowship and communion of Saints. Which power albeit Saint Augustine giueth sometimes to priuate mens admonish­ments and exhortations (saying thereupon cohortatoriè, as Lu­ther obserueth him, and the other learned fathers to speake many times) Ligasti aut soluisti fratrem: yet is this no whit of this nature and kind whereof we intreat, this being an exhor­tation or counsell, and a common worke of charity belong­ing to all Christians: the other a iudgement or a solemne and peculiar iudiciall proceeding, performed alwayes by Gods ministers onely and lieutenants in this behalfe: wherein God deales by them as a King doth by his Iudges and other imme­diate officers for any state occasion; wherein although many haue skill and can giue counsell and aducie, yet are no charters ( quoadius as wee say) pardons or iudgements whatsoeuer of validity and force to carry or confirme any thing for or a­gainst any, except they be pronounced or otherwise sealed and warranted by those who are called and designed to re­present [Page 5] and supply the Kings place and person in any of the same. And thus much briefly of this first kinde of excommuni­cation, which respecteth indifferently all kindes of people that haue soules to be saued: and may, yea ought to be exerci­sed in all places where any true minister is found, albeit there be no order or power established according to the nature of a visible Church, or other ordered gouernment whatsoeuer: For so is the nature of the other excommunication which wee made to be from the visible Church; wherein alwayes is re­quired some company liuing vnder forme of outward go­uernment, by which lawes may be made and enacted for this, or at the least some other kinde of separation from the same; for so Saint Paul speaketh of a company to be gathered toge­ther, as from which that incestuous person was to be remoued by his owne censure: which also may appeare by all other such separations which euer haue beene read of, or are as yet practised in the world: wherein by some kind of power esta­blished amongst some company liuing vnder gouernement (be it of one kind or other) certaine persons haue beene ex­cluded oftentimes (according to the discretion of the gouer­nours thereof) from the face and fellowship of some visible Church: Which also according to the causes and diuers kinds of operation, and proceeding by or against any, this kinde of excommunication must againe be diuided into that which by violence without cause, and against all order and reason is oftentimes denounced: and that which vpon iust cause, or by some kinde of order at the least is commenced and executed for the separation of any from the visible Church; the first whereof may be called excommunicatio violentiae; such as were exercised by Tyrants against many a true member both of the visible and inuisible Church: the other not vnfitl termed excommunicatio ordinis, in which by some orderly proceeding and vnder some course of Lawe and constitutions iust or vn­iust any are remoued from any such company and priuiledges belonging thereunto: which also being as all iudgements are as the Schooles distinguish them, vsurped or defiled and tain­ted [Page 6] with some in iustice and wrong, or els direct and regulated according to trueth and equity: so likewise is this excommuni­catio ordinis whereby good Ieremie and our Sauiour Christ himselfe Iohn 7. were by such orders (as those times did afford Abstentes (as the word in Ieremie importeth) and debarred, at the least from many priuiledges of that Church and time (as the word [...] may by Erastus his own acception or any others signifie) as well as that incestuous person most iustlie by Paul from the company and priuiledges of the Church of Corinth. But to tye our selues to that excommunication which by good order and vpon iust and necessary cause is alwayes awarded, resting in the hands & power of euery true Church and company gathered together in the name of Christ, to professe his name and seruice, that also hath it differences and distinctions: for so by the Schooles and Kanons many such haue beene inuented, whereof that of excommunicatio maior & minor, the greater and the lesse, may very well fit our purpose. According to the vse of this greate censure by all Christian Churches in the world. Which vpon the assistance at the last of Christian magistracy, and by their owne speciall decrees and constitutions thereabout, haue extended the power of this censure to the debarring of those that are separated there­by from many common priuiledges, whereof the ciuill estate maketh them otherwise partakers: as appeareth by many ciuil constitutions and statute Lawes in force at this present a­mongst vs, de excommunicato capiendo, and such like to that pur­pose. For which cause this excommunication by order as we haue termed it for the better setting downe the true nature of it, must once againe be diuided into that which is meerly ec­clesiasticall, as proceeding onely and wholly from that power of the keyes which are giuen to the Church, for the ruling and sauing of soules; or els into that which is ciuill (abusiuely so called and [...] as we say) or lastly, partly ecclesiastical and partly ciuill; according to which are most proceedings therein for the outward gouernement of any Church at this day. That which is called ecclesiasticall is so wholly estated in [Page 7] the persons of Church gouernours, as that if there were no ciuill Magistrate in the world, yet would and ought they to claime and shew their authority and power: if according to the true ends and vses thereof (hereafter more particularly to be set downe) the Church shall iudge it fit or necessary so to be awarded. Author of late assertions for Church Disci­pline. And no ciuill power hath any more to doe with it, then (as the latest exceptor and pleader himselfe against many things therein confesseth and proueth by the authority of Bishop Horne and Doctor Bilson, both reuerend fathers of one Sea in our Church) it hath to doe with making ministers, consecrating Churches, immediate making of Church Canons for doctrine, & cases of cōscience administration of the word and Sacraments, and such like, In the prefaces to certaine In­iunctions made in Henry 8. and Elizabeth their raignes. which some princes of this king­dome and all other wisely possessed with the trueth of these matters, haue euermore disclaimed. Howbeit for the other which concerne first the bodies, and outward estates and con­dition whatsoeuer of any, and secondarily and consequently the soule and inward man, and so also respect for the most part the outward peace of the common state both ecclesiasti­call and ciuill, they all must haue their consideration, deter­mination, and proper place accordingly, as proceeding first from ciuill power, may be intended or remitted, continued, suspended, or changed, and sometimes exercised or inhibited by ciuill magistrates, soueraigne or subordinate. Of which sort I make all temporall punishments, commutation of pen­nance, outward shame, and all other bodily afflictions (where­of notwithstanding that of being giuen ouer to Satan, some haue made one, Erastus out of some of the fathers. albeit belonging to the Church power al­wayes in such cases, and that in the highest degree) wherein through the affliction of the flesh in any kinde, meanes may better be procured and applied for the sauing of the soule in the day of the Lord Iesus: 1. ad Corin. Cap. 5. v. 5. The difference and true distinction whereof may appeare by these speciall notes: first that Ecclesiasticall excommunication and all things concurring thereunto, so farre foorth as they are meer­ly ecclesiasticall, concerne the soule and the meanes to recouer [Page 8] any secure or desperate sinner, and withall to preserue any o­ther, or the whole Church from any further annoyance, spi­rituall infection, or any kind of preiudice thereby: but the o­ther respect first the body and outward man, and afterward happily are made profitable and appliable to the soules of any. Secondly, that which we call, for better order and instru­ction sake, ciuill haue their ground and originall (whatsoeuer they are) from the other power which is called ciuill magistra­cy, as the other touching the soule, the inward and spirituall seruice of God, the peace of conscience and such like, belong­ing vnto this censure, proceede from the rites and investi­tures of that other order called priesthood, power of keyes, ecclesiasticall magistracy, or what els besides it be called, swaruing not from the trueth of the matter it selfe: which for it part must alwayes doe that which belongeth thereunto, in this and all other offices, although there were no Christian Magistrate in the world; and doth also exercise the same (ac­cording as they see it most fit and correspondent to the ends aboue named) in all places, where the foote of violence from any part of the secular power incombreth not, but rather (as they ought to kisse the Sunne in that one sense and behalfe) protest and maintaine the rights, power and priuiledges of the same. Thirdly, those proceedings herein which are meerly ciuil, or mixt sometimes of both, according to their seuerall ends, authors, and originals, doe principally, and for the most part, respect the common policy of the whole State, and that which is Ciuil as well and more particulary many times, as that which is Ecclesiasticall, albeit they ought to agree in all things together, as Hippocrates his Twinnes. All which might be shewed in the manifold particulars, which in the vse of this censure, haue been added, partly by the ciuill Magistrate; and further inuented by the immediate Gouernours, vnder the allowance of the chiefe magistrate of seuerall Churches, for the better strengthning, and more orderly and profitable executing this or any other censure, which any iudicious rea­der may referre euery one (as they are not vnknown, by reason [Page 9] of their common practise in the world) to their proper place, and one of those three heads of this our last diuision. To which I desire this one thing to be adioyned, before I come to the more particular definition of this Excommunication: namely, that albeit this censure doth properly and euermore of right, belong to the power of the Church and immediate gouernment of soules: yet can no such power exercise any part of outward gouernment, or more publique administrati­on whatsoeuer, within the territories and dominions of any ciuill magistracy, without the speciall good allowance or in­dulgence, at the least, of the chiefe magistrate there, which in all places of setled and well ordered gouernment, appertai­neth to the ciuill power: which God in the example and type of Iudah, among the tribes hath made the onely lawe-giuer. Insomuch as no due execution of any other their owne most proper proceedings, can bee well performed without their helpe and assistance: which caused the due vse of this censure to be so rarely, and indeed weakly exercised in the primitiue Church, and many other Churches of later times, before ciuil magistrates were christned, or this ciuill power did vnder­take the protection of the Church, or at least gaue way and liberty for the full execution of all Ecclesiasticall power; which hath beene very much curbed and scanted by most Christian Princes in the world. Much lesse doe we arrogate any secular power and command, to be originally and pro­perly in the persons or states meerly ecclesiasticall, albeit one and the selfe same man or state, may very lawfully, and ought sometimes necessarily to be armed and furnished with them both (as Luther himselfe learnedly sheweth, In Epistola re­sponsiua ad Me­lancthonem: Et in postilla ad Epiphaniam de Magis. and elsewhere we haue examined, that as the ciuill magistrate sometimes hath been a priest, so contrarily may Gods minister be a king, or of any other electiue dignity: the same man, but not the same person, which are distinguished euermore, but may con­cur both in one subiect) but that the enacting of lawes, Bodin. de repub. & in Method [...] historiarum. crea­ting of magistrates, citations, Iudiciall proceedings, and pu­nishments accordingly, haue their first beginning and warrant [Page 10] also from the ciuill sword: yea the very outward forme of go­uernment, by which that part of the Church, which is com­mitted to any ciuill Magistrate (who is truely termed of our later Deuines, the keeper and maintainer of both tables) com­monly called Church discipline is to be administred, and vn­der which (be it one or other) any of these Church affayres are to be established, procured and executed, dependeth wholly vpon the will and authority of the chiefe magistrate in any estate, as himselfe may iudge fittest for the due orde­ring of the same, most agreeable to the ciuill body, and con­uenient and profitable for the whole state. Alwayes prouided that the essentiall and mayne points expressed in the word, or the necessary consequents belonging to any person cause, or calling in these Ecclesiasticall administrations, be in no part abolished, interrupted or diminished; which is all that we challenge in this Excommunication, or any other such pow­er, priuiledge, or censure from any ciuill magistrate in the world. The summe and definition whereof, according to the premises (I meane this Excommunication from the visible Church, by order of wholsome Lawes ecclesiasticall or ciuil, according to the true nature thereof commaunded and ex­pressed in the word of God) may for our better proceeding to the points that follow, Definitio Ex­communicationis a visibili ecclesia. be thus set downe. Namely, to be that censure of the Church, which proceeding from the pow­er of the keyes, is awarded against notorious offenders vnder any forme or meanes, by those persons onely whome any Church shall thinke best to depute and assigne to take know­ledge of all causes deseruing the same, and to giue sentence according to the nature thereof against any persons offending therein. Which although in regard of the extent thereof, and quality of the crimes and persons offending and incurring this censure, it hath beene diuided or rather distinguished by some such circumstantiall differences of time, longer or lesser while, places, of and in the Church or Churchyards, or such like; yet for summe and substance (I hold them all one,) as by the true ends & scope of all those kinds afore named, or at any [Page 11] time vsed by the Iewes themselues, or any other in their Church gouernments, shall more specially be shewed in the next Chapter.

CHAP. II. Comprising the true end and scope of all the kindes and differences of Excommunication aboue named, with some little infusion of guo­micall Diuinity, touching one speciall point for proceeding thereby, against some kind of persons, after their confessions and often abso­lutions thereupon.

THE ends therefore of all those kinds of Ex­communication, which haue beene recited in the former Chapter (as appertayning any way to the Church power and authority) concerne either the common good, or auoi­ding any euill and imminent daunger in any particular Church: which by suffering any notorious offen­der vncensured, or scandalously to rest among them, might by euill example or further infection be much annoyed, and sud­denly subuerted: or els the priuate duty and care the Church, sa a louing mother, & the ministers thereof their spirituall Fa­thers; ought to haue, for the regaining and recouering any from their irrepentance, and more speciall soule sinnes, as also by true confession of some occasions and occurrents thereunto, vpon their receiuing againe into the Church, to preserue them from further daungers: and to prescribe them remedies and directions for afterward. And indeede more good is like to be done toward the most part of sinners vpon their confessions and absolutions after these censures, then we see come to passe, or likely to be effected, by our ordinary and generall preaching. The common ground of all which may be obserued, especially in the latter inuentions for bodily and more sensible punishments, to haue proceeded from the strange corruption and fleshly mindes of all mankind for the most part, with whome all other meanes of exhortations, ad­monitions, [Page 12] reprehensions, promises, or threatnings for the time to come, and such like will little preuaile, except some present, sensible, temporall afflictions, inward or outward, be adioyned thereunto: and therefore not onely meanes of griefe, feare, and shame, but other also more neere and outward pu­nishments vpon their goods, bodies, and good names for euer, haue beene deuised and appointed, to driue them to confesse and leaue their sinnes, and by the affliction of the flesh (as saint Paul teacheth) in what kind soeuer, to recouer and saue the soule, in the day of Christ Iesus his iudgement: wherein the Church dealeth as God himselfe is wont with hard hearted and irrepentant sinners, whome when all other meanes faile, he afflicteth for no other end but their owne saluation, with many inward and outward plagues and iudgements. In all which temporall and outward afflictions, this one thing ought euermore to be regarded by those that haue the awarding of them, that such particular meanes in this kind may euer bee applied, as whereby the offenders might more sensibly be touched: and not to punish the richer ones by the purse, which they little regard; and the poorer with shame and bodily cha­stisements, which they are wel hardned to indure: but rather contrariwise; that so at the least, they may be brought into order of outward gouernment, if not to the inward reforming of themselues, and so by true and vnfained confession to God and man, to be restored againe to the inuisible Church: which all the parts and kinds of these latter excommunications aime at, and serue vnto. For so indeed this confession, and absoluti­on thereupon, is one of the chiefe and true ends of this the greatest censure of excommunication, and all the meanes and parts thereof; as might appeare by those hard places in the 6. and 10. to the Hebrewes, and the 18. of Matthew (if they be throughly looked into, and well compared together) as also by the practises of the Iewes themselues, to the which some of those places at the least are referred, and by the same (as the practises of those times) for the most part to be expounded: who were not only armed for their Ecclesiasticall estate with [Page 13] great authority, but had further power to inflict corporall punishments, which the Romanes themselues would not al­together abrogate, nor much alter. According to whose pra­ctise, and proportion of trueth, touching, this argument con­tained in the former places, one speciall point touching con­fession, and absolution thereupon (but especially the exerci­sing of this highest censure in some cases, Quod gnomicum esse volo. and against some persons) I thinke fit and necessary to be vnfolded: for the Iewes themselues had not only their Consistory, wherein this Church power was exercised (which Math. 18. 2. Thessal. 3. cap. vers. 14. is termed by the name of the Church) and Saint Paul would haue disorde­red noted persons carried thither (by which nothing els can be meant but this Church power (we now speak of) resting in the hāds & executiō of them to whom any particular Church shal commit the same for the time: In his Dictio­nary called Thisbites. De politia Iu­dana.) but also (as Elias Leuita re­porteth & might easily be gathered out of the old Testament (but that others haue eased me of that labour of late) and out of Berteram also and Sigonias, they proceeded diuersly by out­ward and temporall punishments, according to the nature and quality of their saults. Which against some persons, and in some cases, was so farre extended, as that they were neuer receiued into the outward fellowship of the Church againe, or at the least had not the sentence of absolution publickly and ( quoad forum externum, as we say) affoorded vnto them: as by the three words vsed by the Iewes, to expresse three kinds of Excommunication may plainly be gathered. Nidni. [...] By the first whereof they remoued more grieuous and obstinate sinners from the rest of that Church; Cherom. [...] by the second they inflicted and awarded some more grieuous punishment, which might stick by them, as we say, and euen pierce them to the heart and bones (as themselues expound the word: Shamatha. [...]) but the third did Anathemize them to a perpetuall separation, wherein they should remain vnto their death. Which last I take it, was only meant of these outward meanes in Church gouernment, and no way respecting forum internum, or any ones interest, at the least, for euer in the inuisible Church: but that therein any [Page 14] priuate minister, or member of that Church besides, might (yea ought) to deale by all good meanes for their confirmati­on againe, and recouery: and so that place in Saint Paul, 1. Cor. 16. vers. 22. concerning Anathema Maranatha (vntill the Lord come) is to bee vnderstood of all those that should, as Hebr. 10. vers. 26. [...]. by their wilfull and more then voluntary rebellion (as I may so speake) and returning vnto their olde sinnes make but a sport and scorne of this Excommunication and absolution, and euen tread vnder their feete the bloud of the Lord Iesus, then the which nothing could be more de­spightfull to the spirit of grace, which by this special meanes and ministry of the Church, offereth such reconciliation, for whome the Apostle there witnesseth, that there remaineth no more such sacrifice for that their sinne, as vnto whome He­brewes 6. vers. 4 it were not conuenient (as some expound the Greek word [...]) that this kind of repentance or penance a part for the whole, Caietanus in ter­tiam partem Summae. Nazianzen ex [...] Hieroon in Epist. Aug. lib. 20. contra Iulianum Pelagianum. Confession our daily Baptisme. or the consequēt for all (which the Schools and some of the fathers call second Baptisme or absolution) should be any more offered, by which they might be renew­ed, that is, receiued any more into the visible Church: which places to be vnderstood and expounded of that inward gift and grace of true repentance, which ioyneth alwayes certain­ly and inseparably to God, and the inuisible Church, were a­gainst the whole course, tenour and purport of holy Scrip­tures, which promise reconciliation at all times and admit­tance againe to euery truly repentant sinner into the inuisible Church, whereof God onely and no mortall man can iudge or discerne. Howsoeuer in the cases before named, they whom such matters do concerne (the Gouernours in any part of the visible Church) are taught and enioyned by the places before cited, to keepe this order and decorum; because otherwise there would be no order or distinction at all, but the bloud of Christ together with this censure, and all other holy admini­strations would infinitely be prophaned of all desperate sin­ners; who would make no more of this matter, but to sinne and be absolued againe: which were not onely troublesome [Page 15] to the ministers, but much more preiudiciall to the peace and safety of any Church; and therefore God himselfe is said, Heb. 12. vers. 17. in the matter of Esau his refusall, and putting off from his birthright, that he found at Gods hands nor his fa­thers (then Gods immediate minister in this behalfe) any place for repentance: that i, for the recouery of that outward fauour (which yet was a further pledge and Sacrament, as it were of better things) for [...]f his speciall saluation (as no man can iudge) so this place hath no meaning. And more especially for Cain his marke, about which the learned write and differ so much, and driuing from Gods face, as neuer to be admitted againe into the visible Church, howsoeuer for procreations sake God (the only Iudge then Ecclesiasticall & Ciuil) spared his life. And indeed so farre is this place, or any of the other before alledged, or any where to be found in the old or newe Testament, from giuing any signes or directions to any parti­cular persons, or Church in generall to take knowledge, or giue iudgement of any to haue committed the sinne against the holy Ghost, as that (I thinke) no humane censure hath e­uer had any warrant or permission from any part of Gods word so much as to inquire, or to take any knowledge there­of; being only known to God himselfe as abouesaid, who a­lone knoweth who they be that will continue in finall impe­nitency vnto the end. Howbeit for that other exposition, be­sides these former examples of the Iewes, and God himself in the cases of Cain and Esau, it may be obserued to be the practise of all politique proceedings, such as this practise & particular in Excommunication is: in which it is most solemne and ge­nerall, not to suffer their fauours, pardons, and indulgences too often to be abused; for so we see that notorious offenders for­merly branded for their often outrages, are not permitted by our Lawes to claime the benefit of common pardons. So in the second booke of the Institutions for the Canon law, Cap. de remission. & poenitentijs: Solemnis poenitentià, ve dilescat Ecclesiae authoritas, iterari non debet: and Saint Paul himselfe commaun­ded Titus, cap. 3. vers. 10. to giue ouer (as the Greeke word im­porteth) [Page 16] reasoning or dealing in this kind, [...]. with any foule he­retick, after certaine admonitions and censures vsed for his re­couery: [...]. being [...], as in the same place aboue named. And so much for the true and proper ends of Excommunica­tion, with the speciall kinds and degrees thereof: Now follow certaine questions in the next Chapter to be considered of, which happely may better explane some things in these for­mer chapters, which yet haue beene purposely set downe for the more easie discerning and full discussing of the same.

CHAP. III. Containing answers to certaine questions and obiections, made by di­uers of these times, against some particulars in the managing and executing this great censure of Excommunication.

