make the action to be without fault Now in thinges which naturally are indifferent as these are the Precept of the superiour doth binde more then the Conscience of the inferiour can for the subiect hath the Commaundement of his lawfull superiour whether King or Bishoppe for his warrant and in things of this nature his duetie is not to examine but onely to performe what hee seeth commaunded Wherein wee doubt not but the Consideration is and will be greate of those who are in authoritie what they doe commaund The conscience that doth erre though it bynd vntill it be reformed ought notwithstanding to be reformed because either Ignorance necligence pryde Inordinat affection fayntnes perplexitie or self loue are the corrupt and originall causes of the errors of it so that if none of these haue ouerruled you as I dare not condemne another mans seruant but that knowledge with due consideration hath directed you in that ye did there is great reason to hearken to your excuse and to regard you and others with much attention whilst with reuerence and humility you alledge your Conscience In the meane time for remedy against these errours let them not disdaine the Counsell which wisemen haue found to be most safe If it bee of ignorance to say with IEHOSOPHAT Wee knowe not what to doe but our eyes are toward thee If of negligence to come without partiality or preiudice as NICHODEMVS to CHRIST to those that for knowledge are fit to teach vs. If of Pride to submit our selues one to another and especially to those that haue more learning and doe rule ouer vs. For hee that praiseth himselfe is not allowed but hee whome the Lord praiseth A singularity in this kinde hath beene the originall of most heresies in all ages and not the least occasion of the troubles of these times if from Inordinate affection making that lawfull which wee haue a minde to doe wee must hearken to Iudgement and refuse our affections in this â—ase for iudgement turned into affection doth all perish If from faintnesse then onely to bee scrupulous and fearefull when wee haue cause least wee thinke it lawfull because wee straine a gâ—at to swallow a Camell If of perplexitie when a man is closed as it were betwixt two sinnes where he is not able though willing to auoid both that which will not make eyther to be lawfull will make one of them directly a lesse sinne If of humilitie an errour sure of least danger wee wish them onely to take heed of too much feare for those external lets as that men cast vs out of their conscience for vsing these things supposing we are as ready wheÌ„ time serueth to say Masse we esteeme not the vanity of such mens coniectures whose proper guiltines is the strongest motiue to thinke and to speake euill Neyther do wee desire a place in their conscience who cannot make a difference betwixt vsing of these and saying of Masse which things though eyther they cannot or list not to distinguish yet we do last of all that boyes and girles laugh at those for the vsing of these things whom before they looked on with feare It ought no more to be any motiue to a religious and graue man then when Michol saw Dauid daunsing before the Arke and dispised him in her heart saying in derision O how glorious was the King of Israell this day which was vncouered to day in the eyes of the maydens of his seruants as a foole vncouereth himselfe But rather confidently let vs answer to Atheists prophane and irreligious persons children and ignorant people as he did It was before the Lord which chose me rather then thy father and all his house and commaunded me to be ruler ouer the people of the Lord euen ouer Israell and therefore will I play before the Lord and will yet be more vile then thus and will bee low in my owne sight and of the verie same mayd seruants which thou hast spoken off shall I bee had in honour So I doubt not but euen those who by reason of the discontinued vse of these things eyther sport themselues at vs or thinke vs ready to intertaine popery in the highest measure shall learne by these ornaments to be more religious and in short time euen of them the ministers shall be had in farre greater honour APOLOGY LEt the Kings Maiestie please to remember how pardonably good men â—â—ffer in lighter things and that our opinion is neither new nor vncountenanced from as learned men as this age hath knowne nor so concluded vp in the ministers breasts as that the quenching of them and the cause will prooue one worke And iâ— your Maiestie measure our desires and spirits by the scantling which you tooke of some in Scotland God and time will surely cleare vs and it will appeare that we affect not any popularity or parity in the Church of God nor stand vpon factions and partakings and that a little of Abrahams indulgence to his inferiour would haue drawne a peace more speedie safe then can be inforced Your excellent Maiestie is perswaded first to draw all into conformitie and then set vpon popery with a compleat armie ANSWER IF the long and eager contentions of this Church had all proceeded from a pardonable difference in lighter things the church of England might easelye haue hoped for a peace but had little cause to haue coÌ„mended their Zeale who were willing so vehemeÌ„tly to dissent vpon small occasions there is litle hope that wee should possesse any great portion of inheritance in Gods church who haue not learned in patience to possesse our owne soules Saint Chrisostome maketh certain steps of this vertue a vertue that none want which possesse charitye for charitye is patient it suffereth long it is not puffed vp it suffereth all things It beleueth all things it hopeth all things it indureth all things the first steppe is not to offer wrong the second not to reuenge it vpon our equals the third not to returne the like but to bee quiet the fourth to ascribe the desert of what we suffer to our selues the fift to yeeld our selues to him that doth euill the sixt not to hate him the seauenth to loue him the eight to doe good to him the last to pray for him Thus whatsoeuer wee suffer shall bee a medicine not a punishment But haue you delt thus nay haue you not complained of persecution whilst men in authoritie haue with griefe of heart but executed those lawes which were made for the Churches peace haue you not sought boastingly to countenance your opinions by as learned men in your iudgement as this age hath knowne Let it not be a blemish to the Honorable memory of M. Caluin M. Beza Pet. Martyr or any other of that time place that they fauored the discipline that you hold who doubtles if they had liued in this Kingdom in these times would haue thought otherwise
the propositions which it publikely professeth it contayneth nothing contrarie to the word of God This then being your approbation vnder your hand doe you not think it lawful to alow by subscription what you think lawfull The truth of those things whereunto you haue beene required to subscribe hath forced a confession of their lawfulnesse euen from the mouthes of her greatest aduersaries and yet for all this because they would be to others examples of disobedience they haue refused to subscribe to thrust others of lesse learning greater moderation into the like contempt This being as one noteth the principal vnhappines of those men that they had the authoritie of the aged and the faults of youth Who being in this as they thought to publish their vertue were supposed not without cause to affect glory APOLOGY A Weeke after I was called before the Bishop of London the Deane of the Chappell being with him and after many sharpe rebukes for my Sermon preached before his Maiestie vrged to subscribe to the three articles we stood a time in clearing some exceptions then taken at last I prayed leaue to write downe the same limitation which I had written to his Maiestie and then read before them Which being denyed as idle and needlesse to be exprest because it was alwaies implied and vnderstood I taking them both and God to witnes that I did subscribe in the same sence and with the same limitations that I had expressed in that sent vnto his Maiesty did then subscribe This done I pretested vnto them that I had in the some manner and with the same protestation subscribed twise before yet wished that my present subscription might not be diuulged but as I my selfe should open it least I should be thoght to haue done that at this time out of feare for desire of inlargment which God knew I had done according to my iudgement so become lesse profitable in my calling lesse able to satisfie other men The bishop replied that the King must know it otherwise for his part it should be concealed which the Deane also promised as well as he I answered that I knew well his Maiestie must know it and cared not who knew it but in the former respect and that my selfe would make it knowne which thing I did the same houre and neuer yet denyed beseeching them to informe his Maiestie that I had done no more now then before least his Maiesty should thinke me caried by feare as a man of an euill conscience which they both promised to doe his Lordship and Master Deane then exhorted me to conformitie in practise I answered that for my iudgement of the ceremonies they knew it as did also many of the ministers amongest whom I had at sundry conferences discouered and maintayned my opinion of their lawfulnes but for practise I should yeilde to haue them vsed in my cure but in my owne person who had neuer vsed them and once lost my place for not vsing them I durst not promise it at least vntill I had done what I could to preuent offence Two daies after this I was called againe before the Bishop to be discharged of mine imprisonment by order from his Maiesties Counsell At what time the Bishop exhorted me to conforme my selfe and perswade other men for conformitie I besought his Lordship not to expect it at my hands nor to say I doubled with him if I performed it not so long as the feare of scandall should restraine me adding that his Lordship might gaine much honour to himselfe and peace to the Church by shewing compassion vpon the ministers in a few lighter things when their hearts were so inclinde to peace his Lordship replied that I should haue time to teach and satisfie my people I answered that I did not so much feare the offence of those with whom I now liue as of other places where I had liued And as touching the satisfying of other men I tolde him I might not vndertake to perswade but would be readie vpon any occasion to professe freely what I thought as I had done alreadie at sundrie conferences and that I had that day receiued some obiections of a friend in writing to which I had promised Answer His Lordship wished to see the arguments but I craued pardon bycause they were committed to me from a friend and vpon trust he then required to see mine answer before I should send it to my friend which I yeilded vnto and haue not yet broken for I neuer sent answer to it nor euer shall And this my Lord to my best remembrance is the whole summe of that which I haue done and the world speaketh of so much and diuersly out of all which this summe ariseth First that I haue foure times subscribed to the Booke of common prayer with limitation and reference of all things therein contayned vnto the purpose and doctrine of this Church of England and limitation I eyther wrote down or protested before witnesse Secondly that I neuer promised present conformitie in practise howsoeuer I confessed the ceremonies not simply vnlawfull as I did since also before your Lordship ANSVVER IT is the desire of all men who are willing to continue the reputation without wrong to be able to giue account of what they doe and to render a reason of what they speake The narration of your behauiour and trouble as also your opinion concerning conformitie with this Church as we haue receiued it vnder your owne hand so wee desire leaue without offence to obserue some few things materiall to this end and although your reducing the summe of the whole storie to those two heads first that you haue foure times subscribed to the booke of common praier with limitation and reference of all things therein contayned vnto the purpose and doctrine of this Church of England Secondly that you neuer promised conformitie in practise howsoeuer you confessed the ceremonies not simply vnlawfull be the principall things contayned in it yet because some other things are pertinent to this cause wee will rather examine then answer what you haue alleadged 1 You haue yeilded to subscribe with limitatiō which limitation is the purpose and intention of the Church of England a caueat doubtlesse not needful to be expressed seeing it is the same Church that requireth subscription who would not haue any within her own bosom require an allowance to the fancies opinions that others hould And peraduenture wise men will thinke that the distinctions found out are but euasions do what they would not seeme whilst in the meane time they might lurke vnder some equiuocall cloud as the Iesuits doe 2 Further you desire that your present subscription might not bee diuulged but as your selfe might open it a thing you see both yeilded vnto and performed by those in whose power it was but doubtfull what intention you had in concealing of it I can easily afford you so much charity as to thinke it was least some
