Works of Hooker, Book 5 (6 of 10)

Works of Hooker · Book 5 (6 of 10)

p. 22961. The Ancients, it may be, were too severe,What things in Baptism have been dispeaced with by the Fathers, … specting necessity. and made the necessity of Baptism more absolute then Reason would, as touching Infants. But will aaT. C. lib. 1. pag 13…. The …urthers themselves of that Error, that they cannot be saved which are … baptized, did never seek a remedy of the mischief. In Women… or Private Dip. 1. 11. T. C. lib 3. p. 219. What plaines Testimony can there be then that of Augustine; which noteth the use of the Church to have been, to come to the Church with their Children in danger of death, and that when some had opinion, that their Children could not be saved, if they were not baptized, Cum. Lit. Parm. lib. 9. cap. 13. I would also know of him what he will answer to that, which is noted of a Christian Jew desperately sick of the Palsie, that was with his Bed caused on the place of Baptism. Sect. lib. 7. c. 4. What will he answer to this, That those which were baptized in their Beds, were thereby made unapt to have any place amongst the Clergy (as they call them?) doth it not leave a note of inf…my in those, which had procured that Baptism should be ministred in private houses? Euseb. lib. 6. cap. 43. What unto the Emperors Decree, which upon authority of the ancient Laws, and of the Apostles, forbiddeth. That the holy lungs should be administred in any mans house? Ioh. …l. 32.any man say, that they, notwithstanding their too much rigor herein, did not in that respect sustain and tolerate defects of Local, or of Personal Solemnities, belonging to the Sacrament of Baptism? The Apostles themselves did neither use nor appoint for Baptism, any certain time. The Church for general Baptism heretofore, made choice of two chief days in the year; the Feast of Easter, and the Feast of Pentecost. Which Custom, when certain Churches in Sicily began to violate without cause, they were by bb… Epist. …. an Epiic. Cicit.Leo, Bishop of Rome, advised, rather to conform themselves to the rest of the World in things so reasonable, then to offend mens mindes through needless singularity: Howbeit, always providing, That nevertheless in apparent peril of death, danger of siege, streights of persecution, fear of shipwrack, and the like exigents; no respect of times should cause this singular defence of true safety to be denied unto any. This of Leo did but confirm that sentence, whichccVict. Epist. ad Theop…. Alexand. in Pentis. Damasc. Victor had many years before given, extending the same exception, as well unto places as times. That which St. Augustine speaketh of Women, hasting to bring their children to the Church when they saw danger, is a weak proof, That when necessity did not leave them so much time, it was not then permitted them neither to make a Church of their own home. Which answer dischargeth likewise their example of a sick Jew, carried in a Bed to the place of Baptism, and not baptized at home in private. The casue why such kinde of Baptism barred men afterwards from entring into holy Orders, the reason wherefore it was objected against Novatian, in what respect, and how far forth it did disable, may be gathered by the Twelfth Canon, set down in the Council of Neocaesarea, after this manner. A man which hath been baptized in sickness, is not after to be ordained Priest. For it may be thought, That such do rather at that time, because they see no other remedy, then of a voluntary minde, lay hold on the Christian Faith, unless their true and sincere meaning be made afterwards the more manifest, or else the scarcity of others inforce the Church to admit them. They bring in Iustinians Imperial Constitution, but to what purpose? seeing it onelyonly forbiddeth men to have the Mysteries of God administred in their Private Chappels, lest under that pretence, Hereticks p. 230should do secretly those things which were unlawful? In which consideration he therefore commandeth, that if they would use those private Oratories otherwise then onelyonly for their private Prayers, the Bishop should appoint them a Clerk, whom they might entertain for that purpose. This is plain by latter Constitutions, made in the time of Leo: Leo. Con…t. 4.It was thought good (saith the Emperor) in their judgment which have gone before, that in Private Chappels none should celebrate the holy Communion, but Priests belonging unto greater Churches. Which Order they took as it seemeth for the custody of Religion, lest men should secretly receive from Hereticks, in stead of the food, the ban: of their Souls, pollution in place of expiation. Idem. Co…st. 15.Again, Whereas a Sacred Canon of the Sixth Reverend Synod requireth Baptism, as others have likewise the holy Sacrifices and Mysteries, to be celebrated onelyonly in …emples hallowed for publick use, and not in private Oratories; which strict Decrees appear to have been made heretofore in regard of Hereticks, which entred closely into such mens houses as favored their opinions, whom, under colour of performing with them such Religious Offices, they drew from the soundness of true Religion: Now that perverse Opinions, through the Grace of Almighty God, are extinct and gone, the cause of former restraints being taken away we see no reason but that private Oratories may hence forward enjoy that liberty, which to have granted them heretofore, had not been safe. In sum, all these things alledged are nothing, nor will it ever be proved while the World doth continue, but that the practice of the Church in cases of extream necessity, hath made for private Baptism always more then against it. Yea, Baptism by any man in the case of necessity, was theaaT. C. lib. 1. pag. 145. To allow of Womens Baptising, is not onelyonly contrary to the learned Writers …ow, but also contrary to all learned Antiquity, and contrary to the practise of the Church whilest there was any tolerable estate. Tertul. de Virgin. Veland. & lib. de Baptis. Epipha. lib. 1. & lib. 8. cont. Haeres S. Augustine although he seem to a…low of a Laymans Baptism in time of necessity. Cour. Epist. Parmen. lib. 2. cap. 13. Yet there he mentioneth no… Womens Baptism; and in the Fourth Council of Carthage, cap. 100. It is simply, without exception decreed, That a Woman ought not to Baptize. Tertul. de Baptis. voice of the whole World heretofore. Neither is Tertullian, Epiphanius, Augustine, or any other of the Ancient against it. The boldness of such, as pretending Teclaes example, took openly upon them both Baptism, and all other Publick Functions of Priesthood. Tertullian severely controlleth, saying,bbSubjectum est generall speciale. In ipso significante, quia in ipso continerus. Ter…l. de Veland. Virg. Post. genere, supponirur species. Aug. in lib. 2. cap. de Transact. To give Baptism is in truth the Bishops Right. After him it belongeth unto Priests and Deacons; but not to them without authority from him received. For so the honor of the Church requireth, which being kept, preserveth peace. Were it not in this respect, the Laity might do the same; all sorts might give, even as all sorts receive. But because Emulation is the Mother of Schisms, Let it content thee (which art of the order of Lay-men) to do it in necessity, when the state of time, or place, or person thereunto compelleth. For then is their boldness priviledged that help, when the circumstance of other mens dangers craveth it. What he granteth generally to Lay-persons of the House of God, the same we cannot suppose he denieth to any sort or sex contained under that name, unless himself did restrain the limits of his own speech; especially seeing that Tertullians rule of interpretation isbbSubjectum e…t generali speciale. …a ipso significa…te, quia in ipso contine…ut. Tertul. de Veland. Virg. Posit. gene…, supponi…ur species. Aug. in … 2. cap. de Transact. elswhere, Specialties are signified under that which is general, because they are therein comprehended. All which Tertullian dothccNon per…i…i… mulieri in ecclesia loqui, sed nee docere, now ringere, nec offerre, non dibus virilis muneris …edum sacerdotalis officii sortem sibi vendicare. Tertul. de Velund. Virg. deny, is, That Women may be called to bear, or publickly take upon them to execute Offices of Ecclesiastical Order, whereof none but men are capable. As for Epiphanius, he striketh on the very self-same Anvil with Tertullian. And in necessity, if St. Augustine alloweth as much unto Laymen, as Tertullian doth, his not mentioning of Women, is but a slender proof that his meaning was to exclude Women. Finally, the Council of Carthage likewise, although it make no express submission, may be very well presumed willing to stoop, as other Positive Ordinances do, to the countermands of necessity. Judge therefore what the Antients would have thought, if in their days it had been heard, which is published in ours,ddT. C. lib. 1. pag 144. The Substance of the Sacrament dependeth chiefly of the Institution and Word of God, which is the Form, and, as it were, the Life of the Sacrament. T. C. lib. 1. pag. 144. Although part of the Institution be observed, yet if the whole Institution be …t, it is no Sacrament. T. C. lib. 1. pag. 146. The Orders which God hath set, are, That it should be done in the Congregation, and by the Minister. T. C. lib. 1. pag. 145. And I will further say, That although the Infants which die without Baptism, should be assuredly damned (which is most false,) yet ought not the Orders which God hath set in his Church, be broken …ke… this sort. that because, The Substance of the Sacrament doth chiefly depend on the Institution of God, which is the form, and as it were the life of the Sacrament; therefore first, If the whole Institution be not kept, it is no Sacrament; and secondly, If Baptism be private, his Institution is broken, in as much as according to p. 231the orders which he hath set for Baptism, it should be done in the Congregation; from whose Ordinance in this point, we ought not to swerve, although we know that infants should be assuredly damned without Baptism. O Sir, you that would spurn thus at such, as in case of so dreadful extremity should lie prostrate before your feet; you that would turn away your face from them at the hour of their most need; you that would dam up your ears, and harden your hearts as Iron, against the unresistable cries of Supplicants, calling upon you for mercy with terms of such invocation, as that most dreadful perplexity might minister, if God by miracle did open the mouths of Infants, to express their supposed necessity, should first imagine your self in their case, and them in yours. This done, let their Supplications proceed out of your mouth, and your answer out of theirs. Would you then contentedly hear,Nostro p…o… alterius salu…i consulere non debemus. Aug. lib. cont. …end. cap. 17. My Son, the Rites and Solemnities of Baptism must be kept; we may not do ill, that good may come of it; neither are Souls to be delivered from eternal death and condemnation; by breaking Orders which Christ hath set: Would you in their case your self be shaken off with these answers, and not rather embrace, inclosed with both your arms, a sentence, which now is no Gospel unto you, I will have Mercy, and not Sacrifice? Matth. 9. 13.Matt 9:13To acknowledge Christs Institution, the ground of both Sacraments, I suppose, no Christian man will refuse: For it giveth them their very Nature, it appointeth the Matter whereof they consist, the Form of their Administration it teacheth; and it blesseth them with that Grace, whereby to us they are both Pledges and Instruments of life. Nevertheless, seeing Christs Institution containeth, besides that which maketh compleat the Essence or Nature, other things that onelyonly are parts, as it were, of the Furniture of Sacraments; the difference between these two must unfold that which the general terms of indefinite speech would confound. If the place appointed for Baptism, be a part of Christ Institution, it is but his Institution as Sacrifice, Baptism his Institution as Mercy: In this case, He which requireth both Mercy and Sacrifice, rejecteth his own Institution of Sacrifice, where the Offering of Sacrifice would hinde: Mercy from being shewed: External Circumstances even in the holiest and highest actions, are but the lesser things of the Law, Matth. 23. 2….Matt 23:2whereunto those actions themselves being compared, are the greater; and therefore as the greater are of such importance, that they must be done; so in that extremity before supposed if our account of the lesser which are not to be omitted, should cause omission of that which is more to be accounted of, were not this our strict obedience to Christs Institution touching Mint and Cummin, a disobedience to his Institution concerning Love? But sith no Institution of Christ hath so strictly tied Baptism to publick Assemblies, as it hath done all men unto Baptism; away with these merciless and bloody sentences, let them never be found standing in the Books and Writings of a Christian man; they favor not of Christ, nor of his most gracious and meek Spirit, but under colour of exact obedience, they nourish cruelty and hardness of heart.