THE questions vsually made and obie­cted diuersly, by the manifold excep­tors against the trueth and power of this Excommunication, may be redu­ced to these speciall heads, as they fol­low in order to be handled. First, how farre this censure (as it is Ecclesiasti­call) may extend it selfe; being, as some merry gentlemen and quaint Lawyers of latter time haue in reproche thereof cast foorth, a bottom­lesse gulfe, which they nor any other could euer sound, nay yet the originall and ground from whence both it and all E­piscopall power do proceed, especially as they are exercised now adayes in most places of the world. To which I answer, first, that if they could be as wel contented to giue vnto Christ that which is his by the power of the spirituall sword (which should cause this acknowledgement) as they are enforced by temporal Lawes and power to giue vnto Caesar that which is due vnto him, they would neuer occupy their heads, and tongues with such questions sauoring strongly of disdain and enuie, if not palpable ignorance, in this cleere light of the [Page 17] the Gospell: for in a word this power of theirs is as well from aboue as any other subordinate power vnder Christ, who being the great Bishop of soules, hath appointed his holy mi­nistery, and annoynted them with speciall grace and power for the gouernement of soules by all those outward meanes of dispensing the word in any kind or manner, giuing the sacra­ments, admitting into the Church vpon confession and ac­knowledgement of the true faith, and shutting out for the re­nouncing the same, absoluing and receiuing them againe vp­on repentance professed, and such like in any of the parts of this Excommunication besides, which God hath made pro­per to this function (as hath beene aboue declared.) And so not only that speciall power and commission to deale with the conscience and inward man in all matters appertayning to the visible Church, is appropriated to this ministery: and e­uery particular annointed with the least part of that holy oile, but also a kind of externall power and iurisdiction, properly also Ecclesiastical, respecting all the meanes abouesayde, and all other things which directly and immediatly concerne the soule, and the meanes for the peace, safety, and well ordering the same in the kingdome of grace, and preparing and fitting them for the kingdome of glory. Instance and euident proofe whereof, is affoorded in this one practise, for many others, of the primitiue Church: in which these Church gouernors only tooke knowledge and care of all those that gaue their names vnto Christ, and were thereupon after confession of the faith, admitted into the ranke and order of their Catecumeni, and so afterward were reckoned in the number of the visible Church (as Saint Augustine confesseth of himself:) who also afterwards falling from that faith, or not liuing worthy of the same, after all good meanes vsed (as is specified more particularly by our Sauiour Christ, Mat. 18. v. 17. and was alwayes in force in the primitiue Church, as by Heb. 10. & other places may be gathe­red) and yet persisting in that their vnworthinesse of such a fellowship, were returned backe againe by the same power of the Church vnto their former estate: and were no otherwise [Page 18] accounted of then as if they were Publicans or Heathen: Mat. 18. v. 17. that is, such as had nothing to doe with that speciall Church of the Iewes which was the onely Church visible at that time. The like may be sayd of all decrees and constituti­ons, made by the immediate gouernours of any particular Church, for the determining of all controuersies, and expoun­ding of Scriptures according to the rules of faith and man­ners, and their speciall prescribing meanes and directions to penitents, and such like (as Physitians are wont to their pati­ents) and giuing orders for the safe keeping of the doctrine of faith and manners, and the preuenting of all things contrary to the same, commonly procured by hereticks and schisma­ticks. Wherein also that their power for the vrging of Sub­scription, proceeding from this of Excommunication to all things set downe by them not contrary to the generall rules of faith and manners consisteth and appeareth (as is further declared in the next treatise.) In which respect Saint Paul gaue such charge in so many places vnto Timothie for the carefull keeping of that depositum and forme of wholsome wordes: 1. Tim. 6. v. 20. And Reuel. 2. ver. 14. and 15. God requireth it of the Angell, and none other (who by all mens confession re­presenteth the Church power in that place) that the doctrine of Balaam, and of the Nicholaitans, and the heretickes them­selues, were not repressed by him and that Ecclesiasticall po­wer, whereof that Angell was head and superintendent, by such meanes of admonition, confutation, conuiction, and so consequently (if neede required) Excommunication: which are euermore proper to the Church care and power. Albeit in that infancy of the Church in all places there was a great mixing of both powers (as appeareth by the Apostles them­selues) who called Councels in their owne name, for the better strengthning that their weake state and beginnings, strooke some with temporal punishments, and with death also in some cases: which also vntill Christian Magistrates did protect and maintayne this power, rights and authority of the Church, was practised in many places after the Apostles time, wheresoeuer [Page 19] the violence of persecuting tyrantes did not restrayne the Church liberty in this behalfe: which is wont, and so iustly may, yea ought indeede (as well as any other incoporation left vnto it selfe) to make Lawes, ordayne Magistrates, punish of­fenders, and such like, whereby that their state may bee better ordered and preserued. Howbeit, which in the second place I answer and is euermore to bee remembred (according as wee haue also obserued before) no power whatsoeuer properlie belonging to the Church, or els annexed by any meanes thereunto, can be exercised in any part of the world, vnder ciuill Magistracy, without the authority or good leaue at the least of the commaunders therein: nor any Lawes made or ra­tified without assent and leaue of the ciuill power: as vnder which, and from which all other Externall power hath all his outward motion, as the most principall members of any natu­rall body vnder their proper head: as all Christian Churches doe acknowledge the ciuill magistrate in all causes supreme head and gouernour (howsoeuer that word Head without any such iust cause (I thinke) hath beene of late misliked of some) euen as many good Popes also, Beda. lib. 1 cap. 23. de Gregorie Mag: ad Mau­ricium, & lib. 2. cap. 18. Honorius ad Horaolium. before that chayre of pesti­lence was fully seated amongst them, did call the Emperors of their times, their gracious Lords. And yet notwithstanding as the other principall parts of the body (the Liuer for exam­ple) hath immediate motion and operation from it selfe, as wel as that other from the head; and as the inferiour orbes of the Stars and circles of heauen are moued as well by theyr owne naturall courses as by that generall motion which is obserued to carry all other with it, and vnder it: so is it in this enter­course of politique administrations, Ecclesiasticall and ciuil, both interchaungeably compared and considered together: neither may the proper orders and proceedings of the one be truely sayde to be any more preiudiciall or contrary to the other, then the Liuer in his proper operations to the heart or head, from which it hath his continuall life and motion: wher­as the God of nature hath in his wisedome and prouidence di­uersly disposed of them in that general communion (their pro­perties [Page 20] and functions euermore reserued to themselues) as that stoute and wise high Priest tolde Vzziah how it appertained not vnto him to meddle in any part of the Priest his office: 2. Chro. 26. vers. 18, howsoeuer in other things they were subiect vnto them, euen vnto their placing and displacing: and indeede here is no more in effect, then as housholders rule in the house, and mar­tiall men for their orders of warre, 1. Reg. 2. v. 35. which yet I hope no way withstād that other which we call the chiefe power. To which purpose also is that other straine, and further extent of this ca­uil, that any such power should be warranted by God, and so allowed to bee in force vnder any wel ordered gouernment: wherein the ciuill and chiefe Magistrate hath nothing to doe for the discerning and awarding thereof; much lesse to haue power and authority to repeale or reuerse the same, and so to restore any person censured thereby of this kingdome, to for­rain Ecclesiastical power of law (as it is thought.) Insomuch as one of the daintiest practisers of these dayes, in a sad and sober conference had with some of our grauest, did cast it out (I cannot tell how) that he could neuer found the depth and my­steries of Episcopall Iurisdiction in generall, and of these pro­ceedings for Excommunication in speciall. pag. 77▪ 78. Late assertions for Church discipline. And more plainly and grosly our late pleaders, as well for their innocents (as they terme them) and as I may truely call the other very sinfull assertions for their new discipline, haue made both the power it selfe, and much more the due practise and exercise thereof very dangerous for any estate, and most preiudiciall to the royall prerogatiues, yea the very Crowne and dignity (as they most ignorantly, slanderously (if not indeede blasphe­mously haue obiected) of Christian Princes, making it the greatest meanes for Antichrist his clyming so high, and the very stirrop to the Pope his mounting into his saddle. To all which, albeit I haue aunswered somewhat in a larger treatise (which I purposed should haue beene the elder brother, but that this like rough Esau hath for iust and good cause (I hope) hastned formost, and preuented the other, which was euen rea­dy to come foorth first, and like vnto Iacob, may holde this [Page 21] elder by the heele:) yet must I briefly adioyne somewhat to that which hath beene a little before aunswered in this be­halfe, that may more directly quench, if not kill the heate and venome of these poysonfull proiectes and problematicall di­uelish obiections. First therefore they might as well except against the ministery of the word and Sacraments, the Ordi­nation, or degrading of ministers, consecrating of Churches, and such like many more; which as yet none of these excep­tors, nor any other durst diuorce from that holy order and power of Priesthood (as without any true offence it may bee called) or to make them any way common to any Prince and ciuil power whatsoeuer. Secondly the heart may as well bee arraigned of treason against the head and whole body, as this power of the keyes, and any particular administration there­of may bee iudged preiudiciall to the supremacy of Princes, and safety of the whole body, standing quietly of Ecclesiasti­call and Ciuil power, and executions sweetely ioyned and combyned together, vnder any kinde of soueraignty, or Ci­uil Magistracy, which is euermore the head of them both. And lastly, their Lawe and Logicke together very much deceiue them, not onely in making that the cause, which is not the cause, and things accidentally and by circumstance somtimes euil, to bee so euermore, and in their owne nature (which are the vsuall sallations practised by these Sophisters deceiuing themselues and others thereby:) but also (which argueth their greatest ignorance, or forgetfulnesse at the least in this point) pleading from that (which is cleane contrary) to argue this encumbring and encountring of Princes iust titles and royall dignities, as the proper effect of the same. For indeed this Ex­communication (especially as it was vsed by those masters of the Romish Church) was one of the greatest engins & meanes to batter downe the walls and strong holdes of Antichristi­an prelacy, and power, when Princes and all the world once perceiued that those many Bulls roared for nothing els but to get preies for the filling of their owne bellies, and feeding the ambitious humours of those vsurping and presumptuous [Page 22] Prelates. And for the thing it selfe in it owne nature, there is no one thing belonging to Ecclesiasticall power, or which might possibly be inuented in the world, which might sooner distast Princes, or any part of the ciuill body, and more likely to withdrawe them from protecting all or any of the Church rightes, then the due execution of this censure. In regard whereof, together with these confused and troubled times (wherewith the Church hath beene and is, for the most part, still annoyed and incumbred) the due and constant vse of this Excommunication, eyther hath beene obserued to haue been seldome practised in any Church: or els haue the wisest go­uernours of the same not thought it fit or conuenient, many times, to drawe out this spirituall sword, and censure so often as otherwise the necessity and safety of their seueral Churches might require. And for the abuses which proceeded from the persons to whome this censure hath beene at any time com­mitted, and not from the thing it selfe: whereas for want of skill happely and good wisedome, how and when this speci­all physicke was to be applyed (as Erastus himselfe obserueth, who had more learning and iudgement, euen in this physicke also and true diuinity, then hundreds of these late pleaders, and from whome this last dramme of mischiefe was drawne into the Pennes and pleas of these pettifoggers and promoo­ters) they doe no more argue the vnlawfulnesse of this power, or disable the true, wise, and round vse thereof, then if a sense­lesse although a golden sword appointed euermore for the highest Iustice, should be misliked, and most senselesly indic­ted and condemned for that murder, which a foole and mad man had committed by it. To all which kinds of reasoning and such like obiections and framers of them, I could wish better skill to construe their Lawe, or choppe our Logicke (as we say) then for want of this latter (which with due reuerence al­wayes to that graue profession, any may obserue to bee much wanting in those Scribes, especially when they are out of that their Element, and put a little from their owne pace) to misse very much in their right vse and application of the former, [Page 23] and other their riche naturalls and further accomplishments, wherewith for the most part they are well qualified and en­dowed: for many Lawyers (as I may say truely with reue­rence and respect as abouesayd) of most of them, would dis­pute as well as any if they knew how: and for the last pleader of all, Author of the Assertions for Church Disci­pline. who hath beene a great and long practiser in that bad and blacke Court (by cunning libelling against all our Eccle­siasticall power and proceedings, and not long since hath drawne all his Lawe and Logicke (which I thinke may be put in a little bagge, or at the least weighed in a small ballance) to­gether with the slime and froth of his hote and malitious wit to the fortifying of a rotten mud wall reared by another plea­der almost as bad as himselfe) I cannot but in holy zeale (I hope) to this good cause and most holy censure of Christs Church, Nichols Coun­termure. and iust indignation against all such vnskilfull refor­mers of Ecclesiasticall abuses, and wilfull deformers indeede of all good order, crie out with Peter to Simon Magus, and all such enuious spirits and despitefull lookers vpon any that haue greater guifts and authority then themselues: Thou, thy Law and thy Logicke perish together, for they haue no part (I am sure) nor portion in these businesses, and lesse authority or calling to speake or write against any thing possible amisse therein: and I feare (I may too too truely adde the other) that theyr hearts are not vpright in them, but that vnder colour of calling vppon the vrging and mayntaining of many good Lawes, and constitutions amongst vs, and vnder pretence of tendring Princes supremacy (which if any should presume to breathe or blowe against, I wish them from my heart breath­lesse) to establish an yron and Macedonian throne for them­selues, vnder which they would soone bondage and bring both Medes and Persians, and the golden head it selfe of any kind of gouernment; as al know their intendmēts, who are any way acquainted with their positions, resolutions and practi­ses about their new discipline, which they forsooth call Christ his lore and yoke, vnto which all Christ his true members must submit themselues. Which indeed is no other (especially [Page 24] as they meane it for this poynt and argument, which wee haue in hand) but the new fangled deuices of their owne disconten­ted and ambitious spirits: as in the examination of the se­cond part of this first obiection, which now followeth, shall better and more fully I hope appeare. For vnder that more large question touching the original and due bounds of Ex­communication, commeth another more speciall and subordi­nate, very much vrged and delighted in, by many: how far Princes themselues are subiect to this censure, or any other person or persons, or whole states somtimes of like condition, quality and consideration: the which being diuersly propoun­ded and intended by these two late pleaders (the one exemp­ting Princes altogether from all and euery part (as it seemeth) of this Excommunication, (as may bee gathered by his owne words:) the other vrging, especially herein, the abuse of it in his conceipt by some, Nichols in his plea for inno­cents. pag. 51. & 52. to whome (which he so much misliketh) that is impropriated which in his iudgement should be com­mon to all Ministers of the Gospel: and that so far foorth (as was obserued by a graue counsellor of our state, by that which was put vp in petition sometimes by those innocents his cly­ents) that by their rules the pastor of Greenewitch might ex­communicate Queene Elizabeth so worthily famous through­out the world in those dayes. And indeed being neuer agreed vpon by those new Doctors themselues, nor scarse any other of later times it may be allowed very worthy our paines to en­quire further into it, Author of the Assertion for true and Chri­stian Chruch-policy, pag. 327 albeit we come short of any full conclusi­on, or final determination of the same: the rather, for that our Lawyer like exceptor ouer carried with malice and desire, to charge our Bishoppes with some foule and greate imputation thereupon, seemeth to haue forgotten the first principles of their cōmon profession herein, or at the least forsakē the graue iudgement of their renowned masters, and founders of theyr new Discipline, crying out very lowdly, and challenging all confidently in this manner: Who and where they are of their opinion and faction, which hold that princes may be excom­municated? Whereas besides the generall opinion of them all [Page 25] displayed in the petition abouesayde, and discerned by that honourable counseller, and elsewhere expressed in their disci­plinarian assertions, apologeticall writings and conclusions, Sir Walter Mieldman. that their Oracle may speake as the mouth of them all, what their iudgement and desire is for this question: Master Cart­wright, part 2. reply pag. 65. Bishop Whit­guift. who little re­garding the troublesomnesse of those times (wherin that wor­thy prelate sate at the sterne of our Ecclesiasticall gouerne­ment) and lesse discerning (as it may seeme) the mysteries of any such politique administration, and particulars belonging to so weighty a censure & proceeding, especially against such persons as Princes are, &c: was not ashamed to terme the Lord Archbishop of Caunterbury then being, Pag. 92. vbi supra. as the bawd to Princes & other greate Magistrates sins, in case they were not excom­municated, as his wisedome with the Senate of his associates did iudge oftentimes meete and necessary. Demonstrati­on of Disci­pline, pag. 75. And another ads further in this point, that Princes must not be flattered in their sinnes: and therfore this censure must be inflicted vpon them as well as vpon any other. But (leauing them to themselues) I thus answer to the particulars of this obiection as they glance and glide on both sides of this Excommunication, and are di­rected by the former exceptors and many other, against the truth and nature of the same: First, that as for that Excommu­nication from the inuisible Church, whereby any Minister pronounceth according to the rules of Gods word, of any, to be in the state of grace or otherwise: it and all the parts and de­grees of it agree as well to the Prince, and any other such like person or state, as to any other that hath a soule to saue, and so standeth in neede of faith, repentance, confession, and absolu­tion, necessary, requisite, and tending thereunto: because in Christ Iesus, and matters of soules gouernment, Christian li­berty and such like, there is neither bond nor free, as Coll. 3. v. 11. Secondly for that which we call, from the visible Church, so far footth as it is meerely Ecclesiasticall, euery Prince and Potentate is as wel lyeable vnto it as any other; because the care and charge of their soules is no lesse vpon the gouernors of the Church, but rather much more then for any other: and [Page 26] also their sinnes and examples are commonly more infecti­ous and dangerous then other mens. And lastly, it were not onely a great profanation of all those holy things dayly offe­red to such polluted and vncleane soules, but a greate cruelty also and carelesnesse at the least, in those that should be soule-sauers and physitians, to suffer any vnder their diet, ordering, and cure to surfet themselues, and surcharge their soules with new sinnes of taking by this meanes Gods name in vaine, pol­luting his sanctuary eating and drinking their owne damnati­on, and such like: before by confession and true repentance outwardly testified, at the least (which is as much as any man can require and discerne) they haue discharged themselues of their ould sinnes as noxious humors in a foule stomacke; which eftsoones otherwise would break out into many aguish hote and cold fits (as Augustine calleth them) of other sinnes, and dayly symptoms of Gods iudgements. Howbeit in this se­cond kind of Excommunication there are certaine cases reser­ued, Casus reseruati. and speciall rules euermore to be obserued for the execu­tion of it, which may fit vs in some better and further answer to this point. As first, that because the safety of many, and the common peace of the whole Church is alwayes to be respec­ted and preferred before any meanes for the saluation of a few, or of the Prince himselfe, in such times as by the Excommu­nicating of some Prince, or others of great power, or els some whole faction which might breed commotion in the Church or whole state (commonly noted and called by turbidis tempo­ribus) this censure may very well, yea ought to be forborne, as in all other of that nature, which may preiudice, rather then helpe and further the peaceable gouernement of the Church, and sauing of soules in generall. For which ends this censure was first inuented by God, or man, and all things appertaining thereunto, and wholly are, and ought to be referred. Second­ly, where the forbearing of this censure, or at the least some higher degree thereof, may bee perceiued by the wisedome of the Church to make most for the regaining of any, who might otherwise haply bee hardned and discouraged, if not in some [Page 27] tender minded people swallowed vp with sorrow thereby: as Saint Iude seemeth to imploy vers. 22. & 23: commaunding to put this wise difference, taking pitty of some, and pulling o­thersome out of the fire, according also to that generall rule (which may be the ground of both these answers) 2. Cor. 13. v. 10: God hath giuen this power to saue, and not to destroy: and so vpon Mat. 13. v. 29. the learned haue obserued three bad kinds of Excommunication comparatiuely to those e­radications there spoken of: Festinata, Suspitiosa, Damnosa: which they thus expound (namely) damnosa Excommunicatio quando multitudo est in causa, vel princeps, nisi fuerit causa manife­sta redundans in iniuriam ecclesiae: as Saint Augustine obserueth the same, quod aliquandò sunt tolerandi mali pro pace ecclesiae, quan­do timetur de schisenate, adding, aliud est quod docemus, aliud quod sustinemus. For so may this Excommunication be well and fit­ly likened vnto a sword or physick, which are neuer to be vsed but vpon great occasion: and when those that haue skill how to vse them see it fit and needfull, especially for this strongest kind of potion (as I may so terme it) which onely is to be vsed in desperate diseases. And therefore the gouernours of the Church & immediate ministers and awarders of this censure, respecting with a wise eye and foresight, when this physicke and last remedy may be profitable & behouefull, obserue ma­ny times that milder meanes of more graue and temperate ad­monitions and increpations to serue turne towards some per­sons, to whome being wise (as the prouerb is) a word may be sufficient, and many times better then this great blowe of Ex­cōmunication. Which further no immediate minister thereof vnder Christ priuately or more publickly in any state-admi­nistration is bound continually and without respect or diffe­rence to denounce and put in vse and execution, but as they shall find and iudge it most profitable for that whole Church wherein they are Iudges and Commissioners, or that speciall person or persons who may incur and deserue the same: which being once discerned and vpon sufficient and mature delibe­ration resolued vpon, it ought to passe against all that liue in [Page 28] the Church, princes or potentates, as well as others without respect of persons; except onely (which is the last reseruation in this case) with strong hand they be openly withstood, or iustly feared so to be: which in another kinde was Dauid his case sometimes, when in his wise foresight and most iust griefe and godly indignation withall he cryeth out: 2. Sam. 3. cap. vers. 39. The sonnes of Zeruiah are too strong for me. Lastly (I answer to the second part of this grand obiection) that in respect of the last kind of Excommunication, which we called for distinction sake, Ciuil (so far soorth as this censure hath beene at any time strength­ned immediatly by ciuill Lawes and authority, or the gouer­nours of any Church themselues haue had any delegate pow­er committed vnto them for that purpose) no chiefe Magi­strate (howsoeuer he be termed in monarchicall or any other state) is any further subiect to it, then as himselfe who is the fountaine of all externall power, and such kind of procee­dings, shall thinke good for any iust cause and respect, eyther of his owne good or peace, or well ordering of his state, to sub­mit himselfe thereunto: as the manner of our Kings of England is (and euer hath beene) in matters of common iustice to yeeld themselues to the order of Lawes, as well as other their sub­iects, and so are many times impleaded in their owne courts; which if they should refuse, no humane power by Gods word hath any authority to bring them into order, either of any of those Ciuill courts, or those other which for the constitutions and processe therein, we haue called Ecclesiasticall. Quest. 2 The se­cond question and obiection is framed by the selfesame Au­thors and sundry others peruerted rather then instructed by these masters (why this censure of Excommunication, and the key of all Ecclesiasticall iurisdiction in generall, is not com­mon to euery minister, but made proper and peculiar to Bi­shops, their Chancellors and Officialls, or any other to whom more improperly in their iudgements it doth appertaine. To which (I answer) that so far foorth as this Excommunication seperateth any from the inuisible Church, it equally still be­longeth to euery minister, of what degree and guift soeuer: as [Page 29] well as the administration of the word and Sacraments, which are outward meanes in like manner to testifie vnto any their communion or separation from the true Catholike Church, which is onely seene of God: but for the other two later kinds of Excommunication (which are properly politique, and exercised euermore by some company liuing vnder forme and order of Lawes, as all other of that nature, they may no more properly or conueniently belong vnto euery minister, then that euery Citizen should be Ruler and Magistrates at the least in free Citties, or that euery Counsellor or Lawyer should bee Iustice of peace, or that euery one should be the master, father, or first borne: and so beare all kind of rule in euery familie. Whence it is that Christ himselfe, Math. 18. referreth matters criminall and of politique consideration (such as no priuate meanes could reforme) first of all to the Church Discipline, by which (as we haue aboue noted) nothing els can be meant then that power (in whose hand soeuer for orders sake and better execution, by the designment and appointment of any particular Church it may rest) by which any person or persons shall in the name of the same Churches proceede in this cen­sure or any other of the like nature: as we reade of Saint Paul, 1. Cor. 5. v. 4. and 2. Thess. 3. v. 14. writing to a certaine com­pany to bee gathered together amongst the rest of the Corin­thians, for this end and purpose, to take knowledge of such criminall and other kindes of causes, which might require any such Ecclesiasticall censure; and more speciall to the Thessalo­nians, willing disordered persons to be noted by some letter or Epistle, as worthy to be deferred to some further knowledge and iudgement (as without which, such noting and all other Ecclesiasticall obseruing were to smal or no purpose. Where­fore the same Apostle, 1. Cor. cap. 12. v. 28. speaking of all Church affayres and publique administrations, maketh some to be Gouernours as well as others to be pastors and teachers of Gods people: Sic 1. Tim. 5. v. 17. verè. ruling Elders, & sensu vero & genuine. And herein neuer as yet did any iudicious Di­uine stand much vpon it, whether these Church Magistrates [Page 30] be termed Bishops, Elders, Chauncellors, or by any other such like name or degree (which the Church and chiefe Magistrate shall put in trust and commission for these administrations, so long as the things themselues, and the substantiall poynts for all Ecclesiasticall proceedings be allowed and maintained by euery chiefe Magistrate, as they are proper and euen essentiall to any well ordered Church, and necessarily required by Gods word. And had not God himselfe made this order and difference in all publique and politique proceedings (as by the places aboue named, and many other of the old and newe Testament (which we haue elsewhere vsed for the differences and dignities of Ministers in generall, may appeare) yet com­mon experience, reason and necessity would haue inforced the same, as we may see in all pollitique bodies Ecclesiasticall and Ciuil, which haue euer beene in the world: which otherwise through a generall confusion, none ruling, nor any obeying, would fall downe of themselues; as Saint Paul saith, if euery member were a head, where were the hand, the feete, the smel­ling? &c: euen all without order and difference, a monstrous confusion. And therefore these men themselues in their exer­cising and awarding this high censure or any part of their new deuised pollicy and discipline, reduce all such proceedings to Consistorial throne and iurisdiction, and that in far greater so­ueraignty and peremptory vnreuerseable power, then where­soeuer vnder Christian Magistracy any lawfull Ecclesiasticall body doth execute their iurisdictions and power. And herein it differeth not, whether the immediate mannagers and Actu­aries in this Excommunication be good or bad (as the Dona­tists and Anabaptists sometimes excepted against Baptisme it selfe; and some of our homebred Schismatickes, haue often reuiued those quarrells) or els Laickes sometimes, and in some cases, as the next question will better inquire: so long as they haue this externall order and power by lawfull authority vn­der Christian Magistrates put vpon them; because therein they doe not their owne worke or actions (as Augustine hath abundantly aunswered against the Donatists) but the speciall [Page 31] functions of the Church: by which they are moued, and in eue­ry particular directed, and no way carried (so farre foorth as they performe any Ecclesiasticall seruices) by their owne pri­uate motions and spirit; as appeareth also in baptisme, ordina­tion of ministers, and many other things appertaining to Ec­clesiasticall power and censures. And indeede the summe of this obiection is none other then the demand of Corah and his confederates challenging equall power, and holinesse in this kinde to all the Leuites and ministers in common, Num. 16. v. 34. which God had made then, for the order and gouernment of that Church, proper to the Priests: which is all one with the matter and question we haue in hand For the conclusion whereof I desire all to reade that with iudgement, and to translate the Latine of it into good true English diuinity, or Christian and godly pollicy (if they will) which that graue, learned, and true Chri­stian politician wrote sometimes by way of councell and The­ologicall determination to certayne like minded with these Questionists & Obiectors: Melancthon in Consiliis theologicis. Et Consistoria ideo cōstituta sunt ne in­docti pastores aut malidānent homines sine legittima cognitione, sicut manifestum est iracundos pastores saepe hoc modo iniuste turbasse ec­clesias, & notum est plurimos pastores nescire ordinem cognitionum: satis est pastors (quod ad ministerium & iurisdictionem suam attinet) quando crimen est notorium, admonere reum, & si non obtemperet, ar­cere cum a communione, &c. Which speciall power also is by the wisedome and appointment of our Church, thorough some delegate power left many times in the hands of euery the meanest minister who also for the most part alwayes hath his ministery and vse in the inflicting this censure, and absoluing any persons from it. To which the same author addeth the pra­ctise and iudgement of other learned men and Churches at that time more directly to this question: An [...] Annum in diti­one Naumbergensi magna contentio fuit inter quosdam, an singuli pa­stores armandi essent hac potestate, Nominatim, sine cognitione Con­sistorii excommunicandi aliquos? responderunt autem Dr. Sneppius & Casper Aquila idem quod nos nunc scribimus.