who should discern betwixt the cleane and vncleane whose power is to bynd loose who by an other Canon is tyed to suspend from the communion euery notorious offendour must pronounce an assured hope of this mans happynes and pray to be consummate blessed with him which is to speak good of euill and which god abhorreth to iustifie the wicked ANSVVERE AS in a great variety of Iewels affection iudgment do not easely agree which to valew and esteeme of most worth so amongst al those vertues the true ornaments of a Christian life which seuerally are deuided vnto Christian men all being excellent it cannot easily be determined which exceedeth but leauing the rest and following the blessed contention which Saint Paule maketh concerning Faith Hope and Charitie wee say Abraham testifyeth for the first who beleeued and it was accounted vnto him for righteousnesse Enoch taught the assurance of Hope who religiously expecting a better life gaue beginning to the publicke inuocation of Gods name Lastly the patterne of true Charitie was Christ himselfe whole loue being stronger then death held him vpon the crosse whom Death was not able to hold in the graue nay God maketh Loue to be himselfe in that hee maketh himselfe to bee loue and who so abideth in loue to abide in God and God in him and howsoeuer there can be no Christian life where these three remayne not Fayth Hope and Charitie yet the greatest of these is Charitie For if we had all faith so that wee could remooue mountaines yet if wee wanted Charitie we were nothing Faith is the foundation of the Spirituall building of Gods house Charitie the roofe without which the best are but as houses vncouered that cannot long continue there is no iust reason to denie our loue vnto our brethren of the same promise who are the sonnes and hoyres of the same life with vs except sin nay though they sinne which wee ought not to loue in them yet we are not warranted to leaue off our loue thogh they leaue not sin For euen out of this vertue of charitie we can afforde them a couering to make their sins in our opinion to seeme lesse Charitie still directing vs in other mens falles for to hope the best And therfore euen those whom wee ought to excommunicate if we had authoritie we dare not pronounce as absolutely cut off from the attainement of euerlasting life the one is the discipline of the Church to cut off for a time that which is euill the other is our peculiar charitie to hope that that may be good which is cut off And therefore such men who haue no other interest in their brethren but to hope and to speake the best thingâ— can no way receiue preiudice if following the commaundement of the Church they pronounce of all liuing within her bosome a sure and certaine hope of resurrectio to eternall life And pray to haue with them their perfect consummation and blisse not taking vnto them the exact iudgement of God himselfe who onely knoweth such as belong vnto him in which men may erre as well though not so easily nor so often in those of much outward holinesse as in them that are openly prophane and therefore in both we thinke and speake onely as we are warranted by Hope Wherein if our charitie shall exceed the happinesse of any that so dyeth it shall be no hurt to our soule to pray to haue our perfect consummation and blisse with him of whom charitie made vs so to hope and to speake though he be not saued this being the intention of our prayer that all dying in the bosome of the Church shall haue part in the triumphant with whom we desire from the communion of Saints to partake not as they in Gods secret iudgement may bee for so wee thinke it not lawfull to speake of the best that are but as our charitie maketh vs to hope of them and as the church teacheth vs to speak with this our brother and all other departed in the true faith of his holy name for so we suppose him to be for howsoeuer his sinnes may be manifest and publick in this life yet we dare not esteem him in death impenitent neither can any authoritie belonging to vs so warrant vs to distinguish betwixt the cleane and the vncleane but that in charity we may both hope and speake better then the secret iustice of god will permit and yet neither speake good of euill seing we thinke as we speake nor iustifie the wicked seeing we acquitt but them whome we haue no authority to condemne following in all things a christian charity which there is litle feare should be ouermuch especially in these dayes wherein it it is prophesied that it shall wax cold APOLOGY THese are mine exceptions for as for some incommodious phrases and speeches I hold it my duety to take them in the fairest sense till cause be giuen to suspect a worse and now my Lord I humbly beseech you to consider that I haue not reuoked my former subscriptions but onely refused a new that I had reason for that I did and that which I doe that the interpretation of ambiguous things make them good or euill that it is neither straunge nor vnfit to chaunge the iudgment as the euidence chaungeth And if I can obtaine any thing of your Lordship let me craue the repute of an honest man how ignorant or deceiued soeuer you take me to be And for the rest I will now speak as a dying man counting my selfe after twenty yeares ministery painfully I thank god peaceably as his church knoweth would god I could add fruitefully spent in the churches seruice vtterly cast out of seruice and of all meâ—â—â—s of maintenance charged with a wife and ten children in a poore estate ANSVVER THere are few coÌ„siderations that more effectually do moue pittie then where the innoceÌ„t are wraped in a misery procured by the offence of others and I confesse for my owne parte I neuer heard or thought of the iust depriuation of any of tollerable desert but I hartily lamented that those things should seeme so greuous in their iudgment as to defraude the church of God of their best indeauours and to sylence themselues from the preaching of the gospell that might be through a blessing so benificiall to many being imposed by a woe could hardly be neclected without a curse This hath made me earnestly and ofteÌ„ to pray that the thirst of Innouation increased in many by the comming of his maiesty vnto this kingdome did not inforce men through the euill counsell of some hypocriticall brethren Iealously to suspect and malitiously to depraue the cerimonies and gouernment of the church when they had least cause And amongst those manifould misteries which accompanyed the King into this land this is not the least that when a strong continuance of a setled truth dispersing all wandering opinions vnder a learned prince was more then hopefully
which are and shall be iust reasons to make me humbly obserue your honour the nearenesse of the same soyle which gaue the first ayre vnto vs both then the same two Colledges which gaue furtherance to both our studies and lastly the entrance into my Ministerie which with many fauours I receiued by the imposition of your Lordships hands these all as they are hopefull assurances of your pardon for this boldnes so they are and shall be strong reasons to make me remaine in all dutie at your Honours seruice Lambeth Ianuarie 22. 1605. Your Lordships to be commaunded WILLIAM COVELL A Preface to the Reader THERE are few resolutions that are filled with more hazard then those which are vndertaken to giue satisfaction to distempered humors wherein whilest euerie man would seeme eyther not to erre at all or to haue some colourable excuse for that which they had rather call freedom of conscience and Christian libertie then tearme errour the state of the Church hangeth ballanced with some opposite contrarieties as if it were the most profitable wisdome to stand in consultation and not to aduenture to hold any thing Doubtlesse no cause hath gained lesse to the defendants then this of the Church gouernement for first being in it selfe barren it hath little wherein there can be vse of the ancient Fathers for whilest men out of their owne fancie will frame dislikes wee can but in the generall alleage the constant moderation of our forefathers and without warrant for particulers satisfie them so farre as Religion and reason will giue leaue Secondly all men are caried with a pittie naturally toward such whom they suppose to suffer for the testimonie of a good conscience whilest others are suspected to flatter the present state as if nothing could be reputed honest which were not a bold opposition vnder colour of consciene to a setled gouernment vnto these may be added that which is not the least euill that whilest impatience zeale openeth the mouthes of our enemies for any fault in our answering committed by vs enuy doth open the mouthes of our supposed friends for that which may be thought to be done well So that though the recoÌ„pence hath nothing in it to be desired this only remaineth as the comfort against all trobles that it is a right vse of our small talent dispensed with Humility and dutie for the benefit and peace of the Church of Christ where first in the daies of our late dread soueraigne of blessed memory some fearing superstition might returne like a troublesome guest neither long nor farr absent sundry of the most learned most sincere not called to the honor the burden of a Bishopprick were consulted with all to giue satisfaction to such who seemed rather to follow the example of forraine Churches then to haue iust reasons to mislike their owne To this end letters were sent from the reuerend fathers of the Church to desire the resolution concerning the apparell of ministers Ceremonies and other indifferent things to M. Bullinger F. Martyr Gualter Bucer others men without comparison for integrity learning equall to the best in those times not much exceeded by any to my knowledge that haue liued since their answers to these questions for the contentment of our brethren if they loue peace we thought to haue published in the end of this treatise After these times by the suggestion of some both from Geneua Scotland the Church had not long rest but that diuers admonitions were written to the Parliament desiring a new discipline sundry Inuectiues against the Bishops diuers vnhallowed paÌ„phlets from the brood of Cham who gloried in the discouery of the supposed nakednes of their owne fathers a little more then ordinary rigor for their malypart boldnes had awaked the accustomed clemeÌ„cy of a most gracious prince by the execution of some few stopped in a manner for a time the mouthes the Pennes of all letting the ages that come after vnderstand thus much that writings how learned soeuer as what could be more excellent for modesty iudgement then the pains of that most worthy Archbishop are able to do litle good for the quiet of the Church if the magistrates be wanting to giue aid that they who at first make holines reformation the scope of whatsoeuer they say or write pretending to aime at nothing but to make men better in the end by degrees fall to a vanity prophanely to libel to make others laugh in my weak opinioÌ„ few things euer hapned in this kingdom more auailable to breed Atheisme then that was But the scope being for a Presbyteriall discipline it found with the most of that faction this fauour to be reprooued no more sharpely then the sin of the sons of Hely hitherto all stroue for a Presbitery wherof at the first comming of our most gracious soueraigne to this kingdom many were filled with a vain hope doubtleâ— deceiued by such men who either vnderstood not the state of this coÌ„monwealth or had little care of the happy prosperity of this Church But in the end when authority was more blessed assisted from aboue then to be deluded with such mists or to giue any hope to couetous affections greedily longing for the fall of Bishops which one Act of preseruing their state and honour amongst many thousand arguments of fauour shewed towards them shall stirre vp the praiers of all that now liue for the continuance of his state and make his memorie blessed amongst all posterities to the worlds end then I say many began to make a rent in the Church and to breake from vs chusing rather with what conscience they know to forsake their function and calling then to yeeld their conformitie to the cerimonies of this Church which hitherto by themselues were euer â—eputed as things indifferent and doubtlesse neither so many nor so dangerous but in this time of light and knowledge they may be admitted without superstition at all forseeing as Peter Martyr saith we be so free as we haue but a few Ceremonies and those easie and gentle it would be an intollerable thing and worthie to be condemned if we should not performe them without corruption I wish those to consider well who are desirous to make these things simply vnlawfull both how they differ from themselues and others at other times and what bondage vnder the name of libertie they impose vpon the Church by denying her authoritie to ordaine ceremonies in which if little or nothing be left vnto her neither shall she need much the directioÌ„ of Gods spirit to guid her consultations nor challenge any great obedience in her owne name if all things that are be simply either good or euill to which errour if Zeale or opinion shall tranport any he must eyther make the worship of God to be without Ceremonies or those Ceremonies simply necessarie without which there is no worshippe none that I know would haue religion to want
