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
alicubi extent In quibus etiam tam magnis quod facilè largientur credo omnes subarduis voluisle tentasse aliquid satis erit praesertim mihi haec primò adniteÌ„ti aliis bene multis iam diu occupato nimium praepedito dum haec ab initio mediarer tantuÌ„ non obsesso penitus oppresso Quae si quod voluimus effectum minùs dederint quod medicantibus in hoc potissimùm genere perrarò obtingit qui vt Galenus curare multos sed sanare paucos solent illud tamen hinc commodi euenturum autumo bene spero quod vt tertium illud Crucis verè iam Contradictionis Signum nuperos quod audio multum gratulor nactum esse patronos bene multos verè Aesculapios sic alios nostra haec forsitan excitabunt qui depositis illis penè desperatis de Excommunicatione Subscriptione curis medelis extremam quod aiunt manum quamprimum addant imponant Quae denique quoniam tibi in Excelsissimo Episcopalis dignitatis culmine magno tuo merito virtute prudentia constituto quae exhibeantur minora esse longè indignissima satis intelligaÌ„ meipsum si placet cum aliis pro strenaruÌ„ more indole postmodum insequuturis vnà offero adiungo adeoque se totum ditioni tuae dicat consecrat hisce demum pauculis consignat in perpetuum Honoratissimae Amplitudinis tuae obseruantissimus IOHANNES TICHBORNVS The Epistle to the Reader IT was well saide of that Italian Merchant Machiauel de repub for all refined pollicies of this last age That the world must be sicke and purged also before it die Wherein what the great Physition hath from time to time practised vpon that vaste bodie somtime by fire sometime by water generally by many great coÌ„mon destructions euery generation and story are perpetuall witnesses and Saint Hierome most passionately doth expresse and bewaile writing thus against Iouinian Libro primo contra Iouin Succrescit silua vt succidatur Howbeit a better Prophet prognosticated of some more speciall diseases which should befall and possesse the wayward crasie most disteÌ„pered old age of the world auouching by the spirit 2. Tim. 3. v. 1. that in the last dayes men should bee full of selfe loue couetousnesse pride wantonnesse and such like which the learned haue obserued and found to be the root and causes of all heresies as also disobedient and breakers of oath and promises from whence haue proceeded the manifold Sects Schismes and personall separations disturbing alwaies the outward peace quiet gouernment of the Church of God For the mitigating and repressing whereof because they can neuer wholly be cured or taken away 1. Cor. 11. Math. 13. for there must be heresies and Coccle tares and darnell will be sowed and must grow amongst the best corne and croppe vntill the end it hath pleased Christ the soules sole Physition and great protector of his Church to substitute the Ministery and Magistracy whereby as Chirurgians and his owne hands in those his ordinances to apply sundry kinds of remedies to so many and diuers maladies both which working diuersly yet to one and the same end partly by the word and spirit and partly by the ciuill sword doe hold vp as well the generall frame and compage of the whole body as the estates of all particular Churches and Common wealths vntill the day of perfect recuring and restoring all things come Now the physicke and Cure committed to the hand of the Church which is the subiect matter of my treatise ensuing may for our better discerning and handling the same for this present not vnfitly bee matched with the termes and parts made and giuen by the learned to that happy art whereby the life and health of the lesser world mans body is procured and maintained Which being by the vsuall account three in number namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may for breuity order sake be reduced to the three special heads to which I haue referred this my so termed threefold Antidote and desired to apply the same to our present state in England being now by God his blessing if all had eies or grace to see it as was sometimes said of Rome and Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen a little world or a briefe and Epitome of all God his mercies elsewhere bestowed vpon all the Churches and Common-wealths in the world Vnderstanding by the first thereof Excommunication which comprizeth vnder it as a part for the whole exhortations admonitions reprehensions threatnings confession absolution and such like all these meanes which the ministery and power of the keies may by the word and spirit prescribe at any time for the purging and healing so many soules sicknesses which the whole Church for this life and euery member thereof is continually subiect vnto And by the second termed Subscription answering to that second general part of physicke called Hygeine in respect of the nature end and manifold vse therof we meane all wholsome decrees Councils priuate or publique and constitutions of the Church by which the trueth of doctrine amidst the manifold differences and contrarily minded people in the world may be preserued and maintained the inward peace of each conscience more fully and safely secured and the outward order of euery particular Church better established and defended against al manner of oppositions by turbulent spirits in that behalfe and the iust temper of the whole body of Christ by all good meanes wise foresight cont nued throughout the world And lastly by the Crosse which I haue made the noble Hierogâ—yphicon of all other decent ceremonies to bee vsed at any time in the Church of God I vnderstand all comely ornaments whereby as well Christ his Ministers according to their differences degrees dignittes as all other things belonging to the least performance and holy administration in God his seruice may and ought to be beautified decked and adorned all scarres and defects naturally or by euill euent incident to any Church healed and supplyed and the most naturall sweet colour vigour and beautie of Christ his Spouse be made resplendent and apparant to the whole world with all other properties and effects which that decoratiue art and last part of Physicke is knowne and celebrated to bring to passe in mans body all which as in those last dangerous dayes they haue been much incombred by the hands and meanes of Schismatikes Atheists Churchrobbers and such like of the prophane cursed crue of so many heathenish people that haue rushed into Gods inheritance as Psal 80. v. 1. and no lesse tortured and afflicted now a long time with all kind of spirituall diseases and enormities and euen brought as they say to the last casâ— so stand they now in need if euer to be releeued with all the best antidotes and electuaries which from both hands of Ministery and Magistracy the Lord is willing
