A Dialogue or conference, betweene Jrenaeus and Antimachus, about the rites and Ceremonies of the Church of England.

Well met my good friend Antimachus, how doe you, you looke somwhat sadly, what is the matter?

I am sad indeed, because I may not vse the liber­ty of my conscience, and because for conscience sake onely, I am depriued of my liuing.

Indeed if it be so, you haue cause to be sad. But I mar­uaile it shoulde bee so in this Realme of England, where the gospell is freely preached by publique authority, and the prea­chers thereof are so countenanced, by the king and state. I feare you are not conformable to the discipline of the Church: and so haue offended the law in that case, for which you are so censu­red.

True, this is the onelye argument of my trou­ble.

And why may not you with a good conscience, di­gest the orders of the Church, as well as others, that are graue, and learned and are not to be touched with Popery, for order and peace sake.

I haue many reasons whie indeede and in con­science I can not.

I pray let vs heare them.

It is to no purpose to tell them you: for they will not mooue you: for you will be an absolute formalist, when I haue saide what I can, and you can conceiue what they are.

Though I conceiue most of them, yet I would gladly heare them all, and conferre with you about them, and if your reasons be better than mine, I shall promise you to turne coppy and to be of your mind, requiring the like condition at your hands, if in disputation I shal vanquish you: And this is an equal course of both sides, which no scholler shoulde refuse, and wee haue both of vs been schollers in in our time.

I know enough in these matters already, and they are without disputation or question.

I would not haue any that beareth the name of a scholler to say so. There is none so learned, but by reading and conference he may adde more to his learning. It was Solons say­ing, one of the Sages of Greece, senesco semper multa addiscens. And Marcus Antonius, the Emperour, only to learne somthing from his mouth, often went to visit Sextius the philosopher, at his house, saying: Pulchrum senescenti discere, It is cōmendable in an old man to learne. And Saluius Iulianus, a woorthy law­yer, was wont to say, though he had one foote in the graue, that he would still learne. Yea, he that is most learned, may learn of another, as Moses did of lethro.

Well, I am content. Let vs then walke, and talke together.

But will you then yeelde, if you haue the weaker side, and subscribe to the orders of the Church?

I will. And you againe will reuerse your pre­sent mind, and concur in iudgement with me, if I snall perswade my cause by better reason.

Else it were no bargaine: I will with all my hart.

Then begin when you will.

But let vs begin with prayer, and so we shall speed the better.

It is well said, I like that wel, conceiue you the prayer, and I shall ioyne with you.

O Lord thou hast giuen vs thy holy word, as a lantern to our feete, and a light vnto our pathes: illuminate our vnderstan­ding, thou that art the father of lights, with the light of thy spirit: and let the sunne beames of thy holy word shine vpon our heartes: that the eye of our inward man may be opened, and we may see the trueth, and follow it in loue, and with one mind glorifie thy name, and seeke the peace and tranquillity of the Church, and the common saluation. Amen.

Amen.

Well then Antimachus, that we may haue some ground to stand on, what are the points that you stand vpon, that you do mislike?

I differ chiefly from you in two points: name­ly in the garments of the ministers, and especially in the sur­plesse: but most of all in the crosse in baptisme.

Why in the garments?

1. First, because this distinction of garments that are enioyned vs, doe properly appertaine to the priesthood of Aaron: which is now out of date, and is not to be reuersed, answer me to that.

That is a knot easie to be vndone, and I thus aun­swer you. In the law and priesthood of Aaron, there were sacra­ments, by which it pleased God to consigne his promises of Christ, that was to come, all which I acknowledge to be repea­led, and that we are to beleeue that Christ is giuen, and is not now to be giuen, and, other new signes and charters of his pro­mises, in the roome of the old, being ordained vnder the gos­pell, by the Lord himself, which are bread and wine, we are not to bring into vse againe, the old seales and markes. But yet not­withstanding, there were there some actions, that were of that nature, as they could not kindlie be called sacraments, for they serued for decencie, and order, and some apt vse, which as [Page]hauing good congruitie with the light of nature, and somwhat appertaining to our good, I am of the mind, that they may be reuiued and retayned; who doth not know, that the Apostles for the peace and fellowship of the faithfull, did giue in commaun­dement to the Church, that they should abstaine from thinges, offered to Idols, and from bloud, and that is strangled: which questionlesse, were prouisoes in the law, belonging to the priesthood of Aaron, if we will generally respect what that law deli­uered. Tythes also are in vse, in most churches, which we shal not find mentioned in the new Testament, which we doubt not to be due by the law of god now▪ it being as free for any Christi­an magistrate, to deduct ciuill lawes from the Iewish policie, as for the Romanes, to borrow from the Athenians, and some ci­ties of Germanie, from the Venetians, certaine of their ordinan­ces, Moses was the captaine lawgiuer, with whome Theseus, Romulus, Minos, Numa, Solon, are no way to be compared. We also giue instance of Psalmes and Hymnes, which take not I suppose any authority from the lawe of the gospell, but they haue very good foundation, in the old charter. Moreouer, Am­brose expounding the fourteenth chapter and 26. verse of the first epistle to the Corinthians, plainly sayth, that the manner of prophecying, there deliuered by Paul, was borrowed from the synagogues, and brought into our churches. We haue also festi­uall dayes, in remembrance of the birth, death, resurrection, as­cension of our Sauiour Christ▪ Shall we abolish all these, because they haue so nigh neighbourhood, and cognation with the old legall, and leuiticall ceremonies?

