Faults Escaped.  
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A BRIEF ANSWER UNTO Certain Reasons by way of an Apology delivered to the Right Reverend Father in God, the L. Bishop of Lincoln, by Mr. JOHN BURGES: wherein he laboureth to prove, that having heretofore subscribed four times, and now refusing (as a thing unlawful) that he hath notwithstanding done lawfully in both.  
Written by William Covell, Doctor in Divinity.  
Aduersus Ecclesiam, pugnatum est a filiis matris suae, & hostili animo, & damno utili.  Bernard. 
AT LONDON, Printed by G. S. for Clement Knight, and are to be sold at his shop in Paul's Churchyard at the Sign of the Holy Lamb. 1606.   

The Contents of this Book.  
Sect. 1 A Preface to the King's Majesty. 
Pag. 1.  The preface of the Apology. 
pag. 29  Of the intention of the Church of England in requiring subscription. 
pap. 43  2 General exceptions to the communion Book in the intention. 
pag. 52  3 Of the liturgy in general. 
pag. 66  4 Of omission of the Canon. 
pag. 73  5 Supposed exceptions against some Apocrypha. 
pag. 82  6 Against false Translations. 
pag. 92  7 Exceptions about Baptism. 
pag. 96  8 Exceptions concerning Interrogatives in Baptism. 
pag. 105  9 Of the Cross in Baptism. 
pag. 108  10 Of kneeling at the Communion. 
pag. 142  11 Of Burial. 
pag. 147  12 Of complaints and conjectures. 
pag. 150    

To the Right Reverend Father in God WILLIAM, by the Divine providence, L. Bishop of Lincoln.  
THE singular care (Right Reverend) which your Lordship hath had in your own Diocese, 
1. Tim. 3.1.  confirmeth the sentence of Saint Paul. That it is a true saying, if any man desire the office of a Bishop, he desireth a worthy work; For the Church as Saint Bernard saith, hath been troubled with three conflicts; from Tyrants, Heretics, and Hypocrites. The first was encountered by the patience of Martyrs, which victoriously conquered the cruelty of those times. 
Mallei haereticarum.  The second, with the unanswerable learning of the ancient Fathers, many of them being (as they are called) the hammers of Heretics. The last with the sincerity and diligence of Bishops, for what other remedy remaineth for the hypocrisy of these days (if that may be termed hypocrisy which cannot lurk, by reason of the abundance, nor desireth not by reason of his boldness) but the singular integrity, and courage executing the discipline of the Church in your Lordship & others of your place, 

Esto subiectus pontifici, & quasi parentem animae suspice▪ Herom.  
Sermo aedisicatio, vita lust●●ia, presentia grata, & memoria in Benedictione. Be●.   to whom Saint jerom (although sour in many things) wisheth us to be subject, and give reverence as to the parents of our souls. For in a true Bishop in deed, his words are edifications, his life righteousness; his presence delightful, and his memory blessed. Thus shall your Lordship bring to pass, that those who are not, may be made wise; that those who are, may not be deceived, that such as have been deceived may be wise again: that unbelievers may be converted unto the faith, that such as were converted, may not be turned from it, that those who are, may return unto it, that men perverted may be directed aright, that men subverted may be called unto the truth, and that the subverters themselves, may be convinced with strong reasons, either to amend if it be possible, or if not, to lose their authority, that they hurt not others. Of these I may say as Saint Bernard doth, (but I will speak to their own understanding) they are Canes ad scissionem, vulpes ad fraudem; and by your Lordship's care, and the rest of the Bishops: aut corrigendi, ne pereant, aut ne perimant coercendi. Now particularly under your Honour's favour, I will express in few words, why the answer of this Apology is directed unto your Lordship, as to one to whom in many respects I am especially bound. First, it was thought fit, that seeing the reasons were given unto your Lordship as an account of that obedience, which a Minister under your own charge did owe unto you, the answer (how mean soever) should be admitted to plead in the hearing of the same judge, which being finished long since, was by authority deferred, in hope that silence and time, would have given satisfaction to all, who were not fully resolved in this cause. Hereunto I add my own particular Motives (I hope without offence) which are and shall be just reasons to make me humbly observe your honour; 
Christ College, and Queen's College in Cans.  the dearness of the same soil which gave the first air unto us both, than the same two Colleges which gave furtherance to both our studies: and lastly, the entrance into my ministery, which with many favours I received by the imposition of your Lordship's hands, these all as they are, hopeful assurances of your pardon for this boldness, so they are and shall be strong reasons to make me remain in all duty at your Honour's service. Lambeth. januarie 22. 1605.  
Your Lordships to be commanded. WILLIAM COVELL.   

A Preface to the Reader.  
THERE are few resolutions that are filled with more hazard, than those which are undertaken to give satisfaction to distempered humours; wherein whilst every man would seem either not to err at all, or to have some colourable excuse for that which they had rather call freedom of conscience and Christian liberty then term error, the state of the Church hangeth balanced with some opposite contrarieties, as if it were the most profitable wisdom to stand in consultation, and not to adventure to hold any thing. Doubtless no cause hath gained less to the defendants than this of the Church government; for first being in itself barren, it hath little wherein there can be use of the ancient Fathers: for whilst men out of their own fancy will frame dislikes, we can but in the general allege the constant moderation of our forefathers, and without warrant for particulars, satisfy them so far as Religion and reason will give leave: Secondly, all men are carried with a pity naturally toward such whom they suppose to suffer for the testimony of a good conscience, whilst others are suspected to flatter the present state; as if nothing could be reputed honest, which were not a bold opposition (under colour of consciene) to a settled government, unto these may be added that which is not the least evil, that whilst impatience & zeal openeth the mouths of our enemies for any fault in our answering committed by us; envy doth open the mouths of our supposed friends, for that which may be thought to be done well. So that though the recompense hath nothing in it to be desired, this only remaineth as the comfort against all troubles, that it is a right use of our small talon dispensed with Humility and duty for the benefit and peace of the Church of Christ; where, first in the days of our late dread sovereign of blessed memory some fearing superstition might return (like a troublesome guest, neither long nor far absent) sundry of the most learned & most sincere, not called to the honour & the burden of a Bishopric were consulted with all, to give satisfaction to such who seemed rather to follow the example of foreign Churches, then to have just reasons to mislike their own.  
To this end letters were sent from the reverend fathers of the Church, to desire the resolution concerning the apparel of ministers, Ceremonies, and other indifferent things to M. Bullinger, F. Martyr, Gualther, Bucer, & others, men without comparison for integrity & learning equal to the best in those times, & not much exceeded by any, to my knowledge that have lived since; their answers to these questions for the contentment of our brethren (if they love peace) we thought to have published in the end of this treatise. 
By Master Cartwright Martin. etc.  After these times, by the suggestion of some both from Geneva & Scotland, the Church had not long rest, but that divers admonitions, were written to the Parliament, desiring a new discipline, sundry invectives against the Bishops & divers unhallowed pamphlets from the brood of Cham, who gloried in the discovery of the supposed nakedness of their own fathers; a little more than ordinary rigour (for their malypart boldness had awaked the accustomed clemency of a most gracious prince) by the execution of some few, stopped in a manner for a time the mouths, & the Pens of all; letting the ages that come after understand thus much, that writings how learned soever (as what could be more excellent for modesty & judgement, 
D. Whitgift.  than the pains of that most worthy Archbishop) are able to do little good for the quiet of the Church, if the magistrates be wanting to give aid: & that they who at first make holiness & reformation the scope of whatsoever they say or write, pretending to aim at nothing but to make men better; in the end, by degrees fall to a vanity profanely to libel to make others laugh, & in my weak opinion few things ever happened in this kingdom more available to breed Atheism then that was. But the scope being for a Presbyterial discipline it found with the most of that faction this favour to be reproved no more sharply than the sin of the sons of Hely: hitherto all strove for a Presbytery, whereof at the first coming of our most gracious sovereign to this kingdom many were filled with a vain hope, doubtless deceived by such men, who either understood not the state of this commonwealth or had little care of the happy prosperity of this Church.  
But in the end, when authority was more blessed, & assisted from above, then to be deluded with such mists or to give any hope to covetous affections greedily longing for the fall of Bishops (which one Act of preserving their state and honour) amongst many thousand arguments of favour showed towards them shall stir up the prayers of all that now live for the continuance of his state, and make his memory blessed amongst all posterities to the world's end; then I say many began to make a rent in the Church, and to break from us (choosing rather (with what conscience they know) to forsake their function and calling, then to yield their conformity to the ceremonies of this Church; which hitherto by themselves were ever ●eputed as things indifferent; and doubtless neither so many nor so dangerous, but in this time of light and knowledge they may be admitted without superstition at all: foreseing (as Peter Martyr saith) we be so free as we have but a few Ceremonies, and those easy and gentle, it would be an intolerable thing, and worthy to be condemned, 
P Martyr. 20 C. Coun. part. 4. cap 11. sect. 9  if we should not perform them without corruption. I wish those to consider well, who are desirous to make these things simply unlawful, both how they differ from themselves and others at other times, and what bondage (under the name of liberty) they impose upon the Church by denying her authority to ordain ceremonies; in which if little or nothing be left unto her, neither shall she need much the direction of God's spirit to guide her consultations, nor challenge any great obedience in her own name, if all things that are, be simply either good or evil: to which error if Zeal or opinion shall tranport any, he must either make the worship of God to be without Ceremonies, or those Ceremonies simply necessary, without which there is no worship; none that I know would have religion to want all Ceremonies, saving only those who would have all men to want Religion: some there are which wish that these ceremonies were simple, chaste, and few, that is not significant at all: It were doubtless a great folly (if not an idleness in God service) either to admit or retain those ceremonies, which they purposed should signify nothing; but moderate minds do think otherwise, that neither ceremonies nor their signification, are to be misliked as unlawful, whilst nothing is signified, but that which themselves will account lawful. So then, neither depriving the Church of the use of ceremonies in divine worship, nor making these of that unchangeable nature as simply either her good or evil, but only as things of themselves indifferent, (for better place and respect they never retained in our Church) we will briefly set down for the satisfying of some men; that indifferent things by Civil or Ecclesiastical constitution do change their nature, and by virtue of commandment become necessary; so that either they must be not indifferent, but simply unlawful; or being indifferent, such as by commandment are made necessary. To deny that there are things indifferent, is to take Christian liberty from men: and to deny the ceremonies in their own nature to be such, is to take all liberty from the Church for without these what is there wherein the Church is not expressly and necessarily directed by the word of God? we are taught that all things which hap under the compass of human action are of three sorts; either good, or evil, or indifferent: of the first and the second kind are all things commanded or forbidden in the law of God, (except the ceremony of the Sabbath) commanded to the jews but not to us: Indifferent things are of that nature, that by themselves, and properly they are neither good nor evil, but in respect of some other thing, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as to drink Wine, Ale, or Water, to use these or those garments which of themselves have no holiness in them, & by which a man is not made better: & of these only, & such like, the Apostle speaketh, all things are lawful form: 
1. Cor. 6.12. 1. Cor. 9.22.  wherein whilst he professed his freedom, yet he acknowledgeth that he became bound, & to the jew a jew, to those that were under the law, as under the law, to those that were without the law, as without the law, to the weak he became weak, to conclude, he became all to all, that he might win some: thus he made a vow at Cenchrea, circumcised Timothy which he did not to Titus, by reason of false brethren crept in to spy their liberty: so that all things were lawful, not only which concerned common life, but also in ceremonies & the outward worship of God, in which (as one well noteth) the spiritual worship is shadowed, but not contained. But when experience had taught, that such liberty became dangerous to the Church & the commonwealth, being turned oftentimes into a licentious impiety or superstition, unless it were bounded with some limits, the one sort adventuring to do all things that seemed pleasing, and thereby rejecting the ceremonies as too great a burden, being things not as pleasing to God, who will be worshipped in truth: the other strictly observing all ceremonies, as if the greatest holiness & principal parts of God's worship consisted in them: thus the one led to profaneness, & the other to superstition, the two dangerous extremes o● true religion. For which mischief necessity hath only found out this remedy, to moderate this liberty that it neither err on the right hand nor the left, that it neycome short nor go beyond a mean; therefore the Apostle saith all things are lawful for me, but all things profit not, all things are lawful, but all things are not expedient, wherein he toucheth the extemities at both hands. Now than the means to keep our liberty, that it neither be too much, nor too little are of two sorts: general, & special: the general is charity the principal direction of man's life. For whatsoever we desire to do or omit (being in itself indifferent) charity must consider how far to proceed without offence: for why should our liberty (saith S. Paul) be condemned of another man's conscience? & therefore in this case we are rather to depart from that liberty we have, then to be offensive to those who are more weak, & so give occasion for them to speak evil of us, & of that which was left free: for charity willeth us in these things to respect others more than ourselves, & rather to omit that which is lawful for us, them to do that which is hurtful for them: the other rule to limit indifferent things is special: which is not so distinguished from the other, as if it were without charity, but that charity which ought to be in all, is here directed in a special manner: for howsoever charity so extendeth itself that it may serve to all parts of our life, as though we need not to be directed by any other law, yet because all men are not so well sighted perfectly to discern what is expedient at all times, & for that the offices of charity are sometimes changed, (for times & occasions may fall out, that things just & to be done, may be clean contrary) therefore there is required an experienced and mature judgement to determine what is fit, lest whilst we labour to profit we injury the Church & the commonwealth, in which are contained the charities of all. God therefore respecting man's weakness hath appointed magistrates & Governors in both, to serve as ●ies to guide & direct what is fit to be done, & to this end to make laws concerning indifferent things, that so the whole body may be governed with comeliness, order, and edification. This no man can deny, but such as desire to be exempted from all laws; For execution whereof God hath appointed Magistrates to be his Ministers to whom we must be subject, not for fear but for conscience; obeying also our spiritual rulers, for they watch over us to give account unto God for our souls. 
Rom. 13 Heb. 13  And therefore no man can deny, but that in things of this nature, all men are to be governed by their laws; which whilst they are in force, commanding or forbidding bind the conscience as the Decalogue doth. Herein if any would seem to see more than those that do make laws (a thing not likely seeing the most, and the wisest, and the best experienced are assembled to that end) we cannot think it warrantable to be so presumptuous, nor expedient to dispute (but in place of counsel) of the equity of laws when they are once established: this moderation if all men had observed, doubtless long since this Church had been blessed with a happy peace. But if any man be persuaded that the ceremonies enjoined are not of this nature, it is but an opinion lately sprung up, whereunto the necessity of obedience in indifferent things hath compelled them to fly, and it satisfieth us (though it cannot then) that with all antiquity, and the Church we do think otherwise: God grant us all in due time truly to think and to speak the same things. Farewell.   

TO THE KING'S MOST EXCELLENT Majesty, james by the grace of God King of Great Britain, France and Ireland, defender of the Faith, and in all causes, and over all persons supreme Governor.  

APOLOGY.  
MOST dread and gracious Sovereign, 
Gen 44.16.  when Joseph's cup was found in BENJAMINS' sack, JUDAH (assured of the fact, ignorant of the means) falls to confession of a fault unexcusable, and yet there was no fault. To subscribe, and to deny to subscribe to the same articles, appears so manifest a fault, either of inconstancy, or unhonesty, as were I not privy to a just reason of both, I should say with JUDAH, What shall I say unto my Lord? What can I speak? How can I justify myself? God hath found out the wickedness of thy Servant.   

ANSWER.  
TO every reasonable Spirit, the fountain of all goodness, hath given a twofold power, Reason and Affection. The one, whereby we discern, the other, wherewith we love: the one leading man unto Truth, the other unto Virtue. From the one, are derived right Counsels; from the other, upright affections. Man's felicity in his creation being this, that both had ability constantly to work the owner's happiness, if the owner had been willing to have kept his affections, humbly obedient to the commandments of his own reason. But suffering himself to fall from this government, he hath found his affection a false Counsellor; dissensions and oppositions cunningly suggested, being the continual conflict even betwixt those two nearest, whose first love was Union, and the bond Peace: since which time, man, whilst he erreth (pursuing with eagerness, what affections desire, rather than Reason doth approve) he laboureth even by contradicting himself, because he doth not love what he ought in reason: to find out reason for himself, for that which he doth love. And seeing, where the Intentions are right, our weakness doth not ever perform what it ought: by reason, Infirmity doth accompany all the faculties of man's soul, we neither understand rightly what is truth, nor (having been deceived through the strength of some weak affections) are easily persuaded to confess our error▪ for Truth and Virtue, by creation, being man's scope, that which he wanteth ability to attain, yet therein he is not easily persuaded to acknowledge that he doth fail. For, that which was at first his duty, cannot but be his desire still; shame driving him to make excuses, which may cause him in the opinions of some men (though not to be) yet to seem righteous. From hence have proceeded defences, and Apologies, both tending to this end, to show that we desire approbation in all we do; or that our error (wherein we fail) might be thought less. This account, as we strive to render unto all that either see faults, or surmise folly in the actions committed by us, so especially to those, to whom we owe most duty, both because such (discerning our follies) must prise us at a lower rate; and their examples are usually the Rules of all others judgements. The ground of this second corruption worse than the first, is only an Inordinate se●e Love; a sin, as ever near in affinity to man's nature, so especially foretold to be (in a manner) peculiar to these last times: 
2. Tim. 3.1.2 3. ●. 5.  Wherein men shall be lovers of their own selves, covetous, boasters, proud, cursed speakers, disobed●●t to Parents, unthankful, unholy, many other faults do accompany these, but the Apostles conclusion is, that they have a show of godliness, but have denied the power thereof; of whom he giveth this caveat, turn away from such. But S. Austin, a man far beyond all that ever were before him, or seal (in all likelihood) follow after him, both for human & divine learning (those being excepted that were inspired) gained more honour unto himself, & gave a better example unto the Church, in that small work of his Recantations, then in all the rest of those admirable monuments that he left behind him. 
Nihil est facilius quam non solum se dicere, sc● etiam opinari verum inuen●sse de util. credendi. Cap. 1. Animaduertiban plus in resellendis aliis disert●s & copios●s esse quam in suis probandis sirmos et certos manner.  He knew well there was nothing more easy than not only to say, but to think that they have found the truth. The strongest external motion which caused him to forsake the manichees, was that he perceived them to be more cunning and eloquent to confute others, then sound or certain to defend their own. If this moderation could in humility have possessed some (otherwise profitable Instruments in this Church) then should neither their second excuses have been worse than their first faults, nor our labour in answering have been required at this time. To subscribe unto the orders of the Church of England, and not long after to refuse (as a thing unlawful) to subscribe unto the same orders, must imply (unless it be well excused) unhonesty, Inconstancy, or both; seeing it is not like the cup in the sack of BENJAMIN, which JUDAH confesseth a fault; their difference being this; that, in the one, the fact was not done by him that was thought guilty, and confessed by him that was not: and in the other, certainly done by him that cannot but confess the fact, and yet excused to be no fault; so that the sum of this whole defence, is; Whether a man subscribing to the orders and constitutions of the Church of England four times, may afterward have reasons to deny a subscription or obedience unto them. In all reason, it must require some sufficient disjunction, that contradictories should both be, and both be warranted to be lawful. Let us then hear him speak for himself.   

APOLOGY.  
But if it may appear that the compass of our Church's Intention (to which my former subscription made reference) be either varied by some degrees toward the Antartique, or newly discovered to be other than I conceived it, I may be censured for former blindness, in not seeing, but not of falsehood, then, o● now.   

ANSWER.  
IF it may appear, the Intention of the Church ever since the beginning of our late majesties Reign, of most blessed and happy memory, even until this present, to have been both for the Doctrine and ceremonies all one, and in both as near as was possible proportioned to the state of both, in the days of King Edward the sixth: it must needs be in all reason some uncharitable collection, to pretend a difference, where there is none; or some sudden alteration either in judgement or affection, to do and to deny the same things, where there is no difference: nay, it must needs be an unexcusable indiscretion to lay the fault of our own lightness upon the variation or declination of our doctrine, and ceremonies, from that they were; as if we meant either to conceal unthankfully the greatest benefit from God bestowed upon this land (namely the zealous continuance under a new Prince of the old ancient, and true Religion amongst us) or to lay an Imputation of some declining upon his government, whose princely care zealously endeavoured, that there might be none. Nay, who (we may truly say, neither can we conceal it without great ingratitude) hath laboured more to rectify the Church from the supposed blemishes, wherewith she was thought stained, and to give a more full satisfaction by conference to the most zealous, and the best learned of the adverse part, than any Prince in any Kingdom or age ever did before him; and therefore recall that error which is the foundation of your defence following, and say not, that the intention of the Church is either varied by some degrees towards the Antartique, Or newly discovered to be other than you conceived it, unless you confess your conceit to have been far otherwise then was fit for one of your calling or judgement: fear not ingeniously to confess, that the intention of the Church in urging these Ceremonies is, and hath been ever the same: And that yourself have approved that which now you are afraid upon some reasons, which to you in particular might seem good: It must be a great fault rather to make the whole Church unconstant, then one man.   

APOLOGY.  
MY most humble suit unto your gracious Majesty, is, even in the bowels of JESUS CHRIST, that you would vouchsafe to read a rude and long (but plain and upright) narration of my proceedings past, and present, and motives to both, which having too suddenly prepared to give up with my ministery and living into the hands of my ordinary, and not having time to cast into another mould or fairer hand, I make bold upon my knees to present (as my account) unto your sacred Majesty.   

ANSWER.  
THat Princely Majesty which governeth these kingdoms, hath most comfortably to us that now live, and most incredibly to those that shall live hereafter, accepted, perused, and (if there were cause) allowed the several petitions of those that any way desired relief from him: and I doubt not, but he hath perused this defence, which his Gracious clemency would have in his accustomed manner both excused and pardoned for the length, rudeness, or the not being cast into a fairer mould (as you term it) had not both the fountain (from whence it came) been thought to be worse troubled than the hand that wrote it, and the unquiet example, dangerous now in the settling of the Churches everlasting peace. It must needs be a fault (as Saint Austin saith) To regard whom you serve, 
Maior enim causa criminis est videre cui seruias & contemnere cui deheds servitutem. Aust. de Alt. reat. Eccl. & Sinag.  and to contemn him to whom your service is due. Peradventure in the one you respect some lesser circumstances, which time may inform you are not of that nature as you think: but in the other you apparently decline even from that obedience which is due, the first being no virtue, and the latter an intolerable sin. But I would willingly excuse all with as much charity as the cause will suffer, seeing as Saint Austin speaketh: 
Si mihi per alios ve stro●●oncederetur seismaticos voilibe●li●s quam hivetic●s dicerem. cout. Cres. lib. 2. cap. 7.  If your fellows would give me leave, I would more willingly call you Schismatics than Heretics. So doubtless, if the indirect proceedings of a number in this cause, had not manifestly discovered some other sinister ends, then are pretended by you, it might be thought a weak Conscience, and strong Zeal in some one, which now doubtless will be judged an intolerable, ambitious, disobedient, 
Haecomnia sicut leguntur, praedicta, ita cern●̄tur, impleta, Aust. Epist. 3. voles.  and unsufferable fellow of a great number: and surely all these things as Saint Austin speaketh in another case, as they are read, foretold, so now, they are seen, fulfilled.   

APOLOGY.  
IF suspicion grow that I have studied better defences of the Book to justify my former subscription, than I saw before hand: I can clear that by many witnesses; If on the contrary, that I now seek quarrels against it (causelessly). I call God to witness that I mean it not, my reasons following, that I do it not: and to say truth, upon what reason could I do it? Is it a pleasure to be in the disgrace of the time, especially of your Majesty, whose favours I do esteem as your person next unto God?   

ANSWER.  
IN the proportionable proceedings that reason maketh, it were fit first to study what we do defend, and after, if need be, better to study to make our defences better; that you have not followed this course, need not to be cleared by many witnesses, seeing it appeareth that you could not have wanted better defences, if you had been willing; 

Seneat. Sapientia est semper idem velle.  
N●n potest idem placere nisi rectum.   and being not willing, you have taken exceptions unto that which you should defend. But the moral wiseman telleth us, that true wisdom is ever to will the same: for doubtless nothing can ever please but that which is right. But experience proveth that when a fervency (as they call it) of zeal hath thrown man headlong into dangerous oppositions against the Church, they are usually more obstinate in that error (oftentimes upon no other ground, but only to seem constant) whereas embracing a truth, and subscribing unto it either upon discontentment, vanity, inconstancy, or the ordinary use and custom of man's life, 

Variatur quotidi● judicium, & in contrarium vertitur, ac plerisque agitur vita per usum. deneca.  
Bonus Circuitus est, si Iustit●● quaerit, prudentia invenit, fortitudo veridicat, temperantia possidit, ut sit justicia in asfectu, prudentia in intellectu: fortitudo in effectu, Temperantia in usu.  
Ber. de conside. No man can do evil with a good conscience. Hooker.   suddenly they slide and fall from the opinions which they held before: mortal judgements even in the best varying daily, and man's life for the most part being ruled by custom. But Saint Bernard giveth a good direction, In this case the path is strait, if justice seek it, wisdom find it, courage maintain it, and Temperance possess it: that so there may be uprightness in the affection, wisdom in the understanding, fortitude in effect, Temperance in use. For although as the same father saith, a good intention cannot excuse an evil fact, yet an evil intention is sufficient to condemn a fact otherwise good. Neither will it be much available to search out with what intention things are done, which manifestly appear to be evil, in that they are done: And doubtless voluntarily to seek quarrels against that which before under our hands we have approved, is not so much an instability of mind (the common infirmity of mankind) as a malicious folly bringing little advantage unto those that do it, but I will not suspect so uncharitably of you, whose wisdom and conscience I hope to be much better, then, that without great reason you would incur the disgrace of so happy a time, or procure the displeasure of so good a Prince; which being considered, doubtless the reasons are great, that have made you adventure for to hazard both. And I am fully persuaded that few men (not altogether careless of the Church's peace) would so easily debar themselves from the manifold happiness of these times, or so usually run into the Just deserved displeasure of the best King, and most religious that ever this Island had, if very great, very weighty, very apparent, and unanswerable reasons did not move them to it.   

APOLOGY.  
IS it nothing to lose all my living? to behold the daily misery of a wife and ten dear children, besides the feeling of my own? If this were nothing, it will be something to lose the life of my life, the use of my poor ministery, and to see the stocks (at least for a time) either without shepherds, or under such as cannot suddenly know how to handle the sheep: would God your Majesty would believe of us, that the only fear of God's displeasure hazard us upon your Majesties, whom if we did not fear less than God, neither should we long fear so much as we ought.   

ANSWER.  
IT seemeth you have well considered the manifold dangers which are like to follow, but not so carefully endeavoured that you may avoid them, the miseries of a wife and ten children (which doubtless in you is intolerable cruelty not to pity) are amongst the greatest calamities, and the heaviest of this life, and not to provide for them when we can, 
1. Tim. 5.8.  is to deny the faith, and to be worse than Infidels. What is it then to pull this misery upon them? here ●nto add that which is (as you call it) the life of your life, the use of your poor ministery to the hazard of your ●●●cke: must it not be some grievous transgression, a sin like the sin of witchcraft that shall make you to adventure all this? let me tell you (which peradventure in particular your own experience hath not found) a number have little esteemed either of the loss of living, of the misery of wise and children, of their separation from their ●lockes: First, because an opinion of persecution for their zeal to reformation of the superstitions of the Church, hath found such liberal contributions from the hands of many, that they have made often advantage of this loss, and returned richer from imprisonments, then when they were at liberty, nay, some have affected with all diligence their own persecution (as they call it) in this kind, as the shortest and easiest way to purchase, and to become rich; as for their flocks if their zeal had been such as they pretend to the salvation of their souls, to how many things (not unreconcylably evil) would they have yielded, rather than have brought them to so great a danger? yet give me leave without offence to tell you that the happiness of your flocks depend not ever upon such teachers, neither will the loss altogether be so great as they peradventure imagine, but howsoever, undoubtedly the Church hath little reason to value their labours at any great price, who have not yet learned to be obedient to her voice. But as the sore of disobedience groweth to an ulcer out of the swelling of pride, as HUGO noteth, so there are three means (saith he) only, left for the cure of it, plaster, ointment, lancing: the first he calleth example, the second exhortation, the third, correction. When the two first fail, than the last must be used. It may be thought (perhaps) severity to practise so sharp censures upon the ministers of the Church, who do all that they do upon a good ground, but what if no other means will serve to cure the great swelling of this Church? have not plasters, ointments, milder medicines been practised? And yet are not the swellings as great still? The knife only remains to lance them. I exhort not to cruelty, but defend those who are more grieved to punish with deprivation, and such like, than those that suffer it: and I am heartily sorry that some (otherwise) men virtuous, and profitable to the Church, should fall into these opinions with so strong an opposition, as if God and the King did command two contrary things, I confess myself the unablest of many thousands in this Church to undertake the defence of the proceedings of so virtuous and wise a prince, of so grave and so learned a Clergy (none of all which I protest, would I flatter in a known error, to gain the greatest reputation upon Earth:) yet when I see that in these conflicts they make God and the King contrary; as if the fear of God's displeasure did hazard them upon his Majesties: I cannot but tell them, that their ●eale doth want knowledge; and that obedience is better than the sacrifice of fools.   

APOLOGY.  
IT may be, we are misled in opinion: (thanked be God, it is not heresy) but, he that once will go against the unknown error of his Conscience, will at last have no conscience to go against known error. The Conscience foiled, is like a distemperate Lock, that no Key will open.   

