it may be to worke the better the issue whereof I commit and commend to the hand and blessing of that great physition that came to heale the sores repayre the decayes of our nature Mat. 8. vers 17. and tooke vpon him our infirmities and cured all our diseases as it is in the Gospell euen Iesus Christ the Prince and author of all health and saluation who is God blessed for euer Amen Thine euer in the Lord although with losse of himselfe I. Tichborne A Table containing the Chapters in this booke THE first directed as a remedy for Excommunication being through ignorance of the true nature vse and power thereof and great neglect and contempt thereupon of that holy censure not only sick but euē dead or at the least dying at the heart and therefore it is called Socordium The second is prouided in like manner for Subscription and is termed Denatium in respect of the most decayed state thereof which also hath now neede if eeur by such preparatiues to other I hope more strong and restoring medicines to be reuiued and set a foote againe in these factious and turbulent times The third is especially wished and addressed to those weake stomacks of many euen of our owne Tribe and others amongst vs who distast so many things in the Ceremonies of our Church and cannot as yet bee brought by any meanes to brooke and disgest the least vse or mention almost of the Crosse whose good is feelingly tendered and very sincerely respected herein as Aesculapius did in one of his Receipts the health and recouery ef his best friends Tertul. in his Apologie and against the Iewes which therefore is accordingly named Asclepiodoton All which termes and remedies were so vsed and interchangeably directed and applied by Aesculapius himselfe according to the nature of the disease the state of the affected therewith and the qualities of the remedies appliable therevnto The ingredients of all which are conueied in the Chapters following fitted as particular due receipts of the same Whereof the first hath three more large ones according to the consistance of the matter handled therein Socordium The first whereof containeth the names natures and manifold kindes and differences of Excommunication The second comprizeth and importeth the true end and scope of all those kindes and differences of Excommunication aboue named with some litle infusion of gnomicall Diuinitie touching one specall point for proceeding thereby against some kinde of persons after their confessions and often absolutions thereupon The third giuen as an Electuary by way of answere to certaine questions and sundry objections and exceptions made by diuers of these times against some particulars in the managing and executing this great censure of Excommunication by the gouernors and Officials of our Church and others which for many yeares together vntill this day haue vsed and obserued the same The second concerning Subscription hath fiue receipts comprehended in so many chapters Denatium The first whereof shewing that Subscription is not such a heauy and heynous matter as many would make the world beleeue thereby to draw enuy and obloquy vpon the thing it selfe and the vrgers of the same The second declareth the true nature and end of the inuenting and vrging of any kind of Subscription by the prudent gouernors of any Church or state The third relateth the auncient constant generall vse of this kinde of proceeding in the Church of God and all other kindes of societies and incorporations whatsoeuer The fourth conuinceth the absolute necessitie thereof in any well ordered gouernment and securely established state by all wise foresight and iust preuention The fift affoordeth reasons both to the weake and obstinate why they may and ought to yeeld hereunto with some answers also to their ignorant and friuolous obiections to the contrary The third priscribed about the due vse of the Crosse Asclepiodotou hath seuen speciall receipts according to the distempers of sundry persons diuersly conceipted and affected against it many waies scandalized and offended thereby as they say The first whereof intreateth of the lawfulnesse and necessity of Ceremonies in general and in all solemne publique and more especially all holy administrations whatsoeuer and how far the Magistrates authority may stretch for the determining of any to be vsed in particular thereby the better to establish the consciences and setting as it were the waumish stomackes of the aforenamed for entertaining the particulars that follow The second enquireth of the Crosse and findeth it to be in the number of indifferent and lawful Ceremonies yea and necessary also being once commanded by the Magistrate The third aduoucheth the general allowance of this Crosse by the practise of auncient times and iudgement of learned fathers with their reasons for the inuenting and retaining thereof and other iudicious late Writers accordingly The fourth examineth and answereth those many reasons alledged and some of them but lately coined to proue the best vse of this Crosse or any other such Ceremonies to be simply wicked to be not onely in their vse but euen in themselues and in their owne nature vtterly vnlawfull The fift encountereth with that one most stubborne conceipt and irremoueable humour of some that would needes haue it accidentally vnlawful at