A TRIPLE ANTIDOTE, against certain very common Scandals of this time, which, like infections and epidemical diseases, have generally annoyed most sorts of people amongst us, poisoned also not a few, and divers ways plagued and afflicted the whole State.  
By john Tichborne, Doctor of Divinity, and sometimes fellow of Trinity College in Cambridge.  ISAIAH. CAP. 62. VER. 1. 
For Zions' sake I will not hold my peace, and for Hierusalems' sake, I will not be at rest, until the righteousness thereof break forth as a light, and the healthful salvation thereof as a burning Lamp.  Bernardus in Sermone deseptem confessionibus. 
Floruit olim Ecclesia in strage Martyrum, tum demum malitia haereticorum; nunc autem in contentione & corruption falsorum fratrum litibus & quaestiunculis inutilibus crescere non desinit.  
LONDON Printed by Nicholas Okes, for Clement Knight, and are to be sold at his shop in Paul's Chuch-yard, at the sign of the Holy Lamb. 1609.   

AMPLISSIMO VIRO, REVERENDISSIMO IN CHRISTO Patri, Domino longè honoratissimo, Archiepiscopo Cantuariensi, johannes Tichbornus cum novo & ineunte anno fausta, nova, & indies auctiora exoptat omnia, & ex animo comprecatur.  
STRENAM idcirco dixerunt veteres, cùm quia strenuis dari solitam (ut Varro) tum etiam, idque potius, quasi trenam (ut Festus) à numero videlicet, quo significatur, alterum tertiumque venturum similis commodi. Siquidem imparibus gaudet Deus, & Mecaenates omnes (ut Poeta,) nec non & ternarius hic numerus Philosophis simul & magnis demum Theologis sacer semper habitus, nescio quid magni & mysterii in se continere vulgo credebatur. Apud quos celeberrimum fuit illud à Pithagoreis & Aristotele profectum, primo omnium tandem in usu & ore receptum & usurpatum: Tria sunt omnia. Quod ut in Xenijs hisce, & Brumalibus (ut Tertulliaenus vocat) passim observari solitum, Etymologus ille satis antiquus & idoneus notavit Festus: sic & in re medicinali non minùs sanctum & solemn fuisse, Arabes primò, & post eos universa Asclepidarum nobilis familia, cum suis dosibus impari numero & compositione plerumque gaudentibus, contestantur. Quod etiam magnum (credo) impulit Aesculapium, de tribus hisce suis (quae nos ex Tertulliano didicimus, 
In Apologetico. cap. 23.  & nostra utcunque ferimus) tanto●ere gloriari. Quae ipsa ego (quod foelix faustumque sit) tua imprimis (Dignissime Archipraesul) venia fretus & favore, morbis quibusdam inter nos passun grassantibus, & in omne (ut fit) hominum ferè genus, hac tempestate saevientibus admodum & debacchantibus, admovere studui. In quo negotio illud molestum & maximè deplorandum sentio, quond non solùm (ut Augustinus olim de quibusdam obseruavit suis) plures undique de medicina aegrotantes conspiciam, sed ipsa (quod mirandum magis) medicamenta frequentibus iam tandem indigere remediis, & medicorum manus & opem implorare deprehendam; adeoque quod medicis pridem (juxta vetus verbum) nunc ipsis remediis obiectari iustius:  seipsa curent. Neque enim quicquam ad aeternam miserorum salutem utilius, aut Ecclesiasticis ubicunque constitutis rationibus convenientius, à praepotente Deo mortalibus indultum fuit unquam, 
Excommunicatio.  concessum & constitutum, quàm quod Excommunicationis nomine & notione (quicquid sit tandem) indigitari solet & perhiberi. Nec humanum inventum aliquod (si fas sit ita nuncupare) salubrius excogitari (credo) potuit aliquando, & stabiliri, quod tam divinis quàm humanis administrandis omnibus prodesset magis & subveniret quàm Subscriptio: 
Subscriptio.  Nec antiquius demum, & ad religionis Christianae sacra & salutaria foeliciùs adumbranda, & recolenda, ab omnibus ferè post Christum Ecclesiis communi quodam consensu receptum prius quic quam, & magis usitatum, quàm celeberrima illa, & omnibus oris notissima iam per signum Crucis Caeremonia. 
Crucis consignatio.  Que tamen omnia, & ferè sola omnium n●nc manibus vapulare, & tam schismaticorum, quàm aliorum (qui iam undque oberrant) Criticorum obeliscis notari indies, & transfigi nemo non intelligit. Et quae, rebus inter nos caeteroquin ferè omnibus summo Dei beneficio & prudentissimi Principis cura (sicubi aliàs optimè constitutis, sola in vitio habenda censeri & fundi nostri (quod aiunt) calamitas, nescio quo fato aut malo merito suo, nuncupari possint & perhiberi Quorum sanitatem & dignitatem utcunque plurimi, veritatis & futurae (quam faxit Deus) ad posteros usque omnes transmittendae pacis & foelicitatis studiosi recuperare denuo summa cura & diligentia contenderint: nisi tu tamen (Amplissime) cum aliis quibus id muneris & officii tanquam propriis Anglicanae Ecclesiae Aesculapijs incumbit, Episcopis omni honore dignis, pro summa qua valetis arte & authoritate (tanquam jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & verè iuuantes patres omnes maturè occurraris; quae iam morbida flaccessere, & languida intabescere, heu nimium multi conspicamur; intermortua postmodum, si non extincta prorsus, & (Quod Deus omen avertat) cum eisdem omnia quae pacem, veritatem & unitatem in Ecclesia nostra tueri possunt & conseruare, brevi contuebimur. Quod ad me attinet (Reverendissime Archipraesul) omnium minimum & infimun lubens agnosco, qui sub auspitiis doctissimi, integerrimi, & prudentssimi, defunctique iam jehoiadae & verè jehoshuae nostri aliquid in hoc genere tentarunt aliquando: Qui ad haec omnia restauranda & restituenda, haud aliter multa tulit, sudavit & alsit, atque ille olim ad collapsan Hiero solimam; 
Zech 3. v. 10.  et longè indignissi mum qui tibi iam partes easdem agenti, & tenenti sedes, hec talia ingerere & obtrudere non reformidem. Cum tamen ita malevolorum obtrectationibus & impulsu factum sit, & fatali quadam necessitate comparatum, ut in publicum hoc modo prodire invitus licet maximè & reluctatus diu cogar, dabo operam fidelem, iuratus dixerim (quamcunque tandem) quò ipsa (si fieri possit) mala haec tot malorum procatarctica depelli possint & removeri. In quo conanime quid praestitum sit, te solum (virorum optime) (si optio daretur mihi) optarem judicem: Cui si incaepta haec accepta fore dignouerim, operepraetium me reportasse satis amplum existimabo; quod & ad alia (quae hactenus delituisse non magnopere piget) ocyùs eulganda dabit animum: sin verò manca, hiulca, & mill modis imperfecta offenderis, prima esse recognoscas, obnixè rogo: & quod priora duo attinet (modestè satis & verè dicam) quibus vix priora vel saltem perpauca alicubi extent. In quibus etiam tam magnis (& quod facilè largientur credo omnes) subarduis, voluisle & tentasse aliquid satis erit, praesertim mihi haec primò adnitenti, & aliis bene multis iam diu occupato & nimium praepedito, & dum haec ab initio mediarer, tantum non obsesso penitus & oppresso. Quae si quod voluimus effectum minùs dederint (quod medicantibus in hoc potissimùm genere perrarò obtingit (qui ut Galenus curare multos, sed sanare paucos solent) illud tamen hinc commodi eventurum autumo & bene spero, quod ut 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 intelligam: meipsum (si placet) cum aliis pro strenarum more & indole postmodum insecuturis unà offero & adiungo, adeoque se totum ditioni tuae dicat consecrat, & hisce demum pauculis consignat in perpetuum,  
Honoratissimae Amplitudinis tuae obseruantissimus JOHANNES TICHBORNUS.   

The Epistle to the Reader.  
IT was well said of that Italian Merchant, 
Machiavelli. de repub.  for all refined policies of this last age: That the world must be sick and purged also before it die. Wherein what the great Physician hath from time to time practised upon that vast body sometime by fire, sometime by water, & generally by many great, & common destructions, every generation and story are perpetual witnesses: and Saint Hierome most passionately doth express and bewail, writing thus against jovinian: 
Libro primo contra jovin.  Succrescit silva ut succidatur. Howbeit a better Prophet prognosticated of some more special diseases which should befall, and possess the wayward, crazy, & most distempered old age of the world, avouching by the spirit, 
2. Tim. 3. v. 1.  that in the last days men should be full of self love, covetousness, pride, wantonness, and such like (which the learned have observed, and found to be the root and causes of all heresies;) as also disobedient and breakers of oath and promises, from whence have proceeded the manifold Sects, Schisms, and personal separations disturbing always the outward peace, & quiet government of the Church of God. For the mitigating and repressing whereof (because they can never wholly be cured, or taken away: 
1. Cor. 11. Math. 13.  for there must be heresies, and Coccle, tars, and darnel will be sowed, and must grow amongst the best corn, and crop until the end) it hath pleased Christ, the souls sole Physician and great protector of his Church, to substitute the Ministry and Magistracy; whereby as Chirurgeons and his own hands in those his ordinances, to apply sundry kinds of remedies, to so many and divers maladies; both which working diversly, yet to one and the same end, partly by the word and spirit, and partly by the civil sword, do hold up, as well the general frame, and compage of the whole body, as the estates of all particular Churches and Common wealths, until the day of perfect recurring and restoring all things come. Now the physic and Cure committed to the hand of the Church (which is the subject matter of my treatise ensuing) may for our better discerning and handling the same for this present, not unfitly be matched with the terms and parts made, and given by the learned to that happy art, whereby the life and health of the lesser world, man's body is procured, and maintained. Which being by the usual account three in number, namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may for brevity & order sake, be reduced to the three special heads, to which I have 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 eyes or grace to see it) as was sometimes said of Rome and Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: even a little world, or a brief and Epitome of all God his mercies elsewhere bestowed upon all the Churches, and Commonwealths in the world. Understanding by the first thereof Excommunication (which compriseth under it, as a part for the whole, exhortations, admonitions, reprehensions, threatenings, confession, absolution, and such like) all these means which the ministry and power of the keys may by the word and spirit prescribe at any time, for the purging and healing so many soul's sicknesses, which the whole Church for this life, and every member thereof, is continually subject unto. And by the second, termed Subscription, answering to that second general part of physic, called Hygeine, in respect of the nature, end and manifold use thereof; we mean all wholesome decrees, Councils private or public, and constitutions of the Church, by which the truth of doctrine, amidst the manifold differences, and contrarily minded people in the world may be preserved and maintained, the inward peace of each conscience more fully and safely secured, and the outward order of every particular Church better established and defended against all manner of oppositions, by turbulent spirits in that behalf, and the just temper of the whole body of Christ, by all good means, & wise foresight count nued throughout the world. And lastly, by the Cross, which I have made the noble Hierog●yphicon of all other decent ceremonies to be used at any time in the Church of God; I understand 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 service may and aught to be beautified, decked and adorned: all scars and defects naturally or by evil event incident to any Church, healed, and supplied, and the most natural sweet colour, vigour, and beauty of Christ his Spouse, be made resplendent, and apparent to the whole world, with all other properties and effects, which that decorative art, and last part of Physic is known, and celebrated to bring to pass in man's body▪ all which as in those last dangerous days they have been much encumbered by the hands and means of Schismatics, Atheists, church-robbers, and such like, of the profane & cursed crew of so many heathenish people, that have rushed into God's inheritance as Psal. 80. v. 1. and no less tortured and afflicted now a long time with all kind of spiritual diseases and enormities, and even brought (as they say) to the last cas●; so stand they now in need, if ever, to be relieved with all the best antidotes and electuaries, which from both hands of Ministry and Magistracy the Lord is willing (as Esay. 42. ver 21.) if men also would do their parts at all wants. And assays most readily to afford; 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 have destroyed, and even with plague and pestilence (as the Septuagints render it) wasted and anulled his Law, and all the means for the magnifying and exalting the same, as the Prophet Esay complaineth in the place above named. Howbeit because purging medicines, especially of the highest kind and degree, such as Excommunication, hath proportion unto, are very seldom, and with greatest care to be used; it hath been the judgement, and resolve of our late grave Divines, and very worthy and wise governors, especially of that thrice reverend Whitgift, that considering these late turbulent times, very little or nothing at all should be spoken or written touching the true nature, power, use, and necessity of that great and high censure. But now that it hath pleased God by the eye and care of our most noble Sovereign, to appoint a courageous prudent Alexander, in the place and room of that renowned Philip for his wisdom, meekness, and sweet moderation of all things belonging to Ecclesiastical affairs (whilst he sat at that stern, and hath withal enlarged somewhat his vergee power, by putting the garments of Aaron, as Exod. 28. vers. 2. upon his shoulders, and committing the golden rod as well as the pot of Manna and tables of the Law to his special custody: I hold it high time for all sorts of persons, and especially of our own tribe, to use all good means for the repairing the manifold breaches, eruptions, and depopulations before mentioned, and the giving and bringing upon jerusalem beauty in stead of ashes, the oil of joy for mourning, and the garment of gladness for the spirit of heaviness, as was prophesied and promised by the prophet Esay 61. vers. 3. to come to pass in these days of the Gospel 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 means were summed up together, I presume none would be found so excellently useful, and absolutely necessay as Excommunication & Subscription, which therefore I have placed in the forefront; the one containing in it and requiring by it, a just power to be invested in the sacred ministry, for the establishing all due means for the soul's health, and recovering the same once lost or decayed: the other providing a constant, uniform, and certain course and order for the executing and observing most precisely every the least thing once enacted and so appointed, as without which indeed it is impossible any where to uphold a comfortable ministry, or that the Magistrate should be able to retain any means in any for me or due tenor for God's service, or the common peace, justice, and equity amongst men; for want also whereof, any may perceive how little profit hath been made of so long and much preaching in this kingdom, arising chief from so many differences, new inventions, and extravagant courses as well in preaching as in infinite strange opinions, and unheard of new and vain doctrines broached and scattered in every country, Church & corner: insomuch as I may too too truly say, the cause of so little religion in the world is, for that there hath been of late & now also is so much religion, I mean so much paddling and meddling in it, and so many kinds and means unrepressed, and not so severely proceeded or seriously provided against of every man's device to express it. And which is treason to attempt in state affairs once appointed by men, is now admired and magnified, and not only admitted, or at the least wise permitted and winked at in God's matters; which a good writer seeing, and foreseeing, complained of long since in this manner: Ratinnculis & sermonibus de religione sillogisticis inhiant iam omnes etiam ex ima plebe, tanquam he●bis & pascuis armenta, with many other such like words and matter to that purpose, the sum & sense whereof is according to our former inference, that whilst every one is bold, and taketh liberty to himself to dispute and dispose of Religion in general, and the highest and chiefest points thereof; it is come to pass that they have 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 prophesy, most make a show of godliness, 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 men's endeavours in this kind were like the steps of the wearied Ox, that fasteneth sure footing wheresoever he goeth; yet observing as Camerarius doth the like in the practice of Herodotus and Theucidides, 
In his notes upon Theucidides.  how young upstarts and Empiric mountebanks are too bold & adventurous to offer their drugs in this behalf, I mean much lose, old, and disguised stuff without new matter or better form and order (both which, or at the least the latter aught to be discerned in every new work) and that even at the games of Olympus: and how withal our ancients for days, as Elihu termeth them (who indeed should speak by word and writing to this cause) do sit still in that their politic resolve upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or like Reuben judg. 5. vers. 16. are content to abide all their lives private, by their sheepfolds, notwithstanding the much bleating of their own and other flocks: the indignation of the matter on both sides hath drawn and enforced me to this second adventure, and to say with Elihu, Who can in such a cause refrain from speaking and writing also, especially in the behalf of Excommunication and Subscription, whose reproach redounding so to God and his Church, I have so often heard? and for which happily (some may say) and I must needs acknowledge) myself have paid so decree, 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, living and life itself to redeem the great good and consequence of them both to the present state of our Church, to which I have addressed and after my manner prepared this poor Antidote, desiring GOD that it may sort to none other event & end than I aimed at & propounded to myself in the former; which is and ever shall be partly to stir up others of greater ability to some better service in this kind, as also to cause much other of th' kind and quality spent already and truly meant that way, to be revived again, and by this means if it may be to work the better: the issue whereof I commit and commend to the hand and blessing of that great physician that came to heal the sores & repair the decays of our nature, 
Mat. 8. vers. 17.  and took upon him our infirmities, and cured all our diseases, as it is in the Gospel, even jesus Christ, the Prince and author of all health and salvation, who is God blessed for ever. Amen.  
Thine ever in the Lord, although with loss of himself, I. Tichborne.   

A Table containing the Chapters in this book.  
THE first directed as a remedy for Excommunication, being through ignorance of the true nature, use, and power thereof, and great neglect and contempt thereupon of that holy censure, not only sick but even dead, or at the least dying at the heart; and therefore it is called Socordium.  
The second is provided in like manner for Subscription, and is termed Denatium, in respect of the most decayed state thereof, which also hath now need if eeur, by such preparatives to other (I hope) more strong and restoring medicines, to be revived and set a foot again in these factious and turbulent times.  
The third is especially wished and addressed to those weak stomachs of many, even of our own Tribe, and others amongst us, who distaste so many things in the Ceremonies of our Church, and cannot as yet be brought by any means to brook and digest the least use or mention almost of the Cross; whose good is feelingly tendered and very sincerely respected herein, as Aesculapius did in one of his Receipts, the health and recovery of his best friends, 
Tertul. in his Apology, and against the jews.  which therefore is accordingly named Asclepiodoton. All which terms and remedies were so used and interchangeably directed and applied by Aesculapius himself, according to the nature of the disease, the state of the affected therewith, and the qualities of the remedies appliable thereunto.  
The ingredients of all which are conveyed in the Chapters following, fitted as particular due receipts of the same. Whereof the first hath three more large ones according to the consistence of the matter handled therein.  

Socordium.  The first whereof containeth the names, natures, and manifold kinds and differences of Excommunication.  
The second compriseth and importeth the true end and scope of all those kinds and differences of Excommunication above named, with some little infusion of gnomicall Divinity, touching one specal point for proceeding thereby against some kind of persons, after their confessions, and often absolutions thereupon.  
The third given as an Electuary by way of answer to certain questions, and sundry objections and exceptions made by divers of these times, against some particulars in the managing and executing this great censure of Excommunication by the governors and Officials of our Church, and others which for many years together until this day have used and observed the same.  
The second concerning Subscription hath five receipts comprehended in so many chapters. 
Denatium.   
The first whereof showing that Subscription is not such a heavy and heinous matter as many would make the world believe, thereby to draw envy and obloquy upon the thing itself, and the urgers of the same.  
The second declareth the true nature and end of the inventing and urging of any kind of Subscription, by the prudent governors of any Church or state.  
The third relateth the ancient, constant, & general use of this kind of proceeding in the Church of God, and all other kinds of societies and incorporations whatsoever.  
The fourth convinceth the absolute necessity thereof in any well ordered government and securely established state, by all wise foresight and just prevention.  
The fift affordeth reasons both to the weak and obstinate, why they may and aught to yield hereunto, with some answers also to their ignorant and frivolous objections to the contrary.  
The third priscribed about the due use of the Cross, 
Asclepiodotou.  hath seven special receipts according to the distempers of sundry persons diversly conceited and affected against it, & many ways scandalised and offended thereby, as they say.  
The first whereof entreateth of the lawfulness and necessity of Ceremonies in general, and in all solemn, public, and more especially all holy administrations whatsoever, and how far the Magistrate's authority may stretch for the determining of any to be used in particular: thereby the better to establish the consciences, and setting (as it were, the waumish stomachs of the aforenamed) for entertaining the particulars that follow.  
The second inquireth of the Cross, 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 avoucheth the general allowance of this Cross by the practice of ancient times, and judgement of learned fathers, with their reasons for the inventing and retaining thereof, and other judicious late Writers accordingly.  
The fourth examineth and answereth those many reasons alleged, and some of them but lately coined, to prove the best use of this Cross, or any other such Ceremonies to be simply wicked, & to be not only in their use, but even in themselves, and in their own nature utterly unlawful.  
The fift encountereth with that one most stubborn conceit, and irremoveable humour of some that would needs have it accidentally unlawful at the least, and that especially because it hath been so much! abused, and very commonly sometimes made and set up for a great Idol in the world.  
The sixth endeavoureth to purge all of that peevish and most silly conceit of all other, pretending and presuming upon their Christian liberty to neglect the use of this ceremony, and to violate any other good order & human constitution whatsoever.  
The seventh and last removeth that melancholic, and brainsick opinion and conceit of so many Scandals, or at the least so many occasions of scandals, which are supposed and imagined to arise from the use of this Cross, which fancy having framed, and no sound judgement from any true rule of practical divinity (sorting some answers thereunto according to the nature of the objections) we wish them all heavenly Physic, and leave them to the prayers and other good helps from many wise, godly, and learned amongst us.   

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 universal, r, any. p. 57 l. 6. for one, read due p. 65. l. 6. for like, r. lawful. 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 unaquaeque provincia abundet suo sensu, & praecepta maiorum leges Apostolicas arbitretur. p. 76. in the mark put out, as Bellarmine. p. 78. l. 2. for facts, r. fasts. p. 81. l. 35. for Antichrist, r. antichrist's. p 84. l. 35. for conscience of some, r. conscience of sin, p. 85. l. 18. put out not in the title of the Chap. p. 96. l. 34. for tollerent, read tolerent.   

A TRIPLE ANTIDOTE AGAINST Certain very common scandals of this time, which like infectious and epidemical diseases have generally annoyed most sorts of people amongst us, poisoned also not a few, and divers ways plagued and afflicted the whole State.  