ANSWER.  
IF you had opinion that you were misled, though it were in opinion and not heresy; yet wisdom and Religion ought both to move 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 live with that joy in your own soul, whilst you are at variance (though for Ceremonies) with those that do rule over you; neither can the Church enjoy so good use of your labours, whilst you are not careful to preserve the unity of the Spirit in the bond of peace. 
Ephe. 4.3.  False opinions concerning the government of the Church, doubtless are not equal, yea, dangerous to those Heresies that are against the Faith; yet seeing the least error cannot be maintained, but by broaching new, wisdom will counsel us to hasten in humility to rest and repose ourselves in the judgement of the Church. But where the conscience either thinketh it unlawful (out of her own knowledge so supposed) or feareth it not to be lawful, out of the timorous care arising from her own weakness) there we can easily be content to expect them with much patience, if their humility will give them leave to learn; and rather to do what they ought not, until they be resolved, then to do what they should, being not resolved. Because (as you say) He that once will go against the unknown error of his Conscience, will at last have no Conscience to go against known error. But, seeing all men understand not aright what that is which they allege for themselves, 
In the modest examination. Cap. 7 pag. 84.  when they say, the●r Conscience: we are willing to set down what we have elsewhere noted, that the simplest may not be deceived with pretence of Conscience.  
There is naturally engraffed in the heart of man that light of Nature, which can never be put out, that telleth him, that no evil is to be done. Now, Reason, according to the knowledge that it hath (which in some is more, and in some less) delivereth his judgement of particulars, 
Censcientiae est applicatio notitiae nostrae ad actum particularem Aquinus 22. dist. ●4. Art. 4.  that they are good or evil; from whence the conclusion followeth, they are to be done being good, and not to be done being evil, and this is our Conscience, which is nothing else, but an application of our knowledge to a particular Act. This application is made in a threefold manner, as, 

1 First, to consider whether such a thing be done or not done, and surely in this, our Consciences can best tell the actions and intention of those things, 
Eccl. 7.23 24.  which are done by us. Give not thy heart (saith SALOMON) to all the words that men speak, lest thou do hear thy servant cursing thee, for oftentimes thy heart knoweth that thou likewise hast cursed others.  
2 The second Application is, when we judge of the fact which is done, whether it be well or evil, the measure of our knowledge in this, making us mistake, as evil for good: so that, sometimes to be evil, which indeed is good.  
3 The third is, that this or that is to be done, or to be left undone. 
Conscientia. 

1. Testis.  
2. A●●ulator.  
3. Vinctulum.       
In this first, it is a witness which will not lie: In the second, it may accuse, but not absolutely excuse: In the last, it may bind (though it want strength) in this respect only, that we are weak. For those new cords (and such are new opinions) which were not able to hold SAMPSON, 
jud. 16.9.  may easily hold him fast, that is by many degrees weaker than SAMSON was. The first of these respecteth the time past; the second, the time present; the third, for the well or evil doing, the having or suffering, the joy or torment that is to come. As, if he that had made time the preciousest circumstance of all our actions, had set our Conscience, as the severe and diligent watchman of all our times.  
Now, having set down the use of conscience, the next consideration is of the errors of it. These are two, a false Assumption, and a false application. In the first, we take those things to be good and true, which indeed, directly are evil and false, (an error peradventure, which may appear hereafter to have misled you in this point:) so those that put the Apostles to death, did think in that action, that they pleased God: for the time was come that our Saviour foretold; Whosoever killeth you, 
job. 16.2.  will think that he doth God service. In the second, a false application arising out of a true ground: because he heareth that God is to be loved above all things, therefore he thinketh it unlawful to love any thing but God: these err not alike, but the error of Conscience doth infect both. Neither ought a Conscience that thus erreth, to bind, seeing the force and strength of Conscience is not built upon himself, but upon some Precept, (seeming so to itself) bring no good reason, but either because it is commanded, or else forbidden. Against which, contrarily either to do or to maintain, is to foil (as you say) the Conscience, and to make it like a distempered lock, that no key will open. But, let us hear yourself lay down the grievance, whereat your Conscience doth either truly repine, or in weakness stumble.   

APOLOGY.  
IF the matters be looked on which be imposed (I now speak of the Ceremonies) they seem light, but if their derivation from Antichrist, they are hateful; if the simple use of them be considered, they are shadows, but if the late abuse, which is hardly severed from the things, they are Giants. If their nature be weighed, they are indifferent, but if their use, not so; while the Papists insult, the zealous mourn, and both stumble at them, and both they that like, and they that like them not, cast us (that have not used them) out of their Consciences, as men ready to say Mass, rather than to lose our livings, and the very boys & girls laugh at our most grave and reverend Ministers, whom before they looked on with fear.   

ANSWER.  
THat which troubleth your Conscience, seemeth to be the Ceremonies of this Church; 
Secundae intentiones.  in show, light, but such as have their original from Antichrist; shadows, but Giants; in nature indifferent, but in use not so. We account Ceremonies in religion, if they be harmless, and tend to edification (such as are the Ceremonies of our Church) the second Intentions of the Law, Intermediate means, not to be despised of a better and more religious service: for as to think that Ceremonies (without true & inward holiness) could cleanse from sins, were to err; and to be lewish and superstitious, so to account them of no use, were to be merely profane. For both the judicial and the Ceremonial Law, being in a sort Moral (as the schoolmen speak) the one in an order to our neighbours, the other, in an order to God; these have no other allowance in God's worship, but as they are virtuous furtherances of his honour. In the Ceremonies of the old Law, there were three things to be observed. First, that they were all ordained for the expressing of the inward and moral worship, to serve to true holiness, Faith, Hope▪ and Charity, without which, all the rest were rejected (even as a burden) by him that commanded them; saying, I will have mercy, but not sacrifice. Secondly, if Ceremonies be contrary to true holiness, 
1. Sam. 15.22.  they were to be omitted (for their end was to further devotion and not to hinder it). In this respect they were dispensable, when either by the place or time, two violent circumstances of all our actions or for some Impediment they could not well be used, this made, that even Circumcision was omitted for those who were born in the desert; 
jos. 5.  as being unfit to move Immediately after that wound, and being uncertain to rest, seeing they must follow the fire & the cloud when they moved. Thus in persecution we are content rather to exercise Religion without Ceremonies, then to want it; which in peace to neglect or contemn, must needs be a great offence. Those times being fittest to serve GOD with greater reverence and more holy solemnities which are compassed about with greater rest, and more happy blessings. Lastly, when Ceremonies are requisite to testify our faith (as doubtless they are then when they are either upon malice or through misunderstanding oppugned) we may not in conscience remit any part of them: for the refusing of such can be no small sin, where the using is blessed with the crown of Martyrdom. 
1. Machab. 6.7,  Now, if you can show that those which for long time have been retained in our Church (for we have not invented new, but reserved the old, used in the Church before ROME was Idolatrous) are heavy burdens, derived from Antichrist, Hateful Giants, not Indifferent, but unlawful in use, Scandals, and such like (which we are sure neither you, nor the leardnedst in that cause, are able to prove) than we shall think you have much reason to refuse them, in regard of Conscience. All the actions of man are of three sorts; good, evil, and indifferent. If our Conscience say, that is to be done which is naturally good, it is no error: 
Eadem ratione prohibentur mala, qua precipiuntur bona.  If it deny that to be done which is evil, it is no error: For by the same reason evil is forbidden, which commandeth good; but on the contrary, if it say that to be done which is naturally evil, or not to be done, which is good, it is doubtless a conscience which doth ere in both, likewise in indifferent things (such as you say these are, if their nature be weighed, but they are necessary if the lawful commandment be added) to make, I say, such absolutely necessary, where authority hath not determined, is doubtless a Conscience that doth much err. For every will that disagreeth from reason, 
Rom. 14.  either true or false, directly sinneth: for, whatsoever is not of Faith is sin; and yet every thing which is done by the will giving assent to reason is not void of Sin; because that Ignorance, which is a fault, cannot possibly make the action to be without fault.  
Now, in things which naturally are indifferent (as these are) the Precept of the superior doth bind more than the Conscience of the inferior can; 
Aquinus in disp. de ver. quest. 17. Art. 5.  for the subject hath the Commandment of his lawful superior, whether King or Bishop for his warrant; and in things of this nature, his duty is not to examine, but only to perform what he seeth commanded. Wherein we doubt not, but the Consideration is and will be great of those, who are in authority, what they do command. The conscience that doth err (though it bind until it be reform) ought notwithstanding to be reform, because either Ignorance, negligence, pride, inordinate affection, faintness, perplexity, or self love are the corrupt and original causes of the errors of it; so that, if none of these have overruled you (as I dare not condemn another man's servant): 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 reverence and humility, you allege your Conscience. In the mean time, for remedy against these errors, let them not disdain the Counsel which wisemen have found to be most safe. If it be of ignorance, to say with JEHOSOPHAT; We know not what to do, but our eyes are toward thee. 
2. Chro. 20▪ 12.  If of negligence, to come without partiality or prejudice, as NICHODEMUS to CHRIST, 
joh. 3.  to those that for knowledge are fit to teach us. If of Pride, to submit ourselves one to another, and especially to those that have more learning, and do rule over us. 
●. Chr. 10.18.  For he that praiseth himself, is not allowed, but he whom the Lord praiseth. A singularity in this kind hath been the original of most heresies in all ages, and not the least occasion of the troubles of these times: if from Inordinate affection, making that lawful which we have a mind to do, we must hearken to judgement, and refuse our affections in this ●ase: 
Perit omne judicium, cum res transit in affectum. Senec.  for judgement turned into affection, doth all perish: If from faintness then only to be scrupulous and fearful, when we have cause, lest we think it lawful, because we strain a g●at to swallow a Camel. If of perplexity, when a man is closed as it were betwixt two sins, where he is not able (though willing) to avoid both, that which will not make either to be lawful will make one of them directly a less sin; If of humility (an error sure of least danger), we wish them only to take heed of too much fear, for those external lets (as that men cast us out of their conscience for using these things, supposing we are as ready when time serveth to say Mass) we esteem not the vanity of such men's conjectures, whose proper guiltiness is the strongest motive to think and to speak evil. Neither do we desire a place in their conscience, who cannot make a difference betwixt using of these, and saying of Mass, which things though either they cannot or list not to distinguish, yet we do, last of all, that boys and girls laugh at those for the using of these things whom before they looked on with fear: It ought no more to be any motive to a religious and grave man, then when Michol saw David dancing before the Ark, 
2. Sam. 6.16. vers. 20.  and despised him in her heart, saying in derision, O how glorious was the King of Israel this day, 
Or vain man.  which was uncovered to day in the eyes of the maidens of his servants, as a fool uncovereth himself. But rather confidently let us answer to Atheists, profane and irreligious persons, children and ignorant people as he did. It was before the Lord which chose me rather than thy father and all his house, and commanded me to be ruler over the people of the Lord, even over Israel, and therefore will I play before the Lord: and will yet be more vile than thus, and will be low in my own sight, and of the very same maid servants which thou hast spoken off shall I be had in honour: So I doubt not but even those who by reason of the discontinued use of these things, either sport themselves at us, or think us ready to entertain popery in the highest measure, shall learn by these ornaments to be more religious, and in short time (even of them) the ministers shall be had in far greater honour.   

APOLOGY.  
LEt the King's Majesty please to remember how pardonably good men ●●ffer in lighter things, and that our opinion is neither new nor uncountenanced from as learned men as this age hath known, nor so concluded up in the ministers breasts as that the quenching of them, and the cause will prove one work. And i● your Majesty measure our desires and spirits by the scantling which you took of some in Scotland, God and time will surely clear us, and it will appear that we affect not any popularity or parity in the Church of God, nor stand upon factions and partake, and that a little of Abraham's indulgence to his inferior would have drawn a peace more speedy & safe then can be enforced. Your excellent Majesty is persuaded first to draw all into conformity, and then set upon popery with a complete army.   

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 easily have hoped for a peace, but had little cause to have commended their Zeal, who were willing so vehemently to dissent upon small occasions, there is little hope that we should possess any great portion of inheritance in God's church who have not learned in patience to possess our own souls. 
In Math. 5.  Saint chrysostom maketh certain steps of this virtue (a virtue that none want which possess charity) for charity is patient, it suffereth long, it is not puffed up, it suffereth all things, It believeth all things, 
1. Cor. 13.4.  it hopeth all things, it endureth all things, the first step is not to offer wrong, the second, not to revenge it upon our equals; the third, not to return the like, but to be quiet: the fourth, to ascribe the desert of what we suffer to ourselves: the fifth, to yield ourselves to him that doth evil: the sixth, not to hate him: the seventh to love him: the eight, to do good to him: the last, to pray for him. Thus whatsoever we suffer, shall be a medicine, not a punishment. But have you dealt thus? nay have you not complained of persecution, whilst men in authority have, with grief of heart, but executed those laws which were made for the Church's peace? have you not sought boastingly to countenance your opinions, by as learned men (in your judgement) as this age hath known? 
Medicina no● poena. Aust.  Let it not be a blemish to the Honourable memory of M. Calvin, M. Beza, Pet. Martyr or any other of that time & place, that they favoured the discipline that you hold, who doubtless, if they had lived in this Kingdom, & in these times, would have thought otherwise. For the indulgence of Abraham to his inferior, which you desire, it is no example that superiors must ever yield: yet surely, if the governors of our Church, save in these, the moderation of Lot, they would say with all meekness & love, which they have said often, but with small Let there be no strife between you and us, neither between your herdmen and our herdmen, 
Gen. 13.8.  for we are brethren.  
And for the difference which you desire should be made betwixt you and some of Scotland, I doubt not but his excellent Majesty, who in this (as an Angel of God) is able to discern the beginnings, the proceedings, and the end of these fancies, which though they be not alike violent in all, yet they ever serve to this end that uniformity and order may cease, and private singularities (dangerous in God's service) may take place, and all to this end fond to please them, whose intentions are unhallowed, and their desires endless; for if an overflowing mercy (which were nothing else but a merciless cruelty) would frame itself to yield unto all things that you all desire, would you not after this yet desire more? Doubtless the inconstancy of these men (so often varying both in Doctrine and Discipline, allowing what immediately they mislike, subscribing to what they disprove) hath laid from the mouth of our adversaries those blemishes upon this Church, as if uncertainty and error were the only supporters of our truth, whereas if severity of laws had wrought a general uniformity in this Church, might we not with joint hands have encountered our adversaries with a complete army: who in the mean time looking with pleasure upon the violence of some amongst us, are ready to afford coals and breath unto that fire, wherein without careful providence our Church of necessity must needs perish.   

APOLOGY.  
IT is a probable course, but if it be suggested to your Majesty out of any man's heart but your own, let me beseech you to consider if it may not be at least in sequel like the advise of Hushay to Absalon, which first overthrowing the good counsel of Achitophel did afterward overthrow the very intentions which it seemed to support.   

ANSWER.  
IT seemeth things suggested to Princes from others, though the same be not the same, as when they come from themselves, the usual evil custom of these times is for all men to sit in counsel upon the actions of Princes: thus do we direct their hands, their ears, their tongues, and what we cannot out of our weakness comprehend, that we interpret boldly and falsely according to our own fancies: if first all means be used to procure a peace by a general conformity amongst those, whom neither laws nor religion have made different, and after that to proceed against those which more earnestly and dangerously dissent from us, can it bear any interpretation of such evil? And if evil, how can it be compared to the counsel of Hushay which doubtless was from God to overthrow the dangerous and irreligious counsel that Achitophel gave? 
2 Sam 17,  there cannot be in my opinion a greater commendation to this advise, then that it should be like the counsel of Hushay, whom God stirred up to relieve David, let others affect unto themselves the Commendation and end that Achitophel had, but God grant unto the King now & ever, both for the Church and Commonweal, 
2, Sam. 17.14.  such as Hushay was. For dowbtlesse the Counsel of Hushay the Archite, is better than the Counsel of Achitophel.   

APOLOGY.  
Give me leave once to swear unto your Majesty by the God of Gods, that never any thing in my memory more grieved the subjects, than the present course against the Ministers: nothing (in my opinion) would gratify them more than the contrary, which (if God please) I could wish derived immediately from your noble breast, that your highness might receive this sole honour and thanks for such a favour and refresh the affections of your most loving and loyal subjects.   

ANSWER.  
I do easily think that it may be far otherwise than you swear, if you mean by Subjects, either the most, or the wisest, or the most Religious in this Land. Who undoubtedly have received far greater grief at the death of our late Sovereign, when mercy looking upon the misery of this Land prevented our gracious King with the blessings of goodness, and set a crown of pure gold upon his head, 
Psa. 21.3.  so that the Nations that are round about us, may say, as Hyram when he heard the words of Solomon; Blessed be the Lord this day, which hath given unto DAVID a wise Son over this mighty people; 
1. King. 5.7.  unto Queen ELIZABETH an heir of her own house and lineage full of religion, wisdom and understanding. As also their just sorrow for that mourning and desolation through all our Kingdom, when the most part was strooken with a plague, like the tenth plague of Egypt, when there were few houses, wherein there were not some dead. When the mutual comfort of friends was denied, the hearing of God's word was as much as the hazard of man's life, these surely were greater griefs in your memory then that for which you swear: but beside, I see not how it can come within the compass of your knowledge, that never any thing more grieved the Subjects, than the present course against the Ministers. The relief whereof, would be so far from gratifying any that were wise, virtuous, or experienced in the troubles of these times (unless some sew engaged in the same tempest) as that it would threaten danger to the Prince, profaneness to the Land, Barbarism to learning, confusion to all stars, and (without an infinite mercy) utter ruin and desolation both to the Church and the commonwealth. We take not upon us to advise his excellent Majesty, but power out our prayers, that all blessings, by his love to the Church may in his days be powered upon his children's children, and that peace may be upon Israel.   

APOLOGY.  
WHat can I say more? the Lord God, the God that hath made your Majesty so great a King, inspire your heart with his own Counsel in these things, and give us grace and wisdom to obey and suffer, as we ought.   

ANSWER.  
TO this with the plentiful addition of all graces, the whole Church of great Britain lying prostrate at his majesties feet doth say, Amen. Amen.   

APOLOGY.  
ANd for myself if your Majesty will pardon this boldness, and grant me to live yet under your protection, though in a private life, and free me in your thoughts from the blot of dishonesty, I shall promise in the word of a Christian by all means to study the peace of the Church, and to pour out my soul in daily prayers for your excellent Majesty, and all your blessed posterity, that God may continue these kingdoms under your Highness, and yours till Christ shall come and end all in one.  
Your majesties Loyal and humble vassal, john Burges.   

ANSWER.  
IF this resolution continue, you need not doubt but to find mercy, but wisdom would consult whether it be lawful first to disobey, and then to forsake your calling, and live a private life: it were lamentable that the state of our Church were such, as that men to avoid the severity of her superstitious laws had no other safety for their conscience, but to forsake their functions, we know better of her, and we will hope better things of you, than you should think or write thus.    

CERTAIN REASONS, BY WAY OF AN Apology, delivered to the Right Reverend Father in God, the Lord Bishop of LINCOLN, by JOHN BURGES. Wherein he laboureth to prove, that having heretofore subscribed four times, and now refusing to subscribe (as a thing unlawful) that he hath (notwithstanding) done lawfully in both.  

¶ The Preface of the APOLOGY.  
RIGHT Reverend Father in God, according to my promise made unto your Lordship, at our convention, before you on the third of October, and since by Letters, I now present unto you my determinate answer, and therein my refusal of such subscription, as your Lordship and the late Canons do require. And because it will seem strange that I should now stick at subscription; who have already four times subscribed, I crave leave to perform unto your lordship a true and sincere report of what I have yielded unto, as of what I now refuse, and the reasons of both. And because there go many rumours and some copies, and both (perhaps) false of my late subscriptions. 
The now most reverend L. Archbishopp his grace of Canterberrie.  I pray leave to set down those very words, which acquired (as from the King) I sent by master Deane of the Chapel unto his excellent Majesty; and the report of that which I afterward performed before my Lord of London.   

ANSWER.  
THere is little hope in the sequel of this Apology to find that submission and humility, which were requisite in the Ministers of Christ, when one of inferior place dare adventure to make a determinate answer of refusal to subscribe, having notwithstanding before subscribed, and yet maintaineth that he is lawfully warranted to do both; doubtless if it had but been the obedience to a private bishop in his own diocese, ought we not rather to have yielded than either to have incurred the suspicion of contempt, or to have hazarded by suspension, the use of our ministry? But when by your confession it was that Subscription which his Lordship and the Canons did both require you give a singular testimony of his Lordships Episcopal vigelancie, and withal, run into suspicion of singular contempt, unless, your reasons being examined, do prove good: for except the inferior Clergy be obedient to the Bishop, and the Bishops to the Metropolitan, 
Tot essent scisma. ta quot sacerdotes. Hiero. contr. Lucif.  there would be (saith S. Hierome) as many Schisms as Priests.  
And one of the most modest and most learned that seemeth to favour the cause of discipline maketh it a principal point of the ecclesiastical government; that the Inferior clergy in things honest be obedient to the Bishop, 

Vt peculiarem promitterent obedientiam, in rebus honestis suo Episcopa et Episcopi Metrapolitano.  
Zach. de Relig. Cap. 25. Sect. 38. Canon. 140.   and the Bishop to the metropolitan, so that you not only refusing obedience in this unto the Bishop but violating those canons whereunto in their intendiment you gave consent, & which doubtless being so lawfully authorized was the whole church of England by representation, you had need to afford good reasons of this refusal or else to account this refusal a great sin, which the rather I doubt not but your wisdom will be careful to avoid as being not only to render an account of your own obedience but to do it being required by so humble, so learned, so virtuous a King, who in the midst of the greatest affairs of his realm vouchsafeth in his usual and extraordinary love to his clergy, to respect you and to require your answer by their message who if they had spoken in their own names, deserved very much to have been reverenced by you.   

APOLOGY.  
MY Answer to his majesties demands, touching the discipline, Ceremonies, and Subscription. I do think and believe, touching the government of the Church by Bishops, as with us in England, or by ruling Elders, as in other Churches of God, that neither of them was prescribed by the Apostles of Christ; neither of them is repugnant to the word of God, but may well and profitably be used, if more fault be not in the persons, then in the callings themselves.  
2 Secondly, I do hold and am persuaded of the Cross and Surplice, 
I prayed the Dean to Interpret myself for one of those unto his Majesty.  that as our Church useth them, they be not unlawful, though in some men and places, so inexpedient, as that (I think) no man's ministry likely to do so much good, as some men's sudden use of them might do hurt.  
3 Thirdly, for the subscription to the Articles of 62. as the Law requireth it, and to his majesties Supremacy, I approve it without any exception or qualification. And touching the third Article, about the book of Common Prayer, and book of Ordination, do hold, that howsoever they have some things in them, which cannot simply be allowed, as false translations, etc. Yet, considered in the purpose, and intention of the Church of England, and reduced to the propositions it publicly professeth, they contain nothing contrary to the word of God, and in witness that this is my unfeigned judgement in the premises, I have set to my name this second of july 1604. and will be always ready to profess at his majesties command.   

ANSWER.  
I doubt not, but you have well examined what you have here set down, and wise men in cases of this moment, deal not like unwise builders, but cast their account before hand. We hear your opinion, which it pleaseth you to call your unfeigned judgement, 
my unfeigned judgement.  concerning Discipline, Ceremonies; and Subscription, matters oftentimes handled before, as be also the most things set down by you, wherein we must crave pardon, if we allege our own words, even in that which we have been occasioned to answer in another Treatise; 
Post malam segetem serendum est, soepe quicquid perierat Infoelicis solisterelitate, unius anni restituit ubertas. Senec.  for wisdom telleth us that it is necessary to sow again after an evil harvest, seeing oftentimes that which perisheth by the barrenness of some badground, is abundantly restored in the fertility of some one year that followeth. In your first, concerning the government of the Church (which you call discipline) neither is it undetermined what was prescribed by the Apostles of Christ, nor what succession of Bishops was continued in all Churches, even from their time, so that it must needs seem strange, that the government by Elders or by Bishops should in your opinion, be a thing so indifferent, as that neither being prescribed by the Apostles of Christ, neither of them repugnant to the word of God, may well & profitably be both used. It seemeth strange to my understanding, that after so many sharp conflicts for the discipline of the Church, after such bitter invectives against the authority of Bishops; After so confident commendation of the government by Elders maintained, as only warrantable and enjoined out of God's word; fancies wherewith ye have filled the Church for this fifty years, that you should now confess neither to be commanded, neither to be repugnant to God's word. What meant the demonstration of discipline, and others, to endeavour to prove the government by Elders not to be the invention of wise men, and not against the word of God, but to be the express commandment (in every particular) of GOD himself, accounting those to have no Church (this being as essential as either the Word or Sacraments) where this is wanting: What meant the vehement commendations of this discipline, in a book called the Humble Motion, 
Pag. 31.27.74.64.  that if this were established, God would bless our victuals and satisfy our poor with bread, that he would clothe our Priests with health, and his Saints should shout for joy, that it is best and surest for our state; that it would cut off contentions and suits of Law; that it would nourish learning; that then there would be unity in the Church, that it would be strength and victory and many other benefits like these. Why have they striven so earnestly for it, if it were not absolutely commanded in God's word, 
Quod de scripturis sacris authoritatem non habet eadem facilitate contemnitur qua probatur. Hier. in Mat. 26.  which seeing you now deny, give me leave to tell you, we will henceforth be bold with Saint Hierom (seeing it wanteth this warrant) to reject it with the same facility that it is alleged. And we hope (seeing it is not commanded in the Scripture) that they will for ever now cease to poison the Church with such opinions, or to cover the policy of their first teachers, with the unhallowed contentions of all aftertimes. But though you have dealt so liberally with us for the government of Elders, yet we dare not do so with you in the government of Bishops. For, if Clement said true (whom Polidore allegeth to that end) that Peter in every Province appointed one Archbishop, whom all other Bishops in the same Province should obey, if the name of Archbishop and Bishop were not so unusual, that Volusianus was not afraid to say, 
Volustanus wrote. Anno. 855.  that Dynosius Areopagita was by S. Paul made Archbishop of Athens; or Erasmus to call Titus' Archbishop of Crete, or Eusebius to give the authority to john the Evangelist, 
Euseb lib. 5. cap. 23.  who surviving the rest, brought this benefit unto the Church, that for consecrating of Bishops, & other uses, he was the Archbishop or Metropolitan to the whole Church; for the Bishops (as Epiphanius reasoneth) begot fathers in the Church, 
Haeres. 75.  but the Presbyters (only) begot sons. 
Bilson.  If this was the perpetual government of the Church (as that thrice learned & most reverend Bishop hath proved) even from the Apostles time, we dare not say as you do, that it hath but a tolerable allowance equal to Elders, and that neither being repugnant, the Church may lawfully embrace either.  
2 Concerning the second point, touching Ceremonies (you name only the Cross and the Surplice) these you hold lawful; for so (I think) you mean, when you say (they be not unlawful) being used as our Church doth, but yet notwithstanding in some men & places so inexpedient, as that you think no man's Ministry likely to do so much good as some men's sudden use of them might do hurt. Consider (I pray you) the substance of these word●, the things are lawful as our Church useth them. 
1. Cor. 12. 1. Cor. 10.23.  What then? inexpedient, that is in respect of some circumstances not convenient to be used▪ a discretion attending upon things indifferent by the Apostles advice (all things are lawful, but all things are not expedient) even then restraining the use, when it is like that the usage will do much hurt. This hurt you set down to be, that no man's Ministry is likely to do so much good, as some men's sudden use of them might do hurt. Is this your determinate judgement of these things delivered under your hand unto the king? It is like (nay, doubtless it is more than like) for it is sure (otherwise most lamentable were the condition of this land) that the Ministry of some men shall be able to save souls (for that Gospel which we preach, 
Rom. 1.  is the power of god unto salvation) now, what hurt can you think of, equal to this good, peradventure the destruction of souls, and do you think in earnest, 
joh. 10.29.  that this scandal will be the destruction of men's souls? 
2. Cor. 2.16.  Well, what are they? are they elect? then I am sure you will say they cannot fall; for Christ saith, 

In quantum possumus proximorum scandalum vitave debemus.  
Si de veritate scandalum oritur, satius est ut illius scandal 'em nascitur, quam veritas relinquatur. Hiero. in Math.   No man shall take them out of his hands, are they otherwise given over to a reprobate sense? to such even the Gospel itself is the savour of death unto death. I confess, we are to avoid scandal in what we may, but better it is, that that should arise, then betray the truth, and (peradventure) by conformity and obedience, your Ministry would receive those blessings which now it wanteth.  
But howsoever, seeing the number can neither be many, the most part of our Land being better instructed under the long government of the most virtuous Prince that ever England had, before it had her, nor the danger great, being but the Scandal of such, who are not willing to seem weak, and therefore I suppose, we need not be afraid to say contrary to that which you affirm: that many men's ministery is likely to do more good than yours, or any man's sudden use of the Ceremonies can do hurt.  
3 The third thing, whereunto you answered, was Subscription, and in this, to some things without limitation, as to the King's Supremacy, 
Anno 13. etc.  to others with, and in both, as the law requireth. It hath been the usual evasion of a great number, to pretend an obedience to the law, in subscribing, whilst (notwithstanding) they were not willing to subscribe, as the Law required. Surely there can be little hope of peace in the outward government of that Church, where the leaders of others are not willing or think it not lawful, to be obedient, neither can there be any one act in the observation of all wise men more available, and in reason more likely to procure this then Subscription, which tieth the tongue & hands from any way resisting those lawful ordinances, that preserve peace, all other creatures observe that law which their maker appointed for them, 
Psal. 148.6.  for he hath given them a law which shall not be broken: This being the reproof of man (saith Saint Ambrose) but most of all of us of the Clergy, 
In Hexamer.  who being the children of the Church, nay, fathers in Christ to beget others, are notwithstanding disobedient unto those laws which in great wisdom for her own safety the Church hath made. It is dangerous when we say: Surely we will walk after our own imaginations, and do every man after the stubbornness of his wicked heart. 
jer. 28.1.  But we find in you a better show of comformity then in many others, who professing to subscribe to his majesties Supremacy without exception or qualification, cannot in reason but yield obedience unto the laws which are all of them authorized from his mouth, & for the censure of the communion Book, notwithstanding you think something to be faulty in it, yet (we desire you to remember it) considered in the intention of the Church of England, and reduced to the propositions which it publicly professeth, 
Subscription being a kind of oath, I doubt whether private men have power to make their own limitation.  it containeth nothing contrary to the word of God. This then being your approbation under your hand, do you not think it lawful to allow by subscription what you think lawful? The truth of those things whereunto you have been required to subscribe, hath forced a confession of their lawfulness, even from the mouths of her greatest adversaries, and yet for all this, because they would be to others examples of disobedience, they have refused to subscribe, to thrust others of less learning & greater moderation into the like contempt. This being (as one noteth) the principal unhappiness of those men, 
Authoritatem habent senum, ●. tia pueroru●. S●nec. Ep. 4.  that they had the authority of the aged, and the faults of youth. Who being in this (as they thought) to publish their virtue were supposed not without cause to affect glory.   