62. To leave Private Baptism therefore,Whether Baptism by Women, be … Baptism, go… and effectual to them that receive it. and to come unto Baptism by Women, which they say aaT. C. lib. 1. pag. 144. O…dus polar, whether he …e a Minister, or so, dependeth not onelyonly the dignity, but also the being of the Sacrament. So that I take the Baptism of Women to be …o more the holy sacrament of Baptism, than any other daily or ordinary washing of the Childe., is no more a Sacrament, then any other ordinary Washing or Bathing of a Mans Body: The reason whereupon, they ground their opinion herein is such, as making Baptism by Women void, because Women are no Ministers in the Chruch of God, must needs generally annihilate the Baptism of all unto whom their conceit shall apply this exception, Whether it be in regard of Sex, of Quality, of Insufficiency, or whatsoever. For if want of Calling do frustrate Baptism, they that Baptize without Calling do nothing, be they Women or Men. To make Women Teachers in the House of God, were a gross absurdity, seeing the Apostle hath said,bb1 Tim. 2. 22.1 Tim 2:22 I permit not a Woman to teach. And again,cc1 Tim. 14. 34. Let your Women in Churches be silent. Those extraordinary gifts of speaking with Tongues and Prophecying, which God at that time did not onelyonly bestow upon Men, but on Women also, made it the harder to hold them confined with private bounds. Whereupon the Apostles Ordinance was necessary against Womens public Admission to teach. And because, when Law hath begun some one thing or other p. 232well, it giveth good occasion, either to draw by Judicious Exposition out of the very Law it self, or to annex to the Law by Authority and Jurisdiction, things of like conveniency; therefore Clement extendeth this Apostolick Constitution to Baptism.Clem. Const. Apostol. lib. 2… cap. …. For (saith he) if we have denied them leave to teach, how should any man dispence with Nature, and make them Ministers of holy things; seeing this unskilfulness is a part of the Grecians impiety, which for the service of Women-Goddesses, have Women-Priests? I somewhat marvel, that Men which would not willingly be thought to speak or write, but with good conscience, dare hereupon openly avouch Clement for a witness,T. C. lib. 1. pag. 144. That, as, when the Church began not onelyonly to decline, but to fall away from the sincerity of Religion, it borrowed a number of other prophanations of the Heathens; so it borrowed this, and would needs have Women-Priests, as the Heathens had; and that this was one occasion of bringing …p…ism by Women into the Church of God. Is it not plain in their own eyes, that first by an evidence which forbiddeth Women to be Ministers of Baptism, they endeavor to shew how Women were admitted unto that Function in the wain and declination of Christian Piety. Secondly, That by an evidence, rejecting the Heathens, and condemning them of Impiety, they would prove such affection towards Heathens, as ordereth the Affairs of the Church by the pattern of their example: And Thirdly, That out of an evidence which nameth the Heathens, as being in some part a reason why the Church had no Women-Priests, they gather, the Heathens to have been one of the first occasions why it had. So that throughout every branch of this testimony, their issue is, Yea; and their evidence directly No. But to Womens Baptism in private, by occasion of urgent necessity, the reasons that onelyonly concern Ordinary Baptism in publick, are no just prejudice; neither can we by force thereof, disprove the practice of those Churches which (necessity requiring) allow Baptism in private to be Administred by Women. We may not from Laws that prohibite any thing with restraint, conclude absolute and unlimited prohibitions: Although we deny not, but they which utterly forbid such Baptism, may have perhaps wherewith to justifie their orders against it. For, even things lawful areaaL…i… prelibentur, ne, si permitterentar, eorum occasione perveniatur ad Illicita. Lib. neque tamen. Iust. de Asuth. T…e. lib. Offici…. D. de rei Vind. well prohibited, when there is fear left they make the way to unlawful more easie. And it may be, the Liberty of Baptism by Women at such times, doth sometimes embolden the rasher sort to do it where no such necessity is. But whether of Permission besides Law, or in Presumption against Law they do it, is it thereby altogether frustrate, void, and as though it were never given? They which have not at the first their right Baptism, must of necessity be Rebaptized, because the Law of Christ tieth all men to receive Baptism. Iteration of Baptism once given, hath been always thought a manifest contempt of that Ancient Apostolick Aphorism,bbEphes. 4.….Eph 4 One Lord, One Faith, One Baptism: Baptism not onelyonly one, in as much as it hath every where the same Substance, and offereth unto all men the same Grace; but one also, for that it ought not to be received by any one man above once. We serve that Lord which is but one, because no other can be joyned with him: We embrace that Faith which is but one, because it admitteth no innovation: That Baptism we receive which is but one, because it cannot be received often. For how should we practice Iteration of Baptism, and yet teach, that we are by Baptism born anew: That by Baptism we are admitted unto the Heavenly Society of Saints, that those things be really and effectually done by Baptism, which are no more possible to be often done,ccUna est Nativi…as de ti… ri…, alia de …oelo; una de cainc, alia de Spiritu; Una de …ie… mitate alia de mortalitate; una de masculo & foemina, alia de Deo & Ecclesia. Sed ip ae du… singulares sunt. Quo modo enim …terus non potest repeti, sie nec Baptismus …e…ari. Prosp. Senten. 3…1. Eia fra…res lacteum genitalis sont…s ad laticem con…olate, ut se…per robia aqua sufficiar, hoc ante omnia scient…s quia hanc nec…ssandere lioet nec turfes haurire. Zene…h. Invit. ad Fent. then a man can naturally be often born, or civilly be often adopted into any ones Stock and Family! This also is the cause, why they that present us unto Baptism, are entituled for ever after, our Parents in God; and the reason why there we receive new names, in token, that by Baptism we are made new Creatures. As Christ hath therefore died, and risen from the dead but once; so that Sacrament, which both extinguisheth in him our former sin, and beginneth in us a new condition of life, is by one onelyonly Actual Administration for ever available, according to that in the Nicene Creed, I believe one Baptism for p. 233…emission of sins. August. de Eap…. … Don. lib. 2. cap. 14. T…t. de Bap…. Cypr. Epist. 7 1.And because second Baptism was ever abhorred in the Church of God, as a kinde of incestuous Birth, they that iterate Baptism, are driven under some pretence or other, to make the former Baptism void. Tertullian, the first that proposed to the Church; Agrippinus the first in the Church that accepted, and against the use of the Church; Novatianus the first, that publickly began to practice Rebaptization, did it therefore upon these two grounds; a true perswasion, that Baptism is necessary; and a false, that the Baptism which others administred was no Baptism. Novatianus his conceit was, that none can administer true Baptism, but the true Church of Jesus Christ; that he and his followers alone, were the Church; and for the rest, he accounted then wicked and prophane persons, such as by Baptism could cleanse no man, unless they first did purifie themselves, and reform the faults wherewith he charged them.Euseb. lib. 7. cap. 1, 2, 3. Cypr Epist 70, 71,72 73, 74, 75, 76. At which time, St. Cyprian with the greatest part of Affrican Bishops, because they likewise thought, that none but onelyonly the true Church of God can Baptize; and were of nothing more certainly perswaded, then that Hereticks are as rotten Branches cut off from the Life and Body of the true Church, gathered hereby, That the Church of God both may with good consideration, and ought to reverse that Baptism which is given by Hereticks. These held and practised their own opinion, yet with great protestations often made, that they neither loved awhit, the less, nor thought in any respect the worse of them that were of a contrary minde. In requital of which ingenuous moderation, the rest that withstood them, did it in peaceable sort, with very good regard had of them, as of men in Error, but not in Heresie. The Bishop of Rome against their Novelties, upheld, as beseemed him, the ancient and true Apostolick Customs, till they which unadvisedly before had erred, became in a manner allaaIlli ips: Episcopi qui Rebap…zandes Haeret…: … cum Cyprians statuerant, ad an…iquem consuerudinem revo…ti ne…um …misere decretum. Hierim. cont. Lucifer. Vide & August. cunt. Crescon. lib. 3. cap …, …. & Epist. 48. reconciled friends unto Truth, and saw that Heresie in the Ministers of Baptism, could no way evacuate the force thereof:bbDi…lti …eri nun p…sse ut in …als… Baptisi…are inquinatus ab…uar, immundus … munlet, supplantator …rigat perilkus liberer, reus veniam tribnar, damu…tus abtolvar. …ne haec …innia poter… ad sulos H…re…le… pertinete, qui sahave…unt Sy… bolum, dum alter dixe…it duos Deos cum Deus anus s…, alter …atrem rule in persona Filil cog…osei, alter catnem sub lucins Fili… Dei per quam Deo reconci…tus est …aundus: Er …ereil I…usm…, qui 3 Sacramenns Catholicis alteri, moseuatus. Op…i. lib. 1. Such Heresie alone excepted, as by reason of unsoundness in the highest Articles of Christian Faith, presumed to change, and by changing to main the Substance, the Form of Baptism, in which respect, the Church did neither simply disannul, nor absolutely ratifie Baptism by Hereticks. For the Baptism which Novarianists gave, stood firm, whereas they whomccSynod. Nico. cap. 19. Samosotenians had baptized, were rebaptized. It was likewise ordered in the Council of Arles, ddSyno…. 1. Ar…at. cap. 8.That if any Arian did reconcile himself to the Church, they should admit him without new Baptism, unless by examination they found him not baptized in the Name of the Trinity. Dionysius, Bishop of Alexandria eeEuseb. Eccles. Hist lib. 7. cap …., maketh report, how there live under him a man of good reputation, and of very ancient continuance in that Church, who being present at the Rites of Baptism, and observing with better consideration then ever before, what was there done, came, and with weeping submission craved of his Bishop, not to deny him Baptism, the due of all which profess Christ, seeing it had been so long sithence his evil hap to be deceived by the fraud of Hereticks, and at their hands (which till now, he never throughly and duly weighed) to take a Baptism full fraught with blasphemous impieties; a Baptism in nothing like unto that which the true Church of Christ useth. The Bishop was greatly moved thereat, yet durst not adventure to Rebaptize, but did the best he could to put him in good comfort, using much perswasion with him not to trouble himself with things that were past and gone, nor after so long continuance in the Fellowship of Gods people, to call now in question his first entrance. The poor man that law himself in this sort answered, but not satisfied, spent afterwards his life in continual perplexity, whereof the Bishop remained fearful to give release; perhaps too fearful, if the Baptism were such as his own Declaration importeth. For that, the substance whereof was rotten at the very first, is never by tract of time able to recover soundness. And where true Baptism was not before given, the case of Rebaptization is clear. But by this it appeareth, that Baptism is not void in regard of Heresie; and therefore much less through any other Moral defect in the Minister thereof. Under which second pretence, Do…atists notwithstanding, took upon them to make frustrate p. 234the Churches Baptism, and themselves to Rebaptize their own sry. For whereas some forty years after the Martyrdom of Blessed Cyprian, the Emperor Dioclesian began to persecute the Church of Christ;Circa An. 3…0 and for the speedier abolishment of their Religion, to burn up their Sacred Books; there were in the Church it self Traditors, content to deliver up the Books of God by composition, to the end, their own lives might be spared. Which men growing thereby odious to the rest, whose constancy was greater; it fortuned that after, when one Caecilian was ordained Bishop in the Church of Carthage, whom others endeavored in vain to defeat by excepting against him as a Traditor, they whose accusations could not prevail, desperately joyned themselves in one, and made a Bishop of their own crue, accounting from that day forward, their Faction, the onelyonly true and sincere Church. The first Bishop on that part, was Majorinus, whose Successor Donatus, being the first that wrote in defence of their Schism, the Birds that were hatched before by others, have their names from him. Arians and Donatists began both about one time. Which Heresies according to the different strength of their own sinews, wrought as hope of success led them; the one with the choicest wits, the other with the multitude, so far, that after long and troublesome experience, the perfectest view men could take or both, was hardly able to induce any certain determinate resolution, whether Error may do more by the curious subtilty of sharp Discourse, or else by the meer appearance of zeal and devout affection; the latter of which two aids, gave Donatists, beyond all mens expectation, as great a sway as ever any Schism or Heresie had within that reach of the Christian World, where it bred and grew; the rather perhaps, because the Church which neither greatly feared them, and besides had necessary cause to bend it self against others that aimed directly at a far higher mark, the Deity of Christ, was contented to let Donatists have their course, by the space of Threescore years and above, even from Ten years before Constantine, till the time that Optatus, Circa An 370.Bishop of Nilevis, published his Books against Parmenian. During which term, and the space of that Schisms continuance afterwards, they had, besides many other Secular and Worldly means to help them forward, these special advantages. First, the very occasion of their breach with the Church of God, a just hatred and dislike of Traditors, seemed plausible; they easily perswaded their hearers, that such men could not be holy as held communion and fellowship with them that betrayed Religion. Again, when to dazle the eyes of the simple, and to prove, that it can be no Church which is not holy, they had in shew and sound of words the glorious pretence of the Creed Apostolick, I believe the holy Catholick Church: We need not think it any strange thing that with the multitude they gain credit. And avouching that such as are not of the true Church, can administer no true Baptism, they had for this point whole Volums of St. Cyprians own writing, together with the judgment of divers Affrican Synods, whose sentence was the same with his. Whereupon, the Fathers were likewise in defence of their just cause very greatly prejudiced, both for that they could not inforce the duty of mens communion with a Church, confest to be in many things blame-worthy, unless they should oftentimes seem to speak as half-defenders of the faults themselves, or at the least not so vehement accusers thereof, as their adversaries; And to withstand it…ration of Baptism, the other Branch of the Donatists Heresie was impossible, without manifest and profest rejection of Cyprian, whom the World universally did in his life time, admire as the greatest among Prelates, and now honor as not the lowest in the Kingdom of Heaven. So true we finde it by experience of all Ages in the Church of God, that the teachers error is the peoples tryal, harder and heavier by so much to bear, as he is in worth and regard greater, that mis-perswadeth