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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may by Erastus his own acception or any others signifie as well as that incestuous person most iustlie by Paul from the company and priuiledges of the Church of Corinth But to tye our selues to that excommunication which by good order and vpon iust and necessary cause is alwayes awarded resting in the hands power of euery true Church and company gathered together in the name of Christ to professe his name and seruice that also hath it differences and distinctions for so by the Schooles and Kanons many such haue beene inuented whereof that of excommunicatio maior minor the greater and the lesse may very well fit our purpose According to the vse of this greate censure by all Christian Churches in the world Which vpon the assistance at the last of Christian magistracy and by their owne speciall decrees and constitutions thereabout haue extended the power of this censure to the debarring of those that are separated thereby from many common priuiledges whereof the ciuill estate maketh them otherwise partakers as appeareth by many ciuil constitutions and statute Lawes in force at this present amongst vs de excommunicato capiendo and such like to that purpose For which cause this excommunication by order as we haue termed it for the better setting downe the true nature of it must once againe be diuided into that which is meerly ecclesiasticall as proceeding onely and wholly from that power of the keyes which are giuen to the Church for the ruling and sauing of soules or els into that which is ciuill abusiuely so called and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we say or lastly partly ecclesiastical and partly ciuill according to which are most proceedings therein for the outward gouernement of any Church at this day That which is called ecclesiasticall is so wholly estated in 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
alicubi extent In quibus etiam tam magnis quod facilè largientur credo omnes subarduis voluisle tentasse aliquid satis erit praesertim mihi haec primò adniteÌ„ti aliis bene multis iam diu occupato nimium praepedito dum haec ab initio mediarer tantuÌ„ non obsesso penitus oppresso Quae si quod voluimus effectum minùs dederint quod medicantibus in hoc potissimùm genere perrarò obtingit qui vt Galenus curare multos sed sanare paucos solent illud tamen hinc commodi euenturum autumo bene spero quod vt tertium illud Crucis verè iam Contradictionis Signum nuperos quod audio multum gratulor nactum esse patronos bene multos verè Aesculapios sic alios nostra haec forsitan excitabunt qui depositis illis penè desperatis de Excommunicatione Subscriptione curis medelis extremam quod aiunt manum quamprimum addant imponant Quae denique quoniam tibi in Excelsissimo Episcopalis dignitatis culmine magno tuo merito virtute prudentia constituto quae exhibeantur minora esse longè indignissima satis intelligaÌ„ meipsum si placet cum aliis pro strenaruÌ„ more indole postmodum insequuturis vnà offero adiungo adeoque se totum ditioni tuae dicat consecrat hisce demum pauculis consignat in perpetuum Honoratissimae Amplitudinis tuae obseruantissimus IOHANNES TICHBORNVS The Epistle to the Reader IT was well saide of that Italian Merchant Machiauel de repub for all refined pollicies of this last age That the world must be sicke and purged also before it die Wherein what the great Physition hath from time to time practised vpon that vaste bodie somtime by fire sometime by water generally by many great coÌ„mon destructions euery generation and story are perpetuall witnesses and Saint Hierome most passionately doth expresse and bewaile writing thus against Iouinian Libro primo contra Iouin Succrescit silua vt succidatur Howbeit a better Prophet prognosticated of some more speciall diseases which should befall and possesse the wayward crasie most disteÌ„pered old age of the world auouching by the spirit 2. Tim. 3. v. 1. that in the last dayes men should bee full of selfe loue couetousnesse pride wantonnesse and such like which the learned haue obserued and found to be the root and causes of all heresies as also disobedient and breakers of oath and promises from whence haue proceeded the manifold Sects Schismes and personall separations disturbing alwaies the outward peace quiet gouernment of the Church of God For the mitigating and repressing whereof because they can neuer wholly be cured or taken away 1. Cor. 11. Math. 13. for there must be heresies and Coccle tares and darnell will be sowed and must grow amongst the best corne and croppe vntill the end it hath pleased Christ the soules sole Physition and great protector of his Church to substitute the Ministery and Magistracy whereby as Chirurgians and his owne hands in those his ordinances to apply sundry kinds of remedies to so many and diuers maladies both which working diuersly yet to one and the same end partly by the word and spirit and partly by the ciuill sword doe hold vp as well the generall frame and compage of the whole body as the estates of all particular Churches and Common wealths vntill the day of perfect recuring and restoring all things come Now the physicke and Cure committed to the hand of the Church which is the subiect matter of my treatise ensuing may for our better discerning and handling the same for this present