giueth sometimes to priuate mens admonishments and exhortations saying thereupon cohortatoriè as Luther obserueth him and the other learned fathers to speake many times Ligasti aut soluisti fratrem yet is this no whit of this nature and kind whereof we intreat this being an exhortation or counsell and a common worke of charity belonging to all Christians the other a iudgement or a solemne and peculiar iudiciall proceeding performed alwayes by Gods ministers onely and lieutenants in this behalfe wherein God deales by them as a King doth by his Iudges and other immediate officers for any state occasion wherein although many haue skill and can giue counsell and aducie yet are no charters quoadius as wee say pardons or iudgements whatsoeuer of validity and force to carry or confirme any thing for or against any except they be pronounced or otherwise sealed and warranted by those who are called and designed to represent and supply the Kings place and person in any of the same And thus much briefly of this first kinde of excommunication which respecteth indifferently all kindes of people that haue soules to be saued and may yea ought to be exercised in all places where any true minister is found albeit there be no order or power established according to the nature of a visible Church or other ordered gouernment whatsoeuer For so is the nature of the other excommunication which wee made to be from the visible Church wherein alwayes is required some company liuing vnder forme of outward gouernment by which lawes may be made and enacted for this or at the least some other kinde of separation from the same for so Saint Paul speaketh of a company to be gathered together as from which that incestuous person was to be remoued by his owne censure which also may appeare by all other such separations which euer haue beene read of or are as yet practised in the world wherein by some kind of power established amongst some company liuing vnder gouernement be it of one kind or other certaine persons haue beene excluded oftentimes according to the discretion of the gouernours thereof from the face and fellowship of some visible Church Which also according to the causes and diuers kinds of operation and proceeding by or against any this kinde of excommunication must againe be diuided into that which by violence without cause and against all order and reason is oftentimes denounced and that which vpon iust cause or by some kinde of order at the least is commenced and executed for the separation of any from the visible Church the first whereof may be called excommunicatio violentiae such as were exercised by Tyrants against many a true member both of the visible and inuisible Church the other not vnfitl termed excommunicatio ordinis in which by some orderly proceeding and vnder some course of Lawe and constitutions iust or vniust any are remoued from any such company and priuiledges belonging thereunto which also being as all iudgements are as the Schooles distinguish them vsurped or defiled and tainted with some in iustice and wrong or els direct and regulated according to trueth and equity so likewise is this excommunicatio ordinis whereby good Ieremie and our Sauiour Christ himselfe Iohn 7. were by such orders as those times did afford Abstentes as the word in Ieremie importeth and debarred at the least from many priuiledges of that Church and time as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may by Erastus his own acception or any others signifie as well as that incestuous person most iustlie by Paul from the company and priuiledges of the Church of Corinth But to tye our selues to that excommunication which by good order and vpon iust and necessary cause is alwayes awarded resting in the hands power of euery true Church and company gathered together in the name of Christ to professe his name and seruice that also hath it differences and distinctions for so by the Schooles and Kanons many such haue beene inuented whereof that of excommunicatio maior minor the greater and the lesse may very well fit our purpose According to the vse of this greate censure by all Christian Churches in the world Which vpon the assistance at the last of Christian magistracy and by their owne speciall decrees and constitutions thereabout haue extended the power of this censure to the debarring of those that are separated thereby from many common priuiledges whereof the ciuill estate maketh them otherwise partakers as appeareth by many ciuil constitutions and statute Lawes in force at this present amongst vs de excommunicato capiendo and such like to that purpose For which cause this excommunication by order as we haue termed it for the better setting downe the true nature of it must once againe be diuided into that which is meerly ecclesiasticall as proceeding onely and wholly from that power of the keyes which are giuen to the Church for the ruling and sauing of soules or els into that which is ciuill abusiuely so called and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we say or lastly partly ecclesiastical and partly ciuill according to which are most proceedings therein for the outward gouernement of any Church at this day That which is called ecclesiasticall is so wholly estated in the persons of Church gouernours as that if there were no ciuill Magistrate in the world yet would and ought they to claime and shew their authority and power if according to the true ends and vses thereof hereafter more particularly to be set downe the Church shall iudge it fit or necessary so to be awarded Author of late assertions for Church Discipline And no ciuill power hath any more to doe with it then as the latest exceptor and pleader himselfe against many things therein confesseth and proueth by the authority of Bishop Horne and Doctor Bilson both reuerend fathers of one Sea in our Church it hath to doe with making ministers consecrating Churches immediate making of Church Canons for doctrine cases of cōscience administration of the word and Sacraments and such like In the prefaces to certaine Iniunctions made in Henry 8. and Elizabeth their raignes which some princes of this kingdome and all other wisely possessed with the trueth of these matters haue euermore disclaimed Howbeit for the other which concerne first the bodies and outward estates and condition whatsoeuer of any and secondarily and consequently the soule and inward man and so also respect for the most part the outward peace of the common state both ecclesiasticall and ciuill they all must haue their consideration determination and proper place accordingly as proceeding first from ciuill power may be intended or remitted continued suspended or changed and sometimes exercised or inhibited by ciuill magistrates soueraigne or subordinate Of which sort I make all temporall punishments commutation of pennance outward shame and all other bodily afflictions whereof notwithstanding that of being giuen ouer to Satan some haue made one Erastus out of some
as Esay 42. ver 21. if men also would do their parts at all wants And assaies most readily to affoord and indeed now is the time spoken of by the Prophet Psal 119. ver 126. for the Lord to put to his hand for men haue destroied and euen with plague and pestilence as the Septuagints render it wasted and adnulled his Lawe and all the meanes for the magnifying and exalting the same as the Prophet Esay complaineth in the place aboue named Howbeit because purging medicines especially of the highest kind and degree such as Excommunication hath proportion vnto are very seldome and with greatest care to be vsed it hath been the iudgement and resolue of our late graue Diuines and very worthy and wise gouernours especially of that thrice reuerend Whitgift that considering these late turbulent times very little or nothing at all should be spoken or written touching the true nature power vse and necessity of that great and high censure But now that it hath pleased God by the eye and care of our most noble Soueraigne to appoint a couragious prudent Alexander in the place and roome of that renowned Philip for his wisedome meeknesse and sweet moderation of all things belonging to Ecclesiasticall affayres whilst he sate at that stearne and hath withall enlarged somewhat his vergee power by putting the garments of Aaron as Exod. 28. vers 2. vpon his shoulders and committing the golden rodde as well as the pot of Manna and tables of the Lawe to his speciall custody I holde it high time for all sorts of persons and especially of our owne tribe to vse all good meanes for the repayring the manifold breaches irruptions and