them. Although there was odds between Cyprians cause and theirs, he differing from others of sounder understanding in that point, but not dividing himself from the Body of the Church by Schism, as did the Donatists. For which cause,Vi…ent Lyren. Adve…s. …res. cap 11. saith Vincentius, Of one and the same opinion we judge (which may seem strange) the Authors Catholick, and the followers heretical: we acquit the Masters, and condemn the Scholars; they are Heirs of Heaven which have writen those Books, the defenders whereof, are trodden down to the pit of Hell. The Invectives of Catholick Writers therefore against them, are sharp; the words of**Vide C. The… lib. 15. …. …b. Adve… …. …s se lib. …ullus dica An…. Imperial Edicts by Honorius and Theodosius, made to bridle them p. 235very bitter, the punishments severe in revenge of their folly. Howbeit, for fear (as we may conjecture) lest much should be derogated from the Baptism of the Church, and Baptism by Donatists be more esteemed of then was meet; if on the one side, that which Hereticks had done ill, should stand as good; on the other side, that be reversed which the Catholick Church, had well and religiously done; divers better minded then advised men, thought it fittest to meet with this inconvenience, by Rebaptising Donatists, as well as they Rebaptized Catholicks.Si quis C. Ne. Sin …. Baptis. Circa An. 41…. For stay whereof, the same Emperors saw it meet to give their Law a double edge, whereby it might equally, on both sides, cut off not onelyonly Hereticks which Rebaptized, whom they could pervert; but also Catholick and Christian Priests which did the like unto such as before had taken Baptism at the hands of Hereticks, and were afterwards reconciled to the Church of God. Donatists were therefore, in process of time, though with much ado, wearied, and at the length worn out by the constancy of that Truth which reacheth, that evil Ministers of good things are as Torches, a Light to others, a Waste to none but themselves onelyonly; and that the soulness of their hands, can neither any whit impair the Vertue, nor stain the Glory of the Mysteries of Christ. Now that which was done amiss by vertuous and good men, as Cyprian carried aside with hatred against Heresie; and was secondly followed by Donatists, whom Envy and Rancor, covered with shew of Godliness, made obstinate to cancel whatsoever the Church did in the Sacrament of Baptism; hath of latter days, in another respect, far different from both the former, been brought freshly again into practice. For the Anabaptist Rebaptizeth, because, in his estimation, the Baptism of the Church is frustrate, for that we give it unto Infants which have not Faith; whereas, according unto Christs Institution, as they conceive it, true Baptism should always presuppose Actual Belief in Receivers, and is otherwise no Baptism. Of these three Errors, there is not any but hath been able, at the least, to alledge in defence of it self, many fair probabilities. Notwithstanding, sith the Church of God hath hitherto always constantly maintained, that to Rebaptize them which are known to have received true Baptism is unlawful; that if Baptism seriously be administred in the same Element, and with the same form of words which Christs Institution teacheth, there is no other defect in the World that can make it frustrate, or deprive it of the Nature of a true Sacrament: And lastly, That Baptism is onelyonly then to be re-adminstred, when the first delivery thereof is void, in regard of the fore-alledged imperfections, and no other: Shall we now in the case of Baptism, which having both for matter and form, the substance of Christs Institution, is by a fourth sort of men voided, for the onelyonly defect of Ecclesiastical Authority in the Minister, think it enough, that they blow away the force thereof, with the bare strength of their very breath, by saying, We take such Baptism to be no more the Sacrament of Baptism, then any other ordinary Bathing to be a Sacrament? Numb. 16. 10. Levit. 10. 1. 1 Sam. 13.11. 2 Sam. ….6. 2 Chro. 26.16. Heb. ….4.Num 16:10Lev 10:11 Sam 13:112 Chr 26:16It behoveth generally all sorts of men to keep themselves within the limits of their own vocation. And seeing God, from whom mers several degrees and pre-eminences do proceed, hath appointed them in his Church, at whose hands his pleasure is, that we should receive both Baptism, and all other publick medicinable helps of Soul, perhaps thereby the more to settle our hearts in the love of our ghostly superiors, they have small cause to hope that with him their voluntary services will be accepted, who thrust themselves into Functions, either above their capacity, or besides their place, and over-boldly intermeddle with Duties, whereof no charge was ever give them, They that in any thing exceed the compass of their own order, do as much as in them lieth, to dissolve that Order which is the Harmony of Gods Church. Suppose therefore, that in these and the like considerations, the Law did utterly prohibite Baptism to be administred by any other, then persons thereunto solemnly consecrated, what necessity soever happen; Are not**Sect. 306. Lugdunentis ex lireria Decret. de Manim, …n…rast. Dunase, Ea… ciur Reg. 10…. Prohibita neri si sians non tenent. In prohibitionibus, antemcirca re… favorables contratiom obtin…r. many things firm being done, although in part done otherwise then Positive Rigor and Strictness did require? Nature, as much as is possible, inclineth unto validities and preservations. Dissolutions and Nullities of things done are not onelyonly not favored, but hated, when other urged without cause, or extended beyond their reach: If therefore at any time it come to pass, that in reaching publickly or privately, p. 236in delivering this Blessed Sacrament of Regeneration, some unsanctified hand, contrary to Christs supposed Ordinance, do intrude it self to execute that, whereunto the Laws of God and his Church have deputed others, Which of these two opinions seemeth more agreeable with Equity, outs that disallow what is done amiss, yet make not the force of the Word and Sacraments, much less their nature and very substance to depend on the Ministers authority and calling, or elseaaT. C. lib. …. pag. 144. As St. Paul saith, That a man cannot Preach which is not sent Rom. 10. 15. No not although he speak the words of the Scripture, and interpret them: So I cannot see how a man can Baptize unless he be sent to that end, although he pour witer, and rehearse the words which are to be rehearsed in the Ministry of Baptism.Rom 10:15 theirs which defeat, disannul, and annihilate both, in respect of that one onelyonly personal defect, there being not any Law of God, which saith, That if the Minister be incompetent, his Word shall be no Word, his Baptism no Baptism? He which teacheth, and is not sent, loseth the reward, but yet retaineth the name of a Teacher: His usurped actions have in him the same nature which they have in others, although they yield him not the same comfort. And if these two cases be Peers, the case of Doctrine, and the case of Baptism both alike; sith no defect in their vocation that teach the Truth, is able to take away the benefit thereof from him which heareth, Wherefore should the want of a lawful calling in them that Baptize, make Baptism to be vain?bbT. C. lib. 1. pag. 16…. If either the Matter of the Sacrament, or the Form of it, which is the Institution (which things are onelyonly substantial parte) were wanting, there should then have been no Sacrament at all ministred. But they being retained, and yet other things used which are not convenient, the Sacrament is ministred, but not sincerely. They grant, that the Matter and the Form in Sacraments are the onelyonly parts of Substance, and that if these two be retained, albeit other things besides be used which are inconvenient, the Sacrament notwithstanding is administred, but not sincerely. Why persist they not in this opinion? when by these fair speeches, they have put us in hope of agreement? Wherefore sup they …up their words again, interlacing such frivolous Interpretations and Glosses as disgrace their Sentence? What should move them, having named the Matter and the Form of the Sacrament, to give us presently warning,ccT. C. lib. 3. pag. 1…. that they mean by the Form of the Sacrament, the Institution; which Exposition darkneth whatsoever was before plain? For whereas in common understanding, that Form, which added to the Element, doth make a Sacrament, and is of the outward substance thereof, containeth onelyonly the words of usual Application, they set it down (lest common Dictionaries should deceive us) that the Form doth signifie in their Language, the Institution; which Institution in truth, comprehendeth both Form and Matter. Such are their fumbling shifts to inclose the Ministers vocation within the compass of some essential part of the Sacrament. A thing that can never stand with sound and sincere construction. For what if theddT. C. lib. 3. pag. 121. Minister be no circumstance, but a subordinate efficient cause in the work of Baptism? What if the Ministers Vocation be a MattereeT. C. lib. 3. pag. 135. The Minister is of the Substance of the Sacrament, considering that it is a principal part of Christ… Institution. Faza, Epist. 2. Desir aqua, & tamen Baptismu… alicujus diff. tri cum aedificasione non pessit nec debear, ego… …t… quo… is ali… liquere non minus tire… quam aqua Bapti…arim. of perpetual necessity, and not a Ceremony variable as times and occasions require? What if his calling be a principal part of the Institution of Christ? Doth it therefore follow, that the Ministers authority isffT. C. lib. 3. pag. 138. Shew me why the breach of the Institution in the Form should make the Sacrament unavailable, and not the breach of this part (which concerneth the Minister) T. C. ibid. Howsoever some learned and godly give some liberty in the change of the Elements of the holy Sacrament; yet I do notice how that can stand. Idem, pag. 137. I would rather judge him baptized, who is baptized into the Name of Christ, without adding the Father and the Holy Ghost, when the Element of Water is added, then when the other words being duty kept, some other liquor is used. of the Substance of the Sacrament, and as incident into the nature thereof, as the Matter and the Form it self, yea, more incident? For whereas in case of necessity, the greatest amongst them professeth the change of the Element of Water lawful, and others which like not so well this opinion, could be better content, that voluntarily the words of Christs Institution were altered, and Men baptized in the Name of Christ, without either mention made of the Father, or of the Holy Ghost; nevertheless, in denying that Baptism administred by private persons ought to be reckoned of as a Sacrament, they both agree. It may therefore please them both to consider, That Baptism is an Action in part Moral, in part Ecclesiastical, and in part Mystical: Moral, as being a duty which men perform towards God; Ecclesiastical, in that it belongeth unto Gods Church as a publick duty: Finally, Mystical, if we respect what God doth thereby intend to work. The greatest Moral perfection of Baptism consisteth in mens devout obedience to the Law of God, which Law requireth both the outward act or thing done, and also that Religious affection which God doth so much regard, that without it, whatsoever we do, is …tateful in his sight, who therefore is said to respect Adverbs, more then Verbs, because the end of his Law, in appointing what we shall do, is p. 237our own Perfection; which Perfection consisteth chiefly in the vertuous disposition of the Minde, and approveth it self to him, not by doing, but by doing well. Wherein appeareth also, the difference between Humane and Divine Laws; the one of which two are content with Opus operatum, the other require Opus operantis; the one do but claim the Deed, the other, especially the Minde. So that according to Laws, which principally respect the heart of Men, Works of Religion being not religiously performed, cannot Morally be perfect. Baptism as an Ecclesiastical work, is for the manner of performance, ordered by divers Ecclesiastical Laws, providing, That as the Sacrament it self, is a gift of no mean worth; so the Ministery thereof, might in all circumstances, appear to be a Function of no small regard. All that belongeth to the Mystical Perfection of Baptism outwardly, is the Element, the Word, and the serious Application of both, unto him which receiveth both; whereunto, if we add that secret reference which this action hath to li…e and remission of sins, by vertue of Christs own compact solemnly made with his Church, to accomplish fully the Sacrament of Baptism, there is not any thing more required. Now put the Question, Whether Baptism, Administred to Infants, without my Spiritual Calling, be unto them both a true Sacrament, and an effectual instrument of Grace; or else an act of no more account, then the ordinary Washings are. The sum of all that can be said to defeat such Baptism, is, That those things which have no Being, can work nothing; and that Baptism, without the power of Ordination, is, as a Judgment without sufficient Jurisdiction, void, frustrate, and of no effect. But to this we answer, That the Fruit of Baptism dependeth onelyonly upon the Covenant which God hath made: That God by Covenant requireth in the elder sort, Faith and Baptism; in Children, the Sacrament of Baptism alone, whereunto he hath also given them right by special priviledge of Birth, within the bosom of the holy Church: That infants therefore, which have received Baptism compleat, as touching the Mystical Perfection thereof, are by vertue of his own Covenant and Promise cleansed from all sin; for as much as all other Laws, concerning that which in Baptism is either Moral or Ecclesiastical, do binde the Church which giveth Baptism, and not the Infant which receiveth it of the Church. So that if any thing be therein amiss, the harm which groweth by violation of holy Ordinances, must altogether rest, where the Bonds of such Ordinances hold. For, that in actions of this nature, it fareth not as in Jurisdictions, may somewhat appear by the very opinion which men have of them. The nullity of that which a Judge doth by way of Authority without Authority, is known to all men, and agreed upon with full consent of the whole World, every man receiveth it as a general Edict of Nature; whereas the nullity of Baptism, in regard of the like defect, is onelyonly a few mens new ungrounded, and as yet unapproved imagination. Which difference of generality in mens perswasions on the one side, and their paucity whose conceit leadeth them the other way, hath risen from a difference easie to observe in the things themselves. The exercise of unauthorised Jurisdiction is a grievance unto them that are under it, whereas they that without Authority presume to Baptize, offer nothing but that which to all men is good and acceptable. Sacraments are food, and the Ministers thereof, as Parents, or as Nurses; at whose hands when there is necessity, but no possibility of receiving it, if that which they are not present to do in right of their Office, be of pity and compassion done by others; shall this be thought turn Celestial Bread into Gravel, or the Medicine of Souls into Poyson? Jurisdiction is a yoke, which Law hath imposed on the necks of men in such sort, that they must endure it for the good of others, how contrary soever it be to their own particular appetites and inclinations: Jurisdiction bridleth men against their wills; that which a Judge doth, prevails by vertue of his very Power; and therefore, not without great reason, except the Law hath given him Authority, whatsoever he doth, vanisheth. Baptism on the other side, being a favor which it pleaseth God to bestow, a benefit of Soul to us that receive it, and a Grace, which they that deliver, are but as meer Vessels, either appointed by others, or offered of their own accord to this Service; of which two, if they be the one, it is but their own honor, their own offence to be the other: Can it possibly stand with**Factu… alterins alil nacer… non deber. Vl… lib. de Tupille, …ct, S. Plurimum. Item. A…pier. lib Pater familias. De Here. Irs…. …. a…ficia renent Authores in…s. non ali…. Lib. Sancmus 22 C. de l…oen. Equity and Right, That the faultiness of their presumption in giving Baptism, should be able to prejudice us, who by taking p. 238Baptism have no way offended? I know there are many Sentences found in the Books and writings of the Ancient Fathers, to prove both Ecclesiastical and also Moral defects in the Minister of Baptism, a bar to the Heavenly benefit thereof, Which Sentences we always so understand,August. Epist. 