and the Church we do thinke otherwise God grant vs all in due time truly to thinke and to speake the same things Farewell TO THE KINGS MOST EXCELLENT Maiestie Iames by the grace of God King of Great Britaine Fraunce and Ireland defender of the Faith and in all causes and ouer all persons supreame Gouernour APOLOGY MOST dread and gratious Soueraigne when IOSEPHS cup was found in BENIAMINS sacke IVDAH assured of the fact ignorant of the meanes fals to confession of a falt vnexcusable and yet there was no fault To subscribe and to deny to subscribe to the same articles appeares so manifest a fault either of inconstancie or vnhonesty as were I not priuie to a iust reason of both I should say with IVDAH What shall I say vnto my Lord What can I speake How can I iustifie my selfe God hath found out the wickednesse of thy Seruant ANSVVER TO euery reasonable Spirit the fountaine of all goodnesse hath giuen a twofold power Reason and Affection The one whereby wee discerne the other wherewith wee loue the one leading man vnto Truth the other vnto Vertue From the one are deriued right Counsels from the other vpright affections Mans â—elicity in his creation being this that both had abilitie constantly to worke the owners happinesse if the owner had beene willing to haue kept his affections humbly obedient to the commaundements of his owne reason But suffering himselfe to fall from this gouernment hee hath found his affection a false Counsellour dissentions and oppositions cunningly suggested being the continuall conflict euen betwixt those two nearest whose first loue was Vnion and the bond Peace since which time man whilst he erreth pursuing with eagrenesse what affections desire rather then Reason doth approue hee laboureth euen by contradicting himselfe because he doth not loue what he ought in reason to finde out reason for himselfe for that which hee doth loue And seeing where the Intentions are right our weaknesse doth not euer performe what it ought by reason Infirmity doth accompany al the faculties of mans soule wee neither vnderstand rightly what is truth nor hauing beene deceiued through the strength of some weake affections are easily perswaded to confesse our errour for Trueth and Vertue by creation being mans scope that which hee wanteth abilitie to attaine yet therein hee is not easily perswaded to acknowledge that hee doth faile For that which was at first his duty cannot but bee his desire still shame driuing him to make excuses which may cause him in the opinions of some men though not to be yet to seeme righteous From hence haue proceeded defences and Apologies both tending to this end to shewe that wee desire approbation in all wee doe or that our error wherin wee faile might bee thought lesse This account as wee striue to render vnto all that either see faults or surmise folly in the actions committed by vs so especially to those to whome wee owe most duety both because such discerning our follies must prize vs at a lower rate and their examples are vsually the Rules of all others iudgements The ground of this second corruption worse then the first is only an Inordinate seâ—e Loue a sin as euer neere in affinity to mans nature so especially foretold to be in a manner peculiar to these last times VVherein men shall be louers of their owne selues couetous boasters proud cursed speakers disobedâ—â—t to Parents vnthankful vnholy many other falts do accâ—Ì„pany these but the Apostles conclusion is that they haue a showe of godlines but haue denyed the power therof of whom he giueth this caueat turn away from such But S. Austin a man far beyond al that euer were before him or sâ—al in al lâ—kelihood follow after him both for humane diuine learning those being excepted that were inspired gained more honor vnto himselfe gaue a better example vnto the Church in that small worke of his Recantations then in all the rest of those admirable monuments that hee left behinde him Hee knewe well there was nothing more easie then not onely to say but to thinke that they haue founde the truth The strongest externall motion which caused him to forsake the Manichies was that he perceiued them to be more cunning and eloquent to confute others then sound or certaine to defend their owne If this moderation could in humilitie haue possessed some otherwise profitable Instruments in this Church then should neither their second excuses haue beene worse then their first faults nor our labour in answering haue beene required at this time To subscribe vnto the orders of the Church of England and not long after to refuse as a thing vnlawfull to subscribe vnto the same orders must imply vnlesse it bee well excused vnhonesty Inconstancie or both seeing it is not like the cuppe in the sack of BENIAMIN which IVDAH confesseth a fault their difference being this that in the one the fact was not done by him that was thought guiltie and confessed by him that was not and in the other certainly done by him that cannot but confesse the fact and yet excused to bee no fault so that the summe of this whole defence is Whether a man subscribing to the orders and constitutions of the Church of England foure times may afterward haue reasons to deny a subscription or obedience vnto them In all reason it must require some sufficient disiunction that contradictories should both bee and both bee warranted to bee lawfull Let vs then heare him speake for himselfe APOLOGY BVt if it may appeare that the compasse of our Churches Intention to which my former subscription made reference be eyther varied by some degrees toward the Antartique or newly discouered to be other then I conceiued it I may be censured for former blindnesse in not seeing but not of falshoode then oâ— now ANSVVER IF it may appeare the Intention of the Church euer since the beginning of our late Maiesties Raigne of most blessed and happie memory euen vntill this present to haue beene both for the Doctrine and ceremonies all one and in both as neere as was possible proportioned to the state of both in the daies of King Edward the sixt it must needes bee in all reason some vncharitable collection to pretend a difference where there is none or some sodaine alteration eyther in iudgement or affection to doe and to denie the same things where there is no difference nay it must needs be an vnexcusable indiscretion to lay the fault of our owne lightnes vpon the variation or declination of our doctrine and ceremonies from that they were as if we ment eyther to conceale vnthankfully the greatest benefit from God bestowed vpon this land namely the zealous continuance vnder a new Prince of the olde auncient and true Religion amongst vs or to lay an Imputation of some declining vpon his gouernement whose princely care zealously indeuoured that there might be none Nay who wee may truly say neyther can wee conceale it
good so that sometimes to be euill which indeede is good 3 The third is that this or that is to bee done or to bee left vndoone In this first it is a witnesse which will not lye In the second it may accuse but not absolutely excuse In the last it may binde though it want strength in this respect onely that wee are weake For those newe cordes and such are newe opinions which were not able to holde SAMPSON may easily holde him fast that is by many degrees weaker then SAMPSON was The first of these respecteth the time past the second the time present the third for the well or euill doing the hauing or suffering the ioy or torment that is to come As if hee that had made time the preciousest circumstance of all our actions had set our Conscience as the seuere and diligent watchman of all our times Now hauing set down the vse of conscience the next consideration is of the errors of it These are two a false Assumption and a false application In the first wee take those things to bee good and true which indeede directly are euill and false an error peraduenture which may appeare hereafter to haue misled you in this point so those that put the Apostles to death did thinke in that action that they pleased God for the time was come that our Sauiour foretold Whosoeuer killeth you will thinke that hee doth God seruice In the second a false application arising out of a true ground because hee heareth that God is to bee loued aboue all things therefore he thinketh it vnlawfull to loue any thing but God these erre not alike but the error of Conscience doth infect both Neither ought a Conscience that thus erreth to bynd seeing the force and strength of Conscience is not built vpon himselfe but vpon some Precept seeming so to it selfe bring no good reason but either because it is commaunded or else forbidden Against which contrarily either to doe or to maintaine is to foyle as you say the Conscience and to make it like a distempered lock that no key will open But let vs heare your selfe lay downe the greeuance whereat your Conscience doth either truely repine or in weakenesse stumble APOLOGY IF the matters be looked on which be imposed I now speake of the Ceremonies they seeme light but if their deriuation from Antichrist they are hatefull if the simple vse of them be considered they are shadowes but if the late abuse which is hardly seuered from the things they are Gyants If their nature bee weighed they are indifferent but if their vse not so while the Papists insult the zealous mourne and both stumble at them and both they that like and they that like them not cast vs that haue not vsed them out of their Consciences as men ready to say Masse rather then to loose our liuings and the very boyes girles laugh at our most graue and reuerend Ministers whome before they looked on with feare ANSVVER THat which troubleth your Conscience seemeth to be the Ceremonies of this Church in show light but such as haue their originall from Antichrist shadowes but Gyants in nature indifferent but in vse not so We account Ceremonies in religion if they be harmlesse and tend to edification such as are the Ceremonies of our Church the second Intentions of the Law Intermediate meanes not to be dispised of a better and more religious seruice for as to thinke that Ceremonies without true inward holinesse could cleanse from sinnes were to erre and to bee lewish and superstitious so to account them of no vse were to bee meerely prophane For both the Iudiciall and the Ceremoniall Lawe being in a sort Morall as the scholemen speake the one in an order to our neighbours the other in an order to God these haue no other allowance in Gods worship but as they are vertuous furtherances of his honour In the Ceremonies of the olde Lawe there were three things to be obserued First that they were all ordained for the expressing of the inward and morall worshippe to serue to true holinesse Faith Hope and Charity without which all the rest were reiected euen as a burden by him that commāded them saying I will haue mercy but not sacrifice Secondly if Ceremonies bee contrary to true holinesse they were to bee omitted for their end was to further deuotion and not to hinder it In this respect they were dispensable when either by the place or time two violent circumstances of all our actions or for som Impediment they could not wel be vsed this made that euen Circumcision was omitted for those who were born in the desart as being vnfit to moue Immediatly after that wound and beeing vncertaine to rest seeing they must follow the fire the cloud when they moued Thus in persecution wee are content rather to exercise Religion without Ceremonies then to want it which in peace to neglect or contemne must needes bee a great offence Those times beeing fittest to serue GOD with greater reuerence and more holy solemnities which are compassed about with greater rest and more happie blessings Lastly when Ceremonies are requisite to testifie our faith as doubtlesse they are then when they are either vpon malice or through misvnderstanding oppugned wee may not in conscience remit any part of them for the refusing of such can be no small sinne where the vsing is blessed with the crowne of Martyrdome Now if you can showe that those which for long time haue beene retained in our Church for wee haue not inuented new but reserued the old vsed in the Church before ROME was Idolatrous are heauie burdens deriued from Antichrist Hatefull Gyants not Indifferent but vnlawfull in vse Scandals and such like which wee are sure neither you nor the leardnedst in that cause are able to proue then wee shall thinke you haue much reason to refuse them in regard of Conscience All the actions of man are of three sorts good euill and indifferent If our Conscience say that is to bee done which is naturally good it is no errour If it deny that to bee done which is euill it is no errour For by the same reason euill is forbidden which commaundeth good but on the contrary if it say that to bee done which is naturally euill or not to be done which is good it is doubtlesse a cōscience which doth err in both likewise in indifferēt things such as you say these are if their nature bee waighed but they are necessarie if the lawfull cōmandement be added to make I say such absolutely necessarie where authority hath not determined is doubtles a Conscience that doth much erre For euery will that disagreeth from reason either true or false directly sinneth for whatsoeuer is not of Faith is sinne and yet euery thing which is done by the will giuing assent to reason is not voide of Sin because that Ignorance which is a fault cannot possiblye
sinister and false collections might be deriued from it whilest some others peraduenture more probably think that you meant to beare your brethren in hand that you yeilded not so farre as in truth ye did Consider if the concealement of this subscription haue not some proportion with the hypocricy of Saul but honour me I pray thee before the elders of my people and that which you feare would be taken to be an euil conscience could not but in the iudgement of so wise a Prince be thought an obedient and an humble mind 3 The third thing is that notwithstanding your allowance of these ceremonies yet you could not conforme your selfe but would willingly allow the practise of them by some other euen in your owne cure this in my apprehension doth seeme strange for seeing your flocke haue that good opinion of you as is fit for sheepe to haue of their pastor and that you feare not any scandal amongst them as your selfe afterward confessed your example might haue remooued both from them others neare vnto you all offence if there were any who peraduenture might haue stumbled at the same things being vsed by others and scandal being so dangerous is not fit to be offered by a Curate 4 Fourthly you intreat compassion towards the ministers in a few lighter things Let me tell you that mildnesse in some other cases may be a vertue but in this a vice and surely he fayleth in his episcopall courage who through remisnesse or pitie suffereth the lawes of the Church by being wilfully broken to be vnhallowed disturbers of the Churches peace and surely if the vrging of subscription which the law required haue beene the cause of the seuerall dissentions in our Church a worse effect could not haue proceeded from so good a cause then that that which was a vertuous inuention to make peace by the vnquiet disposition of some few should become the originall fountaine of so much warr Besides experience telleth vs that the mildnes which that Reuerend Archbishop Grindall vsed in those times little auailed with those men for to make them better and the last Archbishop of famous memory found it to be most true that such as were spared eyther from his owne compassion the importunity of others or a hope to win theÌ„ by this means the fauour shewed them in that kind they esteemed but desert his mildnes patieÌ„ce to be their own merit besides the things are not to be esteemed few or light which are manifold disobedieÌ„ces to those peaceable orders lawful coÌ„stitutions which the Church maketh 5 Fiftly you feare not so much the offence of those with whom you do now liue as of other places where you haue