You haue here opened a gap, to manie supersti­tions, as to holy water, perfumes, and infinite such trinkets.

Not so, for we replie further, that there is a meane and moderation to be holden, in the entertaining of primatiue ceremonies, that the church be not aggrauated or surcharged, with these things: and that we are not to giue any religion vnto them, as there was to holy water, incense and such things. A­gaine, we warne Christians to be cautelous, that they endanger not their Christian liberty, that albeit some antienter ceremo­nies, [Page]be restored, yet they be not so receiued, as necessary to sal­uation. But so to tolerate and vse them, as when it shall seeme good by higher powers, they may as superfluous or little profi­table, grow out of vse, as it may well be done in these garments, when it shall please our commaunders. In the meane while, let vs be contented, and imbrace the sweet peace and welfare of­fered vs, vnder such gentle fauourable, and honest conditions. The learned brethren in the daies of Queen Marie, would haue embraced with both armes, such a consideration as this for the purchase of their liues and liberty.

It is to purpose that you say, but I assault you with a new argument, thus. These garments that are enioyned vs, are reliques of Rome, and old Popish trash: wherfore, as we haue renounced the Pope and his religion, we ought to haue no thing to do with his reliques of superstition.

You shall neuer prooue, that this different habite, of the ministers, that you can not like, was first founded by the Pope. I am sure that the Aegyptians in the sacrifices of Isis long before euer there was a Pope, were cloathed with white gar­ments, as the Poet Ouid testifieth, saying;

Nunc dea linigera colitur celeberrima turba.

The goddesse great, by euerie wight, Ouidlus.

Is now ador'd with garments white.

And we find in the stories of the Church, that Iohn the Apostle ware at Ephesus a pontificall breast plate. And the Deacon Pon­tius witnesseth of Cyprian the Martyr, that when he was to dye, he gaue his surplesse to the Deacons, and stood in linnen robes. Hierome sheweth, that there was an vniforme habite of mini­sters in ministration and seruice of religion? Hieron. li. 13. in 44. Ezech. and a diftering at­tire for the vse of common life. This vniforme habite which was vsed in the religion of god, by the Bishop, priest, and Deacon, was the white vesture as the same father elsewhere teacheth, Hieron. li. 1. aduers. pelag. lib. 1. cap. 9. saying: Is it any enmitie to god, if I weare a white garment, that is comelie? If the Bishop, priest, or Deacon, and the rest of Ecclesiasti­call ranke, come to administer the vsuall sacrifice in a white ve­sture, are they therefore hereby Gods aduersaries? Now that it was [Page]the receiued vse of those times, wherein that holy father Hierom liued, to put on white garments, in the execution of diuine ser­uice, and in the celebration of the blessed sacraments, the coun­sell of Carthage maketh proofe, at which were present, two hundred and fourteen Bishops, among whome was Augustine. The testimony of that Counsell is this Diaconus tempore oblati­onis tantum vel lectionis alba induitur. Concil. Carthage Canon 46. The Deacon onelie in the time of oblation or reading, is cloathed in white raiment. Chriso­stome, also maketh mention, of the white garments of the mi­nisters of the church. Antient writers do report, that the Christi­ans when they were conuerted to Christ, changed their habit, & in stead of their gowne, tooke a cloake: for which when they were flowted by the heathens, Tertullian wrote a learned trea­tise of the cloake. And we may not be ignorant, that to such as were entred the church by baptisme, an Albe or white garmēt was deliuered. Wherefore hence it is a cleere case, that before the popes vsurped tyranny had beginning, there were no few differences of garments in the church. But to yeld you so much for further conference sake, that the Pope was the Patrone of these garments: your consequence will not hold, that therefore they are to be absolutely refused. For to restrain vs from eue­ry thing that the Pope vseth, is to nip the neck of the Church with too straight a yoake, and to lay too great a burden of bon­dage vpon it. Truly our forefathers in a good discretion coulde appropriate the temples of Idols vnto religious vses, and to the trew seruice and worship of god, and diuert such reuenues as had bin formerly deuoted to vild vses, as to the imaginary gods of the gentiles, to theatricall pastimes, to their vestall virgines: to the maintenance of Church ministers. Wheras before they serued not only Antichrist, but the diuell. The Poets did dedi­cate the fruits of their wits, their verses, and pamphlets to their seueral Muses and Gods, yet holy writers, where they haue foūd any good stuffe, in them worthy of their vse, they haue bin bold to make benefit of them, wherin they haue the Apostle Paul their example, who brought three quotatiōs of poets, as of Me­nander, Aratus, Epimenides, into the body of the Bible. Who [Page]doth not also know that wine was consecrated to Bacchus, bread to Ceres, water to Neptune, oyle to Minerua, learning to Mercurie, Musick to the Muses or Apollo, and many other such things yee may reade in Tertullian his treatise, De corona militis, where he dealeth with this subiect matter: all which we make no bones to vse, as well in sacred as prophane vses, albeit they had bin dedicated to Idols or deuils?