23. as Augustine understood in a case of like nature, the words of St. Cyprian. When Infants baptized, were, after their Parents revolt, carried by them in arms to the Stews of Idols, those wretched Creatures, as St. Cyprian thought, were not onelyonly their own ruine, but their Childrens also: Their Children, whom this their Apostasie prophaned, did lose what Christian Baptism had given them being newly born. They lost (saith St. Augustine) the Grace of Baptism, if we consider to what their Parents impiety did tend; although the Mercy of God preserved them, and will also in that dreadful day of account give them favorable audience, pleading in their own behalf: The harm of other mens perfidiousness, it lay not in us to avoid. After the same manner, whatsoever we read written, if it sound to the prejudice of Baptism, through any either Moral or Ecclesiastical defect therein, we construe it, as Equity and Reason teacheth, with restraint to the offender onelyonly; which doth, as far as concerneth himself, and them which wittingly concur with him, make the Sacrament of Godfruitless. St. Augustines doubtfulness, Whether Baptism by a Lay man may stand, or ought to be readministred, T. C. lib. 3. pag 136. Augustine standeth in doubt, whether Baptism by a Layman he available, or no. Conr. Lit. Pat…. lib. 2. …. 13. Where, by all likelihood he was out of doubt, that that which was ministred by a Woman, whose unaptness herein is double to that of a Layman, was of no esse.1.should not be mentioned by them which presume to define peremptorily of that, wherein he was content to profess himself unresolved. Albeit, in very truth, his opinion is plain enough; but the manner of delivering his judgment being modest, they make of a vertue, an imbecillity, and impute his calmness of speech to an irresolution of minde. His Disputation in that place, is against Parmenian, which held, That a Bishop, or a Priest, if they fall into any Heresie, do thereby lose the Power which they had before to Baptize; and that therefore Baptism by Hereticks, is meerly void. For answer whereof, he first denieth, That Heresie can more deprive men of power to Baptize others, then it is of force to take from them their own Baptism: And in the second place, he farther addeth, That if Hereticks did lose the power which before was given them by Ordination, and did therefore unlawfully usurp as oft as they took upon them to give the Sacrament of Baptism, it followeth not, That Baptism, by them administred without Authority, is no Baptism. For then, what should we think of Baptism by Laymen, to whom Authority was never given? I doubt (saith St. Augustine) whether any man which carrieth a vertuous and godly minde, will affirm, That the Baptism which Laymen do in case of necessity administer, should be iterated, For to do it unnecessarily, is to execute another mans office; necessity urging, to do it is then either no fault at all (much less so grievous a crime,T. C. lib. 1. pag. 116. The Sacriledge of Private Persons, Women especially, in Administring the holy Sament of Baptism. that it should deserve to be termed by the name of Sacriledge,) or, if any, a very pardonable fault. But suppose it even of very purpose usurped and given unto any man, by every man that listeth; yet that which is given, cannot possibly be denied to have been given, how truly soever we may say, it hath not been given lawfully. Unlawful Usurpation, a penitent Affection must red…ess. If not, the thing that was given, shall remain to the hurt and detriment of him, which unlawfully either administred, or received the same; yet so, that in this respect it ought not to be reputed, as if it had not at all been given. Whereby we may plainly perceive, that St. Augustine was not himself uncertain what to think, but doubtful, Whether any well-minded man, in the whole World, could think otherwise then he did. Their**T. C. lib. 3. pag. 139. As by the Seal which the Prince hath set apart to Seal his Grants with, when it is sloin and set to by him that hath no authority, there groweth as assurance to the party that hath it. So if it were possible to be the Seal of God, which a Woman should set to, yet for that, she hath f…ola i…, and put it to not onelyonly without, but contrary to the Commandment of God; I see not how any can take any assurance by reason thereof.… Argument taken from a stoin Seal, may return to the place out of which they had it, for it helpeth their cause nothing. That which men give or grant to others, must appear to have proceeded of their own accord. This being manifest, their Gifts and Grants are thereby made effectual, both to bar themselves from revocation, and to assecure the right they have given. Wherein, for further prevention of mischiefs that otherwise might grow by the malice, treachery, and fraud of men, it is both equal and meet, that the strength of Mens Deeds, and the Instruments which declare the same, should strictly depend upon divers Solemnities, whereof there cannot be the like reason in things that pass between God and us; because sith we need not doubt, lest the p. 239Treasures of his Heavenly Grace, should, without his consent, be past by forged conveyances; nor lest he should deny at any time his own acts, and seek to revoke what hath been consented unto before: As there is no such fear of danger through deceit and falshood in this case, so neither hath the circumstance of mens persons that waight in Baptism; which for good and just considerations in the custody of Seals of office, it ought to have. The Grace of Baptism cometh by Donation from God alone: That God hath committed the Ministery of Baptism unto special men, it is for orders sake in his Church, and not to the end, that their Authority might give being, or add force to the Sacrament it self. That Infants have right to the Sacrament in Baptism, we all acknowledge. Charge them we cannot, as guilful and wrongful possessors of that, whereunto they have right by the manifest will of the Donor, and are not parties unto any defect or disorder in the manner of receiving the same. And if any such disorder be, we have sufficiently before declared, That delictum cum capite semper ambulat, mens own faults are their own harms. Wherefore, to countervail this and the like mischosen resemblances, with that which more truly and plainly agreeth; the Ordinance of God, concerning their Vocation that minister Baptism, wherein the Mystery of our Regeneration is wrought, hath thereunto the same Analogy, which Laws of Wedlock have to our first Nativity and Birth: So that if Nature do effect procreation, notwithstanding the wicked violation and breach even of Natures Law, made that the entrance of all mankinde into this present World might be without blemish; may we not justly presume, that Grace doth accomplish the other, although there be faultiness in them that transgress the Order which our Lord Jesus Christ hath established in his Church? Some Light may be borrowed from Circumcision, for Explication of what is true in this question of Baptism. Seeing then, that even they which condemn Zipporah the Wife of Moses, Exod. 4.24. T. C. lib. 1. pag. 144. I say, that the unlawfulness of that sect, doth appear, sufficiently, in that she did it before her Husband Moses, which was a Prophet of the Lord, to whom that Office of Circumcision aid appertain Besides, that she did cut off the Fore-skin of the Insane, not of minde to they the Commandment of God, or for the Salvation of the Childe; but in a choser only, to the end. that her Husband might be eased, and have release: Which minde appeareth in her, both by her words, and by casting away in anger, the Fore-skin which she had cut off. And if it be said. That the event declared, that the act pleased God, because, that Moses forthwith wanted batter, and was recovered of his sickness. I have showed before, That if we measure things by the event, we shall oftentimes justifie the wicked, and take the Righteousness of the Righteous from them.Exod 4:24for taking upon her to Circumcise her son, a thing necessary at that time for her to do, and as I think very hard to reprove in her, considering how Moses, because himself had not done it sooner, was therefore stricken by the hand of God, neither could in that extremity perform the Office; whereupon, for the stay of Gods indignation, there was no choice, but the action must needs fall into her hands; whose fact therein, whether we interpret, as some have done, that being a Midianite, and as yet not so throughly acquainted with the Jewish Rites, it much discontented her, to see her self, through her Husbands oversight, in a Matter of his own Religion, brought unto these perplexities and straights; that either she must now endure him perishing before her eyes, or else wound the flesh of her own Childe; which she could not do, but with seme indignation shewed, in that she fumingly, both threw down the foreskin at his feet, and upbraided him with the cruelty of his Religion: Or, if we better like to follow their more judicious Exposition, which are not inclinable to think, that Moses was matched like Socrates, nor that Circumcision could now in Eleazar, be strange unto her, having had Gersons her elder son before circumcised, nor that any occasion of ch…ler could rise from a spectacle of such misery, as dothaaMala passis non …ascimer, sed compatmur, B…et de Consol. naturally move Compassion, and not Wrath; nor that Zipporah was so impious, as in the visible presence of Gods deserved Anger, to storm at the Ordinance and Law of God; not that the words of the History it self, can inforce any such affection; but do onelyonly declare how after the act performed, she touched the feet of Moses, saying,bbWhere the usual Translation h…th, Exod. 4.25. She cut away the Fore-skin of her son, and cast it at his feet, and said, Thou art indeed a bloody Husband unto me. So he departed from him. Then she said, O bloody Husband, because of the Circumcision. The words as theylle in the original, are rather thus to be interpreted: And she cut off the Fore-skin of her son. Which being done, she touched his Fact, (the Feet of Moses) and said. Thou art to we an Husband of Blood (in the plural number, thereby signifying I…usion of Blood.) And the Lord withdrew from him or the very time, when she said, A Husband of Blood, in regard of Circumcisor.Exod 4:25 Sponsus tu mihi as sanguinum, Thou art unto me an Husband of Blood; which might be very well, the one done, and the other spoken, even out of the slowing abundance of commiseration and love, to signifie, with hands laid under his feet, That her tender affection towards him, had caused her thus to forget Woman-hood, to lay all Motherly affection p. 240aside, and to redeem her Husband out of the hands of Death, with effusion of Blood: The sequel thereof, take it which way you will, is a plain Argument, That God was satisfied with that she did, as may appeal by his own Testimony, declaring, How there followed in the person of Moses, present release of his grievous punishment upon her speedy discharge of that duty, which by him neglected, had offended God; even, as after execution of Justice by the hands of Phineas, Psal. …c6. 30.Ps 6:30the Plague was immediately taken away, which former impunity of sin had caused; In which so manifest and plain cases, not to make that a reason of the event, which God himself hath set down as a reason, were falsly to accuse whom he doth justifie, and without any cause to traduce what we should allow; yet seeing, they which will have it a breach of the Law of God, for her to circumcise in that necessity, are not able to deny, but Circumcision being in that very manner performed, was to the innocent Childe which received it, true Circumcision; why should that defect, whereby Circumcision was so little wealmed, be to Baptism a deadly wound? These Premises therefore remaining, as hitherto they have been laid, because the Commandment of our Saviour Christ, which committeth joyntly to Publick Ministers, both Doctrine and Baptism,T. C. lib. 2. pag. 142. Seeing they onelyonly are t.…l ten in the Scripture to administer the Sacraments, which are bidden to Preach the Word. and that the publick Ministers have onelyonly this charge of the Word; and seeing that the Administration of both these are so linked together, that the denial of licence to do out, is aden… al to do the other; as of the contrary part, licence to one, is licence to the other; considering also. that to minister the Sacraments, is an honor in the Church. which none can take unto him, but he which is called unto it, i… was Aaron: And further, for as much as the Baptising by private persons, and by Women especially. confirmeth the dangerous terror of the Cumile…ra… of young Children, which …ie without Baptism: L…t of all, seeing we have the consent of the godly learned of all times against the Baptism by Women, and of the Reformed Churches now, against the Baptism by private men; we conclude. That the administration of this Sacrament by private persons, and especially by Women; is meerly both unlawful and void. doth no more, by linking them together, import, That the Nature of the Sacrament dependeth on the Ministers Authority and Power to Preach the Word, then the force and vertue of the Word doth on Licence to give the Sacrament; and considering, that the Work of External Ministery in Baptism, is onelyonly a pre-eminence of honor, which they that take to themselves, and are not thereunto called as Aaron was, do but themselves in their own persons, by means of such usurpation, Incur the just blame of disobedience to the Law of God; father also, in as much as it standeth with no reason, That Errors grounded on a wrong interpretation of other Mens Deeds, should make frustrate whatsoever is misconceived; and that Baptism by Women, should cease to be Baptism, as oft as any Man will thereby gather, That Children which die unbaptized are damned; which opinion, if the Act of Baptism administred in such manner, did inforce, it might be sufficient cause of disliking the same, but none of defeating or making it altogether void: Last of all, whereas general and full consent of the godly-learned in all ages, doth make for Validity of Baptism; yea, albeit administred in private, and even by Women; which kinde of Baptism, in case of necessity, divers Reformed Churches do both allow and defend; some others which do not defend, tolerate; few, in comparison, and they without any just cause, do utterly disannul and annihilate: Surely, howsoever through defect on either side, the Sacrament may be without Fruit, as well in some cases to him which receiveth, as to him which giveth it; yet no disability of either part can so far make it frustrate and without effect, as to deprive it of the very Nature of true Baptism, having all things else which the Ordinance of Christ requireth. Whereupon we may consequently infer, That the Administration of this, Sacrament by private persons, be it lawful or unlawful, appeareth not as yet to be meerly void.

