are glad to see them now so earnest intreaters for reading the Scriptures in the Church seeing heretofore the most of them haue beene content for a Sermon of small edification but of great length to omit the reading of many Chapters which might haue beene done at that time so that in true vnderstanding the silencing of the Scripture was rather to be feared at their hands who desired to haue it indifferent and left free for to read it at all APOLOGY AS for the corrupt Apocripha appointed in the Calender it made to me no scruple of subscribing to the Booke with reference to the Churches intention and doctrine for besides that our doctrine was and is pure touching the dignities of the Canon the reformers of the booke professing to haue ordered that nothing should be read but eyther the pure word or that which is euidently grounded vpon the same gaue me reason to thinke that howsoeuer some vnmeet Chapters kept their old standing in the Calender yet our Churchment not to vrge the reading of them in which I was the more confirmed by that prouision which vnder the Queenes authority was published with the Homelies that the minister might exchaÌ„ge any one or other lesse profitable Chap. of the old TestameÌ„t for any of the new testament more profitable if as Doctor Abbots saith of the CanoÌ„ much more of the Apocripha But now I perceiue by the Rubrick that the tale of Susanna must be read to the last verse which helps to manifest the falshood of the whole fable as Ierom calles it and I see by the order of the Canons our former liberty of exchange all â—iberty of ceÌ„sure to be repealed Now how can I suâ—scribe to the reading of an vncertain tale in stead of the more sure word of the Prophets which Peter biddeth vs attend and not to Iewish fables such as is that of Iudith for which no time can be found out to father it vpon And that of Tobit both which Luther as I haue heard thought to be plaâ—es at the first and after made stâ—râ—es How can 〈◊〉 for instruction of Gods people read these fictions better then the popish Legends or so well as Holinsheds or Eusebius Chronicles for what ground is there for conscience to build vpon when nothing can be certainly obserued for doctrine where nothing is certainely knowne for truth Finally in the 13 of Daniell as it is vnfitly called is a repugnancy to the true story of Daniels age and beginnings of honour In the ninth of Iudith a commendation of Simeon and Leuies bloody act as ordered and blessed of God vndertaken with praier yea euen of that most outragious cruelty in which for the offeÌ„ce of one they executed many innoceÌ„t harmeles persons And this womaÌ„ blessed that zeale which Iacob cursed and God plagued as a rage And this exception our men tooke against Campian in the Tower So in the 7. of Tobit 3. the Angell maketh himselfe of the tribe of Nepthaly in the 12. one of the seuen Angels that offer vp the prayers of the Saints to God in both a lyar And in the latter a lying vsurper vpon that office which none but the Angell of the couenant may meddle with Now knowing that God hath no need of lyes I dare not read as a part of diuine seruice these tales in his presence and the presence of his Angels and people much lesse allow the appointing of them to be read especially obseruing how idlely wee shall tell the common people of their basenesse while yet we read them out of the Bible ANSVVER WE are glad to heare you confesse that the intention of our Church was and is pure and I hope euer shall be touching the dignitie of the Canon which in my opinion ought to haue been a strong motiue both to you and others neyther to haue dissented from the practise of the Church in reading things ancient profitable and such as were called by the fathers Scripture though not Canonicall nor to haue quarrelled with these bookes as if all that were in them were thought by vs to be of an infallible vndoubted truth we say theÌ„ first coÌ„cerning all these bookes that neither doe wee nor any in our Church retaine them as Canonical truthes for doctrine nor of equall authoritie with the other Scriptures yet peraduenture we may giue some reasons why these things misliked by you are not of that moment that thereby they ought to be accouÌ„ted of no better authority theÌ„ Hollinsheads or Eusebius Cronicles We confes that we read by apointmeÌ„t the Historie of Susanna to the last verse but the last verse which is the greatest exceptioÌ„ to the History we read not and the Church of Rome confesseth that it ought to belong to the beginning of the foureteenth Chapter It is knowne that Africanus wrot to Saint Origen coÌ„cerning the truth of this book but what hee wrote wee haue yet no warrant neither can Origen or S. Hierom be iustly proued to bee aduersaries to our opinion in this case for hee that is most earnest against them which was Saint Hierom affirmeth as Doctor Whitakers collecteth that this storie of Susanna of Bell and the Dragon the Hymne of the three children was commonly read in the Church of God which is al for which