not vnfitly bee matched with the termes and parts made and giuen by the learned to that happy art whereby the life and health of the lesser world mans body is procured and maintained Which being by the vsuall account three in number namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may for breuity order sake be reduced to the three special heads to which I haue referred this my so termed threefold Antidote and desired to apply the same to our present state in England being now by God his blessing if all had eies or grace to see it as was sometimes said of Rome and Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen a little world or a briefe and Epitome of all God his mercies elsewhere bestowed vpon all the Churches and Common-wealths in the world Vnderstanding by the first thereof Excommunication which comprizeth vnder it as a part for the whole exhortations admonitions reprehensions threatnings confession absolution and such like all these meanes which the ministery and power of the keies may by the word and spirit prescribe at any time for the purging and healing so many soules sicknesses which the whole Church for this life and euery member thereof is continually subiect vnto And by the second termed Subscription answering to that second general part of physicke called Hygeine in respect of the nature end and manifold vse therof we meane all wholsome decrees Councils priuate or publique and constitutions of the Church by which the trueth of doctrine amidst the manifold differences and contrarily minded people in the world may be preserued and maintained the inward peace of each conscience more fully and safely secured and the outward order of euery particular Church better established and defended against al manner of oppositions by turbulent spirits in that behalfe and the iust temper of the whole body of Christ by all good meanes wise foresight cont nued throughout the world And lastly by the Crosse which I haue made the noble Hierogâ—yphicon of all other decent ceremonies to bee vsed at any time in the Church of God I vnderstand all comely ornaments whereby as well Christ his Ministers according to their differences degrees dignittes as all other things belonging to the least performance and holy administration in God his seruice may and ought to be beautified decked and adorned all scarres and defects naturally or by euill euent incident to any Church healed and supplyed and the most naturall sweet colour vigour and beautie of Christ his Spouse be made resplendent and apparant to the whole world with all other properties and effects which that decoratiue art and last part of Physicke is knowne and celebrated to bring to passe in mans body all which as in those last dangerous dayes they haue been much incombred by the hands and meanes of Schismatikes Atheists Churchrobbers and such like of the prophane cursed crue of so many heathenish people that haue rushed into Gods inheritance as Psal 80. v. 1. and no lesse tortured and afflicted now a long time with all kind of spirituall diseases and enormities and euen brought as they say to the last casâ— so stand they now in need if euer to be releeued with all the best antidotes and electuaries which from both hands of Ministery and Magistracy the Lord is willing
as Esay 42. ver 21. if men also would do their parts at all wants And assaies most readily to affoord and indeed now is the time spoken of by the Prophet Psal 119. ver 126. for the Lord to put to his hand for men haue destroied and euen with plague and pestilence as the Septuagints render it wasted and adnulled his Lawe and all the meanes for the magnifying and exalting the same as the Prophet Esay complaineth in the place aboue named Howbeit because purging medicines especially of the highest kind and degree such as Excommunication hath proportion vnto are very seldome and with greatest care to be vsed it hath been the iudgement and resolue of our late graue Diuines and very worthy and wise gouernours especially of that thrice reuerend Whitgift that considering these late turbulent times very little or nothing at all should be spoken or written touching the true nature power vse and necessity of that great and high censure But now that it hath pleased God by the eye and care of our most noble Soueraigne to appoint a couragious prudent Alexander in the place and roome of that renowned Philip for his wisedome meeknesse and sweet moderation of all things belonging to Ecclesiasticall affayres whilst he sate at that stearne and hath withall enlarged somewhat his vergee power by putting the garments of Aaron as Exod. 28. vers 2. vpon his shoulders and committing the golden rodde as well as the pot of Manna and tables of the Lawe to his speciall custody I holde it high time for all sorts of persons and especially of our owne tribe to vse all good meanes for the repayring the manifold breaches irruptions and depopulations before mentioned and the giuing and bringing vpon Ierusalem beauty in stead of ashes the oyle of ioy for mourning and the garment of gladnesse for the spirit of heauinesse as was prophecied and promised by the prophet Esay 61. vers 3. to come to passe in these dayes of the Gospell and greatest grace and would no doubt but for the great abuse contempt and neglect of both be fully effected and accomplished In which respect if all meanes were summed vp together I