the present intention of our Church I dare not subscribe to such an vse of priuate Baptisme neither to the former Rubrick which being capable of a good sense may also be taken and hereafter pleaded vnder our subscriptions in a bad one ANSVVER WE cannot but wish that the holy pretenders of zeale had so much discretion that those things were iustly blameable for which they are so willing to forsake the executioÌ„ of their deuine function so boldly without conscieÌ„ce to transgresse the lawful ordinatioÌ„s of a religious King whose coÌ„maundements eyther to limit to their owne fancies or to censure after those opinions which they appreheÌ„d to be vertuous iust were both to coÌ„mit an act neuer warrantable in any age and to vsurp vpon that throne which they must not touch all men that liue in the bosome of a Church whose peace to theÌ„ ought to be dearer then 1000. liues are to be caried with that charity towards the doctrine lawes which it publikly professeth or wherwith it is well gouerned that all indeuors of reconcilement are to be beÌ„ded to this scope to make it seeme both to teach to gouern like the Church of Christ for there is nothing of that euideÌ„ce in the word of god nor euer was of that vse in the family of Gods house which oppositioÌ„ vnbridled could not peruert or vnhallowed boldnes misconster there is nothing left vpoÌ„ earth to the Church of greater vse then the SacrameÌ„ts whose chiefest force vertue coÌ„sisteth in this that they are heaueÌ„ly ceremonies which God hath saÌ„ctified ordained to be administred in his Church first as marks to know when God doth impart his vitall or sauing grace of Christ vnto all that are capable therof secondly as means conditionall which God requireth in theÌ„ vnto whom he imparteth grace for as elswhere we haue noted It must needs be a great vnthankfulnes easily breed conteÌ„pt to ascribe only that power to theÌ„ to be but as seales and that they teach but the mind by other senses as the word doth by hearing which if it were al what reasoÌ„ hath the Church to bestow any SacrameÌ„t vpoÌ„ infants who as yet for their years are not capable of any instructioÌ„ ther is therfore of SacrameÌ„ts vndoutedly some more excellent heauenly vse SacrameÌ„ts by reason of their mixt nature are more diuersly interpreted disputed of theÌ„ any other part of religioÌ„ besides for that in so great store of properties beloÌ„ging to the self same thing as euery mans wit hath takeÌ„ hold of some especial consideratioÌ„ aboue the rest so they haue accordingly giueÌ„ their censure of the vse necessity of theÌ„ for if respect be had to the duty which euery coÌ„municant doth vndertake we may cal theÌ„ truly bonds of our obedience to God strict obligations to the mutual exercise of christiaÌ„ charity prouocatioÌ„s to godlines preseruations from Sin memorials of the principall benefits of Christ. If we respect the time of their institution they are annexed for euer vnto the new Testament as other rites were before to the old If we regard the weaknes that is in vs they are warraÌ„ts for the more security of our beleefe If we compare the receiuers with those that receiue theÌ„ not they are works of destinction to separate Gods own from strangers in those that receiue theÌ„ as they ought they are tokens of Gods gracious presence wherby men are taught to know what they cannot see for Christ his holy spirit with all their blessed effectes though entring into the soule of man we are not able to apprehend or expresse how do notwithstanding giue notice of the times when they vse to make their accesse because it pleaseth Almighty God to coÌ„municate by seÌ„sible means those blessings which are incoÌ„prehensible seeing therfore that grace is a coÌ„sequent of SacrameÌ„ts a thing which accoÌ„panieth theÌ„ as their end a benefit which he that hath receiueth from God himself the author of SacrameÌ„ts not froÌ„ any other naturall or supernaturall quality in them It may be hardly both vnderstood that Sacraments are necessary and that the manner of their necessitie to life supernaturall is not in all respects as meat drink and such like vnto naturall life because they containe in themselues no vitall force or efficacy but they are duties of seruice and worship which vnlesse we performe as the author of grace requireth they are vnprofitable For all receiue not the grace of God which receiue the Sacraments of his grace neither is it ordinarily his wil to bestow the grace of sacraments vpon any but by the Sacraments which grace also they that receiue by Sacraments or with Sacraments receiue it from him and not from them for as Hugo saith These do not giue that which is giuen by these and yet ordinarily as necessary to receiue these as those graces are necessary which we receiue by these so that Baptisme though it be not a cause of grace yet the grace which is giuen by Baptisme doth so farre depend vpon the very outward Sacrament as that God will haue it imbraced as a necessary means whereby we receiue the same and howsoeuer we dare not iudge those that in in some cases do want it for the want of it yet we may boldly gather that he whose mercy now vouchsafeth to bestow the means hath also long since intended vs that wherunto they lead so that we think in this discourse of yours concerning priuate the necessity of baptisme that some things are misunderstood some things misconstrued and some things false misunderstood where you make this to be the opinion of our Church that all who are Baptised must necessarily be saued or of the contrary whereas it is but vnderstood as eyther man hath euidence left to direct his iudgement or the Church hath power to admit into the house of GOD. And for others who want this Sacrament although wee cannot Iudge of the secret election of God yet we haue reason to feare a denyall of that Grace where we see a manifestation of the want of the meanes appointed for the obtaining of it for doubtlesse as one noteth the sacrament of Baptisme in respect of God the author of the institution may admit dispensation but in regard of vs who are tyed to obey there is an absolute necessitie for it is in the power of God without these to saue but it is not in the power of man without these to come to saluation And yet our Church holdeth constantly and truely notwithstanding your doubts as well touching other beleeuers as Martyrs that Baptisme taken away by neâ—necessity taketh not away the necessity of Baptisme but is supplyed by the desire thereof For as the visible signe may be without true holinesse so the inuisible sanctification saith S Austin may sometimes be without the visible signe and yet these are no reasons either to debarre the Church from imposing priuate Baptisme vpon great peril from this
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