we desire your allowaÌ„ce as a thing not new or lately inuented but auncient warraÌ„table so practised by our Church I could willingly enter into a defence of the trueth of this History if our aduersaries of the Church of Rome were not ouer-apt to make this conclusion which is not sound that whatsoeuer was aunciently read in the Church and is true ought to bee esteemed as the Canonicall Scripture so that they froÌ„ truth coÌ„cluding scripture we are forced against them to accuse them of some faults Whereas if confessing them to bee no canonicall Scriptures they or others would haue giuen vs leaue to read theÌ„ in the Church as profitable to manners wee could without violence haue afforded them the reconcilement of other Scriptures and vndoubtedly haue proued them to be most true But howsoeuer the Church of England requireth not the Subscription of you or of any other to warraÌ„t the falshood and vntruth of any Iewish fable but to approoue the forme of our Liturgy so farre that those books which anciently were read in the Church or at least those parts which containe nothing contrary to faith may still retaine their auncient place in the Church for edifying of manners which was giuen them in the first and the purest times In which doubtlesse the liberty of exchange formerly left to the discretion of the minister might haue continued stil if men would haue tempered themselues from indiscret causelesse neglect of publicke order for as Saint Austin well noteth That surely he hateth his country who thinketh himself neuer well except he trauell So little obedience or loue appeareth in those men
that the onely feare of Gods displeasure hazard vs vpon your Maiesties whom if wee did not feare lesse then God neyther should wee long feare so much as we ought ANSVVER IT seemeth you haue well considered the manifolde daungers which are like to follow but not so carefully indeuoured that you may auoide them the miseries of a wife and tenne children which doubtlesse in you is intollerable crueltie not to pittie are amongest the greatest calamities and the heauiest of this life and not to prouide for them when wee can is to denie the faith and to be worse then Infidels What is it then to pull this miserie vpon them Heere â—nto adde that which is as you call it the life of your life the vse of your poore ministerie to the hazard of your â—â—â—cke must it not bee some grieuous transgression a sinne like the sinne of wiâ—chcraft that shall make you to aduenture all this let me tell you which peraduenture in particular your owne experience hath not found a number haue little esteemed eyther of the losse of liuing of the miserie of wise and children of their separation from their â—lockes First because an opinion of persecution for their zeale to reformation of the superstitions of the Church hath found such liberall contributions from the handes of many that they haue made often aduantage of this losse and returned richer from imprisonments then when they were at libertie nay some haue affected with all diligence their owne persecution as they call it in this kinde as the shortest and easiest way to purchase and to become rich as for their flockes if their zeale had beene such as they pretend to the saluation of their soules to how many thinges not vnreconcylably euill would they haue yeilded rather then haue brought them to so great a daunger yet giue me leaue without offence to tell you that the happinesse of your flockes depend not euer vpon such teachers neyther will the losse altogether bee so great as they peraduenture imagin but howsoeuer vndoubtedly the Church hath little reason to value their labours at any great price who haue not yet learned to bee obedient to her voyce But as the sore of disobedience groweth to an vlcer out of the swelling of pride as HVGO noteth so there are three means sayth he onely left for the cure of it playster oyntment launcing the first hee calleth example the second exhortation the third correction When the two first fayle then the last must bee vsed It may bee thought perhappes seueritie to practise so sharpe censures vpon the ministers of the Church who doe all that they doe vpon a good grounde but vvhat if no other meanes will serue to cure the great swelling of this Church haue not playsters oyntmentes milder medicines beene practised And yet are not the swellinges as great still The knife onely remaynes to launce them I exhort not to crueltie but defend those who are more grieued to punish with depriuation and such like then those that suffer it and I am heartily sorie that some otherwise men vertuous and profitable to the Church shoulde fall into these opinions with so strong an opposition as if God and the King did commaund two contrarie things I confesse my selfe the vnablest of many thousandes in this Church to vndertake the defence of the proceedings of so vertuous and wise a prince of so graue and so learned a Clergie none of all which I protest would I flatter in a knowne error to gaine the greatest