depopulations before mentioned and the giuing and bringing vpon Ierusalem beauty in stead of ashes the oyle of ioy for mourning and the garment of gladnesse for the spirit of heauinesse as was prophecied and promised by the prophet Esay 61. vers 3. to come to passe in these dayes of the Gospell and greatest grace and would no doubt but for the great abuse contempt and neglect of both be fully effected and accomplished In which respect if all meanes were summed vp together I presume none would be found so excellently vsefull and absolutely necessay as Excommunication Subscription which therefore I haue placed in the forefront the one containing in it and requiring by it a iust power to be inuested in the sacred ministery for the establishing all due meanes for the soules health and recouering the same once lost or decayed the other prouiding a constant vniforme and certaine course and order for the executing and obseruing most precisely euery the least thing once enacted and so appointed as without which indeed it is impossible any where to vphold a comfortable ministery or that the Magistrate should be able to retaine any meanes in any for me or due tenor for Gods seruice or the common peace iustice and equity amongst men for want also whereof any may perceiue how little profit hath been made of so long and much preaching in this kingdome arising chiefly from so many differences new inuentions and extrauagant courses as well in preaching as in infinite strange opinions and vnheard of new and vaine doctrines broached and scattered in euery country Church corner insomuch as I may too too truely say the cause of so litle religion in the world is for that there hath been of late now also is so much religion I meane so much padling and medling in it and so many kinds and meanes vnrepressed and not so seuerely proceeded or seriously prouided against of euery maÌ„s deuice to expresse it And which is treason to attempt in state affayres once appointed by men is now admired and magnified and not only admitted or at the least wise permitted and winked at in Gods matters which a good writer seeing and foreseeing complayned of long sitheÌ„ce in this manner Ratinnculis sermonibus de religione sillogisticis inhiant iam omnes etiam ex ima plebe tanquam heâ—bis pascuis armenta with many other such like words and matter to that purpose the summe sence whereof is according to our former inference that whilst euery one is bold and taketh liberty to himselfe to dispute and dispose of Religion in generall and the highest and chiefest points thereof it is come to passe that they haue in them no true or sound religion at all 2. Tim. 3. vers 5. with 1. Tim. 4. vers 1. but to end as we began with Saint Paul his prophesie most make a shew of godlinesse but deny the power thereof and to become flat Apostates at the lest to deny the faith that is all true Religion the Church God and all For my part In Epist res pons ad Augu. albeit I could wish according to the old word Da mihi medicum canum canillis that as Hierome told Augustine all mens endeuours in this kind were like the steps of the weried Ox that fastneth sure footing wheresoeuer he goeth yet obseruing as Camerarius doth the like in the practise of Herodotus and Theucidides In his notes vpon Theucidides how yong vpstarts and Emperick mountebankes are too bold aduenturous to offer their drugs in this behalfe I meane much loose old and disguised stuffe without new matter or better forme and order both which or at the least the latter ought to be discerned in euery new work and that euen at the games of Olympus and how withall our auncients for dayes as Elihu termeth them who indeede should speake by word and writing to this cause doe sit still in that their politique resolue vpon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or like Ruben Iudg. 5. vers 16. are content to abide all their liues priuate by their sheepfolds notwithstanding the much bleating of their owne and other flocks the indignation of the matter on both sides hath drawne and enforced me to this second aduenture and to say with Elihu Who can in such a cause refraine from speaking and writing also especially in the behalfe of Excommunication and Subscription whose reproch redounding so to God and his Church I haue so often heard and for which happely some may say and I must needs acknowledge my selfe haue payed so decre and can yet be c nten and will be most willing to be more vile as he said yea if it could be so purchased with name liuing and life it selfe to redeem the great good and consequence of them both to the present state of our Church to wh ch I haue adressed and after my manner prepared this poor Antidote desiring GOD that it may sort to none other euent end then I aymed at propounded to my selfe in the former which is and euer shall be partly to stir vp others of greater ability to some better seruice in this kynd as also to cause much other of th kind and quality spent already and truely meant that way to be reuiued againe and by this meanes if
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
and fitting them for the kingdome of glory Instance and euident proofe whereof is affoorded in this one practise for many others of the primitiue Church in which these Church gouernors only tooke knowledge and care of all those that gaue their names vnto Christ and were thereupon after confession of the faith admitted into the ranke and order of their Catecumeni and so afterward were reckoned in the number of the visible Church as Saint Augustine confesseth of himself who also afterwards falling from that faith or not liuing worthy of the same after all good meanes vsed as is specified more particularly by our Sauiour Christ Mat. 18. v. 17. and was alwayes in force in the primitiue Church as by Heb. 10. other places may be gathered and yet persisting in that their vnworthinesse of such a fellowship were returned backe againe by the same power of the Church vnto their former estate and were no otherwise accounted of then as if they were Publicans or Heathen Mat. 18. v. 17. that is such as had nothing to doe with that speciall Church of the Iewes which was the onely Church visible at that time The like may be sayd of all decrees and constitutions made by the immediate gouernours of any particular Church for the determining of all controuersies and expounding of Scriptures according to the rules of faith and manners and their speciall prescribing meanes and directions to penitents and such like as Physitians are wont to their patients and giuing orders for the safe keeping of the doctrine of faith and manners and the preuenting of all things contrary to the same commonly procured by hereticks and schismaticks Wherein also that their power for the vrging of Subscription proceeding from this of Excommunication to all things set downe by them not contrary to the generall rules of faith and manners consisteth and appeareth as is further declared in the next treatise In which respect Saint Paul gaue such charge in so many places vnto Timothie for the carefull keeping of that depositum and forme of wholsome wordes 1. Tim. 6. v. 20. And Reuel 2. ver 14. and 15. God requireth it of the Angell and none other who by all mens confession representeth the Church power in that place that the doctrine of Balaam and of the Nicholaitans and the heretickes themselues were not repressed by him and that Ecclesiasticall power whereof that Angell was head and superintendent by such meanes of admonition confutation conuiction and so consequently if neede required Excommunication which are euermore proper to the Church care and power Albeit in that infancy of the Church in