presume none would be found so excellently vsefull and absolutely necessay as Excommunication Subscription which therefore I haue placed in the forefront the one containing in it and requiring by it a iust power to be inuested in the sacred ministery for the establishing all due meanes for the soules health and recouering the same once lost or decayed the other prouiding a constant vniforme and certaine course and order for the executing and obseruing most precisely euery the least thing once enacted and so appointed as without which indeed it is impossible any where to vphold a comfortable ministery or that the Magistrate should be able to retaine any meanes in any for me or due tenor for Gods seruice or the common peace iustice and equity amongst men for want also whereof any may perceiue how little profit hath been made of so long and much preaching in this kingdome arising chiefly from so many differences new inuentions and extrauagant courses as well in preaching as in infinite strange opinions and vnheard of new and vaine doctrines broached and scattered in euery country Church corner insomuch as I may too too truely say the cause of so litle religion in the world is for that there hath been of late now also is so much religion I meane so much padling and medling in it and so many kinds and meanes vnrepressed and not so seuerely proceeded or seriously prouided against of euery maÌ„s deuice to expresse it And which is treason to attempt in state affayres once appointed by men is now admired and magnified and not only admitted or at the least wise permitted and winked at in Gods matters which a good writer seeing and foreseeing complayned of long sitheÌ„ce in this manner Ratinnculis sermonibus de religione sillogisticis inhiant iam omnes etiam ex ima plebe tanquam heâ—bis pascuis armenta with many other such like words and matter to that purpose the summe sence whereof is according to our former inference that whilst euery one is bold and taketh liberty to himselfe to dispute and dispose of Religion in generall and the highest and chiefest points thereof it is come to passe that they haue in them no true or sound religion at all 2. Tim. 3. vers 5. with 1. Tim. 4. vers 1. but to end as we began with Saint Paul his prophesie most make a shew of godlinesse but deny the power thereof and to become flat Apostates at the lest to deny the faith that is all true Religion the Church God and all For my part In Epist res pons ad Augu. albeit I could wish according to the old word Da mihi medicum canum canillis that as Hierome told Augustine all mens endeuours in this kind were like the steps of the weried Ox that fastneth sure footing wheresoeuer he goeth yet obseruing as Camerarius doth the like in the practise of Herodotus and Theucidides In his notes vpon Theucidides how yong vpstarts and Emperick mountebankes are too bold aduenturous to offer their drugs in this behalfe I meane much loose old and disguised stuffe without new matter or better forme and order both which or at the least the latter ought to be discerned in euery new work and that euen at the games of Olympus and how withall our auncients for dayes as Elihu termeth them who indeede should speake by word and writing to this cause doe sit still in that their politique resolue vpon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or like Ruben Iudg. 5. vers 16. are content to abide all their liues priuate by their sheepfolds notwithstanding the much bleating of their owne and other flocks the indignation of the matter on both sides hath drawne and enforced me to this second aduenture and to say with Elihu Who can in such a cause refraine from speaking and writing also especially in the behalfe of Excommunication and Subscription whose reproch redounding so to God and his Church I haue so often heard and for which happely some may say and I must needs acknowledge my selfe haue payed so decre and can yet be c nten and will be most willing to be more vile as he said yea if it could be so purchased with name liuing and life it selfe to redeem the great good and consequence of them both to the present state of our Church to wh ch I haue adressed and after my manner prepared this poor Antidote desiring GOD that it may sort to none other euent end then I aymed at propounded to my selfe in the former which is and euer shall be partly to stir vp others of greater ability to some better seruice in this kynd as also to cause much other of th kind and quality spent already and truely meant that way to be reuiued againe and by this meanes if
put out as Bellarmine p. 78. l. 2. for facts r. fasts p. 81. l. 35. for Antichrist r. Antichrists p 84. l. 35. for conscience of some r. conscience of sinne p. 85. l. 18. put out not in the title of the Chap. p. 96. l. 34. for tollerent reade tolerent A TRIPLE ANTIDOTE AGAINST CERtaine very common Scandalles of this time which like infectious and epidemicall diseases haue generally annoyed most sorts of people amongst vs poisoned also not a fewe and diuers wayes plagued and afflicted the whole State CHAP. I. Containing the names natures and manifold kinds and differences of Excommunication EXcommunication beeing the highest censure of all Ecclesiasticall power from which the other two of Subscription and the Crosse with all such decent and profitable ceremonies doe naturally arise and the lawfulnes and necessity of these latter depending for the most part vpon the former I haue placed the same in the forefront as it were of those many battels and encounters which by all kind of people almost in this complayning and murmuring age haue beene made against them all but especially against the trueth power and vse of excommunication Which according to the name and nature thereof I haue first of all endeuoured to define after this manner Namely as the word expoundeth it selfe Excommunication in the most generall 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