reputation vpon Earth yet when I see that in these conflictes they make God and the King contrarie as if the feare of Gods displeasure did hazard them vpon his Maiesties I cannot but tell them that their â—eale doth want knowledge and that obedience is better then the sacrifice of fooles APOLOGY IT may be we are misled in opinion thanked be God it is not heresie but hee that once will goe against the vnknowne error of his Conscience will at last haue no conscience to goe against knowne error The Conscience foyled is like a distemperate Locke that no Key will open ANSVVER IF you had opinion that you were misled though it were in opinion and not heresie yet wisdome and Religion ought both to moue you to hasten to that truth from whence whilst you differ although your doctrine be all one with the Church of England yet neither can you liue with that ioy in your owne soule whilst you are at variance though for Ceremonies with those that doe rule ouer you neither can the Church inioy so good vse of your labours whilst you are not carefull to preserue the vnitie of the Spirit in the bond of peace False opinions concerning the gouernment of the Church doubtlesse are not equall yea dangerous to those Heresies that are against the Faith yet seeing the least errour cannot bee maintained but by broaching newe wisdome will counsell vs to hasten in humility to rest and repose our selues in the iudgement of the Church But where the conscience either thinketh it vnlawfull out of her owne knowledge so supposed or feareth it not to bee lawfull out of the timerous care arising from her owne weaknesse there wee can easily bee content to expect them with much patience if their humility will giue them leaue to learne and rather to doe what they ought not vntill they bee resolued then to doe what they should being not resolued Because as you say He that once will goe against the vnknowne error of his Conscience will at last haue no Conscience to goe against knowne error But seing al men vnderstand not aright what that is which they alledge for themselues when they say theâ—r Conscience wee are willing to set downe what we haue elsewhere noted that the simplest may not bee deceiued with pretence of Conscience There is naturally ingraffed in the heart of man that light of Nature which can neuer bee put out that telleth him that no euill is to bee done Now Reason according to the knowledge that it hath which in some is more and in some lesse deliuereth his Iudgement of particulers that they are good or euill from whence the conclusion followeth they are to bee done being good and not to bee done beeing euill and this is our Conscience which is nothing els but an application of our knowledge to a particuler Act. This application is made in a threefold maner as 1 First to consider whether such a thing bee done or not done and surely in this our Consciences can best tell the actions and intention of those thinges which are done by vs. Giue not thy heart saith SALOMON to all the wordes that men speake least thou doe heare thy seruant cursing thee for oftentimes thy heart knoweth that thou likewise hast cursed others 2 The second Application is when wee Iudge of the fact which is done whether it bee well or euill the measure of our knowledge in this making vs mistake as euill for
Church wherein they liue we are content to allowe although you haue not fully expressed the intention of the Church of England in this point That to signe the Infant with the signe of the Crosse was to signe him with an ancient token of Christian profession that it is not a signe from God to men nor of men to God and therefore no idolatrous worship invented in our Church but of men to men as the Ring in marriage no part of the Sacrament no consecrating or operatiue signe no Symbolicall or sacramentall signe not so much as explicatory but a simple significatiue rite expres to the CoÌ„gregations hope expectation of that child which no maÌ„ can doubt to be the vertuous religious intention of our Church both because as you confes It is after Baptisme 2. It is saide wee 3. It is omitted in priuate Baptisme 4. And lastly the signe is omitted in the Lords Supper as not giuing either vertue to the Sacrament or holinesse to the action which were in these latter times vnsufferable errors superstitiously brought in by the Church of Rome wherein all indifferent men may see the moderation of our church which hauing left the ordinary vse of the Crosse in al actions at all times for which the practise of antiquitie might haue beene some warrant haue onely admitted the same in Baptisme as then chiefly requisite for a signification of that profession which at that time the Infant vndertooke and therein ment to continue for euer after In this sence which is the warrantable intention of our Church if you haue held it lawfull heretofore and now doe not wee may say as S. Paule to the Galathians Ye did run well who hath hindred you that you did not obey the trueth but wee will not censure you but rather hope