all places there was a great mixing of both powers as appeareth by the Apostles themselues who called Councels in their owne name for the better strengthning that their weake state and beginnings strooke some with temporal punishments and with death also in some cases which also vntill Christian Magistrates did protect and maintayne this power rights and authority of the Church was practised in many places after the Apostles time wheresoeuer the violence of persecuting tyrantes did not restrayne the Church liberty in this behalfe which is wont and so iustly may yea ought indeede as well as any other incoporation left vnto it selfe to make Lawes ordayne Magistrates punish offenders and such like whereby that their state may bee better ordered and preserued Howbeit which in the second place I answer and is euermore to bee remembred according as wee haue also obserued before no power whatsoeuer properlie belonging to the Church or els annexed by any meanes thereunto can be exercised in any part of the world vnder ciuill Magistracy without the authority or good leaue at the least of the commaunders therein nor any Lawes made or ratified without assent and leaue of the ciuill power as vnder which and from which all other Externall power hath all his outward motion as the most principall members of any naturall body vnder their proper head as all Christian Churches doe acknowledge the ciuill magistrate in all causes supreme head and gouernour howsoeuer that word Head without any such iust cause I thinke hath beene of late misliked of some euen as many good Popes also Beda lib. 1 cap. 23. de Gregorie Mag ad Mauricium lib. 2. cap. 18. Honorius ad Horaolium before that chayre of pestilence was fully seated amongst them did call the Emperors of their times their gracious Lords And yet notwithstanding as the other principall parts of the body the Liuer for example hath immediate motion and operation from it selfe as wel as that other from the head and as the inferiour orbes of the Stars and circles of heauen are moued as well by theyr owne naturall courses as by that generall motion which is obserued to carry all other with it and vnder it so is it in this entercourse of politique administrations Ecclesiasticall and ciuil both interchaungeably compared and considered together neither may the proper orders and proceedings of the one be truely sayde to be any more preiudiciall or contrary to the other then the Liuer in his proper operations to the heart or head from which it hath his continuall life and motion wheras the God of nature hath in his wisedome and prouidence diuersly disposed of them in that general communion their properties and functions euermore reserued to themselues as that stoute and wise high Priest tolde Vzziah how it appertained not vnto him to meddle in any part of the Priest his office 2. Chro. 26. vers 18 howsoeuer in other things they were subiect vnto them euen vnto their placing and displacing and indeede here is no more in effect then as housholders rule in the house and martiall men for their orders of warre 1. Reg. 2. v. 35. which yet I hope no way withstād that other which we call the chiefe power To which purpose also is that other straine and further extent of this cauil that any such power should be warranted by God and so allowed to bee in force vnder any wel ordered gouernment wherein the ciuill and chiefe Magistrate hath nothing to doe for the discerning and awarding thereof much lesse to haue power and authority to repeale or reuerse the same and so to restore any person censured thereby of this kingdome to forrain Ecclesiastical power of law as it is thought Insomuch as one of the daintiest practisers of these dayes in a sad and sober conference had with some of our grauest did cast it out I cannot tell how that he could neuer found the depth and mysteries of Episcopall Iurisdiction in generall and of these proceedings for Excommunication in speciall pag. 77 78. Late assertions for Church discipline And more plainly and grosly our late pleaders as well for their innocents as they terme them and as I may truely call the other very sinfull assertions for their new discipline haue made both the power it selfe and much more the due practise and exercise thereof very dangerous for
any estate and most preiudiciall to the royall prerogatiues yea the very Crowne and dignity as they most ignorantly slanderously if not indeede blasphemously haue obiected of Christian Princes making it the greatest meanes for Antichrist his clyming so high and the very stirrop to the Pope his mounting into his saddle To all which albeit I haue aunswered somewhat in a larger treatise which I purposed should haue beene the elder brother but that this like rough Esau hath for iust and good cause I hope hastned formost and preuented the other which was euen ready to come foorth first and like vnto Iacob may holde this elder by the heele yet must I briefly adioyne somewhat to that which hath beene a little before aunswered in this behalfe that may more directly quench if not kill the heate and venome of these poysonfull proiectes and problematicall diuelish obiections First therefore they might as well except against the ministery of the word and Sacraments the Ordination or degrading of ministers consecrating of Churches and such like many more which as yet none of these exceptors nor any other durst diuorce from that holy order and power of Priesthood as without any true offence it may bee called or to make them any way common to any Prince and ciuil power whatsoeuer Secondly the heart may as well bee arraigned of treason against the head and whole body as this power of the keyes and any particular administration thereof may bee iudged preiudiciall to the supremacy of Princes and safety of the whole body standing quietly of Ecclesiasticall and Ciuil power and executions sweetely ioyned and combyned together vnder any kinde of soueraignty or Ciuil Magistracy which is euermore the head of them both And lastly their Lawe and Logicke together very much deceiue them not onely in making that the cause which is not the cause and things accidentally and by circumstance somtimes euil to bee so euermore and in their owne nature which are the vsuall sallations practised by these Sophisters deceiuing themselues and others thereby but also which argueth their greatest ignorance or forgetfulnesse at the least in this point pleading from that which is cleane contrary to argue this encumbring and encountring of Princes iust titles and royall dignities as the proper effect of the same For indeed this Excommunication especially as it was vsed by those masters of the Romish Church was one of the greatest engins meanes to batter downe the walls and strong holdes of Antichristian prelacy and power when Princes and all the world once perceiued that those many Bulls roared for nothing els but to get preies for the filling of their owne bellies and feeding the ambitious humours of those vsurping and presumptuous Prelates And for the thing it selfe in it owne nature there is no one thing belonging to Ecclesiasticall power or which might possibly be inuented in the world which might sooner distast Princes or any part of the ciuill body and more likely to withdrawe them from protecting all or any of the Church rightes then the due execution of this censure In regard whereof together with these confused and troubled times wherewith the Church hath beene and is for the most part still annoyed and incumbred the due and constant vse of this Excommunication eyther hath beene obserued to haue been seldome practised in any Church or els haue the wisest gouernours of the same not thought it