You haue set a good die vpon a course cloath. This fashion and forme of ministers attire, is but an humane in­uention: is it any more?

It is. For the linuen garment and vestiments of the church, haue very nigh resemblance of Aarons Ephod, and his other pontificall induments ordained by god. The linnen gar­ment was after that a symbole of a professor of religion, 1. Sam. 2. 2. Sam. 6. as Sa­muels linnen coate was to him, and as Dauids linnen Ephod was, wherwith he was girded when he danced before the Ark. And the roabes of our Bishops are taken vp in immitation of the high priests robes, enioyned at the appointment of God by Moses. But let it be an humane inuention, because it pleaseth you to think no better of it. Are you in that mind, that all hu­mane inuentions, are to be throwen out of the church? If you thinke so, then must we alter the time of our Communions, it being at supper, and first of all celebrated by Christ at night, and humane wisedome hath lawfully enough dispensed with the time, Act. 4.37. and trāslated it to the morning. So that receiued order of the primitiue church, that the price of such things, that were sould, should be laide at the Apostles feet, was meerly mans or­dination and constitution: wherefore you may aswell stomack that, and except against it.

But I pray you what vse is there of them, that you please to pleade so for them?

Truly, much euery way. For they are not without good and proper signification. 1. For the linnen garment in diuine seruice is more cōmēdable then that which is of woole, because it is a symbole and signe of innocencye and puritie: wherfore it is said in the Reuelation, of the saints, that they shal [Page]be cloathed with long white robes.

Our sacred profession signifieth so much, let vs therfore sample it, not signifie that purity.

You may tell Paul so much, when he decreed among the Corinthians, 1. Co. 11.5. that the woman should haue her head couered and the man should be bareheaded, and standeth only vpon the signification of it. You may herin say vnto him, let the man shew himselfe his wiues head, and let the womans behauiour declare that shee is subiect to her husband, and let them not by dum signes demonstrate it. But the Apostles wisedom thought it be­hoofefull, that both by sayings and signes they should be lesso­ned in their duties.

Is there no other vse of the garmentes but this?

Pithagor as giueth me this vse beside, that the lin­nen garment putteth me mind of my first estate, before sin came into the world, that I should labour what I might to reco­uer that againe: as the wollen weed doth set before mine eyes, the miseries of this present life, of sin, of death, the wages of sin due vnto vs all, by the fall of Adam. For you cannot haue a gar­ment of wollen without the death or iniury offered to the beasts that giue them, for which cause (as Pythagor as sayth) wollen was an abhomination in a garment: but line and flax whereof the linnen garment is made, because it groweth out of the earth without wrong done to the life of that is had.

Can you yet make more meaning hereof?

3. Further the linnen garment is the marke of my high calling, Mal. 3.1. of the dignity of my place and person. For the mi­nisters are called the Angels and messengers of the Lorde of hoasts: and Angels almost alwayes appeared to men cloathed in white garments. Why should we therfore come with such shredding kniues, to pare the church of her lawfull liberty in the garments that it vseth, and enioyneth, placing no religion therin, and being so spare of ceremonies as it is? Ierome in his second booke against Iouinian, inhibiteth this white attire to Monkes, because it was so triumphant and stately, as it was e­uer [Page]so in account among the very heathens. Wherfore their ma­gistrates were called Candidati, because they came into the se­nate of Rome, in white robes: Afterward, there were those that were thus cloathed, that were called Candidati Caesaris, who were Caesars Secretaries, and read the Emperors letters openly in the Counsell house. In those times none might weare such a garment, but great men, such as were called albae gallinae filij, men of great fortunes, and excelling in authority. Now then because we haue obteined so high a name, as to be the Lords Angels, and Embassadors, let vs be thus apparelled like men of our de­gree. Achab and Iehosophat went in royall robes. And religious Queen Ester was apparrelled according to her estate. 2. Ring. 22. 2. Chr. 18. Esth. 2, Esth 8. Dan. 5. Act. 12. And her good vncle Mordechai, was arrayed like an honourable man. So was Daniel, when he was aduanced, suite accordingly. So was Herod. A long gowne is fitting a counsellor, a short vesture is for a day labourer or vulgar lay person, and the white orna­ment hath best correspondency with the ministers office, of such dignity and preheminency.

But in my mind the eyes of the people, that are wholy fixed vpon such objects, draw away their minds from better thoughts. For as children delight more in the pictures, that are in their bookes, then in their lessons: so the people, to feed their fancies, do more regard such apparell, then the prea­ching of him that weareth it.

It will not be so if the outward ornaments of the church be but such, as commonly haue bin vsed, especially if they be plaine as the surplesse, rotchet, and the habite of our mi­nisters and Bishop is. For the vse, and plainnesse of them pre­uent and take away al manner of admiration. I would also think it more likely, that the people, whilest in wonder they behould such things, would sall into further and deeper meditations of diuine matters.

How happeneth it, seeing there is such multi­plicity of good vse in these garments, that many other reformed churches entertain them not?