Now for the third and last question and obiection, vsually [Page 32] made against the meanes and manner of executing this cen­sure, Quaest 3. namely that oftentimes meere Laicks or such (at the least) as were neuer fully admitted into holy orders, doe not onely intermeddle therewith, but haue for the most part the greatest stroke therein: Plea of the In­nocent. pag. 49. & 50. To which (I first answer) that which some of these exceptors and pleaders make contrary vse of, alledging as the truth is, and the order thereof by our Canons and com­mon practise of our Church, that the mayne sentence of Ex­communication is euermore reserued to bee denounced by the Bishop, or some other minister: as from whose care and po­wer this whole proceeding doth originally descend, by whome, and by what means soeuer it be managed. Which se­condly (if it were not so) I answer) that whatsoeuer is perfor­med herein by any such persons, either for the better & more safe preparation to the finall sentence it selfe, or els practised in the very denouncing of the same, are to be accompted for no other then the actions of the sacred ministery it selfe; or, if you will rather speake with Cyprian and Ierome, of the Church, and whole power any where established: for so they speake plainly (albeit very impertinently, Nichols in his plea pag. 59. and as ignorantly cited by one of these grand exceptors against many things in our Church gouernment, and this one we haue in hand amongst the rest) Clauium potestas non vnised vnitati conceditur. And so in­deede the intermedlers herein are not merely Laikes, or who­ly Ecclesiasticall, in that behalfe and their assistance herein; or pronouncing this sentence at any time, is no otherwise then as the Clerke of the peace at any commō Sessions doth reade, de­nounce, or any way assist the Iudges thereof, to whome pro­perly and principally the whole commission is directed. Thirdly, many things incident and especially belonging to this greate censure of Excommunication (as it is now for the most part exercised by any Church) being externall and pri­marily respecting the bodies and outward estates of the offen­dors, as also the common peace and externall pollicy of both Church and common wealth together (as we aboue shewed) they are by all reasonable consideration to be mannaged and [Page 33] discussed by their proper professors (and best experienced therein. Neither lastly were it meet (as the whole councell of the Apostles conclude) in the like case, that the ministers of the word and Sacraments should attend vpon tables; or taking knowledge of all criminall causes in this kind and nature. In respect whereof our new masters of their Church policy haue found it very necessary to appoint diuers sorts of lay persons, as Elders, Deacons, Widdowes and such like, making them essentiall parts of all welordered Church policy, Acts. 6. v. 2. according to Christ his word, rules and kingdome, as they say: who yet not­withstanding in the trueth of those termes, being according to the vse thereof in the first Churches, and Paul his mentioning of such kind of helpers: 1. Cor. 12. v. 26. vnder the names of Commissaries, Officials, and Churchwardens reteyned still a­mongst vs, will by no meanes allowe of such kind of assistance in these speciall causes, which no other can so conueniently consider or determine of. And to end this point (because I haue partly handled it in another treatise also) I desire all in­different readers to peruse that of Ʋrsinus (generally allowed for a very sound and iudicious Diuine, In Catechisme de potestate Clauium. as most of later time) where he writeth thus: In Ecclesiastico Iudicio gratiae & irae Dei, non sit denunciatio ab vno aliquo priuato (qui hoc munus plerunque obire solet) sed a tota ecclesia, vel nomine totius ecclesiae, idque ab ijs qui ad hoc electi sunt communi omnium consensu, & ad certas perso­nas: In functione sacerdotis. Which Tollet setteth downe more particularly allowing and appointing amongst the persons executing this censure, the Churchwardens sometimes, or other such like Lay per­sons: but especially I refer all Iudicious readers for their fur­ther informatiō in this point to Panormitanus that great Clerk, for his Councels and exact skill for all Iudiciall proceedings, vpon the decretalls vnder the title de Iudicijs Fol. 9. and in cap. Decernimus, and many times in his larger treatises Ad literam Laicus, and title of Excommunication, where he sheweth both the equity and necessity of that we now maintaine.

CHAP. I. Shewing, that Subscription is not such a heauy and hainous matter as many would make the world beleeue; thereby to drawe enuie and obloquie vpon the thing it selfe, and vppon the vrgers of the same.

AFter Excommunication discoursed of in the former treatise, and some questi­ons and difficulties thereabout discus­sed: In the next place commeth Sub­scription, not vnfitly to be considered of: which indeed could neuer haue bin called into such question, and such standing out against it would neuer haue beene shewed, if the true power nature, and vse of Excommunication and Church power from which it proceedeth, had been throughly knowne and main­tained, or at the least, accordingly exercised and enforced a­mongst vs. And therefore as we haue intreated more largely of the one, so must we also by our order prescribed, not vnfit­ting I hope the same speake now of this other, the rather be­cause it is one of the maine whites and markes which those bad Archers (with whome my greatest encounter hath beene in a more large field) chiefly ayme and shot at, but with no better successe I hope then as good Iacob complaineth of those against Ioseph, Gen. 49. for the order of which treatise it shall be this: First to set downe the true nature and chiefe ends of sub­scription; secondly, the long, auntient, and constant vse of it in the Church of God: thirdly and lastly, the great necessity and equity for the vrging thereof at all times, with some speciall reasons thereupon, why it is or ought to be so strictly vrged and required from certaine, liuing vnder this present estate of our Church by the wise and carefull gouernours of the same, and why also those standers out may safely submit and yeelde themselues thereunto. For the first we must shew in the first [Page 35] place what it is not, because vpon the misunderstanding and misprision of that which indeed it is not most haue beene dri­uen from their due reuerence and obedience to those things which by the same are required; wherefore all offended from the vrging thereof at any time must know that the meaning of this subscription is not that euery one so vrged, should pe­remptorily, and de scientia, as we say, auerre and auow by word writing, seale or marke, euery particular thing contayned in the booke of common prayer, and the other particular excep­ted against, much lesse in all our Homilies, Canons, and consti­tutions made, or to be enacted hereafter (as some haue obie­cted of late) to be absolutely perfect, according to the exact rule and rigor of the Law, and word of God in generall (as some would haue those haynous words so offensiuely and ten­derly taken (nothing contrary to Gods word) to meane and import: For so we are nothing of humane vse or inuention in the world: much lesse is the nature of it such as vpon the pre­misses would fall out, whereby mens consciences should be set dayly vpon the racke, and sundry persons vrged thereby to approue vntruths, and diuers things which cannot possibly be knowne and iustified, or els to be driuen thereby to speake at the same time yea and nay; yea to maintayne many vngod­ly practises with all, Nicholls in his Plea pag. 102. and 103. as is most ignorantly (if not maliciously) suggested by one graund late exceptor: for proofe whereof who seeth not if that should be the meaning, how contrary to the old rule (against which no state proceeding of all other ought to offend) nemo tenetur ad impossibile) many impossibili­ties would appeare at once: for not only the best inuentions of men haue their manifold imperfections and so are against the word in that sense: but euen the best prayers conceiued, or formes thereof prescribed by man, are full of much weaknes: yea although they be taken out of the holy Scriptures them­selues, being but once vsed by vs require a prayer for pardon therein: wherefore it is that at the end of our Letany (our most solemne prayers to God) we pray for the forgiuenesse of our ignorances and negligences: which especially escape vs in [Page 36] Gods seruice: yea in the Lords prayer it selfe we are taught by our best Master one petition (which Saint Augustine calleth our dayly Baptisme) as touching our dayly trespasses, Contra Iulia­num Pelagia. num lib. 2. amongst all other to call for the forgiuenesse of those (wherewith euen in repeating, much more no doubt in our best translating that holy prayer we defile our selues, as indeed for the translating hereof (to speake nothing of infinite other) neuer any Papist or Protestant, or any other whatsoeuer, durst chalenge any such absolutenesse of perfection, no not in the very Canon of the Scripture it selfe (as we or any other Church now haue them) being only perfect and absolute, as Bellarmine himselfe confesseth, Bellarmine and Whitakers de Scriptura. and our best masters for these matters cānot deny, in their originalls of Hebrew and Greeke (wheresoeuer also they be) much lesse for the number of their Canons, and euery particular story & sentence therein (as Ierome sheweth mani­festly in his preface vpon Iob and Daniel:) whereat notwith­standing so many scruples are made to hinder this subscripti­on by the chiefe captaines of those that impugne the same; In their late schedules and obiections a­gainst subscrip­tion. and lastly for the translation therof (as I haue also elsewhere shew­ed) no company will euer be able perfectly to vnderstand many hard textes, which in this life (especially in any one age) can neuer be attained) which is but the first point herein (as Ierom sheweth vpon Daniel) and no paynes nor tongue, much lesse our English (which is the straightest and most penurious I thinke of all) hath euer as yet, or at any time hereafter wil be able faithfully and fully to expresse many things (which yet haply are none of the hardest.) All which might giue as great a distast to these men, and cause of scruples, and refusing to subscribe according to their conceiuing and meaning for the vrging thereof, as those particulars instanced in by many; and vniust quarrels against it at these times, which I heare of late certaine learned and iudicious graue writers haue more parti­cularly scanned and satisfied. For indeed their owne nicenesse cause things to seeme harder then they are; and who seeth not how easie a thing it were to find many holes and faults (if any sort of people had warrant curiously to prye into, and vncha­ritably [Page 37] to construe in this kind and manner; in the most per­fect constitutions or proceedings in this life, neither can I compare these men better to any kind of people then to that bad and basest sort of Lawyers, who lighting vpon any kind of euidences (although neuer so well made) and most suffici­ent to carry and confirme the true meaning and purposes of the willers, deuisers, and makers thereof; yet will be sure by wresting and misconstruing, to find some quirke of Lawe in them, whereby to auoide their conueyance, or at the least to giue great trouble to all those that haue any thing to do about them: for euen so it is with these busie examiners and curious pryers into many our state constitutions and proceedings: which being neuer so well deuised and comprised as sufficient meanes for God his seruice and our dueties, as any where els in the world: yet for something or other (which their priuate fancies and humors cannot rellish and digest) they will neuer, nor can please them; and therefore presently must be against God and many parts of his word: Nicephorus. Gregories hist. lib. 11. whereas the Heathen in their generation were more modest in the one and more prouident in the other, by not letting euery yong gamester that was not able to iudge aright of such mysteries (as being not wel Gram­mered and initiated in them) so much as once to peere into these state affayres, much lesse to touch and taunt them for in­sufficiency, imperfections and errors. And amongst whome that was very solemne and generall, neuer to dispute with them that should deny principles: which also was for good purpose taken vp in one of the late Councels, wherein it was thus enacted: Contrahaereticos non est disputandum. And if it be well obserued, this is one of the chiefe causes of so little true religion in the world, or at the least due and constant expres­sing the same, whilst euery one is bold enough (being not curbed with some authority to the contrary) greedily and cu­riously to spye and censure such infirmities, as are incident to the best humane orders, and euery one will take liberty to carpe against publique proceedings, where there is no cause or error at all many times. Whereas the best state and politick [Page 38] body whatsoeuer is, or can be no better then the temperature and disposition of mans body, which albeit (as the learned in Physick know) when it is at the best, might be reduced hap­ly with much adoe to some better temper and dyet, also for the same purpose; yet doth the knowledge and wisedome of Physicke, obseruing that through the old temper and custo­mable dyet that body to be kept within some good propor­tion and latitude of health (as they say) forbeare so much as to inquire into some smaller defects, nay hold it not safe being setled once in one temper and courses of dyet answering the same to make or attempt the least alteration therein, notwith­standing they iudge and could wish haply also, that speciall body to be of another, and somewhat better temperature or disposition: like vnto the wisest builder also, which hauing reared a house with great trouble and charge, vpon the discry­ing of some imperfections afterward (which the best plot and frame is euer blemished withal) doth not by and by altogether mislike it to pull it downe, for such eye-sores and imperfecti­ons; but himselfe and all his content themselues with it, know­ing the cost of building. An other, which would possibly ad­mit as many or more defects, when the former were amended: and yet cannot our new builders see, and physitions of small value (as Iob calleth them) the meaning of these matters in our politique body, Iob. 13. v. 4. and building to acknowledge and allowe the good state and temper thereof; but would faine be pulling down to amēd that where haply is no fault, and to be tempe­ring with that body which is in as good proportion of health, & doth for the generall frame & temper thereof, as well per­forme and accomplish all the functions and due offices there­of, I am perswaded as any other in the world; yea a great deale better then if it should be otherwise reformed: before which time also it might haply be lost it selfe, temper, and all.

CHAP. 3. Declaring the true nature and end of the inuenting and vrging of any kind of Subscription, by the prudent gouernment of any Church or state.

NOw to shew the nature and proper end of this Subscription. It is onely a bond or wit­nesse of all inferiours liuing vnder gouern­ment for their good opinions and allowance of that state and proceedings therein, vnder which they liue, wherein I could wish dou­ble bond taken with all possible securitie from those that should seeke any publike place or promotion whatsoeuer, in our Church or any part of the common wealth: Neither do our gouernours make any other end thereof, but by establishing thereby a generall vniformitie of doctrine (as the confessiō of the Church wherin they liue, comprised in our Articles of faith and conformity to publike orders and pro­ceedings) to preserue the common peace of the Church as al­so to preuent thereby (so farre as humane foresight & meanes can attaine vnto) the manifold sects and diuersities of do­ctrines, and opinions, and attempts, and practises of speciall persons at the least which are most like, or may most iustly be feared to be any way preiuditiall to the same: and to breed & bring in, by false and erronious doctrine and irregularity from the aforesaid seuerall orders determined any danger to the whole state, as also those which are vrged to Subscribe, to protest and witnesse no further thereon, but that all things contained in the booke of common prayer, and the rest are so farre forth according to the word of God as humane ability is wont to attaine vnto, being no way contrary to the rules of faith, but such as hath most wisely and religiously beene inuen­ted and appointed: and with no lesse care preserued & main­tained, as the best means which our wise & worthy gouernors, haue in their graue & most carefull, curious, and conscionable [Page 40] considerations resolued of, as well for the true seruice of God, and orthodoxall and wholesome doctrine, as the peaceable gouernment of the Church. And lastly to be such, as whereby God may duely be serued, and our Church orderly and suf­ficiently taught and gouerned as well as other reformed Churches in the world. Which to be so and no further, both the nature and end of this course prescribed, and most neces­sary to be kept of all, sheweth. And appeareth further by that learned Archdeacons answere, Of his Plea. & 135. which may bee of all the rest both mouth and eie, remembred by Master Nichols himselfe, Pag. 134. which he gaue to some (amongst whom, he was one that refused to subscribe) pressing them, and very truely ga­thering therupon, as if he held opinion that we had no sound religion amongst vs, and that our late Queene of most famous and worthy memory, and the whole state, had not appointed sufficient lawes and orders for the true and right exercising of the same: but rather some thing directly to the contrary (and then indeed they might and ought to refuse to subscribe, or to continue any longer in our Church) by refusing to set to their hands to so much, as that those their orders and lawes containe nothing against the holy Scriptures, and rules of faith and manners, of piety & faith which is the end & summe of all that is vrged and those dangerous and feareful words so offensiue­ly and tenderly taken by some; where it is said, that those ar­ticles and meanes aboue named for vniformity of doctrine and conformity in rites and ceremonies, containe nothing contrary to Gods word. Implying thereby and truely setting downe (as himselfe knew well, if any other the whole matter and end of subscription) being euen then a prudent gouernour, of and much imployed about that businesse, Archdeacon of Canterbury Bishop of Nor­wich. vnder that learned, wise, and most mild and worthy Archbishop, and afterward worthily in greater place of the Church, that by subscribing in this manner now as men are vrged, they are required onely, and by this meanes tyed to giue their witnesse and certificate vnder their hands, of their good opinions and allowance of our lawes and orders, for doctrine and gouernment, and all ne­cessary [Page 41] meanes sufficient, according to the scripture, for the true seruice of God; so that our Church was and is according to Gods word, not Hereticall nor Schismaticall, nor maintai­ning any thing against the first or second table? but a true mem­ber of the right Catholicke Church, professing and seruing the true GOD in a right manner as well as other Churches: which also I haue lately learned (by one that was an eie & eare witnesse) was the answer of that most learned and reuerent Archbishop Parker to Doctor Humfrey, who then also was somewhat tender and curious hereabouts, and Maister Cart­wright also at the same time; and which I presume is, and will be the answer of all our reuerent fathers, to all refu­sers and standers out, vpon the vrging thereof, if with the like mind and modesty, they will come in and submit themselues vnto them, as that famous learned man (whom they need not be ashamed to haue their patterne & precedent) Doctor Hum­frey did. And thus much for the first point, concerning the na­ture and end of Subscription.

CHAP. III. Declaring the ancient, constant, and generall vse of this kinde of pro­ceeding in the Church of God, and all other kinds of societies, and incorporations whatsoeuer.

THe second followeth, which respect­eth the long vse of subscription in the Church of God, according to the true nature and end thereof, aboue descri­bed: whereof wee reade in the Lawe, and before the Lawe also, and indeede in euery kinde of any state proceed­ing, ecclesiastical or ciuil, good or bad, one or other, as without the which none of them could possi­bly stand, or long endure: as first in circumcision▪ Gen. 17. and passouer. Exod. 12. verse. 49. whereby testimony and subscrip­tion was giuen to that religion, and ceremonies then in vse, [Page 42] & none other, whereby they bound themselues to like, allow, and practise the same for euer, as well as of their separation from all false religions and idolatry, and to be a meanes of so great benefits to the receiuers of the same, Gala. 5.3. as Saint Paule (al­beit to some other purpose) telleth the Galathians that bee­ing circumcised, they were bound to allow the whole legall seruices, and also to keepe the whole Lawe; as that also of our sauiour Christ, who liued from that time of his circumcision vntil his death, vnder that legall forme of religion (wherof al­so he was a minister. Rom. 15.) neither did he alter the same, til after his ascention. And hence it was, that both to Abraham and all the gouernours of the Church after, GOD gaue so straight a charge for the vrging and obseruing of it, as beeing the first meanes of subscription to the true religion, which was then professed in the world: in so much that whosoeuer hee were, stranger or bred amongst them, should be cut off, if he were not circūcised. So likewise at the rearing of the taber­nacle, and building of the temple, wee may obserue to this purpose, that euery family and speciall house, yea priuate per­sons offered somewhat thereunto, in token of their approba­tion to that worke, Exod. 35. ve. 5 & 22. & cap. 38. ver. 26. as the publick meanes of Gods seruice, & at the making of any couenant betweene God and the people, or enterprising any more publique busines. For that end in Nehemiah and other places we see an vniuersall practise of this subscription, Nehe. 10.28.29 and for more particular vrging therof, as an oath ex officio, in some causes of greater waight, the true meaning & equity of that hard place, Leuit. 5.10, and s [...]e [...]her. Nehe. 10.29. (as Hugo de sancto victore, and other learned expound it) doth not onely giue allowance, but commandement also for the same: & the newe testament, such as would not receiue and obey the doctrine and ordinances agreed vpon, and cu­stomes also for those times, as in the first to the Corin. Cap. 11. verse. 16. were not onely suspected and noted for some dan­gerous and irregular persons, and the contrary highly com­mended. 1. Cor. 11.2. as in the second Epistle to the Thessaloni­ans. 3. cap. ver. 14, 2. Thes. 3.14. but to be debarred also from the common [Page 43] priuiledges of the Church, as in that place, Company not with such, and with such eate not, saith the Apostle. 1. Cor. 5. which I take to be specially meant of the Lords table: yea they were not to be entertained into house, Iohn. Epist. 2. verse. 10. much lesse to any cheefe place in Gods house, which those men (to whome this subscription for the like in doctrine and ceremo­nies, customes, ordinances and orders of the Church, as Acts. 15. verse. 22. is vrged) are in petition and expectation of. But more particularly for the dueties aboue named, wee reade in the primitiue Church, which may seeme to haue lesse neede of this meanes and preseruatiue, how all Priests and Deacons were vrged to subscribe to the speciall canons and decrees a­greed vpon by sundry Councels, especially to those of Toledo and Ephesus (which Melanchton more plainly declareth, Sic liber Con­cordiae, in quo 800 Episcopi & Presbyteri sub­scripserunt. Bal [...]arminus in censura libri. Et Harmonia in­ter omnes Belgii & Gallliae mi­stros. Eusebius de vita Constantini. and the maner of their subscription, page 518, of his theologicall counsels, where he learnedly handleth many things to his pur­pose, and question of subscription:) his words are these: Extat hodie Synodi Ephesinae liber in quo sunt subscriptiones presbyterorum, diaconorum, et subdiaconorū, extat et Cōcilium Toletanum quod iubet ordine subscribere Episcopos, praesbyteros, Diaconos. The particu­lars wherof we may reade also in Eusebius, of Constantine that most religious and renowned Emperor (who saw right well the true nature and end of it, and found by the differences of those times the absolute necessity thereof, which followeth to be spoken of in the next point) commanding for the end aboue named, this vniformity in subscription, and condem­ned Arius with his owne voice. The like we see to haue beene in the practise of all late reformed Churches, in the harmony of their confessions, and more specially to our purpose the practise of those of Frankford to our owne countrimen, Theses Geneuen­ses Gallice scrip­tae. who came but to soiourne amongst them: and at Geneua not onely subscription is vrged, and that to many persons. 7. 8. or 9. times, but an oath also is takē for further security, that they shal obey their Doctrine and orders, and doe nothing contrary to the same. And indeed no incorporation or gouernment what­soeuer haue euer vsed to receiue and be partakers of any pri­uiledges [Page 44] amongst them (and their folly were great if they did) except they should first submit them selues, and sub­scribe to like that estate vnder which they liue, for any time; much more professe them selues members thereof, and are willing to enioy good thereby, and that they will doe nothing praeiudiciall to the safety thereof: as in Venice it selfe, wherein the greatest liberty is graunted of any place in the world, be­sides none are suffered to continue amongst them, which shall any way dislike their state by word or practise: but rather by both yeeld & subscribe thereunto, and yet it is strange how it should be thoght so seuere, hard. And euen tyrannicall amōgst vs, that subscription shold be required to one Synod or Coun­sell of ours, and some fewe things which are cheefest & great­est of consideration, for the state and good of our Church and common wealth: although it be from those mens hands also who manage some speciall businesses thereunto belonging: whereas, as in short to conclude this second point, al Captains, gouernours of Cities or any incorporation, yea of some mea­ner family (as for example, many of those ministers, gentlemen and meaner persons which mislike so much our vrging of sub­scription by the Bishops) will admit of none to their serui­ces, or any priuiledge or freedome in those places of their commands (neither is there indeede any reason why they should) except they giue testimony and subscription by oath, many times, and other solemnities, (as some kinde of profes­sion and subscription) for their well liking and allowing all their orders, and continuall care to do nothing praeiudiciall to the same by meanes whereof, and that especially we see most incorporations, townes, free Cities, Innes of the Court, and such like, so much to flourish. Thus much also for the second point, shewing the long vse of subscription in the Church of God.

CHAP. IIII. Shewing the absolute necessity of subscription in any well ordered go­uernment, and securely established estate, by all wise foresight, and iust preuention.