APOLOGY.  
A Week after I was called before the Bishop of London, the Dean of the Chapel being with him, and (after many sharp rebukes for my Sermon preached before his Majesty) urged to subscribe to the three articles; we stood a time in clearing some exceptions then taken: at last, I prayed leave to write down the same limitation which I had written to his Majesty, and then read before them. Which being denied as idle and needless to be expressed, because it was always implied and understood, I (taking them both and God to witness that I did subscribe in the same sense, and with the same limitations that I had expressed in that sent unto his Majesty) did then subscribe. This done, I pretested unto them that I had in the some manner, and with the same protestation subscribed twice before, yet wished that my present subscription might not be divulged, but as I myself should open it, lest I should be thought to have done that at this time out of fear, & for desire of inlargment (which God knew, I had done according to my judgement) & so become less profitable in my calling, & less able to satisfy other men. The bishop replied that the King must know it, otherwise for his part it should be concealed, which the Dean also promised as well as he, I answered that I knew well his Majesty must know it, and cared not who knew it but in the former respect, and that myself would make it known, (which thing I did the same hour and never yet denied) beseeching them to inform his Majesty that I had done no more now then before, lest his Majesty should think me carried by fear as a man of an evil conscience, which they both promised to do: his Lordship and Master Deane then exhorted me to conformity in practice, I answered, that for my judgement of the ceremonies, they knew it (as did also many of the ministers) amongst whom I had at sundry conferences discovered and maintained my opinion of their lawfulness: but for practise, I should yield to have them used in my cure, but in my own person who had never used them, and once lost my place for not using them, I durst not promise it (at least) until I had done what I could to prevent offence. Two days after this, I was called again before the Bishop to be discharged of mine imprisonment by order from his majesties Counsel. At what time the Bishop exhorted me to conform myself, and persuade other men, for conformity I besought his Lordship not to expect it at my hands, nor to say, I doubled with him, if I performed it not so long as the fear of scandal should restrain me, adding that his Lordship might gain much honour to himself, and peace to the Church by showing compassion upon the ministers in a few lighter things, when their hearts were so inclined to peace, his Lordship replied that I should have time to teach and satisfy my people, I answered that I did not so much fear the offence of those, with whom I now live, as of other places where I had lived. And as touching the satisfying of other men I told him, I might not undertake to persuade, but would be ready upon any occasion to profess freely what I thought, as I had done already at sundry conferences, and that I had that day received some objections of a friend in writing, to which I had promised Answer. His Lordship wished to see the arguments, but I craved pardon, because they were committed to me from a friend, and upon trust, he then required to see mine answer before I should send it to my friend, which I yielded unto, and have not yet broken, for I never sent answer to it, nor ever shall. And this my Lord to my best remembrance is the whole sum of that which I have done, and the world speaketh of so much, and diversly out of all which this sum ariseth: First, that I have four times subscribed to the Book of common prayer with limitation and reference of all things therein contained, unto the purpose and doctrine of this Church of England, and limitation I either wrote down or protested before witness: Secondly, that I never promised present conformity in practice, howsoever I confessed the ceremonies not simply unlawful, as I did since also before your Lordship.   

ANSWER.  
IT is the desire of all men who are willing to continue the reputation without wrong, to be able to give account of what they do, and to render a reason of what they speak. The narration of your behaviour and trouble, as also your opinion concerning conformity with this Church, as we have received it under your own hand, so we desire leave without offence to observe some few things material to this end, and although your reducing the sum of the whole story to those two heads: first, that you have four times subscribed to the book of common prayer with limitation and reference of all things therein contained unto the purpose and doctrine of this Church of England. Secondly, that you never promised conformity in practice, howsoever you confessed the ceremonies not simply unlawful; be the principal things contained in it; yet, because some other things are pertinent to this cause, we will rather examine then answer what you have alleged.  
1 You have yielded to subscribe with limitation, which limitation is the purpose and intention of the Church of England, a caveat (doubtless) not needful to be expressed, seeing it is the same Church that requireth subscription, who would not have any within her own bosom require an allowance to the fancies & opinions that others hold. And peradventure wise men will think that the distinctions found out, are but evasions do what they would not seem, whilst in the mean time they might lurk under some equivocal cloud as the jesuits do.  
2 Further, you desire that your present subscription might not be divulged, but as yourself might open it, a thing you see both yielded unto, and performed by those, in whose power it was but doubtful what intention you had, in concealing of it; I can easily afford you so much charity as to think it was, lest some sinister and false collections might be derived from it, whilst some others (peradventure) more probably think, that you meant to bear your brethren in hand, that you yielded not so far as in truth ye did. Consider if the concealment of this subscription have not some proportion with the hypocrisy of Saul, 
1. Sam. 15, 30.  but honour me I pray thee before the elders of my people: and that which you fear would be taken to be an evil conscience, could not (but in the judgement of so wise a Prince) be thought an obedient and an humble mind.  
3 The third thing is, that notwithstanding your allowance of these ceremonies, yet you could not conform yourself, but would willingly allow the practice of them by some other, even in your own cure, this in my apprehension doth seem strange, for seeing your flock have that good opinion of you as is fit for sheep to have of their pastor, and that you fear not any scandal amongst them (as yourself afterward confessed) your example might have removed both from them & others near unto you all offence (if there were any) who peradventure might have stumbled at the same things being used by others, and scandal being so, dangerous is not fit to be offered by a Curate.  
4 Fourthly, you entreat compassion towards the ministers in a few lighter things. Let me tell you that mildness in some other cases may be a virtue, but in this a vice: and surely he faileth in his episcopal courage, who through remissness or pity suffereth the laws of the Church (by being wilfully broken) to be unhallowed disturbers of the Church's peace, and surely if the urging of subscription which the law required, have been the cause of the several dissensions in our Church, a worse effect could not have proceeded from so good a cause, then that that which was a virtuous invention to make peace, by the unquiet disposition of some few should become the original fountain of so much war. Besides, experience telleth us that the mildness which that Reverend Archbishop Grindall used in those times little availed with those men for to make them better, and the last Archbishop of famous memory found it to be most true that such as were spared either from his own compassion, 
Whitgif●.  the importunity of others, or a hope to win them by this means, the favour showed them in that kind they esteemed but desert, & his mildness & patience to be their own merit: beside, the things are not to be esteemed few or light which are manifold disobediences to those peaceable orders & lawful constitutions which the Church maketh.  
5 Fiftly, you fear not so much the offence of those with whom you do now live, as of other places where you have lived. 
In Norwick.  This can be no good pretence for disobedience in this case, seeing they by your example were most fit to be resolved of the true lawfulness of those things, 
An alteration in the intent and purpose of the Church of England, in requiring subscription.  of whose suspected unlawfulness they first grew jealous by your doctrine, who since I hope have been better taught.   

APOLOGY.  
NOw because it may seem a part of dishonesty or levity, 
SECT. 1.  now to refuse the conditions so often accepted, I beseech your Lordship to weigh this mine answer that for so much as the purpose (if not doctrine) of our Church to which I referred my subscription appeareth unto me by the late Canons, Book of conference, and some speeches of your Lordship and some others to be varied somewhat from that which I before (not without reason) took it to be, I hold myself to be where I wa●, but the state of subscription to be changed from itself, partly in the end of requiring subscription partly in the things subscribed unto, I euer-●ook our subscription to import an admission of things so far tolerable taken in the Church's intention, that men not otherwise prejudiced might lawfully use them being imposed: this conceit the words of the subscription in which we acknowledge the book, such as may lawfully be used, did breed in me and the Ordinary, speeches of your Lordship and other Bishops strengthen as that the ceremonies were trifles, rags, beggarly rudiments, that in the book were multae tollerabiles ineptiae, which if it pleased the King to remove, they would be glad, which all are pleas rather for toleration then approbation of them. Neither did I mistake (if mistake) that point alone, for there be many, some of geeat place that urging subscription and conformity, never stick to say that authority ought to remove some things, and sinneth, in not doing it, thereby showing that they think not Subscription to approve the voluntary imposition, but the compelled observation of some things in the book. 
a) Yet he doth not tell us what he doth perceive. Cano. 36.  But now I perceive by the close of the third Article of Subscription, wherein ex animo, we must profess to subscribe to all things contained in any of the three articles, and by the sixth Canon where the approbation of the rites and ceremonies is provided for, as well as the use, and by the whole tenor of the Canons which apparently condemn and prejudge all claim made, or to be made for any alteration: now my Lord, if this be the intention of our Church in requiring Subscription, I cannot yield thereto, some things a man must aequitate improbare (as Austin speaketh) and many things may be well observed that are not so well commanded saith Beza, 
Li. 2. cont. parme: ●pist. 12.  be it that a man might do well rather to use the ceremonies than lose his calling, shall I acknowledge your Lordship to do well in the ordaining of them? hath God in vain commanded dissimilitude with idolaters? were the father's unwise that called so instantly from conformity with the heathen, or the sects of jews or heretics in matters indifferent, such a garland or habit, or keeping of Easter day, or thrice dipping? etc.   

ANSWER.  
THere is little hope of sufficient strength in the sequel of this Apology, whose foundation is laid upon so false a ground; nature having taught all men this truth, that where the beginnings of things fail, the deductions which are (as it were) an issue proceeding from the same original, must needs be worse, both because all virtue, which is communicated (except immediately from the author of all virtue) must by participation be weakened, and all admission of concurrence in other causes, cannot but make something which is weak, 
Insimulari quivis innocens a quovis nebulone potest, Apuleius.  cleave unto that virtue: beside, nothing is so easy (if there were either as much honesty or safety in it) as for men evil disposed, to wrong those that are innocent, whom if we clear from all fault, (as they deserve) we shall either be thought to flatter, or else burden their modesty with their deserved praises. A change in you, not in opinion, but in obedience can no way be justified, but by an accusation of our whole state, as if that now upon the sudden, we varied and declined, not from the doctrine, but from the intention and purpose, that the Church had. We accept very willingly, that which you have granted, & which no adversaries to this Church, shall be ever able to disprove, that as the foundation of our doctrine is the unchangeable word of truth, so it is & hath been like the author thereof, God himself, ever constant and the same: neither can the usual imputations of difference laid by our adversaries, be any blemish to us, seeing those things wherein we descent are rather the opinions of some few, than the settled consent of the whole Church. It seemeth you have hitherto mistaken what subscription was, supposing it to import an Admonition of things so far tolerable, that men not otherwise priudiced, might lawfully use them being imposed. Where private fancies adventure to interpret the limitations of their own obedience, the wisdom of those that make laws, shall have little use, & men disposed not to obey will find colourable excuses (under pretence of being prejudiced) for that which they do refuse: could any man think Subscription to be a Toleration, only of things not to be approved, and not rather an allowance of things to be tolerated, the intention (doubtless) of the Church in this, was not to require a toleration or approbation from you, or any inferior, of such things as were thought fit for the Church to command, but to tie the tongues and the hands of all men, from disturbing the Churches quiet, & from any way resisting those lawful ordinations that preserve peace. 
Rom. 13.  It cannot be the duty of inferiors to examine with what reason laws are made (seeing other places & times wherein they are interessed, are appointed to that end) but only by obedience, to give an allowance, & by subscribing an approbation to what the laws command; which either by way of toleration to endure without approbation, or in show to approve without an hearty allowance, were subtly (by conformity) to procure their own peace, and dangerously, when occasion should serve, 
Cano. 36.  to disturb the Church. Would any man do that under his hand, which he is loath to be commanded to do ex animo▪ surely, it cannot be severity in that law, which requireth the heart to consent to what the hand doth, seeing reason telleth us, that in reasonable actions, the hands and the tongue should express the heart, & whosoever desireth to severe these, either intendeth to dally with God, or to delude man. But many things (say you) are in the Communion book, which may be tolerated, but not approved: 

Tollerabiles ineptiae.  
Discourse of the troubles a● Frankford. pag 35.   for therein are multae tollerabiles ineptiae. Indeed, it pleased M. Calvin (writing his censure of that book from Geneva, to Knox and Whittingam at Frankford) to say as you do, that in it were many tolerable follies. But we see not how either (if they be follies) they can be tolerable in a Church liturgy, or how any dispraises of ours have invented a liturgy of their own, more absolute and perfect than ours is: but least the commendation of this should be thought but the opinion▪ of such as were willing to flatter the state, at that time the grave approbation of that holy Martyr Doctor Taylor, is fit to be alleged in this place, a censure given in England, within two days of that which before M. Calvin gave. There was (saith he) set forth by the most innocent king Edward for whom God be praised everlastingly) the whole Church service, with great deliberation, 
In his conference betwixt him and Bish. Gardiner. jan. 22.1555. Act. and ●on. fol. 1521.  & the advice of the best learned men of the realm, & authorized by the whole Parliament, & received & published gladly by the whole Realm, which book was never reform but once (note that seldom alterations are their virtues that were before us) & yet by that one reformation, it was so fully perfected, according to the rules of our Christian religion in every behalf, that no Christian conscience (I pray you mark it) can be offended with any thing therein contained, I mean of the book reform. 
Si ner ●mnia ●re●tionem sanctorum verba discurra● quantum existimo nihil.  And shall we now from the conceit of so●e few, make light account of so honourable a testimony, & not rather say of this book, as S. Austin doth in another case. If thou runnest through all the words of the holy prayers; 
invenies quod non ista dominica contineat & concludat oratio. Aust. Epist. 12. ad probam viduam.  I suppose, thou shalt find nothing which the Lord's Prayer doth not contain and comprehend, therefore we may in other words speak the same things in our Prayers, but we may not speak contrary things. Those of great place, who think some things fit to be removed, may peradventure be wronged by you: for if their wisdom be answerable to their places, they know, and must confess, both alterations with cause to be dangerous, and without (cause such as this were) to be needless. No man would blame you to observe the moderation, 
Lib. 2. contr. par. cap. 2.  which you mention, out of Saint Austin: for, quisquis, vel quod potest arguendo corrigit, vel quod corrigere non potest, saluo pacis vinculo excludit, vel quod saluo pacis vinculo excludere non potest aequitate improbat, firmitate supportat, hic pacificus est. In all which, if most of the refusers to subscribe, have failed, we must needs say with the Prophet DAVID; The way of peace have they not known. 
Et quia hoc credunt cum Impudenter dicunt Christiani sumus audent di●ere nos soli sumus. Aust. contr. parmenianum lib. 1. Cap. 3. Ipsa quip mutatio consuetudinis, etiam quae adiwat utilitate, novitate perturbat. Aust.  And because they believe, when impudently they say, we are holy, they dare say, we alone are holy: but if these things may be well observed, the faults in commanding (doubtless) will not be required at your hands, and surely, the wisdom in our Governors was great, who saw that in alterations of custom, that which may help (peradventure) with the profit of it (doubtless) with the novelty of change will do more hurt, and yet in reason, you cannot but acknowledge that their LL. have done well in commanding these Ceremonies, being both ancient and serving for order, and to edefication, unless you can show that they are unlawful.  
But say you, hath God in vain commanded dissisimilitude with idolaters? Were the Father's unwise that called so instantly from conformity with the heathen, or the sects of jews or heretics in matters indifferent, such as a garland or habit, or keeping of Easter day or thrice dippings? etc.  
In the weakness of my understanding these can be no warrant for your manifest dissenting from the orders of this church; are the ruler's idolaters? are the things commanded idolatry? you yourself have cleared them from that fault. 
Magnum Ecclesiae lumen nisi caduca stella fuiss●t. Lisp.  Tertullian a great light (surely of the Church (if he had not been a falling star) reporteth of one (at whom peradventure you aim in mentioning the garland) who chose rather to die, then with the rest of the soldiers to be crowned with laurel, only in this respect, that the Christians had a ceremony not to do it. For to cast away (in time of persecution) the badge and signs of their warfare, was to discover unto the world, that they were cowardly soldiers, and (undoubtedly) in the Church, there would have been no difference about thrice dipping, if the Arrians had not abused it, to establish their heresy of the three natures of the three persons, 
Lege Gregor. lib. 1. Epist. 41. a● Leandra. Concil. Tol. 4. Cap. 5.  which made Gregory to command, that through all Spain, there should be but once dipping, and this after was confirmed by the Counsel of Toledo: but speak seriously without affection, is there any thing remaining in our Church of this nature? Is there any thing exacted of this danger? Doubtless, if there were most of these Reverend Fathers, who now are earnest exacters of obedience & subscription in these things, would be humblysuters to his Majesty, that the burden thereof might be removed from the shoulders of their brethren, & that the beauty of the Gospel might not be blemished with these stains.   

APOLOGY.  

Pag. 125.  ARe the judgements of the most learned of this age, which think them fittest to be removed (even the garments) because (as Martyr saith) they carry to the looker's on, pestiferae missae expressam Imaginem, and that we might demonstrate (as Bucer saith) our renunciation of that Roman Antichrist of no moment? Is the general practice of the sister Churches in abolishing these things, and drawing themselves rather into conformity with the Apostolical simplicity, a it were the pattern showed in the Mount, of no respect. Is not that reason that P. Martyr gives, in saying, if we did hate Idolatry heartily, 
Loc. come. pa. 1124  we would be careful to root out the very step of it, consonant to S. Jude, to Esay, and other Scriptures, which incite our zeal against (not Idols only) but their very names and all their implements. 
Vers. 23. Es 2.20.30.22. Deut. 12.3.  Is the experience of above fifty years contention about them insufficient, to show us the great hurt (which without any fruit) we take by them? Or should not the experience of incommodities alter these things, which sense or rather hope of commodity brought in, 
Aust. ad Marcel. E●ist. 5. Martyr. L●c. come Class. 2. ca●. 2.  as S. Austin and others teach. Doth not the observation of forty five years together, showing that we gain no Papists, but loose Protestants by them, and that Papists are fewest, where the use of the Ceremonies hath been least in this Land, teach us, that as the reverend fathers did well to retain them at the first, in hope of winning the Papists, so we shall do better in removing them now, when we find the Papists confirmed in their superstitions, insolent in hope of more to come, many godly men offended, the Ministers divided, the people distracted, & the Church upon this quarrel, like to lose many of her worthy lights, and all for supposed ornaments, taken immediately out of the wardrobe of Antichrist miserably, in times past superstitious, in themselves needless; in use, not unprofitable only, but scandalous, and by their long disuse, even in the gravest and godliest persons, now scorned as much (almost) as was the Mass after one and twenty years exile at Argentine, when the young men laughed (saith Sleydan) & could hardly be restrained, as in our parts we find.   

ANSWER.  
IF the judgements of men had as much power to discern, as their opinions have strength to apply, false causes would be no imputation to truth: neither should innocency suffer as an evil doer: but where hurts are sensibly perceived, and yet the grounds of those evils directly mistaken, justice must suffer as a transgressor, and minds virtuous must be punished for the faults which are none of theirs. We cannot better esteem Good, then by that goodness which it bringeth unto us, and in those things which are not easily discerned what they are, that we may not be carried with a preposterous love, we reverence the judgements of the learned: We descent not easily from the practice of the sister Churches: We are unwilling to tread even in the least steps of Idolatry. We eschew the contentions of former times: We cast the account of what benefits we have received by their means, and then we dare deliver our opinion in this case: That the Ceremonies commanded in the church of England (howsoever uncharitably traduced, as superstitious & Antichristian) are neither dissenting from the opinion of the best, and most of the most learned in this age (both Universities having given their allowance of them) nor disagreeable to the practice of the sister Churches (unless you mean Geneva, whom necessity drove to entertain that discipline, not as best, but as than safest and fittest for her) nor so joined with Idolatry, but that all men can make a difference, nor the cause of contention, had not men rather loved that, then to be obedient, nor lately a hindrance to the Gospel in this forty five years, wherein infinite numbers have been reform, and many more would have been, but for the contentions of these men, and therefore, 
Bonus doctor est qui in humilitate servat disciplinam, et per disciplinam non incurrit in superbiam. Isiodor. lib. 3. de summo bono. cap. 40.  until we come to the particular examination of the exceptions, that are made against them, we answer these interrogatives with negatives, and allow him to be a good teacher, who in humility observeth discipline, and by discipline doth not incur pride.   

APOLOGY.  
MOre particularly my Lord, how can I approve in your Lordship, 
General exceptions to the Communion book in the Intention. SECT. 2.  that had power to help it, the continuance of the sign of the Cross, which in popery was made an Idol even the transiant sign, & worshipped with Letrea, and still worshipped by every Papist, with inward religious worship, considering how the brazen Serpent, being descended of more noble birth, of better use to be continued, for the only burning of Incense to it, not by all, but by some of the people was commendably demolished, and with contempt, and considering how God commanded the utter defacing of the Idolatrous things, 
Deut. 12.2. Numb, 33.52.  & that not upon Typical or personal, but upon such moral & perpetual respects (Deut. 7. lest they should become a snar unto his people) as reach unto ourselves in things of our own devise, & no necessary use. And who can commend in your Lordships the placing of it so near in situation and signification to the Sacrament, when God forbade a grove to be planted near unto his Altar: 
Deut▪ 16.2.  and generally who can in conscience approve the pressing of these things in controversy, more than the great duties out of controversy, without regard of charity toward the weak, 
Zanch. come. 〈◊〉. 14. de tradit. pag. 631.  or scandal to the blind, and under far sorer penalties than the breach of God's commandments, which Zanchius maketh a note of impious traditions: and finally my Lord, how can I approve under my hand your course herein, that have reinforced a needless war about those things, which were almost at rest in the grave, and still hiding your own selves under good words and seem to pity us, and to wish the things were gone (if it pleased his Majesty) to draw upon his excellent Majesty the vehement and general grievance of the subjects, whose honour in the hearts of his dear servants, it were fitter for us to purchase with loss of our not honour alone, but lives if need required.   

ANSWER.  
SEeing the principal cause of our departure from the Church of Rome, was that idolatry which like a canker hath infected the best parts of their worship, we cannot but think it an accusation both unreasonable and strange to lay this blemish upon those that do rule over us, as if they meant (by retaining some ceremonies) to bring us back again to the Idolatrous slavery of that Church. But first to think the opposition ought necessarily to be so great betwixt them and us, as that nothing were now lawful for us that were used by them were peradventure to traduce to our posterity without cause, as the corrupters of all religion in all parts, and to deny unto ourselves the just furtherances of piety and holiness, only because Idolatry and superstition had corrupted those means amongst them, but if neither they esteem so of the Cross, that the transiant sign (as you call it) is to be worshipped with divine worship, nor that we have proportioned ourselves in the same ceremony to the supposed or manifest Idolatry amongst them: The injury must needs be accounted great upon an opinion of zeal, to wound even through the sides of her enemy, the vital parts of that Church that doth give us life. Peter Martyr (from whence it seemeth you have taken this accusation) saith that the Church of Rome teach, 
Part. 2. cap. 5.  That the sign of the Cross is to be worshipped with Latreia. Which surely by him was understood not of the sign transiant, but of that very cross, whereon Christ suffered, which they make a relic, we will not stand to examine their error in this point, 
Non est dicendum imagines ullas adorari debere Latria. Bellar. Tom. 1. lib. 2. d● imag. cap. 22.  only let me put you in mind what Bellarmin saith, That it is not to be taught that any Images are to be worshipped Latreia. And to this end he allegeth the authority of divers counsels. What then must we say to your reason which is grounded upon that which they say not? but we will suppose, seeing Peter Martyr doth join with you that it was their opinion, although they have reclaimed it at this day, must it therefore needs follow, that either it is so used by us, or by us not lawful to be used at all? hath there been any greater idolatry in the Church of Rome, then that which they exhibiting to the bread in the Supper, upon an opinion of Transubstantiation have therewith unhallowed and profaned the blessed Sacrament, and yet may not we (nay ought we not) lawfully to retain it as a thing holy? Nay, Peter Martyr himself confesseth, whom sundry times you allege as your patron in this cause, That the sign of the Cross is worn by Princes upon their crowns without superstition, because by that sign, they only testify and profess that they honour and maintain the religion of Christ. But peradventure you will say we ought not to make it a significative ceremony to express that warfare which we undertake when we are baptised: 
Loc. Com. part. 2. cap. 5.20  hear what he saith: If it be lawful for a man to bear in his arms the badge of his own famimily: It is also lawful for him by the sign of the cross to profess Christian Religion, there is some difference from them whilst we use it in Baptism which you give us occasion fitly to handle in another place, only let me tell you, that if the Papists worship the Cross more than they ought, must the Church of England neglect the use thereof more than the ancient Churcher have done, or then any moderate and wise Christians would do, who glory in nothing so much as the cross of Christ, which was not understood of afflictions (although we may glory in them) but even of the sufferings of Christ upon that cross whereon he died. 
See the reve. Bish. of Winch. in his last boo●.  Neither hath the cross as it is used in our Church any proportion either with the brazen Serpent, when it was broken, or the groves forbidden, seeing the one continued until it was strangely profaned by incense from their hands, 
Deut▪ 16. 2●.  who were not allowed at any time to offer any, and the groves not simply forbidden, but when they were near the altar. In this respect virtuously restraint hath been made of the over frequent use of that sign tending to Idolatry, to avoid superstition, and yet a discreet admission of some use thereof, to eschew profaneness. Neither can we commend your unwillingness to approve the Reverend Fathers of the Church for the continuance of these things, seeing they had power to help them, we will not examine their power (we wish it were far greater) we know their discretion and wisdom hath and shall infinitely beenefit the Church by the late Canons; and for those who peradventure allow the things as you speak, but approve not the commanding of them, we must say as Saint Austin doth, 
Non est amicus recti quando si fieri posset mallet id quod rectum est non fieri. Aust. inps. 66.  he is not a friend to the truth, who had rather if it were possible that that which is truth were not commanded. Neither is the war about these things so needless as you think, seeing it is like that if ever there were out of mild patience strongly and vehemently (even with much hypocrisy) importuned any truce, the Church hath received more hurt by that, then by all the severity which requiring obedience doth bring peace.   