Non est eadem ratio vrbis & orbis. Lawes may dif­fer [Page]according to the nature and condition of the place. For o­ther manners agree with other men, other meats delight other stomacks, other ayer is more fit for other natures, and so may other lawes be for other countries. But it is needefull that one state should be vnder one discipline. lib. 10. It is Curtius his saying, Eiusdem iuris esse debent, qui sub eodem rege victurisunt. They ought to be vnder one law, that are vnder one Prince. For diui­sion in lawes, maketh a diuision, and partition in the Kingdom. For as a painter, though he be neuer so cunning a workman, and shaddoweth his worke with neuer such liuely and orient colours, to make two boords seem one; yet if those boords be not better glued together, they will be seen to be two: so, that the church or common wealth may be one, the people must be coadunated or coanimated in one; or else a rupture in the frame of gouernment, Delegib. lib. 6. will very soone appeare. It is equality that con­ioyneth friendship, and is the mother of friendship, as Plato sayth. And inequality as Aristotle saith, is the foundation and ground of suspition. Polit. lib. 5 cap. 1. & 2. Now there is no equality in this, that some should be square, and others round: some white, some black. But hereof we will intreat more afterward.

But might we not haue an absolute discipline and gouernement for the Church, though there were no can­nons for apparell; but euery one were left to his owne choyce therin?

Though there were no Prouiso in this case, yet rea­son should perswade vs that we should, as in other things, be v­niforme in apparell. Gratian doth aduise vs to suite our selues in our habite, to those among whome we do conuerse: plainly say­ing, that he that doth otherwise, is eyther superstitious, or hu­morous. The glossary propoundeth vs this rule to obserue, that in the forme of our apparell, we would apply our selues to the custome of the place wherin we liue. Aug. de doctr. Christiana lib. 3. To him consent Panorun­tanus, Benedictus, Caprea, Baldus, Thomas Ierom, who commen­deth Nepotian for obseruing this rule. And it is Augustines di­rection in his volume of Christian learning, that we diuide not our selues in these transitory things, frō the vnity of the church, [Page]and from the vse of the times, and places where we liue. And Ambrose holdeth it very decent, and becomming our duty, to accommodate our selues to the customs of the countries where we conuerse, if we would not be offensiue to any, or haue any offensiue to vs. In old time at Rome, and afterward at Constan­tinople, there were exercises and games of running kept, which continued to the time of Phocas the Emperour, where the ac­tors and cursitors diuided themselues by their colours in their suites of apparel, some in green, some in a sadder white. Here­upon there grew partaking among the people, and choosing of sides, and therwithall such enuy, emulations, affections, as after they had done their sports, they began to be in earnest, and each part to fight vnder his colours, that it cost a deale of bloud in Aegypt, Syria, Greece. Ochosias asked his Legats, whō he had sent to the god of Archaron for oracle, 2. King. 1. of what forme and habite the man was, that met them: and they answered, he was a hay­ry man, and was girded about the reynes with a lether girdle. Which was a marke of knowledge enough to the king, though they knew not his name: It is Elias the Thisbite sayth he. So, as the Prophet was knowne by his habite, it were well that the Lords ministers might be known by their formall attyre. It can not be deuised how we should treade awrie, in framing our selues to forme of lawe herein, seeing no religion is reposed in them, and that it is with other externe ceremonies, a mixt mat­ter of indifferrent & middle nature, & may adessevel abesse sine in­teritu subiects. And as S. Paul sayth, Let no man iudge you of meate or drinke, or in respect of an holy day, or of the new moone, or of the sabbaoth daies: so we may say, let no man iudge vs of apparell. Col. 2. For as meat, so rayment, commendeth vs not to god. The super­stition in this ceremonie is among the desidious and resty Cloi­sterers, the mopish monks, to whom it is great religion to bee buried in a Cowle, or monastichall habit.

You haue said in the matter of the garments, enough, and I hold them tollerable. But that which stabbeth my conscience, is the crosse in Baptisme. And that is the hooke I can not swallow: 1. because it is a dangerous addition to the institu­tion [Page]of the sacrament: 2. there is no warrant in the worde of god for it: 3. and no one thing so much as that, hath bin super­stitiously abused: 4. and there is no vse of it.

All your reasons by your leaue are loose, and we will prooue them so to be. 1. If your first supposall were true, you had said enough. For the viall of the Lords curse is powred vpon them, Reuel. 22. that shall adde, or withdraw from his booke, he shall be sure to be blotted out of the booke of life, and to haue no part in the holy city. Be this formidable presumption there­fore far from euery Christian: sure we are, it concerneth not our church. For the institution of baptisme is performed by vs, as Christ commaunded, and no otherwise. The forme thereof is finished, the sacrament absolued, and the child absolutely Chri­stianized, before it is signed.