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
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 coÌ„stituta sunt ne indocti pastores aut malidaÌ„nent 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 Anâ—â— 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 commoÌ„ 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
language which was the first and true holy tongue of Canaan wee scarce vnderstand one another in the most common and vsuall things for the building of Gods house except haply in some fewe generall tearmes of repentance faith and the Lords prayer and such like which also are agreed vpon and in generall onely vnderstoode for names sake rather then for any vniforme consent in the vnderstanding and teaching the same but that euery one both Priest and people will haue a trick of teaching and vnderstanding Scriptures and religion of their owne according to their priuate fancies and iudgements whereby they run themselues and others many times vpon the rocks of sundry heresies and schismatical practises too too common amongst vs in so much that wee scarce vnderstand one another but when the minister speaketh of one thing for doctrine or life the people take it and will vnderstand it of some other as in the building of Babell at which Scalliger obserueth one onely word remained to all tongues namely Sack because as he guesseth beeing of so common vse to all euery one caried that with the name and vse thereof with them euē as it is also with vs who onely pronounce haply Gods name aright as beeing the voice of nature and so in name and vse with all the world In which respect it were further to be wished of all that loue and seeke the peace and good of this our Church or any other that the wisedome and most godly care of our state in generall and the gouernours of our Church seeing as we say they cannot curâre de minimis or possibly cauere de omnibus would prouide a more generall forme and maner of vrging and requiring subscription wherin besides those three points in force and vse already it might further be enacted vpon paine of heresy or some other great forfeiture as should seeme best vnto their godly wisedomes that all be bound with as great security to keepe one constant course agreed vpon by the Church according to the Articles of faith agreed vpon in which wee liue in expounding the scriptures translating or expounding their texts discussing an vniuersall controuersie and such like as also for conformity in ceremonies wherein euery one now yong and old please themselues as they list and raigne in their pulpits and priuate parishes according to the motions of their owne wandring braines and that euermore according to the common Translations Articles of faith and formes prescribed and generally agreed vpon by the gouernors of the Church in which wee liue for the time beeing who as by God man it is appointed alwaies iudged most fit should praescribe and binde in such cases all vnder them that considering the manifold inconueniences which daily arise and breake forth for the want of this to the offence of euery man of all sortes and no lesse aduantage to the aduersaries of true religion But especially that none presume or by any meanes bee permitted to deale in this publique sort or priuate also if it might be preuented in any thing controuersed amongst our selues our neighbour Churches tending any way to opposittion about any matter of our doctrine or gouernment or cōrouersies buried or indiscussed as yet by the Church it selfe without the priuity and allowance at the least or rather commandement of such as are in authority for the maintaining of this vniformity and publike peace of the Church setled amongst vs. Remembring that graue councell and determination herein by Melanchton in his Theologicall councels Pag. 223. Part 2. Nec vult Deus dissipationes fieri infinitas proinde conuenire vult Ecclesiae doctores vt vna doctrinae vox audiatur in quaque Ecclesia Nehem. 13. cap. vers 25. And that worthy precedent for religion and wise gouernment Nehemias with whom I will conclude this first reason who cursed and punished those that spake halfe of Ashdod and halfe of their owne language and chased all strangers from the house of the Lord. The second reason of this necessitie of Subscription is for the discerning and examining how certaine persons of whom more speciall care is to be taken are disposed and affected to the present state established and the generall proceedings thereof wherin because no state is able to prouide for all particulars they haue ben vsually reduced in our Church to those three which of all others were adiudged to be most needfull and behoouefull for the state present The first in regard of that dangerous doctrine and very common defection and separation therupon of many a liege subiect otherwise