THE third and last poynt followeth, which contayneth reasons for the e­quity and absolute necessity thereof in any well ordered state Ecclesiasti­call or Ciuill, and more especially why our Church retayneth such a forme and restraynt thereof to special articles, with some reasons annexed why our Bishops are forced to en­ioyne the same, and that such as liue vnder any part of their gouernment, haue no iust cause to refuse, nor yet to thinke so hardly and strangely of the matter. First therefore subscription being of the nature of a Sacrament (as we haue partly shewed before, and the vse and end of military Sacraments declaring the same) Saint Augustine hath this generall well knowne speeche to this purpose: Contra Faustū, Manichaeū. lib. 19. cap. 29. Et signaculorum. Nullum nomen religionis ant professionis est, in quod homines coadunari possunt absque sacramentorum v­su: for as the maine sacraments ordained by God, doe binde all to one and the selfe same religion, so ought these other kindes of sacraments (so generally taken by all state gouerne­ment in the world) and do binde all vnder the same to a cō ­mon vniformity for the profession of the same religion, or a­ny other duety and seruice whatsoeuer. Euen as wee see the Romanes had their tesseras hospitales amongst their seuerall bands, as without which (all one with the matter of our sub­scription) none should discerne their friends and foes a sunder: besides that hereby the security is taken for the strengthning and combining the better together, any politick body, which otherwise beeing deuided both in iudgement and practise, many times must needes be dissolued & come to present ru­ine [Page 46] of it selfe, as Zanchius that worthy learned writer, and ob­seruer hath concluded: the principall reasons of which neces­sity may more specially be drawne to these two heads. Zanchius in Cō ­fessi. page. 639. First because by it one generall and vniforme order of proceeding in all matters (which may concerne the state) is and ought to be established, which going on in one constant tenor, and ac­cording to one forme, may by all story and experience be ob­serued to be the maine (if not the onely) cause that maketh a­ny society safe and happy, and the meanest beginnings to in­crease in all things; as the continuance of the Romane gouern­ment, and that which is now vsed in Venice, doth by the cen­sure of the best maisters in that kinde, abundantly testifie to all the world. Bodine in Me­thodo. et de re­publ. The second, because by it and none other meanes the affections and dispositions of people vnto that state, vnder which they liue, may the better bee discerned and also, kept vpright, firme, and faithfull to the same. The truth of the first reason may sufficiently appeare by that generall confusion, which eftsoones appeared at the rearing of Babels Tower, Genes. 11. whē God sent downe that great curse of deuiding their tongues a­mongst them; which sampleth and shadoweth out very fitly and fully the confused states of our times, for want of that sub­scription, the onely meanes to take away both the effects and cause together: wherein by a great curse no doubt to our state in generall, for want of this vniformity in speaking one kinde of language (which was the first and true holy tongue of Ca­naan) wee scarce vnderstand one another in the most common and vsuall things for the building of Gods house (except hap­ly in some fewe generall tearmes of repentance, faith, and the Lords prayer, and such like, which also are agreed vpon, and in generall onely vnderstoode for names sake, rather then for any vniforme consent in the vnderstanding and teaching the same) but that euery one, both Priest and people, will haue a trick of teaching and vnderstanding Scriptures, and religion of their owne, according to their priuate fancies and iudge­ments, whereby they run themselues, and others many times vpon the rocks of sundry heresies, and schismatical practises, [Page 47] too too common amongst vs, in so much that wee scarce vn­derstand one another, but when the minister speaketh of one thing, for doctrine or life, the people take it, and will vnder­stand it of some other, as in the building of Babell; at which Scalliger obserueth one onely word remained to all tongues, (namely Sack) because (as he guesseth) beeing of so common vse to all, euery one caried that with the name and vse thereof with them; euē as it is also with vs who onely pronounce hap­ly Gods name aright, as beeing the voice of nature, and so in name and vse with all the world. In which respect it were further to be wished of all that loue and seeke the peace and good of this our Church, or any other, that the wisedome and most godly care of our state in generall, and the gouernours of our Church (seeing as we say they cannot curâre de minimis, or possibly cauere de omnibus) would prouide a more generall forme and maner of vrging and requiring subscription: wher­in besides those three points in force and vse already, it might further be enacted vpon paine of heresy, or some other great forfeiture (as should seeme best vnto their godly wisedomes) that all be bound with as great security to keepe one constant course agreed vpon by the Church (according to the Articles of faith agreed vpon) in which wee liue, in expounding the scriptures, translating or expounding their texts, discussing an vniuersall controuersie, and such like; as also for confor­mity in ceremonies, wherein euery one now yong and old, please themselues as they list, and raigne in their pulpits, and priuate parishes according to the motions of their owne wan­dring braines: and that euermore according to the common Translations, Articles of faith, and formes prescribed and ge­nerally agreed vpon by the gouernors of the Church, in which wee liue for the time beeing; who (as by God & man it is ap­pointed, & alwaies iudged most fit) should praescribe and binde in such cases all vnder them, & that considering the ma­nifold inconueniences which daily arise and breake forth for the want of this, to the offence of euery man of all sortes, and no lesse aduantage to the aduersaries of true religion. But especially that none presume, or by any meanes bee [Page 48] permitted to deale in this publique sort, or priuate also (if it might be preuented) in any thing, controuersed amongst our selues, our neighbour Churches tending any way to oppo­sittion about any matter of our doctrine or gouernment, or cō ­rouersies buried or indiscussed as yet by the Church it selfe, without the priuity and allowance at the least, or rather com­mandement of such as are in authority for the maintaining of this vniformity and publike peace of the Church, setled a­mongst vs. Remembring that graue councell and determina­tion herein, by Melanchton in his Theologicall councels. Pag. 223. Part 2. Nec vult Deus dissipationes fieri infinitas, & proinde conuenire vult Ecclesiae doctores & vt vna doctrinae vox au­diatur in qua (que) Ecclesia. Nehem. 13. cap. vers. 25. And that worthy precedent for reli­gion, and wise gouernment, Nehemias (with whom I will con­clude this first reason) who cursed and punished those that spake halfe of Ashdod, and halfe of their owne language, and chased all strangers from the house of the Lord. The second reason of this necessitie of Subscription, is for the discerning and examining how certaine persons (of whom more speciall care is to be taken) are disposed and affected to the present state established, and the generall proceedings thereof, wher­in (because no state is able to prouide for all particulars they haue ben vsually reduced in our Church to those three (which of all others were adiudged to be most needfull, and behooue­full for the state present.

The first in regard of that dangerous doctrine, and very com­mon defection and separation therupon of many a liege sub­iect otherwise against the Princes most lawfull supremacie, that by meanes of this Subscription, at the least such as might draw others into the like errours, should shew their detestati­on of such a dangerous doctrine and opinion. The second in regard of that Anabaptisticall fury, which possessed whole multitudes amongst vs not long since, and raged very feare­fully for the time in the minds and practises of many, holding & teaching that our orders for Gods seruice & set formes of prayers, in general (& euē not without blasphemy of the Lords [Page 49] prayer it selfe) were not to be allowed, as being vnfit for these times of grace, and much derogatory from those spirituall sa­crifices, required since that fulnesse of grace, and prerogatiue of the Spirit, and aboundance thereof vpon the Church. For meeting with which inconuenience the second article concerning the book of common prayer, was thought neces­sary to be vrged against Brownisme, and all the points and branches thereof: vnto both which the third also was found as requisite and needfull to be adioyned, for the lawfulnes and sufficiencie of the ordinatiō of ministers amongst vs, which as yet very many dāgerously stumble at (& indeed is thought to be the onely true and most common rocke of offence in this their separation) and that as well in regard of Papists which generally hold, that we haue no true ministery or Minister in England: as also of many amongst the other Anabaptisticall sort and faction, that maintaine openly, the making of Mini­sters to be proper to God & the spirit, & so was subiect to no human power, much lesse to that which our State inuesteth in the Bishops & Ecclesiastical power established amongst vs as the immediate meanes vnder God for that purpose. Insomuch as euen vnto this day, the greatest maisters of opposition to the Bishops, calling them plants that God neuer planted, and such like, condemne them, and much more others, for nothing so much as taking vpon them this power (and which in my o­pinion and best obseruation in many, is the maine and greatest rock of offence, hindering the subscription of many at this time) and haue for their parts, made no more of any such or­ders and power giuen them by the Bishops then (as they haue not spared in my hearing, although long since, blasphemous­ly to say) of a pasport frō a master theefe, to passe through Stā ­gat hole, or some such theeuish place, or by a bribe to pur­chase fauour from an vniust and wicked Iudge, there being no other man or meanes allowed by authority for that end and purpose: and yet poore men for this point also, as well as for all other of doctrine or practise, generall or particular, in some cases of conscience, they allow of a sorry cōpany in their [Page 50] Presbiters to order ministers, and determine all other matters as the sentēce vnreuersable in in al things. In regard wherof, & many such like generals & particulars (which might easily be added) a man would think it high time & thrice necessarie to haue this Subscriptiō with the greatest strictnes & religiō to be vrged. Now these being the two maine reasons of this sub­scription, respecting the state in generall, we will consider of some others which concerne the reuerent fathers of the Church, and their speciall requiring the same at the hands of any, and then to answere to some few things obiected to the contrary. First therefore, the common reasons for subscripti­on being such as we haue aboue shewed, it may easily ap­peare to any equally minded, that the Bishops being put in trust by God and man with the gouernement of the Church, and all state occasions depending thereupon, they do no more herein (whatsoeuer any doe lesse) then that which the com­mon lawes of the kingdome, and the chiefe gouernours of our whole state do enioyne them, and require at their hands, and none other. So that in case it should at any time fall out (which God forbid) that by reason of negligence, or want of due care in looking to these things so committed vnto them, any such as Dauids men were, or worse, should come so neere the Lords annointed, or any part of that caue or compasse where­by they might haue opportunity to cut off the lappe of his coat, 1. Sam. cap. 26. v. 15.16. or take the pot of water from his head (I meane, to vio­late any the least part of that generall order of things establi­shed by him, much more to preiudice or endammage any of his royall prerogatiues) all Dauids and others might iustly cry alowde to these our Abners, that they were very worthy of the greatest blame. Secondly, did not these grand Captaines and commanders abouesayd for all state proceedings, looke for this care and seruice at the Bishops hands; yet being the Im­mediate gouernours of the Church, both their power and au­thority, and godly wisedome and foresight could doe no lesse (except they should become desperately carelesse in their speciall charges, Iud. 18. vers 7. like vnto those gouernours in Iudges, which [Page 51] had neither gates nor barres to their townes and Cities.) And so not only that turbulent Tribe, but the very runnagates of Ephraim, and tayles of Israell (as in Hosea they are called) might not only traiterously pierce our best and strongest Church forces (as they dayly now doe) but also enter vpon and sur­prise (which also they haue beene very ready and busie to do) euen their best Holds within yea the Masters and gouernors themselues: who more especially sitting at the sterne should not only without that former care and meanes of preuention, be infinitely molested in their owne persons, and all their pro­ceedings; but to their greate hearts griefe often see the whole ship of their gouernment tossed vp and downe with contrary windes and waues of diuers and contrary doctrines, and as many differences in ceremoniall and all outward obseruances, if not to be wracked vpon the manifold dangerous Syrtes and rocks of this later Church-hating, enuying, and robbing age. Thirdly not only the care of the present state in generall, and more especiall that of the Church committed vnto them, but charity it selfe and due compassion of so many poore people committed vnto them, easily seduced and most inclinable to this variety in doctrine and profession, doe bind these reue­rend Fathers of the Church to a more strict vrging of this sub­scription, or any other meanes for the maintaining of vnifor­mity in the one, and conformity in the other. To which pur­pose that speeche of Cyprian (albeit extended and detorted against all reason, by our aduersaries for the establishing that their vniuersality) serueth very well, being vnderstood and ap­plyed aright. Vnde aliter natae haereses, &c: nisi quia non obtempe­rent omnes vni voci in Ecclesia? Noting thereby the chiefe causes of all heresies and disorders in the Church, because where this subscription is not to one voice (as it were) in the Church, eue­ry one imbraceth for his iudgement and profession, whatsoeuer seemeth good in his owne eyes, as if there were no King in Is­rael, as Iudges 18.12. Iudg. 18. To which accordeth that grand resolue of that wise obseruer Melancton, who managed many state occa­sions for his time, both for Church and Common wealth. pag. [Page 52] 123. Ʋt sit igitur discordiarum finis, conuenire debent ecclesiae docto­res, & curare vt extet vna Doctrinae vox in quaque ecclesia. For as for that which the Papists dreame of herein, to haue this one voice to proceede from one mans mouth throughout the whole world, is no whit like to that which we require to be performed in euery speciall prouince and Corporation of Church or commonweale, as most necessary for the common peace and well ordering therof (as in another kind of Trea­tise I haue laboured to demonstrate) and peoples safe­ties liuing vnder the same; the other not to bee affected or expected in this world, but must be perfourmed at that day, when there shall bee but one sheepheard and one sheepfolde, and none but Christ his sheepe shall be there, which euermore heare his voice. But for the reason it selfe we now insist in, it is euident to the eies of all our English, who without partiality and preiudice doe behold the state of our times, where a man may see, for want of exacting this meanes of security, and preuention against the same not onely diuersi­ties of opinions broached and scattered in euery place, but in­finite distractions thereupon of all sorts of people; and looke almost how many men, so many minds, so many factions and oppositions betwixt sometimes Bishop and Minister, Mini­ster and people, and (if it may be) more vnkindly and vnsauo­ry contentions amongst vs. Insomuch as some amongst vs haue beene noted as men of another Church, although they were in the compasse of one Deanry, yea two of the next pa­rishes, yea the same parish & houshold many times: the one al­lowing and vsing the Crosse, kneeling at the Communion, and such like; the other cleane contrary, euen condemning all other that are not of their owne opinion. Yea too too com­monly (and by no meanes to be reformed, but onely by this we now speake of) in many essentiall poynts of wholsome doctrine and the holy faith professed amongst vs: as of prede­stination, sauing grace, renewing againe by repentance, pray­ing for Apostates, and such like (were they particularly reci­ted) exceeding many: wherein the poore people are infinitely [Page 53] offended, and many so stumble that they fall downe right, vp­on occasion of this our diuersity, euen to no religion at all: but grow Libertines, Atheists, and the fall of the best is to the Pa­pists, because it is likely (as they say themselues) they see no such variety amongst them. And I would to God in this mat­ter of our gouernment we were but halfe as wise in our genera­tion as they are. Lastly to end this reason drawne from the of­fence of the poore people (which is very eagerly and earnestly vrged by these refusers to subscribe, in another case, against many indifferent ceremonies of our Church) I doe not see, in respect of this matter of offence and publique peace for poli­tick proceeding, but that we may as well admit diuersities of religions, as they are now diuersly distinguished in the world (I meane euermore Christian religion) as such diuersities in o­pinions about many particulars in any kind of religion, and proceeding for the profession and expressing the same to God and the world: especially towards the simple multitude (in the ordering whereof standeth the greatest skill, Exod. 32. v. 2. Make vs God to goe before vs. and the best Art, and all meanes are little enough for the madnesse of the people as Psal. 48) whereof the most part are carried by sense, as Exod. 32: and Luther in his treatise of ceremonies plainely sheweth: and stand or fall more vpon the vniformity or irre­gularity in such proceedings then vpon a hundreth doctrines, yea kinds of religion, also being not able to examine them to be true or false. Fourthly, without this all the gifts and em­ployments of our chiefe captains and inferior souldiers, would doe little good (as God wot little commeth of all our prea­ching, &c.) yea the meanest that keepeth his ranke and order appointed by any leader in this or any other array, would doe more good then a whole band of vnmarshalled & disordered, albeit the most expert and valiant souldiers in the world. And in the second place, what enemy to our state, Papist, Brow­nist, factious schismatick, or most seditious and poysonfull he­retick, might not plant himselfe in some great place of aduan­tage for the disturbing the common peace, and infecting the whole Church, with sundry kinds of false doctrine? were not [Page 54] this barre of subscription layd in the way (as a common Lawe and countermure (as Philo saith) whereby to hedge in and pre­serue the vineyard of Christ, [...] Philo [...]. and keepe these Bores and Foxes out, which notwithstanding all the care and circumspe­ction (which the most vigilant can vse) we see too too com­monly come to passe, and euery where to swarme in all Chur­ches.

CHAP. V. Yeelding reasons why they may and ought to yeelde to subscription, with some answers also to their ignorant obiections to the con­trarie.

THe obiections which are vsually made against this vrging of subscription, al­beit most of them arise from that com­mon fallation of not vnderstanding the true nature of any thing, and so consequently of this subscription, and therefore were answered in laying o­pen the first poynt which we handled hereabout, shewing what it was not, and what it was indeed: Yet because I find many other things obiected against it, or at the least, this practise and seuere vr­ging and vrgers of it, which are taken from certaine acciden­tall things, as the persons vrging, and vnto whome this Sub­scription is vrged, the present time, Lawes inforce, and such like; I must needs apply my answers accordingly. First there­fore it is obiected, that no Law of the kingdome doth require such a subscription, but only to the supremacy prouided for by the 13. of Elizabeth, which seemeth to be an Aiax his shield to these men for their standing out, being fitted long since to their hands by that old abstracter, and furbushed ouer againe by our late publique and priuate pleaders. To which I an­swer, that both by the Lawe of God and man, and the whole body and soule, as I may so speake, of all temporall Lawes in [Page 55] this kingdome, they are bound to yeeld themselues to any im­position and demand whereby any priuate good which by no other meanes could be procured, much more the publique peace and good of a whole state may be continued and con­firmed, as in the 1. Peter cap. 2. v. 13. and 13. Heb. v. 17. Obey all set ouer you: &c. such as we haue shewed from the nature, 1. Peter. cap. 2. v. 17. Euery ordi­nance of man, or by man, is not against God. Can. pri­mo. Feare God &c. Heb. 13. v. 17. where Bishops and Church gouernors are directly meant and named. vse, and necessity thereof, subscription to be. And who seeth not that the whole state by Parliament, and common agree­ment, giue power, strength and authority to Ecclesiasticall Lawes, as whereby they would haue all vnder their gouerne­ment bound to obey the same, neither doth that speciall Anti­dote in the statute aboue named prouided for the heart (I meane the Prince in his supremacy) any way hinder or preiu­dice the application of any other soueraigne remedy for the safeguard and preseruation of other principall parts, and the wholy body in generall, such as subscription is to the other Articles, if any other inuented and appointed in our Church. Secondly it is obiected, why now more then in former time, and by these Bishops more then their predecessors, and to some men more then other, and why there may not be a to­leration or forbearing of it, as well now as in the Bishop Grin­dals time, and some speciall relentings by that wise and wor­thy gouernor Bishop Whitegift? For answere whereunto, as all authority is likned by Plato to a sword, so ought the vse of any part thereof to be like the wearing and handling of a sword, which is not vsuall, fit, nor necessarie at all times, but onely when there is iust occasion thereof; as namely when they espy or feare any dangerous persons vpon the way, or in the verge of their iurisdiction and authority: as now of late & ma­ny times heretofore, many dangerous and suspitious persons haue been descried, that liuing amongst vs are of one or more of those three wicked bands of people before named, which haue giuen this iust occasion (if not to draw out any sword) yet at the least to vse this meanes of fortification against them, And why others haue not dealt in like manner (there beeing doubtlesse neede enough at all times) I rest perswaded of [Page 56] their most iust causes, secret and knowne to them selues, to deale so in those times, and forbeare to inquire into their par­ticular motiues and inducements thereunto: and will onely remēber one peece of a story out of Guicciardine (which may descipher in some maner the nature and state of these things) where for the mistaking only, Lib. 3. Page 104. of his hi­story. and not so much for not vnder­standing the same, one word Darier, and in a small gouerne­ment of a fewe outcasts beeing the Odds, the whole array was broken, and their whole enterprise which was in a maner at­chieued frustrated vpon the sodaine; much more and sooner (might any thinke) had they beene disarayed, and the whole band dissolued, if there had beene any (much more a greater company, as in matters of our consideration) amongst them, that had not knowne their speciall watch words, neither wold haue suffered themselues (as they had subscribed) to be ruled by that discipline and orders prescribed for that speciall ser­uice, then to be managed amongst them, and executed by thē. And more specialy for those renowned gouernors &, Primates for their time (albeit for the latter of them, they were both his priuate acts and indulgences, as wherof also before his death, he found iust cause of misliking, with a most serious vow ne­uer to yeeld the same againe to any) I hope I may speake with due reuerence to them both, and iust respect also to all other, which as yet forbeare this praecise and generall requiring the same, as a great learned man spake of as learned a one, Mai­ster Bucer in those interimicall times wherein he liued: Haec [...] ­ius lenitas parum illi profuit: and I pray God that this of theirs doe no greater harme to themselues and others; as what it hath done already, I leaue to the iudgement of all wise state obseruers to determine. And indeede as some of these excep­tors haue made that worthy late Archbishop the chiefe Au­thor and vrger of this subscription (howsoeuer now they will take aduantage from some little relenting of his) so do all wise obseruers of time and state acknowledge it for a most worthy care, and enterprise of his, or whose else soeuer, which being so well foreseene & plotted by him our worthy Philip, in those [Page 57] difficult and turbulent times; wee all hope now by his suc­cessor likely by Gods blessing to proue an Alexander, & his Alexander after him, and to vs all the rather by his meanes, shall be fully and perfectly accomplished. As without which indeede the true and sound peace of Church or state can ne­uer be established, (of whome it may be said with all one reue­uerence in this behalfe, as it was sometimes of Luther & Lira compared together for their most worthy & honourable en­terprises, which I pray God these may sort like vnto, & much more happy (which God effected by their meanes) Si Lira non lirasset, Lutherus non triumpasset. Lastly it is obiected that beeing brethren, and many of them of good desert and best conuersation, should be spared in some fewe particulars, espe­cially since greater fauour is shewed to worse mēbers amōgst vs: to which we answere, that Boni viri must bee Boni ciues so, or else are they more fit to be in heauen, or to liue as priuate men vpon the earth, then to beare any part in publick admi­nistration. In which the basest soldier keeping his station (as wee haue said before) and doing his indeauor, doth more good then many other more skilfull and valiant which refuse or forget their military sacrament: & for fauour required (which is alwaies due to men of good desert) howsoeuer forgetting thēselues sometimes in greater matters, I could wish from my hart, that all lawfull fauour should be shewed thē, in regard of any of their priuate estates, for vpholding a comfortable life for them and theirs; because they haue been annointed with oyle: and as the Prophet Elishah gaue counsell to the King of Israell. 2. Kings. 6.22. 2. Reg. cap. 6. vers. 22. so could I wish concerning these e­nemies of our state (who are now in the hands and vnder the censure of the gouernors of this time) that since through a fa­tall kinde of error, and not without some speciall iudgemēt to vs all by cutting off a Tribe (although a stubborne one, as Beniamin was, Iudges. 21) from our Israell, Iudg. 21. cap. v. 3. and depriuing the Church of their profitable & necessary labours in some kind & respect (otherwise I speake of very many of them) a great & strange blindnesse is befallen thē, as verse 18. of the same [Page 58] chapter: they should not be dealt withall, as taken with the sword and bowe, but that bread and water (that is, all things necessary for men of their sort) be set before them. But yet to yeeld them such fauour, as to retaine their publique places, & exercise their offices and functions belonging thereunto, be­ing contrarily minded, and so affected also to very many state proceedings, both in opinion and practise; it were a cruell mercie (as Augustine calleth it) and fauour, by sparing a fewe to indanger all: it beeing a very constant position amongst the politique masters (as that Popish Dolman auoweth, and our owne defendants doe not disallowe it) that all mislikers of a­ny estate established cannot but wish the ouerthrowe, or at the least some alteration of the same, which I suppose most of these will not deny or refuse greatly to professe. And there­fore according to that famous and generally receiued saying of Saint Cyprian, Melius est vt pereat vnus quàm vnitas, better Absolon himselfe, and all his host scattered, then that Dauid or any of his honourable seruants of state should be so much dis­quieted and indangered: who may more iustly a great deale answere these men, suing for fauour at their hands, then Titus did the Iewes and Priests intreating for their liues, that since they haue set fire vpon our temple with their owne hands (as these men haue done, not likely to bee quenched in haste) surely themselues whose gifts and liues serue onely thereunto, could desire, or at the least deserue no fauour. Neither lastly ought that to offend any (as it doth not greatly commend thē ­selues) that these refusers to subscribe, are men of tender con­science, painfull in their callings, of blamlesse conuersation for the most part, and such like; because the greater is their sin in depriuing the Church of so many their good parts, and the purer & finer the matter is, the sooner doth it receiue staines: neither doth the purenesse diminish, but increase rather (at the least to the outward viewe) the deformity ioyned with it. And indeede these men beeing otherwise well armed and ap­pointed for the Diuels weapons (as it seemeth) no maruaile if [Page 59] they be found imperfect, and ly more open to his assaults & inuasions vpon their weake and scrupulous consciences, for want of true vnderstanding and spirituall wisedome in that behalfe. And albeit most commonly it falleth out that men suffer first shipwrack (as Bellarmine obserueth in his preface to the third part of his controuersies) in their maners and consci­ences, before they fall into grander errours, yet it is not al­waies so, especially in differences and errors of this nature; wherein the Diuell (as Chrysostome well noteth) is wont very cunningly to sowe his poison by, De sacerdot. [...]. and in the meanes of good actions of life, and Paule him selfe dranke thrice poison out of the Diuels cup. 2. Cor. 12. in some such like case and occasi­on. But howsoeuer, God respecteth no mans person (as the same Paul speaketh. Gala. 1.) neither doth the word of God come out from them onely, 1. Cor. 14.36. but beeing as all o­ther men, subiect to their falles (howsoeuer neither thēselues nor any other their fauourers delight to tell Quid faciunt) in other things, and doceant also (which is many times worst of all) as well as Quid patiuntur, must likewise endure the cen­sure of the time, and their speciall punishments awarded, as well as other men. Now that these men may haue some reasōs giuen and affoorded why they may safely subscribe as well as the gouernours of the Church may & ought to vrge the same vpon them, I haue reserued somewhat to the last place (as I promised) for this end. Wherein first wee will remoue some difficulties vsually pretended in this action of obedience, and then declare how in effect they daily doe as much or (haue al­ready by their daily practises) more then in this subscription is required at their hands. For the first, they must all know that the thing required in subscription is their obedience ra­ther and good affection to the state and allowance of the maine things established amongst vs, then any their par­ticular knowledge, and examination of so many parti­culars, which doe not so much indeede concerne them to know, much lesse to inquire so farre into them; whose best wisedome and safety for their consciences were in matters of [Page 60] this nature so long as no manifest sinne may appeare therein (for then a separation were necessary) to rest themselues vpon that which is commanded, and the wisedome and decrees of those vnder whose gouernment and authority they liue. For besides that this were many waies more safe for their consci­ences, and would cut off many lets and hinderances (which on the other side are cast into the way of the manifold dueties of their speciall callings) it would very well become men of their sort to haue so reuerent an opinion of so many waighty and graue constitutions, deuised and appointed by so many lear­ned heads, after such long experience and precedents from all Churches in the world, to yeelde themselues with heart and hand, and to giue their good allowance to the same, that at the least they are lawfull and wholsome, and such as doe no way crosse and contrary the word of God. And to say with him that read ouer a booke and vnderstood but few things there­in (Quae intellexi bona, Laertius in Socratis vita▪ [...]. credo etiam quae non intellexi): for being things at the most doubtfull and controuersed betwixt them and the reuerend Fathers, any reasonable man would thinke it more fit, that these inferiors should come in, and yeelde them­selues, rather then these superiors, (whose reasons and consci­ences are perswaded to be as good and better, because better informed and furnished with iudgement and knowledge then theirs.) Neither may the pillars of the earth (as Iob speaketh) that is auncient constitutions and determinations of men in place, be forsaken and pulled downe for their sakes, who are but of yesterday; and so I conclude this with that worthy speech of Arnobius in a higher matter against the Gentiles: Superciliosa nimis res est quando ipse sit non tuus, Lib. 1. contra Gentes. in aliena etiamnum possessione verseris, potentioribus dare conditionem velle, vt id fiat quod tu velis, non quod inueneris antiquis constitutionibus fixum: Se­condly if any thing be hard in the iudgement of these refusers, it may either be conuinced to be simply wicked, and then no doubt it should be forborne, or altered, or they might and ought to depart; or els doubtfull and disputable, and then by better discussing the points, and information thereupon, the [Page 61] most tenderest of them might be satisfied, if they would seeke and hearken to the meanes; as the Bishops of euery Diocesse, according to the appointmēt of our worthy Soueraigne, haue yeelded time and meanes enough for their satisfaction in any thing they may haue iust cause to take exception against. For the other reason, that they doe dayly subscribe by word and practise, how els doe they say Amen to our Leitourgies, and to our orders of common praier, whereat they refuse not to be present, much more how can they be content by their practi­ses to haue liued as ministers hitherto vnder that gouern­ment and particulars therein, to which now they dare not sub­scribe and set their hands? whereas by their former practises they had done so many a yeare together, and so would doubt­lesse by their word and profession now, but that some other sinister causes (I feare) draweth and haleth them another way. And so to conclude this point, I desire all to remember that wise speech of that graue Senator in Valerius Maximus, pro­phecying of Rome, that then should be the end of that Empire when the superiors should forget to rule as beseemed them, and inferiors to obey in all things; which doth euermore best become them, and without the which there would be no bet­ter then Nomadum vita, Euripides in Phaenissis. where (as Euripides saith) [...] and the very Image of hell it selfe, death and the graue, where (as Iob saith, Chap. 10. vers. 22) there is no order, but light is there as darknesse. To answer yet a little more fully the ob­iections made against subscription, and to giue the best satis­faction we can to the weake or wilfull standers out vpon the vrging thereof, and so many vniustly offended thereupon, I desire al with indifferency to reade that which I haue thought necessary to adioyne here following as a supplement to our former considerations thereof; as well shewing what small cause the one side hath for their standing out, & being offen­ded thereat, as also the great equity and euen absolute necessi­ty for the most precise requiring the same in any well ordered estate. First therefore to shew that it bindeth none to beare false witnesse, to say yea and nay of the same thing, & so to in­tangle [Page 62] and inwrap weake consciences with manifold scruples and difficulties, In his plea pag. 203. which is the summe of Master Nichols and all his complices opposing themselues against it: we say first, that nothing contained in those Articles to which Subscription is required, is any way against the rule and Canon of faith and manners (which are the very pith & substance of all the word of God:) for as for all our doctrine, there is nothing generallie maintained in all the Articles of our Church, which directly crosseth any portion of scripture examined by those two for­mer rules, nor yet containeth or alloweth any blasphemy, he­resie, Idolatry or superstition, or any iniustice in them against the second table (but wholsome Lawes are made against them all, both Ecclesiasticall & Ciuill) and are euery way sutable for the generall contents thereof, with that Harmony of confessi­ons which was not many yeeres since agreed vpon by all re­formed Churches: as I presume these refusers neither can nor will deny, and all that euer I haue dealt with, or heard of, con­fesse as much of our doctrine; which yet indeed (be things well examined) is as much as is required at their hands by this Subscription. And as for particular differences of learned men about the exposition of sundry Scriptures and diuersities of iudgements, about any speciall point of positiue Diuinitie, as for example in some part of that Article touching Christs descending into Hell, and such like very manie, about the reading or translating, In Epistola quadam. yea allowing at all certaine books ge­nerally retained amongst the rest of holy Scripture they need not hinder any mans hand from Subscription: for as long as the world standeth, there will be infinite such differences and that which Hierome obserueth in his time, concerning many such varieties, must goe still for currant; that in such causes Quilibet abundet suo sensu, and yet submit himselfe to the ge­nerall truth and equity of things ordained in the Church: which is the best rule for euery age, and euery special Church. For so neither is it any way cōtrary, but very agreeable to the word of God, and euery particular therein, that the best hu­mane constitutions for matters of doctrine or manners, should [Page 63] be imperfect, and not want their doubts and ambiguities; nor yet that those that liue vnder gouernment, for these imperfe­ctions no way implying any manifest error or impiety (be they neuer so many) shall refuse to subscribe thereunto, being lawfully required; for so should they yeeld vnto nothing: and yet when they haue done all they can, they must and doe sub­scribe to some men, and some rules for doctrine and matters traditionary amongst themselues: and why not aswell to the present state, whereby, they liue? but that singularity, syding and affection now ruleth all the world, and God his ordinance is easily neglected and reiected. Secondly in matters doubtful and difficult either for doctrine and practise (so long as they containe no manifest impiety or notorious offence in them) the Superiours authority grounded vpon the fift commande­ment, is sufficient warrant and bond also to any conscience for obedience therein; for otherwise there would be no end of controuersies (as Melanct. pag. 123. Part. 2. Consil. Theolog. Vt sit igitur discordiarum finit, recte facit potestas obligans homines vt obtemperent, cum alioqui parere sit necesse, according also to that old argument, Cognitio in synodis est summum iudicium in Eccle­sia, parere igitur est necesse:) nor yet any order for any procee­dings in the world. Which mooued Saint Augustine at the last to conclude this point, for the compelling of hereticks and all contrarily minded to wholsome doctrine and religion establi­shed by the Ciuil Magistrate (as in his Retractations) he shew­eth: Retractatio. lib. 2. cap. 18. whose iudgemēt being so vniuersaly approued amōgst vs that refractary spirits may and ought to be constrained to such obedience, euen against their iudgements, & that without any conscience of sin vnto them; I maruaile how these standards out can in their consciences absolue themselues of a great sin against the fift commandement, for disobeying in so meane and small impositions by so lawfull authority; whereas in o­beying, they haue the fift commandement for their warrāt, and the commanding magistrate his soule and conscience en­gaged in this behalfe, as whose sinne furthermore it is if it bee any, and of whom it is to be required, and not of the obeyer, [Page 64] who in cases doubtfull and difficult maketh iust conscience of obedience to superiors, and stayeth himselfe herein vpon the fift commandemēt. And if they say, that in subscription things simply wicked are vrged by our Church, as in our doctrines, formes of prayer, and discipline defended and allowed; it is strange that they haue neuer as yet in all their pryings, excep­tions, and conclusions amongst them, exhibited any such foule matter to the eies of the iudicious, which God be thank­ed are in great number amongst vs, and abroad in the world: and it were very strange and wicked also that our neighbour Churches with whom we entertaine and professe agreement and confession alike, should want so much charity, and that so long (especially those Aristarchi of Geneua, and Beza him­selfe writing so oft to our late Queene, and some Bishops also of this kingdome) as neuer to haue put vs in minde thereof: & in a word they might as well say wee haue no Church at all, (which GOD be thanked for matter of constitution, for do­ctrine and maners is one of the most flourishing Churches in the world) as to say we should retaine such grosse points, con­trary to faith and manners: Cassander de Baptismo In­fantum. p. 113. as Cassander learnedly disputeth from this generall to his particular defence of infants baptism against those Anabaptisticall exceptors in Germany of late, very like in too too many things vnto those Sectaries of our times; to whom our wise and learned most noble Soueraigne lately answered, that if they supposed and iudged such grosse­nesse (as idolatry and such like) to be in any part of the sub­stance of our religion, or any meanes of expressing the same, that then they did very ill to stay so long amongst vs, and should rather depart the kingdome: which is also our answer in some cases (vel subscribendum vel secedendum) rather (in case they cannot be perswaded) then they should doe any thing a­gainst their conscience, In his Epistle to Queene E­lizabeth, and the Bishops of that time. to depart from vs.