necessary pertaining to the essence of worshippe and which so bindeth the conscience as the word it selfe and therefore they adde not to the word which by the consent of the Church do ordaine any ceremony in the externall worship obseruing the limitations of order comlinesse and edification not as necessary but as a thing indifferent and free binding the conscience not out of the qualitie of the thing but onely from hence that it is commaunded for as there are as the schoolemen say somethings which are mala quia prohibita somethings which are prohibita quia mala so there are some things mandata quia necessaria some things necessaria quia mandata of which kinde in Baptisme we account the crosse But as wee neither allowe vnmeete nor purpose the stiffe defence of any vnnecessarie custome heretofore vsed in Baptisme so wee knowe not yet any reason why infants should be the worse if at their first admission into the Church of Christ if at the time when they are deliuered as it were vnto Gods owne possession for the Church and euery member thereof as Master Zanchy noteth ought first of all to offer it selfe to God ceremonies fit to betoken such intents be vsuall with vs as in the purest times they haue beene Hereby putting the whole congregation in mind that the Infant thus admitted into the church hath by the promise of his â—ueâ—ties renounced all obedience to the enemies of God surrendered vp himselfe for euer vnto his seruice who suffered for his redemption vpon the cros This being then our innouation and the beginning of that profession wherein wee purpose to continew to our liues end to haue either besides the thing which is Baptisme a significant signe which is the crosse or to call it a dedication seeing the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the olde translatour of the Bible sometimes translated dedico sometimes initio or innouor which Quintinus obserued at the fift canon of the councell of Gangren cannot be in my opinion from the word Dedicate to make the crosse any part of diuine worship for though our dedication bee not such as the dedication of the Temple was and therefore the comparison vnfitly alledged in this place yet godly men as P. Martyr noteth are then visibly consecrated vnto God when they be washed in holy Baptisme and hereof to haue a signe externally to signifie their intention or this signe to bee the crosse cannot in any reasonable construction bee the inuention of a wil-worship And if this signe bee lesse lawfull at this time by the blemish it may seeme to receiue from Popery It is not impossible but that sometimes they may iudge as rightly what is decent about such externall affaires of God as in some greater things what is true The Hebrewes did dedicate and initiate their things not by simple and bare words but by adding of outward rites signes I meane and tokens which might bee seene not that they taught any holinesse or diuine quality to bee in those things for seeing it is in the soule these are not capable of it but so they thought because the rites beeing instituted by GOD whose authoritie in this case the Church now hath those things which were consecrated might become instruments of the holy spirit by which the faith of men might bee stirred vp this is the opinion of P. Martyr Seeing then our dedication as shall appeare afterward is not as you imagine wee conclude that it is neither vnlawful for the church to adde ceremonies significant in this kinde as accidentall parts of the externall worshippe nor though wee yet graunt you not so much vnlawfull amongst those for to account the crosse beeing neither by our church esteemed as a meanes of diuine worshippe nor imposed for Doctrine being but the tradition of men APOLOGIE IF the childe bee dedicated by this signe then either initiated as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth or consecrated hereby as the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the former then Baptisme is made void if the latter then the crosse is operatiue and to say trueth in vse of speach to dedicate vnto holy vse and to consecrate is all one nor can it bee replyed that dedicated is as much as declared to bee dedicated though if it were so this signe should come into a needles office yea into that for whih Baptisme was ordained for beside that the phrase is not vsed the verie words of the Canon do reiect that sense by confessing our Dedication by this signe to be such as the ancient fathers before Popery did vse Now it is plaine that sauing the verie point of adoration and worship with which popery crowned this Idoll there is nothing ascribed to the crosse in or out of Baptisme by the ranckest Papists but the fathers are as deeply ingaged in the same So if we vse it as the fathers wee hold it to be so necessary for our defence as was the bloud of the passouer vpon the Israelites posts or as the marke on their foreheads in the ninth of Ezechiell without which none can be safe For so did the fathers and we take the soule to be fenced by the crossing of the body and the crosse to haue vertue of consecrating the sacrameÌ„t or the childe of driuing away diuels witchcraft and diseases of strengthing against temptations And if we will excuse the fathers by saying they spake thus relatiuè with reference to the crosse of Christ and his death neither will all their speaches heare this releefe nor haue we at all distanced them from the Papists who say as much for themselues and then what Popish superstition is that from which we haue purged it Specially if his maiestie were truely informed at the conference that in Baâ—tisme the Papists neuer ascribe any power or spirituall grace therto as indeed he was not witnesse their writers and how either skilfully or negligently haue we vnder the faier name of the Primitiue and Apostolicall Churches reduced it to that vse of holinesse and consecration which in the name of the Papists could not haue beene borne I confesse my Lord I had rather thinke some committies to whom the penning of this Canon was betrusted to haue failed therin then misdeeme all that reuerend assembly to haue intended such a meaning But so long as this interpretation stands as the miâ—de of our Church I shall feare it iustly knowing how vnder the couert of phrases the maine points of trueth haue beene surprised and therefore may be againe So I conclude that as the Israelites bore that alter for a signe which for Sacrificing they could not haue suffered so for a simple significatiue signe I could haue borne that of the crosse which for an altar of dedication I cannot approoue ANSERE WHILST some men in the sincerity of an vpright minde haue laboured with humility to giue satisfaction to contentious spirits both those persons runne more speedily from vs whom wee
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