against the Princes most lawfull supremacie that by meanes of this Subscription at the least such as might draw others into the like errours should shew their detestation of such a dangerous doctrine and opinion The second in regard of that Anabaptisticall fury which possessed whole multitudes amongst vs not long since and raged very fearefully for the time in the minds and practises of many holding teaching that our orders for Gods seruice set formes of prayers in general euē not without blasphemy of the Lords prayer it selfe were not to be allowed as being vnfit for these times of grace and much derogatory from those spirituall sacrifices required since that fulnesse of grace and prerogatiue of the Spirit and aboundance thereof vpon the Church For meeting with which inconuenience the second article concerning the book of common prayer was thought necessary to be vrged against Brownisme and all the points and branches thereof vnto both which the third also was found as requisite and needfull to be adioyned for the lawfulnes and sufficiencie of the ordinatiō of ministers amongst vs which as yet very many dāgerously stumble at indeed is thought to be the onely true and most common rocke of offence in this their separation and that as well in regard of Papists which generally hold that we haue no true ministery or Minister in England as also of many amongst the other Anabaptisticall sort and faction that maintaine openly the making of Ministers to be proper to God the spirit so was subiect to no human power much lesse to that which our State inuesteth in the Bishops Ecclesiastical power established amongst vs as the immediate meanes vnder God for that purpose Insomuch as euen vnto this day the greatest maisters of opposition to the Bishops calling them plants that God neuer planted and such like condemne them and much more others for nothing so much as taking vpon them this power and which in my opinion and best obseruation in many is the maine and greatest rock of offence hindering the subscription of many at this time and haue for their parts made no more of any such orders and power giuen them by the Bishops then as they haue not spared in my hearing although long since blasphemously to say of a pasport frō a master theefe to passe through Stāgat hole or some such theeuish place or by a bribe to
purchase fauour from an vniust and wicked Iudge there being no other man or meanes allowed by authority for that end and purpose and yet poore men for this point also as well as for all other of doctrine or practise generall or particular in some cases of conscience they allow of a sorry cōpany in their Presbiters to order ministers and determine all other matters as the sentēce vnreuersable in in al things In regard wherof many such like generals particulars which might easily be added a man would think it high time thrice necessarie to haue this Subscriptiō with the greatest strictnes religiō to be vrged Now these being the two maine reasons of this subscription respecting the state in generall we will consider of some others which concerne the reuerent fathers of the Church and their speciall requiring the same at the hands of any and then to answere to some few things obiected to the contrary First therefore the common reasons for subscription being such as we haue aboue shewed it may easily appeare to any equally minded that the Bishops being put in trust by God and man with the gouernement of the Church and all state occasions depending thereupon they do no more herein whatsoeuer any doe lesse then that which the common lawes of the kingdome and the chiefe gouernours of our whole state do enioyne them and require at their hands and none other So that in case it should at any time fall out which God forbid that by reason of negligence or want of due care in looking to these things so committed vnto them any such as Dauids men were or worse should come so neere the Lords annointed or any part of that caue or compasse whereby they might haue opportunity to cut off the lappe of his coat 1. Sam. cap. 26. v. 15.16 or take the pot of water from his head I meane to violate any the least part of that generall order of things established by him much more to preiudice or endammage any of his royall prerogatiues all Dauids and others might iustly cry alowde to these our Abners that they were very worthy of the greatest blame Secondly did not these grand Captaines and commanders abouesayd for all state proceedings looke for this care and seruice at the Bishops hands yet being the Immediate gouernours of the Church both their power and authority and godly wisedome and foresight could doe no lesse except they should become desperately carelesse in their speciall charges Iud. 18. vers 7. like vnto those gouernours in Iudges which had neither gates nor barres to their townes and Cities And so not only that turbulent Tribe but the very runnagates of Ephraim and tayles of Israell as in Hosea they are called might not only traiterously pierce our best and strongest Church forces as they dayly now doe but also enter vpon and surprise which also they haue beene very ready and busie to do euen their best Holds within yea the Masters and gouernors themselues who more especially sitting at the sterne should not only without that former care and meanes of preuention be infinitely molested in their owne persons and all their