CHAP. I. Containing the names, natures and manifold kinds and differences of Excommunication.  
EXcommunication being the highest censure of all Ecclesiastical power, from which the other two of Subscription and the Cross with all such decent and profitable ceremonies do naturally arise; and the lawfulness and necessity of these latter depending for the most part upon the former: I have placed the same in the forefront (as it were) of those many battles and encounters, which by all kind of people almost in this complaining and murmuring age have been made against them all, but especially against the truth, power and use of excommunication. Which according to the name and nature thereof, I have first of all endeavoured to define after this manner: Namely (as the word expoundeth itself) Excommunication in the most general sense and acception thereof is nothing else but a separation from some common benefit, of which any formerly have been, 
Excommunicatio a communi bono separatio.  or otherwise might have been partakers: which is the common received definition by the Schools and Canons. Which being somewhat too general for our purpose, after certain divisions of these larger terms, we hope at the length to comprise the full sum and substance thereof in as short a compass as so great a matter may be. These common benefits and privileges therefore enjoyed in this life, being either Ecclesiastical or Civil; this term of Excommunication hath been always by all sufficient writers restrained to those special graces and favours, which belong properly to the Church: and so this censure is to be defined accordingly, to be a debarring and separation from the Church: which also being either visible, or invisible, the truth and nature of this excommunication must be in like manner examined and distinguished to be a separation from the visible or invisible Church. Of which distinction sundry reasons may be given, which briefly may be comprised in these two positions, from which many more particulars may easily be collected: first, that the knowledge, order, and proceeding in either of these kinds are very much differing; both in respect of the persons censuring, accusing, or offending, as also of the defaults and punishments thereunto belonging: the one being always certain after one manner, because God (as Augustine well observeth) who is the high judge in that privy Court, doth see all things evermore as they are, and judgeth accordingly by his present mercy and present justice: taking all actions and persons as he findeth them, and so his word and ministry thereof, with all other means belonging to this Excommunication, proceed by the same order and degree: the other very variable (from the visible Church) and uncertain, 
Primo secundum praescientiam: 2. Causam. 3. Operationem. 4. retributionem sol. 2047.  taking knowledge, and giving order for personal causes according to particular allegations and proofs (as they say): which Hugo de sanct: in his book de Sacramentis legis naturalis & scriptae, doth more largely express making four kinds of judgements. Secondly, because one and the self same person may be admitted and allowed for a communicant in the one, which happily hath no interest nor fellowship in the other: and so contrarily the same persons may by course and order of laws and proceeding in some cases be removed from some part of the visible Church, which keep their place firm and sure in the invisible, as 1. Timothy Chap. 5. verse. 24. and 2. Samuel Chap. 16. verse. 7. is plainly avouched that God seethe not as man seethe, and that some men's sins go before unto judgement, and some follow after. Now this Excommunication from the invisible Church is only infallibly known and exercised by God, who alone knoweth who are his. 2. Tim. chap. 2. vers. 19 And how at all times every one standeth or falleth to himself the great master of all. Rom. 14. vers. 4. yet hath he appointed certain persons to whom a special commission is directed to proceed in this inward and high Court of conscience, and by which special means (as by certain signs and best conjectures) the knowledge of every one his estate and freehold (as it were) in the invisible Church and true fellowship with God and his Saints may be discerned: which means the learned have called voluntatem signi (being indeed signa voluntatis) subordinate to that infallible prescience and predestination of God, by which together with these signs and means, which for that end are prepared and appointed by God, all are delivered from their miserable estate and fellowship with the devil and Church malignant, and received into this invisible Church and company, whosoever they are that are at any time so received (as Saint Augustine in many places learnedly showeth): which signs and means specified in the word of God, and commonly called and understood by those general graces of faith and repentance, being found in any, or testified by any outward signs to those Commissaries of God (as I may so term them above named) so far as they can, or aught to judge, according to their rites of commission and proceeding, to be in any or otherwise to be wanting; so are they judged and allowed for meet partakers and communicantes with that heavenly society, being qualified thereunto by the former graces, or else to be wholly unworthy and out of the same, and so being admitted or excluded by these stewards, Gods ministers (whom God hath appointed and none other, as shall be showed hereafter to deal in that high Court of his) or pronounced privately or more openly so to be: whatsoever they shall do in that behalf according to the tenor of their commission and order of their court rolls (which is the truth and scope of holy scriptures) shall be ratified and confirmed in heaven, both for the pardon of sin which is the kingdom of grace in this life, joh. 20. vers. 23. and the full state of glory for ever in heaven, Mat. 16. vers. 19 In regard whereof this excommunication from the invisible Church, so far forth as it may be awarded, or any way judicially proceeded in by man, 
Definitio excommunicationis ab invisibili ecclesia.  may thus be described: to be that part of the power of the keys, whereby upon the signs and evidences of infidelity, heresy, irrepentance or such like, every true minister doth pronounce any to be in the state of God's wrath, and out of the fellowship and communion of Saints. Which power albeit Saint Augustine giveth sometimes to private men's admonishments and exhortations (saying thereupon cohortatoriè, as Luther observeth him, and the other learned fathers to speak many times) Ligasti aut soluisti fratrem: yet is this no whit of this nature and kind whereof we entreat, this being an exhortation or counsel, and a common work of charity belonging to all Christians: the other a judgement or a solemn and peculiar judicial proceeding, performed always by God's ministers only and lieutenants in this behalf: wherein God deals by them as a King doth by his judges and other immediate officers for any state occasion; wherein although many have skill and can give counsel and aducie, yet are no charters (quoadius as we say) pardons or judgements whatsoever of validity and force to carry or confirm 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 King's place and person in any of the same. And thus much briefly of this first kind of excommunication, which respecteth indifferently all kinds of people that have souls to be saved: 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 government whatsoever: For so is the nature of the other excommunication which we made to be from the visible Church; wherein always is required some company living under form of outward government, by which laws may be made and enacted for this, or at the least some other kind 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 removed by his own censure: which also may appear by all other such separations which ever have been read of, or are as yet practised in the world: wherein by some kind of power established amongst some company living under government (be it of one kind or other) certain persons have been excluded oftentimes (according to the discretion of the governors thereof) from the face and fellowship of some visible Church: Which also according to the causes and divers kinds of operation, and proceeding by or against any, this kind of excommunication must again be divided into that which by violence without cause, and against all order and reason is oftentimes denounced: and that which upon just cause, or by some kind 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 invisible Church: the other not unfitl termed excommunicatio ordinis, in which by some orderly proceeding and under some course of Law and constitutions just or unjust any are removed from any such company and privileges belonging thereunto: which also being as all judgements are as the Schools distinguish them, usurped or defiled and tainted with some in justice and wrong, or else direct and regulated according to truth and equity: so likewise is this excommunicatio ordinis whereby good jeremy and our Saviour Christ himself john 7. were by such orders (as those times did afford Abstentes (as the word in jeremy importeth) and debarred, at the least from many privileges of that Church and time (as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may by Erastus his own acception or any others signify) as well as that incestuous person most justly by Paul from the company and privileges of the Church of Corinth. But to tie ourselves to that excommunication which by good order and upon just and necessary cause is always awarded, resting in the hands & power of every true Church and company gathered together in the name of Christ, to profess his name and service, that also hath it differences and distinctions: for so by the Schools and Kanons many such have been invented, whereof that of excommunicatio maior & minor, the greater and the less, may very well fit our purpose. According to the use of this great censure by all Christian Churches in the world. Which upon the assistance at the last of Christian magistracy, and by their own special decrees and constitutions thereabout, have extended the power of this censure to the debarring of those that are separated thereby from many common privileges, whereof the civil estate maketh them otherwise partakers: as appeareth by many civil constitutions and statute Laws in force at this present amongst us, de excommunicato capiendo, and such like to that purpose. For which cause this excommunication by order as we have termed it for the better setting down the true nature of it, must once again be divided into that which is merely ecclesiastical, as proceeding only and wholly from that power of the keys which are given to the Church, for the ruling and saving of souls; or else into that which is civil (abusively so called and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we say) or last, partly ecclesiastical and partly civil; according to which are most proceed therein for the outward government of any Church at this day. That which is called ecclesiastical is so wholly estated in the persons of Church governors, as that if there were no civil Magistrate in the world, yet would and ought they to claim and show their authority and power: if according to the true ends and uses thereof (hereafter more particularly to be set down) the Church shall judge it fit or necessary so to be awarded. 
Author of late assertions for Church Discipline.  And no civil power hath any more to do with it, than (as the latest exceptor and pleader himself against many things therein confesseth and proveth by the authority of Bishop Horn and Doctor Bilson, both reverend fathers of one Sea in our Church) it hath to do with making ministers, consecrating Churches, immediate making of Church Canons for doctrine, & cases of conscience administration of the word and Sacraments, and such like, 
In the prefaces to certain Injunctions made in Henry 8. and Elizabeth their reigns.  which some princes of this kingdom and all other wisely possessed with the truth of these matters, have evermore disclaimed. Howbeit for the other which concern first the bodies, and outward estates and condition whatsoever of any, and secondarily and consequently the soul and inward man, and so also respect for the most part the outward peace of the common state both ecclesiastical and civil, they all must have their consideration, determination, and proper place accordingly, as proceeding first from civil power, may be intended or remitted, continued, suspended, or changed, and sometimes exercised or inhibited by civil magistrates, sovereign or subordinate. Of which sort I make all temporal punishments, commutation of penance, outward shame, and all other bodily afflictions (whereof notwithstanding that of being given over to Satan, some have made one, 
Erastus out of some of the fathers.  albeit belonging to the Church power always in such cases, and that in the highest degree) wherein through the affliction of the flesh in any kind, means may better be procured and applied for the saving of the soul in the day of the Lord jesus: 1. ad Corin. Cap. 5. v. 5. The difference and true distinction whereof may appear by these special notes: first that Ecclesiastical excommunication and all things concurring thereunto, so far forth as they are merely ecclesiastical, concern the soul and the means to recover any secure or desperate sinner, and withal to preserve any other, or the whole Church from any further annoyance, spiritual infection, or any kind of prejudice thereby: but the other respect first the body and outward man, and afterward happily are made profitable and appliable to the souls of any. Secondly, that which we call, for better order and instruction sake, civil have their ground and original (whatsoever they are) from the other power which is called civil magistracy, as the other touching the soul, the inward and spiritual service of God, the peace of conscience and such like, belonging unto this censure, proceed from the rites and investitures of that other order called priesthood, power of keys, ecclesiastical magistracy, or what else besides it be called, swerving not from the truth of the matter itself: which for it part must always do 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 above named) in all places, where the foot of violence from any part of the secular power incombreth not, but rather (as they ought to kiss the Sun in that one sense and behalf) protest and maintain the rights, power and privileges of the same. Thirdly, those proceed herein which are merely civil, or mixed sometimes of both, according to their several ends, authors, and originals, do principally, and for the most part, respect the common policy of the whole State, and that which is Civil as well and more particulary many times, as that which is Ecclesiastical, albeit they ought to agree in all things together, as Hypocrates his Twins. All which might be showed in the manifold particulars, which in the use of this censure, have been added, partly by the civil Magistrate; and further invented by the immediate Governors, under the allowance of the chief magistrate of several Churches, for the better strengthening, and more orderly and profitable executing this or any other censure, which any judicious reader may refer every one (as they are not unknown, by reason of their common practice in the world) to their proper place, and one of those three heads of this our last division. To which I desire this one thing to be adjoined, before I come to the more particular definition of this Excommunication: namely, that albeit this censure doth properly and evermore of right, belong to the power of the Church and immediate government of souls: yet can no such power exercise any part of outward government, or more public administration whatsoever, within the territories and dominions of any civil magistracy, without the special good allowance or indulgence, at the least, of the chief magistrate there, which in all places of settled and well ordered government, appertaineth to the civil power: which God in the example and type of judah, among the tribes hath made the only lawegiver. Insomuch as no due execution of any other their own most proper proceed, can be well performed without their help and assistance: which caused the due use of this censure to be so rarely, and indeed weakly exercised in the primitive Church, and many other Churches of later times, before civil magistrates were christened, or this civil power did undertake the protection of the Church, or at least gave way and liberty for the full execution of all Ecclesiastical power; which hath been very much kerbed and scanted by most Christian Princes in the world. Much less do we arrogate any secular power and command, to be originally and properly in the persons or states merely ecclesiastical, albeit one and the self same man or state, may very lawfully, and aught sometimes necessarily to be armed and furnished with them both (as Luther himself learnedly showeth, 
In Epistola responsiva ad Melancthonem: Et in postilla ad Epiphaniam de Magis.  and elsewhere we have examined, that as the civil magistrate sometimes hath been a priest, so contrarily may Gods minister be a king, or of any other elective dignity: the same man, but not the same person, which are distinguished evermore, but may concur both in one subject) but that the enacting of laws, 
Bodin. de repub. & in Method historiarum.  creating of magistrates, citations, judicial proceed, and punishments accordingly, have their first beginning and warrant also from the civil sword: yea the very outward form of government, by which that part of the Church, which is committed to any civil Magistrate (who is truly termed of our later Divines, the keeper and maintainer of both tables) commonly called Church discipline is to be administered, and under which (be it one or other) any of these Church affairs are to be established, procured and executed, dependeth wholly upon the will and authority of the chief magistrate in any estate, as himself may judge fittest for the due ordering of the same, most agreeable to the civil body, and convenient and profitable for the whole state. Always provided that the essential and main points expressed in the word, or the necessary consequents belonging to any person cause, or calling in these Ecclesiastical administrations, be in no part abolished, interrupted or diminished; which is all that we challenge in this Excommunication, or any other such power, privilege, or censure from any civil magistrate in the world. The sum and definition whereof, according to the premises (I mean this Excommunication from the visible Church, by order of wholesome Laws ecclesiastical or civil, according to the true nature thereof commanded 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 down. Namely, to be that censure of the Church, which proceeding from the power of the keys, is awarded against notorious offenders under any form or means, by those persons only whom any Church shall think best to depute and assign to take knowledge of all causes deserving the same, and to give 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 been divided or rather distinguished by some such circumstantial differences of time, longer or lesser while, places, of and in the Church or Churchyards, or such like; yet for sum and substance (I hold them all one,) as by the true ends & scope of all those kinds afore named, or at any time used by the jews themselves, or any other in their Church governments, shall more specially be showed in the next Chapter.   

CHAP. II. Comprising the true end and scope of all the kinds and differences of Excommunication above named, with some little infusion of guomicall Divinity, touching one special point for proceeding thereby, against some kind of persons, after their confessions and often absolutions thereupon.  
THE ends therefore of all those kinds of Excommunication, which have been recited in the former Chapter (as appertaining any way to the Church power and authority) concern either the common good, or avoiding any evil and imminent danger in any particular Church: which by suffering any notorious offender uncensured, or scandalously to rest among them, might by evil example or further infection be much annoyed, and suddenly subverted: or else the private duty and care the Church, sa a loving mother, & the ministers thereof their spiritual Fathers; aught to have, for the regaining and recovering any from their irrepentance, and more special soul sins, as also by true confession of some occasions and occurrents thereunto, upon their receiving again into the Church, to preserve them from further dangers: and to prescribe them remedies and directions for afterward. And indeed more good is like to be done toward the most part of sinners upon their confessions and absolutions after these censures, than we see come to pass, or likely to be effected, by our ordinary and general preaching. The common ground of all which may be observed, especially in the latter inventions for bodily and more sensible punishments, to have proceeded from the strange corruption and fleshly minds of all mankind for the most part, with whom all other means of exhortations, admonitions, reprehensions, promises, or threatenings for the time to come, and such like will little prevail, except some present, sensible, temporal afflictions, inward or outward, be adjoined thereunto: and therefore not only means of grief, fear, and shame, but other also more near and outward punishments upon their goods, bodies, and good names for ever, have been devised and appointed, to drive them to confess and leave their sins, and by the affliction of the flesh (as saint Paul teacheth) in what kind soever, to recover and save the soul, in the day of Christ jesus his judgement: wherein the Church dealeth as God himself is wont with hard hearted and irrepentant sinners, whom when all other means fail, he afflicteth for no other end but their own salvation, with many inward and outward plagues and judgements. In all which temporal and outward afflictions, this one thing ought evermore to be regarded by those that have the awarding of them, that such particular means in this kind may ever be applied, as whereby the offenders might more sensibly be touched: and not to punish the richer ones by the purse, which they little regard; and the poorer with shame and bodily chastisements, which they are well hardened to endure: but rather contrariwise; that so at the least, they may be brought into order of outward government, if not to the inward reforming of themselves, and so by true and unfeigned confession to God and man, to be restored again to the invisible Church: which all the parts and kinds of these latter excommunications aim at, and serve unto. For so indeed this confession, and absolution thereupon, is one of the chief and true ends of this the greatest censure of excommunication, and all the means and parts thereof; as might appear by those hard places in the 6. and 10. to the Hebrews, and the 18. of Matthew (if they be thoroughly looked into, and well compared together) as also by the practices of the jews themselves, to the which some of those places at the least are referred, and by the same (as the practices of those times) for the most part to be expounded: who were not only armed for their Ecclesiastical estate with great authority, but had further power to inflict corporal punishments, which the Romans themselves would not altogether abrogate, nor much alter. According to whose practice, and proportion of truth, touching, this argument contained in the former places, one special point touching confession, and absolution thereupon (but especially the exercising of this highest censure in some cases, 
Quod gnomicum esse volo.  and against some persons) I think fit and necessary to be unfolded: for the jews themselves had not only their Consistory, wherein this Church power was exercised (which Math. 18. 
2. Thessal. 3. cap. vers. 14.  is termed by the name of the Church) and Saint Paul would have disordered noted persons carried thither (by which nothing else can be meant but this Church power (we now speak of) resting in the hands & execution of them to whom any particular Church shall commit the same for the time: 
In his Dictionary called Thisbites. De politia judana. ) but also (as Elias Levita reporteth & might easily be gathered out of the old Testament (but that others have eased me of that labour of late) and out of Berteram also and Sigonias, they proceeded diversly by outward and temporal punishments, according to the nature and quality of their faults. Which against some persons, and in some cases, was so far extended, as that they were never received into the outward fellowship of the Church again, or at the least had not the sentence of absolution publicly and (quoad forum externum, as we say) afforded unto them: as by the three words used by the jews, to express three kinds of Excommunication may plainly be gathered. 
Nidni. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  By the first whereof they removed more grievous and obstinate sinners from the rest of that Church; 
Cherom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by the second they inflicted and awarded some more grievous punishment, which might stick by them, as we say, and even pierce them to the heart and bones (as themselves expound the word: 
Shamatha. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) but the third did Anathemize them to a perpetual separation, wherein they should remain unto their death. Which last I take it, was only meant of these outward means in Church government, and no way respecting forum internum, or any one's interest, at the least, for ever in the invisible Church: but that therein any private minister, or member of that Church beside, might (yea ought) to deal by all good means for their confirmation again, and recovery: and so that place in Saint Paul, 1. Cor. 16. vers. 22. concerning Anathema Maranatha (until the Lord come) is to be understood of all those that should, as Hebr. 10. vers. 26. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by their wilful and more than voluntary rebellion (as I may so speak) and returning unto their old sins make but a sport and scorn of this Excommunication and absolution, and even tread under their feet the blood of the Lord jesus, than the which nothing could be more despiteful to the spirit of grace, which by this special means and ministry of the Church, offereth such reconciliation, for whom the Apostle there witnesseth, that there remaineth no more such sacrifice for that their sin, as unto whom Hebrews 6. vers. 4 it were not convenient (as some expound the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that this kind of repentance or penance a part for the whole, 
Caietanus in tertiam partem Summae. Nazianzen ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieroon in Epist. Aug. lib. 20. contra julianum Pelagianum. Confession our daily Baptism.  or the consequent for all (which the Schools and some of the fathers call second Baptism or absolution) should be any more offered, by which they might be renewed, that is, received any more into the visible Church: which places to be understood and expounded of that inward gift and grace of true repentance, which joineth always certainly and inseparably to God, and the invisible Church, were against the whole course, tenor and purport of holy Scriptures, which promise reconciliation at all times and admittance again to every truly repentant sinner into the invisible Church, whereof God only and no mortal man can judge or discern. Howsoever in the cases before named, they whom such matters do concern (the Governors in any part of the visible Church) are taught and enjoined by the places before cited, to keep this order and decorum; because otherwise there would be no order or distinction at all, but the blood of Christ together with this censure, and all other holy administrations would infinitely be profaned of all desperate sinners; who would make no more of this matter, but to sin and be absolved again: which were not only troublesome to the ministers, but much more prejudicial to the peace and safety of any Church; and therefore God himself is said, Heb. 12. vers. 17. in the matter of Esau his refusal, and putting off from his birthright, that he found at God's hands nor his fathers (than Gods immediate minister in this behalf) any place for repentance: that i, for the recovery of that outward favour (which yet was a further pledge and Sacrament, as it were of better things) for ●f his special salvation (as no man can judge) so this place hath no meaning. And more especially for Cain his mark, about which the learned write and differ so much, and driving from God's face, as never to be admitted again into the visible Church, howsoever for procreations' sake God (the only judge then Ecclesiastical & Civil) spared his life. And indeed so far is this place, or any of the other before alleged, or any where to be found in the old or new Testament, from giving any signs or directions to any particular persons, or Church in general to take knowledge, or give judgement of any to have committed the sin against the holy Ghost, as that (I think) no human censure hath ever had any warrant or permission from any part of God's word so much as to inquire, or to take any knowledge thereof; being only known to God himself as abovesaid, who alone knoweth who they be that will continue in final impenitency unto the end. Howbeit for that other exposition, besides these former examples of the jews, and God himself in the cases of Cain and Esau, it may be observed to be the practice of all politic proceed, such as this practice & particular in Excommunication is: in which it is most solemn and general, not to suffer their favours, pardons, and indulgences too often to be abused; for so we see that notorious offenders formerly branded for their often outrages, are not permitted by our Laws to claim the benefit of common pardons. So in the second book of the Institutions for the Canon law, Cap. de remission. & poenitentijs: Solemnis poenitentià, ve dilescat Ecclesiae authoritas, iterari non debet: and Saint Paul himself commanded Titus, cap. 3. vers. 10. to give over (as the Greek word importeth) reasoning or dealing in this kind, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  with any foul heretic, after certain admonitions and censures used for his recovery: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in the same place above named. And so much for the true and proper ends of Excommunication, with the special kinds and degrees thereof: Now follow certain questions in the next Chapter to be considered of, which happily may better explain some things in these former chapters, which yet have been purposely set down for the more easy discerning and full discussing of the same.   