liued This can be no good pretence for disobedieÌ„ce in this case seeing they by your example were most fit to be resolued of the true lawfulnesse of those things of whose suspected vnlawfulnes they first grew iealous by your doctrine who since I hope haue been better taught APOLOGY NOw because it may seeme a part of dishonesty or leuity now to refuse the conditions so often accepted I beseech your Lordship to wey this mine answer that for so much as the purpose if not doctrine of our Church to which I referred my subscription appeareth vnto me by the late Canons Booke of conference and some speeches of your Lordship and some others to be varied somewhat from that which I before not without reason tooke it to be I hold my selfe to be where I waâ— but the state of subscription to be changed from it selfe partly in the end of requiring subscriptioÌ„ partly in the things subscribed vnto I euer-â—ook our subscription to import an admission of things so farre tollerable taken in the Churches intention that men not otherwise preiudiced might lawfully vse them being imposed this conceit the words of the subscription in which we acknowledge the booke such as may lawfully be vsed did breed in me and the Ordinary speeches of your Lordship and other Bishops strengthen as that the ceremonies were trifles rags beggerly rudiments that in the booke were multae tollerabiles ineptiae which if it pleased the King to remoue they would be glad which all are pleas rather for tolleration then approbation of them Neither did I mistake if mistake that point alone for there be many some of geeat place that vrging subscription and conformity neuer sticke to say that authority ought to remoue some things and sinneth in not doing it thereby shewing that they thinke not Subscription to approue the voluntary imposition but the compelled obseruation of some things in the booke But now I perceiue by the close of the third Article of Subscription wherin ex animo we must professe to subscribe to all things contained in any of the three articles and by the sixt Canon where the approbation of the rites and ceremonies is prouided for as well as the vse and by the whole tenour of the Canons which apparently condemne and preiudge all clayme made or to be made for any alteration now my Lord if this be the intention of our Church in requiring Subscription I cannot yeild thereto some things a man must aequitate improbare as Austin speaketh and many things may be well obserued that are not so well commanded saith Beza be it that a man might doe well rather to vse the ceremonies then loose his calling shall I acknowledge your Lordship to doe well in the ordaining of them hath God in vaine commaunded dissimilitude with idolaters were the fathers vnwise that called so instantly from conformity with the heathen or the sects of Iewes or heretikes in matters indifferent such a garland or habit or keeping of Easter day or thrise dipping c. ANSVVER THere is little hope of sufficient strength in the sequell of this Apology whose foundation is laide vpon so false a ground nature hauing taught all men this truth that where the beginnings of things faile the deductions which are as it were an issue proceeding from the same originall must needes bee worse both because all vertue which is coÌ„municated except imediately from the author of all vertue must by participation bee weakned and all admission of concurrence in other causes cannot but make something which is weake cleaue vnto that vertue besides nothing is so easie if there were either as much honesty or safety in it as for men euill disposed to wrong those that are innocent whome if wee cleare from all fault as they deserue we shall either bee thought to flatter or else burden their modestie with their deserued praises A change in you not in opinion but in obedience can no way be iustified but by an accusation of our whole state as if that now vpon the sodaine wee varied and declyned not from the doctrine but from the intention and purpose that the Church had Wee accept very willingly that which you haue graunted which no aduersaries to this Church shal
Toledo but speak seriously without affection is there any thing remaining in our Church of this nature Is there any thing exacted of this danger Doubtlesse if there were most of these ReuereÌ„d Fathers who now are earnest exacters of obedience subscription in these things would be humblysuters to his Maiesty that the burden therof might be remoued from the shoulders of their brethren that the beauty of the Gospel might not be blemisht with these stains APOLOGY ARe the Iudgements of the most learned of this age which thinke them fittest to be remoued euen the garmentes because as Martyr saith they carry to the loâ—kers on pestiferae missae expressam Imaginem and that wee might demonstratâ— as Bucer saith our renuntiation of that Roman Antichrist of no moment Is the generall practise of the sister Churches in abolâ—shing these things and drawing themselues rather into conformity with the Apostolicall simplicity a it were the patterne shewed in the Mount of no respect Is not that reason that P. Martyr giues in saying if we did hate Idolatry heartily we would bee carefull to roote out the very steppings of it consonant to S. Iude to Esay and other Scriptures which incite our zeale against not Idols only but their very names and all their implements Is the experience of aboue fifty yeares contention about them insufficient to shewe vs the great hurt which without any fruite we take by them Or should not the experience of incommodities alter these things which sence or rather hope of commodity brought in as S. Austin and others teach Doth not the obseruation of forty fiue yeares together shewing that we gaine no Papists but loose Protestants by them and that Papists are fewest where the vse of the Ceremonies hath beene least in this Land teach vs that as the reuerend fathers did well to retaine them at the first in hope of winning the Papistes so wee shall doe better in remouing them now when we finde the Papists confirmed in their superstitions insolent in hope of more to come many godly men offended the Ministers deuided the people distracted the Church vpon this quarrell like to loose many of her worthy lights and all for supposed ornaments taken immediatly out of the wardrope of Antichrist miserably in times past superstitious in themselues needlesse in vse not vnprofitable onely but scandalous and by their long disuse euen in the grauest and godliest persons now scorned as much almost as was the Masse after one and twenty yeares exile at Argentine when the young men laughed saith Sleydan could hardly be restrained as in our parts we finde ANSVVER IF the iudgements of men had as much power to discerne as their opinions haue strength to apply false causes would bee no imputation to truth neither should innocency suffer as an euill doer but where hurts are sensibly perceiued and yet the groundes of those euils directly mistaken Iustice must suffer as a transgressor and mindes vertuous must be punished for the faults which are none of theirs Wee cannot better esteeme Good then by that goodnesse which it bringeth vnto vs and in those things which are not easily discerned what they are that we may not be carried with a preposterous loue wee reuereÌ„ce the iudgements of the learned We dissent not easily from the practise of the sister Churches Wee are vnwilling to treade euen in the least steppes of Idolatry Wee eschewe the contentions of former times Wee cast the accouÌ„t of what benefits we haue receiued by their means and then wee dare deliuer our opinion in this case That the Ceremonies commanded in the church of England howsoeuer vncharitably traduced as superstitious Antichristian are neither disseÌ„ting from the opinion of the best and most of the most learned in this age both Vniuersities hauing giuen their allowance of them nor disagreable to the practise of the sister Churches vnlesse you meane Geneua whom necessitie droue to entertaine that discipline not as best but as then safest and fittest for her nor so ioynd with Idolatry but that all men can make a difference nor the cause of contention had not men rather loued that then to bee obedient nor lately a hinderance to the Gospell in this fortie fiue yeares wherein infinite numbers haue beene reformed and many more would haue beene but for the contentions of these men and therefore vntill we come to the particuler examination of the exceptions that are made against them wee answere these interrogatiues with negatiues and allowe him to be a good teacher who in humility obserueth discipline and by discipline doth not incurre pride APOLOGY MOre particulerly my Lord how can I approue in your Lordship that had power to help it the continuance of the signe of the Crosse which in popery was made an Idoll euen the transiant signe worshipped with Letrea and still worshipped by euery Papist with inward religious worshippe considering how the brasen Serpent being descended of more noble birth of better vse to be continued for the only burning of Incense to it not by all but by some of the people vvas commendably demolished and with contempt and considering how God coÌ„manded the vtter defasing of the Idolatrous things that not vpon Typical or personall but vpon such morall perpetuall respects Deut. 7. least they should become a snar vnto his people as reach vnto our selues in things of our owne deuise no necessary vse And who can coÌ„mend in your Lordships the placing of it so neare in situation and signification to the Sacrament when God forbad a groue to be planted neere vnto his Altar and generally who can in conscience approoue the pressing of these things in controuersie more then the great duties out of controuersie without regard of charity toward the weake or scandall to the blind and vnder farre sorer penalties then the breach of Gods commaundements which Zanchius maketh a note of impious traditions and finally my Lord how can I approoue vnder my hand your course herein that haue reinforced a needlesse warre about those things which were almost at rest in the graue and still hiding your owne selues vnder good words and seemings to pitie vs and to wish the things were gone if it pleased his Maiesty to draw vpon his excellent Maiesty the vehement and general grieuance of the subiects whose honour in the hearts of his deare seruants it were fitter for vs to purchase with losse of our not honour alone but liues if need required ANSVVER SEeing the principall cause of our departure from the Church of Rome was that idolatrie which like a canker hath infected the best parts of their worship we cannot but thinke it an accusation both vnreasonable and strange to lay this blemish vpon those that doe rule ouer vs as if they meant by retayning some ceremonies to bring vs backe againe to the Idolatrous slauery of that Church But first to thinke the opposition ought necessarily to be
for information of manners yet seeing in those ancient times some of the fathers did inhibit the reading of them some say they were vsed by the Catechistes as wee permitted base coyne to the Irish some euen Councels forbad the reading of them and seeing by their first more innocent then prudent admission of them to be read in assemblies they wonne as appeareth in the third Councell of Carthage the stile first of Canonicall Scriptures and afterward the full dignity and haue since iustled with the Canon as Ismael did with Isack for precedeÌ„ce and hauing wonne it by this stratagem do maintaine their stile from the sâ—me reason of being read and that euen amongst vs me thinks there was neuer so great cause of aduancing them so neare the Chayr of estate as is now of teaching them to know their distances eyther by sylencing their voyces in the assemblies as most of the reformed Churches do or else by teaching them to speake in a different time as doe those Churches that read them while the coÌ„gregation is gathering not as parts to diuine seruice or at least that euery Minister were ioyned to giue them their note of difference that the people might know and discerne the voice of God from the voice of good men And if Hierom translating some of them did giue them a brand of difference why should not we in the reading Or if the elder brother suffer not the yonger to giue the armes of his house without a Crescent to distinguish them how will God that is so Iealous of his Honour put it vp that wee put no sensible difference betwixt the children of his spirit and the baser sonnes of men though good men In which cause my Lord I am the more earnest because I finde at the Conference Hierom taxed for calling them Apocripha and there though not truely for Cyril did it before him saide to bee the first that so termed them and his exceptions called the old euils of the Iewes and I find theÌ„ also tearmed Canonicall ad mores as if any writing but Gods could be properly Canonical which is co ipso canonica quo authentica as D. Whitaker well saith which make one feare that which I am loth to feare or speake must make me by so much the more afraid of allowing their admission by how much they incroch vpon the prerogatiues royoll of the Scriptures eyther in titles or in vsage ANSVVER THe custome of accusing the lawfull ordinances of this Church hath imboldened some men aboue both dutie and reason to continue still vehement in their first opposition which peraduenture at the beginning was vndertaken without cause this land as it neyther doth nor I hope euer shall professe any other doctrine but that which is sincere and true Our home aduersaries confessing that for the substance of Religion it maintayneth the true and the holy faith so for our publike Lyturgye which now is misliked by you wee will first take the censure of one as strickt as any that liued eyther since or before him and after if wee be further vrged enter into the particular defence of all that iustly can bee misliked in our Church not that wee are willing to giue any strength to this last errour or to flatter for aduancement the eye or the hand of this time an infirmitie which we hope shall not cleaue vnto vs but because wee are perswaded in conscience that the holy Spirit hath directed the consultations of the fathers