Interrogatories is Baptism touching Faith, and the purpose of a Christian life.63. All that are of the Race of Christ, the Scripture nameth them, Children of the Promise, which God hath made. The Promise of Eternal Life, is the Seed of the Church of God. And because there is no attainment of life, but through the onelyonly begotten Son of God, nor by him otherwise then being such as the Creed Apostolick describeth; it followeth, That the Articles thereof, are Principles necessary for all men to subscribe unto, whom by Baptism the Church receiveth into Christs School. All Points of Christian Doctrine are either demonstrable Conclusions, or demonstrative Principles. Conclusions having strong and invincible Proofs, as well in the School of Jesus Christ, as elswhere. And Principles be Grounds, which require no Proof in any kinde of Science, because it sufficeth, if either ther certainty be evident in it self, or evident by the light of some higher knowledge; and p. 241in it self, such, as no mans knowledge is ever able to overthrow. Now the principles whereupon we do build our souls, have their evidence where they had their original; and as received from thence, we adore them, we hold them in reverend admiration, we neither argue nor dispute about them, we give unto them that assent which the Oracles of God require. We are not therefore ashamed of the Gospel of our Lord Jesus Christ, because miscreants in scorn have upbraided us, That the highest point of our Wisdom, is Belief.Aposto…ae ma…ulictum. foreign Na…. Otar Contr. Iuli…. That which is true, and neither can be disceined by Sense, not concluded by meer Natural Principles, must have Principles of revealed Truth whereupon to build it self, and an habit of Faith in us, wherewith Principles of that kinde are apprehended. **foreign Just Marc. Expos. …..The Mysteries of our Religion are above the reach of our Understanding, above discourse of Mans Reason, above all that any Creature can comprehend. Therefore the first thing required of him, which standeth for admission into Christs Family, is Belief. Which Belief consisteth not so much in knowledge, as in acknowledgment of all things that Heavenly Wisdom revealeth; the Affection of Faith is above her reach, her Love to God-ward above the comprehension which the hath of God. And because onelyonly for Believers all things may be done, He which is Goodness it self, loveth them above all. Deserve we then the love of God, because we believe in the Son of God? What more opposite then Faith and Pride? When God had created all things, he looked upon them, and loved them, because they were all as himself had made them. So the true Reason wherefore Christ doth love Believers, is, Because their belief is the gift of God,Matth. 15. 17. John 1.12Matt 15:17John 1:12 a gift then which flesh and blood in this World cannot possibly receive a greater. And as to love them, of whom we receive good things, is Duty, because they satisfie our desires in that which else we should want; so to love them on whom we bestow, is Nature, because in them we behold the effects of our own vertue. Seeing therefore no Religion enjoyeth Sacraments, the signs of Gods love, unless it have also that Faith whereupon the Sacraments are built, could there be any thing more convenient then that our first admittance to the Actual Receit of his Grace in the Sacrament of Baptism,Spiritus Sanct… habitatoc ejus Templi non effecti…, quod Antistitem non haber veram Fidem. Ierom. Adv. Lucifer. cap. 4. should be consecrated with profession of Belief; which is to the Kingdom of God as a Key, the want whereof excludeth Infidels, both from that and from all other saving Grace: We finde by experience, that although Faith be an Intellectual Habit of the Minde, and have her Seat in the Understanding, yet an evil Moral Disposition, obstinately wedded to the love of darkness, dampeth the very Light of Heavenly Illumination, and permitteth not the Minde to see what doth shine before it. Men are lovers of pleasure, more then lovers of God. Their assent to his saving Truth, is many times with-held from it, not that the Truth is too weak to perswade, but because the stream of corrupt affection carrieth them a clean contrary way. That the Minde therefore may abide in the Light of Faith, there must abide in the Will as constant a resolution to have no fellowship at all with the vanities and works of darkness. Two Covenants there are which Christian men (saith Isidor) do make in Baptism,Isid. de Offic. Eccles. lib. 2 cap. 24. Ambros. Mennen. lib. 1. cap. 4. Tertul. de Spectac. the one concerning relinquishment of Satan, the other touching Obedience to the Faith of Christ. In like sort St. Ambrose, He which is baptized, forsaketh the Intellectual Pharaoh, the Prince of this World, saying, Abrenuncio; Thee, O Satan, and thy Angels, thy works and thy mandates, I forsake utterly. Tertullian having speech of wicked spirits: These (saith he) are the Angels which we in Baptism renounce. aaforeign Pustin. Apol.The Declaration ofIustin the Martyr concerning Baptism, sheweth how such as the Church in those days did baptize, made profession of Christian Belief, and undertook to live accordingly. Neither do I think it a matter easie for any man to prove, that ever Baptism did use to be administred without Interrogatories of these two kindes. Whereuntobb1 Pet. 3. 21.1 Pet 3:21 St. Peter (as it may be thought) alluding, hath said, That the Baptism which saveth us, is not (as Legal Purifications were) a cleansing of the flesh from outward impurity, but foreign, as Interrogative tryal of a good conscience towards God.

p. 24264. Now the fault which they finde with us concerning Interrogatories,Interrogatories proposed on… Infants in Baptism, and answered as it their names by God fathers. They pensa…e Iuly Baptism in toyne foolish; for that they ask Questions of an Infant which ca…ace answer, and speak unto them, as was went to be spoken unto …, … unto such as being converted answered it to mo…, …l were baptized. Which is but a mockery of God, and therefore against the holy Scriptures. Gal. 6.7 Admonition to the Parliament …e tante desend c… in T. C. lib. 1. pag. ….Gal 6:7 is, our moving of these Questions unto Infants which cannot answer them, and the answering of them by others as in their names. The Anabaptist hath many pretences to scorn at the baptism of Children: First, Because the Scriptures, he saith, do no where give Commandment to Baptize Infants: Secondly, For that, as there is no Commandment, so neither any manifest example, shewing it to have been done either by Christ, or his Apostles: Thirdly, In as much as the Word Preached, and the Sacraments, must go together; they which are not capable of the one, are no fit receivers of the other: Last of all, sith the Order of Baptism continued from the first beginning, hath in it those things which are unfit to be applied unto Sucking Children; it followeth in their conceit, That the Baptism of such is no Baptism, but plain mockery. They with whom we contend, are no enemies to the Baptism of Infants; it is not their desire, that the Church should hazard so many Souls, by letting them run on till they come to ripeness of understanding, that so they may be converted, and then baptized, as Infidels heretofore have been; they bear not towards God so unthankful mindes, as not to acknowledge it even amongst the greatest of his endless mercies, That by making us his own possession so soon, many advantages which Satan otherwise might take are prevented, and (which should be esteemed a part of no small happiness) the first thing whereof we have occasion to take notice, is, How much hath been done already to our great good, though altogether without our knowledge: The Baptism of Infants, they esteem as an Ordinance which Christ hath instituted, even in special love and favor to his own people: They deny not the practice thereof accordingly to have been kept, as derived from the hands, and continued from the days of the Apostles themselves unto this present; onelyonly it pleaseth them not, That to Infants there should be Interrogatories proposed in Baptism. This they condemn as foolish, toyish, and profane mockery: But are they able to shew, that ever the Church of Christ had any Publick Form of Baptism without Interrogatories; or, that the Church did ever use at the Solemn Baptism of Infants, to omit those Questions as needless in this case? **Aug. 1 pti. …3.Ioniface, a Bishop in St. Augustines time, knowing, That the Church did Universally use this Custom of Baptising Infants with Interrogatories, was desirous to learn from St. Augustine, the true cause and reason thereof. If (saith he) I should see before thee a young infant, and should ask of thee, whether that Infant when he cometh unto riper age, will be honest and just, or no; Thou wouldst answer (I know) that to tell in these things what shall come to pass, is not in the power of Mortal Man. If I should ask, What good or evil such an infant thinketh? Thine answer hereunto must needs be again with the like uncertainty. If them neither canst promise for the time to come, nor for the present pronounce any thing in this case; How is it, that when such are brought unto Baptism, their Parents there undertake what the Childe shall afterwards do? Yea, they are not doubtful to say, It doth that which is impossible to be done by Infants. At the least there is no man precisely able to affirm it done. Vonchsafe me hereunto some short answer, such as not onelyonly may press me with the bare authority of Custom, but also instruct me in the cause thereof. Touching which difficulty, whether it may truly be said for Infants, at the time of their Baptism, That they do believe; the effect of St. Angustines answer is, Yea, but with this distinction,… lipsius res … mentum percirtialo. Aug. a present Actual habit of Faith there is not in them; there is delivered unto them that Sacrament, a part of the due celebration whereof consisting in answering to the Articles of Faith, because the habit of Faith, which afterwards doth come with years, is but a farther building up of the same edifice, the first foundation whereof was laid by the Sacrament of Baptism. For that which there we professed without any understanding, when we afterwards come to acknowledge, do we any thing else, but onelyonly bring unto ripeness, the very Seed that was sown before? We are then Believers, because then we begun to be that which process of time doth make perfect. And till we come to Actual Belief, the very Sacrament of Faith is a shield as strong as after this the Faith of the Sacrament against all contrary Internal Powers. Which, whosoever doth think impossible, is undoubtedly farther off from Christian Belief, though he be Baptized, then are these Innocents, which at their Baptism, albeit they have no conceit cogitation of Faith, are notwithstanding pure, and free from all opposite cogitations, p. 243whereas the other is not free. If therefore without any fear or scruple, we may account them, and term them Believers onelyonly for their outward professions sake, which inwardly are farther from Faith then Infants, Why not Infants much more at the time of their solemn Initiation by Baptism, the Sacrament of Faith, whereunto they not onelyonly conceive nothing opposite, but have also thataaVoltum mirabi is les est. quemad: uncum quorundam nondum cognoscenu…n …cum sir intrabitator Deus; & quo…m cognescen…inan, non sit. N…c illi. nim a.l …cmplum Dei pertinene, qai cogn…icenc…; D…un, non Ec…t Deum … thieavetunt: & od remphius …l …erinen: parvali sanctisicati, Sacraments Cini… regenetri Spoiu Sancto qat per aeuu…mu…dum …stunt cognoscere Deum. Ilade quem po…uerunt i li nosse … haberc, illi potuerunt habere antequ. un nosse. Aug. Epist. 59. Grace given them, which is the first and most effectual cause out of which our belief groweth? In sum, the whole Church is a multitude of Believers, all honored with that title, even Hypocrites for their Professions sake, as well as Saints, because of their inward sincere perswasion, and Infants as being in the first degree of their ghostly motions towards the actual habit of Faith; the first sort are faithful in the eye of the World; the second faithful in the sight of God; the last in the ready direct way to become both, if all things after be suitable to these their present beginnings. This (saith St. Augustine) would not happily content such persons, as are uncapable or unquiet; but to them which having knowledge, are not troublesome, it may suffice. Wherein I have not for case of my self objected against you that custom onelyonly, then which, nothing is more from; but of a custom most profitable, I have done that little which I could, … yield you a reasonable cause. Were St. Augustine now living, there are which would tell him for his better instruction, that to saybbT.C. lib. …. pag. 15; If Children could have Faith, yet they …at present the childe cannot precisely …ell whether this particular childe hath Faith, or no; we are to think charitably, and to hope i… is one of the Church; but it can be no more predicly said, that is hath Faith, then it may be said precisely elected. of a childe, It is elect, and to say it, doth believe, are all one; for which cause, sith no man is able precisely to affirm the one of any Infant in particular, it followeth, that precisely and absolutely we ought not to say the other. Which precise and absolute terms, are needless in this case. We speak of Infants, as the rule of piety alloweth both to speak and think. They that can take to themselves, in ordinary talk, a charitable kinde of liberty to name men of their own sort, Gods dear children (notwithstanding the large reign of of Hyprocrisie) should not methinks be so strict and rigorous against the Church for presuming as it doth, of a Christian Innocent. For when we know how Christ is general hath said, That of such is the Kingdom of Heaven, which Kingdom is the Inheritance of Gods Elect; and do withal behold, how his providence hath called them unto the first beginnings of Eternal Life, and presented them at the Wellspring of New-birth, wherein original sin is purged; besides which sin, there is no Hinderance of their Salvation known to us, as themselves will grant; hard it were, that loving so many fair inducements whereupon to ground, we should not be thought to utter, at the least, a truth as probable and allowable in terming any such particular Infant an elect Babe, as in presumingcc2 John 1.2 John 1 the like of others, whose safety nevertheless we are not absolutely able to warrant. If any troubled with these seruples, be onelyonly for Instructions sake, desirous to know yet some farther reason, why Interrogatories should be ministred to Infants in Baptism, and be answered unto by others, as in their names; they may consider, that Baptism implieth a Covenant or League between God and Man, wherein as God doth bestow presently remission of sins and the Holy Ghost, hinding also himself to add in process of time, what Grace soever shall be farther necessary for the attainment of Everlasting Life; so every Baptized Soul receiving the same Grace at the hands of God, tieth likewise it self for ever to the observation of his Law, no less then the JewsddGal. 5. 3.Gal 5:3 by Circumcision bound themselves to the Law of Moses. The Law of Christ requiring therefore Faith and newness of life in all men, by vertue of the Covenant which they make in Baptism, Is it toyish, that the Church in Baptism exacteth at every mans hands an express Profession of Faith, and an inevocable promise of obedience by way ofeeStipu…a…o est verborum conceptio, quib… is qui lateringatur denurum sactummre se quod inrterogatus est respondet, Lib. 5. Sect. 1. ff de Obilg. & Act. In haec re alim talis ver…oa tradita fuerunt. Spanies? Spondeto, Promitto. Fide prominis? Fide Prumitris Promitto. Fide jubeo. Dabia? Dabo. Vacies? Faciam. …as…it. de verb. oblig. lib. 2. tit. 15. solemn stipulation? That Infants may contract and covenant with God,ffGen. 