CHAP. III. Containing answers to certain questions and objections, made by divers of these times, against some particulars in the managing and executing this great censure of Excommunication.  
THE questions usually made and objected diversly, by the manifold exceptors against the truth and power of this Excommunication, may be reduced to these special heads, as they follow in order to be handled. First, how far this censure (as it is Ecclesiastical) may extend itself; being, as some merry gentlemen and acquaint Lawyers of latter time have in reproach thereof cast forth, a bottomless gulf, which they nor any other could ever sound, nay yet the original and ground from whence both it and all Episcopal power do proceed, especially as they are exercised now adays in most places of the world. To which I answer, first, that if they could be as well contented to give unto Christ that which is his by the power of the spiritual sword (which should cause this acknowledgement) as they are enforced by temporal Laws and power to give unto Caesar that which is due unto him, they would never occupy their heads, and tongues with such questions savouring strongly of disdain and envy, if not palpable ignorance, in this clear light of the the Gospel: for in a word this power of theirs is as well from above as any other subordinate power under Christ, who being the great Bishop of souls, hath appointed his holy ministry, and anointed them with special grace and power for the government of souls by all those outward means of dispensing the word in any kind or manner, giving the sacraments, admitting into the Church upon confession and acknowledgement of the true faith, and shutting out for the renouncing the same, absolving and receiving them again upon repentance professed, and such like in any of the parts of this Excommunication beside, which God hath made proper to this function (as hath been above declared.) And so not only that special power and commission to deal with the conscience and inward man in all matters appertaining to the visible Church, is appropriated to this ministry: and every particular anointed with the least part of that holy oil, but also a kind of external power and jurisdiction, properly also Ecclesiastical, respecting all the means abovesaid, and all other things which directly and immediately concern the soul, and the means for the peace, safety, and well ordering the same in the kingdom of grace, and preparing and fitting them for the kingdom of glory. Instance and evident proof whereof, is afforded in this one practice, for many others, of the primitive Church: in which these Church governors only took knowledge and care of all those that gave their names unto Christ, and were thereupon after confession of the faith, admitted into the rank 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 living worthy of the same, after all good means used (as is specified more particularly by our Saviour Christ, Mat. 18. v. 17. and was always in force in the primitive Church, as by Heb. 10. & other places may be gathered) and yet persisting in that their unworthiness of such a fellowship, were returned back again by the same power of the Church unto 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 do with that special Church of the jews which was the only Church visible at that time. The like may be said of all decrees and constitutions, made by the immediate governors of any particular Church, for the determining of all controversies, and expounding of Scriptures according to the rules of faith and manners, and their special prescribing means and directions to penitents, and such like (as Physicians are wont to their patients) and giving orders for the safe keeping of the doctrine of faith and manners, and the preventing of all things contrary to the same, commonly procured by heretics and schismatics. Wherein also that their power for the urging of Subscription, proceeding from this of Excommunication to all things set down by them not contrary to the general rules of faith and manners consisteth and appeareth (as is further declared in the next treatise.) In which respect Saint Paul gave such charge in so many places unto Timothy for the careful keeping of that depositum and form of wholesome words: 1. Tim. 6. v. 20. And Revel. 2. ver. 14. and 15. God requireth it of the Angel, and none other (who by all men's confession representeth the Church power in that place) that the doctrine of Balaam, and of the Nicholaitans, and the heretics themselves, were not repressed by him and that Ecclesiastical power, whereof that Angel was head and superintendant, by such means of admonition, confutation, conviction, and so consequently (if need required) Excommunication: which are evermore 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 themselves) who called Counsels in their own name, for the better strengthening that their weak state and beginnings, struck some with temporal punishments, and with death also in some cases: which also until Christian Magistrates did protect and maintain this power, rights and authority of the Church, was practised in many places after the Apostles time, wheresoever the violence of persecuting tyrants did not restrain the Church liberty in this behalf: which is wont, and so justly may, yea aught indeed (as well as any other incoporation left unto itself) to make Laws, ordain Magistrates, punish offenders, and such like, whereby that their state may be better ordered and preserved. Howbeit, which in the second place I answer and is evermore to be remembered (according as we have also observed before) no power whatsoever properly belonging to the Church, or else annexed by any means thereunto, can be exercised in any part of the world, under civil Magistracy, without the authority or good leave at the least of the commanders therein: nor any Laws made or ratified without assent and leave of the civil power: as under which, and from which all other external power hath all his outward motion, as the most principal members of any natural body under their proper head: as all Christian Churches do acknowledge the civil magistrate in all causes supreme head and governor (howsoever that word Head without any such just cause (I think) hath been of late misliked of some) even as many good Popes also, 
Beda. lib. 1 cap. 23. de Gregory Mag: ad Mauricium, & lib. 2. cap. 18. Honorius ad Horaolium.  before that chair of pestilence was fully seated amongst them, did call the Emperors of their times, their gracious Lords. And yet notwithstanding as the other principal parts of the body (the Liver for example) hath immediate motion and operation from itself, as well as that other from the head; and as the inferior orbs of the Stars and circles of heaven are moved as well by their own natural courses as by that general motion which is observed to carry all other with it, and under it: so is it in this intercourse of politic administrations, Ecclesiastical and civil, both interchangeably compared and considered together: neither may the proper orders and proceed of the one be truly said to be any more prejudicial or contrary to the other, than the Liver in his proper operations to the heart or head, from which it hath his continual life and motion: whereas the God of nature hath in his wisdom and providence diversly disposed of them in that general communion (their properties and functions evermore reserved to themselves) as that stout and wise high Priest told Vzziah how it appertained not unto him to meddle in any part of the Priest his office: 
2. Chro. 26. vers. 18,  howsoever in other things they were subject unto them, even unto their placing and displacing: and indeed here is no more in effect, then as householders rule in the house, and martial men for their orders of war, 
1. Reg. 2. v. 35.  which yet I hope no way withstand that other which we call the chief power. To which purpose also is that other strain, and further extent of this cavil, that any such power should be warranted by God, and so allowed to be in force under any well ordered government: wherein the civil and chief Magistrate hath nothing to do for the discerning and awarding thereof; much less to have power and authority to repeal or reverse the same, and so to restore any person censured thereby of this kingdom, to foreign Ecclesiastical power of law (as it is thought.) Insomuch as one of the daintiest practisers of these days, in a sad and sober conference had with some of our gravest, did cast it out (I cannot tell how) that he could never found the depth and mysteries of Episcopal jurisdiction in general, and of these proceed for Excommunication in special. 
pag. 77▪ 78. Late assertions for Church discipline.  And more plainly and grossly our late pleaders, as well for their innocents (as they term them) and as I may truly call the other very sinful assertions for their new discipline, have made both the power itself, and much more the due practice and exercise thereof very dangerous for any estate, and most prejudicial to the royal prerogatives, yea the very Crown and dignity (as they most ignorantly, slanderously (if not indeed blasphemously have objected) of Christian Princes, making it the greatest means for Antichrist his climbing so high, and the very stirrup to the Pope his mounting into his saddle. To all which, albeit I have answered somewhat in a larger treatise (which I purposed should have been the elder brother, but that this like rough Esau hath for just and good cause (I hope) hastened foremost, and prevented the other, which was even ready to come forth first, and like unto jacob, may hold this elder by the heel:) yet must I briefly adjoin somewhat to that which hath been a little before answered in this behalf, that may more directly quench, if not kill the heat and venom of these poisonful projects and problematical devilish objections. First therefore they might as well except against the ministry 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 divorce from that holy order and power of Priesthood (as without any true offence it may be called) or to make them any way common to any Prince and civil power whatsoever. Secondly the heart may as well be arraigned of treason against the head and whole body, as this power of the keys, and any particular administration thereof may be judged prejudicial to the supremacy of Princes, and safety of the whole body, standing quietly of Ecclesiastical and Civil power, and executions sweetly joined and combined together, under any kind of sovereignty, or Civil Magistracy, which is evermore the head of them both. And lastly, their Law and Logic together very much deceive them, not only in making that the cause, which is not the cause, and things accidentally and by circumstance sometimes evil, to be so evermore, and in their own nature (which are the usual sallations practised by these Sophisters deceiving themselves and others thereby:) but also (which argueth their greatest ignorance, or forgetfulness at the least in this point) pleading from that (which is clean contrary) to argue this encumbring and encountering of Princes just titles and royal dignities, as the proper effect of the same. For indeed this Excommunication (especially as it was used by those masters of the Romish Church) was one of the greatest engines & means to batter down the walls and strong holds of Antichristian prelacy, and power, when Princes and all the world once perceived that those many Bulls roared for nothing else but to get preys for the filling of their own bellies, and feeding the ambitious humours of those usurping and presumptuous Prelates. And for the thing itself in it own nature, there is no one thing belonging to Ecclesiastical power, or which might possibly be invented in the world, which might sooner distaste Princess, or any part of the civil body, and more likely to withdraw them from protecting all or any of the Church rights, than the due execution of this censure. In regard whereof, together with these confused and troubled times (wherewith the Church hath been and is, for the most part, still annoyed and encumbered) the due and constant use of this Excommunication, either hath been observed to have been seldom practised in any Church: or else have the wisest governors of the same not thought it fit or convenient, many times, to draw out this spiritual sword, and censure so often as otherwise the necessity and safety of their several Churches might require. And for the abuses which proceeded from the persons to whom this censure hath been at any time committed, and not from the thing itself: whereas for want of skill happily and good wisdom, how and when this special physic was to be applied (as Erastus himself observeth, who had more learning and judgement, even in this physic also and true divinity, than hundreds of these late pleaders, and from whom this last dram of mischief was drawn into the Pens and pleas of these pettifoggers and promoters) they do no more argue the unlawfulness of this power, or disable the true, wise, and round use thereof, then if a senseless although a golden sword appointed evermore for the highest justice, should be misliked, and most senselessly indicted and condemned for that murder, which a fool and mad man had committed by it. To all which kinds of reasoning and such like objections and framers of them, I could wish better skill to construe their Law, or chop our Logic (as we say) then for want of this latter (which with due reverence always to that grave profession, any may observe to be much wanting in those Scribes, especially when they are out of that their Element, and put a little from their own pace) to miss very much in their right use and application of the former, and other their rich naturals and further accomplishments, wherewith for the most part they are well qualified and endowed: for many Lawyers (as I may say truly with reverence and respect as abovesaid) 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 been a great and long practiser in that bad and black Court (by cunning libeling against all our Ecclesiastical power and proceed, and not long since hath drawn all his Law and Logic (which I think may be put in a little bag, or at the least weighed in a small balance) together with the slime and froth of his hot and malicious wit to the fortifying of a rotten mud wall reared by another pleader almost as bad as himself) I cannot but in holy zeal (I hope) to this good cause and most holy censure of Christ's Church, 
Nichols Countermure.  and just indignation against all such unskilful reformers of Ecclesiastical abuses, and wilful deformers indeed of all good order, cry out with Peter to Simon Magus, and all such envious spirits and despiteful lookers upon any that have greater gifts and authority than themselves: Thou, thy Law and thy Logic perish together, for they have no part (I am sure) nor portion in these businesses, and less authority or calling to speak or write against any thing possible amiss therein: and I fear (I may too too truly add the other) that their hearts are not upright in them, but that under colour of calling upon the urging and maintaining of many good Laws, and constitutions amongst us, and under pretence of tendering Prince's supremacy (which if any should presume to breath or blow against, I wish them from my heart breathless) to establish an iron and Macedonian throne for themselves, under which they would soon bondage and bring both Medes and Persians, and the golden head itself of any kind of government; as all know their intendments, who are any way acquainted with their positions, resolutions and practices about their new discipline, which they forsooth call Christ his lore and yoke, unto which all Christ his true members must submit themselves. Which indeed is no other (especially as they mean it for this point and argument, which we have in hand) but the new fangled devices of their own discontented and ambitious spirits: as in the examination of the second part of this first objection, which now followeth, shall better and more fully I hope appear. For under that more large question touching the original and due bounds of Excommunication, cometh another more special and subordinate, very much urged and delighted in, by many: how far Princes themselves are subject to this censure, or any other person or persons, or whole states sometimes of like condition, quality and consideration: the which being diversly propounded and intended by these two late pleaders (the one exempting Princes altogether from all and every part (as it seemeth) of this Excommunication, (as may be gathered by his own words:) the other urging, especially herein, the abuse of it in his conceit by some, 
Nichols in his plea for innocents. pag. 51. & 52.  to whom (which he so much misliketh) that is impropriated which in his judgement should be common to all Ministers of the Gospel: and that so far forth (as was observed by a grave counsellor of our state, by that which was put up in petition sometimes by those innocents his clients) that by their rules the pastor of Greenwich might excommunicate Queen Elizabeth so worthily famous throughout the world in those days. And indeed being never agreed upon by those new Doctors themselves, nor scarce any other of later times it may be allowed very worthy our pains to inquire further into it, 
Author of the Assertion for true and Christian Chruch-policy, pag. 327  albeit we come short of any full conclusion, or final determination of the same: the rather, for that our Lawyer like exceptor over carried with malice and desire, to charge our Bishops with some foul and great imputation thereupon, seemeth to have forgotten the first principles of their common profession herein, or at the least forsaken the grave judgement of their renowned masters, and founders of their new Discipline, crying out very loudly, and challenging all confidently in this manner: Who and where they are of their opinion and faction, which hold that princes may be excommunicated? Whereas besides the general opinion of them all displayed in the petition abovesaid, and discerned by that honourable counsellor, and elsewhere expressed in their disciplinarian assertions, apologetical writings and conclusions, 
Sir Walter Mieldman.  that their Oracle may speak as the mouth of them all, what their judgement and desire is for this question: 
Master Cartwright, part 2. reply pag. 65. Bishop Whitguift.  who little regarding the troublesomeness of those times (wherein that worthy prelate sat at the stern of our Ecclesiastical government) and less discerning (as it may seem) the mysteries of any such politic administration, and particulars belonging to so weighty a censure & proceeding, especially against such persons as Princes are, &c: was not ashamed to term the Lord Archbishop of Caunterbury then being, 
Pag. 92. ubi supra.  as the bawd to Princes & other great Magistrates sins, in case they were not excommunicated, as his wisdom with the Senate of his associates did judge oftentimes meet and necessary. 
Demonstration of Discipline, pag. 75.  And another adds further in this point, that Princes must not be flattered in their sins: and therefore this censure must be inflicted upon them as well as upon any other. But (leaving them to themselves) I thus answer to the particulars of this objection as they glance and glide on both sides of this Excommunication, and are directed by the former exceptors and many other, against the truth and nature of the same: First, that as for that Excommunication from the invisible Church, whereby any Minister pronounceth according to the rules of God's word, of any, to be in the state of grace or otherwise: it and all the parts and degrees of it agree as well to the Prince, and any other such like person or state, as to any other that hath a soul to save, and so standeth in need of faith, repentance, confession, and absolution, necessary, requisite, and tending thereunto: because in Christ jesus, and matters of soul's government, Christian liberty and such like, there is neither bond nor free, as Coll. 3. v. 11. Secondly for that which we call, from the visible Church, so far footth as it is merely Ecclesiastical, every Prince and Potentate is as well lyeable unto it as any other; because the care and charge of their souls is no less upon the governors of the Church, but rather much more than for any other: and also their sins and examples are commonly more infectious and dangerous than other men's. And lastly, it were not only a great profanation of all those holy things daily offered to such polluted and unclean souls, but a great cruelty also and carelessness at the least, in those that should be soule-savers and physicians, to suffer any under their diet, ordering, and cure to surfeit themselves, and surcharge their souls with new sins of taking by this means God's name in vain, polluting his sanctuary eating and drinking their own damnation, and such like: before by confession and true repentance outwardly testified, at the least (which is as much as any man can require and discern) they have discharged themselves of their old sins as noxious humours in a foul stomach; which eftsoons otherwise would break out into many aguish hot and cold fits (as Augustine calleth them) of other sins, and daily symptoms of God's judgements. Howbeit in this second kind of Excommunication there are certain cases reserved, 
Casus reseruati.  and special rules evermore to be observed for the execution of it, which may fit us in some better and further answer to this point. As first, that because the safety of many, and the common peace of the whole Church is always to be respected and preferred before any means for the salvation of a few, or of the Prince himself, in such times as by the Excommunicating of some Prince, or others of great power, or else some whole faction which might breed commotion in the Church or whole state (commonly noted and called by turbidis temporibus) this censure may very well, yea ought to be forborn, as in all other of that nature, which may prejudice, rather than help and further the peaceable government of the Church, and saving of souls in general. For which ends this censure was first invented by God, or man, and all things appertaining thereunto, and wholly are, and aught to be referred. Secondly, where the forbearing of this censure, or at the least some higher degree thereof, may be perceived by the wisdom of the Church to make most for the regaining of any, who might otherwise haply be hardened and discouraged, if not in some tender minded people swallowed up with sorrow thereby: as Saint Jude seemeth to employ vers. 22. & 23: commanding to put this wise difference, taking pity of some, and pulling othersome out of the fire, according also to that general rule (which may be the ground of both these answers) 2. Cor. 13. v. 10: God hath given this power to save, and not to destroy: and so upon Mat. 13. v. 29. the learned have observed three bad kinds of Excommunication comparatively to those eradications there spoken of: Festinata, Suspitiosa, Damnosa: which they thus expound (namely) damnosa Excommunicatio quando multitudo est in causa, vel princeps, nisi fuerit causa manifesta redundans in iniuriam ecclesiae: as Saint Augustine observeth the same, quod aliquandò sunt tolerandi mali pro pace ecclesiae, quando timetur de schisenate, adding, aliud est quod docemus, aliud quod sustinemus. For so may this Excommunication be well and fitly likened unto a sword or physic, which are never to be used but upon great occasion: and when those that have skill how to use them see it fit and needful, especially for this strongest kind of potion (as I may so term it) which only is to be used in desperate diseases. And therefore the governors of the Church & immediate ministers and awarders of this censure, respecting with a wise eye and foresight, when this physic and last remedy may be profitable & behoveful, observe many times that milder means of more grave and temperate admonitions and increpations to serve turn towards some persons, to whom being wise (as the proverb is) a word may be sufficient, and many times better than this great blow of Excommunication. Which further no immediate minister thereof under Christ privately or more publicly in any state-administration is bound continually and without respect or difference to denounce and put in use and execution, but as they shall find and judge it most profitable for that whole Church wherein they are judges and Commissioners, or that special person or persons who may incur and deserve the same: which being once discerned and upon sufficient and mature deliberation resolved upon, it ought to pass against all that live in the Church, princes or potentates, as well as others without respect of persons; except only (which is the last reservation in this case) with strong hand they be openly withstood, or justly feared so to be: which in another kind was David his case sometimes, when in his wise foresight and most just grief and godly indignation withal he crieth out: 
2. Sam. 3. cap. vers. 39  The sons of Zeruiah are too strong for me. Lastly (I answer to the second part of this grand objection) that in respect of the last kind of Excommunication, which we called for distinction sake, Civil (so far forth as this censure hath been at any time strengthened immediately by civil Laws and authority, or the governors of any Church themselves have had any delegate power committed unto them for that purpose) no chief Magistrate (howsoever he be termed in monarchical or any other state) is any further subject to it, then as himself who is the fountain of all external power, and such kind of proceed, shall think good for any just cause and respect, either of his own good or peace, or well ordering of his state, to submit himself thereunto: as the manner of our Kings of England is (and ever hath been) in matters of common justice to yield themselves to the order of Laws, as well as other their subjects, and so are many times impleaded in their own courts; which if they should refuse, no human power by God's word hath any authority to bring them into order, either of any of those Civil courts, or those other which for the constitutions and process therein, we have called Ecclesiastical. Quest. 2 The second question and objection is framed by the self-same Authors and sundry others perverted rather then instructed by these masters (why this censure of Excommunication, and the key of all Ecclesiastical jurisdiction in general, is not common to every minister, but made proper and peculiar to Bishops, their Chancellors and officials, or any other to whom more improperly in their judgements it doth appertain. To which (I answer) that so far forth as this Excommunication separateth any from the invisible Church, it equally still belongeth to every minister, of what degree and gift soever: as well as the administration of the word and Sacraments, which are outward means in like manner to testify unto any their communion or separation from the true Catholic Church, which is only seen of God: but for the other two later kinds of Excommunication (which are properly politic, and exercised evermore by some company living under form and order of Laws, as all other of that nature, they may no more properly or conveniently belong unto every minister, then that every Citizen should be Ruler and Magistrates at the least in free Cities, or that every Counsellor or Lawyer should be justice of peace, or that every one should be the master, father, or first borne: and so bear all kind of rule in every family. Whence it is that Christ himself, Math. 18. referreth matters criminal and of politic consideration (such as no private means could reform) first of all to the Church Discipline, by which (as we have above noted) nothing else can be meant then that power (in whose hand soever for order's sake and better execution, by the designment and appointment of any particular Church it may rest) by which any person or persons shall in the name of the same Churches proceed in this censure or any other of the like nature: as we read of Saint Paul, 1. Cor. 5. v. 4. and 2. Thess. 3. v. 14. writing to a certain company to be gathered together amongst the rest of the Corinthians, for this end and purpose, to take knowledge of such criminal and other kinds of causes, which might require any such Ecclesiastical censure; and more special to the Thessalonians, willing disordered persons to be noted by some letter or Epistle, as worthy to be deferred to some further knowledge and judgement (as without which, such noting and all other Ecclesiastical observing were to small or no purpose. Wherefore the same Apostle, 1. Cor. cap. 12. v. 28. speaking of all Church affairs and public administrations, maketh some to be Governors as well as others to be pastors and teachers of God's people: Sic 1. Tim. 5. v. 17. verè. ruling Elders, & sensu vero & genuine. And herein never as yet did any judicious Divine stand much upon it, whether these Church Magistrates be termed Bishops, Elders, chancellors, or by any other such like name or degree (which the Church and chief Magistrate shall put in trust and commission for these administrations, so long as the things themselves, and the substantial points for all Ecclesiastical proceed be allowed and maintained by every chief Magistrate, as they are proper and even essential to any well ordered Church, and necessarily required by God's word. And had not God himself made this order and difference in all public and politic proceed (as by the places above named, and many other of the old and new Testament (which we have elsewhere used for the differences and dignities of Ministers in general, may appear) yet common experience, reason and necessity would have enforced the same, as we may see in all politic bodies Ecclesiastical and Civil, which have ever been in the world: which otherwise through a general confusion, none ruling, nor any obeying, would fall down of themselves; as Saint Paul saith, if every member were a head, where were the hand, the feet, the smelling? &c: even all without order and difference, a monstrous confusion. And therefore these men themselves in their exercising and awarding this high censure or any part of their new devised policy and discipline, reduce all such proceed to Consistorial throne and jurisdiction, and that in far greater sovereignty and peremptory unreverseable power, then wheresoever under Christian Magistracy any lawful Ecclesiastical body doth execute their jurisdictions and power. And herein it differeth not, whether the immediate managers and Actuaries in this Excommunication be good or bad (as the Donatists and Anabaptists sometimes excepted against Baptism itself; and some of our homebred schismatics, have often revived those quarrels) or else laics sometimes, and in some cases, as the next question will better inquire: so long as they have this external order and power by lawful authority under Christian Magistrates put upon them; because therein they do not their own work or actions (as Augustine hath abundantly answered against the Donatists) but the special functions of the Church: by which they are moved, and in every particular directed, and no way carried (so far forth as they perform any Ecclesiastical services) by their own private motions and spirit; as appeareth also in baptism, ordination of ministers, and many other things appertaining to Ecclesiastical power and censures. And indeed the sum of this objection is none other than the demand of Corah and his confederates challenging equal power, and holiness in this kind to all the Levites and ministers in common, 
Num. 16. v. 34.  which God had made then, for the order and government of that Church, proper to the Priests: which is all one with the matter and question we have in hand For the conclusion whereof I desire all to read that with judgement, and to translate the Latin of it into good true English divinity, or Christian and godly policy (if they will) which that grave, learned, and true Christian politician wrote sometimes by way of council and Theological determination to certain like minded with these Questionists & Obiectors: 
Melancthon in Consiliis theologicis.  Et Consistoria ideo constituta sunt ne indocti pastores aut malidamnent homines sine legittima cognition, sicut manifestum est iracundos pastores saepe hoc modo injust turbasse ecclesias, & notum est plurimos pastores nescire ordinem cognitionum: satis est pastors (quod ad ministerium & jurisdictionem suam attinet) quando crimen est notorium, admonere reum, & si non obtemperet, arcere cum a communione, etc. Which special power also is by the wisdom and appointment of our Church, through some delegate power left many times in the hands of every the meanest minister who also for the most part always hath his ministry and use in the inflicting this censure, and absolving any persons from it. To which the same author addeth the practice and judgement of other learned men and Churches at that time more directly to this question: An●● Annum in ditione Naumbergensi magna contentio fuit inter quosdam, an singuli pastores armandi essent hac potestate, Nominatim, sine cognitione Consistorii excommunicandi aliquos? responderunt autem Dr. Sneppius & Casper Aquila idem quod nos nunc scribimus.  
Now for the third and last question and objection, usually made against the means and manner of executing this censure, 
Quaest 3.  namely that oftentimes mere Laics or such (at the least) as were never fully admitted into holy orders, do not only intermeddle therewith, but have for the most part the greatest stroke therein: 
Plea of the Innocent. pag. 49. & 50.  To which (I first answer) that which some of these exceptors and pleaders make contrary use of, alleging as the truth is, and the order thereof by our Canons and common practice of our Church, that the main sentence of Excommunication is evermore reserved to be denounced by the Bishop, or some other minister: as from whose care and power this whole proceeding doth originally descend, by whom, and by what means soever it be managed. Which secondly (if it were not so) I answer) that whatsoever is performed herein by any such persons, either for the better & more safe preparation to the final sentence itself, or else practised in the very denouncing of the same, are to be accounted for no other than the actions of the sacred ministry itself; or, if you will rather speak with Cyprian and Jerome, of the Church, and whole power any where established: for so they speak plainly (albeit very impertinently, 
Nichols in his plea pag. 59  and as ignorantly cited by one of these grand exceptors against many things in our Church government, and this one we have in hand amongst the rest) Clavium potestas non vnised unitati conceditur. And so indeed the intermedlers herein are not merely Laikes, or wholly Ecclesiastical, in that behalf and their assistance herein; or pronouncing this sentence at any time, is no otherwise then as the Clerk of the peace at any common Sessions doth read, denounce, or any way assist the judges thereof, to whom properly and principally the whole commission is directed. Thirdly, many things incident and especially belonging to this great censure of Excommunication (as it is now for the most part exercised by any Church) being external and primarily respecting the bodies and outward estates of the offenders, as also the common peace and external policy of both Church and common wealth together (as we above showed) they are by all reasonable consideration to be managed and discussed by their proper professors (and best experienced therein. Neither last were it meet (as the whole council of the Apostles conclude) in the like case, that the ministers of the word and Sacraments should attend upon tables; or taking knowledge of all criminal causes in this kind and nature. In respect whereof our new masters of their Church policy have found it very necessary to appoint divers sorts of lay persons, as Elders, Deacons, Widows and such like, making them essential parts of all welordered Church policy, 
Acts. 6. v. 2.  according to Christ his word, rules and kingdom, as they say: who yet notwithstanding in the truth of those terms, being according to the use thereof in the first Churches, and Paul his mentioning of such kind of helpers: 1. Cor. 12. v. 26. under the names of Commissaries, Officials, and Churchwardens retained still amongst us, will by no means allow of such kind of assistance in these special causes, which no other can so conveniently consider or determine of. And to end this point (because I have partly handled it in another treatise also) I desire all indifferent readers to peruse that of Vrsinus (generally allowed for a very sound and judicious Divine, 
In Catechism de potestate Clavium.  as most of later time) where he writeth thus: In Ecclesiastico judicio gratiae & irae Dei, non sit denunciatio ab uno aliquo privato (qui hoc munus plerunque obire solet) sed a tota ecclesia, vel nomine totius ecclesiae, idque ab ijs qui ad hoc electi sunt communi omnium consensu, & ad certas personas: 
In functione sacerdotis.  Which Tollet setteth down more particularly allowing and appointing amongst the persons executing this censure, the Churchwardens sometimes, or other such like Lay persons: but especially I refer all judicious readers for their further information in this point to Panormitanus that great Clerk, for his Counsels and exact skill for all judicial proceed, upon the decretals under the title de judicijs Fol. 9 and in cap. Decernimus, and many times in his larger treatises Add literam Laicus, and title of Excommunication, where he showeth both the equity and necessity of that we now maintain.   

