cupp of his blood may profitably and effectually passe to vs then for our sauiour himselfe prostrate to in treat that the cupp of his passion might passe froÌ„ him For seing all men in the time of that action whilest the minister vttering the words in the administratioÌ„ of the sacrament praye that they may be preserued in body and soule vnto eternall life are then vnlesse they be carelesse of so great a benefit humbly prostrate in their harts and begging with all the assistance of his grace to receiue it worthely all other offices of religion may better waÌ„t the bowing of our knees then this one whereof by reason of our sinnes we may iustly feare to want the benefit and wherein we hope to receiue our sauiour and all his merits at whose name all knees are to bow both in heauen and earth therefore our kneeling at the communion as one well noteth is the gesture of piety for if we did there present our selues but to make some show or dumb resemblance of a spirituall feast it may be that sitting were the fitter ceremonie but comming as receiuers of inestimable grace at the hands of God what doth better beseeme our bodies at that hower then to be sensible witnesses of mindes vnfainedly humbled and if the example of our sauiour ouersway any mans conscience in this case we must tell them that the church hath varyed euen with allowance both the time and the place from those which our sauiour vsed and in this our Lord himselfe did that which custome and long vsage had made fit we that which fitnesse and great decency hath made vsuall which externall decent humility if any ignorantly haue stayned with superstition it is not their voluntary seruice without warrant in doing more then they ought can priuiledg vs contrary to reason and the commaundement of our owne church to performe lesse then we should For seing all locall bodyes must haue some position in all that which they do or suffer what could be thought of in this action more conuenient for both then kneeling which fitly serueth to expresse our humility in receiuing so vnspeakeable a fauour and withall to set forth the offering vp of our thanks which prostrate vpon our knees we desire god to accept in his owne sonne wherein doubtles if all men had beene wel instructed nay if many had not been taught the contrary without lawes euen reason it selfe would haue â—ould them that nothing was better beseeming there uerence of this act then hartely to begg humbly to giue thaÌ„ks for so vnspeakable a benefit vpoÌ„ their knees And therefore you haue truly considered waighing the thing it self that it was neither vnlawfull nor vnfit vpon our knees to take such a token of gods fauour wherein how far euen at ordinary times others in former ages haue gone before the presumptuous stubbernes of our dayes saint Hierom and others may witnesse For howsoeuer the motions of the body cannot well be vnlesse the minde before be prepared with the same affection yet euen that inward inuisible humilitie of the hart which gaue strength to this outwarde receiueth strength from it and that which went before that it might be done receiueth increase from it in that it is done which decent behauiour if any mislike because what the church thinketh fit to be done it punisheth sharply when it is not done these take vnto themselues a libertie that whilst the church censureth worthely the disobedience of such as heare not her voice these ouer boldly censure the church in that her voice is not guided by their tongues And if the punishment of excommunication be thought by any ouer greeuous for the omission of so indifferent a ceremonie which in your opinion is a small offeÌ„ce you must know that wise men cannot account the offence small where the disobedience is great and the disobedience cannot be little where there is a contempt of those lawes which the church doth make nay as the seruants answered Nahaman the Syrian if you had beene commaunded any great thing especially in the humility of our soules to receiue so great a benefit ought we not to haue done it and therefore howsoeuer we pitty their case yet vnexcusable is the error of those men who chuse rather to want the food of their soule by this blessed sacrament then to receiue the sacrament prostrate vpon their knees as if an opinioÌ„ of that superstitioÌ„ wherwith some others had stayned it could hurt him that kneeleth in obedience and humility especially knowing his owne heart to be vpright in that point and seeing no reason sinisterly to suspect the vertuous intentioÌ„ of this church which professeth an vtter abolishing of al superstitious ceremonies And therefore if you thinke the reuerend fathers of the church to deale with you and others in vrging of these things as the men of Lyons and Vyenna whose hurts being often and cruell shewed that they fought for some further end theÌ„ for Nero and Galba it is but your want of charity and not their fault Neither do I se how that act can be fitting to this purpose seeing as the traÌ„slatour of Tacitus doth tell you in the margent the first inhabitans of Lyons had beene driuen by force out of