17.14. …. accommodat i lis nuter Ecclesia a i rum pedes ut venient, alloram eo ut credant, …os …: …ngum ut fateantur, ut quoniam quod agri sunt alio peccante ut praegravantur, sic cum familiar alio p…nio conscience falvantur. Aug. Serm. 10. de Verb. Apest.Gen 17:14 the Law is plain. Neither is the reason of the Law obscure: For sith it rendeth, we cannot sufficiently express how much, to their own good, and doth no way hurt or endanger them to begin the race of their lives herewith; they are, as equity requireth, admitted hereunto, and in favor of their tender years, such formal complements of stipulation, as being requisite, are impossible by themselves in their own persons to be performed, leave is given, that they may & sufficiently discharge by others. p. 244Albeit therefore, neither deaf, nor dumb men, neither surious persons, nor children, can receive any civil stipulation; yet this kinde of ghostly stipulation they may through his indulgence, who respecting the singular benefit thereof; accepteth Children brought unto him for that end, entrech into Articles of Covenant with them, and in tender commiseration, granteth that other Mens Professions and Promises in Baptism made for them, shall avail no less, then if they had been themselves, able to have made their own. None more fit to undertake this office in their behalf, then such as present them unto Baptism. A wrong conceit, that none may receive the Sacrament of Baptism, but they whose Parents, at the least the one of them, are by the soundness of their Religion, and by their vertuous demeanor, known to be Men of God,T.C. lib. 1. pag 172. hath caused some to repel Children whosoever bring them, if their Parents be mis-perswaded in Religion, or sot other mis-deserts ex-communicated; some likewise for that cause to withhold Baptism, unless the Father, albeit no such exception can justly be taken against him, do notwithstanding make Profession of his Faith, and avouch the childe to be his own. Thus whereas God hath appointed them Ministers of holy things, they make themselves Inquisitors of mens persons, a great deal farther then need is. They should consider, that God hath ordained Baptism in favor of mankinde. To restrain favors is an odious thing, to enlarge them, acceptable both to God and Man: Whereas therefore the Civil Law gave divers Immunities to them which were Fathers of three children, and had them living; those Immunities they held, although their children were all dead, if war had consumed them, because it seemed in that case not against reason, to repute them by a courteous construction of Law as live men,…li enim qni pro Rep. cec…l p…nt, in perpertinum per glotian vivcet intelligun…ur inflit lib. … tit. as sects. in that the honor of their Service done to the Commonwealth would remain always. Can it hurt us, in exhibiting the Graces which God doth bestow on men; or can it prejudice his glory, if the self-same equity guide and direct our hands? When God made his Covenant with such as had Abraham to their Father, was onelyonly Abrahams immediate issue, or onelyonly his lineal posterity according to the flesh, included in that Covenant? Were not Proselytes as well as Jews, always taken for the Sons of Abraham? Yea, because the very Heads of Families are Fathers in some sort, as touching providence and care for the meanest that belong unto them; the servants which Abraham had bought with money, were as capable of Circumcision, being newly born, as any natural childe that Abraham himself begat. Be it then, that Baptism belongeth to none, but such as either believe presently, or else being Infants, are the children of Believing Parents; in case the Church do bring children to the Holy Font, whose Natural Parents are either unknown, or known to be such as the Church accurseth, but yet forgetteth not in that severity, to take compassion upon their Off-spring,Osteruatur …pliyp… percipiendam spiritualem gratiam von ram a… cis qucium ges…urut … nibus quamvia & a… ipsis si & ipsi hor. 1. & … deles sint, qua … unit r… socierate santorum argusid lin v. Aug. in Epst. 23. foreign Iustin Reip. al Orth…. (for it is the Church which doth offer them to Baptism by the Ministry of Presenters) were it not against both equity and duty to refuse the Mother of Believers her self, and not to take her in this case for a Faithful Parent? It is not the vertue of our Fathers, nor the Faith of any other that can give us the true holiness which we have by vertue of our New Birth. Yet even through the common Faith and Spirit of Gods Church (a thing which no quality of Parents can prejudice) I say, through the Faith of the Church of God, undertaking the motherly care of oursouls, so far forth we may be, and are in our Infancy sanctified, as to be thereby made sufficiently capable of Baptism, and to be interessed in the Rites of our New Birth for their Pieties sake that offer us thereunto. It cometh sometime to pass (saith St. Augustine) that the children of Bond-slaves are brought to Baptism by their Lord; sometime the Parents being dead, the Friends alive undertake that Office, sometime Stangers or Virgins consecrated unto God, which neither have, nor can have children of their own, take up Infants in the open streets, and so offer them unto Baptism, whom the cruelty of unnatural Parents casteth out, and leaveth to the adventure of uncertain Pity. As therefore he which did the part of a Neighbor, was a Neighbor to that wounded Man whom the Parable of the Gospel describeth; so they are Fathers, although Strangers, that bring Infants to him which maketh them the Sons of God. In the phrase of some kinde of men, they use to be termed Witnesses, as if they came but to see and testifie what is done. It savoreth more of Piety to give them their old accustomed name of Fathers and Mothers in God, whereby they are well put in minde what affection they ought to bear towards those Innocents, for whose p. 245religious education, the Church accepteth them as pledges. This therefore is their own duty: But because the answer which they make to the usual demands of stipulation proposed in Baptism, is not their own; the Church doth best to receive it of them, in that form which best sheweth whose the act is. That which a Guardian doth in the name of his Guard or Pupil, standeth by natural equity forcible for his benefit, though it be done without his knowledge. And shall we judge it a thing unreasonable, or in any respect unfit, That Infants by words which others utter, should, though unwittingly, yet truly and forcibly, binde themselves to that whereby their estate is so assuredly bettered? Herewith Nestorius aaSi Arrianae aut Sabelliane herese… & … esses, & non tuo ipsius symbolo tecum uterer, convincerem re tamen testimoniorum sacrorum auctoritate. Quid tantem si sic apud ee agerem, quid diceres? quid responderes? nonne obsecro illud, in eo re Baptisatum, in eo te renatum esse? Ec verè, in negotio quamvis improbo non importuna defensio, & quae non absurdè causam erroris diceres, so pertinaciam non sociares errori. Nunc autem cùm in Catholica urbe natus, Catholica Fide institutus, Catholico Baptismare regeneratus sis, nunquid agere tecum quasi cum Arriano aut Sabelliano possim? Quod utinam fuisses. Minus dolerem in malis editum quàm de bonis laps…m, minus Fidem non ha…itam quàm amissam. Non …iquum aurem, Heretice, non iniquum aut grave aliquid postulo. Hoc fac in Catholica Fide editus quod fueras pro perversitate facturus. Cassieod. de incarn lib. 6. cap. 5.the Heretick was charged, as having faln from his first Profession, and broken the promise which he made to God in the Arms of others. Of such as profaned themselves, being Christians, with irreligious delight in the Ensigns of Idolatry, Heathenish Spectacles, Shows, and Stage-plays,bbTertul.. lib. de Spectac. Tertullian to strike them the more deep, claimeth the Promise which they made in Baptism. Why were they dumb, being thus challenged? Wherefore stood they not up to answer in their own defence, that such Professions and Promises made in their names, were frivolous; that all which others undertook for them, was but mockery and profanation? That which no Heretick, no wicked liver, no impious despiset of God, no miscreant or malefactor, which had himself been Baptized, was ever so desperate as to disgorge in contempt of so fruitfully received Customs, is now their voice that restore, as they say, The ancient Purity of Religion.

65. In Baptism many things of very ancient continuance are now quite and clean abolished;Of the Cross in Baptism. for that the Vertue and Grace of this Sacrament had been therewith over-shadowed, as fruit with too great abundance of leaves. Notwithstanding to them, which think that always imperfect Reformation, that doth but shear and not flea; our retaining certain of those former Rites, especially the dangerous Sign of the Cross, hath seemed almost an impardonable oversight. The Cross (they say) sith it is but a meer invention of Man, should not therefore at all have been added to the Sacrament of Baptism. To Sign Childrens Foreheads with a Cross, in token that hereafter they shall not be ashamed to make Profession of the Faith of Christ, is to bring into the Church a new Word, whereas there ought to be no Doctor heard in the Church but our Saviour Christ. That reason which moved the Fathers to use, should move us not to use the Sign of the Cross. They lived with Heathens which had the Cross of Christ in contempt, we with such as adore the Cross; and therefore we ought to abandon it, even as, in like consideration, Ezekias did of old the Brazen Serpent. These are the causes of displeasure conceived against the Cross; a Ceremony, the use whereof hath been profitable, although we observe it not as the Ordinance of God, but of Men. For (saith Tertullian)Tertul. de C… ro. Militi…. if of this and the like Customs, thou shouldst require some Commandment to be shewed thee out of Scriptures, there is none found. What reason there is to justifie Tradition, Life, or Custom in this behalf, either thou maist of thy self perceive, or else learn of some other that doth. Lest therefore the name of Tradition should be offensive to any, considering how far by some it hath been, and is abused, we mean byccTraditiones non scriptas, si doctrinam respiciant, cum doctrina scrip…a convenire debere dicimus. Quod ad rituales & ecclesiasticas attinet, ordinis & aedificationis Ecclesiarum in his semper habend… ratio est; inutiles autem & noxias, nempe ineptas & supersticiosas Patronis suis relinquamus, Goulart, Genevens. Annot. in Epist. Cypr. 74. Traditions, or Ordinances made in the prime of Christian Religion, established with that Authority which Christ hath left to his Church for matters indifferent; and in that consideration requisite to be observed, till like authority see just and reasonable cause to alter them. So that Traditions Ecclesiastical are not rudely and in gross to be shaken off, because the Inventors of them were men. Such as say, They allow noddT.C.l. …. pa 71. They should nor have been to hold as to have brought it into the holy Sacrament of Baptism and so …ingle the Ceremonies and inventions of Men… with the Sacraments and institutions of God. invention of Men to be mingled with the Outward Administration of Sacraments; and under that pretence, condemn p. 246our using the Sign of the Cross, have belike some special Dispensation themselves to violate their own Rules. For neither can they indeed decently, nor do they ever Baptize any without manifest breach of this their profound Axiom, That Mens Inventions should not be mingled with Sacraments and Institutions of God. They seem to like very well in Baptism, the Custom of God-fathers, because so generally the Churches have received it. Which Custom, being of God no more instituted then the other (howsoever they pretend the other hurtful, and this profitable) it followeth, That even in their own opinion, if their words do shew their mindes, there is no necessity of stripping Sacraments out of all such attire of Ceremonies, as Mans wisdom hath at any time cloathed them withal; and consequently, That either they must reform their speech as over-general, or else condemn their own practice as unlawful. Ceremonies have more in weight then in sight; they work by commonness of use much, although in the several acts of their usage, we scarcely discern any good they do. And because the use which they have for the most part, is not perfectly understood, Superstition is apt to impute unto them greater vertue then indeed they have. For prevention whereof, when we use this Ceremony we always plainly express the end whereunto it serveth, namely, For a Sign of Remembrance to put us in minde of our duty. But by this mean, they say, we make it a great deal worse.T.C. lib 1. pag. 170. The profitable signification of the Cross maketh the thing a great deal worse, and bringeth In a new word …neu the Church; whereas there ought to …e no Doctor li…ard in the Church, but onelyonly our Saviour Christ, For al hough t… be the Word of God, that we should … … be ashamed of the Cross of Christ, yet is it not the Word of God, that we should be kept in remembrance of that, by …n lines drawn across one over another in the Childes Forehead. For why? Seeing God hath no where commanded to draw two lines in token of the duty which we ow to Christ, our practice with this Exposition publisheth a new Gospel, and causeth another Word to have place in the Church of Christ, where no voice ought to be heard but his. By which good reason the Authors of those grave admonitions to the Parliament are well-holpen up, which held, That sitting at Communions, betokeneth rest and full accomplishment of Legal Ceremonies in our Saviour Christ. For although it be the Word of God, That such Ceremonies are expired; yet seeing it is not the Word of God, that men to signifie so much should sit at the Table of our Lord; these have their doom as well as others, Guilty of a new devised Gospel in the Church of Christ. Which strange imagination is begotten of a special dislike they have to hear, that Ceremonies now in use, should be thought significant; whereas, in truth, such as are not significant must needs be vain. Ceremonies destitute of signification, are no better then the idle gestures of men, whose broken wits are not Masters of what they do. For if we look but into Secular and Civil Complements, what other cause can there possibly be given why to omit them, where of course they are looked for; for where they are not so due, to use them, bringeth mens secret intents often-times into great jealousie: I would know, I say, What reason we are able to yield, why things so light in their own nature should weigh in the opinions of men so much, saving onelyonly in regard of that which they use to signifie or betoken? Doth not our Lord Jesus Christ**Luk. 7. 44Luke 7:44 himself impute the omission of some courteous Ceremonies, even in domestical entertainment, to a colder degree of loving affection, and take the contrary in better part, not so much respecting what was less done, as what was signified less by the one, then by the other? For, to that very end, he referreth in part those gracious Expostulations, Simon, seest thou this Woman? since I entred unto thine house, thou gavest me no water for my feet; but she hath washed my seet with tears, and wiped them with the hairs of her head: Thou gavest me no kiss, but this Woman since the time I came in, hath not ceased to kiss my feet: Mine head with oyl, thou didst not anoint, but this Woman hath anointed my feet with oynment. Wherefore as the usual dumb Ceremonies of common life are in request or dislike, according to that they import; even so Religion, having likewise her silent Rites, the chiefest rule whereby to judge of their quality, is that which they mean or betoken. For if they signifie good things (as somewhat they must of necessity signifie, because it is of their very nature to be signs of intimation, presenting both themselves unto outward sense, and besides themselves some other thing, to the understanding of beholders) unless they be either greatly mischosen to signifie the same, or else applied where that which they signifie, agreeth not, there is no cause of exception against them, as against evil and unlawful Ceremonies, much less of excepting against them onelyonly, in that they are not without sense. And if every Religious Ceremony which hath been invented of men, to signifie any thing that God himself alloweth, were the publication p. 247of another Gospel in the Church of Christ; seeing that no Christian Church in the World, is, or can be, without continual use of some Ceremonies which men have instituted, and that to signifie good things (unless they be vain and frivolous Ceremonies;) it would follow, That the World hath no Christian Church which doth not daily proclaim new Gospels; a sequel, the manifest absurdity whereof argueth the rawness of that Supposal, cut of which it groweth. Now theaaT. C. lib. …. pag. 170. It is known to all that have real the Ecclesi…ssical sieries, That the Heathen did … in Christians in …s, all, in reproach. Thu… the God which …ry believed on, was hanged upon a Cross. And they thought go…d to r…th, that they were not ashamed therefore of the Sun of God, by the often using of the Sign of the Crist. Which carefulness and goul minde, to keep amongst them an open Prose…n of Christ crucified, althrough it be to be commended, yet is not this means so. And they might otherwise have kept it, and with less danger then by this use of crossing. And as it was brought in upon no good ground, so the Lord left a mark of his curse of it, and whereby It might be perceived to c…mour of the Forat of Men Brain, is that it began forthwith, while it was yet in the Swalling Ciours, to be supersti…iuosly abused. The Christians had such a Superstition in it, that they would do nothing without Crossing: But if it were gramed, that upon this consideration which I have before mentioned, the ancient Christians did well; yet it followeth not, that we should to do. For we live not amongst those Nation; which do cast us in the …th, or reproach us with die Cross of Christ. Now that we live amongst Papist: that do not concern the Cros of Christ, but which esteem more of the Word in Cross, thru of the tene …as, w… is his sufferings, we ough now to do clean con…riwile to thrill christians, and abolish a…l use of that Cross to. For contrary theas… must have contrary remedie. If therefore th…o'd t Christians to deliver the Cross of Christ sunt now …, all senue the Cross; the Christians now to take away the superstitions estimation of it, ought to take away …e use of it. cause why Antiquity did the more, in actions of common life, honor the Ceremony of the Cross, might be, for that they lived with Infidels. But that which they did in the Sacrament of Baptism, was for the self-same good of Believers which is thereby intended still. The Cross is for us an admonition no less necessary then for them, to glory in the Service of Jesus Christ, and not to hang down our heads as men ashamed thereof, although it procure us reproach and obloquy at the hands of this wretched World. Shame, is a kinde of fear to incur disgrace and ignominy. Now whereas some things are worthy of reproach, some things ignominious onelyonly through a false opinion which men have conceived of them; Nature that generally feareth opprobtious reprehension, must by Reason and Religion, bebbEphe…. 