CHAP. I. Showing, that Subscription is not such a heavy and heinous matter as many would make the world believe; thereby to draw envy and obloquy upon the thing itself, and upon the urgers of the same.  
AFter Excommunication discoursed of in the former treatise, and some questions and difficulties thereabout discussed: In the next place cometh Subscription, not unfitly to be considered of: which indeed could never have been called into such question, and such standing out against it would never have been showed, if the true power nature, and use of Excommunication and Church power from which it proceedeth, had been thoroughly known and maintained, or at the least, accordingly exercised and enforced amongst us. And therefore as we have entreated more largely of the one, so must we also by our order prescribed, not unfitting I hope the same speak now of this other, the rather because it is one of the main whites and marks which those bad Archers (with whom my greatest encounter hath been in a more large field) chief aim and shot at, but with no better success I hope then as good jacob complaineth of those against joseph, Gen. 49. for the order of which treatise it shall be this: First to set down the true nature and chief ends of subscription; secondly, the long, ancient, and constant use of it in the Church of God: thirdly and lastly, the great necessity and equity for the urging thereof at all times, with some special reasons thereupon, why it is or aught to be so strictly urged and required from certain, living under this present estate of our Church by the wise and careful governors of the same, and why also those standers out may safely submit and yield themselves thereunto. For the first we must show in the first place what it is not, because upon the misunderstanding and misprision of that which indeed it is not most have been driven from their due reverence and obedience to those things which by the same are required; wherefore all offended from the urging thereof at any time must know that the meaning of this subscription is not that every one so urged, should peremptorily, and de scientia, as we say, aver and avow by word writing, seal or mark, every particular thing contained in the book of common prayer, and the other particular excepted against, much less in all our Homilies, Canons, and constitutions made, or to be enacted hereafter (as some have objected of late) to be absolutely perfect, according to the exact rule and rigour of the Law, and word of God in general (as some would have those heinous words so offensively and tenderly taken (nothing contrary to God's word) to mean and import: For so we are nothing of human use or invention in the world: much less is the nature of it such as upon the premises would fall out, whereby men's consciences should be set daily upon the rack, and sundry persons urged thereby to approve untruths, and divers things which cannot possibly be known and justified, or else to be driven thereby to speak at the same time yea and nay; yea to maintain many ungodly practices with all, 
nichols in his Plea pag. 102. and 103.  as is most ignorantly (if not maliciously) suggested by one grand late exceptor: for proof whereof who seethe not if that should be the meaning, how contrary to the old rule (against which no state proceeding of all other aught to offend) nemo tenetur ad impossibile) many impossibilities would appear at once: for not only the best inventions of men have their manifold imperfections and so are against the word in that sense: but even the best prayers conceived, or forms thereof prescribed by man, are full of much weakness: yea although they be taken out of the holy Scriptures themselves, being but once used by us require a prayer for pardon therein: wherefore it is that at the end of our Litany (our most solemn prayers to God) we pray for the forgiveness of our ignorances and negligences: which especially escape us in God's service: yea in the Lord's prayer itself we are taught by our best Master one petition (which Saint Augustine calleth our daily Baptism) as touching our daily trespasses, 
Contra julianum Pelagia. num lib. 2.  amongst all other to call for the forgiveness of those (wherewith even in repeating, much more no doubt in our best translating that holy prayer we defile ourselves, as indeed for the translating hereof (to speak nothing of infinite other) never any Papist or Protestant, or any other whatsoever, durst challenge any such absoluteness of perfection, no not in the very Canon of the Scripture itself (as we or any other Church now have them) being only perfect and absolute, as Bellarmine himself confesseth, 
Bellarmine and whitaker's de Scriptura.  and our best masters for these matters cannot deny, in their originals of Hebrew and Greek (wheresoever also they be) much less for the number of their Canons, and every particular story & sentence therein (as Jerome showeth manifestly in his preface upon job and Daniel:) whereat notwithstanding so many scruples are made to hinder this subscription by the chief captains of those that impugn the same; 
In their late schedules and objections against subscription.  and lastly for the translation thereof (as I have also elsewhere showed) no company will ever be able perfectly to understand many hard texts, which in this life (especially in any one age) can never be attained) which is but the first point herein (as jerom showeth upon Daniel) and no pains nor tongue, much less our English (which is the straightest and most penurious I think of all) hath ever as yet, or at any time hereafter will be able faithfully and fully to express many things (which yet haply are none of the hardest.) All which might give as great a distaste to these men, and cause of scruples, and refusing to subscribe according to their conceiving and meaning for the urging thereof, as those particulars instanced in by many; and unjust quarrels against it at these times, which I hear of late certain learned and judicious grave writers have more particularly scanned and satisfied. For indeed their own niceness cause things to seem harder than they are; and who seethe not how easy a thing it were to find many holes and faults (if any sort of people had warrant curiously to pry into, and uncharitably to construe in this kind and manner; in the most perfect constitutions or proceed in this life, neither can I compare these men better to any kind of people then to that bad and basest sort of Lawyers, who lighting upon any kind of evidences (although never so well made) and most sufficient to carry and confirm the true meaning and purposes of the willers, devisers, and makers thereof; yet will be sure by wresting and misconstruing, to find some quirk of Law in them, whereby to avoid their conveyance, or at the least to give great trouble to all those that have any thing to do about them: for even so it is with these busy examiners and curious pryers into many our state constitutions and proceed: which being never so well devised and comprised as sufficient means for God his service and our duties, as any where else in the world: yet for something or other (which their private fancies and humours cannot relish and digest) they will never, nor can please them; and therefore presently must be against God and many parts of his word: 
Nicephorus. Gregory's hist. lib. 11.  whereas the Heathen in their generation were more modest in the one and more provident in the other, by not letting every young gamester that was not able to judge aright of such mysteries (as being not well Grammered and initiated in them) so much as once to peer into these state affairs, much less to touch and taunt them for insufficiency, imperfections and errors. And amongst whom that was very solemn and general, never to dispute with them that should deny principles: which also was for good purpose taken up in one of the late Counsels, wherein it was thus enacted: Contrahaereticos non est disputandum. And if it be well observed, this is one of the chief causes of so little true religion in the world, or at the least due and constant expressing the same, whilst every one is bold enough (being not kerbed with some authority to the contrary) greedily and curiously to spy and censure such infirmities, as are incident to the best human orders, and every one will take liberty to carp against public proceed, where there is no cause or error at all many times. Whereas the best state and politic body whatsoever is, or can be no better than the temperature and disposition of man's body, which albeit (as the learned in Physic know) when it is at the best, might be reduced haply with much ado to some better temper and diet, also for the same purpose; yet doth the knowledge and wisdom of Physic, observing that through the old temper and customable diet that body to be kept within some good proportion and latitude of health (as they say) forbear so much as to inquire into some smaller defects, nay hold it not safe being settled once in one temper and courses of diet answering the same to make or attempt the least alteration therein, notwithstanding they judge and could wish haply also, that special body to be of another, and somewhat better temperature or disposition: like unto the wisest builder also, which having reared a house with great trouble and charge, upon the descrying of some imperfections afterward (which the best plot and frame is ever blemished withal) doth not by and by altogether mislike it to pull it down, for such eyesores and imperfections; but himself and all his content themselves with it, knowing the cost of building. An other, which would possibly admit as many or more defects, when the former were amended: and yet cannot our new builders see, and physicians of small value (as job calleth them) the meaning of these matters in our politic body, 
job. 13. v. 4.  and building to acknowledge and allow the good state and temper thereof; but would feign be pulling down to amend that where haply is no fault, and to be tempering with that body which is in as good proportion of health, & doth for the general frame & temper thereof, as well perform and accomplish all the functions and due offices thereof, I am persuaded as any other in the world; yea a great deal better than if it should be otherwise reform: before which time also it might haply be lost itself, temper, and all.   

CHAP. 3. Declaring the true nature and end of the inventing and urging of any kind of Subscription, by the prudent government of any Church or state.  
NOw to show the nature and proper end of this Subscription. It is only a bond or witness of all inferiors living under government for their good opinions and allowance of that state and proceed therein, under which they live, wherein I could wish double bond taken with all possible security from those that should seek any public place or promotion whatsoever, in our Church or any part of the common wealth: Neither do our governors make any other end thereof, but by establishing thereby a general uniformity of doctrine (as the confession of the Church wherein they live, comprised in our Articles of faith and conformity to public orders and proceed) to preserve the common peace of the Church as also to prevent thereby (so far as human foresight & means can attain unto) the manifold sects and diversities of doctrines, and opinions, and attempts, and practices of special persons at the least which are most like, or may most justly be feared to be any way prejudicial to the same: and to breed & bring in, by false and erroneous doctrine and irregularity from the aforesaid several orders determined any danger to the whole state, as also those which are urged to Subscribe, to protest and witness no further thereon, but that all things contained in the book of common prayer, and the rest are so far forth according to the word of God as human ability is wont to attain unto, being no way contrary to the rules of faith, but such as hath most wisely and religiously been invented and appointed: and with no less care preserved & maintained, as the best means which our wise & worthy governors, have in their grave & most careful, curious, and conscionable considerations resolved of, as well for the true service of God, and orthodoxal and wholesome doctrine, as the peaceable government of the Church. And lastly to be such, as whereby God may duly be served, and our Church orderly and sufficiently taught and governed 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, showeth. And appeareth further by that learned Archdeacon's answer, 
Of his Plea. & 135.  which may be of all the rest both mouth and eye, remembered by Master Nichols himself, Pag. 134. which he gave to some (amongst whom, he was one that refused to subscribe) pressing them, and very truly gathering thereupon, as if he held opinion that we had no sound religion amongst us, and that our late Queen of most famous and worthy memory, and the whole state, had not appointed sufficient laws 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 laws contain nothing against the holy Scriptures, and rules of faith and manners, of piety & faith which is the end & sum of all that is urged and those dangerous and fearful words so offensively and tenderly taken by some; where it is said, that those articles and means above named for uniformity of doctrine and conformity in rites and ceremonies, contain nothing contrary to God's word. Implying thereby and truly setting down (as himself knew well, if any other the whole matter and end of subscription) being even then a prudent governor, of and much employed about that business, 
Archdeacon of Canterbury Bishop of Norwich.  under 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 urged, they are required only, and by this means tied to give their witness and certificate under their hands, of their good opinions and allowance of our laws and orders, for doctrine and government, and all necessary means sufficient, according to the scripture, for the true service of God; so that our Church was and is according to God's word, not Heretical nor Schismatical, nor maintaining any thing against the first or second table? but a true member of the right Catholic Church, professing and serving the true GOD in a right manner as well as other Churches: which also I have lately learned (by one that was an eye & ear witness) was the answer of that most learned and reverent Archbishop Parker to Doctor Humphrey, who then also was somewhat tender and curious hereabouts, and Master Cartwright also at the same time; and which I presume is, and will be the answer of all our reverent fathers, to all refusers and standers out, upon the urging thereof, if with the like mind and modesty, they will come in and submit themselves unto them, as that famous learned man (whom they need not be ashamed to have their pattern & precedent) Doctor Humphrey did. And thus much for the first point, concerning the nature and end of Subscription.   

CHAP. III. Declaring the ancient, constant, and general use of this kind of proceeding in the Church of God, and all other kinds of societies, and incorporations whatsoever.  
THe second followeth, which respecteth the long use of subscription in the Church of God, according to the true nature and end thereof, above described: whereof we read in the Law, and before the Law also, and indeed in every kind of any state proceeding, ecclesiastical or civil, 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 passover. Exod. 12. verse. 49. whereby testimony and subscription was given to that religion, and ceremonies then in use, & none other, whereby they bond themselves to like, allow, and practise the same for ever, as well as of their separation from all false religions and idolatry, and to be a means of so great benefits to the receivers of the same, 
Gala. 5.3.  as Saint Paul (albeit to some other purpose) telleth the Galathians that being circumcised, they were bound to allow the whole legal services, and also to keep the whole Law; as that also of our saviour Christ, who lived from that time of his circumcision until his death, under that legal form of religion (whereof also he was a minister. Rom. 15.) neither did he alter the same, till after his ascension. And hence it was, that both to Abraham and all the governors of the Church after, GOD gave so strait a charge for the urging and observing of it, as being the first means of subscription to the true religion, which was then professed in the world: in so much that whosoever he were, stranger or bred amongst them, should be cut off, if he were not circumcised. So likewise at the rearing of the tabernacle, and building of the temple, we may observe to this purpose, that every family and special house, yea private persons offered somewhat thereunto, in token of their approbation to that work, 
Exod. 35. ve. 5 & 22. & cap. 38. ver. 26.  as the public means of God's service, & at the making of any covenant between God and the people, or enterprising any more public business. For that end in Nehemiah and other places we see an universal practice of this subscription, 
Nehe. 10.28.29  and for more particular urging thereof, as an oath ex officio, in some causes of greater weight, the true meaning & equity of that hard place, Levit. 5.10, and s●●e ●●her. Nehe. 10.29. (as Hugo de sancto victore, and other learned expound it) doth not only give allowance, but commandment also for the same: & the new testament, such as would not receive and obey the doctrine and ordinances agreed upon, and customs also for those times, as in the first to the Corin. Cap. 11. verse. 16. were not only 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 privileges of the Church, as in that place, Company not with such, and with such eat 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, john. Epist. 2. verse. 10. much less to any chief place in God's house, which those men (to whom this subscription for the like in doctrine and ceremonies, customs, ordinances and orders of the Church, as Acts. 15. verse. 22. is urged) are in petition and expectation of. But more particularly for the duties above named, we read in the primitive Church, which may seem to have less need of this means and preservative, how all Priests and Deacons were urged to subscribe to the special canons and decrees agreed upon by sundry Counsels, especially to those of Toledo and Ephesus (which Melanchton more plainly declareth, 
Sic liber Concordiae, in quo 800 Episcopi & Presbyteri subscripserunt. Bal●arminus in censura libri. Et Harmonia inter omnes Belgii & Gallliae mistros. Eusebius de vita Constantini.  and the manner of their subscription, page 518, of his theological counsels, where he learnedly handleth many things to his purpose, and question of subscription:) his words are these: Extat hody Synodi Ephesinae liber in quo sunt subscriptiones presbyterorum, diaconorum, et subdiaconorun, extat et Concilium Toletanum quod jubet ordine subscribere Episcopos, praesbyteros, Diaconos. The particulars whereof we may read also in Eusebius, of Constantine that most religious and renowned Emperor (who saw right well the true nature and end of it, and found by the differences of those times the absolute necessity thereof, which followeth to be spoken of in the next point) commanding for the end above named, this uniformity in subscription, and condemned Arius with his own voice. The like we see to have been in the practice of all late reformed Churches, in the harmony of their confessions, and more specially to our purpose the practice of those of Frankford to our own countrymen, 
Theses Genevenses Gallice scriptae.  who came but to sojourn amongst them: and at Geneva not only subscription is urged, and that to many persons. 7. 8. or 9 times, but an oath also is taken for further security, that they shall obey their Doctrine and orders, and do nothing contrary to the same. And indeed no incorporation or government whatsoever have ever used to receive and be partakers of any privileges amongst them (and their folly were great if they did) except they should first submit themselves, and subscribe to like that estate under which they live, for any time; much more profess themselves members thereof, and are willing to enjoy good thereby, and that they will do nothing prejudicial to the safety thereof: as in Venice itself, wherein the greatest liberty is granted of any place in the world, besides none are suffered to continue amongst them, which shall any way dislike their state by word or practice: but rather by both yield & subscribe thereunto, and yet it is strange how it should be thought so severe, hard. And even tyrannical amongst us, that subscription should be required to one Synod or Counsel of ours, and some few things which are chiefest & greatest of consideration, for the state and good of our Church and common wealth: although it be from those men's hands also who manage some special businesses thereunto belonging: whereas, as in short to conclude this second point, all Captains, governors of Cities or any incorporation, yea of some meaner family (as for example, many of those ministers, gentlemen and meaner persons which mislike so much our urging of subscription by the Bishops) will admit of none to their services, or any privilege or freedom in those places of their commands (neither is there indeed any reason why they should) except they give testimony and subscription by oath, many times, and other solemnities, (as some kind of profession and subscription) for their well liking and allowing all their orders, and continual care to do nothing prejudicial to the same by means whereof, and that especially we see most incorporations, towns, free Cities, Inns of the Court, and such like, so much to flourish. Thus much also for the second point, showing the long use of subscription in the Church of God.   

CHAP. FOUR Showing the absolute necessity of subscription in any well ordered government, and securely established estate, by all wise foresight, and just prevention.  
THE third and last point followeth, which containeth reasons for the equity and absolute necessity thereof in any well ordered state Ecclesiastical or Civil, and more especially why our Church retaineth such a form and restraint thereof to special articles, with some reasons annexed why our Bishops are forced to enjoin the same, and that such as live under any part of their government, have no just cause to refuse, nor yet to think so hardly and strangely of the matter. First therefore subscription being of the nature of a Sacrament (as we have partly showed before, and the use and end of military Sacraments declaring the same) Saint Augustine hath this general well known speech to this purpose: 
Contra Faustum, Manichaeun. lib. 19 cap. 29. Et signaculorum.  Nullum nomen religionis ant professionis est, in quod homines coadunari possunt absque sacramentorum usu: for as the main sacraments ordained by God, do bind all to one and the self same religion, so ought these other kinds of sacraments (so generally taken by all state government in the world) and do bind all under the same to a common uniformity for the profession of the same religion, or any other duty and service whatsoever. Even as we see the Romans had their tesseras hospitales amongst their several bands, as without which (all one with the matter of our subscription) none should discern their friends and foes a sunder: beside that hereby the security is taken for the strengthening and combining the better together, any politic body, which otherwise being divided both in judgement and practice, many times must needs be dissolved & come to present ruin of itself, as Zanchius that worthy learned writer, and observer hath concluded: the principal reasons of which necessity may more specially be drawn to these two heads. 
Zanchius in Confessi. page. 639.  First because by it one general and uniform order of proceeding in all matters (which may concern the state) is and aught to be established, which going on in one constant tenor, and according to one form, may by all story and experience be observed to be the main (if not the only) cause that maketh any society safe and happy, and the meanest beginnings to increase in all things; as the continuance of the Roman government, and that which is now used in Venice, doth by the censure of the best masters in that kind, abundantly testify to all the world. 
Bodine in Methodo. et de republs.  The second, because by it and none other means the affections and dispositions of people unto that state, under which they live, may the better be discerned and also, kept upright, firm, and faithful to the same. The truth of the first reason may sufficiently appear by that general confusion, which eftsoons appeared at the rearing of Babel's Tower, 
Genes. 11.  when God sent down that great curse of dividing their tongues amongst them; which sampleth and shadoweth out very fitly and fully the confused states of our times, for want of that subscription, the only means to take away both the effects and cause together: wherein by a great curse no doubt to our state in general, for want of this uniformity in speaking one kind of language (which was the first and true holy tongue of Canaan) we scarce understand one another in the most common and usual things for the building of God's house (except haply in some few general terms of repentance, faith, and the Lords prayer, and such like, which also are agreed upon, and in general only understood for names sake, rather than for any uniform consent in the understanding and teaching the same) but that every one, both Priest and people, will have a trick of teaching and understanding Scriptures, and religion of their own, according to their private fancies and judgements, whereby they run themselves, and others many times upon the rocks of sundry heresies, and schismatical practices, too too common amongst us, in so much that we scarce understand one another, but when the minister speaketh of one thing, for doctrine or life, the people take it, and will understand it of some other, as in the building of Babel; at which Scalliger observeth one only word remained to all tongues, (namely Sack) because (as he guesseth) being of so common use to all, every one carried that with the name and use thereof with them; even as it is also with us who only pronounce haply God's name aright, as being the voice of nature, and so in name and use with all the world. In which respect it were further to be wished of all that love and seek the peace and good of this our Church, or any other, that the wisdom and most godly care of our state in general, and the governors of our Church (seeing as we say they cannot curâre de minimis, or possibly cavere de omnibus) would provide a more general form and manner of urging and requiring subscription: wherein besides those three points in force and use already, it might further be enacted upon pain of heresy, or some other great forfeiture (as should seem best unto their godly wisdoms) that all be bound with as great security to keep one constant course agreed upon by the Church (according to the Articles of faith agreed upon) in which we live, in expounding the scriptures, translating or expounding their texts, discussing an universal controversy, and such like; as also for conformity in ceremonies, wherein every one now young and old, please themselves as they list, and reign in their pulpits, and private parishes according to the motions of their own wandering brains: and that evermore according to the common Translations, Articles of faith, and forms prescribed and generally agreed upon by the governors of the Church, in which we live for the time being; who (as by God & man it is appointed, & always judged most fit) should prescribe and bind in such cases all under them, & that considering the manifold inconveniences which daily arise and break forth for the want of this, to the offence of every man of all sorts, and no less advantage to the adversaries of true religion. But especially that none presume, or by any means be permitted to deal in this public sort, or private also (if it might be prevented) in any thing, controversed amongst ourselves, our neighbour Churches tending any way to opposittion about any matter of our doctrine or government, or conroversies buried or indiscussed as yet by the Church itself, without the privity and allowance at the least, or rather commandment of such as are in authority for the maintaining of this uniformity and public peace of the Church, settled amongst us. Remembering that grave council and determination herein, by Melanchton in his Theological counsels. Pag. 223. Part 2. Nec vult Deus dissipationes fieri infinitas, & proinde convenire vult Ecclesiae doctores & ut una doctrinae vox audiatur in quaque Ecclesia. 
Nehem. 13. cap. vers. 25.  And that worthy precedent for religion, and wise government, Nehemias (with whom I will conclude this first reason) who cursed and punished those that spoke half of Ashdod, and half of their own language, and chased all strangers from the house of the Lord. The second reason of this necessity of Subscription, is for the discerning and examining how certain persons (of whom more special care is to be taken) are disposed and affected to the present state established, and the general proceed thereof, wherein (because no state is able to provide for all particulars they have been usually reduced in our Church to those three (which of all others were adjudged to be most needful, and behoveful for the state present.  
The first in regard of that dangerous doctrine, and very common defection and separation thereupon of many a liege subject otherwise against the Princes most lawful supremacy, that by means of this Subscription, at the least such as might draw others into the like errors, should show their detestation of such a dangerous doctrine and opinion. The second in regard of that anabaptistical fury, which possessed whole multitudes amongst us not long since, and raged very fearfully for the time in the minds and practices of many, holding & teaching that our orders for God's service & set forms of prayers, in general (& even not without blasphemy of the Lords prayer itself) were not to be allowed, as being unfit for these times of grace, and much derogatory from those spiritual sacrifices, required since that fullness of grace, and prerogative of the Spirit, and abundance thereof upon the Church. For meeting with which inconvenience the second article concerning the book of common prayer, was thought necessary to be urged against Brownisme, and all the points and branches thereof: unto both which the third also was found as requisite and needful to be adjoined, for the lawfulness and sufficiency of the ordination of ministers amongst us, which as yet very many dangerously stumble at (& indeed is thought to be the only true and most common rock of offence in this their separation) and that as well in regard of Papists which generally hold, that we have no true ministry or Minister in England: as also of many amongst the other anabaptistical sort and faction, that maintain openly, the making of Ministers to be proper to God & the spirit, & so was subject to no human power, much less to that which our State investeth in the Bishops & Ecclesiastical power established amongst us as the immediate means under God for that purpose. Insomuch as even unto this day, the greatest masters of opposition to the Bishops, calling them plants that God never planted, and such like, condemn them, and much more others, for nothing so much as taking upon them this power (and which in my opinion and best observation in many, is the main and greatest rock of offence, hindering the subscription of many at this time) and have for their parts, made no more of any such orders and power given them by the Bishops then (as they have not spared in my hearing, although long since, blasphemously to say) of a passport from a master thief, to pass through Stangat hole, or some such thievish place, or by a bribe to purchase favour from an unjust and wicked judge, there being no other man or means allowed by authority for that end and purpose: and yet poor men for this point also, as well as for all other of doctrine or practice, general or particular, in some cases of conscience, they allow of a sorry company in their Presbyters to order ministers, and determine all other matters as the sentence unreversable in in all things. In regard whereof, & many such like generals & particulars (which might easily be added) a man would think it high time & thrice necessary to have this Subscription with the greatest strictness & religion to be urged. Now these being the two main reasons of this subscription, respecting the state in general, we will consider of some others which concern the reverent fathers of the Church, and their special requiring the same at the hands of any, and then to answer to some few things objected to the contrary. First therefore, the common reasons for subscription being such as we have above showed, it may easily appear to any equally minded, that the Bishops being put in trust by God and man with the government of the Church, and all state occasions depending thereupon, they do no more herein (whatsoever any do less) then that which the common laws of the kingdom, and the chief governors of our whole state do enjoin them, and require at their hands, and none other. So that in case it should at any time fall out (which God forbidden) that by reason of negligence, or want of due care in looking to these things so committed unto them, any such as David's men were, or worse, should come so near the Lords anointed, or any part of that cave or compass whereby they might have opportunity to cut off the lap of his coat, 
1. Sam. cap. 26. v. 15.16.  or take the pot of water from his head (I mean, to violate any the least part of that general order of things established by him, much more to prejudice or endamage any of his royal prerogatives) all David's and others might justly cry aloud to these our Abners', that they were very worthy of the greatest blame. Secondly, did not these grand Captains and commanders abovesaid for all state proceed, look for this care and service at the Bishop's hands; yet being the Immediate governors of the Church, both their power and authority, and godly wisdom and foresight could do no less (except they should become desperately careless in their special charges, 
jud. 18. verse 7.  like unto those governors in judges, which had neither gates nor bars to their towns and Cities.) And so not only that turbulent Tribe, but the very runagates of Ephraim, and tails of Israel (as in Hosea they are called) might not only traitorously pierce our best and strongest Church forces (as they daily now do) but also enter upon and surprise (which also they have been very ready and busy to do) even their best Holds within yea the Masters and governors themselves: who more especially sitting at the stern should not only without that former care and means of prevention, be infinitely molested in their own persons, and all their proceed; but to their great heart's grief often see the whole ship of their government tossed up and down with contrary winds and waves of divers and contrary doctrines, and as many differences in ceremonial and all outward observances, if not to be wracked upon the manifold dangerous Syrteses and rocks of this later Church-hating, envying, and robbing age. Thirdly not only the care of the present state in general, and more especial that of the Church committed unto them, but charity itself and due compassion of so many poor people committed unto them, easily seduced and most inclinable to this variety in doctrine and profession, do bind these reverend Fathers of the Church to a more strict urging of this subscription, or any other means for the maintaining of uniformity in the one, and conformity in the other. To which purpose that speech of Cyprian (albeit extended and detorted against all reason, by our adversaries for the establishing that their universality) serveth very well, being understood and applied aright. unde aliter natae haereses, &c: nisi quia non obtemperent omnes uni voci in Ecclesia? Noting thereby the chief causes of all heresies and disorders in the Church, because where this subscription is not to one voice (as it were) in the Church, every one embraceth for his judgement and profession, whatsoever seemeth good in his own eyes, as if there were no King in Israel, as judges 18.12. 
judg. 18.  To which accordeth that grand resolve of that wise observer Melancton, who managed many state occasions for his time, both for Church and Common wealth. pag. 123.  sit igitur discordiarum finis, convenire debent ecclesiae doctores, & curare ut extet una Doctrinae vox in quaque ecclesia. For as for that which the Papists dream of herein, to have this one voice to proceed from one man's mouth throughout the whole world, is no whit like to that which we require to be performed in every special province and Corporation of Church or commonweal, as most necessary for the common peace and well ordering thereof (as in another kind of Treatise I have laboured to demonstrate) and peoples safeties living under the same; the other not to be affected or expected in this world, but must be performed at that day, when there shall be but one shepherd and one sheepfold, and none but Christ his sheep shall be there, which evermore hear his voice. But for the reason itself we now insist in, it is evident to the eyes of all our English, who without partiality and prejudice do behold the state of our times, where a man may see, for want of exacting this means of security, and prevention against the same not only diversities of opinions broached and scattered in every place, but infinite distractions thereupon of all sorts of people; and look 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 unkindly and unsavoury contentions amongst us. Insomuch as some amongst us have been noted as men of another Church, although they were in the compass of one Deanery, yea two of the next parishes, yea the same parish & household many times: the one allowing and using the Cross, kneeling at the Communion, and such like; the other clean contrary, even condemning all other that are not of their own opinion. Yea too too commonly (and by no means to be reform, but only by this we now speak of) in many essential points of wholesome doctrine and the holy faith professed amongst us: as of predestination, saving grace, renewing again by repentance, praying for Apostates, and such like (were they particularly recited) exceeding many: wherein the poor people are infinitely offended, and many so stumble that they fall down right, upon occasion of this our diversity, even 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 themselves) they see no such variety amongst them. And I would to God in this matter of our government we were but half as wise in our generation as they are. Lastly to end this reason drawn from the offence of the poor people (which is very eagerly and earnestly urged by these refusers to subscribe, in another case, against many indifferent ceremonies of our Church) I do not see, in respect of this matter of offence and public peace for politic proceeding, but that we may as well admit diversities of religions, as they are now diversly distinguished in the world (I mean evermore Christian religion) as such diversities 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 us God to go before us.  and the best Art, and all means are little enough for the madness of the people as Psal. 48) whereof the most part are carried by sense, as Exod. 32: and Luther in his treatise of ceremonies plainly showeth: and stand or fall more upon the uniformity or irregularity in such proceed then upon a hundredth 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 chief captains and inferior soldiers, would do little good (as God wots little cometh of all our preaching, etc.) yea the meanest that keepeth his rank and order appointed by any leader in this or any other array, would do more good than a whole band of unmarshalled & disordered, albeit the most expert and valiant soldiers in the world. And in the second place, what enemy to our state, Papist, Brownist, factious schismatic, or most seditious and poisonful heretic, might not plant himself in some great place of advantage for the disturbing the common peace, and infecting the whole Church, with sundry kinds of false doctrine? were not this bar of subscription laid in the way (as a common Law and countermure (as Philo saith) whereby to hedge in and preserve the vineyard of Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and keep these Boars and Foxes out, which notwithstanding all the care and circumspection (which the most vigilant can use) we see too too commonly come to pass, and every where to swarm in all Churches.   