the least and that especially because it hath beene so much abused and very commonly sometimes made and set vp for a greate Idoll in the world The sixt endeuoureth to purge all of that peeuish and most silly conceipte of all other pretending and presuming vppon their Christian liberty to neglect the vse of this ceremony and to violate any other good order humane constitution whatsoeuer The seuenth and last remoueth that melancholike and braynsick opinion and conceipt of so many Scandals or at the least so many occasions of scandals which are supposed and imagined to arise from the vse of this Crosse which fancy hauing framed and no sound iudgement from any true rule of practicall diuinity sorting some answers therunto according to the nature of the obiections we wish them all heauenly Physicke and leaue them to the prayers and other good helpes from many wise godly and learned amongst vs. The Errata Epist Dedicat. p. 6. l. 19. for esse read est p. 11. l. 23. for occurrents r. accurrants p. 15. l. 20. for permission r. commission ibi ve dilescat r. ne vilescat p. 26 l. 32. put out the first and. p. 32. l. 25 for or r. but. p. 35. l. 9. for particular r. particulars p. 47. lin 23. for an vniuersall r any p. 57. l. 6. for one read due p. 65. l. 6. for like r. lawfull p. 67. l. 5. insert this sentence Hieron in Epistola ad Lucinium pag. 72. Nec hoc dico quòd dominicis diebus ieiunaendum putem contextas sexaginta dicbus ferias auferam sed vnaquaeque prouincia abundet suo sensu praecepta maiorum leges Apostolicas arbitretur p. 76. in the marg
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
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 Methodâ— 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
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
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
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 Balâ—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 subdiaconoruÌ„ extat et CoÌ„cilium 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 takeÌ„ 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 amoÌ„gst vs that subscription shold be required to one Synod or Counsell of ours and some fewe things which are cheefest greatest of consideration for the state and good of our Church and common wealth although it be from those mens hands also who manage some speciall businesses thereunto belonging whereas as in short to conclude this second point al Captains gouernours of Cities or any incorporation yea of some meaner family as for example many of those ministers gentlemen and meaner persons which mislike so much our vrging of subscription by the Bishops will admit of none to their seruices or any priuiledge or freedome in those places of their commands neither is there indeede any reason why they should except they giue testimony and subscription by oath many times and other solemnities as some kinde of profession and subscription for their well liking and allowing all their orders and continuall care to do nothing praeiudiciall to the same by meanes whereof and that especially we see most incorporations townes free Cities Innes of the Court and such like so much to flourish Thus much also for the second point shewing the long vse of subscription in the Church of God CHAP. IIII. Shewing the absolute necessity of subscription in any well ordered gouernment and securely established estate by all wise foresight and iust preuention THE third and last poynt followeth which contayneth reasons for the equity and absolute necessity thereof in any well ordered state Ecclesiasticall or Ciuill and more especially why our Church retayneth such a forme and restraynt thereof to special articles with some reasons annexed why our Bishops are forced to enioyne the same and that such as liue vnder any part of their gouernment haue no iust cause to refuse nor yet to thinke so hardly and strangely of the matter First therefore subscription being of the nature of a Sacrament as we haue partly shewed before and the vse and end of military Sacraments declaring the same Saint Augustine hath this generall well knowne speeche to this purpose Contra FaustuÌ„ ManichaeuÌ„ lib. 19. cap. 29. Et signaculorum Nullum nomen religionis ant professionis est in quod homines coadunari possunt absque sacramentorum vsu for as the maine sacraments ordained by God doe binde all to one and the selfe same religion so ought these other kindes of sacraments so generally taken by all state gouernement in the world and do binde all vnder the same to a coÌ„mon vniformity for the profession of the same religion or any other duety and seruice whatsoeuer Euen as wee see the Romanes had their tesseras hospitales amongst their seuerall bands as without which all one with the matter of our subscription none should discerne their friends and foes a sunder besides that hereby the security is taken for the strengthning and combining the better together any politick body which otherwise beeing deuided both in iudgement and practise many times must needes be dissolued come to present ruine of it selfe as Zanchius that worthy learned writer and obseruer hath concluded the principall reasons of which necessity may more specially be drawne to these two heads Zanchius in CoÌ„fessi page 639. First because by it one