Your second argument, wherby you would conclude it to be vnlawfull, because the word of God hath not warranted it, is not so warrantable. Our consciences are satisfied in this action, be­cause the word standeth not against vs. I doubt not that it is lawfull for the chiefe magistrate, to giue lawes and Canons for the church or ciuil state, though they concur not so absolutely with the word of god: so as they no way be repugnant vnto it. The Lord hath put the sword into the magistrates hand, and there withall power to ordaine what decrees the thinketh good, in points of outward gouernment, so as they crosse not or con­front his royal lawes. Adoniah, Ioab, Agag and sundry others in the old testament, were cut off by the sword. But where find we this allowed, in the old lawe? For these statutes deale but with these three kinds of death, hanging, stoning, burning. Dauid de­creed fowre fould restitution of the stolne lamb, and determi­ned beside the fellone to the death: wherein two wayes he ran before the law, and strained it as it were a scrowle of parchmēt. 1. For neyther was the crime capital: 2. neyther was the delin­quent to make so large a restitution. For the law case was this, If the theft were taken in the hand of the theef, he was to rede­liuer it. If he had killed it or sold it, he was but to restore fowre oxen for one, and fiue sheep for one, now fowre fould are eight, [Page]the duplicate of the oxen. Neyther is there any exception to be made against Dauid, as of this course were exorbitant from Iustice, or that he wringed or wronged gods lawe, it being the prerogatiue of his place, according to the circumstances of the cryme, eyther to extentd or remit the punishment awarded by gods lawe. I may yeeld that you say truth, in your third reason, that nothing hath bin so miserably abused, as the most sacred signe of the Crosse, and that from the beginning, while some haue adored it, and haue signed their breast and forehead, with it, as armour of proofe, against diuels and all mishappes: and we confesse that the Christians, as Tertullian sayth, at the first, did take the outward sign of the Crosse for a supine security for their indemnity. And Gregorie of Rome, in his 3 booke of Dialogues lendeth vs a lye, and that a lusty one, as hee hath pestered that booke with a noysome companie of very fabulous and ridicu­lous things. A Iewe (sayth he) entred by night into the temple of an Idoll, there to take his rest, but agast at the sight of so many euill spirits in that place, he armed himselfe with the signe of the crosse: now when the head deuil perceiued that a man was come, he dispatched an vnder diuel vnto him to examine him, what he was, but when he had seen him he returned and sayde. I found indeed an empty vessell, but it was sealed, and so left the Iewe and did him no harme: which while he recounted with himselfe, he became a Christian. Also we are not ignorant what slauer and blasphemies haue been thrown vp to heauen, in their adorations and orisons made to the Crosse: as when they haue chaunted in this wise in their churches. O Crux aue spes vnica, Hoc passionis tempore, Auge piis iustitiam, Ressque dona ve­niam. All haile ô Crosse, our onlie hope in this time of the passion, Increase in the godly righteousnesse, and giue pardon to the guiltie. All which words are the very vomit of an Aspe. Againe, they roare in the congregation thus: Ecce signum cruc is venite ado­remus, Behold the roode of the Crosse, let vs come and worship it. Which is horrible sacriledge. Againe, thus they powre out the surcharge of their stomacks vpon the churches lap: Crucem tu­am adoramus Domine resurrectionem tuam sanctam glorificamus. [Page]Where, they set the Crosse in the higher roome, and make the resurrectiō vnderling vnto it. I dare not stir this deuilish dung­hill any more, least I stifle your stomack. The sacrificing shaue­lings drinke down deeplie this damnable opinion, and feede vpon it as vpon a restoratiue to the enchantment of their soules, that they consecrate and sanctifie all things, by the signe of the Crosse. Thus we graunte, that neuer poore signe was so tormen­ted, as the crosse hath been: they hauing stretched euery ioynte thereof, vpon the rack of their most execrable blasphemies. But what would you euict from hence? that therfore it is vtterly vn­lawfull to vse the signe of the Crosse at all? Then I deny your consecution. For, is the vse of a thing to be taken away for the abuse sake, that is cast vpon it? then take away the Sunne out of the firmament, for that hath bin worshipped: take awaye the Physicians sawes and instruments, because many dogleaches with their vnskilfulnesse haue abused them, to the spoyle of ma­ny. Take away all weapons of warfare, and let vs goe naked in­to the field against the enemy, because many haue taken them vp against their countrie; take away wine and strong drinke, because more haue perished by that then by the sword. Take away our wits, memory, health, strength, and the whole man, be cause euery part, and the whole, is miserably abused by vs all, through our sins.

In your fourth reason you are wide, saying, that there is no vse of the signe of the crosse. For it is vsed in a grateful remem­braunce of Christ, and him crucified: whereby they woulde testifie, that they are not ashamed of the crosse of Christ. And that this was the chiefe consideration in the vse of this ceremo­nie, ordained by the church, Augustine in his 8. sermon, de verbis Apostoli sheweth. For the Infidels insulted ouer the Christians, arguing them of follie, for worshipping a crucified redeemer: whome that holy father answereth thus. Cor quidē hahemus, non tamen quale vos habetis: nec pudet nos crucifixi; sed in parte vbi signum pudoris est, signum crucis eius habemus. We haue a hearte, but not such an one, as you haue: neither are we ashamed of him that is crucified; but in that part where the signe of shame is, which is the [Page]forehead haue we the signe of his Crosse. In Psal. 141 In another place to the same purpose, he sayth: Insultet paganus crucifixo Christo, vide­am ego in frontibus regum crucem Christi. Quod irridet, ibi saluor. Nihil est superbius agro, qui irridet medicamētum suum. Let the Pagan ouercrow christ, let me see in the foreheads of kings the crosse of christ. That which he mocketh, saueth me, there is nothing prou­der then a sicke man, which scorneth his medicin. Ibidem. In the same place he speaketh thus: vsque adeo de cruce non erubesco, vt non in oc­culto loco habeam crucem Christi, sed in fronteportem. Ibidem. I am so little ashamed of the crosse of Christ, as I beare it not in a secret place, but in my forehead. Finally in the same place he sayth: non habeā nu­dam frontem, tega team crux Domini mei. O let not me haue a na­ked forehead, but let the crosse of my Lord couer it.