CHAP. V Yielding reasons why they may and aught to yield to subscription, with some answers also to their ignorant objections to the contrary.  
THe objections which are usually made against this urging of subscription, albeit most of them arise from that common fallation of not understanding the true nature of any thing, and so consequently of this subscription, and therefore were answered in laying open the first point which we handled hereabout, showing what it was not, and what it was indeed: Yet because I find many other things objected against it, or at the least, this practice and severe urging and urgers of it, which are taken from certain accidental things, as the persons urging, and unto whom this Subscription is urged, the present time, Laws enforce, and such like; I must needs apply my answers accordingly. First therefore it is objected, that no Law of the kingdom doth require such a subscription, but only to the supremacy provided for by the 13. of Elizabeth, which seemeth to be an Ajax his shield to these men for their standing out, being fitted long since to their hands by that old abstracter, and furbushed over again by our late public and private pleaders. To which I answer, that both by the Law of God and man, and the whole body and soul, as I may so speak, of all temporal Laws in this kingdom, they are bound to yield themselves to any imposition and demand whereby any private good which by no other means could be procured, much more the public 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 over you: etc. such as we have showed from the nature, 
1. Peter. cap. 2. v. 17. Every ordinance of man, or by man, is not against God. Can. primo. Fear God etc. Heb. 13. v. 17. where Bishops and Church governors are directly meant and named.  use, and necessity thereof, subscription to be. And who seethe not that the whole state by Parliament, and common agreement, give power, strength and authority to Ecclesiastical Laws, as whereby they would have all under their government bound to obey the same, neither doth that special Antidote in the statute above named provided for the heart (I mean the Prince in his supremacy) any way hinder or prejudice the application of any other sovereign remedy for the safeguard and preservation of other principal parts, and the wholly body in general, such as subscription is to the other Articles, if any other invented and appointed in our Church. Secondly it is objected, why now more than in former time, and by these Bishops more than their predecessors, and to some men more than other, and why there may not be a toleration or forbearing of it, as well now as in the Bishop Grindals' time, and some special relent by that wise and worthy governor Bishop Whitegift? For answer whereunto, as all authority is likened by Plato to a sword, so ought the use of any part thereof to be like the wearing and handling of a sword, which is not usual, fit, nor necessary at all times, but only when there is just occasion thereof; as namely when they espy or fear any dangerous persons upon the way, or in the verge of their jurisdiction and authority: as now of late & many times heretofore, many dangerous and suspicious persons have been descried, that living amongst us are of one or more of those three wicked bands of people before named, which have given this just occasion (if not to draw out any sword) yet at the least to use this means of fortification against them, And why others have not dealt in like manner (there being doubtless need enough at all times) I rest persuaded of their most just causes, secret and known to themselves, to deal so in those times, and forbear to inquire into their particular motives and inducements thereunto: and will only remember one piece of a story out of Guicciardine (which may decipher in some manner 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 understanding the same, one word Darier, and in a small government of a few outcasts being the Odds, the whole array was broken, and their whole enterprise which was in a manner achieved frustrated upon the sudden; much more and sooner (might any think) had they been disarrayed, and the whole band dissolved, if there had been any (much more a greater company, as in matters of our consideration) amongst them, that had not known their special watch words, neither would have suffered themselves (as they had subscribed) to be ruled by that discipline and orders prescribed for that special service, then to be managed amongst them, and executed by them. And more specially for those renowned governors &, Primates for their time (albeit for the latter of them, they were both his private acts and indulgences, as whereof also before his death, he found just cause of misliking, with a most serious vow never to yield the same again to any) I hope I may speak with due reverence to them both, and just respect also to all other, which as yet forbear this precise and general requiring the same, as a great learned man spoke of as learned a one, Master Bucer in those interimical times wherein he lived: Haec ●ius lenitas parum illi profuit: and I pray God that this of theirs do no greater harm to themselves and others; as what it hath done already, I leave to the judgement of all wise state observers to determine. And indeed as some of these exceptors have made that worthy late Archbishop the chief Author and urger of this subscription (howsoever now they will take advantage from some little relenting of his) so do all wise observers of time and state acknowledge it for a most worthy care, and enterprise of his, or whose else soever, which being so well foreseen & plotted by him our worthy Philip, in those difficult and turbulent times; we all hope now by his successor likely by God's blessing to prove an Alexander, & his Alexander after him, and to us all the rather by his means, shall be fully and perfectly accomplished. As without which indeed the true and sound peace of Church or state can never be established, (of whom it may be said with all one reveuerence in this behalf, as it was sometimes of Luther & Lira compared together for their most worthy & honourable enterprises, which I pray God these may sort like unto, & much more happy (which God effected by their means) Simo Lira non lirasset, Lutherus non triumpasset. Lastly it is objected that being brethren, and many of them of good desert and best conversation, should be spared in some few particulars, especially since greater favour is showed to worse members amongst us: to which we answer, that Boni viri must be Boni cives so, or else are they more fit to be in heaven, or to live as private men upon the earth, then to bear any part in public administration. In which the basest soldier keeping his station (as we have said before) and doing his endeavour, doth more good than many other more skilful and valiant which refuse or forget their military sacrament: & for favour required (which is always due to men of good desert) howsoever forgetting themselves sometimes in greater matters, I could wish from my heart, that all lawful favour should be showed them, in regard of any of their private estates, for upholding a comfortable life for them and theirs; because they have been anointed with oil: and as the Prophet Elishah gave counsel to the King of Israel. 2. Kings. 6.22. 
2. Reg. cap. 6. vers. 22.  so could I wish concerning these enemies of our state (who are now in the hands and under the censure of the governors of this time) that since through a fatal kind of error, and not without some special judgement to us all by cutting off a Tribe (although a stubborn one, as Benjamin was, judges. 21) from our Israel, 
judg. 21. cap. v. 3.  and depriving the Church of their profitable & necessary labours in some kind & respect (otherwise I speak of very many of them) a great & strange blindness is befallen them, as verse 18. of the same chapter: they should not be dealt withal, as taken with the sword and bow, but that bread and water (that is, all things necessary for men of their sort) be set before them. But yet to yield them such favour, as to retain their public places, & exercise their offices and functions belonging thereunto, being contrarily minded, and so affected also to very many state proceed, both in opinion and practice; it were a cruel mercy (as Augustine calleth it) and favour, by sparing a few to endanger all: it being a very constant position amongst the politic masters (as that Popish Dolman avoweth, and our own defendants do not disallow it) that all mislikers of any estate established cannot but wish the overthrow, or at the least some alteration of the same, which I suppose most of these will not deny or refuse greatly to profess. And therefore according to that famous and generally received saying of Saint Cyprian, Melius est ut pereat unus quàm unitas, better Absalon himself, and all his host scattered, then that David or any of his honourable servants of state should be so much disquieted and endangered: who may more justly a great deal answer these men, suing for favour at their hands, than Titus did the jews and Priests entreating for their lives, that since they have set fire upon our temple with their own hands (as these men have done, not likely to be quenched in haste) surely themselves whose gifts and lives serve only thereunto, could desire, or at the least deserve no favour. Neither last aught that to offend any (as it doth not greatly commend themselves) that these refusers to subscribe, are men of tender conscience, painful in their callings, of blameless conversation for the most part, and such like; because the greater is their sin in depriving the Church of so many their good parts, and the purer & finer the matter is, the sooner doth it receive stains: neither doth the pureness diminish, but increase rather (at the least to the outward view) the deformity joined with it. And indeed these men being otherwise well armed and appointed for the devils weapons (as it seemeth) no marvel if they be found imperfect, and lie more open to his assaults & invasions upon their weak and scrupulous consciences, for want of true understanding and spiritual wisdom in that behalf. And albeit most commonly it falleth out that men suffer first shipwreck (as Bellarmine observeth in his preface to the third part of his controversies) in their manners and consciences, before they fall into grander errors, yet it is not always so, especially in differences and errors of this nature; wherein the Devil (as Chrysostome well noteth) is wont very cunningly to sow his poison by, 
De sacerdot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and in the means of good actions of life, and Paul himself drank thrice poison out of the Devils cup. 2. Cor. 12. in some such like case and occasion. But howsoever, God respecteth no man's person (as the same Paul speaketh. Gala. 1.) neither doth the word of God come out from them only, 1. Cor. 14.36. but being as all other men, subject to their falls (howsoever neither themselves nor any other their favourers 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 special punishments awarded, as well as other men. Now that these men may have some reasons given and afforded why they may safely subscribe as well as the governors of the Church may & aught to urge the same upon them, I have reserved somewhat to the last place (as I promised) for this end. Wherein first we will remove some difficulties usually pretended in this action of obedience, and then declare how in effect they daily do as much or (have already by their daily practices) more than 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 main things established amongst us, than any their particular knowledge, and examination of so many particulars, which do not so much indeed concern them to know, much less to inquire so far into them; whose best wisdom and safety for their consciences were in matters of this nature so long as no manifest sin may appear therein (for then a separation were necessary) to rest themselves upon that which is commanded, and the wisdom and decrees of those under whose government and authority they live. For besides that this were many ways more safe for their consciences, and would cut off many lets and hindrances (which on the other side are cast into the way of the manifold duties of their special callings) it would very well become men of their sort to have so reverent an opinion of so many weighty and grave constitutions, devised and appointed by so many learned heads, after such long experience and precedents from all Churches in the world, to yield themselves with heart and hand, and to give their good allowance to the same, that at the least they are lawful and wholesome, and such as do no way cross and contrary the word of God. And to say with him that read over a book and understood but few things therein (Quae intellexi bona, 
Laertius in Socratis vita▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  credo etiam quae non intellexi): for being things at the most doubtful and controversed betwixt them and the reverend Fathers, any reasonable man would think it more fit, that these inferiors should come in, and yield themselves, rather than these superiors, (whose reasons and consciences are persuaded to be as good and better, because better informed and furnished with judgement and knowledge than theirs.) Neither may the pillars of the earth (as job speaketh) that is ancient constitutions and determinations of men in place, be forsaken and pulled down 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, ut id fiat quod tu velis, non quod inveneris antiquis constitutionibus fixum: Secondly if any thing be hard in the judgement of these refusers, it may either be convinced to be simply wicked, and then no doubt it should be forborn, or altered, or they might and ought to departed; or else doubtful and disputable, and then by better discussing the points, and information thereupon, the most tenderest of them might be satisfied, if they would seek and hearken to the means; as the Bishops of every Diocese, according to the appointment of our worthy Sovereign, have yielded time and means enough for their satisfaction in any thing they may have just cause to take exception against. For the other reason, that they do daily subscribe by word and practice, how else do they say Amen to our Leitourgies, and to our orders of common prayer, whereat they refuse not to be present, much more how can they be content by their practices to have lived as ministers hitherto under that government and particulars therein, to which now they dare not subscribe and set their hands? whereas by their former practices they had done so many a year together, and so would doubtless by their word and profession now, but that some other sinister causes (I fear) draweth and haileth them another way. And so to conclude this point, I desire all to remember that wise speech of that grave Senator in Valerius Maximus, prophesying 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 evermore best become them, and without the which there would be no better than Nomadum vita, 
Euripides in Phaenissis.  where (as Euripides saith) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the very Image of hell itself, death and the grave, where (as job saith, Chap. 10. vers. 22) there is no order, but light is there as darkness. To answer yet a little more fully the objections made against subscription, and to give the best satisfaction we can to the weak or wilful standers out upon the urging thereof, and so many unjustly offended thereupon, I desire all with indifferency to read that which I have thought necessary to adjoin here following as a supplement to our former considerations thereof; as well showing what small cause the one side hath for their standing out, & being offended thereat, as also the great equity and even absolute necessity for the most precise requiring the same in any well ordered estate. First therefore to show that it bindeth none to bear false witness, to say yea and nay of the same thing, & so to entangle and enwrap weak consciences with manifold scruples and difficulties, 
In his plea pag. 203.  which is the sum of Master Nichols and all his complices opposing themselves 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 generally 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, heresy, Idolatry or superstition, or any injustice in them against the second table (but wholesome Laws are made against them all, both Ecclesiastical & Civil) and are every way suitable for the general contents thereof, with that Harmony of confessions which was not many years since agreed upon by all reformed Churches: as I presume these refusers neither can nor will deny, and all that ever I have dealt with, or heard of, confess 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 diversities of judgements, about any special point of positive Divinity, as for example in some part of that Article touching Christ's descending into Hell, and such like very many, about the reading or translating, 
In Epistola quadam.  yea allowing at all certain books generally retained amongst the rest of holy Scripture they need not hinder any man's hand from Subscription: for as long as the world standeth, there will be infinite such differences and that which Hierome observeth in his time, concerning many such varieties, must go still for currant; that in such causes Quilibet abundet suo sensu, and yet submit himself to the general truth and equity of things ordained in the Church: which is the best rule for every age, and every special Church. For so neither is it any way contrary, but very agreeable to the word of God, and every particular therein, that the best human constitutions for matters of doctrine or manners, should be imperfect, and not want their doubts and ambiguities; nor yet that those that live under government, for these imperfections no way implying any manifest error or impiety (be they never so many) shall refuse to subscribe thereunto, being lawfully required; for so should they yield unto nothing: and yet when they have done all they can, they must and do subscribe to some men, and some rules for doctrine and matters traditionary amongst themselves: and why not aswell to the present state, whereby, they live? but that singularity, siding and affection now ruleth all the world, and God his ordinance is easily neglected and rejected. Secondly in matters doubtful and difficult either for doctrine and practice (so long as they contain no manifest impiety or notorious offence in them) the Superiors authority grounded upon the fift commandment, is sufficient warrant and bond also to any conscience for obedience therein; for otherwise there would be no end of controversies (as Melanct. pag. 123. Part. 2. Consil. Theolog.  sit igitur discordiarum finite, recte facit potestas obligans homines ut obtemperent, cum alioqui parere sit necesse, according also to that old argument, Cognitio in synodis est summum judicium in Ecclesia, parere igitur est necesse:) nor yet any order for any proceed in the world. Which moved Saint Augustine at the last to conclude this point, for the compelling of heretics and all contrarily minded to wholesome doctrine and religion established by the Civil Magistrate (as in his Retractations) he showeth: 
Retractatio. lib. 2. cap. 18.  whose judgement being so universally approved amongst us that refractory spirits may and aught to be constrained to such obedience, even against their judgements, & that without any conscience of sin unto them; I marvel how these standards out can in their consciences absolve themselves of a great sin against the fift commandment, for disobeying in so mean and small impositions by so lawful authority; whereas in obeying, they have the fift commandment for their warrant, and the commanding magistrate his soul and conscience engaged in this behalf, as whose sin furthermore it is if it be any, and of whom it is to be required, and not of the obeyer, who in cases doubtful and difficult maketh just conscience of obedience to superiors, and stayeth himself herein upon the fift commandment. And if they say, that in subscription things simply wicked are urged by our Church, as in our doctrines, forms of prayer, and discipline defended and allowed; it is strange that they have never as yet in all their pryings, exceptions, and conclusions amongst them, exhibited any such foul matter to the eyes of the judicious, which God be thanked are in great number amongst us, and abroad in the world: and it were very strange and wicked also that our neighbour Churches with whom we entertain and profess agreement and confession alike, should want so much charity, and that so long (especially those Aristarchi of Geneva, and Beza himself writing so oft to our late Queen, and some Bishops also of this kingdom) as never to have put us in mind thereof: & in a word they might as well say we have no Church at all, (which GOD be thanked for matter of constitution, for doctrine and manners is one of the most flourishing Churches in the world) as to say we should retain such gross points, contrary to faith and manners: 
Cassander de Baptismo Infantum. p. 113.  as Cassander learnedly disputeth from this general to his particular defence of infant's baptism against those anabaptistical exceptors in Germany of late, very like in too too many things unto those Sectaries of our times; to whom our wise and learned most noble Sovereign lately answered, that if they supposed and judged such grossness (as idolatry and such like) to be in any part of the substance of our religion, or any means of expressing the same, that then they did very ill to stay so long amongst us, and should rather departed the kingdom: which is also our answer in some cases (vel subscribendum vel secedendum) rather (in case they cannot be persuaded) than they should do any thing against their conscience, 
In his Epistle to Queen Elizabeth, and the Bishops of that time.  to departed from us.  
Thirdly M. Digges his reasons for association in religion (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 uniformity 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 truly able to discern such matters and mysteries that it is as like to have toleration & multitudes of religion (which all kinds of opinion so much condemn) as such variety, diversities, and contrariety in the outward manner, external rites, circumstances and ceremonies to express the same (as we have above intimated) and in the outward performing thereof. And albeit there be great odds in respect of the matter of conscience with GOD (which is but one, and so will have but one religion, one faith, one baptism, etc.) and so for the souls and safeties of Christian people which can have but one good and true religion; yet for good policy, matter & means of common peace, and well ordering the outward government of the Church, more inconveniences may well and wisely be observed to proceed from the latter than the former: as in comparing ceremonies with doctrine by certain reasons drawn from master Luther and others, we have elsewhere showed in a more large treatise, which if God please shall not be long behind this, about this and many other matters: the people being led chief by the outward senses, and orders customably observed. Lastly, whereas some object that our doctrine and ceremonies are contrary the one to the other, and that willingly (which all confess and yield unto) they would subscribe to our doctrine and all the Articles of our faith, but not unto the ceremonies; it seemeth to me very strange, and much repugnant to the rules of true Divinity; which teach that evermore to be good for practise, which is true and sound for conscience and judgement. Now our doctrine being allowed for good and currant (which doubtless is as well about ceremonies, as any other head and point of doctrine) I cannot see any just cause for the standing out against the one more than the other: and indeed howsoever the doctrine of faith (which is according to those grand rules of faith and manners, as Hierome defineth them: 1. Tim. cap. 4) is truly and sound taught and maintained, all other things about circumstances and ceremonies, and special practices of any, not contrary to the general rules above named, cannot go amiss, according to that grave and true judgement of Augustin: Lib. de Civit. Dei cap. 4. Vbi bene creditur non male vivitur: And for things doubtful and controversed (which evermore will remain in the best reformed Church whatsoever) either for doctrine or practice, the Decrees of every special Church for their times ought to prevail with every well minded and affected person to God & his Church. For the further resolving and concluding whereof, and this whole treatise, I desire all to read that which Melancton hath set down, pag. 501. and 502: of the first part of his theological Counsels, part whereof I have thought fit and necessary to set down and add as a Colophonem to all the rest: Haec cum constituta sunt in Ecclesia, potestatem esse interpretandi ambigua, eamque pertinere ad plures, hoc est ad Sinodos, sequitur Sinodorum sententias amplectendas esse, tanquam certas & non labefactandas: Frustra enim esset potestas datae judicandi, si liceret perpetuo adversari: Nulla est politia in qua non sit aliqua vox legum interpres inviolahilis. Si ea maiestas tribuitur imperis quia divinitus constituta sunt & Deus voluit Magistratum hac potestate judicandi munitum esse, cur non Ecclesia magis haberet potestatem & authoritatem inviolabilem quae long superat imperia maiestate. Denique concussa Sinodorum autoritare & refractis his repagulis, quo modo petulantia ingeniorum coerceri poterit? Nullus in ecclesia seditionum finis erit, si ea quae vetustas summa gravitate decrevit cavillari licebit. Multae sunt causae quae deletis veterum testimonijs magnos possint tumultus excitare, ut quaestio de infantum Baptismo, de verbo joannis primo, an significat personam & pleraque alia: Valeat igitur in ecclesia rerum iudicatarum autoritas. Agnoscamus promissiones quae testantur piorum congressus, & judicia gubernari divinitus. Discat populus reverentiam ecclesiae, & illis piorum Doctorum congressibus deberi, qui ingentibus certaminibus defenderunt caelestem doctrinam: Haec sunt utilia tranquilitati communi. Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parit aeternas dilacerationes & vastitatem Ecclesiarum. And this which I wish imprinted in every breast, being put last, that it might be less lost, 
Epist. ad Luci.  and first and for ever remembered, proceeding from old Hierome that bos lassus solet figere pedem firmius.   