APOLOGY.  
SO again my Lord, admit that we may lawfully read that apocrypha, 
See the Calendar in the new edition of the book.  which is not corrupt, being so commanded can I allow in your Lordship, that care of keeping even the parcels of those Chapters, some parts whereof we reject as dross, as if we must needs gather all the broken pieces of brass into the treasury of the Church of God, and leave so many golden plates which bear for letters of credence the stamp of God's Spirit sleeping in the deck, as if they were neither currant coin nor good metal. Yea (my Lord) who can with judgement allow the ordaining of any apocrypha to be read in the congregation, in such sort as it is appointed, that is, at the same times with the Scriptures, under the name of Holy Scripture, as parts of the old Testament, and as parts of divine service, and without any manner of difference or distinction, for when as the book prescribing to say only at the reading of the Lessons, 
Rubric. Cano. 4. & 14.  here beginneth such a Chapter taken out of such a book, and the 14. Canon forbiddeth any addition to this order in matter or for me. It is plain, that we are not allowed to decipher the difference betwixt the base metals and the Lords own stamped coin. Now my Reverend Father, howsoever some of these books have many godly and divine sayings, yet seeing the sacred Scripture only is principium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1. Pet 1.25. 2. Timoth. 3.16.  Inspired of God, and therefore of sole power to command the conscience, and that Scripture is so large in volume, that we cannot often read it all, never do: so rich in matter, that we need not for a groundwork any other, who can commend that order which is taken of reading some apocrypha oftener than any of the Canonical, much of it twice, and as much of the Canonical not once, and that upon high days the Son of Sarah must give place to Agars Son, The Canonical to the Apocryphal Chapter, 
Rubric. Eld. 2.62.  whereas it seems as fit to dismount the usurper from that dignity, as it seemed to Ezra to abandon from the priesthood all such as could not draw their pedigree from Aaron. And though in Ruffinus and Hieronus time, 
Cyril. Hieros'. Chap. 4. Chrisost. in Mat. Homel. 38. Athanas. in Synops.  when they went safely under the name and knowledge of Ecclesiastical or Apocryphal books, they were read for information of manners, yet seeing in those ancient times, some of the fathers did inhibit the reading of them, some say they were used by the Catechistes (as we permitted base coin to the Irish) some (even Counsels) forbade the reading of them, and seeing by their first more innocent than prudent admission of them to be read in assemblies, 
Three conversions and ●ther Papists.  they won (as appeareth in the third Council of Carthage) the style first of Canonical Scriptures, and afterward the full dignity, and have since justled with the Canon as Ishmael did with Isaac for precedence, and having won it by this stratagem do maintain their style from the s●me reason of being read, and that even amongst us, me thinks there was never so great cause of advancing them so near the Chair of estate, as is now of teaching them to know their distances either by silencing their voices in the assemblies as most of the reformed Churches do, or else by teaching them to speak in a different time, as do those Churches that read them while the congregation is gathering, not as parts to divine service, or at least that every Minister were joined to give them their note of difference, that the people might know and discern the voice of God, from the voice of good men. 
Veru eoque iugulante notavit.  And if Hierom, translating some of them, did give them a brand of difference, why should not we in the reading? Or if the elder brother suffer not the younger to give the arms of his house without a Crescent to distinguish them, how will God (that is so jealous of his Honour) put it up, that we put no sensible difference betwixt the children of his spirit, and the base sons of men (though good men). 
Pag. 60.  In which cause (my Lord) I am the more earnest, because I find at the Conference Hierom taxed for calling them apocrypha; and there (though not truly, for Cyril did it before him) said to be the first that so termed them, and his exceptions called the old evils of the jews, and I find them also termed Canonical ad mores, as if any writing but Gods could be properly Canonical, which is co ipso canonica quo authentica, as D. Whitaker well saith, which make one fear, that which I am loath to fear or speak, must make me by so much the more afraid of allowing their admission, by how much they encroach upon the prerogatives royal of the Scriptures, either in titles or in usage.   

ANSWER.  
THe custom of accusing the lawful ordinances of this Church hath emboldened some men (above both duty and reason) to continue still vehement in their first opposition, which peradventure at the beginning was undertaken without cause, this land as it neither doth, nor I hope ever shall profess any other doctrine, but that which is sincere and true. 
The learned discourse of 〈◊〉.  Our home adversaries confessing, that for the substance of Religion it maintaineth the true and the holy faith, so for our public Lyturgye which now is misliked by you, we will first take the censure of one as strict as any that lived either since, or before him, and after (if we be further urged) enter into the particular defence of all that justly can be misliked in our Church, not that we are willing to give any strength to this last error, or to flatter for advancement the eye or the hand of this time, (an infirmity which we hope shall not cleave unto us) but because we are persuaded in conscience, that the holy Spirit hath directed the consultations of the fathers of our Church (even then when first they banished superstition) to frame by the assistance of a Divine power, a public service of God in this land, purer for the matter, more effectual for use, more chaste for ceremony, more powerful to procure devotion, than any Lyturgye publicly established since the defection from the primitive Church: 
Deering against H●●don in his book call●d a sparing restraint.  Of which (as I promised) I must tell you what Master Deering said, Look if any line be blamable in our service, take hold of your advantage, I think Master jewel will accept it for an article, our service is good and godly, every title grounded upon holy Scriptures, and with what face do you call it darkness? But men are ashamed to seem guilty, 
Erubescit aliqu●●do s●ri reus, qui semper fuerat Index. Chrisost.  who always have been judges, or at least accusers. That than which you mislike in this place (for the rest we shall endeavour to defend, when we come unto them) is the reservation, even of the parcels of those Chapters, some parts whereof we reject as dross, that is, to sum up your whole accusation in few words, that no apocrypha is publicly to be read in divine service. The Church of Christ according to her authority received from him, hath warrant to approve the Scriptures, 
D. Whitaker.  to acknowledge, to receive, to publish and to command unto her children: so then, that the Scriptures are true to us, we have it from the Church, but that we believe them as true in themselves, we have it from the holy Ghost. By this power the Church hath severed those parcels of Scripture by the name of apocrypha from those, which undoubtedly were penned from God's Spirit. In this division, neither hath the light nor the approbation been all one, seeing even some parts penned by the holy Ghost, (and so now generally approved both by the Church of Rome and us) have had some difficulty, not without great examination to be admitted into the Catalogue of God's Canon. As the Epistle to the Hebrews, of S. james, the second of Peter, the second and third of john, the Epistle of Jude, and the Revelation. And howsoever those that were never doubted of, may seem to have (in some sort) greater authority than those that were: 
Zanch. de Res. Ca Hiero in praefat. in. lib. Salom. Cyp. in Simb. Con. Laodi. cap. 59  yet we give them (saith M. Zanchy) equal credit with the rest, and to the apocrypha, the next place of all other to the holy Scripture. The Canonical only we allow for probation of the doctrine of Faith, but the other (being proved) for the confirmation thereof: Nay, the Church of Rome confesseth (howsoever they and we differ, 
Apocriphis non est dandus in Canon ne locus. Dryedo. lib. 4. cap. 1. de lib. Apocriphis.  which are Canonical) that the apocrypha in the Canon are to have no place.  
Saint Austin calleth by a larger acceptation of the word Canonical, even those, which though they had not perfect and certain authority, yet accustomably were read in the Church, to edify the people: a custom (as it seemeth) neither now, nor differing from the practice of our Church. 
Chatachumenis Pag. 27. Contro▪. 1. de scriptura.  Athanasius allowed them to some men. The third Counsel of Carthage not at al. Cyrill Bishop of jerusalem rejecteth them from being read in the Church, of whom Doctor Whitakers (whom you allege) giveth this censure, 
Hiero. in praefat. in libros Salo.  in this cyril (peradventure) was over vehement which forbade these books to be read at all. For other Fathers, although they accounted them apocrypha, yet they permitted them to be read. And Saint Hierome speaketh of the book of wisdom and of Ecclesiasticus (out of which two is more read in our service then out of all the apocrypha beside) that they may be read to the edification of the people not to confirm the authority of Ecclesiastical opinions or decrees, this (peradventure) was not unfit, 
Quodam simitudme Salo monis esse dicuntur Concil. Trudent. sissi. 4. the Scriptures.  seeing antiquity thought as the counsel of Trent hath set down, that by a kind of similitude, they might seem to be Salomon's. Wherein (notwithstanding) because there are thought to be some errors according to the grave moderation of our dread Sovereign, whose wisdom appeared in this, like the wisdom of Solomon, 
Conser. at Hamp. pag. 61. Lect 26.46 are le●t out. novemb 7.17. Harmonia Cons. Gallia. Belgia.  we reject such parcels as are faulty, and retain the rest. And yet those, which according to the example of the most reformed Churches (for you rule us in all things by the tyranny of example) are retained amongst us, are neither read nor esteemed as the rest of the holy scriptures, seeing liberty is left to all men in their several charges, to inform their people in the different valuation of these writings (which though the Canon forbid in the liturgy, 
Canon. 14.  both because our additions are unseemly, and often unsafe) yet it is lawful in your Sermon, to instruct your parish, what respect and authority is to be given unto these books: and therefore your fear (in my opinion) is needless, seeing the very naming of the book from whence the lesson is taken, to the most of your hearers, will be difference enough. 
Non ●unt contemnenda quasi par. na sine quibus magna constare non ●o●●unt. Hierom. Epist. ad Laeta. S●pes●ect●t Humililitas quoduce virtus po●uit s●per are nic ratio. Ambros.  Let me advise you therefore, according to the counsel of Saint Hierom, not to contemn those things, as small, without which things, that are greater cannot well stand. And therefore it is wisdom, to leave both the reading and the often reading of these books, to the wisdom and direction of those that do rule over us, and (I hope) humility will conquer you in this case, if neither virtue nor reason could overcome, only I must tell you before I end this point, 

By my Lord's Grace that now is.  
Confer pag. 60.   that if Saint Hierom were taxed at the conference, as the first that gave them the name of apocrypha, there wanted both duty and thankfulness in you, to interpose that clause (though not truly, for Cyrill did it before him), 
Chatech 4. in fine Hiero. omnium a●tissim● è Cano. reijcit. Whitak. pag. 25. contro. prima de Scrip.  Seeing all men know that Hierom was the first, that of all other did openly term them by that name, & (without all exception) amongst the Latin Fathers, for any thing that I know, was the first, neither was cyril his opinion equally sound to S. Hieroms in this case, seeing all men know, that by him B●ruch was accounted Canonical, which worthily is refused by our Church. 
Sisentis beneficium, reddedebitum, si ac. ●pis benign● tatem, red charitatem. Hug, C●ntra rationem nemo sobrius, contra scripturam nemo Christianus, contra Eccle.▪ nemo pacificus senserit. Aust. de Trinita. lib. 4. cap. 6.  And therefore, if you acknowledge the benfit you have received, discharge your debt, and having received favour as at his hands, return love, as Hugo speaketh. For as S. Austin saith, none that is sober, will strive against reason, None that is a christian, against the Scripture, and none that loveth peace, will think contrary to that which the Church doth. And if beyond this, you will needs fear, it may argue your love, but not your knowledge. Besides, what wisdom (even in the greatest safety) can make a freedom from fear, in the minds of some melancholy humours.   

APOLOGY.  
Again, 
Rubric about Confirm. and at the Communion.  though we bear, and with the best, rather than likeliest expositions, admit some speeches as we find in some Rubrics, Collects, or translations in the book, being in show dangerous, or in sense idle, or (perhaps) false yet (my good Lord) who can with a good conscience, allow your part, I mean, the reverend fathers therein, 
Collect on Innocent day. Epiph. first Sound. in Lent.  that in so many Impressions of the book, could correct none of them, but rather still leave them upon improbable defences, then remove them with ease, as who can Commend in your Lordships, still to call those pieces of Scripture Epistles which are taken out of jeremy, ●sayes, the Acts, and Revelation, when the very counsel of Trent that absurdity in the M●sse book. And though the eagerness of some spirits, to innovate to many things, may somewhat excuse your ten●citye of them, yet in yielding to nothing you seem to have forgotten Augustus Level of hating equally morosity and novelty as equal faults, 
Cacozelos & Antquarios Sueto de Aug.  yea, to forget how easy it may be in time for the papists to engross our own speeches, as by name, that of confirmation, That it giveth strength against temptations to sin etc. As the Goths made the laws of the Romans to become theirs by a Gothish interpretation. 
C●i▪ in. Epist. ad Ranconem.  And in all this stiffness, what is more manifest than the difficulty of denying ourselves, and of aiming simply at the glory of God, when we are once engaged and het in the quarrels of our own.   

ANSWER.  
SEeing it pleaseth you to repeat the same things, as new, which often heretofore have been answered, both by us and others: It shall not be (I hope) offensive to any If we say again what (else where) we have uttered, which peradventure hath not come unto your view. That because men are easily wearied in those duties that are best, and prayer making us apt to fall into speculations concerning God, both that our weariness may be less, and our thoughts more sound and more agreeable to the present business, those wise men that have been before us have chosen lessons for the church (fitting several occasions) that as prayer make us fitter to hear, 
just. Mart. 2. Apoleg. Tertul. in Apoc. 39  so the hearing of these may make us fitter to pray. To read scriptures in the time of divine service, we hope being ancient and of such use, their wisdom will not much mislike, 

Coloss. 4.16. 1. Thess. 5.27. Saint Austin in many places mentioneth this custom to be ancient, and usual.  
De civit. lib. 22. Ser. 236. Luke 4. Act. 13.15.17.18.   & if the name of epistle do offend, you cannot but know that the original of this (both for the name and the thing) was from Paul himself, commanding the same Epistle which he sent unto the Collossians to be read in the Church of the Laodiceans, and of that to the Thessalonians (he saith) I charge you in the Lord that this Epistle be read unto all the brethren the Saints▪ from which custom the Church having appointed that portion of scripture, whether out of the prophets, Acts of the Apostle, or Revelation, which circumstances considered, was thought then fittest to be read unto the people, as if it were sent directly unto them, thereby procuring their attention, is not unfitly termed by the name of Epistle: to these as Saint chrysostom noteth, the minister stood up and cried with a loud voice. Let us attend: this practice hath resemblance to the practice of the jews even until this day, amongst whom some thing is read every Sabbath out of Moses, or the prophets, besides these, if any thing offend through the severity of some expositions (as what scripture so holy that some expositions will not corrupt) we desire more charity at their hands, seeing the cause we defend is the Honour of our church, the wisdom of our forefathers, the worship of God, and not our own wills, for which only if our Reverend fathers had been engaged, they would (I doubt not long since) rather have relinquished their own right, then with so much prejudice have hazarded the Church's peace: as for the Church of Rome, we are so far from being unwilling, that they should engross our speeches, as that we daily and heartily pray, that they would in all things both think and speak as we do.  
And if you, or any other (notwithstanding all this) shall labour to make the world believe, that the courage of Bishops for defence of the Church, is but a stiffness in their own quarrels, we must let the world understand, which we know to be true, that greater moderation and patience joined with careful thoughts of what was to be altered, hath by many degrees more appeared in them, then in the meanest of the Clergy beside, wherewith if you cannot rest content, but desire them to follow the Counsel of Trent, in the alteration of these things, 
Propriètamen loquendo nulla Epistola est de veteri t●stamento, sed illae lectiones vocantur. Stephanus Durantus lib. 4 cap. 16. Sect. 6.  we are sorry that out of love to example, you will rather propound them then none, & to please you, we can be content to say as Du●antus doth, that to speak properly, there is no Epistle out of the old Testament, but rather they are called Lessons.   

APOLOGY.  

Of the things subscribed unto: And first of the Lyturgy in general. SECT. 3. Canon. 14.  AND now my Lord, from the intention of subscription, which I dare not answer until I come unto the things subscribed unto. Wherein, I pray to have considered first the Liturgy in general, & then some particulars in it. In general (acknowledging the book to be a good and godly book: I take exception at that new imposition of the Canons, which doth absolutely command against all exceptions the whole liturgy to be read every Sabbath, and that at the usual hours. The Book at the first, was ordained in part to supply the want of a learned ministry, and (until now) some parts might be omitted lawfully for a Sermon, as the Lord Chief justice of England judged lately at Thetford in Norfolk in Tylneys case. And in this intention, who could condemn the Churches godly care of supplying some means of God's service, where all could not be at once provided? But this intention is so changed, that by the Canons, no piece of the service must give way to a Sermon, or any other respect, which computed with the accessory occasions of Christinings, burials, marriages, and Communions, which fall out all at sometimes, some at all times in many congregations, doth necessarily pretend if not a purpose, yet a consequence of divorsing Preaching and so not widows houses, but God's house, under pretence of long prayers, while neither the time, nor the ministers strength, nor people's patience can bear that task of reading and preaching to, of which intention, if we be afraid, who can marvel, that either shall observe my Lord of London's motion at the conference, for a praying ministry, as more needful in a Church planted, then Preaching, as his speech since also have professed, 
Pag. 53.54.  or that shall mark how some Canons are planted against Lectures in market towns, whereby the light hath spread to many other dark places, and withal how skilfully all his majesties godly purposes against the ignorant, 
Canon. 27.  negligent & scandalous Ministers have been not so much delayed, as deluded, and the offenders covered (as the Flavians in the battle at Cremona by the rising of the Moon at their backs, 
Tacit. Hist. lib. 3. cap. 6.  which casting long shadows upon, which the blows being spent, fell short of the bodies themselves) of which there remains an indign abuse to his Majesty, a foul sin to your Lordships, a heavy plague to the Church, and to the offenders intolerable insolency, in stead of deserved shame. Now (my Lord) I that could well subscribe to the use of the liturgy, as it was before intended, cannot do so now, the intention not being somewhat shifted, but to the contrary point.   

ANSWER.  
FEw things are likely to escape unreproved, where the best things in our Church are reprehended, there is no duty upon earth, that concerneth man, with a greater nearnes than prayer doth; 
Mook. lib. 5. Sect. 23.  which usually expresseth even all the service that we owe unto God; for in religion (as one wisely noteth) there is no acceptable duty, which devout invocation of the name of God doth not either presuppose or infer: 
Math. 21.13.  neither can there be greater approbation of this action (being public) then that the Temple being appointed for this end: in this respect God vouchsafeth, it to be accounted his house, as if Sermons, Sacrifices, Sacraments, and all other services performed in that place, were but second intentions for the building thereof, in respect of Prayer. Now for the better performance of this duty, the late Canons have renewed that care which in all ages was found in the governors of Christ's Church, that the strange desire of some few to hear themselves speak, might not banish from amongst us an institution of that use, a duty of so much profit, an ordinance so holy, as if for fear to displace preaching, our Temples ought not now to be accounted a house of prayer. We must first for answer to their injurious accusation in this case, tell them that never any (saving some few & mean persons) have disliked a form of public prayer; those which mislike ours, even with the greatest severity that either malice, or (at the best) the most scrupulous conscience could invent, have been able, but to allege some few shadows of faults, all which have been often heretofore answered, and if any in the fervency of a zealous conscience remain as yet unsatisfied, 
Bucerus in cens●ra de primo libv. sacrorum.  we will be bold to use the words unto him of Bishop Ridley (after his condemnation) to Master Grindall then beyond the seas. (Alas) that our brother Knox could not bear with our book of common prayer, in matters against which, although I grant a man (as he is) of wit and learning, may find to make apparent reasons, but I suppose he cannot be able sound to disprove by God's word, the reason he maketh against the Leteny, and the fault per sanguinem & sudorem, he findeth in the same. I do marvel how he can or dare avouch them before the learned men that be with you. As for private Baptism, It is not prescribed in the book, but where solemn Baptism for lack of time and danger of death cannot be had, what would he in that case should be done? Peradventure he will say, it is better than to let them die without Baptism: For this his (better) what word hath he in the scripture? and if he have none, why will he not rather follow that, that the sentences of the old ancient writers do more allow? from whom to dissent without warrant of God's word, I cannot think it any godly wisdom. And as for purification of women; I ween the word purification is changed, and it is called thanksgiving: surely Master Knox in my mind is a man of much good learning, and of an earnest zeal, the Lord grant him to use them to his glory. Thus far Bishop Ridley: Bishop of London, and a blessed Martyr, with whom, we say of a great number, they are learned, they are zealous, the Lord grant them to use them to his glory, for we will confess as Master Bucer doth, there are not some few things wanting in the Lyturgye of England, which if they be not charitably interpreted, may seem to dissent from the word of God. But accessimus (as Master jewel confesseth) quantum maximè potuimus ad Ecclesiam Apostolorum & veterum Catholicorum Episcoporum & patrum, quam scimus adhuc suisse integram atque (ut Tertullianus ait) incorruptam vi●ginem, 
joel. Apoc. cap. ●6. part. 16.  nulla dum idolclatria nec errore gravi ac publico contaminatam, nec tantùm doctrinam nostram, sed etiam sacramenta, praecumque publicarum formam ad illorum ritus & instituta direximus. In all which, doubtless there is nothing wanting, which is requisite in a religious & reformed Church, saving the charitable construction of our brethren, who will needs (either out of singularity, or fear) be our adversaries in this cause. And when nothing can be said against the form of that liturgy which we use, they blame the orders of our Church which enjoin the whole liturgy to be read at the usual hours. And under pretence of long prayers to banish preaching out of the Church: I marvel that any man will object it now, seeing it was an untrue imputation long since by Master Cartwright laid upon this church (but as one telleth him) neither advisedly nor truly spoken: 
T. C. lib. 3. pag. 184.  we will not compare two things of that nearness and use together, but if some men's discretion could have tempered their Zeal so far, that their own pains (which they call Sermons) might have been shorter, and the orderly prayers of the church wholly read, I doubt not, but the religion of the people would have been much greater: the worship of God more sound, and the unseasonable contentions of the Church far less, and if they continue but (as some before them have done to allow) an hour & half, according to the pattern of reformed Churches, for the whole liturgy or service (we are persuaded) it will both be time sufficient for performing the intention of the Canon, 
Canon. 14.  which forbiddeth all diminshing, in regard of preaching; & yet no man shall have just cause (if he be willing to preach) to complain that he wants time, or that the length of prayers hath devoured the Church, for by this means (having time, which the wisdom of authority thinketh sufficient for both) all extemporal invention of unsound prayer, shall be utterly banished out of Christ's Church, and in Preaching the shortness of time shall necessarily cut off all impertinent discourses, whilst they are forced to comprise abundance of matter in few words.  
But if any man think the Communion book at first to be ordained in part, to supply the want of a Learned ministry, which being obtained, may beomitted either in part or in whole, as men please; It is an error greatly mistaking the first use; and overmuch differing from the modesty and humility of ancient times; Wherein the Apostles came into the Synagogue of the jews at Antioch and sat down, 
Act. 13.14.15.  and after the Lecture of the law, & the prophets (which I take was their ordinary service) the rulers of the Synagogues sent unto them, saying: ye men and brethren: if ye have any word of exhortation for the people, say on: read the ordinary marginal note upon this place, and it will seem that the Sermon expected the finishing of ordinary divine service, as neither all ways necessarily following, when this was, nor at any time presuming to be (upon the Sabbath) when this was not: nor if the unhallowed boldness of some in our time, hath adventured to thrust the grave, religious, discreet, deliberate, and judicious prayers established by authority out of our Churches, and forced them (against all reason) to give place to an unlearned, unorderly, and bold exhortation without wisdom or sobriety (only somewhat glorying in the show of a hot zeal) was it not a petition necessary and seasonable, humbly at the conference to entreat of his Majesty for a praying ministry? From the contempt whereof have directly proceeded the profaneness, the Atheism, and all the want of Religion in this land, yet let no man think, that either the Canons or any of the Reverend Father's desire that preaching may be less, but rather that with all modesty God being honoured in our prayers as we ought, we may the better be able to profit by those lessons that sermons do give unto us. And therefore it is over great boldness of our adversaries in this, to accuse any man in authority in the church as an adversary to preaching, 
Read Can. 33.34.42.43.44.45.46.47.59. etc.  seeing the whole scope of sundry of these late Canons provideth better, for more and more learned Sermons, than any laws heretofore concluded in this Kingdom; so that we banish not preaching for prayers as you would make the world believe, but say as our Saviour doth in another case, this ought ye to have done, but not to have left the other undone. For doubtless the children of God find continually an excellent use of both, 
Math. 22.23. Orationibus mun. damur, lectionibus instruimur vtr●mque bo●um est si liccat,  by prayer (saith Isiodore) we are cleansed, by reading and hearing we 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 less, than their uncharitable accusation deserveth in this cause, 
●i non liceat utrumque, melius est orare. Hesiod. de suo bono. lib. 3. cap. 1 D. Bridges. Pag. 634.  we affirm that they surmise us to seek to have preaching neglected, but we know too well, that prayers are contemned by their means, from which at the last, without great care, the neglecting of preaching must needs follow, and therefore the restraint of the one, with discretion, to give way to the other, is neither to delay, or delude the King's purpose against an unlearned and scandalous ministry; 
Tacit. lib. 3. cap. 6  or like the shadow of the moon at the battle of Cremona, or an abuse to his Majesty, a sin to bishops, aplague to the Church, or to the offenders, Intolerable insolency in stead of deserved shame, but rather to speak truly, and as this wisdom deserveth in the upright sincerity of a good conscience, an execution of the King's virtuous and religious care, an honour to his Princely Majesty, a holy discretion in the reverend Bishops, a happiness to the Church, & a bridle straight enough to such as deserve shame, for now all may learn to be longer in prayers, and shortter in Sermons, because speeches over much enlarged want understanding (saith Saint Austen). 

Frequenter in longum protractus sermo caret intelligentia. Aust. de doctr. Christi.  
Alteri ignoscito, tibi i●si nunquam. Senec.   And you may be advised hereafter to blame yourself and to pardon others.   

APOLOGY.  
ANd thus from the general, I descend to some particular exceptions, 
Particular exceptions in the Liturgy, and first of omission of the Canon. SECT. 4.  as first, those about the Scriptures to be read which are three, 1. The omission of the Canon, 2. The appointing of some corrupt apocrypha: 3. The translations. It is manifest that 160. Chapters of the Canon, and therein some whole books, as the Chronicles, Canticles, and most of the Apocalypse are omitted in the Rubric, as least to edifying. This I excused in my own heart thus, that because most of these chapters omitted, were either obscure or obnoxius to evil hearts, if read without interpretation, 
Iuni●s Ar●t. in Bed● 〈…〉 lib. 1. cap. 9  the Church (in good discretion making a choice of Scriptures which the learned allow) did omit them in the direction of the Calendar, but made no doubt, but any able Minister might read them, over and above the appointed Lessons, with some exposition of their difficulties; or for a need exchange any of them for some other chapter. But now the Canon (inhibiting all addition and exchange) doth not only silence for ever those chapters omitted, but so many more also in our Parochial and country Churches, where our people will not come, but on holidays, and where reading is most needful in public, because ●ewe can, fewer do read in private, as that a great part of the Bible shall never be read; which, as it crosseth the practice of the jews, and of all Christian Churches, the end of the holy Scriptures, which are all written for our learning: so it directly crosseth the first intention of the book, which projected the reading of the old Testament once, 
Act. 13.15. john. 8.34. 2. Tim. 3.16. Rom. 15.4. Preface except certain Chapter●▪  and New thrice every year, accounting of four chapters in every day, which takes place in Cathedral Churches only, not in Parochial. Now how the Church may ordain a course of drowning so much of the Canon, and be innocent, I do not see.   

