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 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 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 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 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 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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 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 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 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 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 time vſed by the Iewes themſelues, or any other in their Church gouernments, ſhall more ſpecially be ſhewed in the next Chapter.

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 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 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 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 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 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 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, 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 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 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 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 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 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 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 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 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 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 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.

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, & 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 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 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.

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 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 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 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 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 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. 〈 in non-Latin alphabet 〉 . 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 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▪ 〈 in non-Latin alphabet 〉 . 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 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) 〈 in non-Latin alphabet 〉 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 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 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, 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 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 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 〈 in non-Latin alphabet 〉 parit aeternas dilacerationes & 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.

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 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 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 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 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.

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 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 〈 in non-Latin alphabet 〉 , 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 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 〈 in non-Latin alphabet 〉 . 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) 〈 in non-Latin alphabet 〉 . 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. 〈 in non-Latin alphabet 〉 . 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 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 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 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.

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 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, 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; 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, 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 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 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 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, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 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 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 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 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 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 ( 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 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 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.

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. 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 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 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 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. 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 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 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 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.