fit or conuenient many times to drawe out this spirituall sword and censure so often as otherwise the necessity and safety of their seueral Churches might require And for the abuses which proceeded from the persons to whome this censure hath beene at any time committed and not from the thing it selfe whereas for want of skill happely and good wisedome how and when this speciall physicke was to be applyed as Erastus himselfe obserueth who had more learning and iudgement euen in this physicke also and true diuinity then hundreds of these late pleaders and from whome this last dramme of mischiefe was drawne into the Pennes and pleas of these pettifoggers and promooters they doe no more argue the vnlawfulnesse of this power or disable the true wise and round vse thereof then if a senselesse although a golden sword appointed euermore for the highest Iustice should be misliked and most senselesly indicted and condemned for that murder which a foole and mad man had committed by it To all which kinds of reasoning and such like obiections and framers of them I could wish better skill to construe their Lawe or choppe our Logicke as we say then for want of this latter which with due reuerence alwayes to that graue profession any may obserue to bee much wanting in those Scribes especially when they are out of that their Element and put a little from their owne pace to misse very much in their right vse and application of the former and other their riche naturalls and further accomplishments wherewith for the most part they are well qualified and endowed for many Lawyers as I may say truely with reuerence and respect as abouesayd of most of them would dispute as well as any if they knew how and for the last pleader of all Author of the Assertions for Church Discipline who hath beene a great and long practiser in that bad and blacke Court by cunning libelling against all our Ecclesiasticall power and proceedings and not long since hath drawne all his Lawe and Logicke which I thinke may be put in a little bagge or at the least weighed in a small ballance together with the slime and froth of his hote and malitious wit to the fortifying of a rotten mud wall reared by another pleader almost as bad as himselfe I cannot but in holy zeale I hope to this good cause and most holy censure of Christs Church Nichols Countermure and iust indignation against all such vnskilfull reformers of Ecclesiasticall abuses and wilfull deformers indeede of all good order crie out with Peter to Simon Magus and all such enuious spirits and despitefull lookers vpon any that haue greater guifts and authority then themselues Thou thy Law and thy Logicke perish together for they haue no part I am sure nor portion in these businesses and lesse authority or calling to speake or write against any thing possible amisse therein and I feare I may too too truely adde the other that theyr hearts are not vpright in them but that vnder colour of calling vppon the vrging and mayntaining of many good Lawes and constitutions amongst vs and vnder pretence of tendring Princes supremacy which if any should presume to breathe or blowe against I wish them from my heart breathlesse to establish an yron and Macedonian throne for themselues vnder which they would soone bondage and bring both Medes and Persians and the golden head it selfe of any kind of gouernment as al know their intendmēts who are any way acquainted with their positions resolutions and practises about their new discipline which they
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
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
doth the word of God come out from them onely 1. Cor. 14.36 but beeing as all other men subiect to their falles howsoeuer neither thēselues nor any other their fauourers delight to tell Quid faciunt in other things and doceant also which is many times worst of all as well as Quid patiuntur must likewise endure the censure of the time and their speciall punishments awarded as well as other men Now that these men may haue some reasōs giuen and affoorded why they may safely subscribe as well as the gouernours of the Church may ought to vrge the same vpon them I haue reserued somewhat to the last place as I promised for this end Wherein first wee will remoue some difficulties vsually pretended in this action of obedience and then declare how in effect they daily doe as much or haue already by their daily practises more then in this subscription is required at their hands For the first they must all know that the thing required in subscription is their obedience rather and good affection to the state and allowance of the maine things established amongst vs then any their particular knowledge and examination of so many particulars which doe not so much indeede concerne them to know much lesse to inquire so farre into them whose best wisedome and safety for their consciences were in matters of this nature so long as no manifest sinne may appeare therein for then a separation were necessary to rest themselues vpon that which is commanded and the wisedome and decrees of those vnder whose gouernment and authority they liue For besides that this were many waies more safe for their consciences and would cut off many lets and hinderances which on the other side are cast into the way of the manifold dueties of their speciall callings it would very well become men of their sort to haue so reuerent an opinion of so many waighty and graue constitutions deuised and appointed by so many learned heads after such long experience and precedents from all Churches in the world to yeelde themselues with heart and hand and to giue their good allowance to the same that at the least they are lawfull and wholsome and such as doe no way crosse and contrary the word of God And to say with him that read ouer a booke and vnderstood but few things therein Quae intellexi bona Laertius in Socratis vita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credo etiam quae non intellexi for being things at the most doubtfull and controuersed betwixt them and the reuerend Fathers any reasonable man would thinke it more fit that these inferiors should come in and yeelde themselues rather then these superiors whose reasons and consciences are perswaded to be as good and better because better informed and furnished with iudgement and knowledge then theirs Neither may the pillars of the earth as Iob speaketh that is auncient constitutions and determinations of men in place be forsaken and pulled downe for their sakes who are but of yesterday and so I conclude this with that worthy speech of Arnobius in a higher matter against the Gentiles Superciliosa nimis res est quando ipse sit non tuus Lib. 1. contra Gentes in aliena etiamnum possessione verseris potentioribus dare conditionem velle vt id fiat quod tu velis non quod inueneris antiquis constitutionibus fixum Secondly if any thing be hard in the iudgement of these refusers it may either be conuinced to be simply wicked and then no doubt it should be forborne or altered or they might and ought to depart or els doubtfull and disputable and then by better discussing the points and information thereupon the most tenderest of them might be satisfied if they would seeke and hearken to the meanes as the Bishops of euery Diocesse according to the appointmēt of our worthy Soueraigne haue yeelded time and meanes enough for their satisfaction in any thing they may haue iust cause to take exception against For the other reason that they doe dayly subscribe by word and practise how els doe they say Amen to our Leitourgies and to our orders of common praier whereat they refuse not to be present much more how can they