ANSWER.  
IF the Church of England, for blessings the most happy, for learning the most sufficient, for sincerity of Religion the most reformed, and for Laws and ordinations that concern piety, the most upright (be it spoken without envy) of all the Churches of Europe at this day, have no greater blemish to stain her with, than the drowning of the Canonical Scripture, which you impute unto her. We are and will be ever ready (although the meanest of many thousands that live in her bosom) to prove her Innocent. Whereas, if she have wilfully silenced God's truth, and uttered unto the people vanity and Lies in stead thereof, we will mourn for the sins of our mother, with hearty sorrow, and not enter into the defence of so great a fault: for, God forbid, that any partial affection to her (who whilst she is upon earth, may err) should make us transgress against our father in heaven, who is truth itself, but if she have done nothing in this case, which well befitted not the wisdom and care of a mother (howsoever it please others to mistake her meaning) then let her great wisdom be justified of her own children: to read in the Church of God, the Scriptures have been the honour of our Liturgy, the happiness of our people, and the true and readiest directions to a better life; but either to read them all, or only to read them, our forefathers (in discretion) did not think safe; seeing the one might be to small use, the other not without great profit, and both most agreeable to the wisdom and practice of former times: for if a hundred & threescore chapters of the Canon be omitted, as you say (for we can be content to take your account in this case) and therein some whole books, as the Chronicles, Canticles, & most of the Apocalypse be left out, we neither do in this, without warrant what otherwise refuse, nor refuse to do with warrant, that which reasonably was practised by those that lived before, and yet are neither some things in all the books of apocrypha, nor all things in some of them, by authority permitted publicly to be read in our Church, and those which are (as often you have been told) are not for confirming of faith, but to reform manners. And so (as Saint Austen speaketh) from the customary phrase of the Church we retain them and read them as parts of the old Testament. 
Ad exempla vitae & forman●os▪ moors, non ad dogmata cofirmanda.  All which (we confess) inpropryat you of speech only to be written by Moses, and by the prophets, but from the time of Artaxerxes, to the age, wherein josephus wrote, the want of prophets was supplied for the continuance of the History of those times, by other men godly and zealous that were no Prophets, which was the true cause, that they were of less estimation, than all the rest of the Scriptures are; but if we show the reputation that the apocrypha had, & that (as Saint Cyprian speaketh) these anciently were accustomed to be read in the Church, 
Cyprian de symb.  than neither doth this Church devise any new custom, nor by the admission of these, can worthily be judged to silence the holy Scripture: Saint Austin writing against some Pelagian Libertines of his time, allegeth a place out of the book of Wisdom, whereunto exception was taken, that this book was not Canonical; hereof thus Saint Hilary wrote unto him: Illud testimonium quod posuisti (raptus est ne malitia mutaret intellectum eius) tanquam non Canonicum definiunt omittendum: Upon this occasion, amongst some other reasons, to justify his allegation, he showeth fi●st, that excepta hu●us libri attestatione, 
August. de praedist cap 14.  the thing that he proveth thereby is otherwise manifest; then he saith, that many worthy men (such as Saint Cyprian was etiam temporibus Apostolorum proximis) alleging, nihil se adhibere nisi divinum testimonium crediderunt: and again, non debuit repudiari sententia libri Saptentiae, qui meruit in Ecclesia Christi tam longa amositate recitari, & ab omnibus Christianis, ab Episcopis usque ad extremos laicos fideles, poenitentes, Catechumenos, cum veneratione divinae authoritatis audiri: So that if in Saint Augustine's time, who lived not much above four hundred years after Christ, some of these (which we call apocrypha) were of long continuance read in the Church, and of all (even from the Bishops to the meanest laity) heard with the attention and reverence of divine Scripture; how can we justly be blamed to retain them, or be thought in this so ancient and so warrantable a custom, wilfully to silence the Canon of holy Scripture? Saint Hierom (who of all other was most earnest to distinguish these books from the Canonical, 
Hiero, in praefat. in Proverb.  yet) showeth that they were anciently read: Sicut judith & Tobiae & Machabaeorum libros legit quidem Ecclesia, sed eos inter Canonicas scripturas non recipit: sic & haec duo volumina (intelligit Sapientiam & Ecclesiasticam) legit ad aedificationem plebis, non ad authoritatem Ecclesiasticorum dogmatum confirmandam. But if Saint (Hierom who was most earnest against these books) cannot move you to approve (as warrantable) their reading in our Church, the consent (peradventure) and the practice of the Churches reform may. 
Harmo. Confess▪ Sect. 1. Confess. H●lum.  In the harmony of confessions set out at Geneva this article of the Belgic confession is there approved. Differentiam porro constituimus inter libros istos sacros, & eos quos Apocriphos vocant, utpote quod Apocriphi legi quidem in Ecclesia possunt, & fas sit ex illis eatenus etiam sumore documenta, quatenus cum libris Canonicis consonant: At neutiquam ea est ipsorum authoritas & firmitudo, ut ex illorum testimonio aliquod dogma de fide & religione Christiana certo constitui possit, 
Articul in Synod 1562. Zanch. de Relig. cap. 1. art 4.5. Pellic. in praes. in Apocriph. Chenis. exam. Concil. Trid. de Script. Can. Kimedo. de scrip. vero. dei. lib. 6. cap. 9  tantum abest ut aliorum authoritatem infringere vel munere valeant: Hereunto agreeth the confession of this Church Zanchy giveth them the next place to the Canonical Scripture, and this (as himself confesseth) not without warrant both of the Greek and the Latin Church, hereunto we may add the testimony of others, as of Pelican Chenitius and Kymedencius, all not over great favourers of us, and whom our adversaries may not refuse in this case: all consent in this: Sciendum maioribus placuisse ut preter libros vere Canonicos ex quibus fidei nostrae assertiones constant, Ecclesiastici quoque ad plebis aedificationem publicè legerentur ut sunt liber Sapientiae, Ecclesiastici, libellus Tobiae etc. From all antiquity, it then appearing many things profitable to edification, to be read in the Church, both in the time of the jews before Christ, as also since, which the Church did not esteem Canonical, how can it be a silencing of the Scripture in us, who only after the example of all antiquity, read some writings which were called Ecclesiastical, and more profitable to edification then some Scriptures, although not of equal authority for doctrine of faith, as the rest of the Scriptures are, neither was this custom ever thought until now of late unlawful and idle, 
Hook. lib. 5. pag. 37.  but lawful, and of much use, nor as one well noteth, can it be reasonably thought, because upon certain solemn occasions some Lessons are chosen out of those books, and of Scripture itself, some Chapters not appointed to be read at all, that we thereby do offer disgrace to the word of God, or lift up the writings of men above it. For in such choice (considering the intent of the Church) we do not think but that fitness of speech may be more respected than worthiness. And therefore although for the people's more plain instruction (as the ancient use hath been) we read in our Churches some apocrypha, besides the Scripture, yet as the scripture we read them not, all men know the difference that the Church of England maketh in this point. But men shall easily fall into error when they once oppose their private judgement against the Reverend authority of their own Church, neither is their conclusion altogether sound, that seeing Moses amongst the jews was read every Sabbath day in their Synagogues, that therefore such Scripture should be only read, which had the same authority that the writings of Moses had, unless they be able to prove that it was not lawful for any books to be read of them, but the books of Moses, which if it were true (as all men know it is not) then either there was no Scripture, but the books of Moses, or elf all parts of the Scripture was not read in the jewish Synagogues. If they urge us further with the council of Laodicea, which forbiddeth any thing to be read, that is not Canonical, we must tell them that the same council accounteth that Canonical which is not. Further, we must crave leave of those who urge so strictly the reading of the whole Scripture in Churches, in what part of the world; or in what tongue the new testament was read in the purest times. Besides, if the authority of Saint Hierome (which you urge against us) may be accepted as sufficient in this case against you, he will tell you that some part of the beginning of Genesis, 
In praefat. in Ezech.  the Canticles, the beginning of Ezechiel were not amongst the jews permitted to be read of any, unless they were comen to the age of priesthood, which was thirty, from whence (peradventure) the governors of our Church have restrained their voices from speaking (by bare reading) to the common people, who either understand them not at all (being so read) or else pervert them to their own harm, this is not to silence them (as you say) but rather to reserve them to a better and safer use, that those (who for soundness of judgement & knowledge are able) may read and expound them at seasons, which are more convenient. This, if it wear not by laws strictly commanded to be observed of all, but should give liberty (as you seem to desire) to some able ministers to do otherwise, Ignorance (which is ever boldest) would take advantage continually to be reading the obscurest chapters, whereby the church of necessity could not choose, but receive great harm, & therefore the desires of a few (peradventure) by reason of their sufficiency not hurtful, aught to be no motive why laws should not be made or executed, which prevent that the worst disposed may not have liberty to do harm, or the weakest to receive. The Chronicles (some part) the Canticles, the Apocalypse, the chapters of some genealogies (things wherein ignorant men have been ever most forward to deal) contain (in the judgement of wise men) many things not so requisite for silly people to know, because they are not bound to give an account of those things, & their employment therein, doth not only distract them, but make them unable to know such Scriptures as are of more use, and dearness to their own salvation. 
Prou. 20.3  I may say as Solomon doth in another case: It is modest humility to abstain from these, but every fool will be meddling: so that what safely peradventure might be admitted to able ministers (such as it may be you are) ought not to be a reason, either, why laws should not be made at all, or why liberty for not usage should be granted to those that are able, seeing experience telleth us, that every man will be a judge to account himself able, and so exemptions (perhaps) reasonable from the strict observation of some Canons granted to a few, shall become warrants for the intolerable boldness of others, and in the end bring a contempt to all uniformity in order, from whence must needs follow a ruin and dissolution to the government of the whole Church. And surely if men well considered either the general weakness of many that take upon them to expound, or the common ignorance of silly people mixed with a proneness to evil, when such Scripture is read, he must needs think the wisdom of our forefathers in this choice of Scripture to be great, and esteem the instruction of the people to be the principal end that was propounded by them, this made the University of Cambridge to give permission only to such, to interpret Saint Paul's Epistles, as were thought in divinity fit to be admitted to the degree of Bachelors, because Saint Peter saith, that in them are many things hard to be understood, which they (that are unlearned and unstable) wrest, as they do all other Scriptures unto their own destruction, 
1. Pet, 3.16.  and for the Canticles, which every man now undertaketh to expound: Aquinus being requested by the example of Saint Bernard, to write something upon them, he gave this answer, give me the Spirit of Saint Bernard, and I will do it, yet our Church goeth not so far to forbid any (that is licensed to preach) to expound these, but only for reading unto the people, admit in their room (with out stopping their voices in due season) other writings ever accounted Ecclesiastical to be read, not as better, but as better serving for reformation of manners. Yet, howsoever, they have wrongfully accused our Church, in this point, we are glad to see them now so earnest entreaters, for reading the Scriptures in the Church, seeing heretofore, the most of them have been content for a Sermon of small edification, but of great length, to omit the reading of many Chapters, which might have been done at that time, so that, in true understanding, the silencing of the Scripture, was rather to be feared at their hands, who desired to have it indifferent, and left free for to read it at all.   

APOLOGY.  

Some supposed exceptions against some apocrypha. SECT. 5.  AS for the corrupt apocrypha appointed in the Calendar, it made to me no scruple of subscribing to the Book, with reference to the Church's intention and doctrine, for, beside that our doctrine was, and is pure, touching the dignities of the Canon, the reformers of the book, professing to have ordered, that nothing should be read, but either the pure word, or that which is evidently grounded upon the same, gave me reason to think, that howsoever, 
Proem to the second Tome of Homilies.  some unmeet Chapters kept their old standing in the Calendar, yet our Churchment not to urge the reading of them, in which, I was the more confirmed by that provision, which under the Queen's authority was published with the Homilies, that the minister might exchange any one or other, less profitable Chap. of the old Testament, for any of the new testament more profitable, 

Abbots against Hill.  
junius annot. praef in Dany.   & if (as Doctor Abbots saith) of the Canon, much more of the apocrypha. But now I perceive by the Rubric, that the tale of Susanna must be read to the last verse, which helps to manifest the falsehood of the whole fable, as jerom calls it: and I see by the order of the Canons, our former liberty of exchange, 
2. Pet. 1.16.19. Whitak. cont. 1. qu●st 1. cap. 11. Luther in his Almain Bible and proem to these apocrypha.  & all liberty of censure to be repealed. Now, how can I subscribe to the reading of an uncertain tale in stead of the more sure word of the Prophets, which Peter biddeth us attend and not to jewish fables, such as is that of judith, for which no time can be found out to father it upon: And that of Tobit, both which Luther (as I have heard) thought to be places at the first, and after made st●r●es. How can 〈◊〉 for instruction of God's people, read these fictions better than the popish Legends, or so well as Holinsheds or Eusebius Chronicles? for what ground is there for conscience to build upon, when nothing can be certainly observed for doctrine, where nothing is certainly known for truth? Finally, in the 13 of Daniel (as it is unfitly called) is a repugnancy to the true story of daniel's age, and beginnings of honour. In the ninth of judith, a commendation of Simeon and Levies bloody act, as ordered and blessed of God, & undertaken with prayer, yea, even of that most outrageous cruelty, 
Deut. 14.16.  in which for the offence of one, they executed many innocent & harmless persons. 
Gen. 49.6.7.5.  And this woman blessed that zeal which jacob cursed, and God plagued as a rage. And this exception our men took against Campian in the Tower. So in the 7. of Tobit, 3. the Angel maketh himself of the tribe of Nepthaly, in the 12. one of the seven Angels, that offer up the prayers of the Saints to God, in both, a liar. And in the latter, a lying usurper upon that office, which none but the Angel of the covenant may meddle with. Now knowing that God hath no need of lies, I dare not read (as a part of divine service) these tales, in his presence, and the presence of his Angels and people, much less allow the appointing of them to be read, especially, observing how idly we shall tell the common people of their baseness, while yet we read them out of the Bible.   

ANSWER.  
WE are glad to hear you confess that the intention of our Church was, and is pure (and I hope ever shall be touching the dignity of the Canon) which in my opinion ought to have been a strong motive both to you and others, neither to have dissented from the practice of the Church in reading things, 
Whitak Pag. 37. de scripture.  ancient, profitable, and such as were called by the fathers, Scripture, though not Canonical, nor to have quarreled with these books, as if all that were in them, were thought by us to be of an infallible & undoubted truth: we say then, first, concerning all these books, that neither do we, nor any in our Church retain them, as Canonical truths for doctrine, nor of equal authority with the other Scriptures, & yet peradventure we may give some reasons, why these things misliked by you, are not of that moment, that thereby they ought to be accounted of no better authority than Hollinsheads or Eusebius Chronicles. 
Dani. 13.  We confess that we read (by appointment) the History of Susanna to the last verse, but the last verse (which is the greatest exception to the History) we read not: and the Church of Rome confesseth, 
Sextus Synens. Bibli. lib. 8. Her. 5. pag. 643.  that it ought to belong to the beginning of the fourteenth Chapter. It is known that Africanus wrote to Saint Origen concerning the truth of this book: but what he wrote, we have yet no warrant, neither can Origen or S. Hierom be justly proved to be adversaries to our opinion in this case, for he that is most earnest against them (which was Saint Hierom) affirmeth as Doctor Whitakers collecteth, that this story of Susanna, 
Vulgata & lect. passim suisse. Whitak. de Scrip. pag. 38.  of Bell, and the Dragon, the Hymn of the three children was commonly read in the Church of God, which is all, for which we desire your allowance as a thing not new or lately invented, but ancient, warrantable, & so practised by our Church. I could willingly enter into a defence of the truth of this History, if our adversaries of the Church of Rome were not over-apt to make this conclusion (which is not sound) that whatsoever was anciently read in the Church, and is true, aught to be esteemed as the Canonical Scripture; so that, they from truth concluding scripture, we are forced against them, to accuse them of some faults: Whereas, if confessing them to be no canonical Scriptures, they or others would have given us leave to read them in the Church, as profitable to manners, we could (without violence) have afforded them the reconcilement of other Scriptures, and (undoubtedly) have proved them to be most true. But howsoever, the Church of England requireth not the Subscription of you, or of any other to warrant the falsehood, and untruth of any jewish fable, but to approve the form of our Liturgy, so far, that those books, which anciently were read in the Church, or at least, those parts which contain nothing contrary to faith, may still retain their ancient place in the Church, for edifying of manners, which was given them in the first and the purest times. In which (doubtless) the liberty of exchange, formerly left to the discretion of the minister, might have continued still, if men would have tempered themselves from indiscreet & causeless neglect of public order: for, as Saint Austin well noteth, That surely he hateth his country, who thinketh himself never well, except he travel. So, little obedience or love appeareth in those men, who account it their greatest perfection, to oppugn the Church. Now, if Luther thought judith and Tobith to be plays at first, and after made Stories, we must tell you, that we are glad to hear you ascribe so much, to the thought of Luther, but sorry to see you ascribe so little to the judgement of our whole Church; and yet, it is no reason to esteem them of less value, except we will follow the steps of the Anabaptists, and reject likewise the book of job, seeing the Rabbins in their Talund, have taught them to account it as a Tragical Comedy, and no true story. Concerning the exception of daniel's age: answer first Bellermin and others, who hold that there were two daniel's, and then you may think your objections stronger than as yet they are. It little concerneth us to prove the apocrypha to be true, who ever have confessed that they are not Canonical scripture, and therefore may be false: but howsoever they are, I must tell you in humility & love, it was a bold & an unreverend comparison to make them no better than Holinsheads, or Eusebius Chronicles, seeing their greatest enemies have willingly confessed thus much: 

Aprocriphis qui in voluminebibliorun habentur, primum post Canonicos locum tribuimus.  
Zanch. de Relig. cap. 1. Act. 4.5.   that of all writings, that are, they have, & aught to have the next place of estimation to the Divine Scriptures: & not only these, but all the rest termed by S. Cyprian Ecclesiastical: by S. Hierom Apocryphal: & by S. Austin Canonical, have been red in the Church, with the other parts of the old Testament; if not in the apostles times, 
Ruff.  yet eversince. If Ruffinus be not deceived, they were approved as parts of the old Testament by the Apostles: for when S. Hierom writ so scornfully of the history of Susanna, & the song of the three children, he chargeth him therein to have robbed depositum sancti Spiritus, & instrumentum divinum, quod Apostoli Ecclesiijs tradiderunt. & S. Hierom (who is not usually slow to defend himself) leaveth that point unanswered, pretending, that what he had spoken, was not as his own opinion, but what the jews objected. And for his pains in translating the book of judith, 
Chemnisius in ex. Concil. Trident. de saer. Scrip.  he giveth this reason: Quia hunc librum Synodus Nycenain numero sanctarum scripturraū legitur computasse. Chennisius (a man deserving well, of the religion professed by our church) having proved against the counsel of Trent, these books (whereof we speak) not to be canonical, propoundeth unto himself a question. Num quid igitur simpliciter abiiciendi & damnandi sunt libri isti? and he answereth, that we are not to cast them away, where we think they have some thing in them, which are not consonant to the Canonical scriptures, but rather so to expound them, as that they may agree with them, therefore concerning the fact of simeon & Levi, for which (as it seemeth) you are not willing to read the book of judith, 
judith. 9.2,  because she confesseth that GOD put a sword into their hands to take vengeance of the strangers, blessing the zeal which jacob cursed, and God plagued as a rage, we must answer as others have done, that the king of Ashur is called the staff of the Lords wrath, 
Gen. 49.6.7.5.  and his hand was the rod of the Lords indignation, 
Es. 10.5.6.  the Lord sent him to rob, spoil, and tread down his people like mire in the streets. God, therefore put a sword in his hand, and armed him, and not him only, but as many also as were stirred up against any country, or Nation, or peculiar persons, good or bad, when it pleased the Lord, either to chastise his children for amendment and trial, or to punish the wicked to their destruction. Now then, the Sichamites without all controversy had grievously offended, and a heavy judgement of GOD (for their offences) falleth upon them; therefore may we say, that the Lord did arm those instruments, by whom he did execute his vengeance against them. And Master Calvin confesseth, that unius puellae stuprum horribili totius urbis strage Deus ultus est. 
Calu. in verse 15 Gen. 34.  And Musculus saith, voluit Deus insignem hanc contumeliam, tam gravi & insigni vindict a punire, ut evidentissimo exemplo monstraret, non fore impunes omnes eos qui contumeliam, & ignominiam Israeli inferrent, modo cord erga se integro esse perseveraret: therefore against reason and the judgement of learned men in our church, you seem to deny that God did arm Simeon, by whom he did execute his punishment. Besides, judith doth not commend that which jocob condemneth, or curseth; for, jacob reproveth there the fact, 
Gen. 34. ver. 30. Gen. 49.  for that they did exceed in anger and cruelty; but judith commendeth the zeal which they bore unto the Lord and his law, for the villainy that the Sichamites had committed, and yet, as concerning the fact of Simeon and Levi, such as were not ignorant of that which jacob doth utter in both places, are bold to affirm thus: Non est nosirum, de hoc facto filiorum jacob far sententiam, 
Musculus in cap. 34. Gen.  haud enim secundùm externam faciam considerandum est, quem admodum in foro Iadiciifieri solet, sed totum relinquend●m judicio Dei, qui dubio procul hunc illius zelum, ad sumendum de reprobis ultionem indidit. Of like judgement were some long since, that lived in the church, of whom Beda saith, alij dicunt hanc vindictam, quae facta est a Simeone, & Levi, domino non displicere, quod in hoc ostenditur, quia liberati sunt de manu inimicorum suorum: Sive quod Legem dei, & circumcisionem vindicaverunt, eo quod vim fecit incircumcisus super illam quae de Circumcisione fuerat. Lyra (writing upon the ninth of judith) saith thus; hoc videtur falsum, nam jacob reprehendit illud factum tanquam malum. Gen. 34.49. Dicendum quod in facto illo duo fuerunt, scilicet zelus ulciscendi s●uprum, & illud fuit licitum & justum, quia non habebant judicem, qui vellet factum punire, cuius author erat ●rinceps civitatis, & populus eius fautor. Et sic loquitur hic judith, 
judith commend. in the fact.  Aliud quod fuit ibi fuit modus vlc●scendi, qui fuit malus & proditorius, in quantum filii jacob fregerunt pactum habitum cum Sychamites, & sic reprehendit illud jacob. All which considered, with that which many other Divines have written in this cause, you cannot but confess that jacob and judith (in diverse respects) might censure the same fact in a divers manner, 
jacob condemneth the manner, and both truly.  and yet both true. The next thing which you mislike; is, that in Toby, where the Angel maketh himself of the tribe of Nephthaly, and in another place, one of the seven holy Angels that offer up the prayers of the Saints to God; 
Tob. ●. 3. Tob. 12.45  which it pleaseth you to censure thus, perhaps with greater zeal, than either discretion, or modesty (in both a liar & in the latter, a lying Usurper upon that office, which none, 
Revel 8.3.4. Heb. 8.2.  but the Angel of the Covenant may meddle with.) junius is the first (to my knowledge) that findeth an untruth in the first place, but so hard a judgement (in wisdom) might have been well spared, considering that he confesseth the place to be corrupt, which might have moved him, either to acknowledge, that by reason thereof, he is ignorant of the true sense of the place, or to allow of the interpretation of the learned, before him, that have delivered such sense as may be admitted without allowing any untruth. Lyra saith, It is a figurative speech, like that in Tob. 6. vers. 12. Where Azarias is interpreted adiutor Dei, & so are the Angels: Ananias is interpreted gloria Dei, whose sons are the Angels. Now, if it be an usurping untruth, for the Angels to offer up the prayers of the Church unto God in the mediation of his Son, we shall (peradventure) deprive ourselves of a great part of their ministry, & dissolve that communion of Saints, which we profess to believe as an Article of God's truth. We doubt not, but Christ maketh intercession for us, and offereth our prayers in another manner, more powerful & effectual than Angels can Zanchie concludeth thus: 
Zanch. the oper. lib. 3. cap. 22.  Si hos non licet invocare, qui nos audiunt, nostraque spectant, & nos curant, quomodo igitur dem●rtuos homines? And in the same book, he allegeth this place (not doubting that this was a true Angel, 

Zanch. de o●er. pag. 206. & lib. 3 cap. 20.  
Ignorantia judicis plerumqu● est calamitas innocentis. ●●st. ta 〈◊〉 perfecti, 〈…〉 ●e●fectia● 〈◊〉 dolores al●e. 〈◊〉.   to whom you give the lie) to prove that the Angels are both sent unto us, & yet have their abode (especially) in the presence of God himself: so that, these books (being in some sort innocent) have tasted of much evil through the ignorance of such, as have been their judges. But we cannot show our charity better, then heartily to be sorry for those, who will needs err. To conclude then this point, I must entreat you in the spirit of meekness, to take a second view of this your unreverend & uncharitable censure, both of his Angels in heaven, & his Church on earth: for if the Angel had made the same answer, which you allege, that he was one of the seven Angels, that offer up the prayers of the saints to God, he had not been a lying Usurper (as it pleaseth you to term him): for saith P. Martyr: If thou read in the scriptures (note that he calleth them Scriptures, and in the margin quoteth this place) that the Angels offer up our prayers, 
Luc. Come part. 1 cap 13. Tob. 12.15.  this is not done of them to instruct or teach God, but by discovering & laying them open, we ourselves be the more earnestly bend to crave the help of God: And what discommodity should arise, if we affirm this self same thing of Angels? Thus far P. Martyr, which was taken of S. Austin: so that, you see, there was small reason to account those bles●ed spirit (the Angels) Lying usurpers, having spoken no otherwise than truth may warrant: or else to what end were that speech of our saviour: 
Lib. 15. de Trin. cap. 13.  See that ye despise not one of these little ones, for I say unto you, that in heaven, there Angels always behold the face of my father, which is in heaven. But you cannot with a safe conscience subscribe to a translation that uttereth so usurping an untruth. 
Math. 18. ver. 10.  I doubt not, but you have well considered, that it is (as you say) or else, as in the doctrine you have wronged the Angels: so, for the translation, you will be found, for to wrong the Church. You cannot be Ignorant, that the approved translation authorized by the church of England, is that which cometh nearest to the vulgar, and is commonly called the Bishop's Bible, wherein according to the Latin, the words are only read thus. I am Raphaell, one of the seven Angels, which stand in the presence of God. I confess the Geneva translation readeth it as you reprove, but it was a translation never for the notes or the text, publicly authorized in our Church, so that modesty and due consideration ought to have examined accusations of this Nature, with greater care, lest others rightly judge, that the assertions of such cannot be sound, that wrongfully, without conscience, dare adventure to accuse both the church, on earth, and the Angels in heaven.   

APOLOGY.  
TOuching the corrupt translations of the Psalms, Epistles, or Gospels in the book, 
Against false translations. SECT. 6.  they made before, no bar to my Subscription, because I supposed that our Subscription extended, but to the form of Divine service. In which, such portions of scripture were appointed to be read, 
A true supposition.  led thereto partly by the words of Subscription, wherein we acknowledge in the book, such a form as may lawfully be used, and promise to use the same; partly by the Doctrine of our Church, which justly taxing the Papists, 
jewel, Fulk. Whitak. & others.  for adhering to the vulgar Latin, and maintaining, that all translations ought to be corrected by the Original, made it to me unprobable, that our Church would impose an allowance of any corrupt translations, and chiefly by the practice of our Church in authorizing another translation, 
The BB. Bible.  of the Church Bible; by which I made no doubt, but any man might correct the translations in the Communion book, where they obscured or crossed the sense. But you (my Lord) gave me in this point another light, telling me, that we must use only, and subscribe to the translations in the book which I also understood to be avouched, by some other of your brethren, and lately found out to be intended in the Canon for subscription, wherein it is said, that the book of Common Prayer, containeth nothing in it contrary to the word of GOD, and may lawfully (So) be used, so (a word now put in) as containing in it nothing contrary to the word: and after, that I do ex animo subscribe to all things contained in the three articles. Now my Lord, if Austin (upon the credit of many Latin copies) would not admit one word (palam), where the sense rather required, then received it, because it was not in the Greek, how shall I approve under my hand a translation, which hath many omissions, many additions, which sometime obscureth, sometime perverteth the sense, being sometime senseless, sometimes contrary; of which I pray your Lordship to take a taste in the last page of this book, where I will muster them together.   

ANSWER.  
IF you had continued in your former resolution, not to have feared to subscribe, although some faults were justly to be found in the translation used, in our Church, you had neither opened a way to your own wrong, hazarded for your curious disobedience, the Church's censure, nor procured our labour in defending her at this time. It need not to be supposed by any, that the Church of England desireth to impose an allowance of any corrupt translation, neither are you, or any other, as we have often told you, required to allow by subscription the translation, but only to approve the form of divine service; and yet surely the care of this Church, since the light of the Gospel did shine in it, was never wanting to publish the scriptures, translated as agreeable to the fountains, as they could devise; and to this end, authority did command the allowance of that translation, which for their 〈◊〉 and cost in it, is commonly called the Bishop's Bible, from whence if you, or any man collect that, because a new translation is authorized, and the papists justly taxed by our men for adhering to the vulgar, 
jewel, Fulk whitakers etc.  that any man might correct the translations in the communion Book, where they obscured or crossed the sense: we must tell you, that, first for the vulgar translation, 
Ital translat.  we disable not so far, but that we are ready to confess (whether you understand the Italian, or that which goeth under the name of Saint Hierom) that they were used anciently in the Church, a thousand and three hundred years ago, 
Lib. 2. dedoct. chr. Cap. 15. in praefat In Non test.  one of them (by Saint Austin) preferred before all the rest, the other highly commended by Beza, and that of the vulgar (though with Pagian and Dryedo) we think it were not Saint Hieroms, but mixed, yet we can be content to say as Isiodor doth of it, 
Lib. 6. Etimolog. cap. 7.  Interpretatio eius ceteris anteponitur, his translation is to be preferred before others: but for all this, both you, & the Church of Rome must know, that these, neither are so pure, as the fountains themselves (for no translation (whatsoever) is Authentical Scripture) and that from hence, 

In praefat. in I●s. Tot esse apud latinos exemplaria quo● codices, cum quisque pro suo arb●irio vel addiderit, vel subtraxerit quod ei videretur: Ecclesia falli potest in locorum quorundam version, ut interim non desinit esse vera Ecclesia.  
Whitak cont. 1. de script. quest. 2. ●ap. 7.   every private man must not take liberty unto himself, to correct and amend at his own pleasure, lest we have just occasion to complain, as Saint Hierome doth, that there be as many varieties of translations, as there be books, whilst every man (according to his fancy) addeth or detracteth as seemeth good to himself. Neither can an error in translating, in any Church, be an argument sufficient to prove it to be no Church. And concerning the Church of England, it hath not wanted a care, and a religious care in this point, and therefore it were no reason for you, or any to reprove her, for that wherein she deserveth praise, only your patience is required, to forbear all private corrections of translations, until authority from the diligent labours of learned men (wholly employed in that business) may establish a better & yet the faults in this, are not such, but they may be tolerated without offence, though (peradventure) corrected with more benefit. And seeing there is no error in faith, contrary to the doctrine of the Church, that can be in pretence confirmed, by any reading, which we allow, me thinks the article of subscription may well say, that the book of common prayer containeth nothing in it contrary to the word of God, and that it may lawfully be so used. But say you, if Austin (whom I call Saint Austin) upon the credit of many Latin copies, would not admit one word (palam) where the sense rather required, than received it, because it was not in the Greek, how shall I approve under my hand, a translation which hath many omissions, etc. If your moderation had been like unto Saint Augustine's in this case, we should have little cause to mislike your doing, and yet the example, which you bring for your best warrant, being stretched so far, as you do, cannot justly be reckoned amongst S. Augustine's virtues. For in that place which you allege, he saith: Multa latina exemplaria sic habent (et pater tuus quividet in absconso, reddet tibi palam,) sed quia in Graecis quae priora sunt, non invenimus (palam) non putavimus huic aliquid disserendum esse. Now, I see not, what can be directly gathered from S. Augustine's example, for (palam) was not in some Greek copies, but I hope you know what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, which sometimes they translate in propatulo, sometimes palam, & if the old Latin translation want it, & the Greek have it (as Doctor Whitakers noteth) judge whether you ought to imitate Saint Austin in this, 
De script. cont. 1. quest. 2 cap. 12  whom the Rhemists follow, rather than the original which is followed by our Church, and therefore the blemishes in our translation, which your zeal hath published, of omission, addition, obscurity, 
Ostendere hoc non pet●s quia iugenium d●est, sed quia bona causa. Aust cont ●e●il. lib. 2. cap. 98.  perverting as senseless, contrary, and such like; we are willing to answer them, when we come to your objections in the last page, which we know you cannot prove, not that you want wit, but because you are not assisted with a good cause.   

APOLOGY.  