of our Church euen then when first they banished superstition to frame by the assistance of a Diuine power a publike seruice of God in this land purer for the matter more effectuall for vse more chast for ceremonie more powerfull to procure deuotion then any Lyturgye publicklye established since the defection from the primitiue Church Of which as I promised I must tell you what Maister Deering said Looke if any line be blameable in our seruice take holde of your aduantage I thinke Maister Iewell will accept it for an article our seruice is good and godly euerie title grounded vpon holy Scriptures and with what face doe you call it darknesse But men are ashamed to seeme guiltie who alwaies haue beene Iudges or at least accusers That then which you mislike in this place for the rest wee shall indeuour to defend when wee come vnto them is the reseruation euen of the parcels of those Chapters some parts whereof we reiect as drosse that is to summe vp your whole accusation in few words that no Apocripha is publikely to be read in diuine seruice The Church of Christ according to her authoritie receiued from him hath warrant to approoue the Scriptures to acknowledge to receiue to publish and to commaund vnto her children so then that the Scriptures are true to vs wee haue it from the Church but that we beleeue them as true in themselues we haue it from the holy Ghost By this power the Church hath severed those parcels of Scripture by the name of Apocripha from those which vndoubtedly were penned from Gods Spirit In this diuision neyther hath the light nor the approbation beene all one seeing euen some partes penned by the holy Ghost and so now generally approued both by the Church of Rome and vs haue had some difficulty not without great examination to be admitted into the Catalogue of Gods Canon As the Epistle to the Hebrewes of S. Iames the second of Peter the second and third of Iohn the Epistle of Iude and the Reuelation And howsoeuer those that were neuer doubted of may seeme to haue in some sort greater authoritie then those that were yet wee giue them saith M. Zanchy equall credit with the rest and to the Apocripha the next place of all other to the holy Scripture The Canonical only wee allow for probation of the doctrine of Faith but the other being proued for the confirmation therof Nay the Church of Rome confesseth howsoeuer they and wee differ which are Canonicall that the Apocripha in the Canon are to haue no place Saint Austin calleth by a larger acceptation of the word Canonicall euen those which though they had not perfect and certaine authority yet accustomably were read in the Church to edefie the people a custome as it seemeth neither now nor differing from the practise of our Church Athanasius allowed them to some men The third CouÌ„sel of Carthage not at al. Cyrill Bishoppe of Ierusalem reiectes them from beeing read in the Church of whome Doctor Whitakers whome you alledge giueth this censure in this Cyrill peradueÌ„ture was ouer vehement which forbad these bookes to be read at all For other Fathers although they accounted them Apocripha yet they permitted them to be read And Saint Hierome speaketh of the booke of wisdome and of Ecclesiasticus out of which two is more read in our seruice then out of al the Apocripha besides that they may be reade to the edification
maximè potuimus ad Ecclesiam Apostolorum veterum Catholicorum Episcoporum patrum quam scimus adhuc suisse integram atque vt Tertullianus ait incorruptam viâ—ginem nulla dum idolclatria nec errore graui ac publico contaminatam nec tantùm doctrinam nostram sed etiam sacramenta praecumque publicarum formam ad illorum ritus instituta direximus In al which doubtlesse there is nothing wanting which is requisite in a religious reformed Church sauing the charitable construction of our brethren who will needs eyther out of singularitie or feare bee our aduersaries in this cause And when nothing can bee said against the forme of that Lyturgy which wee vse they blame the orders of our Church which inioyne the whole Lyturgy to be read at the vsuall houres And vnder pretence of long prayers to banish preaching out of the Church I meruaile that any man will obiect it now seing it was an vntrue imputation long since by Master Cartwright layd vpon this church but as one telleth him neither aduisedly nor truly spoken wee will not compare two things of that nearenes and vse together but if some mens discretion could haue tempered their Zeale so farr that their owne paynes which they call Sermons might haue beene shorter and the orderly prayers of the church wholly read I doubt not but the religion of the people would haue beene much greater the worship of God more sound and the vnseasonable contentions of the Church farr lesse and if they continew but as some before them haue done to allow an houre half according to the pattern of reformed Churches for the whole Lyturgy or seruice wee are perswaded it will both bee time sufficient for performing the intention of the Canon which forbiddeth all diminshing in regard of preaching yet no man shal haue iust cause if he be willing to preach to complaine that hee wants time or that the length of prayers hath deuoured the Church for by this means hauing time which the wisdom of authority thinketh sufficient for both all extemporall inuention of vnsounde prayer shall bee vtterly banished out of christes Church and in Preaching the shortnesse of time shall necessarily cut off all impertinent discourses whilest they are sorced to comprize abundance of matter in few words But if any man thinke the Communion booke at first to be ordayned in part to supply the want of a Learned ministry which being obtayned may beomitted either in part or in whole as men please It is an error greatly mistaking the first vse and ouermuch differing from the modesty and humility of auncient tymes Wherein the Apostles came into the Sinagogue of the Iewes at Antioch and sat downe and after the Lecture of the law the prophetts which I take was their ordinary seruice the rulers of the Sinagogues sent vnto them saying ye men and brethren if ye haue any word of exhortation for the people say on read the ordinary marginall note vpon this place and it will seeme that the Sermon expected the finishing of ordinary diuine seruice as neither all waies necessarily following when this was nor at any time presuming to be vpon the Sabbath when this was not nor if the vnhallowed boldnesse of some in our time hath aduentured to thrust the graue religious discreete deliberate and iudicious prayers established by authoritie out of our Churches and forced them against all reason to giue place to an vnlearned vnorderly and bould exhortation without wisedome or sobrietie onely somewhat glorying in the show of a hote zeale was it not a petition necessary and seasonable humbly at the conference to intreat of his Maiestie for a praying ministery From the contempt whereof haue directly proceeded the prophannesse the Atheisme and all the want of Religion in this land yet let no man thinke that eyther the Canons or any of the Reuerend Fathers desire that preaching may be lesse but rather that with all modesty God being honoured in our praiers as we ought wee maye the better be able to profit by those lessons that sermons doe giue vnto vs. And therefore it is ouer greate boldnes of our aduersaryes in this to accuse any man in authoritye in the church as an aduersarie to preaching seing the whole scope of sundry of these late Canons prouideth better for more and more learned Sermons then any lawes heretofore concluded in this Kingdome so that wee banish not preaching for prayers as you would make the world beleeue but saye as our Sauiour doth in another case this ought ye to haue done but not to haue left the other vndone For doubtles the children of God fynd continually an excellent vse of both by prayer saith Isiodore wee are clensed by reading and hearing wee are instructed If both may be had they are both good If both cannot be had it is better to pray So then to say lesse then their vncharitable accusation deserueth in this cause wee affirme that they surmise vs to seeke to haue preaching neglected but wee know too wel that praiers are contemned by their meanes from which at the last without great care the neglecting of preaching must needs follow and therefore the restraynt of the one with discretion to giue way to the other is neither to delay or delude the Kings purpose against an vnlearned and scandalous ministery or like the shadowe of the moone at the battell of Cremona or an abuse to his Maiestie a sinn to bishops aplague to the Church or to the offenders Intollerable Insolencye in stead of deserued shame but rather to speake truly and as this wisdome deserueth in the vpright sinceritye of a good conscience an execution of the Kings vertuous and religious care an honour to his Princelye Maiestye a holye discretion in the reuerend Bishops a happines to the Church a brydle strayt enough to such as deserue shame for now all may learne to be longer in prayers and shortter in Sermons because speeches ouer much inlarged want vnderstanding saith Saint Austen And you may be aduised heareafter to blame your selfe and to pardon others APOLOGY ANd thus from the generall I descend to some particular exceptions as first those about the Scriptures to be read which are three 1. The omission of the Canon 2. The appointing of some corrupt Apocripha 3. The translations It is manifest that 160. Chapters of the Canon and therein some whole bookes as the Chronicles Canticles and most of the Apocalipse are omitted in the Rubrick as least to edifying This I excused in my owne heart thus that because most of these chapters omitted were either obscure or obnoxius to euill hearts if read without interpretation the Church in good discretion making a choyce of Scriptures which the learned allow did omit them in the direction of the Kalender but made no doubt but any able Minister might read them ouer and aboue the appointed Lessons with some exposition of
necessitie or to conclude out of this care that the Church declyneth to a necessitie ouer rigorous and such as formerly was oppugned in our Church 2 Misconstrued the speech of the most reuerend father the now Lord Archbishoppe of Canterbury who as you say made no exception of Gods eternall purpose It cannot bee ignorance but want of charity which maketh you to misconster him thus seeing euen from that learned Deane who penned the whole conference you might haue collected what manner of necessitie was vrged by him his words are these which word Necessity he so pressed not as if God without Baptisme could not saue the childe but the case put that the state of the Infāt dying vnbaptized being vncertain to God only knowne but if it dy baptised there is an euident assurāce that it is saued What could be more religious agreeable to the doctrin of truth or more necessary in these presūptuous times wherin a Sacrament of so absolute necessity by practise of some is growen into such contempt which necessity if at any time wee haue denyed dealing with those of the church of Rome It is because ouerstrictly they bind frō the act done grace to the Sacraments as if none that receiue them could want it or none receiue that grace that do want them 3 False that the plac◠of S. Iohn is not vnderstood of the Sacramēt of Baptisme which you seeking to shun least you shold magnify Baptisme ouermuch ought to take heed least you run into the contēpt therof the one being that wherūto al mē are inclined the other bringing lesse hurt to the church by a necessity ouer absolute which serueth but to make al men carefull not to neglect a thing of such institutiō so great vse whilst a fear to establish an absolute necessity bredeth by degrees a contēpt of that which is the only ordinary way into the church of Christ in heauē the only way into the church vpō earth And because the Iews had many rites which in a larger acceptatiō were called Sacramēts but in a strict acceptation as we only two to distinguish betwixt these the other it is added not without cause to the catechisme that there be two sacramēts as generally necessary to saluatiō noting that ours succeeding two of theirs Circūcision the Passouer retain a necessity as theirs more aboue the rest so that the intētion of our church being neither differing frō it self nor frō the doctrin of truth in this point you need neither feare by subscription to giue your allowance nor doubt least your subscriptiō might iustly be pleaded to a bad sence APOLOGY MY secōd exceptiō about the Sacramēts is to the interrogatories in Baptisme made to the child answered by the suretyes that this fashion was causlesly needlesly trāsferred frō those of years forerūners to Infāts free born in the church I hold with Beza Bullinger Zepper others yet thought it not vnlawful in this cōstruction namely that this professiō made in the childs name shold not import either such a distinct faith in the child which saith Austin were Insanus error or that the faith of the sureties should auaile the Infāt which the word reiecteth or that the sureties vndertook that the childe shal hereafter make good this profession which were Insana presūptio but that this profession was thus made by the mouthes of the Godfathers partly to admonish the vnderstāding congregation of that couenāt which Baptisme really inioyneth to euery Christian euen as the Prophet spake to the dead Altar to admonish liuing Ieroboam the Prophets as Chrisostom notes spake to the vnreasonable creatures to teach reasonable men how vnreasonable they were become and secondly to cast vpon the Godfathers a kind of charge with it an aduantage of calling vpon this childe when he came to yeares to knowe answere that stipulation of Baptisme which they made profession of as in his name whē he was Baptized to shew what he should haue done himselfe if he had bin of years in this sense I thinke it lawfull though perhaps too obscure and vnnecessarie But my Lord if the Catechisme which making Faith and Repentance that is the profession of Faith and Repentance necessary to those that are to be baptyzed proceeds to say that Infants perform this faith and repentance by their sureties If I say this intend as it doth