be content by their practises to haue liued as ministers hitherto vnder that gouernment and particulars therein to which now they dare not subscribe and set their hands whereas by their former practises they had done so many a yeare together and so would doubtlesse by their word and profession now but that some other sinister causes I feare draweth and haleth them another way And so to conclude this point I desire all to remember that wise speech of that graue Senator in Valerius Maximus prophecying of Rome that then should be the end of that Empire when the superiors should forget to rule as beseemed them and inferiors to obey in all things which doth euermore best become them and without the which there would be no better then Nomadum vita Euripides in Phaenissis where as Euripides saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the very Image of hell it selfe death and the graue where as Iob saith Chap. 10. vers 22 there is no order but light is there as darknesse To answer yet a little more fully the obiections made against subscription and to giue the best satisfaction we can to the weake or wilfull standers out vpon the vrging thereof and so many vniustly offended thereupon I desire al with indifferency to reade that which I haue thought necessary to adioyne here following as a supplement to our former considerations thereof as well shewing what small cause the one side hath for their standing out being offended thereat as also the great equity and euen absolute necessity for the most precise requiring the same in any well ordered estate First therefore to shew that it bindeth none to beare false witnesse to say yea and nay of the same thing so to intangle and inwrap weake consciences with manifold scruples and difficulties In his plea pag. 203. which is the summe of Master Nichols and all his complices opposing themselues against it we say first that nothing contained in those Articles to which Subscription is required is any way against the rule and Canon of faith and manners which are the very pith substance of all the word of God for as for all our doctrine there is nothing generallie maintained in all the Articles of our Church which directly crosseth any portion of scripture examined by those two former rules nor yet containeth or alloweth any blasphemy heresie Idolatry or superstition or any iniustice in them against the second table but wholsome Lawes are made against them all both Ecclesiasticall Ciuill and are euery way sutable for the generall contents thereof with that Harmony of confessions which was not many yeeres since agreed vpon by all reformed Churches as I presume these refusers neither can nor will deny and all that euer
I haue dealt with or heard of confesse as much of our doctrine which yet indeed be things well examined is as much as is required at their hands by this Subscription And as for particular differences of learned men about the exposition of sundry Scriptures and diuersities of iudgements about any speciall point of positiue Diuinitie as for example in some part of that Article touching Christs descending into Hell and such like very manie about the reading or translating In Epistola quadam yea allowing at all certaine books generally retained amongst the rest of holy Scripture they need not hinder any mans hand from Subscription for as long as the world standeth there will be infinite such differences and that which Hierome obserueth in his time concerning many such varieties must goe still for currant that in such causes Quilibet abundet suo sensu and yet submit himselfe to the generall truth and equity of things ordained in the Church which is the best rule for euery age and euery special Church For so neither is it any way cōtrary but very agreeable to the word of God and euery particular therein that the best humane constitutions for matters of doctrine or manners should be imperfect and not want their doubts and ambiguities nor yet that those that liue vnder gouernment for these imperfections no way implying any manifest error or impiety be they neuer so many shall refuse to subscribe thereunto being lawfully required for so should they yeeld vnto nothing and yet when they haue done all they can they must and doe subscribe to some men and some rules for doctrine and matters traditionary amongst themselues and why not aswell to the present state whereby they liue but that singularity syding and affection now ruleth all the world and God his ordinance is easily neglected and reiected Secondly in matters doubtful and difficult either for doctrine and practise so long as they containe no manifest impiety or notorious offence in them the Superiours authority grounded vpon the fift commandement is sufficient warrant and bond also to any conscience for obedience therein for otherwise there would be no end of controuersies as Melanct. pag. 123. Part. 2. Consil Theolog. Vt sit igitur discordiarum finit recte facit potestas obligans homines vt obtemperent cum alioqui parere sit necesse according also to that old argument Cognitio in synodis est summum iudicium in Ecclesia parere igitur est necesse nor yet any order for any proceedings in the world Which mooued Saint Augustine at the last to conclude this point for the compelling of hereticks and all contrarily minded to wholsome doctrine and religion established by the Ciuil Magistrate as in his Retractations he sheweth Retractatio lib. 2. cap. 18. whose iudgemēt being so vniuersaly approued amōgst vs that refractary spirits may and ought to be constrained to such obedience euen against their iudgements that without any conscience of sin vnto them I maruaile how these standards out can in their consciences absolue themselues of a great sin against the fift commandement for disobeying in so meane and small impositions by so lawfull authority whereas in obeying they haue the fift commandement for their warrāt and the commanding magistrate his soule and conscience engaged in this behalfe as whose sinne furthermore it is if it bee any and of whom it is to be required and not of the obeyer who in cases doubtfull and difficult maketh iust conscience of obedience to superiors and stayeth himselfe herein vpon the fift commandemēt And if they say that in subscription things simply wicked are vrged by our Church as in our doctrines formes of prayer and discipline defended and allowed it is strange that they haue neuer as yet in all their pryings exceptions and conclusions amongst them exhibited any such foule matter to the eies of the iudicious which God be thanked are in great number amongst vs and abroad in the world and it were very strange and wicked also that our neighbour Churches with whom we entertaine and professe agreement and confession alike should want so much charity and that so long especially those Aristarchi of Geneua and Beza himselfe writing so oft to our late Queene and some Bishops also of this kingdome as neuer to haue put vs in minde thereof in a word they might as well say wee haue no Church at all which GOD be thanked for matter of constitution for doctrine and maners is one of the most flourishing Churches in the world as to say we should retaine such grosse points contrary to faith and manners Cassander de Baptismo Infantum p. 113. as Cassander learnedly disputeth from this generall to his particular defence of infants baptism against those Anabaptisticall exceptors in Germany of late very like in too too many things vnto those Sectaries of our times to whom our wise and learned most noble Soueraigne lately answered that if they supposed and iudged such grossenesse as idolatry and such like to be in any part of the substance of our religion