Exceptions about Baptism. SECT. 7.  FRom the exceptions concerning the Scriptures, I come to those which arise about the Sacraments. And though there because to speak of private Communions, as on the Church's part, not so well ordained; yet I will insist upon private Baptism, and will draw unto it that Rubric, which saith (that it is certain by God's word, that Infants baptized have all things needful to salvation, and are undoubtedly saved. This speech I did interpret as spoken not simply, but ex hypothesi in opposition to the popish conceit of the necessity of confirmation in this manner, that the child (hath all things necessary) that is, all outward means, & needs no confirmation (& is undoubtedly saved) that is as undoubtedly, as if it were confirmed. And unto this construction the precedent part of the Rubric directed me, & the sound doctrine of our Church against the simple necessity of Baptism, and grace inseparably annexed thereto, did set me in it, & then the speech seemed like that of Christ in the ninth of john, where he saith, (neither hath this man sinned nor his father) that is not in such sense as the question was asked, whether he or his father had sinned. As for private Baptism by a lawful minister, being acccompanied with such doctrine, as our Church hitherto hath generally received about the same. I thought, it might be inexpe●tent, but not unlawful. But (my Lord) observing since in the book of conference, 
Pag. 16.17.  that my Lord of Londo● (leaving the state of the child unbaptised, as uncertain) saith: that if it die baptized, there is an evident assurance, that it is saved (without any exception made of God's eternal purpose) and further, that the place in the third of john (Except a man be regenerate of water, and of the holy Ghost, etc.) must be understord of the Sacrament of baptism, which conceit (if we draw the text to infants) must necessarily thrust us, as it di● Austin, and other Fathers, upon the simple necessity of that Sacrament unto salvation as the like words in the sixth of john: Except ye eat the flesh, and drink the blood of the Son of man, ye cannot be saved: being understood of the other Sacrament, 
A●st Epist. 23. & saepe. Ambros. de iis qui I●it. ca 7.8. 〈◊〉. 1. e●. 95 apud August.  drew on the Administration thereof to Infants: perceiving (I say) the grounds laid in that conference, and by whom, and adding thereunto that addition to the Catechism, that there be two Sacraments, as generally necessary to sal●uation; and the sixty ninth Canon, which under pain of suspension binds the Minister (in case of necessity) to hast to the baptizing of every weak child (the very night not excepted): It seemeth to me, that our Church's doctrine, in this point, is declining to that opinion of the simple necessity of that Sacrament, and grace annexed thereto, which we formerly opposed. 
The second days Confer. in the Tower, and all ou● writers against the papists.  And if this be the present intention of our Church, I dare not subscribe to such an use of private Baptism, neither to the former Rubric, which being capable of a good sense, may also be taken, and hereafter pleaded (under our subscriptions) in a bad one.   

ANSWER.  
WE cannot but wish that the holy pretenders of zeal had so much discretion, that those things were justly blamable, for which they are so willing to forsake the execution of their divine function, & so boldly without conscience to transgress the lawful ordinations of a religious King, whose commandments, either to limit to their own fancies, or to censure after those opinions, which they apprehended to be virtuous & just, were both to commit an act never warrantable in any age, and to usurp upon that throne, which they must not touch; all men that live in the bosom of a Church, whose peace to them aught to be dearer than 1000 lives, are to be carried with that charity towards the doctrine & laws, which it publicly professeth, or wherewith it is well governed, that all endeavours of reconcilement, are to be bended to this scope, to make it seem both to teach & to govern like the Church of Christ; for there is nothing of that evidence in the word of god, nor ever was of that use in the family of God's house, which opposition unbridled could not pervert, or unhallowed boldness misconstrue; there is nothing left upon earth to the Church of greater use, than the Sacraments; whose chiefest force, & virtue consists in this, that they are heavenvly ceremonies, which God hath sanctified & ordained to be administered in his Church: first, as marks to know when God doth impart his vital or saving grace of Christ, 
Hook. lib. 9 pag. 126.  unto all that are capable thereof: & secondly as means conditional, which God requireth in them, unto whom he imparteth grace: for (as elsewhere we have noted) It must needs be a great unthankfulness, 
In the defence of master Hooker. pag. 95.  & easily breed contempt, to ascribe only, that power to them to be but as seals, and that they teach but the mind by other senses, as the word doth by hearing, which if it were all, what reason hath the Church to bestow any Sacrament upon infants, who as yet for their years, are not capable of any instruction: there is therefore, of Sacraments (undoubtedly) some more excellent & heavenly use. Sacraments (by reason of their mixed nature) are more diversly interpreted, & disputed of, then any other part of religion beside, for that in so great store of properties, belonging to the self same thing, as every man's wit hath taken hold of some especial consideration, above the rest▪ so they have accordingly given their censure of the use & necessity of them, for if respect be had to the duty which every communicant doth undertake, we may call them truly bonds of our obedience to God, strict obligations to the mutual exercise of christian charity, provocations to godliness, preservations from Sin, memorials of the principal benefits of Christ. If we respect the time of their institution, they are annexed for ever unto the new Testament, as other rites were before to the old: If we regard the weakness that is in us, they are warrants for the more security of our belief: If we compare the receivers with those that receive them not, they are works of distinction to separate Gods own from strangers: & in those, that receive them as they ought, they are tokens of Gods gracious presence, whereby men are taught to know what they cannot see: for Christ & his holy spirit with all their blessed effects (though entering into the soul of man, we are not able to apprehend or express how) do notwithstanding give notice of the times, when they use to make their access, because it pleaseth Almighty God to communicate (by sensible means) those blessings which are incomprehensible; seeing therefore that grace is a consequent of Sacraments; a thing which accompanieth them as their end: a benefit, which he that hath, receiveth from God himself, the author of Sacraments, & not from any other natural or supernatural quality in them. It may be hardly both understood, that Sacraments are necessary, and that the manner of their necessity to life supernatural, is not in all respects, as meat, drink, and such like, unto natural life: because they contain in themselves no vital force or efficacy, but they are duties of service and worship which unless we perform, as the author of grace requireth, they are unprofitable: For all receive not the grace of God, which receive the Sacraments of his grace, neither is it (ordinarily) his will, to bestow the grace of sacraments upon any, but by the Sacraments: which grace also, they that receive by Sacraments, 
Non enim ist▪ tribuunt quod per ipsa 〈◊〉 Hugo de sacr. cap. 3.  or with Sacraments, receive it from him, and not from them: for (as Hugo saith) These do not give, that which is given by these, and yet ordinarily (as necessary) to receive these, as those graces are necessary, which we receive by these: so that, Baptism, though it be not a cause of grace, yet the grace which is given by Baptism, doth so far depend upon the very outward Sacrament, as that God will have it embraced, as a necessary means, whereby, we receive the same: and howsoever we dare not judge 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 us that, whereunto they lead: so that, we think in this discourse of yours concerning private, & the necessity of baptism, 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 baptized, must necessarily be saved, or of the contrary: whereas, it is but understood, as, either man hath evidence left to direct his judgement, or the Church hath power, to admit into the house of God. And for others, who want this Sacrament, although we cannot judge of the secret election of God, yet we have reason to fear a denial of that Grace, 
Hook. li. 5.  where we see a manifestation of the want of the means, appointed for the obtaining of it: for (doubtless) as one noteth, the sacrament of Baptism in respect of God, the author of the institution, may admit dispensation, but in regard of us, who are tied to obey, there is an absolute necessity: for it is in the power of God, without these to save, but it is not in the power of man, without these to come to salvation. And yet our Church holdeth constantly, and truly (notwithstanding your doubts) as well touching other believers, as Martyrs, that Baptism taken away by ne●necessity, taketh not away the necessity of Baptism; but is supplied by the desire thereof. For, as the visible sign may be without true holiness; so, the invisible sanctification (saith S Austin) may sometimes be without the visible sign, 
Lib. 3. Quest. vel Test. cap. 84. Canon. 69.  and yet these are no reasons, either to debar the Church from imposing private Baptism, upon great peril, from this necessity: or to conclude out of this care, that the Church declineth to a necessity, over rigorous, and such as formerly was oppugned in our Church.  
2 Misconstrued the speech of the most reverend father, the now Lord Archbishop of Canterbury, who (as you say) made no exception of God's eternal purpose. 
D. Barlow Deane of Chester. Confer pag. 16.  It cannot be ignorance, but want of charity, which maketh you to misconstrue him thus, seeing even from that learned Deane, who penned the whole conference, you might have collected what manner of necessity, was urged by him, his words are these: which word (Necessity) he so pressed not, as if God without Baptism could not save the child; but the case put, that the state of the Infant dying unbaptized, being uncertain, & to God only known: but if it die baptized, there is an evident assurance, that it is saved. What could be more religious & agreeable to the doctrine of truth, or more necessary in these presumptuous times, wherein a Sacrament of so absolute necessity (by practice of some) is grown into such contempt: which necessity, if at any time we have denied (dealing with those of the church of Rome), It is because overstrictly they bind (from the act done) grace to the Sacraments, as if none that receive them, could want it, or none receive that grace that do want them. 
joh. 3.6. Read our defence of master Hooker. pag. 110.   
3 False; that the plac● of S. john, is not understood of the Sacrament of Baptism, which you seeking to shun, lest you should magnify Baptism overmuch, aught to take heed, lest you run into the contempt thereof: the one being that, whereunto all men are inclined, & the other bringing less hurt to the church, by a necessity over absolute, which serveth but to make all men careful, not to neglect a thing of such institution, & so great use, whilst a fear to establish an absolute necessity, breedeth (by degrees) a contempt of that, which is the only ordinary way into the church of Christ in heaven, & the only way into the church upon earth. And because the jews had many rites, which in a larger acceptation, were called Sacraments, but in a strict acceptation (as we) only two: to distinguish betwixt these & the other, it is added (not without cause) to the catechism; that there be two sacraments, as generally necessary to salvation: noting, that ours (succeeding two of theirs, Circuncision & the Passover) retain a necessity as theirs, more & above the rest: so that, the intention of our church, being neither differing from itself, nor from the doctrine of truth, in this point, you need neither fear by subscription to give your allowance, nor doubt lest your subscription might justly be pleaded to a bad sense. 
Exceptions concerning interrogatories in Baptism. SECT. 8.    

APOLOGY.  
MY second exception, about the Sacraments, is to the interrogatories in Baptism, made to the child, & answered by the sureties, that this fashion was causelessly & needlessly transferred from those of years, & forerunners to Infants free born in the church, I hold with Beza, Bullinger, Zepper, & others; yet thought it not unlawful in this construction; namely, that this profession (made in the child's name) should not import, either such a distinct faith in the child, which (saith Austin) were Insanus error: or that the faith of the sureties should avail the Infant, which the word rejecteth: or, that the sureties undertook that the child shall hereafter make good this profession, which were Insana presumptio: but that this profession was thus made by the mouths of the Godfathers, partly to admonish the understanding congregation of that covenant, which Baptism really enjoineth to every Christian, even as the Prophet spoke to the dead Altar, to admonish living jeroboam, & the Prophets (as Chrisostom notes) spoke to the unreasonable creatures, 
1. King. 13.1. Homel. 3. de paenit.  to teach reasonable men, how unreasonable they were become: and secondly, to cast upon the Godfathers, a kind of charge, & with it, an advantage of calling upon this child, when he came to years to know & answer that stipulation of Baptism, which they made profession of, as in his name, when he was baptized, to show what he should have done himself, if he had been of years: & in this sense, I think it lawful though (perhaps) too obscure and unnecessary. But my Lord, if the Catechism, which making Faith and Repentance (that is, the profession of Faith and Repentance) necessary to those that are to be baptized, proceeds to say, that Infants perform this faith, and repentance by their sureties. If (I say) this intent (as it doth insinuate) a necessity of such a profession to be made in the child's name, before it might be admitted to the Sacrament, as I reject that conceit as an error favouring this anabaptistical opinion, that faith must forego the Sacrament of Baptism: so, I dare not subscribe to the practice so enjoined, and intended, and would wish it changed into that course, 
Cons●●r. cap. 14  that Bucer advised.   

ANSWER.  
IT seemeth, there is a curious desire of reprehension in those men, who are willing to reprove the practice of their own Church, for that which is a custom ancient, necessary, and of much use: wherein we reprehend not alone the disposition of such, but we are ready to let the world see, that the things themselves are most innocent, which they do reprove. Most of them are not yet come so far, as to deny Baptism to Infants (an arrour which may follow from their former opinions, if they suffer Schism to grow in them, and humours to be rules for conscience but they are ready to profess, that there is no saith in the child required to Baptism, and that to be borne of faithful Parents, is as much for their admission into the Church, as the profession of the faith, which they make by the mouths of others. This, as it is unthankful to spurn at the indulgence of the Church; so, it is a contempt of duty, which God requireth on our part: there is no attainment to life, but through the only begotten son of God, nor by him otherwise, then being such for belief as we ought: as if those Articles in the judgement of God, were set down for all men: first, to subscribe unto whom, by Baptism, the church receiveth into Christ's school; and seeing no religion enjoyeth sacraments, the signs of God's love, unless it have also that faith whereupon sacraments are built, could there (as one well noteth) (which I am sorry you observed not before you stumbled at these doubts) be any thing more convenient, 
Hooker lib. 5. Page 152.  then that our first admittance to the actual receipt of his grace in the sacrament of Baptism, should be consecrated with profession of belief, which is to the kingdom of God as a key, the want whereof excludeth Infidels both from that, and from all other saving grace; And howsoever we say with S. Austin that Infants have not a present Actual habit of faith yet they have then the foundation of that whereupon afterward they build, the first ground whereof was laid by the sacrament of Baptism; so that without any mad presumption (as you term it) we may say truly of infants, that they are then believers, because in Baptism they begin to be, which continuance of time doth afterward make perfect. For if we call them believers for their outward profession sake who are much further from faith than infants, why may we not without madness or presumption, account infants to have faith which have that grace given them, 
Quem potuerunt illi nosse nec habere, isti potuerunt habere antequam nosse▪ Aust.  which is the first and most effectual cause, out of which our believe groweth: and whilst others that know him believe not in him, these believe in him before they know him. Now seeing then that Baptism implieth as Circumcision a covenant betwixt God and his people, it is to be thought that as God in that sacrament bestoweth remission of sins & the holy Ghost, binding himself as it were to bestow all other graces requisite in time to come; so every infant receiving the same sacrament at the hands of god tieth himself likewise for ever, to do and believe what the Lord commandeth. Now, who is there (considering this contract) that can blame either the interrogatories, or the sureties which undertake in this stipulation, seeing the thing is required, nay, enjoined with such necessity for the Church, to exclude infants, because they cannot by their own tongues contract, were over rigorous: and not to take security at all, for those who cannot answer for themselves were to be to careless; for the profession of faith, being necessary to a public admittance into the house of God, what cause is there why sureties may not lawfully do it, seeing they know they are the children of faithful Parents, and so consequently partakers of the promise, and that they are such as would make the same profession themselves, if they were of years, or that the Church should not require it, even to put men in mind upon what condition they admit them into the Church, and to manifest a reason, why they refuse others: so that for any thing I see alleged against it, as faith and repentance are necessary to make the Sacraments effectual, so this faith in this case is lawfully professed by the sureties, and effectual for the infant, whom to accept into the Church without this, were to wrong the Sacrament, and not to receive with this, were to wrong those infants, to whom the covenant belongeth by an everlasting promise. 
Gen. 1●    

apology.  

Of the Cross in Baptism. SECT. 9  THE last thing about Baptism, is the sign of the Cross which though I long held otherwise, yet of later years I held lawful to be used, taken in this construction that after the child was incorporate into Christ and his Church by Baptism; the congregation, by the mouth of the minister, as their Agent in this and not Gods, as in Baptism, should acknowledge their acceptance of him into their society▪ and sign him with the sign of the cross, as with an ancient token of christian profession, in token of that which the congregation hereafter expected and hoped for at the hands of this child newly made one of their fraternity by Baptism. In which use, I held it no sign from God to men, as be the Sacraments: nor of men to God, as the bowing of the knee in prayer, but of men to men, as the Kiss of Love, or the Ring in Marriage; no part of God's worship, no part of the Sacrament, no consecrating or operative sign, no Symbolical or Sacramental sign, no not so much as explicatory to set out the virtue of the Sacrament, as oil, milk, honey, and other old devised, but well rejected ceremonies did; but to be a simple significative rite, to express the congregations hope, and expectance of this child. And in this have defended it, not as well imposed, but as lawful to be used, at sundry meetings before and since my Subscription; and to persuade me that our church intended it in this sense, I have these reasons. First, because it followeth after the very act of Baptism finished. Secondly, because the words are in the plural number (we receive this child etc. Thirdly, in private Baptism, where the company expecting present death, could not hope for such a christian profession to be, after made, that Sign was omitted, which if it had intended any consecration or operative virtue, might and would then have been used; and lastly because the Godly fathers which reform the book cast it out of the sacrament of the Supper, and all other uses where it assumed any superstitious purposes, I believe they meant here to reduce it to the very first use and only good use which it had to make it a simple token of christian profession, and no more.   

Answer.  
It little availeth in the consideration of wise men, either to publish our own former true opinions which afterward we endeavour to disprove, or to afford just excuses for the lawful practice of that church, with which notwithstanding we are not willing to consent; It being either decept in us to allow what in conscience we think not to be good, or an unexcusable weakness not to consent unto that which we do allow; In this respect of the practice of sundry men (who are willing to seem and peradventure in truth are virtuous) the church of England may justly complain as Saint Hierom doth ab, 
Hieronimus Epist. 133.  aemulis nos frustra Lacerari, qui malunt videri contemnere praeclara quam discere: doubtless the number is great (and yet a number deservedly not of any great account) which will rather seem to contemn, 
Maximum judicium ma●oe mentis fluctuatio. Senec.  then to learn wholesome things. Moral wise men have thought wavering to be the greatest sign of an evil mind. For wisdom cannot better appear, than ever to will and to nill the same things; this being as one noteth the foundation of that truth, that the same thing cannot ever please, 
Non potest idem placere nisi rectum. Sen.  if it be not just. Let those then that be wise consider of your speech. You first for a long time held these Ceremonies not to be lawful (we take you first from the beginning of your resolution in matters divine) then after that lawful; now upon the third change unlawful, and peradventure hereafter we shall have better hope; I can in all humility and charity grant unto you the same favour, which upon such inconstancy I would desire to be granted to myself in the like case: but surely wise men not so easily moved with the same passions that we are, do well discern that it is not safe in matters of this nature, to rely upon their fancies at all, whose opinions in things for which they contend with so much earnestness, are continually subject to so much change; reason ever by collection concluding thus, that whatsoever hath been may be, and those who have thrice changed are not at all times when they seem so guided by the truth which is ever the same, but rather may fear the imputation of a double mind, 
james 1.8.  which as S. james faith, is unstable in all his ways. Yet notwithstanding, we are willing and desirous to hear from you such speeches, as are arguments of that love and obedience which all men ought to bear unto that Church wherein they live: we are content to allow (although you have not fully expressed the intention of the Church of England in this point) That to sign the Infant with the sign of the Cross, was to sign him with an ancient token of Christian profession: that it is not a sign 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 operative sign, no Symbolical or sacramental sign not so much as explicatory but a simple significative rite express to the Congregations hope & expectation of that child; which no man can doubt to be the virtuous & religious intention of our Church: both because (as you confess) It is after Baptism, 2. It is said, we. 3. It is omitted in private Baptism. 4. And lastly the sign is omitted in the Lord's Supper, as not giving either virtue to the Sacrament or holiness to the action, which were (in these latter times) unsufferable errors, superstitiously brought in by the Church of Rome: wherein all indifferent men may see the moderation of our church, which having left the ordinary use of the Cross, in all actions at all times, (for which the practice of antiquity might have been some warrant) have only admitted the same in Baptism, as then chiefly requisite for a signification of that profession, which at that time the Infant undertook, and therein meant to continue for ever after. In this sense (which is the warrantable intention of our Church) if you have held it lawful heretofore, and now do not, we may say as S. Paul to the Galathians; 
Gal. 5.7  Ye did run well, who hath hindered you, that you did not obey the truth? but we will not censure you, but rather hope better things of you, desiring all men to remember the Apostles peremptory conclusion; If any man teach otherwise & consenteth not to the wholesome words of the Lord jesus Christ, & to the Doctrine which is according to godliness, 
1. Tim. 6.3.4  he is puffed up and knoweth nothing, but doteth about questions & strife of words, whereof cometh envy, strife, railings, evil surmises, froward disputations of men of corrupt minds, and destitute of the truth, which think that gain is godliness.   

apology.  
But now my Lord observing duly the 30. Canon, made of purpose to explain the lawful use of the cross, to which we are now tied, 
Canon. 140.  as to the judgement of the church (though for my reverend opinion of that assemhly I could easily believe that in this explication they have been used as were the good fathers at the counsel of Arimine, under great penalties;) I find that our Church professeth to retain it for the very remembrance of the Cross, which is precious to all that truly believe in Christ, and in such use as did the antic fathers and churches, and by name, that by that ceremony and honourable badge the infant is dedicated to the service of him that died upon the cross; In which construction I do not see how I can subscribe unto it, as before I did; for confessing that I grudged the name of an honourable badge, remembering to what dishonourable Idolatry, it served of late and yet doth in Popery, and being thereupon attainted by the Pears and neighbour Churches is not yet restored in blood, and think we may say of it, as jacob of Reuben; Thou wast fair, but hast lost thy beauty by climbing up unto thy father's bed. I protest against that memorative use of it in the congregation and in the Sacrament, to call to mind the Cross of Christ (whether thereby his sufferings, or his Altar be meant) as that which openeth a gap to cross in daily use, and crosses and crucifixes, and so any Imagery in the church and worship of God; and think that this which hath been abused with spiritual fornication, as a common harlot, may easily prove in that use a cunning bawd to solicit the unstable hearts of men to their old superstition, and therefore seemeth to me to be against the second commandment, which forbiddeth all provocations unto Superstition, as well as the seventh doth all incitations to Adultery.   

ANSWER.  
FRom dislikes seeming as grievous in show, & for a long time as vehemently pursued by a great number, we are now come at the last to that one point (the Cross in Baptism) wherein alone both antiquity is thought to be too superstitious, and this present age, for following the same example, unexcusable of a dangerous & unsufferable idolatry: but as the Church of England, hitherto hath not found it sa●e to follow the reformation of those men, who know no other means to purify Churches, but to pull them down; so in this she esteemeth it safer and more virtuous, to free the sign of the Cross from the stains of superstitions, contracted in these later and corrupted times, rather than altogether to reject the more ancient and purer use thereof, as men ashamed of that which was. Saint Paul's rejoicing at the Cross of Christ. 
Galat. 6, 14  We are not desirous in things of this nature, to satisfy the Reader with empty words, b●. as far as we are able in truth, to let all men see, that both the Church hath reason to exact an obedience to that which it doth lawfully command, and that their curiosity is without excuse, who either of singularity or ignorance, seem to pretend holy reasons to warrant them, in that which they do refuse: and surely it must needs be thought, an unthankful and overbold accusation of those men, who dare adventure to accuse a whole Church, a sincere and religious Church, a Church wherein they have been borne, nourished & brought up; whose true doctrine hath been the foundation of their-iudgements, if they have any, rather than they will be thought to like others or in what things they refuse obedience to her Laws, not to be warranted by God's word, as the unstained actions of a sanctified, grounded, & pure zeal: as if the Church of England, which in the true opinion of the world is more settled, more reform, more virtuous, under the government of so sincere and so religious a prince, had by an universal consent conspired as it were to increase Idolatry, and established constitutions for the unjust recalling of the justly banished superstitions of the Romish Church, and therefore observing duly the 30. Canon made of purpose to explain the lawful use of the cross, to which we are now tied as to the judgement of the church, 
Can. 140.  you do not see how you can possibly subscribe unto it as before you did. We desire all that are indifferent to view the reasons and uses contained in that Canon, and we doubt not but it will appear that their motives were sufficient to ratify the use of the Cross in the intention of our Church, and to free that learned and religious assembly from the imputation, you lay upon them, by comparing it to the Counsel of ARMINE; First, jewish and heathenish blasphemy derided our fathers in the christian faith, for preaching & believing in him, who was crucified upon the cross, by which all virtuous and pure both men and times were so far from being discouraged in their profession, by the ignominy of the cross, as that thereby they rather rejoiced and triumphed in it, yea, the holy Ghost so far honoured the despised name of the cross amongst the jews, that under it, was contained all the suffering, the merits, the fruits, and the comforts of Christ's death. From hence proceedeth a reverend use and estimation of the sign of the cross, in the Apostles time, signing hereby not only themselves when they met with the jews, but their children which were baptized, to dedicate them by badge, as it were to his service, whose benefits bestowed upon them, were contained under that name, and procured unto man by Christ's death upon the cross. But time corrupting often with stains of superstition the best things (for if Christ tell Peter, If I wash thee not, 
Ioh, 13, 8, 9  thou shalt have no part with me; Peter will answer, Lord not my feet only, but my hands and my head) so apt are we to overdo that which we find to be profitable unto us) The sign of the cross in the more ignorant times of the church that followed after, became so loaden with a continual and necessary observation, full of superstitious Idolatry, as if it had been for all occasions, a complete armour to every Christian, and that nothing could be well, either begun, continued, or ended, that was not first hallowed with this sign. From which ignorant opinion, blemishing a thing of virtuous and good use, the Church of England desiring to free the sign of the Cross, doth not command or allow the public use at any other time but in Baptism, and that first, as no part of the substance of that Sacrament, adding any thing to the virtue or perfection of Baptism. Secondly, nor as a means of admitting of any into Christ's flock, but as a lawful outward ceremony, and honourable badge, whereby the Infant is dedicated to the service of him that died upon the cross. In respect whereof, the very name hath and shall be honourable amongst all true christians to the world's end: and therefore your comparison, of those in the convocation for making of this Canon, to them in the council of ARMINE might have been well spared, seeing the particulars of both being duly weighed, wise men may easily perceive the beginnings, the proceedings, and the conclusion to be far unlike: and therefore I must tell you, though not with so much severity as the cause deserveth, you could not with all your study, have found out a comparison more unbefitting this cause, & more presumptuously injurious to the King and the whole Church; which, that the reader may better understand, we will briefly set down as others have done, from the beginning to the, end the proceeding of that council. After CONSTANTINE'S death, whose wisdom suppressed the greatest heresy, & whose virtue taught the whole world religion; CONSTANTIVS his son reigned, one rather seeming not so evil as he was, then being in truth, so virtuous as he seemed, whom to have settled in a right opinion in his Father's time, had been a duty of good service toward God, a mean of peace and quietness to the church of Christ, a labour easy, and peradventure, as pleasing as the suggestion of those, who were the unnatural corruptions of a well disposed son, of so virtuous a father. CONSTANTIVS, by the persuasion of the ARRIANS, devised to assemble all the Bishops of the whole world, about their great controversy; but in two several places: the Bishops of the West at ARIMINA in Italy; the Eastern at SELUCIA the same time; amongst them of the East there was no stop, they agreed without any great ado, gave their sentence against heresy, excommunicated some chief maintainers thereof, and sent the Emperor word what was done: whom doubtless it much offended not, that an heresy of that nature could not from the authority of wisdom obtain strength, which it is like had not been so much favoured by him, if he had not esteemed the danger in the word to be little, whilst their meaning, as they pretended in sense, was all one; but I lay the greatest part of the blame for this evil upon AELIV● LEONTIUS Bishop of ANTIOCH, that favoured the ARRIANS (for mildness and yielding in some Bishops made the whole church be troubled with that heresy) who scratching his head, white for age, said when this snow is melted there will be much dirt; 
Sozo●. lib. 3 cap. 19  as if the bishops which were to succeed him, would not suffer the same Hymns (it is like of gloria patri) agreeable to the Nycen council which he did, they had at Armine four hundred which held the truth, scarce of the adverse part four score.  
But these obstinate, and the other weary of contending with them thereupon, by both it was resolved to send to the Emperor, such as might inform him of the cause, and declare what hindered their peaceable agreement; 
Ex part nostra leguntur homines adolescentes, parum docti & parum cauti●ab Arrianis autem miss●senes callidi & ingen●o valentes veterno perfidiae imbuti, qui apud regem facile superiores extiterant, Sulp lib, 2, Sozom. lib, 3, cap, 18, Ruffin, lib, 10, cap, 2, Hiero, in dialo, contr. Lucifer.  there are chosen on the Catholic side such men as had in them nothing to be noted but boldness; neither gravity, nor learning▪ nor wisdom. The Arrians for the credit of their faction, take the eldest, the best experienced, the most wary, and the longest practised Veterans they had amongst them: the Emperor conjecturing of the rest on either part, by the quality of them whom he saw, sent them speedily away, and with them a certain confession of faith ambiguously and subtly drawn by the Arrians, whereunto unless they all subscribed, they should in no case be suffered to depart from the place where they were; whereby many vexed with hunger, and violent detention, yielded up their conscience as captive to those penalties that were urged upon them: yet as it seemeth by some others, what error soever was concluded in that council, was rather from the obscurity of the Greek word, then from any penalties: of which Saint Hierom saith thus; Ingemuit totus orbis & se Arrianum esse miratus est. Now, what can there be in the late grave and reverend convocation of the clergy of England answerable to this council? First, for any thing that I know there was amongst them no faction▪ Secondly, they dealt not deceitfully with the king to obtain an allowance of what they concluded. Thirdly, no man was urged by compulsion, or detained upon penalties to give his consent; only in this one thing, peradventure not unlike, that the council of nice had on her side four hundred, whereas the Arrians (these inventors of new opinions) had not four score: beside I doubt not, but what was practised with the Emperor in this council, the contrary was done with the King at the convocation, and so consequently you have little reason to think that they were used as the good fathers at the council of Armine, for all men see that such as the Catholics made choice of as Ambassadors for their part, to the Emperor at that time, such the schismatics selected as solicitors of their cause, and followers of those petitions which were delivered up: some in whom nothing was to be noted, but boldness, neither gravity, nor learning nor wisdom. Which if you confess, and thereby would conclude yourselves to have the truth, but to have also the same evil choice of Agents, as the catholics at that time; we say this were to wrap his sacred Majesty in the oversight of Constantine, and for excusing of yourselves, to lay an injurious imputation upon one of the gravest, the most religious, the most learned and virtuous convocations that ever were assembled in this church: wrong not your pretended sincerity & zeal over much in your uncharitable & uncomely censuring of that meeting from which we doubt not but holiness and piety shall receive strength and comfort, 

Signum domini●●m. ensign Regni▪ Symbolum patiennae, humilitatis, mortis Christi triumphi.  
Bucer. in censu. cap. 11.   and the church very shortly shall be blessed with a consent and happy peace, strive not against the retaining of that which the ancientest fathers so much commend, called it the Lords sign, the badge of Christ's Kingdom, the note of patience, of humility, of the death of Christ, of his triumph, from these beginnings men may not ignorantly proceed to become in the end direct enemies to the cross of Christ, this made master BUCER modestly to speak concerning the retaining of the sign of the cross in Baptism in our church; Signum hoc non tam quod est usus in Ecclesia antiquissimi, quam quod est admodum simplex, & presentis admonitionis crucis Christi, adhiberi nec indecens, nec in utile existimo, 
Bucer in cer●. cap. 11,  si adhiheatur, modo pure intellectum & religiose excipiatur, nulla nec superstitione adiuncta, nec elementi servitute aut vulgari consuetudine: all which considerations are and have been observed in our church, and therefore I cannot but marvel how you should compare it to Reuben ascending to his father's bed, the one being an agent of much evil, for which he lost his beauty, the other only an innocent sufferance of some evil, by which, if any blemish were contracted to a thing fair, for you say, (Thou wast fair) It is more fit the spots to be put to an everlasting banishment: and therefore discretion would have forborn those speeches, which follow, seeing we must tell all the world, which often by others hath been proved already, That the Cross in Baptism as it is used in the Church of England was never either a spiritual harlot heretofore, or a band now, and consequently his use no way forbidden by the first table, which will better peradventure appear in that which followeth.   

apology.  
Again, if by it the child be dedicated unto Christ, then is that done by it (at least externally) which was before done both effectually and solemnly by the Act of Baptism itself, which must embrace either the sacrament of insufficiency to the same point, 

Act. 15.28. 1. Cor. 14, 26, Gal. 4, 9  
Bafil. de natali Chri.  
Zanch, Com. pend▪ Loc. de tradit,   for this addition of idleness and superstition in either, whereof it is made unlawful (at least in the imposers) and upon as good ground to be refused, as those other ceremony, which Popery drained from antiquity, and all reformed Churches have religiously cast out.   