But now that cause is remooued, and we are all called Christians, the signe of the crosse which came in by that occasion may be remooued.

Christ shall be the marke and white, that scorners shall shoote at to the worlds end. For Iulian [...]orphirie, Lucian, haue their progeny among vs, and Dauid [...]nounceth him a blessed man, that hath not sit in the chaire or [...]omers. And Da­uids noddy that saith there is no god, or Sauiour Christ, liueth among vs. Wherfore for all this, this ceremony may continue.

And why may we not take vp som other signe and token, to remember Christ by, in the roome of this?

I know none so liuely as this: the signe of the crosse being so naturally expressed in many of our actions: as Ambrose doth obserue: For seafaring men first set vp a maste, Ambrose serm. 56. and then spred a saile in forme of a crosse, by which the sea is broken. And the course and cōstitution of the heauens, sheweth vs such a figure, diuiding it selfe into fowr parts, the East, West, North, South, conteined as it were in the fowre corners of the crosse. Also man in his going, when he lifteth vp his hand, is the very portaiture of a crosse. These be the conceits of Ambrose his wit: which albeit they prooue nothing, we shold not despise. Prin­ces in their crownes and diademes, haue the engrauen image of the crosse, to which custome we must not impute any super­stition: [Page]because by that signe they doo professe and witnesse, that they worship and maintaine the religion of Christ. For if it be lawfull for any Noble man to haue the scutchion and arm [...] of his auntient house: it is also lawfull in the signe of the crosse, to professe Christs religion. Constantine the great did see the signe of the crosse in the ayer, with this title and Inscrip­tion added thereunto: Sub hoc signo vi [...]ces: vnder this signe thou shalt get the victory. Thus god by miracle would strengthen and confirme him in the truth of his religion, which he had newly entertayned.

You haue giuen vs some authorities for the crosse: as from Augustine, Ambrose, Constantine. But then the times were more degenerate and corrupt. But can you giue vs testimonies, that make for the credit of it, within the com­passe of three hundred yeeres after christ, and in the plain sim­plicity of times before the mystery of iniquity did beginne to worke?

I can and will. What say you to Iustine Martyr, Cy­prian, Origen, Iustinus Martyr ad Orthodox os adquaest n 8. who speake most clearely, and are of our side in the cause of the crosse? I will giue you their sayings. Dextra manu in nomine Christi eos consignamus, qui sigillo tall indigent: with the right hand we signe them, in the name of christ, who stand in need of such a seale, sayth Iustine Martyr: And Cyprian twise speaketh luculently enough to the point, Cyprianus de vnitate ecclesiae. in this manner. Ozias rex l [...]prae varietate in fronte maculatus est, eaparte corporis nota­tus, offenso Domino, vbi signantur qui Dominum promerentur. King Vzza was smitten with the tokens and spots of leprosie, in his forehead, being dodded in that part of the body, god being displea­sed, in the which Christians are consigned with whome God is plea­sed. Cyprianus ad Deme­trian: Orig. 8. set in diuersos Ezech. 9. And writing to Demetrian, he speaketh of the regenerate who shall be consigned by the crosse. Origen is as playne, in the case, applying the marke of the letter Tau (of which the Prophet Ezechiel speaketh, with which they were distinguish­ed that were saued, when the Legatiue destroying Angels dis­patched by God had made a greate slaughter of others) to the signe of the crosse, and indeede making it to bee that verye [Page]signe: quos T tau literaid est cruc is pictura signauerit, whome he signed with the letter T tau, that is the stampe and impression of the crosse. Further, if you please to heare Tertullian, he is no cold ad [...]cate, and proctor in this point. Tertullia­nus de co­ronamilit. Lib. 3. ad­uersus Marcionem. He doubteth not to say, Adla [...]cra, monsas, lumina, e [...]bilia, sedilia, quacunque nos cōuersatioexercet fronte crucis signo terimus. And writing against Marcion, he maketh the letter T tau, hitherto cited out of Eze­chiell, to pretend and prefigure the signe of the Crosse, which was afterward to be made in the forehead, when he sayth, Lite­ra Tau est species crucis, quam portendebat futuram in frontibus nostris. With these reuerend holy men of blessed memory, gol­den mouthed Chrysostome goeth hand in hand, in the behalfe of the Crosse, speaking thus woorthily: Chrysost. in 16. mat. Hom. 55. Quando te cruce signas magna tuam frontem arma siducia, libertate animā munias. When thou signest thy selfe with the crosse, arme thy forehead with cheer­fulnesse, and quiet thy minde, Finally, from them to descend to Basill, a Reuerend Father of very good regarde, Basilius cap. 27. de Sp. S. he alloweth it for a lawful and laudable custome, the vse of the Crosse, which was of good age and time, in his time. In a tractate, entitled of the holy ghost, excepting against such that would confront and beare downe old customes, in that regarde that they had not warrant from the word, and there numbring the many inconue­niences that wold arise from thence, he maketh this the formost hurtful consequence in the rank, which sheweth his good mind and affection to the crosse: Siconsuetudines quae scrip to proditae non sunt tanquā haud multum habētes momenti reiicimus, impru­dentes &c. dā [...]bimus, quae in Euangelio necessaria ad salutē ha­bentur. [...], vt signo crucis eos qui spem collocarūt in christo signemus quis scripto docuit? If we shall cast vp such customes that the worde toucheth not, as matters of no such quality and consequence, we shal also indiscreetly condemn such things which are also accounted ne­cessary to saluatiō in the gospell. 1. for who hath charged vs by wri­ting that we sign those that put their trust in christ with the signe of the cros? Thus you see how the fathers are for vs: so if you wil be ruled & led by thē, the cōtrouersy is ended, & we are good friēds