CHAP. I. Entreating of the lawfulness and necessity of Ceremonies in general, in all solemn, public, and (more especially) all holy administrations whatsoever, and how far the magistrates authority may stretch, for the determining of any to be used in particular.  
AMongst so many idle, uncharitable, and unnecessary exceptions by many, against sundry particulars established for Church government, and the ordering and performing the public service of God amongst us, there is one, more generally carped at, and misliked then any other, namely the sign of the Cross: which hath been so much observed in our administration of Baptism, and noted to contain Idolatry, heresy, and manifest impiety, or at the least great superstition and manifold occasions of the greatest, and yet most necessary and unavoidable offence to all, both good and bad. Which as some have publicly and too too scandalously termed Crux infaelix; so hath it by God's just judgements, through some weakness or wilfulness upon the urging thereof too too truly fallen out, to the just heart's grief of many, and much garboil and dissipation in our Church. For the clearing of which exceptions, and satisfying the offended therewith, I could commend many things out of ancient writers, and learned discussers of this point, and more especially that answer of learned Cassander (albeit in some things justly to be refused) to several objections made against the ceremonies in baptism, used by most Churches, and the solemn administration thereof; but because no authority of any new or old, nor yet any Council in gnomicall cases more particularly appropriated, (and evermore appliable to the present time) nor yet any weight of reason and argument can draw some from their prepossessed opinions, & resolves to the contrary; and some scripture holds of theirs ill understood, and worse applied against the true and lawful use of this ceremony: I will endeavour to set down by way of position, objection, and answers, whatsoever I think may either declare the lawfulness of this Cross, or else answer any objection to the contrary. For the which this position is in the first place to be set down, (as to which all sorts of Christian professors in the world have evermore agreed and subscribed) until of late some bold spirits (which dare set upon any thing) have encountered this grand position and Maxim in all state proceed; namely, that there is no nation of Christian name so barbarous, but that in the administration of their baptism public or private, some decent rites and ceremonies serving for orderly and comely performing of the same, have been invented, used, and retained by them, over and beside such things as are directly prescribed for the administration thereof by holy scriptures. As Bellarmine objecteth (and we never denied) to the Lutherans, 
Lib. 1. de Sacramentis cap. 24. de ceremoniis Baptismi.  Zwinglians, and such like, that urge abrenuntiation, and use other such like ceremonies: which both for reverence to the ancient Churches the mothers of us all that use the same, and obedience to that Church wherein we live, besides charity which we owe to our neighbour Churches, at least for our opinions, if not for our practice, are most reverently to be esteemed of us: and which may further serve (as Cassander showeth) to declare the virtue, 
In Respons. ad obiectiones contra ceremonias in baptismo usitatas.  and commend the dignity and state thereof in this holy administration (besides many other reasons there rendered by him) to the simpler sort. Insomuch as the great observer of state-proceeding, aswell Civil, as especially Ecclesiastical, Melancton wrote these words with great advice no doubt, to one Loneras a very scrupulous exceptor, and severe and hasty censurer of his neighbour Churches: Nunquam poterit esse tranquillitas nisi in ritibus dissimilibus, add etiam dissimulanda aliqua infirmitate aequitatem & moderationem adhibebimus; mihi crede nobis etiam & illi multa condonat. And indeed besides the former reasons, even nature and common reason do urge 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 Civil administration without ceremony. And therefore as the Schools say well, that circumstances do  the human actions for the morality thereof (be they good or bad,) so outward rites and seemly ceremonies give the beauty & true decency to the same. Which being most requisite in all publiques for their better grace, according to their gravity, and avoiding all contempt (which otherwise doth easily follow such proceed) so most of all in God's service: whose house and every the least means of his presence with us, and our dealing with him, holiness becometh for ever, and all decency is too little. In which respect the Apostle himself doth not only leave it arbitrary to the Church of Corinth, and so to other Churches, to do and see all things done in comeliness and order; much less directeth and prescribeth thereby, how things already precisely and particularly commanded in the word for every circumstance and every ceremony, aught to be managed and performed (as some of late are bold to interpret and define the meaning of the words to be so, and no otherwise:) but indeed, as the text showeth, and common reason convinceth, commandeth and enjoineth the governors of that Church, and so of every particular Church, to appoint and ordain all such things, as by the judgement of such governors (and not of every private humour or fancy) might best make for the comely ordering all things in public, performable to God: as also for the greatest edifying of the whole Church first, and then of every particular member thereof. Implying that without ceremonies and outward accomplements, there were no comeliness in any of our actions: which without, the same were like bare walls without any ceiling, varnish, or painting. Secondly that without order, this colour and beauty of ceremonies, is no better than a fair face or sweet complexion with a most misshapen and monstrous body. Lastly all such means, be they never so seemly and so orderly, are little worth, unless they be referred to edification the end of all: no more than a sweet savour, and most comely proportion do profit one that hath an Atrophia, or hectic fever and consumption in his bones, that no one part can do his office or right use for the good of the whole body. For indeed to speak with the Apostle, doth not very nature, common reason and experience teach that (as Aristotle long since observed) no special rules can ever be given (I may say with truth and reverence) by God or man in writing, 
In the sixth book of Ethics.  or any other means of direction? whereby this comeliness and good order for edification may generally be given 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 serve for order, and edifying to the same, is not so, nor can be so to another: besides that as the Apostle saith, we have no such custom, 
1. Cor. 11.16.  which many times in any politic body becometh another nature (as we say) as well as in the state of any natural body. I intimating that most of these things for outward ceremony tending to comeliness & order, are very much determined and overswayed by custom, 
Augustinus Epistol. 118. & 119.  as in those two famous Epistles for this purpose, of Ambrose to Augustine, and Augustine again to januarius, doth very plainly and plentifully appear. And lastly to end this point of ceremonies in general, Magistrates Ecclesiastical are not only bound to make wholesome Laws, determining many particulars, and the right use thereof for the ends above named; but also all such Laws and constitutions made by them, not repugnant to any part of God's word, whether originally invented and derived from the primitive Church, or more lately and particularly devised since for any more special form of government by the immediate magistrates thereof, both for quality, and in some good proportion of equality also aswell bind all living under those governments Ecclesiastical or Civil to a due respect and obedience thereunto, as the ceremonial and judaical Laws did bind the jews for those times, or any Ecclesiastical Laws and traditions made by the Apostles themselves, as 1. Cor. 11.2. and that by virtue of the fift commandment, which tieth all to obey in such indifferent points, which afterward becometh necessary to every subject: neither must the Church now look for immediate oracles, or Apostolical directions, and extraordinary assistance and revelations for the ordering every particular (as at the first founding of Christian societies under Moses and the Apostles) until all things were fully settled for the legal service, & state of Churches under the Gospel; at what time God was pleased himself to be superintendant, King and Priest for both governments, before there was any settled form in the world under the Law or Gospel, and so many things were extraordinarily carried by the Apostles, as in Simon Magus, Ananias and the excommunicated person given over to Satan, and even Moses himself in sundry punishments for the breach of the Saboth, and such like, by special counsel and directions from God's voice, and spirit special for those times. But the governors of the Church themselves, having now the spirit and word of God together, 
Esay. 59 v. 21.  and so many precedents of Christian Churches for all state deliberations, and proceed, may and aught to the end of the world determine of all such means within the compass of God's word, as they shall judge to serve best for their several times and states to comeliness, order, and edification of the whole Church or any part thereof, as in the treatise of Subscription we have more specially showed.   

CHAP. II. Showing of the Cross, and findeth it to be, of itself, in the number of indifferent and lawful ceremonies: yea and in the right use 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 & convenient, but most seemly, orderly, and edifying ceremonies of the Church, the sign of the Cross in special may very lawfully and safely be reckoned and esteemed. The truth whereof may thus appear, first because the use of it in baptism (as it is amongst us) is not against any special commandment of God, by which all our actions and particulars in use are to be examined, justified, or condemned. Secondly, because it is very agreeable to comely order, both generally, and more special for the matter of baptism, and so consequently very fit and profitable, and in some cases also necessary for the edification of the Church. Lastly because the use of it hath been very ancient and constant, even in the matter of religion, in that sense we understand it and expound it, throughout the Church of God, and thereupon also adjudged 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 objections which is the second part of this treatise, it will better appear) I will be the briefer in it: and only show that it is neither against the first, second, or third commandments; but especially the second, which this Cross so much crosseth (if these men's judgements might go for authentical expositions of that commandment. And indeed that which wise Socrates (who dived as far as nature's light and strength could give him, into the manifold depths of those two general differences, bonum and malum) perceived to be the hardest task for all those Doctors to distinguish of good and evil, may more truly be averred of our Divinity Masters, who for want of looking right into this perfect Law of liberty, which with the evangelical harmony are the hardest tasks of our profession, put very often evil for good, and good for evil; and so are so far to seek in the right assoiling so many weak ones in cases of conscience, as that they not only wound themselves, and many others, 
Prou. cap. 17. vers. 15.  through their peremptory assertions and determinations, in cases very doubtful and difficult; but contrary to salomon's rule, justify the wicked and condemn the innocent, which both together are abominable. Insomuch as some worthy Divines hold yet opinion, that all errors, schisms and heresies in the world have still proceeded from the ignorance and misconceiving and construing of the nature & properties of God and sin discovered in this law. Now of those three commandments, the first concerneth the having and worshipping of the true God, and none other; the second, all means to conceive of him and serve him by: and the third, the manner how to use these means, and to have and serve this God aright thereby. If therefore the use of the Cross do neither encounter nor encumber any of these three, the adversaries will surely grant, that it is simply and in itself neither against these, nor any other commandment of God. For the first, our doctrine never teacheth nor alloweth any of the least part of worship any way to belong to the best creature, much less to any image of this Cross, which is but a bare sign, and of no good thing in itself, but of a form and sign made for such a tormenting engine (which yet by accident became through God's permission a means of the best things and all good unto us) howsoever it be taken in wood, stone or metal, much less conceited in the mind, or imagined by any fancy, by means of any transient and aërious sign as ours is. Neither must the use of a thing, much less any part of the Church of God thereupon in their doctrine or practice, be condemned for any particular or accidental abuse of this Ctosse, or any other ceremony, so long as the nature of the thing remaineth indifferent, and the received and maintained doctrine of that Church is against them. For so do we teach, and so ought all both ministers and people to believe detesting all doctrine and abuses to the contrary, that this our Cross either mental, aiërous, or expressed in any visible form, is so far from having any Divine power in it naturally, (which is the highest idolatry) or transfused from Christ and the Cross which he hanged upon, and so into all other Crosses accordingly (which is a peevish conceit of the Papists amongst the rest) or else infused by any especial promise or grace of God, either into the thing itself, or upon the best use of it, according to the solemn orders of any Church to that end, whereby it hath any power to procure good, or turn away evil (which many heretics and idolaters have given unto it, 
Irenaeus lib. 10. cap 24. de Gnosticis & Carpocratianis  and do yet at this day) but only hold it to be a bare ceremony invented by man for other good uses in the Church. And for the second commandment we teach and hold in like manner, that this Cross which we use in any kind or difference, is no means either to express or comprehend God, or any person of the Trinity in or under it (as thereby the better to serve them, which is the first thing provided against in this commandment) nay yet to be any means at all of God's worship, which ought only to be appointed by himself, and therefore giveth commandment thereunto, and to the observers thereof; who thereby do homage unto God, and procure blessings and good things to themselves, which is the second thing enjoined by the same, and the very sum of cautions given touching Gods worship in this second commandment: only our Church retaineth it as an indifferent ceremony, as Master Fulke also in the like case answereth to Marshals reply against Master Calfield about this matter for the use of this Cross in the primitiué Church. 
In his answer to the first Article pag. 173.  For the third none of the reformed Churches where this Cross is used, make it any part of the form outward or inward, or else any means of the least part of God's worship, as if without it holy baptism were not rightly administered, or with it were in any respect of God, or any power or use of the Sacrament the better thereby administered (all which might incur some breach of the third commandment) but as our Canons explain themselves, the whole matter of the Sacrament for the whole substance, matter, 
Second reason.  form and manner thereof is perfected and ended before any use thereof be once admitted or named: For the second reason, proving the lawfulness of this ceremony, it appeareth from hence, because it is very fit and agreeable to the three general rules prescribed by Saint Paul for all ceremonies to be used in the Church, namely edification, comeliness and order. As for the latter two, to be comely and orderly, the judgement, commandment and common use thereof by any Church, do sufficiently argue the same, in respect that this sign of the Cross (as above showed) is as comely, and indeed more fit for the ceremonies of Baptism than any other. And is not only generally commanded, and that above other ceremonies, as being of most ancient use in most of the Churches in the world, & so judged more befitting this comeliness: but for order sake, and avoiding confusion, and many other scandals by name of ceremonies (which disordered persons of all sorts would daily bring into the Church) is particularly retained, and the constant and continual use thereof so precisely urged and required amongst us by the governors of our Church. So that in respect of these two, comeliness and order, we do not deny but that any other such like ceremonies were every way as lawful, in case they were as particularly commanded, and as generally used in the Church of God: in the which, use and constitution give as it were both matter and form to all such ceremonies. But for the first of these three wherein we avouch that this Cross may serve for edification, it haply containeth more difficulty, and I am sure most of those enemies to this Cross of Christ, do with both hands and heels fight and spurn against it. Which yet I presume may as easily be proved as the other: as first of all because it representeth and calleth to our minds that special means of Christ his abasement and sufferings, as by which more specially above all other it pleased God and our Lord and Saviour Christ, to have our peace procured, and all curses to be taken away from us through that one cursed kind of death. Insomuch as the holy Ghost by the Prophets in the old Testament, and by the Apostles in the new, especially Saint Paul that evangelical trumpet (as Chrisostome often calleth him) seemeth very greatly to delight in the word, both by using it sinecdochically for the whole matter and means of our redemption, as also giving it a prerogative and power (respectively to the thing signified by it, and not to the Cross itself, much less this the least kind of sign of it) to work and import all graces by it, and comfortable rejoicing in us: 
Galath. 6. Fulke & Perkins observe, as Bellarmine.  in respect whereof also it seemeth that the Church from time to time hath made such choice of it, and use also in most of their holy administrations. Secondly because it helpeth our manifold weaknesses and infirmities, as well for means of knowledge, as also helps of memory: and therefore Master Perkins, and Zanchius also before him allow the very image and picture of Christ himself, for the better learning and remembering the history of his person and passions especially: and yet both of them (I know not how) especially master Zanchius in his posthume writings, in which some Ghost oftentimes may be discerned to speak▪ rather than himself, are much opposite to the use of this Cross in Baptism: Howbeit it is clear from that one commandment of Saint Paul (if there were none other) besides the general equity of all God's commandments especially the second, 
1. Cor. 14.  together with the precedents and practices of all Churches even under the Law, and before, but specially since the time of greater liberty under the Gospel; that the governors of every Church not only may, but aught also to invent and appoint sundry decent and convenient ceremonies, as may best serve for the edification of their several Churches committed untn them; and that as well for the outward as inward senses, for the stirring and moving of affection by music, or such like, helping the fantasy, knowledge, judgement, conscience, or memory of man in any thing wherein they have to deal with God; and so any Church, Master of Family, or private Christian, may very lawfully ordain any kind of means natural, or artificial, wherein their own manifold infirmities (which are evermore greatest and so appear in dealing with God) may the better be helped and supplied: & that so far and no farther (which always I desire to be remembered by way of exposition to the second commandment) as such inventions of men are referred to themselves only, and have no respect primarily or directly to God and his service, as wherewith God may any way the rather be pleased, or his service in respect of itself or any special and proper means thereof, be thereby any one jot the better performed. Neither can I (nor any other I think) see any reason at all, why by art and human invention those many defects of ours may not as well be supplied and relieved, as by the means of natural things created by God, or falling out diversly by his providence. Which none of these Crossers of our Church ceremonies do mislike: but rather teach and command from the observation of the new year, new Moon, washing of the hands and such like, to be put in mind of the washing of our hearts and newness of life, which is the sum of all Christian life and doctrine. Yea and that which is more, in the very use of baptism (which elsewhere also is remembered, and cannot sufficiently be urged against these exceptors) man may invent and appoint a significant name, by their doctrine importing all the duties of Christian profession, (as Fear God, Repent, and such like) which are now in use, and proper names of some living: and yet the whole Church should not have power to ordain ceremonies to put us in mind of these holy things and duties. Neither secondly why the Church under the Law (wherein she had least liberty for any such inventions, being under the Pedagogy and severe discipline of that ceremonial Law) might and did very lawfully invent ceremonies, the better to help them in the practice of repentance, by putting dust and ashes upon their heads, in token of their great humiliation, and that they deserved to be under the earth; in their special facts also and feasts of Purim, Dedication, or rather restoration of the Temple, etc. And that now when not only the greatest liberty is purchased to the Church since Christ his death (and that for these proceed especially in all matters of ceremony: but also the self same power in good proportion of quality▪ albeit not wholly equal, is now in the Church, which before the ceremonial Law itself did bear and carry with it) this liberty of the Church should be so much encumbered and restrained by these new and hard masters: as namely for that which Scalliger reporteth of a famous ceremony invented and used by the jews in the celebrating their Passeover, 
In emendatione temporis.  in which the Master of the family took a piece of bread, wrapped it in a napkin, and after dipped it in vinegar, or some other liquor, to the end that all might ask and further understand the mystery of those matters, with this long speech and exhortation together: This is the bread of affliction which our Fathers did eat in the wilderness, all that are willing let them come and eat of the Passeover: all which were famous ceremonies of their own invention, and most significant means of those great mysteries; and yet I hope (as none yet ever durst) these condemners of all human inventions in any part of God's service, will not mislike any of them. Neither yet last do I see it to be any otherwise then that which is daily used by themselves and all other in their sermons, and shadowing most high and heavenly things by similitudes, Emblems, Hyeroglyphicks, or any kind of hypotiposis (which yet in all forms of preaching are most common and familiar) as to express the mystery and doctrine of the Trinity by a triangle (as Aristotle did the soul) and such like very many which were superfluous to repeat, 
In secundo lib. de Anima.  the matter being no otherwise then as he said of a picture and poetry compared together, that Pictura was tacens poesis, and poesis loquens pictura. To which for a third reason, the comparing of this Cross with some other things of more particular likeness and proportion may be added, as that ceremony of washing the feet. john. 13. by Christ himself, women to be covered in the Church of Corinth, in token of subjection, and the wearing of white garments by those that were lately absolved, or lately received into the Church in token of their innocency, and pardon of their sins: whereupon came that Dominica in albis yet retained in our Church, and haply the name of Whitsuntide, until which time many did wear such garments. And also the using of white sheets after repentance professed, and absolution given by the Church; the picturing or painting of Death his head, or Death itself, to put us in mind of mortality, or any other means for moral virtues to be learned or expressed, as Zanchius himself alloweth. 
De operibus Inutilibus cap. de Imaginibus.  And indeed before writing or Printing were in use, there was no other means for the helping of memory, or any other kind of instruction for knowledge, or manners, but by signs and Pictures, as in all the Egyptian Hieroglyphics, and other means in Herodotus, and yet writing began but from Moses, whom God first taught (as it is very probably gathered) this skill by his own practice in writing first the ten Tables; and the other of Printing but since our Father's days. So likewise the same Zanchius misliketh not the painting of Christ his passion, transfiguration and such like, yea the very Image of Christ in some cases, both which Melancthon concludeth by way of answer and council (how a dumb person might receive the Lords Supper) to be necessaty and not indifferent only for the instructing of such persons, thereby to help their judgements, affections, and knowledge also towards the receiving of that Sacrament. Which being in some cases lawful and expedient at the least (if not absolutely necessary, 
In Consiliis theologicis. pag. 268.  because as shall be more fully answered hereafter, no circumstance can make or mar the morality of any thing to be good or bad) it cannot simply be wicked or unlawful, but if in private and at sundry times, and in certain persons they be lawful, they cannot be essentially and in their own nature evil; and if these be any way to be allowed, there is no reason that the Cross should be by so many means refused and condemned. To which those two in joshua may be added out of the Scripture itself, the one concerning that Altar built by the two tribes and the half, 
joshua the 22. chap. vers. 27.  lest they should be made in time to come to forget the name of the Lord their God: The other as touching a stone reared and set up by joshua himself, and that to this end and none other, as verse. 27. of Chap. 24. appeareth, that it might be a witness against them, and so first of all a memorial unto them, lest they should deny the Lord, or departed from his service, according to their vow and promise made, verse. 24. of the same chapter. Both which if they were not made and set up for some kind of religious use at the least (especially that latter appointed by the chief Magistrate himself, joshua, and that in no private place, but under an Oak that was in the Sanctuary of the Lord; vers. 26. (howsoever the sense be carried and the words expounded) I cannot see what they will, or do understand by a religious use, if such famous and most public means for the helping of us to continue and persevere in God's service, and against all Apostasy, deserve not so to be called; the particular enforcing of which points may better be reserved to those answers which we have framed and applied to the manifold objections made against this Cross.   

CHAP. III. Avouching the general allowance of this Cross by the practice of ancient times, and judgement of learned Fathers, with their reasons, for the inventing and retaining thereof, and other judicious late writers accordingly.  
THE last reason for the lawfulness of this ceremony is taken from the antiquity of it, and the judgements of learned men thereabout. For the first, howsoever it be disputed by the learned, and doubted in what form and manner it was first taken and expressed, and many have guessed that for a long time it was only an aërious sign, and used no otherwise then as in our Baptism at this day (for which they cite Tertullian in many places: 
Lib. 1. cap. 24. Lib. 8 contra Gentes. Lib 7. cap. 36. ) yet doth it plainly appear by the stories of Irenaeus, Philaster, Arnobius, and Nicephorus, and generally agreed upon by all the learned, that both the thing itself, and some good use of it hath been very ancient in the Church of God. And albeit that which Irenaeus reporteth, may seem upon the first view to argue some greater abuse of this Cross, yet is it clear as well by that, and other stories, and the very rules of reason itself, that it was first, and so of necessity must be well used, before it was, or possibly could be abused, according to that rule set down by Aristotle in the fourth of his Ethics, 
Aristot. Ethick 4. lib. cap. 4.  whatsoever is used may be abused, and so contratiwise; and indeed the better the thing and ordained to the best use, is soonest and most foully abused, as the finest cloth is soon stained, as commonly not only those of the Gnostics and Valentinians (which first abused this Cross, and the Image of the virgin Marie) but all other heretical practices have proceeded from some good ground and beginning, and from things well used to the manifold and highest abuse of the same. 
Primo ratio. justine martyr in dialogo cum judaeo Triph. & alibi. Nazi●nzene in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ubi multade Cruce hac.  For so doubtless many after the death of Christ took both his own picture, and the picture of the virgin his mother, & so consequently of the Cross itself (as in Irenaeus it appeareth, and justine Martyr) in token of their love and due remembrance they bore, and aught to have to him that lived in the true shape of man so many years; was borne of a virgin, and died also for our sakes upon the Cross. And therefore Saint Cirill answereth julian that Apostata, that if the Romans made so much of jupiter his Eagle, 
Lib. 6. contra julianum p. 135.  and the chair of Numa, the Christians might much more (which julian so much derided) retain the Cross of Christ, and the sign thereof in remembrance of him that died upon the Cross, which are his own words. And therefore the Christians at this day set up the sign of this Cross in their banners and Bounders against the Turks, who like vile Antichrist, bid daily battle, and show their continual defiance against Christ and his Cross. 
Secunda.  Whereupon cometh another reason that moved the Christians so anciently to use this Cross in some kind or other; for when the Christians were upbraided by those many Grecians & the Gentiles which (as Paul complained in his time) made but a mock and scorn of the Cross and all Christian religion, 
1. Cor. 2. cap.  saying, they believed in a crucified God: the Christians of purpose invented this ceremony and sign of the Cross, to testify (as we remember also in our form of Baptism) that they were not ashamed of the Cross of Christ, nor afraid to confess him that died upon the Cross, as Saint Cirill showeth in the place above cited, and Saint Augustine more especially in his eight sermon, de verbis Apostoli and else where in these words: Cor quidem habemus, non tamen quale vos habetis, nec pudet nos crucifixi, sed in part ubi signum pudoris est, 
Nazianzenus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  signum Crucis eius habemus. And that these scoffing Grecians did so despise jesus as Herode did, and scorned them that professed him, besides julian that great Apostata (against whom Saint Nazianzene and Saint Cirill wrote so many things in defence of Christ, and specially this Cross in the sixth book) I desire all to consider of that one testimony (and not to trouble them with any more from the blasphemies of Porphirie, Celsus and the rest of that wicked crew) which Lucian hath left behind him in that treatise of his (which he calleth the Rabble of Liars) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  where amongst the rest he reckoneth our Lord jesus (who is blessed for ever) calling him that Syrian Sophister nailed unto the Cross or Tranfiixum Palo. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philaster de haeresibus.  In regard whereof some of the Christians used the sign of the Cross in their Rings, some at the entrance of their doors as Cirill reporteth, some in their foreheads, and some in a preposterous zeal branded their own flesh withal. The like also was practised by the jews, calling our Saviour Christ in the greatest disgrace Suspensum, the hanged man. To whom that of Hierome may very fitly be opposed, as arguing both the antiquity and lawfulness of the ceremony, 
In his preface upon job, toward the end.  and more specially directed by the author himself to Aquila the jew, and the rest, whose words are these, Ego qui de Christianis parentibus natus sum, & vexillum Crucis in frontem port●, &c: wherein that godly father showeth his just grief and indignation, that his translation was not so well regarded as that of Aquila, Simmachus and the rest, iudaizantes haretici (as he calleth them) who little respected the honour of jesus, as he showeth there; 
De operibus creationis in praefatione. 3 Ratio.  who yet was to be the end and rule of all translations, as Zanchius observeth, and the spirit of all prophesy is the testimony of jesus, Revel. 17. The last reason for the ancient use thereof was (as Lactantius and Saint Augustine do guess) the imitation and expressing of that ceremony which was used before the eating of the Paschall Lamb, by crossing the posts of each house with the blood; but indeed the true reason both last and best of all, was that good use and end the Christians made of it, all one with that which we have above specified, namely to put them in mind of Christ and his passions, and to teach them what they had to endure as marked thereunto by this sign, of which Saint Cirill speaketh most plainly: Haec omnia recordari nos facit salutare illud lignum, and presently after: 
Lib. 6. & pag. 135. 136. against julian the Apostate.  Praeciosi Ligni Crucem facimus in memoriam omnis boni & omnis, virtutis, & Christi qui haec pro nobis in cruse perpessus est: and Saint Augustine in his 20. chap. De Catechisandis rudibus, and 8. Epistle, speaking to one that was to be baptized, hath these words: Crucis signo in front hody tanquam in post signandus etc. To which may be added that of Dionysius and Saint Basill and much more arguing the ancient use of the Cross from those many things falling out, 
Eccles. hierar. cap. de Baptis. Basil. de spir. sancto.  and so commonly and generally known and practised in Constantine his time about the same. But seeing that which hath been above remembered showeth both the ancient use of this ceremony, and all the reasons for their inventing and using the same agreeing very fitly and every way to our times (in which so many Lucianists and Atheists, besides jews also in many places of Christendom, abound and are present also many times at our baptisms) I hope I shall not need to spend any more time about this matter which (as I hear) hath exercised many other of late, who I presume have made these stories and records very common and familiar. Only I will add a word or two in remembering the judgements of some learned men concerning the lawfulness of this Cross, wherein because the judgements of the Ancient fathers (which indeed some of them gave to much unto it) as Saint Chrysostome etc.) may justly be suspected, and are so censured by Fulke; I will allege some few against whom the very adversaries themselves have never as yet (for some of them I am sure) taken any exception As first for Luther and Melanchton, 
Against D. Sanders and Martial.  who with master Bucer are worthily reputed, as above noted, for the learnedest Divines in their times. 
Bucer also in his Catechis. and de recto usu sacri ministerii.  The first in his Catechism, and the other in their Epistles and theological counsels allowing not only the use of the Cross, but also of honey, salt, holy water & such like which in these days are taken simply and in every respect by those that have little skill to examine the truth thereof, for damnable Idolatry. 
Cassander de Baptismo infanrum pag. 95. etc. & in Thesibus oppositis thesibus cuiusdam improbantis baptismi ceremonias.  Which yet Cassander in a more special treatise thereupon, doth not only maintain, but showeth also many good reasons for the inventing and continuing the same in the Church of God: But for the other two, Doctor Fulke and Doctor whitaker's, two most worthy ornaments of our English nation, I presume none will refuse them in this or any other argument, the one making the Cross an indifferent ceremony, and in regard of some of the reasons above rehearsed, of good and necessary use; whose particular words for one place amongst the rest I think good to set down out of his answer and Rejoinder to Martial his reply, Article 5. pag. 173: The Christians among the Pagans marked themselves with the sign of the Cross, in token that they professed him that was crucified: afterward to put themselves in mind of the death of Christ, 
In controversia de baptismo.  these were tolerable uses of an indifferent ceremony. The other of Doctor whitaker's in his last readings almost that ever he had in the university of Cambridge (which many heard as well as myself) avouching that not only the sign of the Cross, but also salt, honey and oil might very safely be used in the administration of baptism, without conscience of some, if there were the like reason to us for the use thereof, as was to those special primitive Churches: or else the governors of any Church should judge the same fit or requisite to be used. And thus much for the reasons showing the lawfulness, fitness, and good use of the Cross; to which I will add the excellent conclusion of Cassander in the place above named. Hoc tantum hoc loco efficere voluimus, antiquissimas has & longo usu confirmatas caeremonias (quae citra impietatem servari possunt) non esse temere insectandas, nec pertinaciter violandas, nec earum causa Ecclesias in quibus adhuc earum usus retinetur perturbandas: sed ex Christiana charitate pacis & unitatis studio obseruandas; adhibitis his cautionibus, ut superstitionis periculosae siquid immineat, occurratur, & nihilominus huius Sacramenti institutio, usus & mysterium fidelibus studiose explicetur, & amplissime commendetur, ut & Christo suus ex fide honos, & Ecclesiae sua ex charitate reverentia tribuatur.   