generall and vniforme order of proceeding in all matters which may concerne the state is and ought to be established which going on in one constant tenor and according to one forme may by all story and experience be obserued to be the maine if not the onely cause that maketh any society safe and happy and the meanest beginnings to increase in all things as the continuance of the Romane gouernment and that which is now vsed in Venice doth by the censure of the best maisters in that kinde abundantly testifie to all the world Bodine in Methodo et de republ The second because by it and none other meanes the affections and dispositions of people vnto that state vnder which they liue may the better bee discerned and also kept vpright firme and faithfull to the same The truth of the first reason may sufficiently appeare by that generall confusion which eftsoones appeared at the rearing of Babels Tower Genes 11. wheÌ„ God sent downe that great curse of deuiding their tongues amongst them which sampleth and shadoweth out very fitly and fully the confused states of our times for want of that subscription the onely meanes to take away both the effects and cause together wherein by a great curse no doubt to our state in generall for want of this vniformity in speaking one kinde of
our English which is the straightest and most penurious I thinke of all hath euer as yet or at any time hereafter wil be able faithfully and fully to expresse many things which yet haply are none of the hardest All which might giue as great a distast to these men and cause of scruples and refusing to subscribe according to their conceiuing and meaning for the vrging thereof as those particulars instanced in by many and vniust quarrels against it at these times which I heare of late certaine learned and iudicious graue writers haue more particularly scanned and satisfied For indeed their owne nicenesse cause things to seeme harder then they are and who seeth not how easie a thing it were to find many holes and faults if any sort of people had warrant curiously to prye into and vncharitably to construe in this kind and manner in the most perfect constitutions or proceedings in this life neither can I compare these men better to any kind of people then to that bad and basest sort of Lawyers who lighting vpon any kind of euidences although neuer so well made and most sufficient to carry and confirme the true meaning and purposes of the willers deuisers and makers thereof yet will be sure by wresting and misconstruing to find some quirke of Lawe in them whereby to auoide their conueyance or at the least to giue great trouble to all those that haue any thing to do about them for euen so it is with these busie examiners and curious pryers into many our state constitutions and proceedings which being neuer so well deuised and comprised as sufficient meanes for God his seruice and our dueties as any where els in the world yet for something or other which their priuate fancies and humors cannot rellish and digest they will neuer nor can please them and therefore presently must be against God and many parts of his word Nicephorus Gregories hist lib. 11. whereas the Heathen in their generation were more modest in the one and more prouident in the other by not letting euery yong gamester that was not able to iudge aright of such mysteries as being not wel Grammered and initiated in them so much as once to peere into these state affayres much lesse to touch and taunt them for insufficiency imperfections and errors And amongst whome that was very solemne and generall neuer to dispute with them that should deny principles which also was for good purpose taken vp in one of the late Councels wherein it was thus enacted Contrahaereticos non est disputandum And if it be well obserued this is one of the chiefe causes of so little true religion in the world or at the least due and constant expressing the same whilst euery one is bold enough being not curbed with some authority to the contrary greedily and curiously to spye and censure such infirmities as are incident to the best humane orders and euery one will take liberty to carpe against publique proceedings where there is no cause or error at all many times Whereas the best state and politick body whatsoeuer is or can be no better then the temperature and disposition of mans body which albeit as the learned in Physick know when it is at the best might be reduced haply with much adoe to some better temper and dyet also for the same purpose yet doth the knowledge and wisedome of Physicke obseruing that through the old temper and customable dyet that body to be kept within some good proportion and latitude of health as they say forbeare so much as to inquire into some smaller defects nay hold it not safe being setled once in one temper and courses of dyet answering the same to make or attempt the least alteration therein notwithstanding they iudge and could wish haply also that speciall body to be of another and somewhat better temperature or disposition like vnto the wisest builder also which hauing reared a house with great trouble and charge vpon the discrying of some imperfections afterward which the best plot and frame is euer blemished withal doth not by and by altogether mislike it to pull it downe for such eye-sores