Vyenna and therefore were iustly to hate them as vniust vsurpers of that which was theirs Which in my small vnderstanding can beare no proportion betwixt the bishops and those which refuse subscription against whome if seuerity be vsed I date protest for some of them vpon my knowledg it is with much griefe and for no other end but for the vnitie peace of this church And if any man be excoÌ„municated in this case I dare not excuse him seeing our sauiour commaundeth vs to account him as a heatheÌ„ that will not heare the church who notwithstanding doth not giue him to Satan to condemne him but to correct him therefore I hope we may be bold to conclude as the church doth that kneeling at the communion is a ceremonie lawfull and fitly commaunded to be vsed c. and that those iustly are excommunicate who refuse to doe it APOLOGY TO end my last exception is at those words in the order of Buriall wherein we pronounce a sure and certaine hope of resurrection to eternall life ouer the departed and pray to haue our perfect consummation and blisse with him â—â—was wont to defend the booke herein thus that the church prouiding a generall order therin for her children meant not to vrge the application thereof to euery person and in that sense subscribed thereto But now I finde by the Canon that a minister is bound to bury euery corps vnlesse the party stood excommunicate with the greater excommunication then to vse the forme prescribed in the booke whence will issue that be a man neuer so haereticall or exorbitant neuer so vile in life or in death impenitent vnlesse he stood excommunicate c. The minister
maximè potuimus ad Ecclesiam Apostolorum veterum Catholicorum Episcoporum patrum quam scimus adhuc suisse integram atque vt Tertullianus ait incorruptam viâ—ginem nulla dum idolclatria nec errore graui ac publico contaminatam nec tantùm doctrinam nostram sed etiam sacramenta praecumque publicarum formam ad illorum ritus instituta direximus In al which doubtlesse there is nothing wanting which is requisite in a religious reformed Church sauing the charitable construction of our brethren who will needs eyther out of singularitie or feare bee our aduersaries in this cause And when nothing can bee said against the forme of that Lyturgy which wee vse they blame the orders of our Church which inioyne the whole Lyturgy to be read at the vsuall houres And vnder pretence of long prayers to banish preaching out of the Church I meruaile that any man will obiect it now seing it was an vntrue imputation long since by Master Cartwright layd vpon this church but as one telleth him neither aduisedly nor truly spoken wee will not compare two things of that nearenes and vse together but if some mens discretion could haue tempered their Zeale so farr that their owne paynes which they call Sermons might haue beene shorter and the orderly prayers of the church wholly read I doubt not but the religion of the people would haue beene much greater the worship of God more sound and the vnseasonable contentions of the Church farr lesse and if they continew but as some before them haue done to allow an houre half according to the pattern of reformed Churches for the whole Lyturgy or seruice wee are perswaded it will both bee time sufficient for performing the intention of the Canon which forbiddeth all diminshing in regard of preaching yet no man shal haue iust cause if he be willing to preach to complaine that hee wants time or that the length of prayers hath deuoured the Church for by this means hauing time which the wisdom of authority thinketh sufficient for both all extemporall inuention of vnsounde prayer shall bee vtterly banished out of christes Church and in Preaching the shortnesse of time shall necessarily cut off all impertinent discourses whilest they are sorced to comprize abundance of matter in few words But if any man thinke the Communion booke at first to be ordayned in part to supply the want of a Learned ministry which being obtayned may beomitted either in part or in whole as men please It is an error greatly mistaking the first vse and ouermuch differing from the modesty and humility of auncient tymes Wherein the Apostles came into the Sinagogue of the Iewes at Antioch and sat downe and after the Lecture of the law the prophetts which I take was their ordinary seruice the rulers of the Sinagogues sent vnto them saying ye men and brethren if ye haue any word of exhortation for the people say on read the ordinary marginall note vpon this place and it will seeme that the Sermon expected the finishing of ordinary diuine seruice as neither all waies necessarily following when this was nor at any time presuming to be vpon the Sabbath when this was not nor if the vnhallowed boldnesse of some in our time hath aduentured to thrust the graue religious discreete deliberate and iudicious prayers established by authoritie out of our Churches and forced them against all reason to giue place to an vnlearned vnorderly and bould exhortation without wisedome or sobrietie onely somewhat glorying in the show of a hote zeale was it not a petition