Thirdly M. Digges his reasōs for association in religiō (which presume are well accounted of by these refusers and dislikers of Subscription (the Author being for the most part wholly of [Page 65] their side) make as much for vniformity in professing and ex­pressing the same religion by one kind of ceremonies and cir­cumstances accordingly. And be it well considered and exa­mined in matter and weight of state deliberation and executi­on, it will be found thereupon, by all that are truely able to discerne such matters and mysteries that it is as like to haue to­leration & multitudes of religiō (which all kinds of opinion so much condemne) as such variety, diuersities, and contrariety in the outward manner, externall rites, circumstances and ce­remonies to expresse the same (as we haue aboue intimated) and in the outward performing thereof. And albeit there be great ods in respect of the matter of conscience with GOD (which is but one, and so will haue but one religion, one faith, one baptisme, &c) and so for the soules and safeties of Christi­an people which can haue but one good and true religion; yet for good policy, matter & meanes of common peace, and well ordering the outward gouernment of the Church, more in­conueniences may well and wisely be obserued to proceede from the latter then the former: as in comparing ceremonies with doctrine by certaine reasons drawne from master Luther and others, we haue elsewhere shewed in a more large treatise, which if God please shall not be long behind this, about this and many other matters: the people being led chiefly by the outward senses, and orders customably obserued. Lastly, whereas some obiect that our doctrine and ceremonies are contrary the one to the other, and that willingly (which all confesse and yeeld vnto) they would subscribe to our doctrine and all the Articles of our faith, but not vnto the ceremonies; it seemeth to me very strange, and much repugnant to the rules of true Diuinity; which teache that euermore to be good for practise, which is true and sound for conscience and iudge­ment. Now our doctrine being allowed for good and currant (which doubtlesse is as well about ceremonies, as any other head and point of doctrine) I cannot see any iust cause for the standing out against the one more then the other: and indeed howsoeuer the doctrine of faith (which is according to those [Page 66] grand rules of faith and manners, as Hierome defineth them: 1. Tim. cap. 4) is truely and soundly taught and maintained, all other things about circumstances and ceremonies, and speciall practises of any, not contrary to the generall rules aboue na­med, cannot goe amisse, according to that graue and true iudgement of Augustin: Lib. de Ciuit. Dei cap. 4. Vbi bene creditur non male viuitur: And for things doubtfull and controuersed (which euermore will remaine in the best reformed Church whatsoeuer) either for doctrine or practise, the Decrees of e­uery speciall Church for their times ought to preuaile with euery well minded and affected person to God & his Church. For the further resoluing and concluding whereof, and this whole treatise, I desire all to reade that which Melancton hath set downe, pag. 501. and 502: of the first part of his theological Councels, part whereof I haue thought fit and necessary to set downe and adde as a Colophonem to all the rest: Haec cum con­stituta sunt in Ecclesia, potestatem esse interpretandi ambigua, eam (que) pertinere ad plures, hoc est ad Sinodos, sequitur Sinodorum sententias amplectendas esse, tanquam certas & non labefactandas: Frustra enim esset potestas datae iudicandi, si liceret perpetuo aduersari: Nulla est politia in qua non sit aliqua vox legum interpres inuiolahilis. Si ea maiestas tribuitur imperis quia diuinitus constituta sunt & Deus vo­luit Magistratum hac potestate Iudicandi munitum esse, cur non Ecclesia magis haberet potestatem & authoritatem inuiolabilem quae longe superat imperia maiestate. Denique concussa Sinodorum autoritare & refractis his repagulis, quo modo petulantia ingeniorum coerceri poterit? Nullus in ecclesia seditionum finis erit, si ea quae vetu­stas summa grauitate decreuit cauillari licebit. Multae sunt causae quae deletis veterum testimonijs magnos possint tumultus excitare, vt quaestio de infantū Baptismo, de verbo Ioannis primo, an significat per­sonam & pleraque alia: Valeat igitur in ecclesia rerum iudicatarum autoritas. Agnoscamus promissiones quae testantur piorum congres­sus, & iudicia gubernari diuinitus. Discat populus reuerentiam ec­clesiae, & illis piorum Doctorum congressibus deberi, qui ingentibus certaminibus defenderunt caelestem doctrinam: Haec sunt vtilia tran­quilitati communi. Nam [...] parit aeternas dilacerationes & [Page 67] vastitatem Ecclesiarum. And this which I wish imprinted in e­uery brest, being put last, that it might be lesse lost, Epist. ad Luci. and first and for euer remembred, proceeding from old Hierome that bos lassus solet figere pedem firmius.

CHAP. I. Intreating of the lawfulnesse and necessity of Ceremonies in generall, in all solemne, publicke, and (more especially) all holy administrati­ons whatsoeuer, and how farre the magistrates authority may stretch, for the determining of any to be vsed in particular.

AMongst so many idle, vncharitable, and vnnecessary exceptions by many, against sundry particulars established for Church gouernment, and the or­dering and performing the publique seruice of God amongst vs, there is one, more generally carped at, and misliked then any other, namely the signe of the Crosse: which hath beene so much obserued in our administration of Baptisme, and no­ted to containe Idolatry, heresie, and manifest impiety, or at the least great superstition and manifould occasions of the greatest, and yet most necessary and vnauoydable offence to all, both good and bad. Which as some haue publiquely and too too scandalously termed Crux infaelix; so hath it by Gods iust iudgements, thorough some weaknesse or wilfulnesse vp­on the vrging thereof too too truely fallen out, to the iust harts griefe of many, and much garboyle and dissipation in our Church. For the clearing of which exceptions, and satisfying the offended therewith, I could commend many things out of ancient writers, and learned discussers of this point, and more especially that answer of learned Cassander (albeit in some things iustly to be refused) to seuerall obiections made against the ceremonies in baptisme, vsed by most Churches, and the solemne administration thereof; but because no authority of [Page 68] any new or old, nor yet any Councel in gnomicall cases more particularly appropriated, (and euermore applyable to the present time) nor yet any weight of reason and argument can draw some from their prepossessed opiniōs, & resolues to the contrary; and some scripture holds of theirs ill vnderstood, and worse applyed against the true and lawfull vse of this ce­remony: I will indeauor to set downe by way of position, ob­iection, and answers, whatsoeuer I thinke may either declare the lawfulnesse of this Crosse, or els answer any obiection to the contrary. For the which this position is in the first place to be set downe, (as to which all sorts of Christian professors in the world haue euermore agreed and subscribed) vntill of late some bold spirits (which dare set vpon any thing) haue en­countered this grand position and Maxime in all state procee­dings; namely, that there is no nation of Christian name so barbarous, but that in the administration of their baptisme publique or priuate, some decent rites and ceremonies seruing for orderly and comely performing of the same, haue beene inuented, vsed, and retained by them, ouer and besides such things as are directly prescribed for the administration there­of by holy scriptures. As Bellarmine obiecteth (and we neuer denied) to the Lutherans, Lib. 1. de Sacra­mentis cap. 24. de ceremoniis Baptismi. Zuinglians, and such like, that vrge ab­renuntiation, and vse other such like ceremonies: which both for reuerence to the ancient Churches the mothers of vs all that vse the same, and obedience to that Church wherein we liue, besides charity which we ow to our neighbor Churches, at least for our opinions, if not for our practise, are most reue­rently to be esteemed of vs: and which may further serue (as Cassander sheweth) to declare the vertue, In Respons. ad obiectiones contra ceremo­nias in baptis­mo vsitatas. and commend the dignity and state thereof in this holy administration (besides many other reasons there rendred by him) to the simpler sort. Insomuch as the great obseruer of state-proceedings, aswell Ciuill, as especially Ecclesiasticall, Melancton wrote these words with great aduice no doubt, to one Loneras a very scru­pulous exceptor, and seuere and hasty censurer of his neigh­bour Churches: Nunquam poterit esse tranquillitas nisi in ritibus [Page 69] dissimilibus, adde etiam dissimulanda aliqua infirmitate aequitatem & moderationem adhibebimus; mihi crede nobis etiam & illi multa condonat. And indeed besides the former reasons, euen nature and common reason doe vrge and call for the same, it being all one in a manner to see a naked body without clothes, as a­ny such solemnity for sacred or Ciuill administration with­out ceremony. And therefore as the Schooles say well, that cir­cumstances doe cloath the humane actions for the morality thereof (be they good or bad,) so outward rites and seemly ce­remonies giue the beauty & true decency to the same. Which being most requisite in all publiques for their better grace, ac­cording to their grauity, and auoyding all contempt (which otherwise doth easily follow such proceedings) so most of all in Gods seruice: whose house and euery the least meanes of his presence with vs, and our dealing with him, holynesse becom­meth for euer, and all decency is too little. In which respect the Apostle himselfe doth not only leaue it arbitrarie to the Church of Corinth, and so to other Churches, to doe and see all things done in comelinesse and order; much lesse directeth and prescribeth thereby, how things already precisely and particularly commanded in the word for euery circumstance and euery ceremony, ought to be mannaged and performed (as some of late are bould to interpret and define the meaning of the words to be so, and no otherwise:) but indeed, as the text sheweth, and common reason conuinceth, commandeth and enioyneth the gouernors of that Church, and so of euery par­ticular Church, to appoint and ordaine all such things, as by the iudgement of such gouernours (and not of euery priuate humor or fancy) might best make for the comely ordering all things in publique, performable to God: as also for the grea­test edifying of the whole Church first, and then of euery par­ticular member thereof. Implying that without ceremonies and outward accomplements, there were no comlinesse in any of our actions: which without, the same were like bare walles without any seeling, varnish, or painting. Secondly that with­out order, this colour and beauty of ceremonies, is no better [Page 70] then a fayre face or sweete complexion with a most mishapen and monstrous body. Lastly all such meanes, be they neuer so seemly and so orderly, are little worth, vnlesse they be referred to edification the end of all: no more then a sweet sauour, and most comely proportion do profit one that hath an Atrophia, or hectick feauer and consumption in his bones, that no one part can doe his office or right vse for the good of the whole body. For indeed to speake with the Apostle, doth not very nature, common reason and experience teache that (as Aristotle long since obserued) no speciall rules can euer be giuen (I may say with truth and reuerence) by God or man in writing, In the sixt book of E­thicks. or any other meanes of direction? whereby this comlinesse and good order for edification may generally be giuen for all par­ticulars which are infinite and accordingly continually prac­tised, for all times, Countries, Churches, and congregations a­like) but that which is thought and is comely in one, and so may serue for order, and edifying to the same, is not so, nor can be so to another: besides that as the Apostle saith, we haue no such custome, 1. Cor. 11.16. which many times in any politick body becom­meth another nature (as we say) as well as in the state of any naturall body. I intimating that most of these things for out­ward ceremony tending to comlinesse & order, are very much determined and ouerswayed by custome, Augustinus E­pistol. 118. & 119. as in those two fa­mous Epistles for this purpose, of Ambrose to Augustine, and Augustine againe to Ianuarius, doth very plainly and plentiful­ly appeare. And lastly to end this point of ceremonies in ge­nerall, Magistrates Ecclesiasticall are not only bound to make wholsome Lawes, determining many particulars, and the right vse thereof for the ends aboue named; but also all such Lawes and constitutions made by them, not repugnant to any part of Gods word, whether originally inuented and deriued from the primitiue Church, or more lately and particularly de­uised since for any more speciall forme of gouernment by the immediate magistrates thereof, both for quality, and in some good proportion of equality also aswell bind all liuing vnder those gouernments Ecclesiastical or Ciuil to a due respect and [Page 71] obedience thereunto, as the ceremoniall and Iudaicall Lawes did bind the Iewes for those times, or any Ecclesiastical Lawes and traditions made by the Apostles themselues, as 1. Cor. 11.2. and that by vertue of the fift commaundement, which tyeth all to obey in such indifferent points, which after­ward becommeth necessary to euery subiect: neither must the Church now looke for immediate oracles, or Apostolicall di­rections, and extraordinary assistance and reuelations for the ordering euery particular (as at the first founding of Christian societies vnder Moses and the Apostles) vntill all things were fully setled for the legall seruice, & state of Churches vnder the Gospel; at what time God was pleased himselfe to be superin­tendent, King and Priest for both gouernments, before there was any setled forme in the world vnder the Law or Gospel, and so many things were extraordinarily carried by the Apo­stles, as in Simon Magus, Ananias and the excommunicated per­son giuen ouer to Satan, and euen Moses himselfe in sundry punishments for the breach of the Saboth, and such like, by speciall counsell and directions from Gods voice, and spirit speciall for those times. But the gouernors of the Church them selues, hauing now the spirit and word of God together, Esay. 59. v. 21. and so many precedents of Christian Churches for all state delibe­rations, and proceedings, may and ought to the end of the world determine of all such meanes within the compasse of Gods word, as they shall iudge to serue best for their seuerall times and states to comlinesse, order, and edification of the whole Church or any part thereof, as in the treatise of Sub­scription we haue more specially shewed.

CHAP. II. Shewing of the Crosse, and findeth it to be, of it selfe, in the number of indifferent and lawfull ceremonies: yea and in the right vse thereof necessary also, being once commanded by the Magistrate.