and imperfections but himselfe and all his content themselues with it knowing the cost of building An other which would possibly admit as many or more defects when the former were amended and yet cannot our new builders see and physitions of small value as Iob calleth them the meaning of these matters in our politique body Iob. 13. v. 4. and building to acknowledge and allowe the good state and temper thereof but would faine be pulling down to amēd that where haply is no fault and to be tempering with that body which is in as good proportion of health doth for the generall frame temper thereof as well performe and accomplish all the functions and due offices thereof I am perswaded as any other in the world yea a great deale better then if it should be otherwise reformed before which time also it might haply be lost it selfe temper and all CHAP. 3. Declaring the true nature and end of the inuenting and vrging of any kind of Subscription by the prudent gouernment of any Church or state NOw to shew the nature and proper end of this Subscription It is onely a bond or witnesse of all inferiours liuing vnder gouernment for their good opinions and allowance of that state and proceedings therein vnder which they liue wherein I could wish double bond taken with all possible securitie from those that should seeke any publike place or promotion whatsoeuer in our Church or any part of the common wealth Neither do our gouernours make any other end thereof but by establishing thereby a generall vniformitie of doctrine as the confessiō of the Church wherin they liue comprised in our Articles of faith and conformity to publike orders and proceedings to preserue the common peace of the Church as also to preuent thereby so farre as humane foresight meanes can attaine vnto the manifold sects and diuersities of doctrines and opinions and attempts and practises of speciall persons at the least which are most like or may most iustly be feared to be any way preiuditiall to the same and to breed bring in by false and erronious doctrine and irregularity from the aforesaid seuerall orders determined any danger to the whole state as also those which are vrged to Subscribe to protest and witnesse no further thereon but that all things contained in the booke of common prayer and the rest are so farre forth according to the word of God as humane ability is wont to attaine vnto being no way contrary to the rules of faith but such as hath most wisely and religiously beene inuented and appointed and with no lesse care preserued maintained as the best means which our wise worthy gouernors haue in their graue most carefull curious and conscionable considerations resolued of as well for the true seruice of God and orthodoxall and
wholesome doctrine as the peaceable gouernment of the Church And lastly to be such as whereby God may duely be serued and our Church orderly and sufficiently taught and gouerned as well as other reformed Churches in the world Which to be so and no further both the nature and end of this course prescribed and most necessary to be kept of all sheweth And appeareth further by that learned Archdeacons answere Of his Plea 135. which may bee of all the rest both mouth and eie remembred by Master Nichols himselfe Pag. 134. which he gaue to some amongst whom he was one that refused to subscribe pressing them and very truely gathering therupon as if he held opinion that we had no sound religion amongst vs and that our late Queene of most famous and worthy memory and the whole state had not appointed sufficient lawes and orders for the true and right exercising of the same but rather some thing directly to the contrary and then indeed they might and ought to refuse to subscribe or to continue any longer in our Church by refusing to set to their hands to so much as that those their orders and lawes containe nothing against the holy Scriptures and rules of faith and manners of piety faith which is the end summe of all that is vrged and those dangerous and feareful words so offensiuely and tenderly taken by some where it is said that those articles and meanes aboue named for vniformity of doctrine and conformity in rites and ceremonies containe nothing contrary to Gods word Implying thereby and truely setting downe as himselfe knew well if any other the whole matter and end of subscription being euen then a prudent gouernour of and much imployed about that businesse Archdeacon of Canterbury Bishop of Norwich vnder that learned wise and most mild and worthy Archbishop and afterward worthily in greater place of the Church that by subscribing in this manner now as men are vrged they are required onely and by this meanes tyed to giue their witnesse and certificate vnder their hands of their good opinions and allowance of our lawes and orders for doctrine and gouernment and all necessary meanes sufficient according to the scripture for the true seruice of God so that our Church was and is according to Gods word not Hereticall nor Schismaticall nor maintaining any thing against the first or second table but a true member of the right Catholicke Church professing and seruing the true GOD in a right manner as well as other Churches which also I haue lately learned by one that was an eie eare witnesse was the answer of that most learned and reuerent