5. 12. Rom. 6. 21Rom 6:21 taught what it should be ashamed of, and what not. But be we never so well instructed what our duty is in this behalf, without some present admonition at the very instant of practise, what we know is many times not called to minde, till that be done whereupon our just confusion ensueth. To supply the absence of such, as that way might do us good, when they see us in danger of sliding; there areccSen. Epist. 1…. lib. 1. judicious and wise men which think, we may greatly relieve our selves by a bare imagined presence of some, whose Authority we fear, and would be loath to offend, if indeed they were present with us. Witnesses at hand, are a bridle unto many offences. Let the minde have always some whom it feareth, some whose Authority may keep even secret thoughts under aw. Take Cato or, if he be too harsh and rugged, chuse some other of a softer mettal, whose gravity of life and speech thou lovest, his minde and countenance carry with thee, set him always before thine eyes, either as a watch, or as a pattern. That which is crooked, we cannot streighten but by some such level. If men of so good experience and insight in the maims of our weak flesh, have thought these fancied remembrances available to awaken shamefastness, that so the boldness of sin may be staid ere it look abroad; surely, the Wisdom of the Church of Christ, which hath so that use, converted the Ceremony of the Cross in Baptism, it is no Christian mans part to despise; especially seeing that by this mean, where Nature doth earnestly import aid, Religion yieldeth her that ready assistance, then which there can be no help more forcible, serving onelyonly to relieve memory, and to bring to our cogitation, that which should most make ashamed of sin. The minde while we are in this present life ddT… …oin …., whether it contemplate, meditate, deliberate, or howsoever exercise it self, worketh nothing without continual recourse unto imagination, the onelyonly Store-house of wit, and peculiar Chair of memory. On this Anvile it ceaseth not day and night to strike, by means whereof, as the Pulse declareth how the heart doth work, so the veryeeFrons honinies cristitiae. Islortatis, Clementia, severitatis index est, Plin. lib. 21. thoughts and cogitations of mans minde, be they good or bad, do no where sooner bewray themselves, then through the crevesses of that Wall wherewith Nature hath compasied the Cells and Closets of Fancy. In the Forehead nothing more plain to be seen, then the fear of contumely and disgrace. For which cause, the Scripture (as with great p. 248probability it may be thought) describeth them marked of God in the Forehead,Ez. k9 4. Apoc. 7. 3. … p 4.Rev 7:3 whom his mercy hath undertaken to keep from final confusion and shame. Not that God doth set any corporal mark on his chosen, but to note, that he giveth his Elect security of preservation from reproach, the fear whereof doth use shew it self in that part. Shall I say, that the Sign of the Cross (as we use it) is in some sort a mean to work ouraaforeign Arist Eth. 4.c.9. a Caro signatur u… &c anima muniatur, Tertul de Resur. Car. preservation from reproach? Surely, the minde which as yet hath not hardned it self in sin, is seldom provoked thereunto in any gross and grievous manner, but Natures secret suggestion objected against it ignominy as a bar. Which conceit being entred into that Palace of Mans fancy, the Gates whereof, have imprinted in them that holy Sign which bringeth fortwith to minde, whatsoever Christ hath wrought, and we vowed against sin; it cometh hereby to pass, that Christian men never want a most effectual, though a silent Teacher, to avoid whatsoever may deservedly procure shame. So that in things which we should be ashamed of, we are by the Cross admonished faithfully of our duty, at the very moment when admonition doth most need. Other things there are which deserve honor, and yet do purchase many times our disgrace in this present World, as of old, the very truth of Religion it self, till God by his own out-stretched arm made the glory thereof to shine over all the Earth.Cypr. Epist 56. …d Thim… …. Whereupon St. Cyprian exhorting to Ma…tyrdom in times of Heathenish persecution and cruelty, thought it not vain to alledge unto them, with other Arguments, the very Ceremony of that Cross whereof we speak. Never let that hand offer Sacrifice to Idols, which hath already received the Body of our Saviour Christ, and shall hereafter the Crown of his Glory; Arm your Foreheads unto all boldness … that the Sign of God may be kept safe. Again, when it pleased God, that the fury of their enemies being bridled, the Church had some little rest and quietness, (if so small a liberty, but onelyonly to breathe between troubles, may be termed quietness and rest) to such as fell not away from Christ, through former persecutions, he giveth due and deserved praise in the self-same manner.Cypr. de Laps. You that were ready to endure imprisonment, and were resolute to suffer death; you that have couragiously withstood the World, ye have made your selves both a glorious spectacle for God to behold, and a worthy example for the rest of your Brethren to follow. Those mouths which had sanctified themselves with food, coming down from Heaven, leashed after Christ own Body and Blood, to taste the poysoned and contagious scraps of Idols; those Foreheads which the Sign of God had purified, kept themselves to be crowned by him, the touch of the Garlands of Satan, they abhorred. Erant enim supplices corona; li. Tetilib. de Core…il.Thus was the memory of that Sign which they had in Baptism, a kinde of bar or prevention to keep them even from apostasie, whereunto the frailty of flesh and blood, over-much fearing to endure shame, might peradventure the more easily otherwise have drawn them.In the service of …lo…, the Donors of their Temples, the Sacrifices, the Al…, the Priests, and the Suppliants that wore present, were Garlands. We have not now, through the gracious goodness of Almighty God, those extream conflicts which our Fathers had with blasphemous contumelies, every where offered to the Name of Christ, by such as professed themselves Infidels and Unbelievers. Howbeit, unless we be strangers to the age wherein we live, or else in some partial respect, dissemblers of that we hourly both hear and see; there is not the simplest of us, but knoweth with what disdain and scorn Christ is dishonored far and wide. Is there any burden in the World, more heavy to bear then contempt? Is there any contempt that grieveth as theirs doth, whose quality no way making them less worthy then others are, of reputation; onelyonly the service which they do to Christ in the daily exercise of Religion, treadeth them down? Doth any contumely, which we sustain for Religion sake, pierce so deeply as that which would seem of meer Conscience religiously spightful? When they that honor God, are despised; when the chiefest service of Honor that man can do unto him, is the cause why they are despised; when they which pretend to honor him, and that with greatest sincerity, do with more then Heathenish petulancy trample under foot almost whatsoever, either we, or the whole Church of God, by the space of so many ages, have been accustomed unto, for the comlier and better exercise of our Religion, according to the soundest Rules that Wisdom directed by the Word of God, and by long experience confirmed, hath been able with common advice, with much deliberation and exceeding great diligence, to comprehend; when no man fighting under Christs Banner, can be always exempted from seeing, p. 249or sustaining those indignities; the sting whereof not to feel, or feeling, not to be moved thereat, is a thing impossible to flesh and blood: If this be any object for Patience to work on, the strictest bond that thereunto tieth us, is our vowed obedience to Christ; the solemnest vow that we ever made to obey Christ, and to suffer willingly all reproaches for his sake, was made in Baptism: And amongst other memorials to keep us mindful of that vow, we cannot think, that the Sign which our new Baptized Fore-heads cïd there receive, is either unfit or unforcible; the reasons hitherto alledged, being weighed with indifferent ballance. It is not (you will say) the Cross in our Fore-heads, but in our Hearts the Faith of Christ, that ameth us with Patience, Constancy, and Courage. Which as we grant to be most true, so neither dare we despise, no not the meanest helps that serve, though it be but in the very lowest degree of furtherance, towards the highest services that God doth require at our hands. And if any man deny, that such Ceremonies are available, at the least, as memorials of duty; or do think that himself hath no need to be so put in minde, what our duties are; it is but reasonable, that in the one, the publick experience of the World over-weigh some few mens perswasion; and in the other, the rare perfection of a few condescend unto common imbecillity. Seeing therefore, that in fear shame, which doth worthily follow sin, and to bear undeserved reproach constantly, is the general duty of all men professing Christianity; seeing also, that our weakness, while we are in this present World, doth need towards Spiritual duties, the help even of corporal furtherance; and that by reason of natural intercourse between the highest and the lowest powers of mans minde in all actions, his fancy or imagination, carrying in it that special note of Remembrance, then which, there is nothing more forcible, where either too weak, or too strong a conceit of infamy and disgrace might do great harm, standeth always ready to put forth a kinde of necessary helping hand; we are in that respect to acknowledge theaaforeign. Arist. … her. I.1. cap. 6. good and profitable use of this Ceremony, and not to think it supersluous, that Christ hath his mark applied bbOziar Rex leprae varielate in fronte macularu… est, co porie corporis norarus est. nso Domino ubi sig… cur qui Domin… prometentur. Cypr. de unit. Eccles. Cap. 16.unto that part where bashfulness appeareth, in token that they which are Christians should be at no time ashamed of his ignominy. But to prevent some inconveniencies which might ensue, if the over-ordinary use thereof (as it fareth with such Rites, when they are too common) should cause it to be of less observation or regard, where it most availeth; we neither omit it in that place, nor altogether make it so vulgar, as the Custom heretofore hath been: Although to condemn the whole Church of God, when it most flourished in zeal and piety, to mark that age with the brand of Error and Superstition, onelyonly because they had this Ceremony more in use, then we now think needful; boldly to affirm, That this their practice grew so soon, through a fearful malediction of God, upon the Ceremony of the Cross, as if we knew, that his purpose was thereby to make it manifest in all mens eyes, how execrable those things are in his sight which have proceeded from humane invention, is, as we take it, a censure of greater zeal then knowledge. Men whose judgments in these cases are grown more moderate, although they retain not as we do the use of this Ceremony, perceive notwithstanding very well, such censures to be out of square; and do therefore not onelyonlyccGinlart. Am not. in Cypr. lib. ad Demerr cap. 19. Quamvis veteres Christiani externo signo cruds un sumi, lil …amen suit sinc superstitione, &c ductrias de Christi merito ab cr…e qui postea l…epsie pios servant; immunes. acquit the Fathers from superstition therein, but also think it sufficient to answer in excuse of themselves,ddIdem An. not. in Cypr. Epist. 57. 67. The Ceremony which was but a thing indifferent even of old, we judge not at this day, a matter necessary for all Christian men to observe. As for their last upshot of all towards this Mark, they are of opinion, that if the ancient Christians, to deliver the Cross of Christ from contempt, did well, and with good consideration, use often the Sign of the Cross, in testimony of their Faith and Profession, before Infidels which upbraided them with Christs sufferings; now that we live with such as contrariwise adore the Sign of the Cross (because contrary diseases should always have contrary remedies) we ought to take away all use thereof. In which conceipt, they both ways greatly seduce themselves; first, for that they imagine the Fathers to have had no use of the Cross, but with reference unto Infidels, which mis-perswasion we have before discovered at large; and secondly, by reason that they think there is not any other way besides Universal Extirpation to reform superstitious abuses of the Cross. Wherein, because there are that stand very much upon the example of Ezechias, as if his breaking to pieces that Serpent of Brass, whereunto the Children of Israel had burnt p. 250Incense, did enforce the utter abolition of this Ceremony; the fact of that vertuous Prince, is by so much the more attentively to be considered. Our lives in this World, are partly guided by Rules, and partly directed by Examples. To conclude, out of general Rules and Axioms, by discourse of Wit, our duties in every particular action, is both troublesome, and many times so full of difficulty, that it maketh diliberations hard and tedious to the wisest men. Whereupon we naturally all incline to observe examples, to mark what others have done before us, and in favor of our own ease, rather to follow them, then to enter into new consultation; if in regard of their Vertue and Wisdom, we may but probably think they have waded without Error. So that the willingness of men to be led by example of others, both discovereth and helpeth the imbecillity of our judgment. Because it doth the one, therefore insolent and proud Wits would always seem to be their own Guides; and, because it doth the other, we see how hardly the vulgar sort is drawn unto any thing, for which there are not as well Examples as Reasons alledged. Reasons proving that which is more particular by things more general and farther from Sense, are with the simpler sort of men less trusted, for that they doubt of their own judgment in those things; but of Examples which prove unto them, one doubtful particular by another, more familiarly and sensibly known, they easily perceive in themselves some better ability to judge. The force of Examples therefore is great, when in matter