NOw in the second place, this position I hope shall be found and allowed to be as true, that not only amongst the tolerable & conuenient, but most seem­ly, orderly, and edifying ceremonies of the Church, the signe of the Crosse in speciall may very lawfully and safelie be reckoned and esteemed. The truth whereof may thus appeare, first because the vse of it in baptisme (as it is amongst vs) is not against any speciall commandement of God, by which all our actions and particulars in vse are to be examined, iustified, or condemned. Secondly, because it is very agreeable to comely order, both generally, and more speciall for the matter of baptisme, and so consequently very fit and profitable, and in some cases also necessary for the edification of the Church. Lastly because the vse of it hath beene very ancient and constant, euen in the matter of religion, in that sense we vnderstand it and expound it, throughout the Church of God, and thereupon also adiud­ged and commanded the rather to be retained of our Church and many best reformed Churches in the world. For the first (because for the answering of the obiections which is the se­cond part of this treatise, it will better appeare) I will be the briefer in it: and only shew that it is neither against the first, second, or third commandements; but especially the second, which this Crosse so much crosseth (if these mens iudgements might goe for authenticall expositions of that commande­ment. And indeed that which wise Socrates (who diued as far as natures light and strength could giue him, into the mani­fold depths of those two generall differences, bonum and ma­lum) [Page 73] perceiued to be the hardest taske for all those Doctors to distinguish of good and euill, may more truely be auerred of our Diuinity Masters, who for want of looking right into this perfect Lawe of liberty, which with the Euangelicall har­mony are the hardest taskes of our profession, put very often euill for good, and good for euill; and so are so farre to seeke in the right assoyling so many weake ones in cases of consci­ence, as that they not only wound themselues, and many o­thers, Prou. cap. 17. vers. 15. through their peremptory assertions and determinati­ons, in cases very doubtfull and difficult; but contrary to Salo­mons rule, iustifie the wicked and condemne the innocent, which both together are abhominable. Insomuch as some worthy Diuines hold yet opinion, that all errors, schismes and heresies in the world haue still proceeded from the igno­rance and misconceiuing and construing of the nature & pro­perties of God and sinne discouered in this law. Now of those three commandements, the first concerneth the hauing and worshipping of the true God, and none other; the second, all meanes to conceiue of him and serue him by: and the third, the manner how to vse these meanes, and to haue and serue this God aright thereby. If therefore the vse of the Crosse do neither incounter nor incumber any of these three, the aduer­saries will surely grant, that it is simply and in it selfe neyther against these, nor any other commandement of God. For the first, our doctrine neuer teacheth nor alloweth any of the least part of worship any way to belong to the best creature, much lesse to any image of this Crosse, which is but a bare signe, and of no good thing in it selfe, but of a forme and signe made for such a tormenting engine (which yet by accident became through Gods permission a meanes of the best things and all good vnto vs) howsoeuer it be taken in wood, stone or met­tall, much lesse conceited in the mind, or imagined by any fan­cy, by meanes of any transient and aërious signe as ours is. Nei­ther must the vse of a thing, much lesse any part of the Church of God thereupon in their doctrine or practise, be condem­ned for any particular or accidentall abuse of this Ctosse, or [Page 74] any other ceremony, so long as the nature of the thing remay­neth indifferent, and the receiued and maintained doctrine of that Church is against them. For so do we teach, and so ought all both ministers and people to beleeue detesting all doctrine and abuses to the contrary, that this our Crosse either mental, aiërous, or expressed in any visible forme, is so far from hauing any Diuine power in it naturally, (which is the highest idola­try) or transfused from Christ and the Crosse which he hanged vpon, and so into all other Crosses accordingly (which is a peeuish conceit of the Papists amongst the rest) or els infused by any especial promise or grace of God, either into the thing it selfe, or vpon the best vse of it, according to the solemne or­ders of any Church to that end, whereby it hath any power to procure good, or turne away euill (which many hereticks and idolaters haue giuen vnto it, Irenaeus lib. 10. cap 24. de Gnosticis & Carpocratianis and doe yet at this day) but only hold it to be a bare ceremony inuented by man for other good vses in the Church. And for the second commandement we teache and hold in like manner, that this Crosse which we vse in any kind or difference, is no meanes either to expresse or comprehend God, or any person of the Trinity in or vnder it (as thereby the better to serue them, which is the first thing prouided against in this commandement) nay yet to be any meanes at all of Gods worship, which ought only to be ap­pointed by himselfe, and therefore giueth commandement thereunto, and to the obseruers thereof; who thereby doe ho­mage vnto God, and procure blessings and good things to themselues, which is the second thing enioyned by the same, and the very summe of cautions giuen touching Gods wor­ship in this second commandement: onely our Church retay­neth it as an indifferent ceremony, as Master Fulke also in the like case answereth to Marshalls reply against Master Calfield about this matter for the vse of this Crosse in the primitiué Church. In his answer to the first Ar­ticle pag. 173. For the third none of the reformed Churches where this Crosse is vsed, make it any part of the forme outward or inward, or els any meanes of the least part of Gods worship, as if without it holy baptisme were not rightly administred, or [Page 75] with it were in any respect of God, or any power or vse of the Sacrament the better thereby administred (all which might in­curre some breach of the third commandement) but as our Canons explaine themselues, the whole matter of the Sacra­ment for the whole substance, matter, Second reason. forme and manner thereof is perfected and ended before any vse thereof bee once admitted or named: For the second reason, pro­uing the lawfulnesse of this ceremony, it appeareth from hence, because it is very fit and agreeable to the three generall rules prescribed by Saint Paul for all ceremonies to be vsed in the Church, namely edification, comlinesse and order. As for the latter two, to be comely and orderly, the iudgement, com­mandement and common vse thereof by any Church, doe suf­ficiently argue the same, in respect that this signe of the Crosse (as aboue shewed) is as comely, and indeed more fit for the ceremonies of Baptisme then any other. And is not only gene­rally commanded, and that aboue other ceremonies, as being of most auncient vse in most of the Churches in the world, & so iudged more befitting this comlinesse: but for order sake, and auoiding confusion, and many other scandals by name of ceremonies (which disordered persons of all sorts would daily bring into the Church) is particularly retained, and the con­stant and continuall vse thereof so precisely vrged and requi­red amongst vs by the gouernors of our Church. So that in re­spect of these two, comelinesse and order, we do not deny but that any other such like ceremonies were euery way as law­full, in case they were as particularly commanded, and as ge­nerally vsed in the Church of God: in the which, vse and con­stitution giue as it were both matter and forme to all such ce­remonies. But for the first of these three wherein we auouche that this Crosse may serue for edification, it haply containeth more difficulty, and I am sure most of those enemies to this Crosse of Christ, doe with both hands and heeles fight and spurne against it. Which yet I presume may as easily be proo­ued as the other: as first of all because it representeth and cal­leth to our minds that speciall meanes of Christ his abasement [Page 76] and sufferings, as by which more specially aboue all other it pleased God and our Lord and Sauiour Christ, to haue our peace procured, and all curses to be taken away from vs through that one cursed kind of death. Insomuch as the holy Ghost by the Prophets in the old Testament, and by the Apo­stles in the new, especially Saint Paul that Euangelicall trum­pet (as Chrisostome often calleth him) seemeth very greatly to delight in the word, both by vsing it sinecdochically for the whole matter and meanes of our redemption, as also giuing it a prerogatiue and power (respectiuely to the thing signified by it, and not to the Crosse it selfe, much lesse this the least kind of signe of it) to worke and import all graces by it, and comfortable reioycing in vs: Galath. 6. Fulke & Per­kins obserue, as Bellarmine. in respect whereof also it see­meth that the Church from time to time hath made such choise of it, and vse also in most of their holy administrations. Secondly because it helpeth our manifold weaknesses and infirmities, as well for meanes of knowledge, as also helpes of memory: and therefore Master Perkins, and Zanchius also be­fore him allow the very image and picture of Christ himselfe, for the better learning and remembring the history of his per­son and passions especially: and yet both of them (I knowe not how) especially master Zanchius in his posthume writings, in which some Ghost oftentimes may be discerned to speak▪ ra­ther then himselfe, are much opposite to the vse of this Crosse in Baptisme: Howbeit it is cleere from that one commande­ment of Saint Paul (if there were none other) besides the ge­nerall equity of all Gods commandements especially the se­cond, 1. Cor. 14. together with the precedents and practises of all Chur­ches euen vnder the Lawe, and before, but specially since the time of greater liberty vnder the Gospell; that the gouernors of euery Church not only may, but ought also to inuent and appoint sundry decent and conuenient ceremonies, as may best serue for the edification of their seuerall Churches com­mitted vntn them; and that as well for the outward as inward senses, for the stirring and mouing of affection by musique, or such like, helping the phantasie, knowledge, iudgement, [Page 77] conscience, or memory of man in any thing wherein they haue to deale with God; and so any Church, Master of Family, or priuate Christian, may very lawfully ordaine any kinde of meanes naturall, or artificiall, wherein their owne manifold infirmities (which are euermore greatest and so appeare in dealing with God) may the better be helped and supplied: & that so far and no farther (which alwayes I desire to be re­membred by way of exposition to the second commaunde­ment) as such inuentions of men are referred to themselues on­ly, and haue no respect primarily or directly to God and his seruice, as wherewith God may any way the rather be plea­sed, or his seruice in respect of it selfe or any speciall and pro­per meanes thereof, be thereby any one iot the better perfor­med. Neither can I (nor any other I thinke) see any reason at all, why by art and humane inuention those many defects of ours may not as well be supplied and releeued, as by the meanes of naturall things created by God, or falling out di­uersly by his prouidence. Which none of these Crossers of our Church ceremonies doe mislike: but rather teache and command from the obseruation of the new yeare, new Moon, washing of the hands and such like, to be put in mind of the washing of our hearts and newnes of life, which is the summe of all Christian life and doctrine. Yea and that which is more, in the very vse of baptisme (which elsewhere also is remem­bred, and cannot sufficiently be vrged against these excep­tors) man may inuent and appoint a significant name, by their doctrine importing all the duties of Christian profession, (as Feare God, Repent, and such like) which are now in vse, and proper names of some liuing: and yet the whole Church should not haue power to ordaine ceremonies to put vs in minde of these holy things and duties. Neither secondly why the Church vnder the Lawe (wherein she had least libertie for any such inuentions, being vnder the Pedagogy and seuere discipline of that ceremoniall Lawe) might and did very law­fully inuent ceremonies, the better to helpe them in the pra­ctise of repentance, by putting dust and ashes vpō their heads, [Page 78] in token of their great humiliation, and that they deserued to be vnder the earth; in their speciall facts also and feasts of Pu­rim, Dedication, or rather Restauration of the Temple, &c. And that now when not only the greatest liberty is purchased to the Church since Christ his death (and that for these pro­ceedings especially in all matters of ceremony: but also the selfe same power in good proportion of quality▪ albeit not wholly equall, is now in the Church, which before the cere­moniall Lawe it selfe did beare and carry with it) this liberty of the Church should be so much incumbred and restrained by these new and hard masters: as namely for that which Scalliger reporteth of a famous ceremony inuented and vsed by the Iewes in the celebrating their Passeouer, In emendatio­ne temporis. in which the Master of the family tooke a piece of bread, wrapt it in a nap­kin, and after dipped it in vineger, or some other liquor, to the end that all might aske and further vnderstand the mystery of those matters, with this long speech and exhortation together: This is the bread of affliction which our Fathers did eat in the wildernesse, all that are willing let them come and eate of the Passeouer: all which were famous ceremonies of their owne inuention, and most significant meanes of those great myste­ries; and yet I hope (as none yet euer durst) these condemners of all humane inuentions in any part of Gods seruice, will not mislike any of them. Neither yet lastly doe I see it to be any o­therwise then that which is dayly vsed by themselues and all other in their sermons, and shadowing most high and heauen­ly things by similitudes, Emblems, Hyeroglyphicks, or any kind of hypotiposis (which yet in all formes of preaching are most common and familiar) as to expresse the mysterie and doctrine of the Trinity by a triangle (as Aristotle did the soule) and such like very many which were superfluous to re­peat, In secundo lib. de Anima. the matter being no otherwise then as he said of a picture and poetry compared together, that Pictura was tacens poesis, and poesis loquens pictura. To which for a third reason, the com­paring of this Crosse with some other things of more parti­cular likenesse and proportion may be added, as that ceremo­ny [Page 79] of washing the feet. Iohn. 13. by Christ himselfe, women to be couered in the Church of Corinth, in token of subiection, and the wearing of white garments by those that were lately absolued, or lately receiued into the Church in token of their innocency, and pardon of their sinnes: whereupon came that Dominica in albis yet retained in our Church, and haply the name of Whitsontide, vntill which time many did weare such garments. And also the vsing of white sheets after repentance professed, and absolution giuen by the Church; the picturing or painting of Death his head, or Death it selfe, to put vs in minde of mortality, or any other meanes for morall vertues to be learned or expressed, as Zanchius himselfe alloweth. De operibus Inutilibus cap. de Imaginibus. And indeed before writing or Printing were in vse, there was no other meanes for the helping of memory, or any other kinde of instruction for knowledge, or manners, but by signes and Pictures, as in all the Aegyptian Hieroglyphicks, and other meanes in Herodotus, and yet writing began but from Moses, whom God first taught (as it is very probably gathered) this skill by his owne practise in writing first the ten Tables; and the other of Printing but since our Fathers daies. So likewise the same Zanchius misliketh not the painting of Christ his pas­sion, transfiguration and such like, yea the very Image of Christ in some cases, both which Melancthon concludeth by way of answer and councell (how a dumbe person might re­ceiue the Lords Supper) to be necessaty and not indifferent only for the instructing of such persons, thereby to help their iudgements, affections, and knowledge also towards the re­ceiuing of that Sacrament. Which being in some cases law­full and expedient at the least (if not absolutely necessary, In Consiliis theologicis. pag. 268. because as shall be more fully answered hereafter, no circum­stance can make or mar the morality of any thing to be good or bad) it cannot simply be wicked or vnlawfull, but if in pri­uate and at sundry times, and in certaine persons they be law­full, they cannot be essentially and in their owne nature euill; and if these be any way to be allowed, there is no reason that the Crosse should be by so many meanes refused and condem­ned. [Page 80] To which those two in Ioshua may be added out of the Scripture it selfe, the one concerning that Altar built by the two tribes and the halfe, Ioshua the 22. chap. vers. 27. least they should be made in time to come to forget the name of the Lord their God: The other as touching a stone reared and set vp by Ioshua himselfe, and that to this end and none other, as verse. 27. of Chap. 24. appea­reth, that it might be a witnesse against them, and so first of all a memoriall vnto them, least they should deny the Lord, or depart from his seruice, according to their vowe and promise made, verse. 24. of the same chapter. Both which if they were not made and set vp for some kind of religious vse at the least (especially that latter appointed by the chiefe Magistrate himselfe, Ioshua, and that in no priuate place, but vnder an Oke that was in the Sanctuary of the Lord; vers. 26. (howsoeuer the sense be caried and the words expounded) I cannot see what they will, or doe vnderstand by a religious vse, if such famous and most publick meanes for the helping of vs to continue and perseuere in Gods seruice, and against all Apostasie, de­serue not so to be called; the particular enforcing of which points may better be reserued to those answers which we haue framed and applyed to the manifold obiections made against this Crosse.

CHAP. III. Auouching the generall allowance of this Crosse by the practise of ancient times, and iudgement of learned Fathers, with their rea­sons, for the inuenting and retaining thereof, and other iudicious late writers accordingly.

THE last reason for the lawfulnesse of this ce­remony is taken from the antiquity of it, and the iudgements of learned men thereabout. For the first, howsoeuer it be disputed by the learned, and doubted in what forme and manner it was first taken and expressed, and many haue guessed that for a long time it was only an aërious [Page 81] signe, and vsed no otherwise then as in our Baptisme at this day (for which they cite Tertullian in many places: Lib. 1. cap. 24. Lib. 8 contra Gentes. Lib 7. cap. 36.) yet doth it plainly appeare by the stories of Irenaeus, Philaster, Arnobius, and Nicephorus, and generally agreed vpon by all the learned, that both the thing it selfe, and some good vse of it hath been very ancient in the Church of God. And albeit that which Irenaeus reporteth, may seeme vpon the first view to argue some greater abuse of this Crosse, yet is it cleere as wel by that, and other stories, and the very rules of reason it selfe, that it was first, and so of necessity must be well vsed, before it was, or possibly could be abused, according to that rule set downe by Aristotle in the fourth of his Ethicks, Aristot. Ethick 4. lib. cap. 4. whatsoeuer is vsed may be abused, and so contratiwise; and indeed the better the thing and ordained to the best vse, is soonest and most fowly abused, as the finest cloth is soonest stained, as commonly not onely those of the Gnosticks and Valentinians (which first abused this Crosse, and the Image of the virgin Marie) but all other he­reticall practises haue proceeded from some good ground and beginning, and from things well vsed to the manifold and highest abuse of the same. Primo ratio. Iustine martir in dialogo cum Iudaeo Triph. & alibi. Nazi [...]nzene in his [...], vbi multade Cruce hac. For so doubtlesse many after the death of Christ tooke both his owne picture, and the pic­ture of the virgin his mother, & so consequently of the Crosse it selfe (as in Irenaeus it appeareth, and Iustine Martir) in token of their loue and due remembrance they bare, and ought to haue to him that liued in the true shape of man so many years; was borne of a virgin, and died also for our sakes vpon the Crosse. And therefore Saint Cirill answereth Iulian that Apo­stata, that if the Romanes made so much of Iupiter his Eagle, Lib. 6. contra Iulianum p. 135. and the chayre of Numa, the Christians might much more (which Iulian so much derided) retaine the Crosse of Christ, and the signe thereof in remembrance of him that dyed vpon the Crosse, which are his owne words. And therefore the Chri­stians at this day set vp the signe of this Crosse in their ban­ners and Bounders against the Turkes, who like vile Anti­christ, bid daily battell, and shew their continuall defiance a­gainst Christ and his Crosse. Secunda. Whereupon commeth another [Page 82] reason that mooued the Christians so aunciently to vse this Crosse in some kinde or other; for when the Christians were vpbrayded by those many Gretians & the Gentiles which (as Paul complained in his time) made but a mocke and scorne of the Crosse and all Christian religion, 1. Cor. 2. cap. saying, they beleeued in a crucified God: the Christians of purpose inuented this cere­monie and signe of the Crosse, to testifie (as we remember al­so in our forme of Baptisme) that they were not ashamed of the Crosse of Christ, nor afraide to confesse him that died vpon the Crosse, as Saint Cirill sheweth in the place aboue cited, and Saint Augustine more especially in his eight sermon, de verbis Apostoli and els where in these words: Cor quidem habemus, non tamen quale vos habetis, nec pudet nos crucifixi, sed in parte vbi sig­num pudoris est, Nazianzenus his [...]. signum Crucis eius habemus. And that these scof­fing Grecians did so despise Iesus as Herode did, and scorned them that professed him, besides Iulian that great Apostata (a­gainst whome Saint Nazianzene and Saint Cirill wrote so ma­ny things in defence of Christ, and specially this Crosse in the sixt booke) I desire all to consider of that one testimony (and not to trouble them with any more from the blasphemies of Porphirie, Celsus and the rest of that wicked crew) which Lu­cian hath left behind him in that treatise of his (which he cal­leth the Rabble of Lyers) [...]. where amōgst the rest he reckoneth our Lord Iesus (who is blessed for euer) calling him that Sy­rian Sophister nailed vnto the Crosse or Tranfiixum Palo. [...]. Philaster de haeresibus. In regard whereof some of the Christians vsed the signe of the Crosse in their Rings, some at the entrance of their doores as Cirill reporteth, some in their foreheads, and some in a prae­posterous zeale branded their owne flesh withall. The like al­so was practised by the Iewes, calling our Sauiour Christ in the greatest disgrace Suspensum, the hanged man. To whome that of Hierome may very fitly be opposed, as arguing both the antiquity and lawfulnesse of the ceremony, In his preface vpon Iob, tow­ard the end. and more spe­cially directed by the author himselfe to Aquila the Iew, and the rest, whose words are these, Ego qui de Christianis parentibus natus sum, & vexillum Crucis in frontem port [...], &c: wherein that [Page 83] godly father sheweth his iust griefe and indignation, that his translation was not so well regarded as that of Aquila, Simma­chus and the rest, iudaizantes haretici (as he calleth them) who little respected the honor of Iesus, as he sheweth there; De operibus creationis in praefatione. 3 Ratio. who yet was to be the end and rule of all translations, as Zanchius obserueth, and the spirit of all prophesie is the testimonie of Iesus, Reuel. 17. The last reason for the ancient vse thereof was (as Lactantius and Saint Augustine doe guesse) the imitation and expressing of that ceremony which was vsed before the eating of the Paschall Lamb, by crossing the postes of eache house with the bloud; but indeed the true reason both last and best of all, was that good vse and end the Christians made of it, all one with that which we haue aboue specified, namely to put them in mind of Christ and his passions, and to teache them what they had to indure as marked thereunto by this signe, of which Saint Cirill speaketh most plainlie: Haec omnia recordari nos facit salutare illud lignum, and presently after: Lib. 6. & pag. 135. 136. a­gainst Iulian the Apostate. Prae­ciosi Ligni Crucem facimus in memoriam omnis boni & omnis, vir­tutis, & Christi qui haec pro nobis in cruce perpessus est: and Saint Augustine in his 20. chap. De Catechisandis rudibus, and 8. E­pistle, speaking to one that was to be baptised, hath these words: Crucis signo in fronte hodie tanquam in poste signandus &c. To which may be added that of Dionisius and Saint Basill and much more arguing the auncient vse of the Crosse from those many things falling out, Eccles. hierar. cap. de Baptis. Basil. de spir. sancto. and so commonly and generally knowne and practised in Constantine his time about the same. But seeing that which hath been aboue remembred sheweth both the ancient vse of this ceremony, and all the rea­sons for their inuenting and vsing the same agreeing very fitly and euery way to our times (in which so many Lucianists and Atheists, besides Iewes also in many places of Christendome, abound and are present also many times at our baptismes) I hope I shall not need to spend any more time about this mat­ter which (as I heare) hath exercised many other of late, who I presume haue made these stories and records very common and familiar. Only I will adde a word or two in remembring [Page 84] the iudgements of some learned men concerning the lawful­nesse of this Crosse, wherein because the iudgements of the Ancient fathers (which indeede some of them gaue to much vnto it) as Saint Chrysostome &c) may iustly be suspected, and are so censured by Fulke; I will alledge some fewe against whome the very aduersaries themselues haue neuer as yet (for some of them I am sure) taken any exception As first for Lu­ther and Melanchton, Against D. Sanders and Martiall. who with master Bucer are worthily re­puted, as aboue noted, for the learnedest Diuines in their times. Bucer also in his Catechis. and de recto vsu sacri ministerii. The first in his Catechisme, and the other in their Epi­stles and theologicall counsels allowing not onely the vse of the Crosse, but also of hony, salt, holy water & such like which in these dayes are taken simply and in euery respect by those that haue little skill to examine the truth thereof, for damnable Idolatry. Cassander de Baptismo in­fanrum pag. 95. &c. & in Thesibus op­positis thesibus cuiusdam im­probantis bap­tismi ceremo­nias. Which yet Cassander in a more speciall treatise there­upon, doth not only maintaine, but sheweth also many good reasons for the inuenting and continuing the same in the Church of God: But for the other two, Docter Fulke and Do­cter Whitakers, two most worthy ornaments of our English nation, I presume none will refuse them in this or any other ar­gument, the one making the Crosse an indifferent ceremonie, and in regard of some of the reasons aboue rehearsed, of good and necessary vse; whose particular words for one place a­mongst the rest I thinke good to set downe out of his answer and Reioynder to Martiall his reply, Article 5. pag. 173: The Christians among the Pagans marked themselues with the signe of the Crosse, in token that they professed him that was crucified: afterward to put themselues in mind of the death of Christ, In controuersia de baptismo. these were tollerable vses of an indifferent ceremony. The other of Docter Whitakers in his last readings almost that euer he had in the vniuersity of Cambridge (which many heard as well as my selfe) auouching that not only the signe of the Crosse, but also salt, hony and oyle might very safely be vsed in the administration of baptisme, without conscience of some, if there were the like reason to vs for the vse thereof, as was to those speciall primitiue Churches: or else the gouernors [Page 85] of any Church should iudge the same fit or requisite to be v­sed. And thus much for the reasons shewing the lawfulnesse, fitnesse, and good vse of the Crosse; to which I will adde the excellent conclusion of Cassander in the place aboue named. Hoc tantum hoc loco efficere voluimus, antiquissimas has & lōgo vsu confirmatas caeremonias (quae citra impietatem seruari possunt) non esse temere insectandas, nec pertinaciter violandas, nec earum causa Ecclesias in quibus adhuc earum vsus retinetur perturbandas: sed ex Christiana charitate pacis & vnitatis studio obseruandas; adhibitis his cautionibus, vt superstitionis periculosae siquid immineat, occurra­tur, & nihilominus huius Sacramenti institutio, vsus & mysterium fidelibus studiose explicetur, & amplissime commendetur, vt & Christo suus ex fide honos, & Ecclesiae sua ex charitate reuerentia tribuatur.

CHAP. IIII. Examining and answering those many reasons which are vsually al­ledged against the Crosse, or any other such ceremonies to be simply wicked: and to be, not in themselues and in their owne nature, vtterly vnlawfull.