Archbishop Parker to Doctor Humfrey who then also was somewhat tender and curious hereabouts and Maister Cartwright also at the same time and which I presume is and will be the answer of all our reuerent fathers to all refusers and standers out vpon the vrging thereof if with the like mind and modesty they will come in and submit themselues vnto them as that famous learned man whom they need not be ashamed to haue their patterne precedent Doctor Humfrey did And thus much for the first point concerning the nature and end of Subscription CHAP. III. Declaring the ancient constant and generall vse of this kinde of proceeding in the Church of God and all other kinds of societies and incorporations whatsoeuer THe second followeth which respecteth the long vse of subscription in the Church of God according to the true nature and end thereof aboue described whereof wee reade in the Lawe and before the Lawe also and indeede in euery kinde of any state proceeding ecclesiastical or ciuil good or bad one or other as without the which none of them could possibly stand or long endure as first in circumcision Gen. 17. and passouer Exod. 12. verse 49. whereby testimony and subscription was giuen to that religion and ceremonies then in vse 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 circuÌ„cised 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 sâ—â—e â—â—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
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
our diuersity euen to no religion at all but grow Libertines Atheists and the fall of the best is to the Papists because it is likely as they say themselues they see no such variety amongst them And I would to God in this matter of our gouernment we were but halfe as wise in our generation as they are Lastly to end this reason drawne from the offence of the poore people which is very eagerly and earnestly vrged by these refusers to subscribe in another case against many indifferent ceremonies of our Church I doe not see in respect of this matter of offence and publique peace for politick proceeding but that we may as well admit diuersities of religions as they are now diuersly distinguished in the world I meane euermore Christian religion as such diuersities in opinions about many particulars in any kind of religion and proceeding for the profession and expressing the same to God and the world especially towards the simple multitude in the ordering whereof standeth the greatest skill Exod. 32. v. 2. Make vs God to goe before vs. and the best Art and all meanes are little enough for the madnesse of the people as Psal 48 whereof the most part are carried by sense as Exod. 32 and Luther in his treatise of ceremonies plainely sheweth and stand or fall more vpon the vniformity or irregularity in such proceedings then vpon a hundreth doctrines yea kinds of religion also being not able to examine them to be true or false Fourthly without this all the gifts and employments of our chiefe captains and inferior souldiers would doe little good as God wot little commeth of all our preaching c. yea the meanest that keepeth his ranke and order appointed by any leader in this or any other array would doe more good then a whole band of vnmarshalled disordered albeit the most expert and valiant souldiers in the world And in the second place what enemy to our state Papist Brownist factious schismatick or most seditious and poysonfull heretick might not plant himselfe in some great place of aduantage for the disturbing the common peace and infecting the whole Church with sundry kinds of false doctrine were not this barre of subscription layd in the way as a common Lawe and countermure as Philo saith whereby to hedge in and preserue the vineyard of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and keepe these Bores and Foxes out which notwithstanding all the care and circumspection which the most vigilant can vse we see too too commonly come to passe and euery where to swarme in all Churches CHAP. V. Yeelding reasons why they may and ought to yeelde to subscription with some answers also to their ignorant obiections to the contrarie THe obiections which are vsually made against this vrging of subscription albeit most of them arise from that common fallation of not vnderstanding the true nature of any thing and so consequently of this subscription and therefore were answered in laying open the first poynt which we handled hereabout shewing what it was not and what it was indeed Yet because I find many other things obiected against it or at the least this practise and seuere vrging and vrgers of it which are taken from certaine accidentall things as the persons vrging and vnto whome this Subscription is vrged the present time Lawes inforce and such like I must needs apply my answers accordingly First therefore it is obiected that no Law of the kingdome doth require such a subscription but only to the supremacy prouided for by the 13. of Elizabeth which seemeth to be an Aiax his shield to these men for their standing out being fitted long since to their hands by that old abstracter and furbushed ouer againe by our late publique and priuate pleaders To which I answer that both by the Lawe of God and man and the whole body and soule as I may so speake of all temporall Lawes in 