necessary and seasonable humbly at the conference to intreat of his Maiestie for a praying ministery From the contempt whereof haue directly proceeded the prophannesse the Atheisme and all the want of Religion in this land yet let no man thinke that eyther the Canons or any of the Reuerend Fathers desire that preaching may be lesse but rather that with all modesty God being honoured in our praiers as we ought wee maye the better be able to profit by those lessons that sermons doe giue vnto vs. And therefore it is ouer greate boldnes of our aduersaryes in this to accuse any man in authoritye in the church as an aduersarie to preaching seing the whole scope of sundry of these late Canons prouideth better for more and more learned Sermons then any lawes heretofore concluded in this Kingdome so that wee banish not preaching for prayers as you would make the world beleeue but saye as our Sauiour doth in another case this ought ye to haue done but not to haue left the other vndone For doubtles the children of God fynd continually an excellent vse of both by prayer saith Isiodore wee are clensed by reading and hearing wee are instructed If both may be had they are both good If both cannot be had it is better to pray So then to say lesse then their vncharitable accusation deserueth in this cause wee affirme that they surmise vs to seeke to haue preaching neglected but wee know too wel that praiers are contemned by their meanes from which at the last without great care the neglecting of preaching must needs follow and therefore the restraynt of the one with discretion to giue way to the other is neither to delay or delude the Kings purpose against an vnlearned and scandalous ministery or like the shadowe of the moone at the battell of Cremona or an abuse to his Maiestie a sinn to bishops aplague to the Church or to the offenders Intollerable Insolencye in stead of deserued shame but rather to speake truly and as this wisdome deserueth in the vpright sinceritye of a good conscience an execution of the Kings vertuous and religious care an honour to his Princelye Maiestye a holye discretion in the reuerend Bishops a happines to the Church a brydle strayt enough to such as deserue shame for now all may learne to be longer in prayers and shortter in Sermons because speeches ouer much inlarged want vnderstanding saith Saint Austen And you may be aduised heareafter to blame your selfe and to pardon others APOLOGY ANd thus from the generall I descend to some particular exceptions as first those about the Scriptures to be read which are three 1. The omission of the Canon 2. The appointing of some corrupt Apocripha 3. The translations It is manifest that 160. Chapters of the Canon and therein some whole bookes as the Chronicles Canticles and most of the Apocalipse are omitted in the Rubrick as least to edifying This I excused in my owne heart thus that because most of these chapters omitted were either obscure or obnoxius to euill hearts if read without interpretation the Church in good discretion making a choyce of Scriptures which the learned allow did omit them in the direction of the Kalender but made no doubt but any able Minister might read them ouer and aboue the appointed Lessons with some exposition of
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
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
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
as much indispensable necessitie as conformitie and obedience vpon ours Like vnto this surmise is that which followeth And say wee cannot confirme in euerie point you know who said the varietie of ceremonies did commend the vnitie of faith But doubtlesse it had beene much better for the Church more warrantable for your selues more pleasing to the state more profitable to your owne families to haue conformed your selues in euerie poynt then by refusing to hinder the Church of that good which by your owne confession might haue beene more in one yeare then all the Ceremonies will doe whilest the vvorld standeth For if any thing be imposed by authoritie contrarie to the word of God let some men take vpon them to prooue it and farre be it from vs for any mans cause to maintaine an euicted errour wee may bee deceiued and haue our infirmities as other men but wee are not vnwilling who will needes bee our aduersaries to account them our maisters if there bee iust cause But if these ceremonies be onely vnlawfull to some men for want of true resolution and so contrarie to conscience which yet is no warrant for disobedience let them learne to know that in things not vnlawfull It is better to obey then to offer Sacrifice Amongest men of equall authoritie in place of freedome diuersities of opinions may safely be published without offence but where men want authority and place to aduise and when Iawes haue set downe what is though fit there to thinke otherwise then the Church doth it is as if common passengers would sayle to Chyna by the North-east when the maisters and gouernours had determined to sayle by the North-west Wherein if both partes remayne equally stiffe in