NOw it followeth to consider of such reasons as haue beene vsually and of late more especially obiected against it and the vse of it in our Church: the which for order sake may thus be deui­ded. Namely to be such as would argue it to be vtterly vnlawfull in it owne na­ture euery way, or els respectiuely, and by accidentall abuse and scandall thereupon, since first it hath beene deuised and vsed in the Church and Sacrament of Baptisme. Of the first kind, the first and worst of all I thinke is that strange assertion broched by some of late sort, but originally deriued from the Manichees, & sometimes but in a more scholer-like sort & cause taken vp by that learned Lutheran Illiricus; that nothing in the world [Page 86] for choyce or vse, and whole nature of it is indifferent to any: but either simply and particularly forbidden or commanded: and so not only the crosse, but all other ceremonies inuented by man, and orders in ciuill things for any good vse in the Church especially, or common wealth, to be vtterly vnlawful. To which a double answer may be rendred: First that the ve­ry ground of this kind of building is very sandy & vnsound, taking away, and euen abolishing the very nature of things and order of Gods creation: whereas the trueth is, both many actions of men, much more the quality and condition of some things in themselues, are neither good nor bad; but indif­ferent, and so are left to mans choice or refusall: so that if he do them, or do them not, vse them or vse them not, more or lesse, no conscience of sinne (as Luther speakes out of Augustine) can arise from them: Mat. 15. such are, to vse or not to vse this or that meate drinke or apparrell, which defile not the man, to exer­cise this or that kind of recreation, and to doe the one and not the other, or none of them both oftner, or more seldome, lon­ger or lesse while, and such like. Yea in morall and will acti­ons themselues, to giue thus much or thus little to that man, rather then another, as acts of curtesie and gratuity, and such like a thousand & Ecclesiasticall also, as singing & ceremonies more or lesse. In Opusculis. Insomuch as some (and euen master Beza him­selfe) not without good shew of trueth and reason for it, haue spoken and written the cleane contrary: and made all actions whatsoeuer in themselues to be neither good nor bad, but in­different: as the actes of the foulest sinnes, murther and adul­tery, in the matter of warre and extreme punishment: and ma­trimoniall duties are then good, and therefore not simply wic­ked, being once clothed with their due circumstances (as the Schooles speake) which make euery action good or bad. The morality whereof Aristotle that great Master maketh to consist in the manner of doing, Lib. 2. of his Ethicks. and end for which it is done: inclu­ding therein the intent of the doer, and due circumstances thereunto belonging. Which point being somewhat nyce and easily drawne into abuse, I wish should very warily be hand­led, [Page 87] and wisely harkned vnto, for feare of that which experi­ence hath shewed in some to cast all hand ouer head as in Iob. 22. and Mala. 3. vers. 14. and such like: howbeit if their mea­ning be of any action already done, or any thing already vsed as being determined of before in our choice to any end, ac­companied with circumstances necessarily following the same, then we ioyn with them against all indifferency, and the disputation were very friuolous, and de non ente, as we say. Se­condly we answer that in case such expresse commandement were necessary for euery particular thing & action, especially in all matters of Gods seruice, there is sufficient expresse war­rant (as we haue aboue shewed) for this and other ceremonies to make them good and necessary also being once commaun­ded ( ex necessitate mandati at the least vt scholae) to be vsed; as namely that place in the Corinthians which chargeth the Church gouernors to ordaine all things tending to decencie, 1. Cor. 14. v. 26. and 40. compa­red together. order and edifying in the church, and not only (as these newe Masters would haue it) to see all things particularly expressed in the word to be done with such decency and due circum­stances, according to the speciall commandements of GOD herein, which were infinite, and so impossible; and answerably all vnder authority to obey and vse the same, for otherwise a man might preache in his doublet and hose, or any other more disguised apparell, for any thing is any where particularlie commanded or forbidden to the contrary. And as it is most credibly reported of one of these (rather wilfull then weake refusers of our ceremonies) in Northhamptonshire, that light­ing from horseback in trauellers array, both preached the word and administred the Sacrament in those riding habites, booted and spurd, all vgly and spattred, saying that all other fit behauiours were but ceremonies. And I maruaile what warrant these men haue for their Turkish gowns, prety kinds of ruffes and such like many (which we no way condemne) more then we haue for the Surplise and Crosse and other ce­remonies, there being as much for this first argument and ma­ny other that follow to be said against them, as against these; [Page 88] except only they are therefore lesse warrantable, because they are commanded by the Magistrate, and Christian magistrate also, either whereof make them from being indifferent altoge­ther necessary. The second reason to prooue them simply wic­ked is in briefe thus much, that because they are outward formes deuised by mā to vse of religion, they are flatly against the second commandement being indeed such as in their kind are worshipped, or at the least made means of worship, as they say, and included in that cōdemning word in the second com­mandement: Thou shalt not worship them, &c: as whereby all vse of religion is signified, and things vsed therein inuented by man whatsoeuer. For answer whereunto we haue alreadie aboue shewed what is forbidden according to the true mea­ning and scope of the word worship, or the second commande­ment and word of God in generall. Where first it is to be no­ted, that no other outward formes howsoeuer deuised by man to any vse whatsoeuer, are any farther forbidden therein then as they are inuented or any way vsed to represent the incom­prehensible God or any person of the Trinity, for their better conceiuing of them or worshipping of them thereby: or els secondly to be any meanes of the same nature with the word, Sacrament, and such like, wherby to worship and please God, &c. for which God will certainly according to his word and promise blesse the vsers thereof. Now God forbid that our Crosse or any other ceremonies should haue any such vse, in­tent or meaning in them, but only (as we said before) at the most to stir, guide and direct vs, and our weaknesse (beyond which, I meane our selues, they haue no vse or consideration at all toward religion) to the more zealous, feruent, decent and orderly performing any of our obsequies and seruices to God. And so to grant that by the word to worship, all religious ser­uice is meant (which notwithstanding is wholly contained in the first commandement) yet doth it no way touch this Crosse, which hath no such religious vse in it, or any way allowed to be exercised and performed in any kind or least degree by it: but only to be a memoratiue signe vnto vs to helpe our weak­nesse, [Page 89] and a manifest and worthy argument to others especial­ly Christ his enemies, how wee are not ashamed of this his badge and cognisance, In the Canons so termed and accounted not vnfitlie of vs that vse it: and hath not any reference at al to God either to expresse him by, or any of the persōs in Trinity, or to worship him therein, as any meanes thereof, which are the things that are only forbidden and condemned in the second commande­ment, and not against the helpes of nature and art to supply mans wants and weaknesse in dealing with God, & in respect of any duety to be performed by him, which in all ages had been and must needs be inuēted and appointed for the decēt, orderly, and more powerfull and liuely performing any duty to God or man.

The third reason to shew it most wicked, is because the thing it selfe is worshipped and so is Idolatrous (as some except) or at the least, the vse of it and other ceremonies, as the best stu­died of them haue obiected, is diuine worship. Which if it be true, both are flatly against the first commaundement in the highest degree, which forbiddeth any thing to be worship­ped but the onely true God, and all kinds, parts and manners of worship inward or outward to be giuen to any but to him only; and so also against the second commandement inhibi­ting and condemning all kinds and meanes of worship, but such as himselfe shall appoint and allow, whereof the Crosse and all such ceremonies we al confesse are none. But to answer this argument, if the first were true (I durst confidently say) we had no true Church at all, or at the least any sound but a most sicke one (vt Morneus de Romana) that shold maintaine by do­ctrine and practise such damnable Idolatry: In his counsels and godly Letters. which was euer the cause of diuorce betwixt God and his old people, I meane for GOD his giuing them ouer to strange iudgements, as Ma­ster Greenham that godly and wise man well obserued. And it is a wonder (as our wise Soueraigne of late answered some of them) that hauing such an opinion of our Church and cere­monies, they should endure to stay so long in it. And for the second, we flatly deny the vse of the Crosse or any other to be [Page 90] in any sence diuine worship, or any part of it, yea or so much as any way properly belonging to the essence and nature of it, or necessarily required to it, or in it: as if either the doing of it were a thing or action proceeding from vs, pleasing or honoring God withall, or so much as any signe vsed by vs to testifie any part of our worship to God, or to declare the same thereby vnto men. For then indeede it were meere will-wor­ship, and such as for which God would rather many waies curse vs then blesse vs at all, as Esay 1. and 2. Colossi: Nay we make it not so much as the least meanes of God his worship, which were certainly euill and forbidden by the second com­mandement. And whereas it is further obiected to this argu­ment, that these ceremonies are therefore diuine worship, be­cause the legall ceremonies were diuine worship, being euery way of the same nature; I answer first, that no Diuinity can make it good that any ceremony legall or Euangelicall (neuer so much cōmanded, is in any sense to be called worship, or al­lowed for any part of it (both which belong to the first com­mandement) all worship being some kind of action inward or outward, from the inferior to the superior: whereas the cere­monies of the Law it selfe, are cleane of another nature, being at the most none other then meanes, or rather helpes appoin­ted by God for those times, for the more easie seruing of him, and keeping that stubborne people vnder the yoake of that pedagogy, when the Church was yet in her infancy; and so the true consideration of them, their nature, and vse is vnder the second commandement.

Secondly we answer that the legall ceremonies and those wee speake of, differ as farre as the two Sacraments of the Gospell from all other holy signes and representations of holy things; for as the word of commandement and promise maketh them Sacraments, as Augustine saith well, and so meanes of Gods worship and certaine good things to our selues: so all other deuoide of that word promising aswell as commanding, re­maine matters of another nature, and doe indeed differ essen­tially, which is as we say in Schooles, genere & definitione: So [Page 91] that if we would define those ceremonies and Sacraments, we must giue them a Genus aequiuocal from this commandement of GOD, as whose nature is in this kind of our conceiuing them now altered to be indeed ordinances of God, 1. Cor. 11. as Exo. 12. and Cor. 11. whereas the other are only actions of men, or things inuented & made choice of by them, and so remaine for their proper notion and terme to my mind; howsoeuer ordai­ned to holy vses by them that haue authority to separate and determine things to such vses, who haue no kind of power to make such ordinances being only to be appointed by GOD, as the second commandement prouideth. Neither are ill acti­ons in Gods worship, or whereby God is better worshipped by vs (much lesse signes, helpes and meanes therein) presently the worship of God it selfe; neither yet are all ceremonies acti­ons: but whether they be actions, gestures, or any outward ha­bites ordained and appointed only by man, they are no other but helpes only; howbeit commanded once by God as the le­gall ceremonies were, the best and greatest of them are but meanes and helpes whereby the better and more easily to worship GOD by; and in those such meanes as he hath ap­pointed priuately or publiquely with any power, faculty or action of body or soule, which are the sole and all the parts of Gods worship from man. And lastly I conclude this answer, that these ceremonies we speake of, are neither in themselues worship of God, or any meanes thereof, nor yet any strange manner of seruing God, so often condemned in holy Scripture, with that determination herein of Georgius Cassander in his an­swer to one that carped at and condemned all ceremonies vsed in baptisme. In responsione ad obiectiones contra cere­monias in bap­tismo vsitatas. Alienus modus est colendi Deum qui vel pugnat cum vero culius, vel abducit a vero cultu Dei (which is a short summe of things forbidden in the second commandement) non qui eò institutus est vt homines ad verum Dei cultum ducat, & ad eius ob­seruationem informet. Nor any other meanes as helpes to our weaknesse are forbidden by Christ in the fifteenth of Mathew vnder these words (In vaine doe they worship me, Mat. 15. v. 9. teaching for doctrines mens precepts or traditions) but onely such as [Page 92] whereby the superstitious heart of man supposeth to please GOD, or any way demereri Deum (as wee say) to procure GODS mercy and goodnesse to vs, or whereby (as Christ himselfe obiected to the Iewes) the commandement of GOD, or any part thereof is preiudiced, made voide, or incumbred, not adorned and helped forward, as by these we speake of. That other reason of being an Image & so forbidden by name (and in their sense also by the second commandement) albeit Peter Martir and Bishop Iewell also (as Doctor Fulke re­membreth against Sanders) about this argument of Images, wil not grant the Crosse vsed by vs, or els as it was vsed in the primitiue Church, to be any Image at al: yet because in the lar­gest extent and true signification of the Hebrew word vsed to signifie the same, [...] and [...] or at the least some such thing forbidden in that commandement, we will not (as indeed we need not) op­pose their authority in this point; seeing as we haue aboue shewed, no such kind of Images are any way forbidden by the true scope and meaning of that commandement in generall, or any particular word or clause contained therein, or any part of God his word; being no waies made, nor by any meanes al­lowed or defended to represent the Godhead or any person of the Trinity, or els to be any meanes at all for our better conceiuing or seruing any of them: much lesse as to which the least part of diuine worship inward or outward is or ought to be performed or applied, which the first commandement di­rectly prouideth against, and which I take it, is the summe of all our defenses or replies vsed by any of our learned writers for the vse or abuse of the Crosse, or against any kind of Ima­ges. About which (I suppose) there would neuer haue bin such hot and vnnecessary contention betwixt the East and West Churches of GOD in generall, if these things had beene tho­roughly considered of, and the controuersie it selfe (so farre as it may be so truely and in it owne nature termed) fully discus­sed and determined. But because I haue in the second Chapter sampled these things, together with many particulars of like nature, as namely one aboue the rest to paint Deaths head, to [Page 93] put vs in mind of Death, and to prepare vs thereunto, would equally be found vnlawfull by their expositions and excepti­ons, or to write any thing in greater letters for better remem­brance of any part of Gods mercies and iudgements. And be­cause also the greatnesse of the argument in generall doth de­serue of it selfe, and through some more speciall and importu­nate traducements of my selfe by some more seuere censurers of my poore paynes hereabout in another kind (wherein I de­sired to giue satisfaction to this argument) may happely vrge me to a more particular consideration and discourse about the same hereafter) I will leaue it for this time, and come to that other and last reason of this first ranke, arguing the vnlawful­nesse of this Crosse simply and in it owne nature: which is, be­cause being with many other ceremonies most of them artifi­ciall and of mans deuising, and withall Ecclesiasticall, as we all grant, are yet notwithstanding significant to the Church of GOD, and of mysticall vse, representation and signification (there being no warrant or Scripture in particular or generall expresly or by consequence for any such ceremonies.) To which because I haue answered in a larger discourse (which God willing shall not be long from the worlds censure) some­what in examining that cauil & exception against our Church, how far foorth Matrimony signifieth the mysticall vnion be­twixt Christ and his Church (as is read in our solemnization thereof) I may be a little the briefer herein. The argument it selfe standing vpon a very small and weake foundation of all other. For these ceremonies first being enioyned and appoin­ted by lawfull authority to a good end, without heresie or er­ror thereabout in our doctrine, or superstition, or any kind of manifest impiety and pollution in our practising of them, we haue many waies sufficient warrant for any of them in the word of GOD: neither are any of them done without, or be­sides Gods warrant and allowance by his word, as in the de­claration of this point in our treatise before we haue shewed, being done to that generall end of all our actions in respect of God, Rom. 14: Whether we eate or drinke, or whatsoeuer els [Page 94] we do (being matters as free for particulars in choyce and va­riety, and indifferent (as these ceremonies) doe them all to the glory of GOD, 1. Cor. 14.27. and 40. vers. and that other no lesse generall in respects of men and the whole Church of God: 1. Cor. 14. Let all things be done to edifying, comlinesse and order: Insomuch as we are so far from doubting, whether these things done in this manner and to these ends especially, inioyned and commanded by lawfull authority, be pleasing vnto God, according to Rom. 14.23: (so far foorth as things indifferent and of that nature are said to please God) as that being omitted either by the magi­strate in not appointing them, or by the subiect of any place by not obseruing them, they are to be censured for manifest breaches of Gods commandement. Secondly to allow a cere­mony, and not to be significant, were to imagine a shadow without a substance; all of them being outward signes, and so necessarily significant of some inward disposition of the will affecting, shewing or expecting any thing: as Fulke against Sanders on the missals, and books that way written very many especially by Durandus in his Rationali diuinorum (albeit some haue called it, and that not without reason for some things therein conteined, an vnreasonable booke) may euidently ap­peare. And that the Church of God hath in all ages lawfully and without any contradiction of God or man inuented and appointed such ceremonies, the better to testifie their repen­tance, and humiliation, for cause of ioy and thanksgiuing (which conteine in a manner the whole summe of mans duties to God) all the ceremonies vsed at fasts or feastes doe demon­strate to all the world, whereof that one is very memorable, not only in the feast of Purim it selfe, which was an inuention and appointment of the Church at that time, as well as many other which we haue aboue remembred, but one speciall ce­remony which the Iewes retaine vnto this day: which is, that whensoeuer the name of Haman is repeated in the Scripture to be read on that Festiuall, all stand vp and beate the formes and seates with their hands and feete, for their generall better remembraunce of that great benefit of their deliuerance from [Page 95] that cruell Haman, and signifying their detestation of that in­tendment of his for euer. Antonius Mar­garita Iudaeus baptizatus de caeremoniis Iudaeorum. Tertullian de Corona militis. And Tertullian more neere to our purpose, vpon occasion of that souldiers refusal, speaketh thus in generall of the habites of Christians sutable to the bloud and passions of Christ, hath these words: Rubricati incedimus, & amentes perhibemur: Whereunto also that of significant names giuen at Baptisme and so vpon conscience of sinne enioyned by their Masters (who are by many accounted most iudicious amongst themselues) may fitly be adioyned: which doe not only put those children and the speciall congregation present at their baptizing to thankfulnesse and obedience (which are the summe of all Christian duties) but also are of all other ce­remonies inuented by man most significant, and that of the greatest matters of our faith and profession in this life, and fu­ture hope and expectation for the life to come: as namely Re­pent (as some haue beene called) which is the summe of all those significant ceremonies of dipping and rising againe out of the water, importing the death and resurrection of Christ, and so consequently our regeneration, as Rom. 8: and one other (dust) vsed also by them, signifying our mortality: and lastly that common and very significāt ceremony (which many Di­uines doe teache it in their praiers & preaching also, to be for our continuall vse and practise:) when as by lying downe in our beds, and rising vp againe, is signified vnto vs our lying downe in our graue and the resurrection of our flesh againe: which is a matter of our highest faith and expectation from Christ Iesus his flesh and spirit, from which all our spirituall hope and comforts are deriued. All which so long as they con­teyne no error or superstition in them, nay yet through singu­larity violate any wholsome constitution made to the contra­ry, nor lastly through nouelty and weaknesse of iudgement, giue occasion not onely of vnnecessary scandall, and too too truly giuen, but also at sometimes of scoffing and scorning to some profane spirits at such holy mysteries (in which the least action and gesture ought to carry a due reuerence, port and Maiesty) I thinke no man of vnderstanding can iustly mislike [Page 96] them: Thirdly these men forget what a broad difference there is betweene sundry kinds of ceremonies, which all notwith­standing are significant, and can no otherwise be. For which end I could wish them to peruse that which Chemnisius that most learned Lutheran and graue Diuine hath, in his answer & examination of the Councell of Trent, In his exami­nation of the Councell of Trent▪ Aquinas tertia parte Summae quaest. 60. Art. 3. about this very mat­ter of the Crosse and Images so grosly abused by the Papists: where making out of the Schooles some Signes prognosticall, some Collatitiall, some memoratiue, some Demonstratiue, &c. neither he nor any iudicious Diuine in the world doth, or e­uer did condemne all memoratiue Signes, of which kind and nature we haue euer holden and maintained the Crosse, but no way of power or the least hability to confer and conuey any grace or good vnto the Church, or any creature, as the old heretickes by Irenaeus his story gaue vnto it ( [...] and [...] which I expound) power to remoue & dispell euill, Irenaeus lib. 10. cap. 24. and to confirme and establish any good: which for many particulars, and the worst vse of all, many foolish, superstiti­ous, and idolatrous Papists haue taken vp and taught in the world. Howbeit for being memoratiue signes, and instructi­ons for things present, or to come, which may be helpes vn­to any our manifold weaknesses (as abouesaide) we cannot yet see any sufficient reason against them: and I would be be­holding to any that should make any full, sound, and good demonstration to the contrary. And so I conclude this Chapter and mine answer to the first kind of Obiections with two excellent sentences of Georgius Cassander in the place be­fore cited: Quamuis verbum Dei sacris literis consignatum, & sa­cramenta nobis ab ipso relicta plenam institutionem contineant, ta­men non inanis est opera illorum qui verbi intelligentiam & sacra­mentorum significantiam pluribus verbis & signis, modo diuino ver­bo non aduersentur explicandam & in hominum animis defigendam putarunt. And anon after: Qui non iuuantur ombris caeremonia­rum eo quod norint veritatem, tollerent eas (vbi opus est) propter Cha­ritatem. And one other grand decree and kind of Anathema vsed by the Iewes, and euery way as fitly to be applied to our [Page 97] ceremonies, Hospinian de festis Iudaeo­rum & caere­moniis pascha­tis cap. 5. pa. 19. and to be denounced against manifest despisers and deprauers of them: Qui contemnit festa solennia & coetus Ecclesiasticos, quia irritum facit faedus Abrahami Patris nostri, non habebit partem futuri saeculi: which Hospinian applieth to our ce­remonies.

CHAP. V. Answering the obiections of the Crosse, being vsed for an Idoll some­times, and so retained yet in some places of the world.