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 theÌ„ 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 â—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 meÌ„bers amoÌ„gst 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 theÌ„selues sometimes in greater matters I could wish from my hart that all lawfull fauour should be shewed theÌ„ 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 iudgemeÌ„t 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 theÌ„ 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 quà m 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 theÌ„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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 CHAP. II. Shewing of the Crosse and findeth it to be of it selfe in the number of indifferent and lawfull ceremonies yea and in the right vse thereof necessary also being once commanded by the Magistrate NOw in the second place this position I hope shall be found and allowed to be as true that not only amongst the tolerable conuenient but most seemly orderly and edifying ceremonies of the Church the signe of the Crosse in speciall may very lawfully and safelie be reckoned and esteemed The truth whereof may thus appeare first because the vse of it in
prescribe any thing in this kind to those whose very thoughts they ought to honour euen in their owne secret thoughts and priuy chambers much more to reuerence and imbrace with all duety and respect all their solemne ordinances and designments for any such administration for the which they are accountants to God only and none other And therefore I cease now to marueile and rather begin to feare and tremble at the most insolent practises and behauiour of some in these daies who not only dare to censure and misdeeme by most vncharitable iudgement the words writings and best composed Sermons of the most considerate and zealous amongst vs but also feare not to enter into the very thoughts of Kings themselues whereas besides religion common charity and speciall allegiance euen good manners might teach and perswade them other thoughts words and demeanour As namely that hauing by Gods mercy so worthy a Soueraign borne bred and nurtured vp from his cradle in holy and pure religion so well through his study and experience being now also for his age almost in the vigor and perfection of both so well and throughly qualified and accomplished with all royall graces and vertues besides his long obseruation of all state occasions Ecclesiasticall and ciuill which himselfe hath so long mannaged and sate at the sterne of both insomuch as without flattery that may iustly be said of him which the Prophet spake of Hezechias The feare of the Lord hath made him prudent Isai 33. and that Techoatish woman of Dauid that he is wise as an Angell of God specially sent for the good of his kingdome who also from his first comming amongst vs to speake the best but to a sicke and distempered body howsoeuer I may boldly say as well shapen and proportioned for all lineaments of state proceedings as any other Church or common wealth in the world hath spent no doubt many an howre in prayer and heauenly meditation with GOD and much conference with all his worthies how to prescribe and minister a course for the reducing of the whole bodie to a true temper of vniformity and peaceable proceeding in all things as also hauing so many assistants and vnder gouernors of rare quality vnderstanding and iudgement whose soules consciences yea liues and liberties and peaceable prosperity for them and theirs for euer are most deeply engaged in this businesse with his maiesty should first of all humbly honour GOD for these inestimable and neuer before knowne meanes and both to thinke and resolue with themselues that these worthies haue more reason both in conscience and matter of state proceeding and haue found and iudged it more profitable and auaileable for the common peace of the Church and good of the whole state as well to retaine these ancient ceremonies of the Church rather then to inuent new as also vpon such penalties to vrge the vniforme vse thereof then otherwise to take away any formerly established or to forbeare the restoring of any decayed or intermitted or els to giue toleration to any contrary minded for the doctrine vse and practise of the same And then in things of this nature being indifferent or somewhat more doubtfull to weake and vnsetled iudgements to submit themselues their iudgements and consciences in all duety reuerence and humility to these sage grand and no doubt most conscionable determinations of such and so many as are both as holy as the best of the standers out and more old and wise then their fathers as he told Iob who haue oftentimes considered and doe yet when these men haply sleepe maturely deliberate of these and all such occasions for the common peace and their special good if they had eyes and grace to see it And lastly to consider a little which any that hath his eyes in his head may easily discerne what these contrary and ouerthwart practises of theirs might and are most likelie to worke in the minds and disposition of most Princes who as the Poet saith haue for the most part high and strong affections and whom as Aristotle sheweth nothing sooner moueth to wrath and iust displeasure then neglect