insinuate a necessitie of such a profession to be made in the childes name before it might bee admitted to the Sacrament as I reiect that conceipt as an error fauoring this Anabaptisticall opinion that faith must fore-goe the Sacrament of Baptisme so I dare not subscribe to the practise so inioyned and intended and would wish it changed into that course that Bucer aduised ANSVVER IT seemeth there is a curious desire of reprehension in those men who are willing to reproue the practise of their owne Church for that which is a custome ancient necessarie and of much vse wherein wee reprehend not alone the disposition of such but wee are ready to let the world see that the things themselues are most innocent which they doe reproue Most of them are not yet come so farre as to deny Baptisme to Infants an arrour which may follow from their former opinions if they suffer Scisme to growe in them and humours to bee rules for conscience but they are ready to professe that there is no saith in the childe required to Baptisme and that to bee borne of faithfull Parents is as much for their admission into the Church as the profession of the faith which they make by the mouthes of others This as it is vnthankfull to spurne at the indulgence of the Church so it is a contempt of duety which God requireth on our part there is no attainment to life but through the onely begotten sonne of God nor by him otherwise then being such for beleefe as wee ought as if those Articles in the iudgement of God were set downe for all men first to subscribe vnto whom by Baptisme the church receiueth into Christs schoole and seeing no religion inioyeth sacraments the signes of Gods loue vnlesse it haue also that faith whereupon sacramēts are built could there as one well noteth which I am sory you obserued not before you stumbled at these doubts be any thing more conuenient then that our first admittance to the actuall receipt of his grace in the sacrament of Baptisme should be consecrated with profession of beleefe which is to the kingdome of God as a key the want whereof excludeth Infidels both from that and from all other sauing grace And howsoeuer we say with S. Austin that Infants haue not a present Actuall habit of faith yet they haue then the foundation of that wherupon afterward they build the first ground whereof was laid by the sacrament of Baptisme so that without any madd presumption as you tearme it we may say truly of
infants that they are then beleeuers because in Baptisme they begin to be which continuance of time doth afterwarde make perfect For if we call them beleeuers for their outward profession sake who are much further from faith then infants why may we not without madnes or presumption account infants to haue faith which haue that grace giuen them which is the first and most effectual cause out of which our beleeue groweth and whilest others that know him beleeue not in him these beleue in him before they know him Now seeing then that Baptisme implyeth as Circumcision a couenant betwixt God and his people it is to be thought that as God in that sacrament bestoweth remission of sins the holy Ghost binding himself as it were to bestow all other graces requisite in time to come so euery infant receiuing the same sacrament at the hands of god tyeth himselfe likewise for euer to doe and beleeue what the Lord commaundeth Now who is there considering this contract that can blame either the interrogatories or the suretyes which vndertake in this stipulation seeing the thing is required nay inioyned with such necessity for the Church to exclude infants because they cannot by their owne tongues contract were ouer rigorous and not to take securitie at all for those who cannot answere for themselues were to bee to carelesse for the profession of faith beeing necessarie to a publike admittance into the house of God what cause is there why suretyes may not lawfully doe it seeing they know they are the children of fathfull Parents and so consequently partakers of the promise and that they are such as would make the same profession themselues if they were of yeares or that the Church should not require it euen to put men in minde vpon what condition they admit them into the Church and to manifest a reason why they refuse others so that for any thing I see alledged against it as faith and repentance are necessarie to make the Sacraments effectuall so this faith in this case is lawfully professed by the sureties and effectuall for the infant whome to accept into the Church without this were to wrong the Sacrament and not to receiue with this were to wrong those infants to whom the couenant belongeth by an euerlasting promise APOLOGIE THE last thing about Baptisme is the signe of the Crosse which though I long held otherwise yet of later yeares I held lawfull to bee vsed taken in this construction that after the childe was incorporate into Christ and his Church by Baptisme the congregation by the mouth of the minister as their Agent in this and not Gods as in Baptisme should acknowledge their acceptance of him into their societie and signe him with the signe of the crosse as with an auncient token of christian profession in token of that which the congregation hereafter expected and hoped for at the hands of this childe newly made one of their fraternitie by Baptisme In which vse I held it no sygne from God to men as bee the Sacraments nor of men to God as the bowing of the knee in prayer but of men to men as the Kisse of Loue or the Ring in Mariage no part of Gods worshippe no part of the Sacrament no consecrating or operatiue signe no Symbolicall or Sacramentall sygne no not so much as explicatorie to set out the vertue of the Sacrament as oyle milke hony and other olde deuised but wel reiected cerimonies did but to bee a simple significatiue ryte to expresse the congregations hope and expectance of this childe And in this haue defended it not as well imposed but as lawfull to be vsed at sundry meetings before and since my Subscription and to perswade mee that our church intended it in this sense I haue these reasons First because it followeth after the verie act of Baptisme finished Secondly because the words are in the plurall number wee receiue this childe c. Thirdly in priuate Baptisme where the company expecting present death could not hope for such a christian profession to be after made that Sygne was omitted which if it had intended any consecration or operatiue vertue might and would then haue beene vsed and lastly because the Godly fathers which reformed the book cast it out of the sacrament of the Supper and all other vses where it assumed any superstitious purposes I beleeue they ment here to reduce it to the very first vse and only good vse which it had to make it a simple token of christian profession and no more Answere It litle auaileth in the consideration of wise men either to publish our owne former true opinions which afterward we indeuour to disproue or to afford iust excuses for the lawfull practise of that church with which notwithstanding we are not willing to consent It being either decept in vs to allowe what in conscience we think not to be good or an vnexcusable weaknes not to consent vnto that which we doe allow In this respect of the practise of sundry men who are willing to seeme and peraduenture in truth are vertuous the church of England may iustly complaine as Saint Hierom doth ab aemulis nos frustra Lacerari qui malunt videri contemnere praeclara quam discere doubtlesse the number is great and yet a number deseruedly not of any great account which will rather seeme to contemne then to learne wholesome things Morall wise men haue thought wauering to be the greatest signe of an euill minde For wisedome cannot better appeare then euer to will and to nill the same things this being as one noteth the foundation of that truth that the same thing cannot euer please if it be not iust Let those thē that bee wise consider of your speach You first for a long time held these Ceremonies not to bee lawfull we take you first from the beginning of your resolution in matters diuine then after that lawfull now vpon the third change vnlawfull and paraduenture heareafter we shall haue better hope I can in all humilitie and charitie grant vnto you the same fauour which vppon such inconstancie I would desire to bee granted to my selfe in the like case but surely wise men not so easily mooued with the same passions that wee are doe well discerne that it is not safe in matters of this nature to relye vpon their fancies at all whose opinions in things for which they contend with so much earnestnes are continually subiect to so much change reason euer by collection concluding thus that whasoeuer hath bene may be and those who haue thrise changed are not at all times when they seeme so guided by the truth which is euer the same but rather may feare the imputation of a double minde which as S. Iames faith is vnstable in all his wayes Yet notwithstanding wee are willing and desirous to heare from you such speaches as are arguments of that loue and obedience which all men ought to beare vnto that
derided our fathers in the christian faith for preaching beleeuing in him who was crucified vpon the crosse by which all vertuous and pure both men and times were so farre from being discouraged in their profession by the ignominie of the crosse as that thereby they rather reioyced and tryumphed in it yea the holy Ghost so farre honored the dispised name of the crosse amongst the Iewes that vnder it was contained all the suffering the merits the fruites and the comforts of Christs death From hence proceedeth a reuerend vse and estimation of the signe of the crosse in the Apostles time signing hereby not onely themselues when they met with the Iewes but their children which were baptised to dedicate them by badge as it were to his seruice whose benefits bestowed vpon them were contained vnder that name and procured vnto man by Christs death vpon the crosse But time corrupting often with staines of superstition the best things for if Christ tell Peter If I wash thee not thou shalt haue no part with mee Peter will answere Lord not my feete only but my hands and my head so apt are we to ouerdoe that which wee finde to bee profitable vnto vs The signe of the crosse in the more ignorant times of the church that followed after became so loaden with a continuall and necessarie obseruation full of superstitious Idolatry as if it had beene for all occasions a compleate armour to euery Christian and that nothing could bee well either begun continued or ended that was not first hallowed with this signe From which ignorant opinion blemishing a thing of vertuous and good vse the Church of England desiring to free the signe of the Crosse doth not commaund or allow the publick vse at any other time but in Baptisme and that first as no part of the substance of that Sacrament adding any thing to the vertue or perfection of Baptisme Secondly nor as a meanes of admitting of any into Christs flock but as a lawfull outward ceremony and honorable badge whereby the Infant is dedicated to the seruice of him that dyed vpon the crosse In respect whereof the very name hath and shall bee honorable amongst all true christians to the worlds end and therefore your comparison of those in the conuocation for making of this Canon to them in the councell of ARMINE might haue beene well spared seeing the perticulers of both beeing duely waighed wise men may easily perceiue the beginnings the proceedings and the conclusion to bee farre vnlike and therfore I must tel you though not with so much seuerity as the cause deserueth you could not with all your studie haue found out a comparison more vnbefitting this cause more presumptuously iniurious to the King and the whole Church which that the reader may better vnderstand wee will briefly set downe as others haue done from the begining to the end the proceeding of that councell After CONSTANTINES death whose wisdom supprest the greatest heresy whose vertue taught the whole world religion CONSTANTIVS his sonne raigned one rather seeming not so euill as hee was then beeing in trueth so vertuous as hee seemed whom to haue setled in a right opinion in his Fathers time had beene a duety of good seruice toward God a meane of peace and quietnesse to the church of Christ a labour easie and peraduenture as pleasing as the suggestion of those who were the vnnaturall corruptions of a well disposed sonne of so vertuous a father CONSTANTIVS by the perswasion of the ARRIANS deuised to assemble all the Bishops of the whole world about their great controuersie but in two seueâ—all places the Bishops of the West at ARIMINA in Italy the Eastern at SELVCIA the same time amongst them of the East there was no stoppe they agreed without any great adoe gaue their sentence against heresie excommunicated some cheefe maintainers thereof and sent the Emperour word what was done whom doubtlesse it much offended not that an heresie of that nature could not from the authoritie of wisdome obtaine strength which it is like had not beene so much fauoured by him if hee had not esteemed the daunger in the word to bee little whilest their meaning as they pretended in sence was all one but I lay the greatest part of the blame for this euill vpon AELIVâ— LEONTIVS Bishoppe of ANTIOCH that fauoured the ARRIANS for mildnesse and yeelding in some Bishops made the whole church bee troubled with that herisy who scratching his head white for age said wheÌ„ this snow is melted there will bee much durt as if the bishops which were to succed him would not suffer the same Hymnes it is like of gloria patri agreeable to the Nycen councel which he did they had at Armine foure hundred which held the trueth scarce of the aduerse part foure score But these obstinate and the other wearie of contending with them thereupon by both it was resolued to send to the Emperour such as might informe him of the cause and declare what hindered their peaceable agreemeÌ„t there are chosen on the Catholick side such men as had in them nothing to be noted but boldnesse neither grauitie nor learning nor wisdome The Arrians for the credit of their faction take the eldest the best experienced the most warie and the longest practised Veterans they had amongst them the Emperour coniecturing of the rest on either part by the quality of them whom he saw sent them speedily away and with them a certaine confession of faith ambiguously and subtilly drawne by the Arrians whereunto vnlesse they all subscribed they should in no case bee suffered to depart from the place where they were whereby many vexed with hunger and violent detention yeelded vp their conscience as captiue to those penalties that were vrged vpon them yet as it seemeth by some others what error soeuer was concluded in that councell was rather from the obscurity of the Greek word then from any penaltyes of which Saint Hierom saith thus Ingemuit totus orbis se ArrianuÌ„ esse miratus est Now what can there be in the late graue and reuerend conuocation of the clergie of England answerable to this councell First for any thing that I know there was amongst them no faction Secondly they dealt not deceitfully with the king to obtaine an allowance of what they concluded Thirdly no mn was vrged by compulsion or detained vpon penalties to giue his consent onely in this one thing peraduenture not vnlike that the councell of Nyce had on her side foure hundred whereas the Arrians these inuentors of new opinions had not foure score besides I doubt not but what was practised with the Emperour in this councel the contrarie was done with the King at the conuocation and so consequently you haue little reason to thinke that they were vsed as the good fathers at the councell of Armine for all men see that such as the Catholicks made choyce of as Embassadors for their part to the
