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
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
be euer able to disproue that as the foundation of our doctrine is the vnchangeable word of truth so it is hath beene like the author thereof God himselfe euer constant and the same neither can the vsuall imputations of difference laid by our aduersaries bee any blemish to vs seeing those things wherein wee dissent are rather the opinions of some few then the setled consent of the whole Church It seemeth you haue hitherto mistaken what subscription was supposing it to import an Admonition of things so farre tollerable that men not otherwise priudiced might lawfully vse them beeing imposed Where priuate fancies adueÌ„ture to interpret the limitations of their own obedience the wisdome of those that make lawes shall haue little vse men disposed not to obey wil find colorable excuses vnder pretence of being preiudiced for that which they do refuse could any man think Subscription to be a Tolleration onely of things not to be approued and not rather an allowance of things to be tollerated the intention doubtles of the Church in this was not to require a tolleration or approbation froÌ„ you or any inferior of such things as were thought fit for the Church to commaÌ„d but to tye the tongues and the hands of all men from disturbing the Churches quiet froÌ„ any way resisting those lawful ordinations that preserue peace It cannot bee the duety of inferiours to examine with what reason lawes are made seing other places times wherein they are interessed are appointed to that end but only by obedience to giue an allowance by subscribing an approbation to what the lawes command which either by way of tolleration to indure without approbation or in show to approue without an harty allowance were subtilly by conformity to procure their owne peace and dangerously when occasion should serue to disturbe the Church Would any man do that vnder his hand which he is loath to be commanded to doe ex animo surely it cannot be seuerity in that lawe which requireth the heart to consent to what the hand doth seing reason telleth vs that in reasonable actions the hands and the tongue should expresse the heart whosoeuer desireth to seuere these either intendeth to dally with God or to delude man But many things say you are in the Communion booke which may be tollerated but not approued for therin are multae tollerabiles ineptiae Indeed it pleased M. Caluin writing his censure of that booke from Geneua to Knox and Whittingam at Frankford to say as you doe that in it were many tollerable follies But we see not how either if they be follies they can be tollerable in a Church Lyturgy or how any dispraises of ours haue inuented a Lyturgy of their owne more absolute and perfect then ours is but least the commendation of this should be thought but the opinion of such as were willing to flatter the state at that time the graue approbation of that holy Martyr Doctor Taylor is fit to be alledged in this place a censure giuen in EnglaÌ„d within two daies of that which before M. Caluin gaue There was saith he set forth by the most innocent king Edward for whom God be praised euerlastingly the whole Church seruiâ—e with great deliberation the aduice of the best learned meÌ„ of the realm authorised by the whole Parliament receiued published gladly by the whole Realme which book was neuer reformed but once note that seldom alteratioÌ„s are their vertues that were before vs yet by that one reformation it was so fully perfected according to the rules of our Christian religion in euery behalf that no Christian coÌ„scieÌ„ce I pray you mark it can be offeÌ„ded with any thing therin contained I mean of the book reformed And shal we now froÌ„ the coÌ„ceipt of soâ—e few make light accouÌ„t of so honorable a testimony not rather say of this booke as S. Austin doth in another case If thou runnest through all the wordes of the holy prayers I suppose thou shalt finde nothing which the Lords Prayer doth not containe and comprehend therefore wee may in other words speake the same things in our Prayers but wee may not speake contrary thinges Those of great place who thinke some things fit to be remoued may peraduenture be wronged by you for if their wisdome bee answerable to their places they knowe and must confesse both alterations with cause to bee dangerous and without cause such as this were to be needlesse No man would blame you to obserue the moderation which you mention out of Saint Austin for quisquis vel quod potest arguendo corrigit vel quod corrigere non potest saluo pacis vinculo excludit vel quod saluo pacis vinculo excludere non potest aequitate improbat firmitate supportat hic pacificus est In all which if most of the refusers to subscribe haue failed wee must needes say with the Prophet DAVID The way of peace haue they not knowne And because they beleeue when impudently they say wee are holy they dare say wee alone are holy but if these things may bee well obserued the faults in commaunding doubtlesse wil not bee required at your hands and surely the wisdome in our Gouernours was great who sawe that in alterations of custome that which may helpe peraduenture with the profit of it doubtlesse with the nouelty of change will doe more hurt and yet in reason you cannot but acknowledge that their LL. haue done wel in coÌ„manding these Ceremonies beeing both ancient and seruing for order and to edefication vnlesse you can shew that they are vnlawfull But say you hath God in vaine commaunded dissisimilitude with Idolators Were the Fathers vnwise that called so instantly from conformity with the heathen or the sects of Iewes or hereticks in matters indifferent such as a garland or habit or keeping of Easter daye or thryse dippings c. In the weaknes of my vnderstanding these can be no warrents for your manifest dissenting from the orders of this church are the rulers Idolatours are the things commaunded idolatrye you yourself haue cleared theÌ„ from that fault Tertullian a great light surely of the Church if he had not beene a falling starre reporteth of one at whome peraduenture you aime in mentioning the garland who chose rather to dye then with the rest of the souldiers to be crowned with lawrel only in this respect that the Christians had a ceremony not to doe it For to cast away in time of persecution the badge and signes of their warfare was to discouer vnto the world that they were cowardly soldiers and vndoubtedly in the Church there would haue beene no difference about thrise dipping if the Arrians had not abused it to establish their heresie of the three natures of the three persons which made Gregory to coÌ„maund that through all Spaine there should bee but once dipping and this after was confirmed by the Counsell of
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
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
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