of action, being doubtful what to do, we are informed what others have commendably done, whose deliberations were like. But whosoever doth perswade by example, must as well respect the fitness, as the goodness of that he alledgeth. To Ezechias, God himself in this fact, giveth testimony of well-doing. So that nothing is here questionable, but onelyonly whether the example alledged, be pertinent, pregnant, and strong. The Serpent spoken of, was first erected for the extraordinary and miraculous cure of the Israelites in the Desart. This use having presently an end, when the cause, for which God ordained it, was once removed; the thing it self they notwithstanding kept for a Monument of Gods Mercy, as in like consideration they did the Pot of Manna, the Rod of Aaron, and the Sword which David took from Goliah. In process of time, they made of a Monument of Divine Power a plain Idol, they burnt Incense before it contrary to the Law of God, and did it the services of honor due unto God onelyonly. Which gross and grievous abuse, continued till Ezekias restoring the purity of sound Religion, destroyed utterly that which had been so long and so generally a snare unto them. It is not amiss, which the Canon Law hereupon concludeth, namely,Dist. 6.3. cap. Quid. That if our Predecessors have done some things which at that time might be without fault, and afterward be turned to Error and Superstition; we are taught by Ezechias breaking the Brazen Serpent, that Posterity may destroy them without any delay, and with great Authority. But may it be simply and without exception hereby gathered, that Posterity is bound to destroy whatsoever hath been, either at the first invented, or but afterwards turned to like Superstition and Error? No, it cannot be. The Serpent therefore, and the Sign of the Cross, although seeming equal in this point, That Superstition hath abused both; yet being herein also unequal, that neither they have been both subject to the like degree of abuse, nor were in hardness of redress alike, it may be, That even as the one for abuse was religiously taken away; so now, when Religion hath taken away abuse from the other; we should by utter abolition thereof, deserve hardly his commendation, whose example there is offered us no such necessary cause to follow. For by the words of Ezechias, in terming the Serpent but A lump of Brass, to shew, That the best thing in it now, was the Metal or Matter whereof is consisted; we may probably conjecture, That the people whose Error is therein controlled, had the self-same opinion of it, which the Heathens had of Idols, They thought that the Power of Deity was with it; and when they saw it dissolved, haply they might, to comfort themselves, imagine as Olympius the Sophister did, beholding the dissipation of Idols,…izon. lib 17. cap. 15. Shapes and counterseits they were, fashioned of matter subject unto corruption, therefore to grind them to dust was easie; but those Celestial Powers which dwelt and resided in them, are ascended into Heaven. Some difference there is between these opinions of palpable Idolatry, and that which the Schools in Speculation have boulted out concerning the Cross. Notwithstanding, for as much as the Church of Rome hath hitherto practised, and doth profess p. 251the same Adoration to the Sign of the Cross, and neither less nor other, then is due unto Christ himself; howsoever they varnish and qualifie their sentence, pretending, That the Cross, which to outward sense, presenteth visibly it self alone, is not by them apprehended alone, but hath, in their secret surmise or conceit, a reference to the Person of our Lord Jesus Christ; so that the honor which they joyntly do to both, respecteth principally his Person, and the Cross but onelyonly for his Persons sake; the people not accustomed to trouble their wits with so nice and subtle differences in the exercise of Religion, are apparently no less ensnared by adoring the Cross, then the Jews by burning Intense to the Brazen Serpent.The. pag. 3. q. 25. art. 3. Resp. ad Tert. It is by Thomas ingenuously granted, That because unto reasonable Creatures, a kinde of reverence is due for the excellency which is in them, and whereby they resemble God; therefore, if reasonable Creatures, Angels, or Men, should receive at our hands, holy and divine honor, as the Sign of the Cross doth at theirs, to pretend, that we honor not them alone, but we honor God with them; would not serve the turn, neither would this be able to prevent the error of men, or cause them always to respect God in their adorations, and not to finish their intents in the object next before them. But unto this he addeth, That no such error can grow, by adoring in that sort a dead Image, which every man knoweth to be void of excellency in it self, and therefore will easily conceive, that the honor done unto it, hath an higher reference. Howbeit, seeing that we have by over-true experience, been taught how often, especially in these cases, the light even of common understanding faileth; surely, their usual adoration of the Cross is not hereby freed. For in actions of this kinde, we are more to respect, what the greatest part of men is commonly prone to conceive, then what some few mens wits may devise in construction of their own particular meanings. Plain it is, that a false opinion of some personal divine excellency to be in those things, which either Nature or Art hath framed, causeth always religious adoration. And as plain, that the like adoration applied unto things sensible, argueth to vulgar capacities, yea, leaveth imprinted in them the very same opinion of Deity, from whence all idolatrous worship groweth. Yea, the meaner and baser a thing worshipped, is in it self, the more they incline to think, that every man which doth adore it, knoweth there is in it, or with it, a presence of divine power. Be it therefore true, That Crosses purposely framed or used for receipt of divine honor, be even as scandalous as the Brazen Serpent it self, where they are in such sort adored; Should we hereupon think our selves in the sight of God, and in Conscience charged to abolish utterly the very Ceremony of the Cross, neither meant at the first, nor now converted unto any such offensive purpose? Did the Jews which could never be perswaded to admit in the City of Ierusalem, that aaIoseph. Antiq lib. 17. cap. 8. & lib. 18. cap. 3. & de Bell. lib. 2. cap. 8.Image of Caesar which the Romans were accustomed to bbTheir Eagles their Ensigns, and the Images of their Princes, they carried with them in all their Armies, and had always a kinde of Chappel wherein they places and adored them is their gods. …. l. 40. Heredian. lib. 4.adore, make any scruple of Caesars Image in the Coyn, which they knew very well that men were not wont to worship? Between the Cross which Superstition honoreth as Christ, and that Ceremony of the Cross, which serveth onelyonly for a Sign of Remembrance;ccMatth. 22.20.Matt 22:20 there is as plain and as great a difference, as between those dd2 Chro. 4. 3.2 Chr 4:3Brazen Images which Solomon made to beat up the Cestern of the Temple, and (sith both were of like shape, but of unlike use) eeExod. …2.….Exod 2that which the Israelites in the Wilderness did adore; or between the ff2 Chro. 34 7.2 Chr 34:7Altars which Iosias destroyed, because they were instruments of meet Idolatry, and ggJosh. 22. 10.Josh 22:10that which the Tribe of Reuben, with others erected near to the River Iordan; for which also they grew at the first into some dislike, and were by the rest of their Brethren suspected, yea, hardly charged with open breach of the Law of God, accused of backwardness in Religion, up braiced bitterly with the fact of Peor, and the odious example of Athan; as if the building of their Altar in that place had given manifest shew of no better, then intended Apostasie, till by a true Declaration made in their own defence, it appeared, that such as misliked, mis-understood their enterprize, in as much as they had no intent to build any Altar for Sacrifice, which God would have no where offered saving in Ierusalem onelyonly, but to a far other end and purpose, which being opened, satisfied all parties, and so delivered them from causeless blame. In this particular, suppose the worst; Imagine that the immaterial Ceremony of the Cross, had been the subject of as gross pollution as any Heathenish p. 252or prophane Idol. If we think the example of Ezechias a proof, that things which Error and Superstition hath abused, may in no consideration be tolerated, although we presently finde them not subject to so vile abuse, the plain example of Ezechias proveth the contrary.1 King. 11. 1….1 Kgs 11:1 The Temples and Idols, which under Solomon had been of very purpose framed for the honor of foreign gods, Ezechias destroyed not; because they stood as forlorn things, and did now no harm, although formerly they had done harm.2 King. 13. 13.2 Kgs 13:13 Iosias, for some inconvenience afterwards, razed them up. Yet to both, there is one commendation given, even from God himself, that touching Matter of Religion, they walked in the steps of David, 2 King. 18 3,6. & 12. 2.2 Kgs 18:32 Kgs 18:62 Kgs 12:2and did no way displease God. Perhaps it seemeth, that by force and vertue of this example, although it bare detestation and hatred of Idolatry, all things which have been at any time worshipped, are not necessarily to be taken out of the World; nevertheless, for remedy and prevention of so great offences, Wisdom should judge it the safest course to remove altogether from the eyes of men, that which may put them in minde of evil. Some kindes of evil, no doubt, there are very quick in working on those affections that most easily take fire, which evils should in that respect, no oftner then need requireth, be brought in presence of weak mindes. But neither is the Cross any such evil, nor yet the Brazen Serpent it self so strongly poysoned, that our eyes, ears, and thoughts, ought to shun them both, for fear of some deadly harm to ensue, the onelyonly representation thereof, by gesture, shape, sound, or such like significant means. And for mine own part, I most assuredly perswade my self, that had Ezechias (till the days of whose most vertuous Reign, they ceased not continually to burn Incense to the Brazen Serpent) had he found the Serpent, though sometime adored, yet at that time recovered from the evil of so gross abuse, and reduced to the same that was before in the time of David, at which time they esteemed it onelyonly as a Memorial, Sign, or Monument of Gods miraculous goodness towards them, even as we in no other sort esteem the Ceremony of the Cross; the due consideration of an use so harmless, common to both, might no less have wrought their equal preservation, then different occasions have procured, notwithstanding the ones extinguishment, the others lawful continuance. In all perswasions, which ground themselves upon example, we are not so much to respect what is done, as the causes and secret inducements leading thereunto. The question being therefore, whether this Ceremony supposed to have been sometimes scandalous and offensive, ought for that cause to be now removed; there is no reason we should forthwith yield our selves to be carried away with example, no not of them, whose acts, the highest judgment approveth for having reformed in that manner, any publick evil: But before we either attempt any thing, or resolve, the state and condition as well of our own affairs as theirs, whose example presseth us, is advisedly to be examined; because some things are of their own nature scandalous, and cannot chuse but breed offence,2 King. 23. 7.2 Kgs 23:7 as those Sinks of execrable filth which Iosias did overwhelm; some things, albeit not by Nature, and of themselves, are notwithstanding so generally turned to evil, by reason of an evil corrupt habit grown, and through long continuance incurably setled in the mindes of the greatest part, that no red…ess can be well hoped for, without removal of that wherein they have ruined themselves, which plainly was the state of the Jewish people, and the cause why Ezechias did with such sudden indignation destroy what he saw worshipped; finally, some things are as the Sign of the Cross, though subject either almost or altogether to as great abuse, yet curable with more facility and ease. And to speak as the truth is, our very nature doth hardly yield to destroy that which may be fruitfully kept, and without any great difficulty, clean scouted from the rust of evil, which by some accident hath grown into it. Wherefore to that which they build in this question upon the example of Ezechias, let this suffice. When Heathens despised Christian Religion, because of the sufferings of Jesus Christ, the Fathers, to testifie how little such contumelies and contempts prevailed with them, chose rather the Sign of the Cross, then any other outward mark, whereby the World might most easily discern always what they were. On the contrary side now, whereas they which do all profess the Christian Religion, are divided amongst themselves; and the fault of the one part is, That the zeal to the sufferings of Christ, they admire too much, and p. 253over-superstitiously adore the Visible Sign of his Cross; if you ask, what w that mislike them should do, we are here advised to cure one contrary by another. Which Art or Method, is not yet so current as they imagine. For if, as their practice for the most part sheweth, it be their meaning, that the scope and drift of Reformation, when things are faulty, should be to settle the Church in the contrary; it standeth them upon, to beware of this rule, because seeing Vices have not onelyonly Vertues, but other Vices also in Nature opposite unto them, it may be dangerous in these cases to seek, but that which we finde contrary to present evils. For in sores and sicknesses of the minde, we are not simply to measure good by distance from evil, because one Vice may in some respect be more opposite to another, then either of them to that Vertue which holdeth the mean between them both. Liberality and Covetousness, the one a Vertue, and the other a Vice, are not so contrary as the Vices of Covetousness and Prodigality: Religion and Superstition have more affiance, though the one be Light, and the other Darkness; then Superstition and Prophaneness, which both are vicious extremities. By means whereof it cometh also to pass, that the Mean, which is Vertue, seemeth in the eyes of each extream an extremity; the liberal hearted man is by the opinion of the Prodigal miserable, and by the judgment of the miserable lavish: Impiety for the most part upbraideth Religion as Superstitious, which Superstition often accuseth as impious; both so conceiving thereof, because it doth seem more to participate each extream, then one extream doth another, and is by consequent less contrary to either of them, then they mutually between themselves. Now, if he that seeketh to reform Covetousness or Superstition, should but labor to induce the contrary, it were but to draw men out of Lime into Cole-dust: So that their course, which will remedy the Superstitious abuse of things profitable in the Church, is not still to abolish utterly the use thereof, because not using at all, is most opposite to ill using; but rather, if it may be, to bring them back to a right perfect and religious usage, which albeit less contrary to the present sore, is notwithstanding the better, and by many degrees the sounder way of recovery: And unto this effect, that very Precedent it self, which they propose, may be best followed. For as the Fathers, when the Cross of Christ was in utter contempt, did not superstitiously adore the same, but rather declare, that they so esteemed it as was meet? In like manner where we finde the Cross, to have that honor which is due to Christ, is it not as lawful for us to retain it, in that estimation which it ought to have, and in that use which it had of old without offence, as by taking it clean away, so seem Followers of their example; which cure wilfully by abscission that which they might both preserve and heal? Touching therefore the Sign and Ceremony of the Cross, we no way finde our selves bound to relinquish it; neither because the first Inventors thereof were but mortal men; nor lest the sense and signification we give unto it, should burthen us as Authors of a new Gospel in the House of God; not in respect of some cause which the Fathers had more then we have to use the same; nor finally, for any such offence or scandal, as heretofore it hath been subject unto by Error, now reformed in the mindes of Men.