desire to ouertake and also a common enemie surpriseth vs with aduantage making vs to seeme in the eye of the world to bee of their minde because with greater moderation we abstain from that vehemeÌ„t zeale to reformation that others more rashly are traÌ„sported with so that in this case the labour is neither easie nor safe For to answere our brethren at home with that trueth and freedom which both the cause and our loue to their persons doth chalenge from vs is but to open the mouth of the common aduersarie as if wee spake and thought as they doe and out of this feare to suppresse our answere were with much weakenesse to betray the trueth This consideration as it is not of small importance in the whole cause so especially in this point concerning the crosse where the diffence of a lawful ceremony may easily bee thought the erecting of that Idoll whereunto the most superstitious in those later times haue beene corruptly perswaded to giue honor For mine owne paâ—t in satisfaction to the Church of Christ whereunto I owe the vttermost of that simple talent which GOD hath giuen mee I Protest that neither out of malice I oppugne our brethren at home nor willingly would bee thought to Patronize the least errour of the Church of Rome neither I hope hath any thing euer passed my pen with so sleight consideration since I was able to deale in this cause whereof I cannot giue a sufficient reason that it is farre from the defence of any error of the Romish Church And therefore in my opinion the late Authour of the Protestantes Apologie hath dealt somewhat vnkindly with mee and others to alledge vs as witnesses for their side but most inconsiderately to the disaduantage of his owne cause who now in the latter end beeing driuen from Scriptures Fathers and Councelles are compelled to support themselues with the wrested mistaken Testimonies of such as haue and are willing to fight against them and yet if wee erre of what valewe are our errours to conuince a trueth The daunger of this euill if it were fully considered by our brethren that will needes striue with vs would make them forbeare all further contention in this cause and Ioyne with our Church in cerimonyes as they doe in doctrine that all like the children of the same wombe might bee readye as with one heart and one voyce to resist their subtill and malicious attempts who vnder colour of Religion and the Catholike faith seeke treacherously the ruine and subuersion both of this Church and this commonwelth And therfore in the Iudgment of all wise and religious men vnexcusable is their paynes and trauell who extend their witts to the vttermost of that they are able to deriue an enuye vpon that gouerment as Infected with Popish superstition wherein hitherto they haue louingly peaceably and plentifully bene brought-vp It seemeth that the vse of the Crosse in Baptisme offendeth not so much as that the Infant by this means is dedicated to Gods seruice because say you If dedicated at which word you take all your offence then either Initiated or consecrated for the words in the Hebrewe doe onely signifie one of these two of which if we graunt the first you peremptorily conclude that Baptisme is made voyde if the second that then this signe is operatiue and hath vertue in it and yet say you in the true vse of speach to dedicate and to consecrate is all one I am sorry that in matters of this consequence for which men can perswade themselues that it is warrantable to forsake their flockes that at the last the conclusion being summed vp it should bee onely a contention of wordes yet I must tell you that to speake properly and as men of Iudgment haue done before vs to consecrate is to make of prophane thinges holy to dedicate is when they are appoynted to some certayne GOD foâ— to dedicate or Initiate the Greekes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to consecrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to sanctifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to sanctifie as Peter Martyr saith is nothing else but to apply to diuine religious vses or to prepare himself to offer some thing to God Now if it may appeare as doubtlesse it will that not onely religious things were dedicated but other things also and that their dedication was in another kinde without any worship diuine but by first vsing what inconuenience wil follow if in the whole action of baptisme and those prayers that are vsed the Infant be dedicated which in the canon is ascribed vnto the crosse that being the onely externall cerimonie expressing the intention of the whole act Thus Dauids house was dedicated for which was made the thirtieth Psalme the walles of a citie Nehem. 12.27 were dedicated which was nothing else as P. Martyr saith but that the wals of a citie being made vp the people together with the Leuites and Priests and also the Princes went thither and there gaue thanks vnto God because the walle were reedified and prayed that the city might bee righteously vsed This kinde of Dedication was called by the Hebrewes Canach The other which was Chadash was to consecrate things holy to God Now which of these you vnderstand to bee done by the crosse in Baptisme it will not bee greatly material against vs seeing the verie act of Dedication or consecration dependeth not vpon the signe of the crosse but yet so said because the crosse is an ancieÌ„t significant coÌ„uenient signe of that act of dedication or consecration which is done in Baptisme by the worde and prayer For our Dedication in Baptisme is as it were a surreÌ„dering of al that tight which our pareÌ„ts or our selues might haue in our selues into Gods hands wherein as in the dedication both of the Temple and the Tabernacle God gaue a manifest signe that hee tooke possession of both so it standeth with reason that on the Infants behalfe hereafter to put him in minde and for the present to admonish those that are lookers on that the minister signe him with that badge which is the ensigne of his merit victory whom the child must serue The ancient vse of the crosse at all other times was for infidels but in Baptisme for the good of beleeuers which is intended still but as they haue done in this so they exclude the crosse in the dedication of Temples as if it were all one to build a house to God and a parlour or Kitchin to our selues wherin though I allow not greatly the superstitious number of twelue in the building of Churches yet I am not altogether of their opinion who hold crosses vnmeete at the dedication of Temples which if some corruptly haue vsed to a false end wee cannot but mislike their superperstitious intention and yet retaine that warrantable signe which wel becommeth that place which ought to be the religious Schoole-house of Christs death If wee may credit antiquity in the
vntruly that the papists neuer ascribe any power or spirituall grace in Baptisme vnto the Crosse surely wisedome must account it if not malice yet great rashnes to giue the ly to those reuerend persons in answere whereof I only say thus much that what the Bishops had informed his maiestie in this point his profound knowledge like the oracle of God addeth and I finde it to be true and questionlesse those places alledged in your margent do not proue that in Baptisme the papists ascribe any power or spirituall grace vnto the crosse but onely make it a most auncyent and most common cerimonie without which no Sacraments can rightly be performed Wherein if following Saint Austin they go to farrâ— yet it is iniury to charge them with that which is none of theirs and for our selues we say I doubt not but shortly it wil be proued to all the world we haue purged the crosse in baptisme from all that popiâ—â— superstition which did cleaue vnto it and therefore you need not excuse that reuerend assembly by laying the fault vpon some committyes seing a little before you are not affraid to accuse them for dealing with others for the making of the Canons as the fathers were vsed in the councill of Arimyne and whom immediately in the words following you iealously susspect vnder the couert of phrases to surprise the truth but as wisedome and iudgment is their honor so reuereÌ„ce and obedience is our duety So then to draw to a coÌ„clusion in this point leauing the full defence of the crosse to others of more Iudgment we cannot but coÌ„fesse that we haue read many things in the ecclesiasticall histories and the fathers in commendation of this signe which at first peraduenture not euill gaue occasion of superstition to those that followed many things we confesse to be fabulous vntrue soÌ„ethings perhaps counterfeited by Satan other things true but not auaileable to warrant the blindnes of after times some things which in those times might well be tollerated but not now some things which euen in these times in our church may iustly warrant the vse of the crosse amongst vs for as one learnedly observeth which may giue the indiffereÌ„t reader satisfaction in this cause betweene the crosse which superstition honoreth as Christ and that ceremonie of the crosse which serueth onely for a signe of remeÌ„brance there is as plaine as great a differeÌ„ce as between those braseÌ„ Images which Salomon made to beare vp the cestern of the TeÌ„ple sith both were of like shape but of vnlike vse that which the Israelites in the wildernes did adore or betweene the altars which Iosias destroyed because they were instruments of meere idolatry and that which the tribe of RubeÌ„ with others erected near to the riuer of Iordan for which also as you do they grew at the first into some dislike were by the rest of their brethren suspected yea hardly charged with opeÌ„ breach of the law of God accused of backwardnes in religion vpbrayded bitterly with the fact of Peor and the odious exaÌ„ple of Achan as if the building of their Altar in that place had giueÌ„ manifest shew of no better then intended Apostacy till by a true declaration made in their owne defence it appeared that such as misliked misunderstood their enterprise in as much as they had no inteÌ„t to build any altar for sacrifice which God would haue no where offered sauing in Ierusalem only but to a farr other end and purpose which being opened satisfied all partes and so deliuered them froÌ„ causeles blame so likewise touching the signe ceremony of the crosse which for a simple significatiue signe your selfe can allow we no way finde our selues bound to relinquish it neither because the first inuentors thereof were but mortall men nor least the sence and signification namely to dedicate should burthen vs as the authors of a new ghospell in the house of god nor in respect of some cause which the fathers had more then we haue to vse the same nor finally for any such offence or scandall as heretofore it hath been subiect vnto by error now reformed in the minde of men APOLOGY My last exception about the sacrament is about the kneeling at the coÌ„munion which for my owne part I neuer stuck at as at a thing vnlawfull to be vsed because it is administred with a prayer ouer euerie receiuer and for that it is not vnlawfull nor if superstition had not staynd it vnfit to take such a token of Gods fauour aswell as the fauours of a prince vpon our knees But my reuerend Lord this so extreame vrging of it in the Canon as to make the only omission of it in a poore man who of a tender conscience and in detestation of the late popish and Idolatrous vse thereof shall forbeare it so deepe a cause of seperating a man from all part in Christs death as that the minister himselfe shal be suspended if he suffer him to coÌ„municate seemes a charge of more waight then an indifferent cerimonie should beare such as thrusteth meÌ„ vpon a breach of gods commaundemeÌ„t either in doing against perswasion or forbearing the Lords table And this makes me dout how I can subscribe thereto and calleth to mind Tacitus obseruation that the mutuall hurtes of the men of Lyons and Vyenna were so often cruell that a man might easily see they fought not alone for Nero and Galba ANSVVERE Where the weaknes of man hath no other streÌ„gth and his soule by reason of sinn no other meanes of saluation but In and By the couenant betwixt God and him there we are especially to make account of those duties which are Signes and meanes of all that which religiously is to be performed on our partes this the fathers haue expressed vnder this one name of Deuotion which some of them not vnfitly tearme the marrow of our burnt sacrifices as if our burnt sacrifices without this were like the offerings of Caine without fatnes Now as man as Damascen speaketh is composed of two natures Intellectuall and sensible so he oweth and is to offer vnto god a two fold deuotion the one spirituall which consisteth in the inward minde the other corporall in the outward humiliation of the body this latter is rather for the furtherance of our selues others in the waies of piety theÌ„ as a thing of it selfe acceptable to God who being a spirit is to be worshiped in spirit truth yet by this external gesture the bowing of the knee as by the manifest figure of our humility which corporally we performe our inward affection cherefully is stirred vp with alacrity diligeÌ„ce to discharge what belongeth to his inward worship the vse of bowing the knee when we either begg or receiue any thing from Gods hand hath beene ancyent and warrantable in Gods church and it is no lesse comely behooueful for vs vpoÌ„ our knees to beg that the