proceedings but to their greate hearts griefe often see the whole ship of their gouernment tossed vp and downe with contrary windes and waues of diuers and contrary doctrines and as many differences in ceremoniall and all outward obseruances if not to be wracked vpon the manifold dangerous Syrtes and rocks of this later Church-hating enuying and robbing age Thirdly not only the care of the present state in generall and more especiall that of the Church committed vnto them but charity it selfe and due compassion of so many poore people committed vnto them easily seduced and most inclinable to this variety in doctrine and profession doe bind these reuerend Fathers of the Church to a more strict vrging of this subscription or any other meanes for the maintaining of vniformity in the one and conformity in the other To which purpose that speeche of Cyprian albeit extended and detorted against all reason by our aduersaries for the establishing that their vniuersality serueth very well being vnderstood and applyed aright Vnde aliter natae haereses c nisi quia non obtemperent omnes vni voci in Ecclesia Noting thereby the chiefe causes of all heresies and disorders in the Church because where this subscription is not to one voice as it were in the Church euery one imbraceth for his iudgement and profession whatsoeuer seemeth good in his owne eyes as if there were no King in Israel as Iudges 18.12 Iudg. 18. To which accordeth that grand resolue of that wise obseruer Melancton who managed many state occasions for his time both for Church and Common wealth pag. 123. Vt sit igitur discordiarum finis conuenire debent ecclesiae doctores curare vt extet vna Doctrinae vox in quaque ecclesia For as for that which the Papists dreame of herein to haue this one voice to proceede from one mans mouth throughout the whole world is no whit like to that which we require to be performed in euery speciall prouince and Corporation of Church or commonweale as most necessary for the common peace and well ordering therof as in another kind of Treatise I haue laboured to demonstrate and peoples safeties liuing vnder the same the other not to bee affected or expected in this world but must be perfourmed at that day when there shall bee but one sheepheard and one sheepfolde and none but Christ his sheepe shall be there which euermore heare his voice But for the reason it selfe we now insist in it is euident to the eies of all our English who without partiality and preiudice doe behold the state of our times where a man may see for want of exacting this meanes of security and preuention against the same not onely diuersities of opinions broached and scattered in euery place but infinite distractions thereupon of all sorts of people and looke almost how many men so many minds so many factions and oppositions betwixt sometimes Bishop and Minister Minister and people and if it may be more vnkindly and vnsauory contentions amongst vs. Insomuch as some amongst vs haue beene noted as men of another Church although they were in the compasse of one Deanry yea two of the next parishes yea the same parish houshold many times the one allowing and vsing the Crosse kneeling at the Communion and such like the other cleane contrary euen condemning all other that are not of their owne opinion Yea too too commonly and by no meanes to be reformed but onely by this we now speake of in many essentiall poynts of wholsome doctrine and the holy faith professed amongst vs as of predestination sauing grace renewing againe by repentance praying for Apostates and such like were they particularly recited exceeding many wherein the poore people are infinitely offended and many so stumble that they fall downe right vpon occasion of this
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
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
the most part of the ministery and abundance of poore in all places Thirdly dispute not thou what is fit for discipline of Clergy or people in ceremonies more or lesse these or other but leaue it to the magistrate that is charged with that care and must answer for his magistracy and sinnes thereof one day Neither may any without great occasion of sinne and manifest breach of the fift commandement pulle their necks out of the yoake of their lawfull commands For Christianity taketh not away any part of ciuility or humanity as some haue well said much lesse due obedience to lawfull authority as too many haue taught of late and practised And to conclude this first part of my answer to this obiection I desire all to reade and compare with iudgement that reply of our Sauiour Christ to that Pharisaicall exception against Christ his Disciples for eating with vnwashen hands with the doctrine and practises of these men who making scruple and much adoe about Crosse and Surplice and a few ceremonies distasting their priuate iudgements runne headlong into open neglect and contempt of the fift commandement And so as the Pharisies did vpon error of deuotion and conscience to their Corban cause many a silly disciple of theirs to neglect their manifold duties to father and mother whereby as Christ telleth them they made the commandement of God of none effect by their traditions Euen so doe these new masters euery way the selfesame in effect Secondly I answer that albeit no humane Lawes do of themselues binde the conscience but only