CHAP. FOUR Examining and answering those many reasons which are usually alleged against the Cross, or any other such ceremonies to be simply wicked: and to be, not in themselves and in their own nature, utterly unlawful.  
NOw it followeth to consider of such reasons as have been usually and of late more especially objected against it and the use of it in our Church: the which for order sake may thus be divided. Namely to be such as would argue it to be utterly unlawful in it own nature every way, or else respectively, and by accidental abuse and scandal thereupon, since first it hath been devised and used in the Church and Sacrament of Baptism. Of the first kind, the first and worst of all I think is that strange assertion broached by some of late sort, but originally derived from the Manichees, & sometimes but in a more scholarlike sort & cause taken up by that learned Lutheran Illiricus; that nothing in the world for choice or use, and whole nature of it is indifferent to any: but either simply and particularly forbidden or commanded: and so not only the cross, but all other ceremonies invented by man, and orders in civil things for any good use in the Church especially, or common wealth, to be utterly unlawful. To which a double answer may be rendered: First that the very ground of this kind of building is very sandy & unsound, taking away, and even abolishing the very nature of things and order of God's creation: whereas the truth is, both many actions of men, much more the quality and condition of some things in themselves, are neither good nor bad; but indifferent, and so are left to man's choice or refusal: so that if he do them, or do them not, use them or use them not, more or less, no conscience of sin (as Luther speaks out of Augustine) can arise from them: 
Mat. 15.  such are, to use or not to use this or that meat drink or apparel, which defile not the man, to exercise this or that kind of recreation, and to do the one and not the other, or none of them both oftener, or more seldom, longer or less while, and such like. Yea in moral and will actions themselves, to give thus much or thus little to that man, rather than another, as acts of courtesy and gratuity, and such like a thousand & Ecclesiastical also, as singing & ceremonies more or less. 
In Opusculis.  Insomuch as some (and even master Beza himself) not without good show of truth and reason for it, have spoken and written the clean contrary: and made all actions whatsoever in themselves to be neither good nor bad, but indifferent: as the acts of the foulest sins, murder and adultery, in the matter of war and extreme punishment: and matrimonial duties are then good, and therefore not simply wicked, being once clothed with their due circumstances (as the Schools speak) which make every action good or bad. The morality whereof Aristotle that great Master maketh to consist in the manner of doing, 
Lib. 2. of his Ethics.  and end for which it is done: including therein the intent of the doer, and due circumstances thereunto belonging. Which point being somewhat nice and easily drawn into abuse, I wish should very warily be handled, and wisely hearkened unto, for fear of that which experience hath showed in some to cast all hand over head as in job. 22. and Mala. 3. vers. 14. and such like: howbeit if their meaning be of any action already done, or any thing already used as being determined of before in our choice to any end, accompanied with circumstances necessarily following the same, than we join with them against all indifferency, and the disputation were very frivolous, and de non ente, as we say. Secondly we answer that in case such express commandment were necessary for every particular thing & action, especially in all matters of God's service, there is sufficient express warrant (as we have above showed) for this and other ceremonies to make them good and necessary also being once commanded (ex necessitate mandati at the least ut scholae) to be used; as namely that place in the Corinthians which chargeth the Church governors to ordain all things tending to decency, 
1. Cor. 14. v. 26. and 40. compared together.  order and edifying in the church, and not only (as these new Masters would have it) to see all things particularly expressed in the word to be done with such decency and due circumstances, according to the special commandments of GOD herein, which were infinite, and so impossible; and answerably all under authority to obey and use the same, for otherwise a man might preach in his doublet and hose, or any other more disguised apparel, for any thing is any where particularly commanded or forbidden to the contrary. And as it is most credibly reported of one of these (rather wilful then weak refusers of our ceremonies) in Northhamptonshire, that lighting from horseback in travelers array, both preached the word and administered the Sacrament in those riding habits, booted and spurred, all ugly and spattered, saying that all other fit behaviours were but ceremonies. And I marvel what warrant these men have for their Turkish gowns, pretty kinds of ruffs and such like many (which we no way condemn) more than we have for the Surplise and Cross and other ceremonies, there being as much for this first argument and many other that follow to be said against them, as against these; except only they are therefore less warrantable, because they are commanded by the Magistrate, and Christian magistrate also, either whereof make them from being indifferent altogether necessary. The second reason to prove them simply wicked is in brief thus much, that because they are outward forms devised by man to use of religion, they are flatly against the second commandment being indeed such as in their kind are worshipped, or at the least made means of worship, as they say, and included in that condemning word in the second commandment: Thou shalt not worship them, &c: as whereby all use of religion is signified, and things used therein invented by man whatsoever. For answer whereunto we have already above showed what is forbidden according to the true meaning and scope of the word worship, or the second commandment and word of God in general. Where first it is to be noted, that no other outward forms howsoever devised by man to any use whatsoever, are any farther forbidden therein then as they are invented or any way used to represent the incomprehensible God or any person of the Trinity, for their better conceiving of them or worshipping of them thereby: or else secondly to be any means of the same nature with the word, Sacrament, and such like, whereby to worship and please God, etc. for which God will certainly according to his word and promise bless the users thereof. Now God forbidden that our Cross or any other ceremonies should have any such use, intent or meaning in them, but only (as we said before) at the most to stir, guide and direct us, and our weakness (beyond which, I mean ourselves, they have no use or consideration at all toward religion) to the more zealous, fervent, decent and orderly performing any of our obsequies and services to God. And so to grant that by the word to worship, all religious service is meant (which notwithstanding is wholly contained in the first commandment) yet doth it no way touch this Cross, which hath no such religious use in it, or any way allowed to be exercised and performed in any kind or least degree by it: but only to be a memorative sign unto us to help our weakness, and a manifest and worthy argument to others especially Christ his enemies, how we are not ashamed of this his badge and cognisance, 
In the Canons  so termed and accounted not unfitly of us that use it: and hath not any reference at all to God either to express him by, or any of the people in Trinity, or to worship him therein, as any means thereof, which are the things that are only forbidden and condemned in the second commandment, and not against the helps of nature and art to supply man's wants and weakness in dealing with God, & in respect of any duty to be performed by him, which in all ages had been and must needs be invented and appointed for the decent, orderly, and more powerful and lively performing any duty to God or man.  
The third reason to show it most wicked, is because the thing itself is worshipped and so is Idolatrous (as some except) or at the least, the use of it and other ceremonies, as the best studied of them have objected, is divine worship. Which if it be true, both are flatly against the first commandment in the highest degree, which forbiddeth any thing to be worshipped but the only true God, and all kinds, parts and manners of worship inward or outward to be given to any but to him only; and so also against the second commandment inhibiting and condemning all kinds and means of worship, but such as himself shall appoint and allow, whereof the Cross and all such ceremonies we all confess are none. But to answer this argument, if the first were true (I durst confidently say) we had no true Church at all, or at the least any sound but a most sick one (ut Morneus de Romana) that should maintain by doctrine and practise such damnable Idolatry: 
In his counsels and godly Letters.  which was ever the cause of divorce betwixt God and his old people, I mean for GOD his giving them over to strange judgements, as Master Greenham that godly and wise man well observed. And it is a wonder (as our wise Sovereign of late answered some of them) that having such an opinion of our Church and ceremonies, they should endure to stay so long in it. And for the second, we flatly deny the use of the Cross or any other to be in any sense divine worship, or any part of it, yea or so much as any way properly belonging to the essence and nature of it, or necessarily required to it, or in it: as if either the doing of it were a thing or action proceeding from us, pleasing or honouring God withal, or so much as any sign used by us to testify any part of our worship to God, or to declare the same thereby unto men. For then indeed it were mere will-worship, and such as for which God would rather many ways curse us then bless us at all, as Esay 1. and 2. Colossi: Nay we make it not so much as the least means of God his worship, which were certainly evil and forbidden by the second commandment. And whereas it is further objected to this argument, that these ceremonies are therefore divine worship, because the legal ceremonies were divine worship, being every way of the same nature; I answer first, that no Divinity can make it good that any ceremony legal or evangelical (never so much commanded, is in any sense to be called worship, or allowed for any part of it (both which belong to the first commandment) all worship being some kind of action inward or outward, from the inferior to the superior: whereas the ceremonies of the Law itself, are clean of another nature, being at the most none other than means, or rather helps appointed by God for those times, for the more easy serving of him, and keeping that stubborn people under the yoke of that pedagogy, when the Church was yet in her infancy; and so the true consideration of them, their nature, and use is under the second commandment.  
Secondly we answer that the legal ceremonies and those we speak of, differ as far as the two Sacraments of the Gospel from all other holy signs and representations of holy things; for as the word of commandment and promise maketh them Sacraments, as Augustine saith well, and so means of God's worship and certain good things to ourselves: so all other devoid of that word promising aswell as commanding, remain matters of another nature, and do indeed differ essentially, which is as we say in Schools, genere & definitione: So that if we would define those ceremonies and Sacraments, we must give them a Genus aequivocal from this commandment of GOD, as whose nature is in this kind of our conceiving 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 invented & made choice of by them, and so remain for their proper notion and term to my mind; howsoever ordained to holy uses by them that have authority to separate and determine things to such uses, who have no kind of power to make such ordinances being only to be appointed by GOD, as the second commandment provideth. Neither are ill actions in God's worship, or whereby God is better worshipped by us (much less signs, helps and means therein) presently the worship of God itself; neither yet are all ceremonies actions: but whether they be actions, gestures, or any outward habits ordained and appointed only by man, they are no other but helps only; howbeit commanded once by God as the legal ceremonies were, the best and greatest of them are but means and helps whereby the better and more easily to worship GOD by; and in those such means as he hath appointed privately or publicly with any power, faculty or action of body or soul, which are the sole and all the parts of God's worship from man. And lastly I conclude this answer, that these ceremonies we speak of, are neither in themselves worship of God, or any means thereof, nor yet any strange manner of serving 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 used in baptism. 
In responsione ad obiectiones contra ceremonias in baptismo usitatas.  Alienus modus est colendi Deum qui vel pugnat cum vero culius, vel abducit a vero cultu Dei (which is a short sum of things forbidden in the second commandment) non qui eò institutus est ut homines ad verum Dei cultum ducat, & ad eius obseruationem informet. Nor any other means as helps to our weakness are forbidden by Christ in the fifteenth of Matthew under these words (In vain do they worship me, 
Mat. 15. v. 9  teaching for doctrines men's precepts or traditions) but only such as whereby the superstitious heart of man supposeth to please GOD, or any way demereri Deum (as we say) to procure GOD'S mercy and goodness to us, or whereby (as Christ himself objected to the jews) the commandment of GOD, or any part thereof is prejudiced, made void, or encumbered, not adorned and helped forward, as by these we speak of. That other reason of being an Image & so forbidden by name (and in their sense also by the second commandment) albeit Peter Martyr and Bishop jewel also (as Doctor Fulke remembreth against ) about this argument of Images, will not grant the Cross used by us, or else as it was used in the primitive Church, to be any Image at all: yet because in the largest extent and true signification of the Hebrew word used to signify the same, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or at the least some such thing forbidden in that commandment, we will not (as indeed we need not) oppose their authority in this point; seeing as we have above showed, no such kind of Images are any way forbidden by the true scope and meaning of that commandment in general, or any particular word or clause contained therein, or any part of God his word; being no ways made, nor by any means allowed or defended to represent the Godhead or any person of the Trinity, or else to be any means at all for our better conceiving or serving any of them: much less as to which the least part of divine worship inward or outward is or aught to be performed or applied, which the first commandment directly provideth against, and which I take it, is the sum of all our defences or replies used by any of our learned writers for the use or abuse of the Cross, or against any kind of Images. About which (I suppose) there would never have been such hot and unnecessary contention betwixt the East and West Churches of GOD in general, if these things had been thoroughly considered of, and the controversy itself (so far as it may be so truly and in it own nature termed) fully discussed and determined. But because I have in the second Chapter sampled these things, together with many particulars of like nature, as namely one above the rest to paint Death's head, to put us in mind of Death, and to prepare us thereunto, would equally be found unlawful by their expositions and exceptions, or to write any thing in greater letters for better remembrance of any part of God's mercies and judgements. And because also the greatness of the argument in general doth deserve of itself, and through some more special and importunate traducements of myself by some more severe censurers of my poor pains hereabout in another kind (wherein I desired to give satisfaction to this argument) may happily urge me to a more particular consideration and discourse about the same hereafter) I will leave it for this time, and come to that other and last reason of this first rank, arguing the unlawfulness of this Cross simply and in it own nature: which is, because being with many other ceremonies most of them artificial and of man's devising, and withal Ecclesiastical, as we all grant, are yet notwithstanding significant to the Church of GOD, and of mystical use, representation and signification (there being no warrant or Scripture in particular or general expressly or by consequence for any such ceremonies.) To which because I have answered in a larger discourse (which God willing shall not be long from the world's censure) somewhat in examining that cavil & exception against our Church, how far forth Matrimony signifieth the mystical union betwixt Christ and his Church (as is read in our solemnisation thereof) I may be a little the briefer herein. The argument itself standing upon a very small and weak foundation of all other. For these ceremonies first being enjoined and appointed by lawful authority to a good end, without heresy or error thereabout in our doctrine, or superstition, or any kind of manifest impiety and pollution in our practising of them, we have many ways 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 have showed, being done to that general end of all our actions in respect of God, Rom. 14: Whether we eat or drink, or whatsoever else we do (being matters as free for particulars in choice and variety, and indifferent (as these ceremonies) do them all to the glory of GOD, 
1. Cor. 14.27. and 40. verse.  and that other no less general in respects of men and the whole Church of God: 1. Cor. 14. Let all things be done to edifying, comeliness and order: Insomuch as we are so far from doubting, whether these things done in this manner and to these ends especially, enjoined and commanded by lawful authority, be pleasing unto God, according to Rom. 14.23: (so far forth as things indifferent and of that nature are said to please God) as that being omitted either by the magistrate in not appointing them, or by the subject of any place by not observing them, they are to be censured for manifest breaches of God's commandment. Secondly to allow a ceremony, and not to be significant, were to imagine a shadow without a substance; all of them being outward signs, and so necessarily significant of some inward disposition of the will affecting, showing or expecting any thing: as Fulke against Sanders on the missals, and books that way written very many especially by Durandus in his Rationali divinorum (albeit some have called it, and that not without reason for some things therein contained, an unreasonable book) may evidently appear. And that the Church of God hath in all ages lawfully and without any contradiction of God or man invented and appointed such ceremonies, the better to testify their repentance, and humiliation, for cause of joy and thanksgiving (which contain in a manner the whole sum of man's duties to God) all the ceremonies used at fasts or feasts do demonstrate to all the world, whereof that one is very memorable, not only in the feast of Purim itself, which was an invention and appointment of the Church at that time, as well as many other which we have above remembered, but one special ceremony which the jews retain unto this day: which is, that whensoever the name of Haman is repeated in the Scripture to be read on that Festival, all stand up and beat the forms and seats with their hands and feet, for their general better remembrance of that great benefit of their deliverance from that cruel Haman, and signifying their detestation of that intendment of his for ever. 
Antonius Margarita judaeus baptizatus de caeremoniis judaeorum. Tertullian de Corona militis.  And Tertullian more near to our purpose, upon occasion of that soldiers refusal, speaketh thus in general of the habits of Christians suitable to the blood and passions of Christ, hath these words: Rubricati incedimus, & amentes perhibemur: Whereunto also that of significant names given at Baptism and so upon conscience of sin enjoined by their Masters (who are by many accounted most judicious amongst themselves) may fitly be adjoined: which do not only put those children and the special congregation present at their baptizing to thankfulness and obedience (which are the sum of all Christian duties) but also are of all other ceremonies invented by man most significant, and that of the greatest matters of our faith and profession in this life, and future hope and expectation for the life to come: as namely Repent (as some have been called) which is the sum of all those significant ceremonies of dipping and rising again out of the water, importing the death and resurrection of Christ, and so consequently our regeneration, as Rom. 8: and one other (dust) used also by them, signifying our mortality: and lastly that common and very significant ceremony (which many Divines do teach it in their prayers & preaching also, to be for our continual use and practise:) when as by lying down in our beds, and rising up again, is signified unto us our lying down in our grave and the resurrection of our flesh again: which is a matter of our highest faith and expectation from Christ jesus his flesh and spirit, from which all our spiritual hope and comforts are derived. All which so long as they contain no error or superstition in them, nay yet through singularity violate any wholesome constitution made to the contrary, nor lastly through novelty and weakness of judgement, give occasion not only of unnecessary scandal, and too too truly given, but also at sometimes of scoffing and scorning to some profane spirits at such holy mysteries (in which the least action and gesture ought to carry a due reverence, port and Majesty) I think no man of understanding can justly mislike them: Thirdly these men forget what a broad difference there is between sundry kinds of ceremonies, which all notwithstanding are significant, and can no otherwise be. For which end I could wish them to peruse that which Chemnisius that most learned Lutheran and grave Divine hath, in his answer & examination of the Council of Trent, 
In his examination of the Council of Trent▪ Aquinas tertia part Summae quaest. 60. Art. 3.  about this very matter of the Cross and Images so grossly abused by the Papists: where making out of the Schools some Signs prognostical, some Collatitiall, some memorative, some Demonstrative, etc. neither he nor any judicious Divine in the world doth, or ever did condemn all memorative Signs, of which kind and nature we have ever holden and maintained the Cross, but no way of power or the least ability to confer and convey any grace or good unto the Church, or any creature, as the old heretics by Irenaeus his story gave unto it (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I expound) power to remove & dispel evil, 
Irenaeus lib. 10. cap. 24.  and to confirm and establish any good: which for many particulars, and the worst use of all, many foolish, superstitious, and idolatrous Papists have taken up and taught in the world. Howbeit for being memorative signs, and instructions for things present, or to come, which may be helps unto any our manifold weaknesses (as abovesaid) we cannot yet see any sufficient reason against them: and I would be beholding to any that should make any full, sound, and good demonstration to the contrary. And so I conclude this Chapter and mine answer to the first kind of Objections with two excellent sentences of Georgius Cassander in the place before cited: Quamuis verbum Dei sacris literis consignatum, & sacramenta nobis ab ipso relicta plenam institutionem contineant, tamen non inanis est opera illorum qui verbi intelligentiam & sacramentorum significantiam pluribus verbis & signis, modo divino verbo non adversentur explicandam & in hominum animis defigendam putarunt. And anon after: Qui non iwantur ombris caeremoniarum eo quod norint veritatem, tollerent eas (ubi opus est) propter Charitatem. And one other grand decree and kind of Anathema used by the jews, and every way as fitly to be applied to our ceremonies, 
Hospinian de festis judaeorum & caeremoniis paschatis cap. 5. pa. 19  and to be denounced against manifest despisers and depravers of them: Qui contemnit festa solennia & coetus Ecclesiasticos, quia irritum facit faedus Abrahami Patris nostri, non habebit partem futuri saeculi: which Hospinian apply to our ceremonies.   