THE other reasons vsually made against any vse of the Crosse in holy baptisme or any other administration appertai­ning to religion, or any part of Gods seruice, are taken from certaine acci­dentall occasions which haue fallen out in the world, and the Church of God it selfe about this Crosse: being either not vnderstood, or misconstru­ed, or too too hardly censured by some, which vpon their owne conceipt haue growen into great mislike of the same; or lastly because it hath beene abused at any time to supersti­tion and idolatry. The first whereof may be that of their last coyning, for any thing I haue read or heard, except only that by way of proiect and collaterall kind of answer, Doctor Fulke against Sanders might suggest something to this excep­tion, very quickly apprehended by such busie spirits, Fulke against Sanders of Images. and the cauelling wits of so many Sophisters and impostors in these daies: for so that truely famous learned man telleth Sanders and his complices, that they might as well worship those tor­turing engines wherewith Martyrs were cruelly handled and ended their liues withall, as this of the Crosse vppon which our Sauiour Christ endured such cruelty and shame: which rather is worthy of all detestation, as this replyer a­gainst it inferreth thereupon, then of any such honourable mention as is made thereof in the administration of Baptisme. [Page 98] To which (albeit vnworthy of any answer) being a grosse and foule fallation ab ignoratione Elenchi (as we say) the argument being not ad idem: for this honorable mention of the Crosse is not made by vs, because it was a meanes of tormenting so in­nocent a person (howsoeuer also not the instrument, but the deuisers and actors of so wicked a practise, deserue all the blame herein) but because it pleased God to permit, and so it was effected in time, that his owne Sonne should by so shame­full a death (the better to declare the greatnesse of our mise­ries and his owne mercies) procure our peace. Which in re­spect of the worthines of the person, and omnipotency of Gods power and mercy might no doubt otherwise haue been accomplished: but that now being done, and (as the Schooles speake) omnia dum sunt necesse est vt sint: we therefore iustly doe, and indeede necessarily ought to retaine all possible meanes for the due remembrance of it: neither may those acci­dents thereabout any more cause vs to detest the thing it selfe, or forbeare the mentioning of it, then if an honest mans sword should in it selfe be hated for any cruelty wrought by it: or which is more fit, if any man should euermore loath and de­test those burning, cutting, and cauterising yrons by which our health (when there is no other remedy) hath sometimes been procured. In Asceticis. Which Saint Basill saith in his moralls we doe well abide, loue and like: although we cannot indure the phy­sitians of our soules to cut, burne, or touch our soules with those spirituall instruments and edge of Gods lawe. Nay fur­ther, Cyprian. an other great and good father not vnfitly (albeit some­what insolently and strangely for the manner of speeche) is not afraid to cry out of Adam his sinne it selfe (which was the first mouer in this violent resolution of the heauen it selfe, for all causes concurring herein to our peace, and the whole argument occasioning all that great tragedy) O foelix culpa qua talem meruit redemptorem: Much more may we call it a blessed Crosse and wounds, by and vppon which the Apostle wit­nesseth all our peace was procured, ratified and confirmed for euer. Another argument of this latter kind, and to the same [Page 99] purpose is thus framed: No inuention of man or ceremony whatsoeuer, whereof there is not for the present, nor yet euer hath beene any necessary vse in the Church of God, being once abused, and that so generally, may any longer be vsed and reteined in any part or meanes of Gods seruice: but the Crosse is for euery point such a thing, therefore it ought no longer to be vsed in any reformed Church. To which I first answer, Iohannes Bun­derlinus Sebastian Franck, and one Entfelder. Anno 1543. that by this argument all ceremonies whatsoeuer (be­sides those which the word of God specifieth and particularly requireth) should in time be all condemned, and cast out of the Church: which was the opinion of some in Germany, as namely Iohannes Bunderlinus and Sebastiane Franck (who set foorth books Anno. 1530: condemning all ceremonies) yea euen the holy Sacraments themselues: because they had been prophaned, violated and oppressed (as they write) by the tyranny and Idolatry of Antichrist. For so indeed it is cleere, that no humane inuention whatsoeuer, but hath either former­ly, or may futurely be abused: and so by consequence none to be reteined in sequele of time and abuse. So that any may perceiue the very foundation of this argument to be most vnsound, and contrary to the very rules of common reason, for that (as Aristotle truely teacheth) whatsoeuer is, Aristot. Ethicks lib. 4. cap. 4. or may be well vsed, may also be abused: and secondly, no abuse of a­ny thing can take away the right and true vse thereof; for then as the Apostle saith in another such like case we should goe out of the world. And lastly nothing cā be abused which hath not first of all been in some good vse or at the least appoin­ted thereunto, 1. Cor. 5. the abuse being a priuatiue or a negatiue at the least of the other; and so no doubt was this Crosse before (as we haue aboue remembred out of Irenaeus) the Gnosticks and other hereticks had so anciently abused the same: and more particularly the sanctified Bells so called and vsed in Poperie, & in most of our Churches yet reteined, our Fonts also which haue been as fouly abused, to speake nothing of our feastes (wherein much Idolatry and foolish worship hath been giuen to Saints diuers waies) should all be remoued, if this argument [Page 100] were good, there being no such absolute necessity for any of them, besides the commandement of lawfull authority which for decency, order, and better edification appointeth the same rather then any thing els. For so we see that (as some haply vpon conscience of this matter and argument we haue in hand, haue made a common practise of it) children might otherwise be baptized at some bason, or some riuer and foun­taine of water, as Iohn Baptist did. And for the brasen Serpent (about which there hath been so much adoe betwixt Martiall and Calfill, Fulke and Sanders, euen in this very argument of the Crosse) there is no question but that it was very much a­bused before Hezechias his time: and yet did not any of the Kings before him pull it downe, nor any of the Prophets of those times did call vpon them so to doe; much lesse (as some of these new masters enioyne Christian princes) were any of those Princes bound vpon feare of that Serpent so to be abu­sed, or giuing occasion to Idolatry (which could not bee but very great, 2. of Kings. cap. 28. v. 4. & 2. Chroni. cap. 29. vers. 16. it being placed in the Temple it selfe, as by the sto­ry repeated in the Kings and Chronicles compared together may appeare:) and that it was no necessary thing, but indiffe­rent, Hezechias his pulling it downe without any reproofe of the Prophets, or breach of any Gods lawes, as it seemeth, suffi­ciently declareth: who also if he had let it continue still, and caused the people by instruction and true discipline to leaue that their abusing of it, no Scripture or Prophet (I dare say) could haue reprehended him for it; as we doe not reade that any one or other commended him greatly for taking it away, nor reprehended any other of the Kings for not pulling it downe before. And lastly, the setting vp of the Image or por­traiture of any ones father or friend (which is a thing in my poore opinion too too common in some other respect, euen in the places where all the parts of our holy seruices are perfor­med, as also the armes and pictures of Princes, which is as common in many Churches, might with greater shew of rea­son be called into question (if there were any force in this ar­gument) then our Crosse, which is but aërious, and a transient [Page 101] signe (as we haue aboue shewed) and neither Image nor Si­mulachrum as the learned distinguish them; and as those we last named are. Which also haue not only beene abused to the greatest superstition and Idolatry (as appeareth by all storie) but also the very first occasions and originalls of all Idolatry, as out of the 14. of the booke of Wisedome partly appeareth, and many learned men haue gathered from thence, and how the pictures of princes haue bin by the flattery of Sycophants, their owne pride and cruelty abused this way, many histories report. And yet I hope for these abuses, causes, or occasions thereof (then the which there can be no greater) none will be so bold, not onely for feare of law in that case prouided, but euen vpon conscience of due reuerence to the same, as to pull them downe, or conclude that they ought to be pulled down: or any way deface them, or disgrace them by word or prac­tise. 2 Secondly (whereas they obiect that there is no necessarie vse of this Crosse in the Church of God) I aunswer that it is enough for vs, and might be for them also (but that nothing can hold them) to make it necessary, because the Church of Christ hath so aunciently vsed it, and the present Church go­uernment iudgeth it still fit to be reteined amongst vs: nei­ther ought any priuate spirit to call that common, prophane, or vnnecessary (as Saint Peter sometimes was aduertised) which GOD by his lawfull Magistrate hath made holy and necessary to be performed by vs. Act. 10. Neither yet can any acci­dentall abuse, albeit in the highest degree of any thing what­soeuer necessary or indifferent, discharge the subiect from his due obedience to things of this nature once commanded by the Magistrate. Which if it should be granted and yeelded vn­to, many temporall Lawes of this kingdome (which are forced to tolerate many a mischiefe oftentime) ought eftsoones to be repealed. Thirdly, besides that there haue been, and yet are ve­ry many good and so necessary vses of this Crosse (as we haue formerly proued) so is there no better way to shew and re­forme the abuses of the same, Cap. 4. then that both by preaching (which I could wish were more carefully performed in this [Page 102] behalfe) and due vse and practising the same in the publique congregation, all sorts of people might be informed in the trueth and lawfulnesse of this ceremony by Gods word. Last­ly for those places which are alledged out of Exodus, Esai, and Hosea, to strengthen this argument; I answer, that most of them are particular cases grounded vpon speciall circumstances of those peoples sinnes, and so are not to be drawne to conclude any generall proposition for, or against these kind of cere­monies: as for example there is great odds betweene the land of Canaan where all such meanes and monuments of Idolatry are in particular commanded vtterly to be defaced, and any part of the Church of GOD, in which any such abuse hath sometimes hapned or more constantly beene continued, for which God neuer gaue any peremptory and generall com­mandement or speciall charge against them. Secondly those places in Esai and Hosea are threatnings and promises of God to his Church, Esay. 30. Hosea. 2. for the better informing, ordering, and comfor­ting the same, and in no reasonable construction or expositi­on, any peremptory commandements against the things there spoken of: as where it is said, I will pollute their Images, and cause the name of Baall to cease, the one being a iust iudge­ment denounced against the Idolatry of that time (which God be thanked is farre from vs and our state, which maketh seuere lawes for the punishment of the same) the other a gratious promise, as the scope of that place and the meaning of the words declare. And what a deale of Sophistry is committed by allegation of Scripture, any Iudicious text-man or obser­uer of the many strange conclusions of these times may easily perceiue, and elsewhere my selfe haue giuen some touch vnto them, and tast vnto other: because indeed (which is diligently to be marked for the true vnderstanding of many Scriptures) many things are spoken therein especially in their Sermons cohortatorie (as Luther obserueth in the Fathers) that is, 2. 2. quaest. de vsura. by way of exhortation and maiorem cantelam (as Caietanus also obser­ueth in the Schooles themselues) wherein things are applyed to the times present, and not any way determined of for the [Page 103] lawfulnesse or vnlawfulnesse thereof, and so such promises and threatnings implying alwayes a condition, doe put nothing in being, as the Schooles speake, which is alwaies to be exami­ned, and only to be iudged by the rule and Canon of the mo­rall Lawe: of which nature also are certaine homilies of ours from which these exceptors thinke they haue so great aduan­tage, as well for not subscribing thereunto, as for the ouer­throwing this matter of the Crosse which we haue in hand. Besides also that many things are by comparison and symbo­lically drawne by these disputers from the olde Testament to the new: and so as the schooles say, argumenta symbolica & com­paratiua, are parum argumentatiua, little or norhing at all able to conclude any thing: whereas those godly exhortations are made (as the title of them sheweth) against the perill of Idola­try, and by way of greater detestation, and not according to their particular iudgement what is lawfull or forbidden there­in by the precise rule of Gods word. Lastly these men greatly wrong themselues, as well as our whole Church and the go­uernors thereof, in comparing that abominable Idoll of Baall and the rest aboue mentioned in those Scriptures, with our Crosse, and other such like ceremonies, howsoeuer defiled with much superstition and Idolatry at any time: for as for that one of Baal, and most also of the other, there neuer was, nor possibly could be any good vse of them, as we haue shewed and prooued of the Crosse. Neither was the naming of those abominable Idols simply wicked (as Saint Ierome also dispu­teth in one of his Epistles, and which might well fit our ten­derest in this kind, who cannot abide the least mention of the Masse, and that vpon conscience of these places, which yet was generally vsed, as Doctor Fulke sheweth, Fulke against Sanders. to signifie the Lords supper by it a long time in the Church) but such a mentio­ning of them only as those Idolaters did vse towards them, as may appeare by the contrary protestation of Dauid, Psalm. 16: saying, I will not mention them in my lips, which is (as the scope of that speciall place argueth) to praise them or pray vnto them, as it is well knowne the Idolaters did. Whereas [Page 104] the worst that euer was imputed or performed to this Crosse, or any other of that nature, was no way giuen to the things themselues, or by their meanes to any horrible Idoll, as that of Baall was, and so to the very diuell himselfe (as Saint Paule sheweth) but respectiuely alwayes, and in relation to him that did hang vpon the Crosse (as the worst of them all chalenge for themselues) as from whom by their idle fancies, and super­stitious imaginations some diuine power was communicated and transfused into that, and all other Crosses; and that no o­therwise (as the best of them plead for it) and themselues) then as a King doth make a grant, and sendeth vsually some token of his will and authority in many particulars by his ring or seale: and so much for this argument also.

CHAP. VI. Answering that obiection for Christian liberty, which the Crosse is supposed in some so much to crosse.

THE other reasons that followe, are of lesse moment, and yet for the satisfying of all (as neere as I can) I will returne somewhat to them also, the one being taken from that grand prerogatiue of Christian liberty cha­lenged and magnifyed many waies by these men: the other from those necessary, appa­rent, and vnauoidable offences, which doe dayly and must needs still arise from the vse of this Crosse: which as all Chri­stians, so especially the chiefe Magistrate, and all other vnder him that haue charge of their peoples soules as well as of their bodies, are bound to foresee, preuent, and take away, or els should be found to transgresse that royall Lawe spoken of in Iames, Iames. 3. Rom. 14. v. 15. and that speciall branch thereof mentioned in the 14. to the Rom. by not walking in loue, nor hauing charitable com­passion at the least of these mens infirmities, and great soules dangers and dammage. The first whereof (which toucheth Christian liberty) sauoreth not a little of Anabaptisme, from [Page 105] which some writing masters of this kind haue bought or bor­rowed too many drugges to make vp their poysonfull confe­ctions in some of their books, as that other aboue, vsed by them against the indifferency of any thing, was drawne from the Manichees. Insomuch as a man may boldly and truely say of many of these irregular persons, for the summe of their new doctrines and strange practises, that they are for the most part (and so will be found) to be compounded of Manichisme and Anabaptisme, I meane the worst sort of them: For against the other (which I haue elsewhere distinguished) I neuer intended in this or any other to deale against them, but as neere as I can, the errors of them all. As in this one particular of withdrawing their obedience to lawfull authority in things in their owne nature indifferent, vnder colour of Christiā liberty, doth very plainly appeare. In which (for more speciall answer) they shew not only their great security in not examining their conscien­ces for so manifest a breache of Gods Lawe, and their further pride & hypocrisie in passing ouer the grauiora legis (as Christ told the Pharisies of his time) vnder colour and pretence of making scruples and conscience of these smaller things (as comparatiuely they may be called) but also very grosse and sottish ignorance in not discerning, Institutionum lib. nor any way determining aright of this Christian liberty. Which is a thing indeed (as Caluin well obserueth, and discourseth vpon this argument) no lesse spirituall then the pardon of sinne, and peace of con­science; and specially consisteth in that spirituall freedome from the lawe of sinne (and curse awarded by Gods lawe thereupon) which naturally raigneth in our mortall bodies, that is, euery power and part of body and soule; and power from Christ his grace, spirit and life, to worke righteousnesse and fulfill the law: as Saint Paul from the last words of the 4. Chap. to the Romanes, to the end of the seuenth, most fully set­eth downe. Neither did Christ come (as himselfe proclaimeth) to destroy the Law, but to establish and performe it in him­selfe and all his members: who is a Sauiour, but not to sinne againe, a physition, but not to surfetting, and therefore hath [Page 106] deliuered vs from all our enemies, Lucae. 1. that we should serue him, and keepe euery one of his commandements. The maine summe whereof standeth in due obedience to himselfe, and his lawfull ordinances, Zanch. in Confess. as Saint Peter expoundeth the same. Neither doth our freedome from that seuerity of the ceremo­niall Lawe abridge any whit the authority of the Magistrate in decent ceremonies agreeable to the Gospell; but cleane contrary (as we haue aboue remembred) inuesteth rather that whole perfection, meaning, and authority of the ceremoniall Law in those Christian Magistrates, to whom God commit­teth any part of his Church vnder the Gospell. The ceremoni­all Law indeed being nothing els but an order appointed by God himselfe for the outward policy and discipline of the Church being then vnder the pedagogy of the Law, which now is left to the liberty of Christian Princes as they shall see their times & occasions to require. Only, vt Austen, ne excedant and so become a snare and burden; where yet I see not but o­bedience is necessary, albeit (vt Peter) a yoake too heauy to beare, and it is a sinne to the commanders encroching vpon this liberty: but yet you inferior must obey, and so (as Beza) bene parere, may and must stand when magistrates doe malè imperare. So if the Apostles had vrged more ceremonies, paren­dum orat: Secundo Cauendum ne (vt de Imaginis vsu) multitudo caeremoniarum hinder charity, or oppresse any in these poore times, and daies of Gods wrath vpon the Church, as also of the miserie for the most part of the ministery and abundance of poore in all places. Thirdly dispute not thou what is fit for discipline of Clergy or people, in ceremonies more or lesse, these or other, but leaue it to the magistrate that is charged with that care, and must answer for his magistracy, and sinnes thereof one day. Neither may any without great occasion of sinne, and manifest breach of the fift commandement, pulle their necks out of the yoake of their lawfull commands. For Christianity taketh not away any part of ciuility or humanity (as some haue well said) much lesse due obedience to lawfull authority, as too many haue taught of late and practised. And [Page 107] to conclude this first part of my answer to this obiection, I desire all to reade and compare with iudgement that reply of our Sauiour Christ to that Pharisaicall exception against Christ his Disciples for eating with vnwashen hands, with the doctrine and practises of these men, who making scruple and much adoe about Crosse and Surplice, and a few ceremonies distasting their priuate iudgements, runne headlong into o­pen neglect and contempt of the fift commandement. And so as the Pharisies did vpon error of deuotion and conscience to their Corban, cause many a silly disciple of theirs to neglect their manifold duties to father and mother, whereby (as Christ telleth them) they made the commandement of God of none effect by their traditions. Euen so doe these new masters eue­ry way the selfesame in effect. Secondly I answer, that albeit no humane Lawes do of themselues binde the conscience, but only as they haue their ground and warrant from the fift commandement, and further, that no magistrate or creature in the world can take away the least part of Christian liberty in things inwardly spirituall, or outwardly indifferent in them­selues for choice or vse (because Christian liberty is the selfe­same still, and is seene as well in doing, as not doing, vsing or not vsing any thing subiect vnto it:) yet do all wise esteemers of these things hold, that euery Christian Magistrate may, and ought also many times by vertue of the fift commandement, restraine this Christian liberty in many particular things, ac­cording as any good cause and reason generall or particular, may occasion any Prince or state to make wholsome Lawes for any such purpose. And that so farre, and so large, as no one commandemēt of God by commission or omission any thing hereby be preiudiced by any of these restraints or impositions whatsoeuer. As in the matter of fasting & abstinence, the lear­ned Schooles haue fully determined; which may serue for an­swer and direction touching all wholsome Lawes penall or otherwise enacted and in force, in our state or any other.

CHAP. VII. Answering the obiection of so many scandals arising by the vse of the Crosse.

THat other of this last and least kind of arguments against the Crosse (which shall also be the last of this our consi­deration) is drawne from the offences which haply haue, or may at any time arise from the vse of this Crosse. For answer whereunto I hope I shall not need to stand vpon the definition of a Scandall in generall, Hieron. in 15. Math. v. 12. Scandalum est dictum vel fa­ctum quod dat alteri occasio­nem ruinae. or the vsuall diuisions of the same into Actiue and Passiue by the Schooles, and commonly termed offences giuen or taken: but referring all to Saint Ierome his definition of a Scandall, set downe in his commentaries vpon the 15. of Math. vers. 12. I wish these great exceptors, and all other too too iustly scandalized by them, & their offensiue behauiours in this behalfe, to turne their eyes vpon the manifold scandalls and inconueniences also, which many waies breake out priuately and publiquely, both in Church and common wealth, by reason of their omitting, mis­liking, and so peremptory condemning the vse of the same, albeit established by publique authority amongst vs. Which indeed are so many, as that no wisely affected or honestly dis­posed heart can but throughly and most feelingly be touched and iustly greeued withall; especially since those which rise from the omitting of it, are farre greater and of another nature from those which proceede from the vsing of it, euen in Bap­tisme it selfe, or any other holy administration, there beeing indeed betwixt them no iust or fit proportion or comparison: the one being only passiue, and vnnecessarily taken by those that abuse them, and themselues and others by them: and doe neither know the truth, vse, or right practise of them: the other being too too iustly giuen, and actiuely, and in themselues euil [Page 109] (as the Schooles speak, and we haue aboue shewed) contei­ning in them manifold breaches of the fift, and almost euery other commandement of God. As namely generall disobedi­ence, and both inward and too too often outward kicking, spurning and rebelling against the most graue decrees and constitutions of the Church, and soueraigne authority of the chiefe Magistrate (to which euery honest heart ought willing­lie to subscribe and simply without contradiction or disputa­tion to yeeld their obedience.) Besides the great neglecting of speciall callings, and manifold duties therein to GOD and man, bereauing the Church also by this meanes of their gifts, and themselues and others of their necessary maintenance, be­sides many other, which I haue more griefe then will to re­peate. Secondly, were these offences both alike, I meane acci­dentally euill only, as those taken herein are, and so being meere occasions, nec dant speciem, nec veniunt in definitione, as the Schooles speake, 22. Quaest. 43. art. 1. and therefore are no pro­per causes of euill: yet in such a consideration, the greater num­ber doth and ought with euery good conscience to ouersway the fewer and the lesser, which if they should be reckoned to­gether, there would appeare great oddes, and a broad diffe­rence to any equall or iudicious eie. And whereas some haue found a more nice difference in this behalfe, in respect of the Magistrates commanding these things, which in their iudge­ments might well be forborne, charging them further with great want at the least of Christian charity, and wise louing care and foresight towards the good of their poore subiects, and inferiors soules and bodies, by not preuenting and taking away so many causes, or to speake more properly, occasions of so much offence, hurt and dammage to their weake conscien­ces and Church of God in generall: I answer first, that it is a horrible sinne both against the fift, but especially against the ninth commandement, for any priuate spirit or person what­soeuer, to entertaine any such thoughts and suspitions (which are no other then diabolicall suggestions) against their Prince or any lawfull authority placed ouer them. Whereas the rule [Page 110] of that royall law is particularly expressed in the ninth com­mandement, neuer to censure or conster the words or doings of any the meanest offensiuely and to the worst, when any more fauourable conceipt and interpretation thereof may be admitted and affoorded. Much more to presume so farre as to prescribe any thing in this kind to those, whose very thoughts they ought to honour euen in their owne secret thoughts, and priuy chambers: much more to reuerence and imbrace with all duety and respect, all their solemne ordinances and designments for any such administration, for the which they are accountants to God only and none other. And therefore I cease now to marueile, and rather begin to feare and tremble, at the most insolent practises and behauiour of some in these daies, who not only dare to censure and misdeeme by most vncharitable iudgement, the words, writings, and best com­posed Sermons of the most considerate and zealous amongst vs: but also feare not to enter into the very thoughts of Kings themselues: whereas besides religion, common charity, and speciall allegiance, euen good manners might teach and per­swade them other thoughts, words, and demeanour. As name­ly, that hauing by Gods mercy so worthy a Soueraign borne, bred, and nurtured vp from his cradle in holy and pure reli­gion, so well through his study and experience (being now also for his age almost in the vigor and perfection of both) so well and throughly qualified and accomplished with all royall graces and vertues, besides his long obseruation of all state occasions Ecclesiasticall and ciuill, which himselfe hath so long mannaged, and sate at the sterne of both; insomuch as without flattery, that may iustly be said of him, which the Prophet spake of Hezechias, The feare of the Lord hath made him prudent; Isai. 33. and that Techoatish woman of Dauid, that he is wise as an Angell of God, specially sent for the good of his kingdome: who also from his first comming amongst vs (to speake the best, but to a sicke and distempered body, howsoe­uer (I may boldly say) as well shapen and proportioned for all lineaments of state proceedings, as any other Church or [Page 111] common wealth in the world) hath spent no doubt many an howre in prayer and heauenly meditation with GOD, and much conference with all his worthies, how to prescribe and minister a course for the reducing of the whole bodie to a true temper of vniformity and peaceable proceeding in all things: as also hauing so many assistants and vnder gouernors of rare quality, vnderstanding and iudgement (whose soules & consciences, yea liues and liberties, and peaceable prospe­rity for them and theirs for euer, are most deeply engaged in this businesse with his maiesty) should first of all humbly ho­nour GOD for these inestimable and neuer before knowne meanes, and both to thinke and resolue with themselues that these worthies haue more reason both in conscience and mat­ter of state proceeding, and haue found and iudged it more profitable and auaileable for the common peace of the Church, and good of the whole state, as well to retaine these ancient ceremonies of the Church, rather then to inuent new; as also vpon such penalties to vrge the vniforme vse thereof, then otherwise to take away any formerly established, or to forbeare the restoring of any decayed or intermitted, or els to giue toleration to any contrary minded, for the doctrine, vse and practise of the same. And then in things of this nature being indifferent, or somewhat more doubtfull to weake and vnsetled iudgements, to submit themselues, their iudgements and consciences in all duety, reuerence and humility to these sage, grand, and no doubt most conscionable determinations of such and so many as are both as holy (as the best of the standers out) and more old and wise then their fathers (as he told Iob) who haue oftentimes considered, and doe yet (when these men haply sleepe) maturely deliberate of these, and all such occasions, for the common peace and their special good, if they had eyes and grace to see it.

And lastly to consider a little (which any that hath his eyes in his head may easily discerne) what these contrary and o­uerthwart practises of theirs might, and are most likelie to worke in the minds and disposition of most Princes, who as [Page 112] the Poet saith, haue for the most part high and strong affecti­ons, and whom, as Aristotle sheweth, nothing sooner moueth to wrath and iust displeasure then neglect and contempt, Aristot. Ethi­co. tertio. es­pecially of their most holy and honorable endeuours: and had not we a meeke Moses as well as a most wise and worthie Sa­lomon, might iustly be feared to hazard not onely all Church priuiledges, but euen (which sometimes befell that patient ruler and leader of Gods people) the breaking at once of both tables, that is horrible vastation and fearfull dissipation of all things in Church or common wealth. Thirdly, I answer tou­ching these offences, with our Sauiour Christ, Math. 18. Woe be to them by whom the offence commeth: which in this case can no way be imputed to the magistrate commanding, accor­ding to his conscience and speciall duty to God and his peo­ple in this behalfe, any such ceremony for vniformity, godly edifying, and peace of that gouernment and body ecclesiasti­call or Ciuill whereof he is the head; much lesse may it be fast­ned vpon the immediate minister and vser of any such cere­mony, who is necessarily bound to doe the thing which his prince or any other lawfull authority require at his hands, and hath the same for his warrant; insomuch as if haply any iust offence be giuen herein (to which any such woe properly belongeth) it doth by all right and reason returne vppon the first commanders (who will not deny I am sure to take the same vpon them) and by no equity vpon the heads of any in­ferior souldiers, which are enioyned vppon iust penalties to doe that which their Captaines direct and appoint. But in­deed the true cause of those offences which haply some­times come to passe, resteth in them only who partly through weaknesse and grosse ignorance (which neuer excused any) and somtimes wilfulnesse, pride, and malice, make offence in these things to themselues and others (and therefore a more grieuous woe is due vnto them) when indeed there is no iust cause thereof any where to be found; who also might both perswade themselues and others, but that (as I may without breach of charity boldly affirme) they are so farre gone and [Page 113] departed from their due obedience in this kind (euen by a perpetuall rebellion as Ieremie speaketh) as that they haue resolued together with those of whome the Poet Sophocles speaketh, neuer to be perswaded: although indeede they be perswaded, and find in their consciences that without any iust offence to GOD or man, they might safely doe any of these things. Lastly, I answer that there is no better meanes to auoid and vtterly to take away these offences imagined, or truely giuen and so commonly taken by Papists, or any other in the vse of the Crosse or other ceremonies that are now adayes so generally distasted, then when Christian Princes commaund the true and right vse of them, and the godly learned mini­stery do by their preaching and vsing the same instruct all sorts of people, both how to vse them aright, and also to shunne the manifold abuses and offences which haue fallen out thereupon in the world. Wherin if the learned ministerie of this kingdome had beene as carefull and constant both in their doctrine and practise to obserue this vniformity, not only in this ceremony of the Crosse, but all other things for doctrine and manners, so wisely and carefully agreed vppon and prouided in our Church: as the other are ouer diligent in the one by their daily teaching and dropping as it were into the minds of their followers so many drops of all those mis­chiefes: and most resolute in tying themselues and all their sectaries by the strictest subscription (that euer I thinke was vrged) to the obseruation of their orders and none other: we had long since seene an end of so many schismes and vnneces­sary differences and contentions amongst vs about these Le­uiora legis (as I may terme them) of Crosse, Surplice, and other ceremonies, and many times about meere trifles and moon-shine in the water: which yet haue much hindred many things appertaining to the weightier things of Gods Law, as mercy, peace, iudgement and righteousnesse, wherein the kingdome of God and the safety of his people consisteth: and many a poore soule, and otherwise loyall subiects, which now though ignorance, perplexity, tendernesse of conscience, or [Page 114] any worse cause feele the penalty of that lawe, whereof they might haue had the good and benefit (which is the proper end thereof) would neuer haue incurred so many scruples, snares, domages and daungers: wherewith their minds, goods, names, bodies, soules, and all are now entangled and much incombred, afflicted and oppressed. Whose eyes I pray God for Christ his sake to open, and by the meanes and helpes of so many worthy Abners vnder our Soueraigne amongst vs, to reduce all the true subiects and liege people of this king­dome euen from Dan to Beersheba, vnto the most wise, blessed, and peaceable gouernement of our Dauid, by reason of our diuisions yet remaining as it were in them: whom wee hope God hath annoynted & established with his posterity to sit vpon this throne, and raigne eftsoones ouer vs as in Ierusalem for euer; when all the enemies of our peace and state shall by his industry and godly wisedome be brought to one vnifor­mity and agreement in all points and articles of faith and do­ctrine, and a generall, true, constant, and continuall confor­mitie in Ceremonies, which onely is able to make our England Dauids Ierusalem, Psalm. 122. and all of vs with our posteritie to see the peace of it all the dayes of our life, so to con­tinue for euer.