assured to be the blessing of our Land that then euen then there should be an increase both of papists and puritans as if both had discouered an extraordinary fauour to be showed to either but I can better satisfie my selfe in those of the church of Rome then in the other for all men in afflictioÌ„ which surely though not simply yet comparatiuely was their case are ouer apt to flatter themselues in all changes of a state that some thing will ease them but most especially then when they see fauours and mercies almost not denied to any But it is the distemper of euill humors that maketh false constructions or collections from a mercifull Prince Now for your selfe and others who inioyed your libertie fauour preferment and all other benefits with and beyond men of your owne time and perhaps of your owne worth yeelding your obedience and subscription to the gouernment and rites of this Church in the daies of Queene Elizabeth of famous memorie after a learned conference for satisfaction wherein the best and most Iudiciall that desired reformation yeelded after exceeding care and Zeale manifested in our dread Soueraigne after the most religious and sincere conuocation of the cleargie that euer was in this Church wherein the whole scope was a purer reformation of all that in manners and ceremonies waâ— thought faultie now I say to refuse to subscribe whereas before you had often done it vpon some suspicious feare without cause that the intention of the Church was altered I wish you could as wel satisfie others and the whole flocke of Christ then committed to your charge as I can beleeue that you are perswaded that you satisfie your owne conscience A wife and tenne children are strong motiues but to flesh and bloud thinke I pray you and thinke seriously of Christs Church how many of her children as farre as in you lieth are frustrate of nourishment by your meanes and thinke that the ground of this losse eyther to your selfe or to the family of Christ is your owne want of conformitie which more iustly is to be lamented by how much more God hath blessed you with excellent giftes but I trust the Church shall neuer need their paines that loue not her peace nor desire them to speake that haue not yet learned to harken vnto her voyce APOLOGY I Now beseech your Lordship to remember that most of vs haue beene peaceable in Israell and that if some mens rashnesse draw reuenge vpon vs Aemilius hath faulted and Rutilius is beaten one Mardochey hath not stouped and all the Iewes must perish for it And say we cannot conforme in euerie poynt you know who said the varietie of Ceremonies did commend the vnitie of faith and would God you would thinke that our labour in the Church might doe more good in one yeare then the Ceremonies will while the world standeth and though in your wisedomes you thinke the retayning of them to make vnto the Churches increase and benefit is it vnpardonable that wee should thinke another course better haue not our men sought Chyna by the North-east and by the North-west passages Doe not some Physitions set vpon the Chollicke by cold medicines other by hotte the one Sedando the other Discutiendo Doe not maryners seeke the safety of the ship by perswading some to hoyse sayle others to strike it in a tempest And what though now you haue great aduantage ouer your poore brethren yet may it bee good Counsell which Hanno gaue vpon Hannibals victory that it should be vsed as occasion of making the better peace with the Romanes Cum pacem dare potius quam accipere possent O my good Lord will it not bee enough to keepe safe and well fenced your iurisdictions and persoall dignitie not enough to deuide the honors to your selues and labours to vs Is their no feare that vpon the casting out not of Caananites but borne Israelites at once which this subscription will doe for I know you are nothing neare the reckoning in your owne diocesse wyld beasts should multiply and deuoure the land pardon me if I prophesy that when all is done and the heat spent your lordship will finde some want of vs as did Alexander of Paâ—meno King Henry the eight of his Cromwell and then perhaps either not a minde or not meanes to remedy that which might haue easily beene preuented In which your Lordships shall not be able to deuide eyther faults or comforts with vs seeng we as the Lord knoweth forbeare vpon the point of conscience your Lordships seeme to stand vpon tearms of your pleasures I say yours as perswaded that his excellent Maiesty would deny you nothing that you should ioyntly and earnestly seeke for the peace of the Church of God The Lord God direct your Lordship and your brethren as becommeth your great years learnings and functions as for me I shall pray alwaies for the Kings Maiestie and the state for you and the Church of God and henceforth striue to liue as an honest and peaceable priuate member of that Church in which I was not so happy as to stand a publike though honest and peaceable minister Your Lordships alwaies to commaund in the Lord IOHN BVRGES ANSVVER THere is no part of this whole Treatise which so vnwillingly I answere as this last wherein many things are vttered with so much passion as eyther our seueritie in replying must exceed the vsuall moderation which wee desire to hold or else we may iustly be suspected to betray the cause and the persons whom we should defend And therefore without any other answere we will only put you in minde of those harsh speeches which may peraduenture in this discontentment be agreeable to your fancie but are no way sutable to your cause nor verie well beseeming a man of your place First in these words I now beseech your Lordship to remember that the most of vs haue beene peaceable in Israell and that if some mens rashnes draw reuenge vpon vs Aemelius hath faulted and Rutilius is beaten one Mardochey hath not stouped and all the Iewes must perish for it Can you beleeue that your depriuation is a reuenge which some mens rashnes hath drawn vpon you Is the proceeding of the reuerend Fathers for the vnitie of the Church as if Aemilius had faulted and Rutilius should be beaten or can you in your own conscience compare it with the perishing of the Iewes for the not stooping of one Mardochey assure your selfe none of them are so transported with ambition nor so incensed with any particuler contempt offered vnto themselues which they could not easily haue remitted if their remissenesse in this had not hazarded the Churches peace And therefore doubt not but your selfe and others can well testifie that some of them haue dealt with your selfe and diuers in your case like fathers with their owne children leauing nothing vnattempted to reforme your opinion before they proceeded to giue sentence A dutie that lieth vpon their shoulders with
so great betwixt them and vs as that nothing were now lawfull for vs that were vsed by them were peraduenture to traduce to our posteritie without cause as the corrupters of all religion in all parts and to denie vnto our selues the iust furtherances of pietie and holines onely because Idolatrie and superstition had corrupted those meanes amongst them but if neither they esteeme so of the Crosse that the transiant signe as you call it is to be worshipped with deuine worship nor that we haue proportioned our selues in the same ceremonie to the supposed or manifest Idolatrie amongest them The iniury must needes bee accounted greate vpon an opinion of zeale to wound euen through the sides of her enemie the vitall partes of that Church that doth giue vs life Peter Martyr from whence it seemeth you haue taken this accusation saith that the Church of Rome teach That the signe of the Crosse is to be worshipped with Latreia Which surely by him was vnderstood not of the signe transiant but of that verie crosse whereon Christ suffered which they make a relicke we will not stand to examine their errour in this point onely let me put you in mind what Bellarmin saith That it is not to be taught that any Images are to be worshipped Latreia And to this end he alleadgeth the authoritie of diuers councels What then must wee say to your reason which is grounded vpon that which they say not but we will suppose seeing Peter Martyr doth ioyne with you that it was their opinion although they haue reclaimed it at this day must it therefore needs follow that eyther it is so vsed by vs or by vs not lawfull to be vsed at all hath there beene any greater idolatrie in the Church of Rome then that which they exhibiting to the bread in the Supper vpon an opinion of Transsubstantiation haue therewith vnhallowed and prophaned the blessed Sacrament and yet may not wee nay ought wee not lawfully to retaine it as a thing holy Nay Peter Martyr himselfe confesseth whom sundry times you alleadge as your patron in this cause That the signe of the Crosse is worne by Princes vpon their crownes without superstition because by that signe they onely testifie and professe that they honour and maintaine the religion of Christ. But peraduenture you will say wee ought not to make it a significatiue ceremonie to expresse that warfare which wee vndertake when we are baptized heare what he saith If it bee lawfull for a man to beare in his armes the badge of his owne famimily It is also lawful for him by the signe of the crosse to professe Christian Religion there is some difference from them whilst we vse it in Baptisme which you giue vs occasion fitly to handle in another place onely let me tell you that if the Papists worship the Crosse more than they ought must the Church of England neglect the vse thereof more then the ancient Churcher haue done or then any moderate and wise Christians would do who glory in nothing so much as the crosse of Christ which was not vnderstood of afflictions although wee may glory in them but euen of the sufferings of Christ vpon that crosse whereon he died Neither hath the crosse as it is vsed in our Church any proportion eyther with the brasen Serpent when it was broken or the groues forbidden seeing the one continued vntill it was strangely prophaned by insence from their handes who were not allowed at any time to offer any and the groues not simply forbidden but when they were neare the altar In this respect vertuously restraint hath beene made of the ouer frequent vse of that signe tending to Idolatry to auoid superstition and yet a discreete admission of some vse thereof to eschew prophannesse Neyther can we commend your vnwillingnesse to approue the Reuerend Fathers of the Church for the continuance of these things seeing they had power to helpe them we will not examin their power wee wish it were farre greater we know their discretion and wisedome hath and shall infinitly beenefit the Church by the late Canons and for those who peraduenture allow the things as you speake but approoue not the commaunding of them we must say as Saint Austin doth he is not a friend to the truth who had rather if it were possible that that which is truth were not commaunded Neyther is the warre about these things so needlesse as you thinke seeing it is like that if euer there were out of milde patience strongly and vehemently euen with much hypocrisie importuned any truce the Church hath receiued more hurt by that then by all the seueritie which requiring obedience doth bring peace APOLOGY SO againe my Lord admit that we may lawfully read that Apocripha which is not corrupt being so commanded can I allow in your Lordship that care of keeping euen the parcels of those Chapters some parts whereof we reiect as drosse as if we must needs gather all the broken pieces of brasse into the treasurie of the Church of God and leaue so many golden plates which beare for letters of credence the stampe of Gods Spirit sleeping in the decke as if they were neither currant coyne nor good mettall Yea my Lord who can with iudgement allow the ordayning of any Apocripha to be read in the congregation in such sort as it is appointed that is at the same times with the Scriptures vnder the name of Holy Scripture as partes of the old Testament and as parts of diuine seruice and without any manner of difference or distinction for when as the booke prescribing to say onely at the reading of the Lessons heere beginneth such a Chapter taken out of such a booke and the 14. Canon forbiddeth any addition to this order in matter or for me It is plaine that we are not allowed to discypher the difference betwixt the base mettals and the Lords owne stamped coyne Now my Reuerend Father howsoeuer some of these bookes haue many godly and deuine sayings yet seeing the sacred Scripture onely is principium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inspired of God and therefore of sole power to commaund the conscience and that Scripture is so large in volume that we cannot often read it all neuer do so rich im matter that we need not for a ground-worke any other who can commend that order which is taken of reading some Apocripha oftener then any of the Canonicall much of it twice and as much of the Canonicall not once and that vpon high daies the Sonne of Sarah must giue place to Agars Sonne The Canonicall to the Apocriphall Chapter whereas it sâ—emeth as fit to dismount the vsurper from that dignitie as it seemed to Ezra to abandon from the priesthood all such as could not draw their pedegree from Aaron And though in Ruffinus and Hieronus time when they went safely vnder the name and knowledge of Ecclesiasticall or Apocriphall bookes they were read