CHAP. V Answering the objections of the Cross, being used for an Idol sometimes, and so retained yet in some places of the world.  
THE other reasons usually made against any use of the Cross in holy baptism or any other administration appertaining to religion, or any part of God's service, are taken from certain accidental occasions which have fallen out in the world, and the Church of God itself about this Cross: being either not understood, or misconstrued, or too too hardly censured by some, which upon their own conceit have grown into great mislike of the same; or lastly because it hath been abused at any time to superstition and idolatry. The first whereof may be that of their last coining, for any thing I have read or heard, except only that by way of project and collateral kind of answer, Doctor Fulke against Sanders might suggest something to this exception, very quickly apprehended by such busy spirits, 
Fulke against Sanders of Images.  and the cavilling wits of so many Sophisters and impostors in these days: for so that truly famous learned man telleth Sanders and his complices, that they might as well worship those torturing engines wherewith Martyrs were cruelly handled and ended their lives withal, as this of the Cross upon which our Saviour Christ endured such cruelty and shame: which rather is worthy of all detestation, as this replier against it inferreth thereupon, then of any such honourable mention as is made thereof in the administration of Baptism. To which (albeit unworthy of any answer) being a gross and foul fallation ab ignoratione Elenchi (as we say) the argument being not ad idem: for this honourable mention of the Cross is not made by us, because it was a means of tormenting so innocent a person (howsoever also not the instrument, but the devisers and actors of so wicked a practice, deserve all the blame herein) but because it pleased God to permit, and so it was effected in time, that his own Son should by so shameful a death (the better to declare the greatness of our miseries and his own mercies) procure our peace. Which in respect of the worthiness of the person, and omnipotency of God's power and mercy might no doubt otherwise have been accomplished: but that now being done, and (as the Schools speak) omnia dum sunt necesse est ut sint: we therefore justly do, and indeed necessarily aught to retain all possible means for the due remembrance of it: neither may those accidents thereabout any more cause us to detest the thing itself, or forbear the mentioning of it, then if an honest man's sword should in itself be hated for any cruelty wrought by it: or which is more fit, if any man should evermore loathe and detest those burning, cutting, and cauterising irons by which our health (when there is no other remedy) hath sometimes been procured. 
In Asceticis.  Which Saint Basill saith in his morals we do well abide, love and like: although we cannot endure the physicians of our souls to cut, burn, or touch our souls with those spiritual instruments and edge of God's law. Nay further, 
Cyprian.  an other great and good father not unfitly (albeit somewhat insolently and strangely for the manner of speech) is not afraid to cry out of Adam his sin itself (which was the first mover in this violent resolution of the heaven itself, for all causes concurring herein to our peace, and the whole argument occasioning all that great tragedy) O foelix culpa qua talem meruit redemptorem: Much more may we call it a blessed Cross and wounds, by and upon which the Apostle witnesseth all our peace was procured, ratified and confirmed for ever. Another argument of this latter kind, and to the same purpose is thus framed: No invention of man or ceremony whatsoever, whereof there is not for the present, nor yet ever hath been any necessary use in the Church of God, being once abused, and that so generally, may any longer be used and retained in any part or means of God's service: but the Cross is for every point such a thing, therefore it ought no longer to be used in any reformed Church. To which I first answer, 
johannes Bunderlinus Sebastian Frank, and one Entfelder. Anno 1543.  that by this argument all ceremonies whatsoever (besides those which the word of God specifieth and particularly requireth) should in time be all condemned, and cast out of the Church: which was the opinion of some in Germany, as namely johannes Bunderlinus and Sebastiano Frank (who set forth books Anno. 1530: condemning all ceremonies) yea even the holy Sacraments themselves: because they had been profaned, violated and oppressed (as they writ) by the tyranny and Idolatry of Antichrist. For so indeed it is clear, that no human invention whatsoever, but hath either formerly, or may futurely be abused: and so by consequence none to be retained in sequel of time and abuse. So that any may perceive the very foundation of this argument to be most unsound, and contrary to the very rules of common reason, for that (as Aristotle truly teacheth) whatsoever is, 
Aristot. Ethics lib. 4. cap. 4.  or may be well used, may also be abused: and secondly, no abuse of any thing can take away the right and true use thereof; for then as the Apostle saith in another such like case we should go out of the world. And lastly nothing can be abused which hath not first of all been in some good use or at the least appointed thereunto, 
1. Cor. 5.  the abuse being a privative or a negative at the least of the other; and so no doubt was this Cross before (as we have above remembered out of Irenaeus) the Gnostics and other heretics had so anciently abused the same: and more particularly the sanctified Bells so called and used in Popery, & in most of our Churches yet retained, our Fonts also which have been as foully abused, to speak nothing of our feasts (wherein much Idolatry and foolish worship hath been given to Saints divers ways) should all be removed, if this argument were good, there being no such absolute necessity for any of them, besides the commandment of lawful authority which for decency, order, and better edification appointeth the same rather than any thing else. For so we see that (as some haply upon conscience of this matter and argument we have in hand, have made a common practice of it) children might otherwise be baptised at some basin, or some river and fountain of water, as john Baptist did. And for the brazen Serpent (about which there hath been so much ado betwixt martial and Calfill, Fulke and Sanders, even in this very argument of the Cross) there is no question but that it was very much abused before Hezechias his time: and yet did not any of the Kings before him pull it down, nor any of the Prophets of those times did call upon them so to do; much less (as some of these new masters enjoin Christian princes) were any of those Princes bound upon fear of that Serpent so to be abused, or giving occasion to Idolatry (which could not be but very great, 
2. of Kings. cap. 28. v. 4. & 2. Chroni. cap. 29. vers. 16.  it being placed in the Temple itself, as by the story repeated in the Kings and Chronicles compared together may appear:) and that it was no necessary thing, but indifferent, Hezechias his pulling it down without any reproof of the Prophets, or breach of any God's laws, as it seemeth, sufficiently declareth: who also if he had let it continue still, and caused the people by instruction and true discipline to leave that their abusing of it, no Scripture or Prophet (I dare say) could have reprehended him for it; as we do not read that any one or other commended him greatly for taking it away, nor reprehended any other of the Kings for not pulling it down before. And lastly, the setting up of the Image or portraiture of any one's father or friend (which is a thing in my poor opinion too too common in some other respect, even in the places where all the parts of our holy services are performed, as also the arms and pictures of Princes, which is as common in many Churches, might with greater show of reason be called into question (if there were any force in this argument) than our Cross, which is but aërious, and a transient sign (as we have above showed) and neither Image nor Simulachrum as the learned distinguish them; and as those we last named are. Which also have not only been abused to the greatest superstition and Idolatry (as appeareth by all story) but also the very first occasions and originals of all Idolatry, as out of the 14. of the book of Wisdom partly appeareth, and many learned men have gathered from thence, and how the pictures of princes have been by the flattery of Sycophants, their own pride and cruelty abused this way, many histories report. And yet I hope for these abuses, causes, or occasions thereof (than the which there can be no greater) none will be so bold, not only for fear of law in that case provided, but even upon conscience of due reverence to the same, as to pull them down, or conclude that they ought to be pulled down: or any way deface them, or disgrace them by word or practice. Secondly (whereas they object that there is no necessary use of this Cross in the Church of God) I answer that it is enough for us, and might be for them also (but that nothing can hold them) to make it necessary, because the Church of Christ hath so anciently used it, and the present Church government judgeth it still fit to be retained amongst us: neither ought any private spirit to call that common, profane, or unnecessary (as Saint Peter sometimes was advertised) which GOD by his lawful Magistrate hath made holy and necessary to be performed by us. 
Act. 10.  Neither yet can any accidental abuse, albeit in the highest degree of any thing whatsoever necessary or indifferent, discharge the subject from his due obedience to things of this nature once commanded by the Magistrate. Which if it should be granted and yielded unto, many temporal Laws of this kingdom (which are forced to tolerate many a mischief oftentime) ought eftsoons to be repealed. Thirdly, besides that there have been, and yet are very many good and so necessary uses of this Cross (as we have formerly proved) so is there no better way to show and reform the abuses of the same, 
Cap. 4.  then that both by preaching (which I could wish were more carefully performed in this behalf) and due use and practising the same in the public congregation, all sorts of people might be informed in the truth and lawfulness of this ceremony by God's word. Lastly for those places which are alleged out of Exodus, Esai, and Hosea, to strengthen this argument; I answer, that most of them are particular cases grounded upon special circumstances of those people's sins, and so are not to be drawn to conclude any general proposition for, or against these kind of ceremonies: as for example there is great odds between the land of Canaan where all such means and monuments of Idolatry are in particular commanded utterly to be defaced, and any part of the Church of GOD, in which any such abuse hath sometimes happened or more constantly been continued, for which God never gave any peremptory and general commandment or special charge against them. Secondly those places in Esai and Hosea are threatenings and promises of God to his Church, 
Esay. 30. Hosea. 2.  for the better informing, ordering, and comforting the same, and in no reasonable construction or exposition, any peremptory commandments against the things there spoken of: as where it is said, I will pollute their Images, and cause the name of Baal to cease, the one being a just judgement denounced against the Idolatry of that time (which God be thanked is far from us and our state, which maketh severe laws for the punishment of the same) the other a gracious promise, as the scope of that place and the meaning of the words declare. And what a deal of Sophistry is committed by allegation of Scripture, any judicious text-man or observer of the many strange conclusions of these times may easily perceive, and elsewhere myself have given some touch unto them, and taste unto other: because indeed (which is diligently to be marked for the true understanding of many Scriptures) many things are spoken therein especially in their Sermons cohortatorie (as Luther observeth in the Fathers) that is, 
2. 2. quaest. de usura.  by way of exhortation and maiorem cantelam (as Caietanus also observeth in the Schools themselves) wherein things are applied to the times present, and not any way determined of for the lawfulness or unlawfulness thereof, and so such promises and threatenings implying always a condition, do put nothing in being, as the Schools speak, which is always to be examined, and only to be judged by the rule and Canon of the moral Law: of which nature also are certain homilies of ours from which these exceptors think they have so great advantage, as well for not subscribing thereunto, as for the overthrowing this matter of the Cross which we have in hand. Besides also that many things are by comparison and symbolically drawn by these disputers from the old Testament to the new: and so as the schools say, argumenta symbolica & comparativa, are parum argumentativa, little or norhing at all able to conclude any thing: whereas those godly exhortations are made (as the title of them showeth) against the peril of Idolatry, and by way of greater detestation, and not according to their particular judgement what is lawful or forbidden therein by the precise rule of God's word. Lastly these men greatly wrong themselves, as well as our whole Church and the governors thereof, in comparing that abominable Idol of Baal and the rest above mentioned in those Scriptures, with our Cross, and other such like ceremonies, howsoever defiled with much superstition and Idolatry at any time: for as for that one of Baal, and most also of the other, there never was, nor possibly could be any good use of them, as we have showed and proved of the Cross. Neither was the naming of those abominable Idols simply wicked (as Saint Jerome also disputeth in one of his Epistles, and which might well fit our tenderest in this kind, who cannot abide the least mention of the Mass, and that upon conscience of these places, which yet was generally used, as Doctor Fulke showeth, 
Fulke against Sanders.  to signify the Lords supper by it a long time in the Church) but such a mentioning of them only as those Idolaters did use towards them, as may appear by the contrary protestation of David, Psalm. 16: saying, I will not mention them in my lips, which is (as the scope of that special place argueth) to praise them or pray unto them, as it is well known the Idolaters did. Whereas the worst that ever was imputed or performed to this Cross, or any other of that nature, was no way given to the things themselves, or by their means to any horrible Idol, as that of Baal was, and so to the very devil himself (as Saint Paul showeth) but respectively always, and in relation to him that did hang upon the Cross (as the worst of them all challenge for themselves) as from whom by their idle fancies, and superstitious imaginations some divine power was communicated and transfused into that, and all other Crosses; and that no otherwise (as the best of them plead for it) and themselves) then as a King doth make a grant, and sendeth usually some token of his will and authority in many particulars by his ring or seal: and so much for this argument also.   

CHAP. VI Answering that objection for Christian liberty, which the Cross is supposed in some so much to cross.  
THE other reasons that follow, are of less moment, and yet for the satisfying of all (as near as I can) I will return somewhat to them also, the one being taken from that grand prerogative of Christian liberty challenged and magnified many ways by these men: the other from those necessary, apparent, and unavoidable offences, which do daily and must needs still arise from the use of this Cross: which as all Christians, so especially the chief Magistrate, and all other under him that have charge of their people's souls as well as of their bodies, are bound to foresee, prevent, and take away, or else should be found to transgress that royal Law spoken of in james, 
james. 3. Rom. 14. v. 15.  and that special branch thereof mentioned in the 14. to the Rom. by not walking in love, nor having charitable compassion at the least of these men's infirmities, and great souls dangers and damage. The first whereof (which toucheth Christian liberty) savoureth not a little of Anabaptisme, from which some writing masters of this kind have bought or borrowed too many drugs to make up their poisonful confections in some of their books, as that other above, used by them against the indifferency of any thing, was drawn from the Manichees. Insomuch as a man may boldly and truly say of many of these irregular persons, for the sum of their new doctrines and strange practices, that they are for the most part (and so will be found) to be compounded of Manichisme and Anabaptisme, I mean the worst sort of them: For against the other (which I have elsewhere distinguished) I never intended in this or any other to deal against them, but as near as I can, the errors of them all. As in this one particular of withdrawing their obedience to lawful authority in things in their own nature indifferent, under colour of Christian liberty, doth very plainly appear. In which (for more special answer) they show not only their great security in not examining their consciences for so manifest a breach of God's Law, and their further pride & hypocrisy in passing over the graviora legis (as Christ told the pharisees of his time) under colour and pretence of making scruples and conscience of these smaller things (as comparatively they may be called) but also very gross and sottish ignorance in not discerning, 
Institutionum lib.  nor any way determining aright of this Christian liberty. Which is a thing indeed (as Caluin well observeth, and discourseth upon this argument) no less spiritual than the pardon of sin, and peace of conscience; and specially consisteth in that spiritual freedom from the law of sin (and curse awarded by God's law thereupon) which naturally reigneth in our mortal bodies, that is, every power and part of body and soul; and power from Christ his grace, spirit and life, to work righteousness and fulfil the law: as Saint Paul from the last words of the 4. Chap. to the Romans, to the end of the seventh, most fully seateth down. Neither did Christ come (as himself proclaimeth) to destroy the Law, but to establish and perform it in himself and all his members: who is a Saviour, but not to sin again, a physician, but not to surfeiting, and therefore hath delivered us from all our enemies, 
Lucae. 1.  that we should serve him, and keep every one of his commandments. The main sum whereof standeth in due obedience to himself, and his lawful ordinances, 
Zanch. in Confess.  as Saint Peter expoundeth the same. Neither doth our freedom from that severity of the ceremonial Law abridge any whit the authority of the Magistrate in decent ceremonies agreeable to the Gospel; but clean contrary (as we have above remembered) investeth rather that whole perfection, meaning, and authority of the ceremonial Law in those Christian Magistrates, to whom God committeth any part of his Church under the Gospel. The ceremonial Law indeed being nothing else but an order appointed by God himself for the outward policy and discipline of the Church being then under the pedagogy of the Law, which now is left to the liberty of Christian Princes as they shall see their times & occasions to require. Only, ut Austen, ne excedant and so become a snare and burden; where yet I see not but obedience is necessary, albeit (ut Peter) a yoke too heavy to bear, and it is a sin to the commander's encroaching upon this liberty: but yet you inferior must obey, and so (as Beza) bene parere, may and must stand when magistrates do malè imperare. So if the Apostles had urged more ceremonies, parendum orat: Secundo Cavendum ne (ut de Imaginis usu) multitudo caeremoniarum hinder charity, or oppress any in these poor times, and days of God's wrath upon the Church, as also of the misery for the most part of the ministry and abundance of poor in all places. Thirdly dispute not thou what is fit for discipline of Clergy or people, in ceremonies more or less, these or other, but leave it to the magistrate that is charged with that care, and must answer for his magistracy, and sins thereof one day. Neither may any without great occasion of sin, and manifest breach of the fift commandment, pull their necks out of the yoke of their lawful commands. For Christianity taketh not away any part of civility or humanity (as some have well said) much less due obedience to lawful authority, as too many have taught of late and practised. And to conclude this first part of my answer to this objection, I desire all to read and compare with judgement that reply of our Saviour Christ to that Pharisaical exception against Christ his Disciples for eating with unwashen hands, with the doctrine and practices of these men, who making scruple and much ado about Cross and Surplice, and a few ceremonies distasting their private judgements, run headlong into open neglect and contempt of the fift commandment. And so as the pharisees did upon error of devotion and conscience to their Corban, cause many a silly disciple of theirs to neglect their manifold duties to father and mother, whereby (as Christ telleth them) they made the commandment of God of none effect by their traditions. Even so do these new masters every way the self-same in effect. Secondly I answer, that albeit no human Laws do of themselves bind the conscience, but only as they have their ground and warrant from the fift commandment, and further, that no magistrate or creature in the world can take away the least part of Christian liberty in things inwardly spiritual, or outwardly indifferent in themselves for choice or use (because Christian liberty is the self-same still, and is seen as well in doing, as not doing, using or not using any thing subject unto it:) yet do all wise esteemers of these things hold, that every Christian Magistrate may, and aught also many times by virtue of the fift commandment, restrain this Christian liberty in many particular things, according as any good cause and reason general or particular, may occasion any Prince or state to make wholesome Laws for any such purpose. And that so far, and so large, as no one commandment of God by commission or omission any thing hereby be prejudiced by any of these restraints or impositions whatsoever. As in the matter of fasting & abstinence, the learned Schools have fully determined; which may serve for answer and direction touching all wholesome Laws penal or otherwise enacted and in force, in our state or any other.   

CHAP. VII. Answering the objection of so many scandals arising by the use of the Cross.  
THat other of this last and least kind of arguments against the Cross (which shall also be the last of this our consideration) is drawn from the offences which haply have, or may at any time arise from the use of this Cross. For answer whereunto I hope I shall not need to stand upon the definition of a Scandal in general, 
Hieron. in 15. Math. v. 12. Scandalum est dictum vel factum quod dat alteri occasionem ruinae.  or the usual divisions of the same into Active and Passive by the Schools, and commonly termed offences given or taken: but referring all to Saint Jerome his definition of a Scandal, set down in his commentaries upon the 15. of Math. vers. 12. I wish these great exceptors, and all other too too justly scandalised by them, & their offensive behaviours in this behalf, to turn their eyes upon the manifold scandals and inconveniences also, which many ways break out privately and publicly, both in Church and common wealth, by reason of their omitting, misliking, and so peremptory condemning the use of the same, albeit established by public authority amongst us. Which indeed are so many, as that no wisely affected or honestly disposed heart can but thoroughly and most feelingly be touched and justly grieved withal; especially since those which rise from the omitting of it, are far greater and of another nature from those which proceed from the using of it, even in Baptism itself, or any other holy administration, there being indeed betwixt them no just or fit proportion or comparison: the one being only passive, and unnecessarily taken by those that abuse them, and themselves and others by them: and do neither know the truth, use, or right practice of them: the other being too too justly given, and actively, and in themselves evil (as the Schools speak, and we have above showed) containing in them manifold breaches of the fift, and almost every other commandment of God. As namely general disobedience, and both inward and too too often outward kicking, spurning and rebelling against the most grave decrees and constitutions of the Church, and sovereign authority of the chief Magistrate (to which every honest heart ought willingly to subscribe and simply without contradiction or disputation to yield their obedience.) Besides the great neglecting of special callings, and manifold duties therein to GOD and man, bereaving the Church also by this means of their gifts, and themselves and others of their necessary maintenance, besides many other, which I have more grief than will to repeat. Secondly, were these offences both alike, I mean accidentally evil only, as those taken herein are, and so being mere occasions, nec dant speciem, nec veniunt in definitione, as the Schools speak, 22. Quaest. 43. art. 1. and therefore are no proper causes of evil: yet in such a consideration, the greater number doth and aught with every good conscience to oversway the fewer and the lesser, which if they should be reckoned together, there would appear great odds, and a broad difference to any equal or judicious eye. And whereas some have found a more nice difference in this behalf, in respect of the Magistrates commanding these things, which in their judgements might well be forborn, charging them further with great want at the least of Christian charity, and wise loving care and foresight towards the good of their poor subjects, and inferiors souls and bodies, by not preventing and taking away so many causes, or to speak more properly, occasions of so much offence, hurt and damage to their weak consciences and Church of God in general: I answer first, that it is a horrible sin both against the fift, but especially against the ninth commandment, for any private spirit or person whatsoever, to entertain any such thoughts and suspicions (which are no other than diabolical suggestions) against their Prince or any lawful authority placed over them. Whereas the rule of that royal law is particularly expressed in the ninth commandment, never to censure or construe the words or doings of any the meanest offensively and to the worst, when any more favourable conceit and interpretation thereof may be admitted and afforded. Much more to presume so far as to prescribe any thing in this kind to those, whose very thoughts they ought to honour even in their own secret thoughts, and privy chambers: much more to reverence and embrace with all duty and respect, all their solemn 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 marvel, and rather begin to fear and tremble, at the most insolent practices and behaviour of some in these days, who not only dare to censure and misdeem by most uncharitable judgement, the words, writings, and best composed Sermons of the most considerate and zealous amongst us: but also fear not to enter into the very thoughts of Kings themselves: whereas besides religion, common charity, and special allegiance, even good manners might teach and persuade them other thoughts, words, and demeanour. As namely, that having by God's mercy so worthy a Sovereign borne, bred, and nurtured up from his cradle in holy and pure religion, so well through his study and experience (being now also for his age almost in the vigour and perfection of both) so well and thoroughly qualified and accomplished with all royal graces and virtues, besides his long observation of all state occasions Ecclesiastical and civil, which himself hath so long managed, and sat at the stern of both; insomuch as without flattery, that may justly be said of him, which the Prophet spoke of Hezechias, The fear of the Lord hath made him prudent; 
Isai. 33.  and that Techoatish woman of David, that he is wise as an Angel of God, specially sent for the good of his kingdom: who also from his first coming amongst us (to speak the best, but to a sick and distempered body, howsoever (I may boldly say) as well shapen and proportioned for all lineaments of state proceed, as any other Church or common wealth in the world) hath spent no doubt many an hour in prayer and heavenly meditation with GOD, and much conference with all his worthies, how to prescribe and minister a course for the reducing of the whole body to a true temper of uniformity and peaceable proceeding in all things: as also having so many assistants and under governors of rare quality, understanding and judgement (whose souls & consciences, yea lives and liberties, and peaceable prosperity for them and theirs for ever, are most deeply engaged in this business with his majesty) should first of all humbly honour GOD for these inestimable and never before known means, and both to think and resolve with themselves that these worthies have more reason both in conscience and matter of state proceeding, and have found and judged it more profitable and available for the common peace of the Church, and good of the whole state, as well to retain these ancient ceremonies of the Church, rather than to invent new; as also upon such penalties to urge the uniform use thereof, then otherwise to take away any formerly established, or to forbear the restoring of any decayed or intermitted, or else to give toleration to any contrary minded, for the doctrine, use and practise of the same. And then in things of this nature being indifferent, or somewhat more doubtful to weak and unsettled judgements, to submit themselves, their judgements and consciences in all duty, reverence 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 than their fathers (as he told job) who have oftentimes considered, and do yet (when these men haply sleep) 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 discern) what these contrary and overthwart practices of theirs might, and are most likely to work in the minds and disposition of most Princes, who as the Poet saith, have for the most part high and strong affections, and whom, as Aristotle showeth, nothing sooner moveth to wrath and just displeasure then neglect and contempt, 
Aristot. Ethico. tertio.  especially of their most holy and honourable endeavours: and had not we a meek Moses as well as a most wise and worthy Solomon, might justly be feared to hazard not only all Church privileges, but even (which sometimes befell that patiented ruler and leader of God's people) the breaking at once of both tables, that is horrible vastation and fearful dissipation of all things in Church or common wealth. Thirdly, I answer touching these offences, with our Saviour Christ, Math. 18. Woe be to them by whom the offence cometh: which in this case can no way be imputed to the magistrate commanding, according to his conscience and special duty to God and his people in this behalf, any such ceremony for uniformity, godly edifying, and peace of that government and body ecclesiastical or Civil whereof he is the head; much less may it be fastened upon the immediate minister and user of any such ceremony, who is necessarily bound to do the thing which his prince or any other lawful authority require at his hands, and hath the same for his warrant; insomuch as if haply any just offence be given herein (to which any such woe properly belongeth) it doth by all right and reason return upon the first commanders (who will not deny I am sure to take the same upon them) and by no equity upon the heads of any inferior soldiers, which are enjoined upon just penalties to do that which their Captains direct and appoint. But indeed the true cause of those offences which haply sometimes come to pass, resteth in them only who partly through weakness and gross ignorance (which never excused any) and sometimes wilfulness, pride, and malice, make offence in these things to themselves and others (and therefore a more grievous woe is due unto them) when indeed there is no just cause thereof any where to be found; who also might both persuade themselves and others, but that (as I may without breach of charity boldly affirm) they are so far gone and departed from their due obedience in this kind (even by a perpetual rebellion as jeremy speaketh) as that they have resolved together with those of whom the Poet Sophocles speaketh, never to be persuaded: although indeed they be persuaded, and find in their consciences that without any just offence to GOD or man, they might safely do any of these things. Lastly, I answer that there is no better means to avoid and utterly to take away these offences imagined, or truly given and so commonly taken by Papists, or any other in the use of the Cross or other ceremonies that are now adays so generally distasted, then when Christian Princes command the true and right use of them, and the godly learned ministry do by their preaching and using the same instruct all sorts of people, both how to use them aright, and also to shun the manifold abuses and offences which have fallen out thereupon in the world. Wherein if the learned ministery of this kingdom had been as careful and constant both in their doctrine and practice to observe this uniformity, not only in this ceremony of the Cross, but all other things for doctrine and manners, so wisely and carefully agreed upon and provided in our Church: as the other are over 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 mischiefs: and most resolute in tying themselves and all their sectaries by the strictest subscription (that ever I think was urged) to the observation of their orders and none other: we had long since seen an end of so many schisms and unnecessary differences and contentions amongst us about these Leviora legis (as I may term them) of Cross, Surplice, and other ceremonies, and many times about mere trifles and moonshine in the water: which yet have much hindered many things appertaining to the weightier things of God's Law, as mercy, peace, judgement and righteousness, wherein the kingdom of God and the safety of his people consisteth: and many a poor soul, and otherwise loyal subjects, which now though ignorance, perplexity, tenderness of conscience, or any worse cause feel the penalty of that law, whereof they might have had the good and benefit (which is the proper end thereof) would never have incurred so many scruples, snares, damages and dangers: wherewith their minds, goods, names, bodies, souls, and all are now entangled and much encumbered, afflicted and oppressed. Whose eyes I pray God for Christ his sake to open, and by the means and helps of so many worthy Abners' under our Sovereign amongst us, to reduce all the true subjects and liege people of this kingdom even from Dan to Beersheba, unto the most wise, blessed, and peaceable government of our David, by reason of our divisions yet remaining as it were in them: whom we hope God hath anointed & established with his posterity to sit upon this throne, and reign eftsoons over us as in jerusalem for ever; when all the enemies of our peace and state shall by his industry and godly wisdom be brought to one uniformity and agreement in all points and articles of faith and doctrine, and a general, true, constant, and continual conformity in Ceremonies, which only is able to make our England David's jerusalem, Psalm. 122. and all of us with our posterity to see the peace of it all the days of our life, so to continue for ever.   
FINIS.