their owne opinions a mutinie must follow for want of Discipline sometimes I confesse varietie and alteration of cerimonies are thought fit both to shew the authoritie of the Church for you selfe haue confessed when you read your articles that euerie particuler or nationall Church hath authoritie to ordayne change and abolish ceremonies or rites of the Church ordained onely by mans authoritie so that all things bee done to aedifying Secondly that they are but furtherances of deuotion and no partes of diuine worship But when they are established as thought fit for decencie edification and order by such as haue authoritie from Christ to moderate those thinges then by inferiour persons such as wee are eyther to bee oppugned misconstrued despised or disobeyed it is daungerouslye to kindle a fyre of Rebellion in the principall parts of Gods house But that which followeth is much worse O my good Lord will it not bee enough to keepe safe and well fenced your Iurisdictions and personall dignities not enough to deuide the Honours to your selues and labours to vs Haue the last Canons no other end but to fence the Iurisdictions and personall dignities vnto the B B. Doubtlesse the diminishing of their honors which could neuer haue been without wrong vnto the Church was little to be feared though the Canons had not beene where so wise a King ruled ouer vs who had throughly tasted the calamities and miseries of that Church which placed the greatest part of their Zeale in suppressing of Bishops and whilest they laboured that none might haue too much they presently brought it so to passe that scarce any had what was reasonable enough besides if you knew the vnwearied paines the intollerable burthens that diuers of the Reuerend Fathers who watch ouer vs dayly sustayne for the peace and the happinesse of this Church you would plainely acknowledge preaching not to be the greatest paines and that it is a misdeeming of their care to thinke That they haue deuided the honours to themselues and the labours to you Surely there is no greater or more vehement exercise of faith amongest so many perils then prayers for the publicke peace of the Church and it is our parts to vnderstand those perils and to iudge them to appertaine to our owne safeties Besides it is our dutie to ascribe to the Magisâ—rates Wisedome and Iustice that is that wee doe not preferre our priuate iudgements before the lawes and decrees of the Church but obey them This honour is most agreeable to publicke peace not to cauill against the lawes nor to interprete them with Iealousie or Enuie but to couer to excuse and mitigate the ouer-sightes of Magistrates and lawes if there be any This as it is in priuate the ornament of a Christian so it is in publicke the honour of a good subiect Loue beareth all things Loue is the bond of perfection to preuent dissolutions of a Church or a commonwealth And heerein if the requisite seueritie which the palsie of the Church exacteth from the Reuerend Fathers draw them to punish whom they desire to fauour to aduance and cherish it is not a casting out of borne Israelites as you terme it but a iust reprehension setting a marke vpon that sonne that hath made no conscience to discouer the supposed nakednesse of his owne father In whose place it any wild beasts Papists you meane shall multiply I doubt not but their religious care will be as readie to suppresse the one as depriue the other And if in the ende as you prophesie which God forbid vnfortunately it happen that the Bishops shall want you as King Henry did Cromewell it shall be much safer to indure the hazard of those times then to buy an aduantage at so deare a price In the meane time beleeue which it is fit for you to acknowledge that if you forbeare vpon the poynt of Conscience their Lordshipps haue better reasons for that they do then to stand vpon termes of their owne pleasures Now to conclude this vnpleasing worke which wee laid aside in hope to haue rested without trouble vntill such time as we saw their bookes of this argument to increase still and heard that as much of this as was then printed was by them confuted wee desire all men to think of vs as of those that account the infirmities of our brethren our owne harmes and the modest directions of men as meane as our selues to be no blemish vnto vs who propound not victory but truth and the Churches peace The God of all loue and the giuer of all graces multiply his blessings vpon this land let them be poured O Lord as an oyntment vpon the Kings head strengthen the weake hands of the reuerend fathers the chiefe builders of his Temple giue vnto vs all vnity and peace as the bonds and sinewes of the communion of saints make vs to thinke and to speake the same things grant vnto you and others that refuse conformitie vpon conscience a better light peace in your hearts remorse for silencing your selues comforts against all worldly afflictions and if it so seeme good to his infinite wisedome seeing our Church hath so many trayterous and seditious enemies without that all within her owne bosome may thinke loue desire and behaue