ANSWER  
WHere men are willing to dissent from the ancient lawful practice of their own church, either because they are desirous to be like others, or because they cannot long endure to be like themselves, It is strange with what care they are subtly cunning, to ●inde out probable excuses whereby they may seem to the common capacity of man, for to err with reason. If when we admit into the church the Infant by Baptism, we than also sign him with the cross, in token of that warfare which he promiseth to undertake: shall we therefore conceive that either the Sacrament is impeached of insufficiency in that point, or that this addition is idle and superfluous? It is over much confidence and rigour to conclude thus; we derogate nothing from the sacrament of Baptism, when we call the cross a token of our warfare for Christ. For there may be many signs of one and the same thing, though notal alike excellent. Baptism is a Sacrament ordained of God, and a seal of his promise, teaching us also that we are Christ's soldiers & must fight under him, choosing a ceremony ordained by the church in the purest times, in sign and token also of the same warfare, and as it was not superfluous in the Law to declare one thing by many signs, as namely, man's uncleanness by circumcision, purifying &c. So it must not be accounted needless under the Gospel to make that plain by words or signs, that at the first cannot so easily be understood. Saint Austin saith that the whole action of our Redemption, is signified unto us by the day of the nativity of Christ yearly celebrated, and also by the Sacrament of the supper, but after a diverse sort: 
Aust. Epist. 190. ad lanuarium.  for the day of the Nativity is only a memorial thereof, the other a Sacrament. The same may be said of crossing in Baptism, and of baptism itself; the one is a more external & accidental sign the other a substantial Sacrament, 
Act 15.28, 1. Cor. 14, 26. Gal. 4, 9  neither is this sign in the numbe● of those unnecessary things which are a burden, or not to edifying, or one of those beggarly rudiments which bring us into bondage again; or one of those which Popery drained from antiquity and all reformed churches have cast out: but a sign for use of great antiquity in the Sacrament of baptism: now things that are significant are not all equally significant, for a sacrament saith Saint Austin, is when there is such a remembrance of the thing done, that there is also something signified which is holily to be received, 
Sacramentum est autem cum reigestae ita rememoratio fit, ut aliqnid etiam significari intelligatur. Aug.  so that howsoever many ceremonies are retained in the church significant for those ends, furtherances of piety whereunto they serve, yet we neither do, nor dare account them significant as the sacraments, which represent christ, and are rather to be received then done, the other rather to be done then to be received by us. If this sign then of the cross have not been drained from Popery, as you imagine, but of ancient and public use in Tertullia's time, who lived within less than a hundred years after Saint john; If Bucer in his censure of our liturgy, P. Martyr, Hemingius, Beza, and diverse others of the reformed Churches (as shall appear hereafter) account it to be lawful as it is used and retained in this Church; we cannot but tell you and the whole world, that the curiosity of some few, is no just prejudice to antiquity: nor these sleight occasions either warrant to your conscience for disobedience, or in the opinion of wise men, any great imputation to our Church.   

APOLOGI.  
IF by this sign the Infant be dedicated to Christ, then is this sign a means by which Christ is worshipped, 

Mat. 15, 9 Col. 1, 20, 22, Zach. de Reed. in precept. 2.  
P Mart. lo Co. Clast. cap. 9  
Hos. de Origin. templor. lib. 4. cap. 1 & 2.   and so will-worshippe is raised repugnant to the word; for this is plain, that every action referred to God, to set out any part of our devotion and duty to him, is worship. And again, it is confessed by the learned, that in dedication of the Temple at Hielrusaem, mens houses, the Priests, the Altars, or whatsoever was dedicated 〈◊〉 God's service or protection, the very ceremonies, as being then built upon a word of God, were parts of God's worship, and concluded against the Popish dedicating ceremonies, that we now may use no other means or rites of dedication than the word, Sacraments thanksgiving and prayers, such as Constantine only used at the dedication of the Temple which he built at Jerusalem. Add hereto that the Papists which abound in significant ceremonies for dedication do hold them all to be mean; and parts of God's worship: finally yet if he that dedicated an Altar to an Idol were, 
Lib. 6. de S. ●om.  as Austin saith, the worshipper of an Idol in that dedication: them they that dedicate a child unto God are in that dedication worshippers of God, and then the means of that dedication, must be the means of his worship, which for man to devise de novo and impose, is to teach for doctrine, men's traditions.   

ANSWER.  
THere is no plea we so willingly hear, as that which striveth for the sincerity of God's worship, for that being man's duty and happiness, yet because easily corrupted, least of all permitted to man's liberty (God having prescribed an exact form how he will be honoured) we ought all of us, both to search out and to further those holy observations, which are free from superstition, & do serve unto this end. To dedicate the infant by this sign to Christ, is to make this sign say you a means whereby Christ is worshipped, and so will-worshippe is raised repugnant to the word of GOD, a thing surely not fit either to be commanded or performed by any that are virtuous in our Church.  
It seemeth that in this more than ordinary curiosity of zeal, you have neither rightly weighed what it is to dedicate in that sense which the Church taketh it, nor how many, and of what nature are the parts of external divine worship. For every action referred to God (of which kind pearaduenture this is not) to set out any part of our devotion and duty to him, is not of necessity worship; for as in Baptism we are incorporate into the death of christ, which was ignominious upon the cross: so by this sign we do externally testify to the world, that we have commended ourselves (for it doth not please you to say dedicated) unto his service, of whose death, merit, and profession we are not, nor ever purpose to be ashamed; all which we testify by signing this sign in the seat of shame, without any proportion or resemblance with divine worship. Only we acknowledge (as D. Whitakers noteth) that this is an ancient ceremony from the first beginning almost of Religion, 
Whit. contra. Quest. 6  and the christian church; the reason whereof, as he noteth was this; Vt Christiani qui tum inter Ethnicos vivebant qui a fide alienissimi essent, sese omni ratione Christianos esse declararent, atque testarentur publice, That christians, who then lived amongst the Heathen, and such as were aliens from the faith, might publicly testify and declare themselves that they were christians.  
For with this sign (by reason of the contempt of the cross which all others had) the christians were accustomed to mark and sign themselves, as with the ensign of their own profession; which being the custom of those times (as Doctor Whitakers noteth) and no more than is performed at this day, we cannot but wonder at the cavilling of such as make it any part of Divine worship, and at the peevishness of those who from hence would conclude a will-worship invented from human reason.  
All men may know that there was unto the jews, and so is and shall be in all Churches until the end of the world, besides the Sacraments in the external worship sacrifices, oblations, and such like, which are not the inventions of men, but traditions of the church which (in matters of this nature) hath authority to appoint days, places, and things furtherances and parts, though not of the immediate, yet in a large phrase, of the external worship of God▪ of which external worship, some parts belong to obedience, doing and fulfilling the moral precepts, some other to the observation of outward ceremonies, and yet even these are not all of one nature, nor of equal nearnes to the principal parts of the outward worship: for the ceremonial worship, which hath and shall be in the Church in all ages, consisting in things and actions, is thus distinguished: into those wherein the worship consisteth, & into those which are annexed to it. These amongst the jews were Temples, Altars, Persons, Garments, Vessels, Times and such like, but with us (as one noteth) they are for number fewer, 
Zanch, in Deca. pag. 41●.  for signification more famous, for virtue more excellent, for● observation more easy. 
Numero pauciora, significat●one Aug. ●o●a v●rtute ●rae●●ātiora & obseruatu taciliora, Aust. Zanch.  And howsoever we can be content, to say and think, that it is not lawful to worship God with any other external and ceremonial worship than is warranted in his word, by his own allowance: yet if any thing be varied, which is not commanded of God, or added, not as essential, but accidental, and not as necessary, but as indifferent, pertaining to comeliness, order, and edification, we cannot think that there is any change in the worship commanded, nor any new worship brought in without warrant. For example, Christ celebrated the Supper at evening, the Apostles and the Church after them, in the morning; shall we say therefore any thing is added or detracted in this Sacrament? no because Christ did not command that this should be celebrated in the evening as he did, but only that we should do that which he did, not at that time wherein he did it, so that the ancient Church (as we may read in justin Martyr) mingling and delaying the wine with water▪ did not therefore or thereby change the institution of the Supper, whereof there may be a twofold reason; one that the wine which Christ gave to his disciples, might be so allayed for any thing we know, seeing the Apostles have set nothing down to the contrary, and therefore probable that the ancient Church received it from them. Secondly, because the ancient Church did not add ●his in the Sacrament, as an essential necessary thing pertaining to the substance of the Supper, 
Blood and water out of the side of Christ.  but as accidental to signify a mystery; the like may be said of many things in Baptism, where either by adding or detracting to alter things otherwise not essential in Baptism, and therein still following the laws and ceremonies of that Church wherein we live, is not to change either the sacrament of Christ, or to profane it by addition of any will-worship; to ordain then new divine worship, is to add unto his word: which thing is not lawful, seeing the word is necessary, bindeth the conscience, delivereth the substance of divine worship, and hath nothing in it expressed indifferent. Now to add hereunto is to ordain somewhat, as a thing absolutely necessary, & pertaining to the essence of worship, and which so bindeth the conscience as the word itself, and therefore they add not to the word, which by the consent of the Church, do ordain any ceremony in the external worship (observing the limitations of order, comeliness, and edification) not as necessary, but as a thing indifferent and free, binding the conscience not out of the quality of the thing, but only from hence, that it is commanded: for as there are (as the schoolmen 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 kind in Baptism we account the cross.  
But as we neither allow unmeet, nor purpose the stiff defence of any unnecessary custom heretofore used in Baptism, so we know 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 delivered as it were unto Gods own possession (for the Church and every member thereof, as Master Zanchy noteth, ought first of all to offer itself to God) ceremonies fit to betoken such intents be usual with us, as in the purest times they have been. Hereby putting the whole congregation in mind that the Infant thus admitted into the church, hath by the promise of his sureties renounced all obedience to the enemies of God, & surrendered up himself for ever unto his service who suffered for his redemption upon the cros. This being then our innovation, and the beginning of that profession wherein we purpose to continue to our lives end, to have either besides the thing, which is Baptism, a significant sign which is the cross, or to call it a dedication (seeing the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the old translator of the Bible, 
unde Encoenia novalia.  sometimes translated dedico, sometimes initio or innovor (which Quintinus observed at the fifth canon of the council of Gangrene) cannot be, in my opinion, from the word Dedicate to make the cross any part of divine worship: for though our dedication be not such as the dedication of the Temple was (and therefore the comparison unfitly alleged in this place) yet godly men (as P. Martyr noteth) are then visibly consecrated unto God when they be washed in holy Baptism, 
Loc. Com. part. 4. cap. 19  and hereof to have a sign externally to signify their intention, or this sign to be the cross cannot in any, reasonable construction be the invention of a will-worship.  
And if this sign be less lawful at this time, by the blemish it may seem to receive from Popery; It is not impossible, but that sometimes they may judge as rightly, what is decent about such external affairs of God, as in some greater things what is true.  
The Hebrews did dedicated and initiate their things not by simple and bare words, but by adding of outward rites, signs I mean, and tokens which might be seen, not that they taught any holiness or divine quality to be in those things (for seeing it is in the soul, these are not capable of it) but so they thought because the rites being instituted by GOD (whose authority in this case the Church now hath) those things which were consecrated, might become instruments of the holy spirit, 
Loc. Com. lib▪ 4 19 lib. 4. cap  by which the faith of men might be stirred up; this is the opinion of P. Martyr. Seeing then our dedication, as shall appear afterward, is not as you imagine, we conclude, that it is neither unlawful for the church to add ceremonies, significant in this kind, as accidental parts of the external worship, nor (though we yet grant you not so much unlawful amongst those for to account the cross, being neither by our church esteemed as a means) of divine worship, nor imposed for Doctrine, being but the tradition of men.   

apology.  
IF the child be dedicated by this sign, then either initiated as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth or consecrated hereby as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
Chanack▪ Chadash.  If the former than Baptism is made void, if the latter, than the cross is operative, and to say truth, in use of speech, to dedicate unto holy use, and to consecrate is all one; nor can it be replied that dedicated is as much, as declared to be dedicated (though if it were so, this sign should come into a needle's office, yea into that for which Baptism was ordained) for beside that the phrase is not used, the very words of the Canon do reject that sense, 

Illir. Clavis. script.  
Bel▪ Ide cult. sanct. lib. 2, ca 5 Martyr, lo. Co. Clas. 4, 9▪  
Orig. Homil. 8. in diveri. Ter. de Co●o. mil. Cypr. Epist. 6. & ad Demet & test. advers 9 jud. lib. z. cap. 1. Hier. epist. ad Demetriadem Amb. Ser. 49. & 90.  
Athanas. de Incar. ubi. Basil. de Sp. san. cap. 37. Aug. tract. in joh. 110. & others.  
Maashal of the Crosse. fol. 24. Bellar. de Imag. lib. 4. cap. 30.  
Confer. pag. 73.74.  
Rhem. Anno●. in ●. Tim. 2, Stapt. prompt. part. 1  
Belar. demis. lib, 2. cap. 15.  
Marshal of the cross. Missase, in benedict▪ crucis.   by confessing our Dedication by this sign to be such, as the ancient fathers before Popery did use.  
Now it is plain, that saving the very point of adoration and worship, with which popery crowned this Idol, there is nothing ascribed to the cross, in or out of Baptism, by the rankest Papists, but the fathers are as deeply engaged in the same. So, if we use it as the fathers, we hold it to be so necessary for our defence, as was the blood of the passouer upon the Israelites posts, or as the mark on their foreheads in the ninth of Ezechiell without which none can be safe. For so did the fathers, and we take the soul to be fenced by the crossing of the body, and the cross to have virtue of consecrating the sacrament or the child: of driving away devils witchcraft and diseases, of strengthing against temptations. And if we will excuse the fathers by saying they spoke thus relatiuè, with reference to the cross of Christ and his death, neither will all their speeches hear this relief, nor have we at all distanced them from the Papists, who say as much for themselves: and then what Popish superstition is that, from which we have purged it? Specially if his majesty were truly informed at the conference, that in Ba●tisme the Papists never ascribe any power or spiritual grace thereto (as indeed he was not) witness their writers, and how either skilfully or negligently have we under the fair name of the Primitive and Apostolical Churches, reduced it to that use of holiness and consecration, which in the name of the Papists could not have been borne: I confess my Lord, I had rather think some committees to whom the penning of this Canon was betrusted to have failed therein then misdeem all that reverend assembly to have intended such a meaning. But so long as this interpretation stands as the mi●de of our Church I shall fear it justly, knowing how under the covert of phrases, the main points of truth have been surprised, and therefore may be again. So I conclude, that as the Israelites bore that altar for a sign, which for Sacrificing they could not have suffered, so for a simple significative sign, I could have borne that of the cross, which for an altar of dedication I cannot approve.   

ANSERE.  
WHILST some men, in the sincerity of an upright mind, have laboured with humility to give satisfaction to contentious spirits, both those persons run more speedily from us, whom we desire to overtake, and also a common enemy surpriseth us with advantage, making us to seem in the eye of the world to be of their mind, because with greater moderation we abstain from that vehement zeal to reformation, that others more rashly are transported with; so that in this case, the labour is neither easy nor safe. For to answer our brethren at home with that truth and freedom, which both the cause and our love to their persons doth challenge from us, is but to open the mouth of the common adversary, as if we spoke and thought as they do, and out of this fear, to suppress our answer, were with much weakness to betray the truth.  
This consideration, as it is not of small importance in the whole cause, so especially in this point concerning the cross, where the defence of a lawful ceremony, may easily be thought the erecting of that Idol, whereunto the most superstitious in those later times have been corruptly persuaded to give honour.  
For mine own pa●t in satisfaction to the Church of Christ (whereunto I owe the uttermost of that simple talon which GOD hath given me) I Protest, that neither out of malice I oppugn our brethren at home, nor willingly would be thought to Patronize the least error of the Church of Rome; neither, I hope, hath any thing ever passed my pen with so slight consideration since I was able to deal in this cause, whereof I cannot give a sufficient reason that it is far from the defence of any error of the Romish Church.  
And therefore in my opinion, the late Author of the Protestants Apology hath dealt somewhat unkindly with me and others, to allege us as witnesses for their side, but most inconsiderately, to the disadvantage of his own cause, who now in the latter end being driven from Scriptures, Fathers, and Councils, are compelled to support themselves with the wrested mistaken Testimonies of such as have and are willing to fight against them, and yet if we err of what value are our errors to convince a truth?  
The danger of this evil, if it were fully considered by our brethren that will needs strive with us, would make them forbear all further contention in this cause; and join with our Church in cerimonyes, as they do in doctrine, that all like the children of the same womb might be ready as with one heart and one voice, to resist their subtle and malicious attempts, who under colour of Religion, and the Catholic faith, seek treacherously the ruin, and subversion both of this Church, and this commonwealth.  
And therefore (in the judgement of all wise, and religious men) unexcusable is their pains, and travel, who extend their wits to the uttermost of that they are able, to derive an envy upon that government, (as Infected with Popish superstition) wherein, hitherto they have lovingly peaceably and plentifully been brought-up.  
It seemeth that the use of the Cross in Baptism offendeth not so much, as that the Infant by this means is dedicated to God's service; because (say you) If dedicated (at which word you take all your offence) then either Initiated or consecrated (for the words in the Hebrew do only signify one of these two) of which if we grant the first, you peremptorily conclude that Baptism is made void, if the second that then this sign is operative and hath virtue in it: and yet (say you) in the true use of speech, to dedicate and to consecrate is all one; I am sorry that in matters of this consequence for which men can persuade themselves that it is warrantable to forsake their flocks, that at the last, the conclusion being summed up, it should be only a contention of words; yet I must tell you that to speak properly, and as men of judgement have done before us; to consecrate is to make of profane things holy; to dedicate is when they are appointed to some certain GOD; 
P. Martyr, loc. Com. Par. 4.9  fo● to dedicate or Initiate the greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to consecrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to sanctify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for to sanctify as Peter, Martyr saith, is nothing else but to apply to divine & religious uses, or to prepare himself to offer some thing to God.  
Now if it may appear (as doubtless it will) that not only religious things were dedicated, but other things also, and that their dedication was in another kind, without any worship divine, but by first using; what inconvenience will follow, if in the whole action of baptism, and those prayers that are used, the Infant be dedicated, which in the canon is ascribed unto the cross, that being the only external ceremony expressing the intention of the whole act? Thus David's house was dedicated, for which was made the thirtieth Psalm: the walls of a city. Nehem. 12.27. were dedicated, which was nothing else, as P. Martyr saith, but that the walls of a city being made up, the people together with the Levites and Priests, and also the Princes went thither, and there gave thanks unto God, because the wall; were re-edified, and prayed that the city might be righteously used. This kind of Dedication was called by the Hebrews Canach. The other which was Chadash, was to consecrate things holy to God. Now, which of these you understand to be done by the cross in Baptism, it will not be greatly material against us, seeing the very act of Dedication or consecration dependeth not upon the sign of the cross, but yet so said, because the cross is an ancient significant convenient sign of that act of dedication or consecration which is done in Baptism, by the word and prayer.  
For our Dedication in Baptism is as it were, a surrendering of all that tied which our parents, or ourselves might have in ourselves into God's hands: wherein as in the dedication both of the Temple and the Tabernacle, God gave a manifest sign that he took possession of both: so it standeth with reason, that on the Infant's behalf, hereafter to put him in mind, and for the present to admonish those that are lookers on, that the minister sign him with that badge, which is the ensign of his merit & victory, whom the child must serve. The ancient use of the cross at all other times was for infidels, but in Baptism for the good of believers, which is intended still: but as they have done in this, so they exclude the cross in the dedication of Temples, as if it were all one to build a house to God, and a parlour or Kitchen to ourselves; wherein though I allow not greatly, the superstitious number of twelve in the building of Churches: yet I am not altogether of their opinion, who hold crosses unmeet at the dedication of Temples, which if some corruptly have used to a false end, we cannot but mislike their superperstitious intention, and yet retain that warrantable sign, which well becometh that place, which ought to be the religious school-house of Christ's death. If we may credit antiquity in the story of julian, when he looked the entrails of beasts (for soothsaying, 
Sozo●. pag, 108. Nazian, or ● in jul. 1. P. Diac. etc.  invenit crucem coronatam, he found a cross with a crown, from whence some collected Christian religion to be perpetual, and that julian could not overcome it, others Angustias & quasi carceres crucis; but peradventure more truly, to signify an everlasting Crown purchased by his death, that suffered upon the cross; beside, in the garments of those jews which sought to re-edify the Temple at julian's commandment, there were imprinted crosses, as if that power that suffered ignominiously upon the cross, would testify the strength of his arm, even in that which they most contemned, shall we then be ashamed of that badge? or be unwilling to dedicate ourselves unto his service by that sign, which was the note of his fearful power to such as resisted his right hand, and so far honoured by the holy ghost that it often expresseth the whole merit of his passion, by the blood of the Cross, so that if strange conclusions be not urged upon us, It is neither to make Baptism void, to say we are dedicated by the Cross, (ascribing that to the sign which is done in the whole act) nor to make it, or Baptism operative in that sense, to say that by Baptism and so manifested by that sign, we are consecrated to god's service, and that consequently, our dedication by this sign, is such as the ancient fathers before popery did use.  
But least the innocency of the ancient times, should seem to be a warrant for the simple use of the Cross among us, (who thought it ever Honour and virtue enough to tread in the harmless steps of our forefathers) you lay an equal burden for this corruption upon them, as if nothing were ascribed to the Cross, in or out of Baptism by the rankest Papists (saving the very point of adoration) but the fathers are as deeply engaged in the same; this If I had uttered, the Church of Rome would justly have thought, that I had done them a great honour, in allowing their superstitious abuse of this sign, saving only in one point, to be the very same ●or virtue, and power, as the auncyenter fathers did ascribe unto it; so that whilst you desire to make the Church of England as guilty of superstition in the use of this sign, as they are now of the Church of Rome, you Inconsiderately and perhaps untruly make the rankest papists no less Ignorant in that point, than the auncyentest and purest fathers have been before them: whatsoever is capable of corruption (as the best things and actions wherein man concurreth, of necessity are) (for we have all corrupted our own ways) cometh not upon the sudden to that height of evil but that more evident marks of the former Integrity remain, which in continuance of time, are not only blemished, but wholly turned into another corrupt nature.  
This is evident in that great and Antichristian defection of the truth, which was not all eclipsed or overshadowed at once; but Ignorance breeding superstition; superstition never satisfying itself in the surmised acts of religion, but erring in the excess, as profaneness in the defect, hath added daily to the first corruptions, that she is now as the head of a small river, which sendeth forth but one stream, which cannot know her own daughter in, continuance of time, being grown like unto an Ocean, by the manifold additions of sundry and straying waters.  
The Histories of former ages do record unto us the beginning, the increase the perfection of the growth in the superstitious corruptions of the Church of Rome; and howsoever all agree not, when this defection began, yet most men know, that there was a time in the priative age of our fathers, when few or none of the ceremonies of the Church were infected with such corruption as now they are. So that the severity of those is over great, who would wrap the fathers immediately succeeding the Apostles time, with the same superstition (save only in the point of adoration) wherewith the Papists are justly accused to be infected at this day: I confess, when the Papists are charged by us to have corrupted the truth, by rehearsal of many false miracles done by the sign of the cross, they allege the testimonies of all fathers, 
Bellar. Martial.  saying (which you confess, but I do not) that they have esteemed no otherwise of the cross then the fathers of the Church have done before them. We then say for satisfaction in this point, that it had been equal and right in you, before the imputation of so much corruption to the blessed memory of those holy men, to have showed what the Papists ascribe unto the cross, what the fathers, and what we; No man can deny, but that God, after the death of his son, manifested his power to the amazement of the world in this contemptible sign, which peradventure gave just occasion, being the instrument of so many miracles, that corrupter times, as those that succeeded were, did overburden it with fables and worship, the one false, the other Idolatrous, both serving to poison the after ages with dangerous superstition: the Church of Rome at this present, differeth from the ancient fathers, as we differ from them, in making the very cross whereupon Christ died, to be a relic, and all other crosses to be as Images: and lastly the vere figure made in the air, to have a spiritual and divine virtue, to cast out devils and to work miracles, 
Beller. lib. 2. de Imag. cap. 30.  and as Bellermine saith Terret & fugat daemons, pellit morbos, & omnia mala; sanctificat ea quibus imprimitur; which virtues or some of which, if God manifested in the cross in the days of our forefathers, 
Sanctit as accedit rebus cum signantium cruse.  to ascribe the same unto now, is not to say truly as they fathers did, but superstitiously to ere with the church of Rome, as if the power of healing which followed anointing in the primitive church, might be a warrant either for the anointing used amongst papists at this day, or embolden any man to say that nothing is ascribed by the rankest papist (for that is your phrase) to anointing, but the fathers are as deeply engaged in the same; so that whilst our church professeth the use hereof as the fathers did, they neither tie themselves to the example of all, nor can be justly denied to have the warrant of the soundest fathers for the use hereof. For the moderate use as now it is retained in the church of England seemeth to be an apostolical constitution, being accounted as a thing anciently & generally received in Tertullia's time, who was within two hundred years after Christ, and within less than a hundred years after, Saint john, 
Conser. pag. 73 74.  in which shortness of time, it were Injury to think, that a superstitious Idolatry, should gain that honour, to be accounted an ancient and a reverend sign. And therefore in my opinion less excusable is their fault, who lay the imputation of false dealing with his majesty by the Bishops at the conference, being informed (but as you say) (untruly) that the papists never ascribe any power or spiritual grace in Baptism unto the Cross; surely wisdom must account it if not malice, yet great rashness to give the lie to those reverend persons, in answer whereof I only say thus much; that what the Bishops had informed his majesty in this point, his profound knowledge like the oracle of God, 
Rhem. Test. in 1. Tim. 4 Bellard. de miss. Lib. 215 Signum crucis est ceremonia omnium communissima et antiquissima Aust Tract. 118, in johan.  addeth (and I find it to be true); and questionless those places alleged in your margin, do not prove that in Baptism the papists ascribe any power or spiritual grace unto the cross: but only make it a most ancient and most common ceremony, without which no Sacraments can rightly be performed. Wherein if following Saint Austin they go to farr● yet it is injury to charge them with that which is none of theirs; and for ourselves we say, & I doubt not but shortly it will be proved to all the world, we have purged the cross in baptism from all that popi●● superstition which did cleave unto it, and therefore you need not excuse that reverend assembly by laying the fault upon some committyes, seeing a little before you are not afraid to accuse them, for dealing with others, for the making of the Canons, as the fathers were used in the council of Arimyne, and whom immediately in the words following, you jealously suspect, under the covert of phrases to surprise the truth; but as wisdom and judgement is their honour, so reverence and obedience is our duty. So then to draw to a conclusion in this point (leaving the full defence of the cross to others of more judgement) we cannot but confess that we have read many things in the ecclesiastical histories, and the fathers in commendation of this sign, which at first peradventure not evil gave occasion of superstition to those that followed: many things we confess to be fabulous & untrue, sonethings perhaps counterfeited by Satan, other things true but not available to warrant the blindness of after times: some things which in those times might well be tolerated but not now: some things which even in these times, & in our church may justly warrant the use of the cross amongst us: 
Hooker. Lib. 5. Sect. 65. Pag. 165.68.  for) as one learnedly observeth (which may give the indifferent reader satisfaction in this cause) between the cross which superstition honoureth as Christ, and that ceremony of the cross which serveth only for a sign of remembrance, there is as plain & as great a difference, as between those brazen Images which Solomon made to bear up the cistern of the Temple & (sith both were of like shape but of unlike use) that which the Israelites in the wilderness did adore▪ 
2. Chro. 4.3.  or between the altars which josias destroyed, because they were instruments of mere idolatry, 
Exod. 32 4.  and that which the tribe of Reuben with others erected, near to the river of jordan, for which also (as you do) they grew at the first into some dislike, & were by the rest of their brethren suspected yea hardly charged with open breach of the law of God, accused of backwardness in religion, upbraided bitterly with the fact of Peor, and the odious example of Achan▪ as if the building of their Altar in that place had given manifest show of no better than intended Apostasy, till by a true declaration made in their own defence, it appeared that such as misliked, misunderstood their enterprise, in as much as they had no intent to build any altar for sacrifice which God would have no where offered, saving in jerusalem only, but to a far other end and purpose, which being opened satisfied all parts, and so delivered them from causeless blame: so likewise touching the sign & ceremony of the cross (which for a simple significative sign yourself can allow) we no way find ourselves bound to relinquish it, neither because the first inventors thereof were but mortal men, nor lest the sense and signification (namely to dedicate) should burden us, as the authors of a new gospel in the house of god nor in respect of some cause which the fathers had more than we have to use the same, nor finally for any such offence or scandal as heretofore it hath been subject unto by error now reform in the mind of men. 
Of kneeling at the Communion SECT. 9    

APOLOGY  
My last exception about the sacrament is about the kneeling at the communion, which for my own part I never stuck at, as at a thing unlawful to be used, because it is administered with a prayer over every receiver, and for that it is not unlawful, nor (if superstition had not stained it) unfit to take such a token of God's favour (aswell as the favours of a prince) upon our knees. But my reverend Lord this so extreme urging of it, in the Canon as to make the only omission of it (in a poor man who of a tender conscience and in detestation of the late popish and Idolatrous use thereof shall forbear it) so deep a cause of separating a man from all part in Christ's death, as that the minister himself shallbe suspended if he suffer him to communicate, seems a charge of more weight, than an indifferent ceremony should bear, & such as thrusteth men upon a breach of god's commandment, 
Math. 15.6. Zanch. compe. de Trad. Histor. Lib. 1. Cap. 11.  either in doing against persuasion, or forbearing the Lords table. And this makes me doubt how I can subscribe thereto, and calleth to mind Tacitus observation, that the mutual hurts of the men of Lions and Vyenna were so often & cruel, that a man might easily see, they fought not alone for Nero and Galba.   