or any meanes of expressing the same that then they did very ill to stay so long amongst vs and should rather depart the kingdome which is also our answer in some cases vel subscribendum vel secedendum rather in case they cannot be perswaded then they should doe any thing against their conscience In his Epistle to Queene Elizabeth and the Bishops of that time to depart from vs. Thirdly M. Digges his reasōs for association in religiō which presume are well accounted of by these refusers and dislikers of Subscription the Author being for the most part wholly of their side make as much for vniformity in professing and expressing the same religion by one kind of ceremonies and circumstances accordingly And be it well considered and examined in matter and weight of state deliberation and execution it will be found thereupon by all that are truely able to discerne such matters and mysteries that it is as like to haue toleration multitudes of religiō which all kinds of opinion so much condemne as such variety diuersities and contrariety in the outward manner externall rites circumstances and ceremonies to expresse the same as we haue aboue intimated and in the outward performing thereof And albeit there be great ods in respect of the matter of conscience with GOD which is but one and so will haue but one religion one faith one baptisme c and so for the soules and safeties of Christian people which can haue but one good and true religion yet for good policy matter meanes of common peace and well ordering the outward gouernment of the Church more inconueniences may well and wisely be obserued to proceede from the latter then the former as in comparing ceremonies with doctrine by certaine reasons drawne from master Luther and others we haue elsewhere shewed in a more large treatise which if God please shall not be long behind this about this
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
baptisme as it is amongst vs is not against any speciall commandement of God by which all our actions and particulars in vse are to be examined iustified or condemned Secondly because it is very agreeable to comely order both generally and more speciall for the matter of baptisme and so consequently very fit and profitable and in some cases also necessary for the edification of the Church Lastly because the vse of it hath beene very ancient and constant euen in the matter of religion in that sense we vnderstand it and expound it throughout the Church of God and thereupon also adiudged and commanded the rather to be retained of our Church and many best reformed Churches in the world For the first because for the answering of the obiections which is the second part of this treatise it will better appeare I will be the briefer in it and only shew that it is neither against the first second or third commandements but especially the second which this Crosse so much crosseth if these mens iudgements might goe for authenticall expositions of that commandement And indeed that which wise Socrates who diued as far as natures light and strength could giue him into the manifold depths of those two generall differences bonum and malum perceiued to be the hardest taske for all those Doctors to distinguish of good and euill may more truely be auerred of our Diuinity Masters who for want of looking right into this perfect Lawe of liberty which with the Euangelicall harmony are the hardest taskes of our profession put very often euill for good and good for euill and so are so farre to seeke in the right assoyling so many weake ones in cases of conscience as that they not only wound themselues and many others Prou. cap. 17. vers 15. through their peremptory assertions and determinations in cases very doubtfull and difficult but contrary to Salomons rule iustifie the wicked and condemne the innocent which both together are abhominable Insomuch as some worthy Diuines hold yet opinion that all errors schismes and heresies in the world haue still proceeded from the ignorance and misconceiuing and construing of the nature properties of God and sinne discouered in this law Now of those three commandements the first concerneth the hauing and worshipping of the true God and none other the second all meanes to conceiue of him and serue him by and the third the manner how to vse these meanes and to haue and serue this God aright thereby If therefore the vse of the Crosse do neither incounter nor incumber any of these three the aduersaries will surely grant that it is simply and in it selfe neyther against these nor any other commandement of God For the first our doctrine neuer teacheth nor alloweth any of the least part of worship any way to belong to the best creature much lesse to any image of this Crosse which is but a bare signe and of no good thing in it selfe but of a forme and signe made for such a tormenting engine which yet by accident became through Gods permission a meanes of the best things and all good vnto vs howsoeuer it be taken in wood stone or mettall much lesse conceited in the mind or imagined by any fancy by meanes of any transient and aërious signe as ours is Neither must the vse of a thing much lesse any part of the Church of God thereupon in their doctrine or practise be condemned for any particular or accidentall abuse of this Ctosse or any other ceremony so long as the nature of the thing remayneth indifferent and the receiued and maintained doctrine of that Church is against them For so do we teach and so ought all both ministers and people to beleeue detesting all doctrine and abuses to the contrary that this our Crosse either mental aiërous or expressed in any visible forme is so far from hauing any Diuine power in it naturally which is the highest idolatry or transfused from Christ and the Crosse which he hanged vpon and so into all other Crosses accordingly which is a peeuish conceit of the Papists amongst the rest or els infused by any especial promise or grace of God either into the thing it selfe or vpon the best vse of it according to the solemne orders of any Church to that end whereby it hath any power to procure good or turne away euill which many hereticks and idolaters haue giuen vnto it Irenaeus lib. 10. cap 24. de Gnosticis Carpocratianis and doe yet at this day but only hold it to be a bare ceremony inuented by man for other good vses in the Church And for the second commandement we teache and hold in like manner that this Crosse which we vse in any kind or difference is no meanes either to expresse or comprehend God or any person of the Trinity in or vnder it as thereby the better to serue them which is the first thing prouided against in this commandement nay yet to be any meanes at all of Gods worship which ought only to be appointed by himselfe and therefore giueth commandement thereunto and to the obseruers thereof who thereby doe homage vnto God and procure blessings and good things to themselues which is the second thing enioyned by the same and the very summe of cautions giuen touching Gods worship in this second commandement onely our Church retayneth it as an indifferent ceremony as Master Fulke also in the like case answereth to Marshalls reply against Master Calfield about this matter for the vse of this Crosse in the primitiué Church In his answer to the first Article pag. 173. For the third none of the reformed Churches where this Crosse is vsed make it any part of the forme outward or inward or els any meanes of the least part of Gods worship as if without it holy baptisme were not rightly administred or with it were in any respect of God or any power or vse of the Sacrament the better thereby administred all which might incurre some breach of the third commandement but as our Canons explaine themselues the whole matter of the Sacrament for the whole substance matter Second reason forme and manner thereof is perfected and ended before any vse thereof bee once admitted or named For the second reason prouing the lawfulnesse of this ceremony it appeareth from hence because it is very fit and agreeable to the three generall rules prescribed by Saint Paul for all ceremonies to be vsed in the Church namely edification comlinesse and order As for the latter two to be comely and orderly the iudgement commandement and common vse thereof by any Church doe sufficiently argue the same in respect that this signe of the Crosse as aboue shewed is as comely and indeed more fit for the ceremonies of Baptisme then any other And is not only generally commanded and that aboue other ceremonies as being of most auncient vse in most of the Churches in the world so iudged more befitting this