better things of you desiring all men to remember the Apostles peremptorie conclusion If any man teach otherwise consenteth not to the wholsom words of the Lord Iesus Christ to the Doctrine which is according to godlinesse he is puft vp and knoweth nothing but doteth about questions strife of words wherof commeth enuie strife railings euill surmises froward disputations of men of corrupt mindes and destitute of the truth which thinke that gaine is godlinesse APOLOGIE BVt now my Lord obseruing duely the 30. Canon made of purpose to explaine the lawfull vse of the crosse to which we are now tyed as to the iudgement of the church though for my reuerend opinion of that assemhly I could easily beleeue that in this explication they haue bin vsed as were the good fathers at the counsel of Arimine vnder great penalties I finde that our Church professeth to retaine it for the very remembrance of the Crosse which is precious to all that truely beleeue in Christ and in such vse as did the antique fathers and churches and by name that by that cerimony and honorable badge the infant is dedicated to the seruice of him that dyed vpon the crosse In which construction I do not see how I can subscribe vnto it as before I did for confessing that I grudged the name of an honorable badge remembring to what dishonorable Idolatry it serued of late and yet doth in Popery and being therupon attainted by the Peares and neighbour Churches is not yet restored in blood and think we may say of it as Iacob of Reuben Thou wast fair but hast lost thy bewty by clyming vp vnto thy fathers bed I protest against that memoratiue vse of it in the congregation and in the Sacrament to call to minde the Crosse of Christ whether thereby his sufferings or his Altar be ment as that which openeth a gappe to crossings in daily vse and crosses and crucifixes and so any Imagery in the church and worship of God and think that this which hath bin abused with spirituall fornication as a common harlot may easily proue in that vse a cunning baud to solicite the vnstable hearts of men to their old superstition and therefore seemeth to me to be against the second commaundement which forbiddeth all prouocations vnto Superstition as well as the seauenth doth all incitations to Adultery ANSVVERE FRom dislikes seeming as grieuous in shewe for a long time as vehemeÌ„tly persued by a great number we are now come at the last to that one point the Crosse in Baptisme wherein alone both antiquitie is thought to be too superstitious and this present age for following the same example vnexcusable of a dangerous vnsufferable idolatrie but as the Church of England hitherto hath not found it saâ—e to follow the reformation of those men who know no other means to purifie Churches but to pull them downe so in this shee esteemeth it safer and more vertuous to free the signe of the Crosse from the staines of superstitions contracted in these later and corrupted times rather then altogether to reiect the more auncient and purer vse thereof as men ashamed of that which was Saint Pauls reioycing at the Crosse of Christ. Wee are not desirous in things of this nature to satifie the Reader with empty words bâ— as farre as wee are able in truth to let all men see that both the Church hath reason to exact an obedience to that which it doeth lawfully command and that their curiositie is without excuse who either of singularitie or ignorance seeme to pretend holy reasons to warrant them in that which they doe refuse and surely it must needes bee thought an vnthankefull and ouer-bold accusation of those men who dare aduenture to accuse a whole Church a sincere and religious Church a Church wherin they haue bin borne nourished brought vp whose true doctrine hath bin the foundation of their-iudgements if they haue any rather then they will be thought to like others or in what things they refuse obedience to her Lawes not to be warranted by Gods word as the vnstained actions of a sanctified grounded pure zeale as if the Church of England which in the true opinion of the world is more setled more reformed more vertuous vnder the gouerment of so sincere and so religious a prince had by an vniuersall consent conspired as it were to increase Idolatrie and established constitutions for the vniust recalling of the iustly banished superstions of the Romish Church and therfore obseruing duely the 30. Canon made of purpose to explaine the lawfull vse of the crosse to which we are now tyed as to the Iudgement of the church you do not see how you can possibly subscribe vnto it as before you did We desire all that are indifferent to viewe the reasons and vses contained in that Canon and we doubt not but it will appeare that their motiues were sufficient to ratifie the vse of the Crosse in the intention of our Church and to free that learned and religious assembly from the imputation you lay vpon them by comparing it to the Counsell of ARMINE First Iewish and heathenish blasphemie
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