ANSWER.  
Where the weakness of man hath no other strength, and his soul by reason of sin, no other means of salvation, but In and By the covenant betwixt God and him; there we are especially to make account of those duties, which are Signs, and means, of all that which religiously is to be performed on our parts: this the fathers have expressed under this one name of Devotion, which some of them not unfitly term the marrow of our burnt sacrifices as if our burnt sacrifices without this, 
Medulla Hol● caustorum, Lib. 4. Orthodox. fid cap. 3  were like the offerings of Cain, without fatness. Now as man (as Damascen speaketh) is composed of two natures, Intellectual and sensible; so he oweth and is to offer unto god a two fold devotion, the one spiritual, which consisteth in the inward mind, the other corporal in the outward humiliation of the body: this latter is rather for the furtherance of ourselves & others, 
john. 4.  in the ways of piety, them as a thing of itself acceptable to God, who being a spirit, is to be worshipped in spirit & truth: yet by this external gesture (the bowing of the knee) as by the manifest figure of our humility which corporally we perform: our inward affection cheerfully is stirred up, with alacrity & diligence to discharge what belongeth to his inward worship: the use of bowing the knee, when we either beg or receive any thing from God's hand, hath been ancient and warrantable in God's church, and it is no less comely & behooveful for us upon our knees, to beg that the cup of his blood may profitably and effectually pass to us, 
Luk. 23  then for our saviour himself prostrate to in treat, that the cup of his passion might pass from him.  
For seeing all men in the time of that action, whilst the minister uttering the words in the administration of the sacrament pray, that they may be preserved in body and soul unto eternal life, are then (unless they be careless of so great a benefit) humbly prostrate in their hearts, and begging with all, the assistance of his grace to receive it worthily: all other offices of religion may better want the bowing of our knees then this one, whereof by reason of our sins we may justly fear to want the benefit, and wherein we hope to receive our saviour and all his merits, at whose name all knees are to bow both in heaven and earth; & therefore our kneeling at the communion, as one well noteth, is the gesture of piety, 
Mr. Hooker. Lib. 5 Doct. 68 Pag. 183.  for if we did there present ourselves but to make some show or dumb resemblance of a spiritual feast; it may be that sitting were the fitter ceremony: but coming as receivers of inestimable grace at the hands of God, what doth better beseem our bodies at that hour, then to be sensible witnesses of minds unfeignedly humbled? and if the example of our saviour oversway any man's conscience in this case, we must tell them that the church hath varied even with allowance, both the time and the place from those which our saviour used; and in this our Lord himself did that which custom and long usage had made fit, we that which fitness and great decency hath made usual: which external decent humility if any ignorantly have stained with superstition, it is not their voluntary service without warrant in doing more than they ought can privilege us contrary to reason and the commandment of our own church to perform less than we should▪ For seeing, all local bodies must have some position in all that which they do or suffer, what could be thought of in this action more convenient for both, then kneeling, which fitly serveth to express our humility in receiving so unspeakable a favour, and withal to set forth the offering up of our thanks, which, prostrate upon our knees we desire god to accept in his own son? wherein doubtless if all men had been well instructed (nay if many had not been taught the contrary) without laws even reason itself would have ●ould them that nothing was better beseeming the reverence of this act, then heartily to beg & humbly to give thanks, for so unspeakable a benefit upon their knees. And therefore you have truly considered (weighing the thing itself) that it was neither unlawful nor unfit upon our knees to take such a token of god's favour, wherein how far even at ordinary times, others in former ages have gone before the presumptuous stubbornness of our days, 
de viris Illust. in jacobo, et epist 15, de laud, bu● Marcellae, Tertull, ad Scap, ce Lib, 3, ad Ver. Mark, cap, ●8. Ille interior in visibilis qui ●o● fecit auge●ur ac per hoc ●ordis affectus qui ut fierent illa precessa quia ut facta sunt cressit quia facta sunt crescit Aust. de cura p●o mort, cap. 5  saint Hierom and others may witness. For howsoever the motions of the body cannot well be, unless the mind before be prepared with the same affection, yet even that inward invisible humility of the heart which gave strength to this outward receiveth strength from it: and that which went before that it might be done, receiveth increase from it in that it is done: which decent behaviour if any mislike because what the church thinketh fit to be done it punisheth sharply when it is not done, these take unto themselves a liberty, that whilst the church censureth worthily the disobedience of such as hear not her voice, these over boldly censure the church in that her voice, is not guided by their tongues. And if the punishment of excommunication be thought by any over grievous for the omission of so indifferent a ceremony (which in your opinion is a small offence) 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 laws which the church doth make: nay as the servants answered Nahaman the Syrian, if you had been commanded any great thing especially in the humility of our souls to receive so great a benefit, ought we not to have done it? and therefore howsoever we pity their case, yet unexcusable is the error of those men who choose rather to want the food of their soul by this blessed sacrament, then to receive the sacrament prostrate upon their knees, as if an opinion of that superstition wherewith some others had stained it, could hurt him that kneeleth in obedience and humility, especially knowing his own heart to be upright in that point, and seeing no reason sinisterly to suspect the virtuous intention of this church which professeth an utter abolishing of all superstitious ceremonies. And therefore if you think the reverend fathers of the church to deal with you and others in urging of these things, as the men of Lions and Vyenna, whose hurts being often and cruel, showed that they fought for some further end than for Nero and Galba: it is but your want of charity and not their fault. Neither do I see how that act can be fitting to this purpose, seeing as the translator of Tacitus doth tell you in the margin; the first inhabitans of Lions had been driven by force out of Vyenna and therefore were justly to hate them as unjust usurpers of that which was theirs. 
Tacit. Histo. Lib. ●, cap. 11.  Which in my small understanding can bear no proportion betwixt the bishops and those which refuse subscription, against whom if severity be used (I date protest for some of them upon my knowledge) it is with much grief, 
Math.. 18. Excomunicatus hosti non datur quasi damnandus sed corrigendus. Aquinas.  and for no other end but for the unity & peace of this church. And if any man be excommunicated in this case, I dare not excuse him seeing our saviour commandeth us to account him as a heathen that will not hear the church, who notwithstanding doth not give him to Satan to condemn 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 ceremony lawful, and fitly commanded to be used etc. and that those justly are excommunicate who refuse to do it.   

APOLOGY  
TO end, 
Of burial. SECT. 11  my last exception is at those words in the order of Burial, wherein we pronounce a sure and certain hope of resurrection to eternal life over the departed, and pray to have our perfect consummation and bliss with him. ●●was wont to defend the book herein thus, that the church providing a general order therein for her children, meant not to urge the application thereof to every person, 
Canon, 58  and in that sense subscribed thereto; But now I find by the Canon that a minister is bound to bury every corpse, unless the party stood excommunicate with the greater excommunication, 
Matthew. 16. 1● john. 20.23 Canon, 26,  & then to use the form prescribed in the book: whence will issue that be a man never so heretical or exorbitant, never so vile in life, or in death impenitent, unless he stood excommunicate etc. The minister who should discern betwixt the clean and unclean, whose power is to bind & lose, who by an other Canon is tied to suspend from the communion every notorious offender, must pronounce an assured hope of this man's happiness, 
Esay, 5, 20 Proverbs, 17, 13  and pray to be consummate & blessed with him, which is to speak good of evil; and (which god abhorreth) to justify the wicked.   

ANSWER.  
AS in a great variety of jewels, affection & judgement do not easily agree which to value and esteem of most worth, so amongst all those virtues (the true ornaments of a Christian life) which severally are divided unto Christian men, all being excellent, it cannot easily be determined, which exceedeth; but leaving the rest, and following the blessed contention which Saint Paul maketh concerning Faith, Hope, and Charity; we say Abraham testifieth for the first, who believed, and it was accounted unto him for righteousness. Enoch taught the assurance of Hope, who religiously expecting a better life, 
Gen. 4.26.  gave beginning to the public invocation of God's name; Lastly, the pattern of true Charity was Christ himself, whole love being stronger than death, 
Amor tenuit in Cruse, quem mors non tenuit in sepulchre. 1. john. 4  held him upon the cross whom Death was not able to hold in the grave; nay God maketh Love, to be himself, in that he maketh himself to be love, and who so abideth in love, to abide in God, and God in him, and howsoever there can be no Christian life, where these three remain not, Faith, Hope, and Charity, yet the greatest of these is Charity. 
1. Cor. 13.  For if we had all faith, so that we could remove mountains; yet if we wanted Charity, we were nothing: Faith is the foundation of the Spiritual building of God's house, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Charity the roof, without which the best are, but as houses uncovered that cannot long continue: there is no just reason to deny our love unto our brethren of the same promise, (who are the sons and hoyres of the same life with us) except sin: nay though they sin, which we ought not to love in them, yet we are not warranted to leave off our love; though they leave not sin. For even out of this virtue of charity we can afford them a covering to make their sins in our opinion to seem less, 
Charitas oberit multitudin●m peccatorum 1. Pet. 4.8.  Charity still directing us in other men's falls for to hope the best. And therefore even those whom we ought to excommunicate (if we had authority) we dare not pronounce as absolutely cut off from the attainment of everlasting life; the one is the discipline of the Church, to cut off for a time that which is evil; the other is our peculiar charity to hope that that may be good, which is cut off. And therefore such men who have no other interest in their brethren, but to hope and to speak the best things, can no way receive prejudice, if (following the commandment of the Church) they pronounce of all living within her bosom, a sure and certain hope of resurrectio to eternal life. And pray to have with them their perfect consummation and bliss, not taking unto them the exact judgement of God himself, who only knoweth such as belong unto him, in which men may err as well (though not so easily, 
In Ecclesia sunt ●●ulta lup●, extra ecclesiam sunt mul●a en●●  nor so often) in those of much outward holiness, as in them that are openly profane, and therefore in both we think and speak only as we are warranted by Hope. Wherein if our charity shall exceed the happiness of any that so dieth, it shall be no hurt to our soul to pray to have our perfect consummation and bliss with him, of whom charity made us so to hope and to speak, though he be not saved: this being the intention of our prayer, that all dying in the bosom of the Church shall have part in the triumphant (with whom we desire from the communion of Saints to partake, not as they in God's secret judgement may be, for so we think it not lawful to speak of the best that are, but as our charity maketh us to hope of them, and as the church teacheth us to speak) with this our brother, and all other departed in the true faith of his holy name) for so we suppose him to be; for howsoever his sins may be manifest and public in this life, yet we dare not esteem him in death impenitent; neither can any authority belonging to us, so warrant us to distinguish betwixt the clean, and the unclean, but that in charity we may both hope and speak better than the secret justice of god will permit: and yet neither speak good of evil, seeing we think as we speak, nor justify the wicked seeing we acquitt but them, whom we have no authority to condemn; following in all things a christian charity which there is little fear should be overmuch, especially in these days wherein it it is prophesied that it shall wax cold.   

APOLOGY  

Of complaints & conjectures. SECT. 12  THese are mine exceptions, for as for some incommodious phrases and speeches, I hold it my duty to take them in the fairest sense, till cause be given to suspect a worse; and now (my Lord) I humbly beseech you to consider that I have not revoked my former subscriptions, but only refused a new; that I had reason for that I did and that which I do, that the interpretation of ambiguous things make them good or evil, that it is neither strange nor unfit, to change the judgement as the evidence changeth. And if I can obtain any thing of your Lordship, let me crave the repute of an honest man, how ignorant or deceived soever you take me to be. And for the rest I will now speak as a dying man counting myself after twenty years ministry (painfully I thank god peaceably as his church knoweth, would god I could add fruitfully) spent in the church's service, utterly cast out of service and of all me●●●s of maintenance, charged with a wife, and ten children in a poor estate.   

ANSWER  
THere are few considerations that more effectually do move pity, then where the innocent are wrapped in a misery procured by the offence of others; and I confess for my own part, I never heard or thought of the just deprivation of any of tolerable desert, but I heartily lamented, that those things should seem so grievous in their judgement, as to defraud the church of God, of their best endeavours, and to silence themselves from the preaching of the gospel, that might be through a blessing so beneficial to many, & being imposed by a woe, could hardly be neglected without a curse. This hath made me earnestly and often to pray that the thirst of Innovation increased in many by the coming of his majesty unto this kingdom, did not enforce men through the evil counsel of some hypocritical brethren, jealously to suspect, and maliciously to deprave the ceremonies and government of the church, when they had least cause. And amongst those manifold mysteries which accompanied the King into this land, this is not the least, that when a strong continuance of a settled truth, dispersing all wandering opinions under a learned prince, was more than hopefully assured to be the blessing of our Land, that then, even then there should be an increase both of papists and puritans, as if both had discovered an extraordinary favour, to be showed to either; but I can better satisfy myself in those of the church of Rome, then in the other, for all men in affliction (which surely though not simply, yet comparatively was their case) are over apt to flatter themselves in all changes of a state, that some thing will ease them, but most especially then, when they see favours and mercies almost not denied to any. But it is the distemper of evil humours that maketh false constructions, or collections from a merciful Prince.  
Now for yourself and others, who enjoyed your liberty, favour, preferment, and all other benefits with, and beyond men of your own time, and perhaps of your own worth, yielding your obedience and subscription to the government and rites of this Church, in the days of Queen Elizabeth of famous memory: after a learned conference for satisfaction, wherein the best and most judicial that desired reformation, yielded: after exceeding care, and Zeal manifested in our dread Sovereign, after the most religious and sincere convocation of the clergy, that ever was in this Church: wherein the whole scope was a purer reformation of all that in manners and ceremonies wa● thought faulty: now I say, to refuse to subscribe, whereas before you had often done it, upon some suspicious fear without cause, that the intention of the Church was altered, I wish you could as well satisfy others, and the whole flock of Christ, then committed to your charge, as I can believe that you are persuaded that you satisfy your own conscience. A wife and ten children are strong motives, but to flesh and blood: think I pray you, and think seriously of Christ's Church, how many of her children (as far as in you lieth) are frustrate of nourishment by your means; and think that the ground of this loss either to yourself, or to the family of Christ, is your own want of conformity, which more justly is to be lamented, by how much more, God hath blessed you with excellent gifts, but I trust the Church shall never need their pains, that love not her peace, nor desire them to speak, that have not yet learned to hearken unto her voice.   

APOLOGY.  
I Now beseech your Lordship to remember, that most of us have been peaceable in Israel; and that if some men's rashness, draw revenge upon us, Aemilius hath faulted, and Rutilius is beaten; one Mardochey hath not stooped, and all the jews must perish for it: And say we cannot conform in every point; you know who said, the variety of Ceremonies did commend the unity of faith: and would God you would think that our labour in the Church might do more good in one year, than the Ceremonies will while the world standeth: and though in your wisdoms you think the retaining of them to make unto the Church's increase and benefit, is it unpardonable that we should think another course better? have not our men sought Chyna by the north-east▪ and by the Northwest passages? Do not some Physicians set upon the Colic by cold medicines, other by hot, the one Sedando, the other Discutiendo? Do not mariners seek the safety of the ship, by persuading some to hoist sail, others to strike it in a tempest? And what though now you have great advantage over your poor brethren, yet may it be good Counsel which Hanno gave upon Hannibal's victory, that it should be used as occasion of making the better peace, 
Levi. Deca. 3. lib. 3.  with the Romans, Cum pacem dare potius quam accipere possent. O my good Lord will it not be enough to keep safe and well fenced your jurisdictions and persoall dignity? not enough to divide the honours to yourselves, and labours to us? Is their no fear that upon the casting out not of Caananites, but borne Israelites at once, which this subscription will do (for I know you are nothing near the reckoning in your own diocese) wild beasts should multiply and devour the land? pardon me if I prophecy that when all is done, 
Curt. Holling.  and the heat spent, your lordship will find some want of us as did Alexander of Pa●meno, King Henry the eight of his Cromwell: and then perhaps either not a mind, or not means to remedy that which might have easily been prevented. In which your Lordships shall not be able to divide either faults or comforts with us, seeing we as the Lord knoweth, forbear upon the point of conscience, your Lordships seem to stand upon terms of your pleasures, I say yours, as persuaded that his excellent Majesty would deny you nothing that you should jointly and earnestly seek, for the peace of the Church of God. The Lord God direct your Lordship and your brethren, as becometh your great years, learnings and functions; as for me I shall pray always for the King's Majesty, and the state, for you and the Church of God, and henceforth strive to live as an honest and peaceable private member of that Church, in which I was not so happy as to stand a public, though honest and peaceable minister.  
Your Lordships always to command in the Lord JOHN BURGES.   

ANSWER.  
THere is no part of this whole Treatise, which so unwillingly I answer as this last; wherein many things are uttered with so much passion, as either our severity in replying, must exceed the usual moderation which we desire to hold, or else we may justly be suspected, to betray the cause and the persons whom we should defend. And therefore without any other answer, we will only put you in mind of those harsh speeches, which may peradventure in this discontentment be agreeable to your fancy, but are no way suitable to your cause, nor very well beseeming a man of your place. First in these words: I now beseech your Lordship to remember that the most of us have been peaceable in Israel, and that if some men's rashness draw revenge upon us, Aemelius hath faulted, and Rutilius is beaten; one Mardochey hath not stooped, and all the jews must perish for it. Can you believe that your deprivation is a revenge which some men's rashness hath drawn upon you? Is the proceeding of the reverend Fathers, for the unity of the Church, as if Aemilius had faulted, and Rutilius should be beaten? or can you in your own conscience compare it with the perishing of the jews, for the not stooping of one Mardochey? assure yourself none of them are so transported with ambition, nor so incensed with any particular contempt offered unto themselves, which they could not easily have remitted, if their remissness in this had not hazarded the Church's peace. And therefore doubt not but yourself and others can well testify that some of them have dealt with yourself, and divers in your case like fathers with their own children, leaving nothing unattempted to reform your opinion, before they proceeded to give sentence. A duty that lieth upon their shoulders, with as much indispensible necessity, as conformity and obedience upon ours. Like unto this surmise, is that which followeth; And say we cannot confirm in every point, you know who said, the variety of ceremonies did commend the unity of faith: But doubtless it had been much better for the Church: more warrantable for yourselves: more pleasing to the state: more profitable to your own families: to have conformed yourselves in every point, then by refusing to hinder the Church of that good, which by your own confession might have been more in one year then all the Ceremonies will do whilst the world standeth. For if any thing be imposed by authority contrary to the word of God, let some men take upon them to prove it; and far be it from us for any man's cause to maintain an evicted error; we may be deceived, and have our infirmities as other men, but we are not unwilling, who will needs be our adversaries, to account them our masters, if there be just cause.  
But if these ceremonies be only unlawful to some men, for want of true resolution, and so contrary to conscience (which yet is no warrant for disobedience) let them learn to know that in things not unlawful; It is better to obey, then to offer Sacrifice. Amongst men of equal authority in place of freedom, diversities of opinions may safely be published without offence, but where men want authority and place to advise, and when jaws have set down what is though fit, there, to think otherwise then the Church doth, it is, as if common passengers would sail to Chyna, by the north-east, when the masters and governors had determined to sail by the Northwest.  
Wherein if both parts remain equally stiff in their own opinions, a mutiny must follow for want of Discipline: sometimes I confess variety and alteration of ceremonies are thought fit; both to show the authority of the Church, (for you self have confessed when you read your articles that every particular or national Church hath authority to ordain, 
Articles of 156. Artic. 34.  change, and abolish ceremonies, or rites of the Church ordained only by man's authority, so that all things be done to edifying.) Secondly, that they are but furtherances of devotion, and no parts of divine worship.  
But when they are established as thought fit for decency, edification, and order, by such as have authority from Christ to moderate those things: then by inferior persons (such as we are) either to be oppugned, misconstrued, despised, or disobeyed, it is dangerously, to kindle a fire of Rebellion in the principal parts of God's house. But that which followeth, is much worse.  
O my good Lord, will it not be enough to keep safe and well fenced your jurisdictions and personal dignities? not enough to divide the Honours to yourselves, and labours to us? Have the last Canons no other end, but to fence the jurisdictions, and personal dignities unto the B B. Doubtless the diminishing of their honours, which could never have been without wrong unto the Church, was little to be feared (though the Canons had not been) where so wise a King ruled over us, who had thoroughly tasted the calamities and miseries of that Church, which placed the greatest part of their Zeal in suppressing of Bishops; and whilst they laboured that none might have too much, they presently brought it so to pass that scarce any had what was reasonable enough: beside if you knew the unwearied pains, the intolerable burdens, that divers of the Reverend Fathers, who watch over us daily, sustain for the peace and the happiness of this Church, 
Episcopi.  you would plainly acknowledge preaching not to be the greatest pains, and that it is a misdeeming of their care to think, That they have divided the honours to themselves, and the labours to you. Surely there is no greater or more vehement exercise of faith amongst so many perils, than prayers for the public peace of the Church, and it is our parts to understand those perils, and to judge them to appertain to our own safeties.  
Besides it is our duty to ascribe to the Magistrates, Wisdom and justice, that is, that we do not prefer our private judgements before the laws, and decrees of the Church, but obey them: This honour is most agreeable to public peace, not to cavil against the laws, nor to interpret them with jealousy or Envy; but to cover, to excuse, and mitigate the oversightes of Magistrates and laws if there be any. This as it is in private the ornament of a Christian, so it is in public the honour of a good subject. 
1, Cor. 13 Coloss. 3  Love beareth all things: Love is the bond of perfection, to prevent dissolutions of a Church or a commonwealth. And herein if the requisite severity which the palsy of the Church exacteth from the Reverend Fathers, draw them to punish, whom they desire to favour, to advance and cherish, it is not a casting out of born Israelites (as you term it) but a just reprehension, setting a mark upon that son, that hath made no conscience to discover the supposed nakedness of his own father. 
Cha●●.  In whose place it any wild beasts (Papists you mean) shall multiply, I doubt not but their religious care, will be as ready to suppress the one, as deprive the other: And if in the end (as you prophesy) (which God forbid) unfortunately it happen, that the Bishops shall want you, as King Henry did Cromewell, it shall be much safer to endure the hazard of those times, then to buy an advantage at so dear a price. In the mean time believe (which it is fit for you to acknowledge) that if you forbear upon the point of Conscience, their Lordships have better reasons for that they do, then to stand upon terms of their own pleasures. Now to conclude this unpleasing work, which we laid aside, in hope to have rested without trouble, until such time as we saw their books of this argument to increase still, and heard that as much of this as was then printed, was by them confuted; we desire all men to think of us, as of those that account the infirmities of our brethren our own harms, and the modest directions of men as mean as ourselves, to be no blemish unto us, who propound not victory, 
A prayer.  but truth, and the Church's peace. The God of all love, and the giver of all graces multiply his blessings upon this land, let them be poured (O Lord) as an ointment upon the King's head, strengthen the weak hands of the reverend fathers, the chief builders of his Temple; give unto us all unity and peace, as the bonds and sinews of the communion of saints; make us to think and to speak the same things; grant unto you and others that refuse conformity upon conscience a better light: peace in your hearts▪ remorse for silencing yourselves; comforts against all worldly afflictions: and if it so seem good to his infinite wisdom (seeing our Church hath so many traitorous and seditious enemies without) that all within her own bosom, may think, love, desire, and behave ourselves in all things as be. cometh the Saints of God. Amen. Amen.   
FINIS.   

COurteous Reader I kindly entreat thy patience and thy labour; the one to excuse, the other to correct the senseless faults com●mitted in the printing of this book; I call them senseless not only because those may seem so that made them▪ but because the most being in the false pointing, they make the period often to be with out sense▪ this we cannot now amend; some other faults it may please thee to correct thus.   

Faults Escaped.  
Pag. 4. line. ●. for. recantations▪ r. retractations. l. 28. for disjunction. r. distinction p 8, l. 8. for fellower. fault. p. 9 l. 7. for man. ●, many. p. 16. l▪ 17. ●or bring ● being p. 24. l. 5. for who. r. leau● out who p. 47. l. 12. for. dispraises. r, dispraisers, p. 46▪ l, 4, for. admission, r, admonition, p, 52, l, 19, for Letrea, r, Latteia, p, 53, l, 14, for to ●, do, p, 54, l, 15. for▪ teach, r, teacheth, p, 50, l, 25. for counsel, r, council, p, 57, l, 29, for Hyeronus, r, Hieroms, p, 58, l, 1●, for joined, r, enjoined, l. 31, for evils, r, cavils. p. 64. l, 4, for T●entth 〈◊〉, r, Trent hath reform that▪ p, 7●, l, 2▪ for nor, ●. now. p. 73, l. 3. for ●at, r, that, p, 76. l. 4. for otherwise, r, others: l, 14, for impropriat you, r, in propriety: p. 77, l. 9 for a nositate. r, annositate. l, 26. for ecclesiasticam: r▪ ecclesiasticum, p 78: l, ●4: for chemtius: r, chemassius, p: 82, l, 5. fo●, Aquinus. r, Aquinas● p. 89, l▪ 4, for ●aciam. r: f●saciem. p. 89, l. 22, for ●●ch●mites, r, sychamitis, p. 91, l, 15, for taken of, r, ta●ken out of, p. 94. l. 15 for pagian, r. p●g●iue. p, 111, l, 23. for express to, r, to express, p, 113. l, 23. for pursued, r. piersed, p, 115. l. 11. for counsel. r. council. l. 26. for by bag r, by a badge. p. 116. l, 14. for nor, r, no●, p, 117, l. 10, for. corrupte●us, r. corrupters, p. ●● 8, l. 33, for m●. r, man, p, 119. l, 31, for called, r, calling, p, 120, l. 18, for to be put r▪ ●o be cleansed then p●t, l. 33, for embrace, r, impeach, p. 121 l, 1, for, for, r, or▪ l, 26, for choosing, r, crossing, p, 122, l, 9, for more, r, myere, p, 123, l, 23, for yet r, that, p. ●● 6. l. 19, for here, r, bear. l, 33, for mi●d▪ r, mind. p, 131. l, 27 for, those, r, these. p, ●38, l, r▪ for priaeive. r, primitive, l, 31, for vere, r, very, p. 139. l, 4, for unto now, r, unto it now. p 141. l: 7: for verasen: r: brazen: p: 157: l 9: for you: ●: your: p: 156: l: 7: for confirm: r: con●●rm●.