and contempt Aristot Ethico tertio especially of their most holy and honorable endeuours and had not we a meeke Moses as well as a most wise and worthie Salomon might iustly be feared to hazard not onely all Church priuiledges but euen which sometimes befell that patient ruler and leader of Gods people the breaking at once of both tables that is horrible vastation and fearfull dissipation of all things in Church or common wealth Thirdly I answer touching these offences with our Sauiour Christ Math. 18. Woe be to them by whom the offence commeth which in this case can no way be imputed to the magistrate commanding according to his conscience and speciall duty to God and his people in this behalfe any such ceremony for vniformity godly edifying and peace of that gouernment and body ecclesiasticall or Ciuill whereof he is the head much lesse may it be fastned vpon the immediate minister and vser of any such ceremony who is necessarily bound to doe the thing which his prince or any other lawfull authority require at his hands and hath the same for his warrant insomuch as if haply any iust offence be giuen herein to which any such woe properly belongeth it doth by all right and reason returne vppon the first commanders who will not deny I am sure to take the same vpon them and by no equity vpon the heads of any inferior souldiers which are enioyned vppon iust penalties to doe that which their Captaines direct and appoint But indeed the true cause of those offences which haply sometimes come to passe resteth in them only who partly through weaknesse and grosse ignorance which neuer excused any and somtimes wilfulnesse pride and malice make offence in these things to themselues and others and therefore a more grieuous woe is due vnto them when indeed there is no iust cause thereof any where to be found who also might both perswade themselues and others but that as I may without breach of charity boldly affirme they are so farre gone and departed from their due obedience in this kind euen by a perpetuall rebellion as Ieremie speaketh as that they haue resolued together with those of whome the Poet Sophocles speaketh neuer to be perswaded although indeede they be perswaded and find in their consciences that without any iust offence to GOD or man they might safely doe any of these things Lastly I answer that there is no better meanes to auoid and vtterly to take away these offences imagined or truely giuen and so commonly taken by Papists or any other in the vse of the Crosse or other ceremonies that are now adayes so generally distasted then when Christian Princes commaund the true and right vse of them and the godly learned ministery do by their preaching and vsing the same instruct all sorts of people both how to vse them aright and also to shunne the manifold abuses and offences which haue fallen out thereupon in the world Wherin if the learned ministerie of this kingdome had beene as carefull and constant both in their doctrine and practise to obserue this vniformity not only in this ceremony of the Crosse but all other things for doctrine and manners so wisely and carefully agreed vppon and prouided in our Church as the other are ouer diligent in the one by their daily teaching and dropping as it were into the minds of their followers so many drops of all those mischiefes and most resolute in tying themselues and all their sectaries by the strictest subscription that euer I thinke was vrged to the obseruation of their orders and none other we had long since seene an end of so many schismes and vnnecessary differences and contentions amongst vs about these Leuiora legis as I may terme them of Crosse Surplice and other ceremonies and many times about meere trifles and moon-shine in the water which yet haue much hindred many things appertaining to the weightier things of Gods Law as mercy peace iudgement and righteousnesse wherein the kingdome of God and the safety of his people consisteth and many a poore soule and otherwise loyall subiects which now though ignorance perplexity tendernesse of conscience or any worse cause feele the penalty of that lawe whereof they might haue had the good and benefit which is the proper end thereof would neuer haue incurred so many scruples snares domages and daungers wherewith their minds goods names bodies soules and all are now entangled and much incombred afflicted and oppressed Whose eyes I pray God for Christ his sake to open and by the meanes and helpes of so many worthy Abners vnder our Soueraigne amongst vs to reduce all the true subiects and liege people of this kingdome euen from Dan to Beersheba vnto the most wise blessed and peaceable gouernement of our Dauid by reason of our diuisions yet remaining as it were in them whom wee hope God hath annoynted established with his posterity to sit vpon this throne and raigne eftsoones ouer vs as in Ierusalem for euer when all the enemies of our peace and state shall by his industry and godly wisedome be brought to one vniformity and agreement in all points and articles of faith and doctrine and a generall true constant and continuall conformitie in Ceremonies which onely is able to make our England Dauids Ierusalem Psalm 122. and all of vs with our posteritie to see the peace of it all the dayes of our life so to continue for euer FINIS