But these Fathers flourished in the prime age [Page] [...] [Page] [...] [Page]of the church, and as it were in the infancy and minoritie of the same. We haue all the light they could giue vs, but we haue seen more light since, and therfore I couet to haue the cause perswa­ded, by the later writers. Haue you any store of them of your side?

Without wrong doone to the learning of any, I dare auerre it that we haue as deepe men for learning & iudge­ment, as any you can name, that this age hath brought foorth, that are eyther patrones of the ceremonies of the Church of England, and particularly of the ceremonie of the crosse, or else allowers of them, and approouers of the crosse, acknowledging the libertye that the church hath, as to cancell them, so to keep them and leaue vs to this our lawfull liberty, no way see­king to abridge vs of it.

I would heare what they are.

whome I reuerence as much as any other, in his letter to Bishop Hooper, and in three or fowre o­ther letters, that are extant, as also in sundry other places of his woorthy works, all which I haue giuen thee in this treatise, as occasion did yeeld, and therfore it shall be needlesse to repeate his wise sayings. Bucer that mighty learned man, as he easilye could digest the established ceremonies of the reformed church in England, in the daies of that peerlesse prince, and another Io­siah, Edward the sixt; so he thought specially well of the crosse, according as it may be lawfully vsed, and according as we vse it, and these are his words. Bucer. Signum hoc nō tam quod est vsue in ec­clesiis antiquissimi, quam quod est admodum sim [...]x, & praesentis admonitionis crucis Christi, adhiberi nec indecens nec inutile ex­istimo: si adhibeatur modò purè intellectum, & religiose excipiatur, nulla nec superstitione adiuncta, nec elementi sernitute, nec leuitate, aut vulgari consuetudine. I do hould it not vnseemly, or vnpro­fitable, that the signe of the crosse shold be vsed: not so much because it is of that long time and continuance in the church, as that it is of so good vse, and tendeth to such good end, as beeing most simple, and of present admonition, as putting vs in minde of the crosse of christ: so it be rightlie vnderstoode and religiously entertained, [Page]without any addition of superstition, or seruitude of the element, or leuity, or common custome. Iuell that was the Iulium Sydus, and the Iewell of his time among vs, though he distasteth the crowde of ceremonies, which were without measure, Iuel. in Apolog. throwne vpon the church, and were the surcharge thereof, in Augustines tyme, against which that holy Father did except: yet he allow­eth all the receiued ceremonies, now at this present day in vse, in the church of England. I will acquainte you with his words. Concerning the multitude of ceremonies of idle and vaine nature, we knowe that Saint Augustine did much complaine of them in his time: and therefore wee haue greatlie diminished the number of them, because wee knowe that they were troublesome to good consciences, and too burthensome to the church. Yet we retaine and haue liking not onely of those ceremonies, which we are sure were deliuered vs from the Apostles: but some others too besides, which we thought might be suffered without hurt to the church of God: because we affected, that all things in the congregation, might according to the will of the Apostle, bee doone with comlynesse and good order. But all such things which wee perceiued to leane to superstition, or to be of no vse, or bald, or toyish, or against the sacred scriptures, or else vnmeet for sober & wise people, whereof there is a confused chaos, in the Romish sinagogue, all these we haue vt­terly renounced and cast off, because we would not haue the worship of god confounded, and combred with such follies. Whom wold not the euen cariage of this so worthy & fine a Bishop mooue? For my part I will suspect ten thousand mens iudgements, that are of your side: before I shall yeeld to thinke amisse of that man.

But you doe tell me but of those of this church of England that applaude and approoue your opinions: but do any of the learned men beyond the seas, runne with you in that mind?

That worthy man Theodore Beza, though I finde him no great friend to the crosse: yet hee misliketh not, that such churches as retayne it, should keepe their liberty therein, these being his words in his answer to Frances Baldwin. Bezae res­ponsio ad F. Bald. Scio nō ­nullos f [...]blat a crucis adoratione, aliquem signt crucis vsum retinu­isse: [Page]vt antur igitur ipsi sicut par est sua libertate. I know that many make some vse of the signe of the crosse, taking away all superstition from it: Let such as it is meet vse theyr liberty. In the same place immediately before, the same learned Father sayth, Fuerit sane tempus quo fuit aliquis istius signaculi aduersiu christi crucifixt contemptores vsus: sit etiam diu & libenter à christianis, vsurpatus pro externa verae religionis professione. There was a time that there was some vse of this sign, against the contemners of christ crucifica: & let it be a long time & willingly taken vp of christians, for the outward profession of true religion. Heming. in 1. Cap. Ioh. Zanchius de baptis. Hemingius in the first chap­ter vpon Iohn sayth: Minime improbo signum crucis: I doo not dis­allowe of the signe of the crosse. Thus you see how we would saus­fie you in your mind, euery way.