as they haue their ground and warrant from the fift commandement and further that no magistrate or creature in the world can take away the least part of Christian liberty in things inwardly spirituall or outwardly indifferent in themselues for choice or vse because Christian liberty is the selfe-same still and is seene as well in doing as not doing vsing or not vsing any thing subiect vnto it yet do all wise esteemers of these things hold that euery Christian Magistrate may and ought also many times by vertue of the fift commandement restraine this Christian liberty in many particular things according as any good cause and reason generall or particular may occasion any Prince or state to make wholsome Lawes for any such purpose And that so farre and so large as no one commandemēt of God by commission or omission any thing hereby be preiudiced by any of these restraints or impositions whatsoeuer As in the matter of fasting abstinence the learned Schooles haue fully determined which may serue for answer and direction touching all wholsome Lawes penall or otherwise enacted and in force in our state or any other CHAP. VII Answering the obiection of so many scandals arising by the vse of the Crosse THat other of this last and least kind of arguments against the Crosse which shall also be the last of this our consideration is drawne from the offences which haply haue or may at any time arise from the vse of this Crosse For answer whereunto I hope I shall not need to stand vpon the definition of a Scandall in generall Hieron in 15. Math. v. 12. Scandalum est dictum vel factum quod dat alteri occasionem ruinae or the vsuall diuisions of the same into Actiue and Passiue by the Schooles and commonly termed offences giuen or taken but referring all to Saint Ierome his definition of a Scandall set downe in his commentaries vpon the 15. of Math. vers 12. I wish these great exceptors and all other too too iustly scandalized by them their offensiue behauiours in this behalfe to turne their eyes vpon the manifold scandalls and inconueniences also which many waies breake out priuately and publiquely both in Church and common wealth by reason of their omitting misliking and so peremptory condemning the vse of the same albeit established by publique authority amongst vs. Which indeed are so many as that no wisely affected or honestly disposed heart can but throughly and most feelingly be touched and iustly greeued withall especially since those which rise from the omitting of it are farre greater and of another nature from those which proceede from the vsing of it euen in Baptisme it selfe or any other holy administration there beeing indeed betwixt them no iust or fit proportion or comparison the one being only passiue and vnnecessarily taken by those that abuse them and themselues and others by them and doe neither know the truth vse or right practise of them the other being too too iustly giuen and actiuely and in themselues euil as the Schooles speak and we haue aboue shewed conteining in them manifold breaches of the fift and almost euery other commandement of God As namely generall disobedience and both inward and too too often outward kicking spurning and rebelling against the most graue decrees and constitutions of the Church and soueraigne authority of the chiefe Magistrate to which euery honest heart ought willinglie to subscribe and simply without contradiction or disputation to yeeld their obedience Besides the great neglecting of speciall callings and manifold duties therein to GOD and man bereauing the Church also by this meanes of their gifts and themselues and others of their necessary maintenance besides many other which I haue more griefe then will to repeate Secondly were these offences both alike I meane accidentally euill only as those taken herein are and so being meere occasions nec dant speciem nec veniunt in definitione as the Schooles speake 22. Quaest 43. art 1. and therefore are no proper causes of euill yet in such a consideration the greater number doth and ought with euery good conscience to ouersway the fewer and the lesser which if they should be reckoned together there would appeare great oddes and a broad difference to any equall or iudicious eie And whereas some haue found a more nice difference in this behalfe in respect of the Magistrates commanding these things which in their iudgements might well be forborne charging them further with great want at the least of Christian charity and wise louing care and foresight towards the good of their poore subiects and inferiors soules and bodies by not preuenting and taking away so many causes or to speake more properly occasions of so much offence hurt and dammage to their weake consciences and Church of God in generall I answer first that it is a horrible sinne both against the fift but especially against the ninth commandement for any priuate spirit or person whatsoeuer to entertaine any such thoughts and suspitions which are no other then diabolicall suggestions against their Prince or any lawfull authority placed ouer them Whereas the rule of that royall law is particularly expressed in the ninth commandement neuer to censure or conster the words or doings of any the meanest offensiuely and to the worst when any more fauourable conceipt and interpretation thereof may be admitted and affoorded Much more to presume so farre as to