to our selues so all other deuoide of that word promising aswell as commanding remaine matters of another nature and doe indeed differ essentially which is as we say in Schooles genere definitione So that if we would define those ceremonies and Sacraments we must giue them a Genus aequiuocal from this commandement of GOD as whose nature is in this kind of our conceiuing them now altered to be indeed ordinances of God 1. Cor. 11. as Exo. 12. and Cor. 11. whereas the other are only actions of men or things inuented made choice of by them and so remaine for their proper notion and terme to my mind howsoeuer ordained to holy vses by them that haue authority to separate and determine things to such vses who haue no kind of power to make such ordinances being only to be appointed by GOD as the second commandement prouideth Neither are ill actions in Gods worship or whereby God is better worshipped by vs much lesse signes helpes and meanes therein presently the worship of God it selfe neither yet are all ceremonies actions but whether they be actions gestures or any outward habites ordained and appointed only by man they are no other but helpes only howbeit commanded once by God as the legall ceremonies were the best and greatest of them are but meanes and helpes whereby the better and more easily to worship GOD by and in those such meanes as he hath appointed priuately or publiquely with any power faculty or action of body or soule which are the sole and all the parts of Gods worship from man And lastly I conclude this answer that these ceremonies we speake of are neither in themselues worship of God or any meanes thereof nor yet any strange manner of seruing God so often condemned in holy Scripture with that determination herein of Georgius Cassander in his answer to one that carped at and condemned all ceremonies vsed in baptisme In responsione ad obiectiones contra ceremonias in baptismo vsitatas Alienus modus est colendi Deum qui vel pugnat cum vero culius vel abducit a vero cultu Dei which is a short summe of things forbidden in the second commandement non qui eò institutus est vt homines ad verum Dei cultum ducat ad eius obseruationem informet Nor any other meanes as helpes to our weaknesse are forbidden by Christ in the fifteenth of Mathew vnder these words In vaine doe they worship me Mat. 15. v. 9. teaching for doctrines mens precepts or traditions but onely such as whereby the superstitious heart of man supposeth to please GOD or any way demereri Deum as wee say to procure GODS mercy and goodnesse to vs or whereby as Christ himselfe obiected to the Iewes the commandement of GOD or any part thereof is preiudiced made voide or incumbred not adorned and helped forward as by these we speake of That other reason of being an Image so forbidden by name and in their sense also by the second commandement albeit Peter Martir and Bishop Iewell also as Doctor Fulke remembreth against Sanders about this argument of Images wil not grant the Crosse vsed by vs or els as it was vsed in the primitiue Church to be any Image at al yet because in the largest extent and true signification of the Hebrew word vsed to signifie the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or at the least some such thing forbidden in that commandement we will not as indeed we need not oppose their authority in this point seeing as we haue aboue shewed no such kind of Images are any way forbidden by the true scope and meaning of that commandement in generall or any particular word or clause contained therein or any part of God his word being no waies made nor by any meanes allowed or defended to represent the Godhead or any person of the Trinity or els to be any meanes at all for our better conceiuing or seruing any of them much lesse as to which the least part of diuine worship inward or outward is or ought to be performed or applied which the first commandement directly prouideth against and which I take it is the summe of all our defenses or replies vsed by any of our learned writers for the vse or abuse of the Crosse or against any kind of Images About which I suppose there would neuer haue bin such hot and vnnecessary contention betwixt the East and West Churches of GOD in generall if these things had beene thoroughly considered of and the controuersie it selfe so farre as it may be so truely and in it owne nature termed fully discussed and determined But because I haue in the second Chapter sampled these things together with many particulars of like nature as namely one aboue the rest to paint Deaths head to put vs in mind of Death and to prepare vs thereunto would equally be found vnlawfull by their expositions and exceptions or to write any thing in greater letters for better remembrance of any part of Gods mercies and iudgements And because also the greatnesse of the argument in generall doth deserue of it selfe and through some more speciall and importunate traducements of my selfe by some more seuere censurers of my poore paynes hereabout in another kind wherein I desired to giue satisfaction to this argument may happely vrge me to a more particular consideration and discourse about the same hereafter I will leaue it for this time and come to that other and last reason of this first ranke arguing the vnlawfulnesse of this Crosse simply and in it owne nature which is because being with many other ceremonies most of them artificiall and of mans deuising and withall Ecclesiasticall as we all grant are yet notwithstanding significant to the Church of GOD and of mysticall vse representation and signification there being no warrant or Scripture in particular or generall expresly or by consequence for any such ceremonies To which because I haue answered in a larger discourse which God willing shall not be long from the worlds censure somewhat in examining that cauil exception against our Church how far foorth Matrimony signifieth the mysticall vnion betwixt Christ and his Church as is read in our solemnization thereof I may be a little the briefer herein The argument it selfe standing vpon a very small and weake foundation of all other For these ceremonies first being enioyned and appointed by lawfull authority to a good end without heresie or error thereabout in our doctrine or superstition or any kind of manifest impiety and pollution in our practising of them we haue many waies sufficient warrant for any of them in the word of GOD neither are any of them done without or besides Gods warrant and allowance by his word as in the declaration of this point in our treatise before we haue shewed being done to that generall end of all our actions in respect of God Rom. 14 Whether we eate or drinke or
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