Though you have prooued the vse of the crosse out of many authors: yet you shew not that it was vsed in Bap­tisme: I wish you should prooue that.

What saye you to Tertulliau, who speaking of the signe of the Crosse, Aduersus Marcionè. lib. 3. De praescript. ad. uersus haereticos. there withall toucheth the sacraments of the church. thus coupling them together: Quae omnia cum in te quoque deprchendantur & signaculum frontium, & ecclesiarum sa­cramenta. I would also you shold wel waigh these words of the same father: Sed quae itur a quo intellectus interpretetur corū quae aduersus hareses faciunt? A diabolo scilicet, cuius sunt partes in­teruertendi veritatē, qui ipsas quoque res sacramentorū diuinorū in idolorū mysteriis aemulatur. Fing it & ipse quosdam, vtique cre­dentes & fideles suos: expiatione peccatorū de lauacro repromit [...]it, & sic initiat mithrae: signat ille in frontib us milites suos: celebrat & panis oblationē, Tertul: de resurrecti. one carnis & imaginē refurrectionis inducit. I also charge you with this his other saying: Caro abluitur vt anima emacule­tur: caro vngitur vt anima consecretur: caro signatur vt & anima muniatur: caro manus impositione adumbratur, vt & anima spi­ritu illuminetur: caro corpore & sanguine Christi vescitur, vt & anima deo saginetur. But most plaine and plausible is this speech of Origen: Origen in Psal, 8 Ho [...]. 2. To. [...].1 Vt ergo nō exprobremur ab insipiente, conuertamus nos ob omitibus iniquitatibus nostris: ne deprehendens in nobis maculas pecca [...]orum idest suae voluntatis insignia exprobret & dicat; Ecce [Page]hic Christianus dicebatur & signo Christi signabatur in fronte me­as autem volun tates & mea chirographa gerebat in corde. Ecc­tile qui mih: & meis operibus renuntiauit in baptismo, meis rur­sum operibus se inseruit, meisque legibus paret. Liberati ergo ab omnibus inquitatibus, stude amus ne in die Iudicij, huiusmodi op­pr [...]briis inspientes diabols succumbamus. That we may not be vp­braided by the diuell, let vs depart from all our iniquities, leaste finding in vs the spottes of sinnes, that is the badge and ensignes of his will, he thus checke and choake vs, saying: Behold, this man was called a Christian, and was signed with the signe of Christ in his forehead but my will and handwriting was in his hart: Behold, this man who forsooke mē, and al my works in baptisme, hath again wrapped himselfe in my workes, and obeyed my lawe. Wherefore, be­ing deliuered from all iniquities, let vs haue a care that in the day of iudgement, we be not ouercom of the reproachful speeches of this foolish diuell.

Know you any further regard had in the con­stitution of this ceremony?

Our forefathers alluded herein to the old custome of the Iewes, who were commaunded to sprinkle the postes of their houses with the bloud of the Paschall lamb: now our peo­ple, according to this similitude, signed the forehead with the Crosse, because the other legall ceremonie ceased, and they might not sacrifice after the comming of Christ. This reason Augustin toucheth, in his book De catechizandis rudibus, in the 20. chapter. Christi passio in illo populo figurata est, cùm iussi sunt ouem occidere & manducare, & de sanguine eius postes suos signare, & hoc celebrare omni anno: Cuius passionis & crucis signo in fron­te hodie tanquam in poste signandus es omnesque Christiani sig­nantur. Christ his passion was figured in that people, whē they were commanded to kill the lamb, and eate, and to signe their postes with the bloud therof, and to celebrate that euery yeer: With which signe if his passiō & crosse, thou art at this day, signed in the forehead as in a post, & so are al christiās to be signed. This he further presseth in the very be ginning of the 26, chapter of the same book, say­ing: vtique fignandus est, & ecclesiae more tractandas: Hee is [Page]to bee signed and handled according to the order of the Church. Thus are all your former reasons aunswered, and they fall before the face of better instaunces as Dagon before the arke.

But we should rather beare christ crucified in our heartes then to professe him in this bare and outwarde signe.

I know that the power and vertue of the crosse is not in the externall signe, but in the internall faith, which ta­keth hold of Christ, nayled vpon the crosse: but it pleaseth god to teache his church by outward signes, God willeth Eze­chiell, to take a scrippe, Ezech. 12, a staffe, shooes like a wayfaring man, in token that he should bee a banished man. The same Prophet by two tables which he ioyneth together, Ezech. 37, foresheweth that the kingdome of Israell and Iudah, Isay. 20, shall be consolidated, and be­come one poeple. Isaiah by going barefoote, teacheth Aegypte and Aethiopia, that so they shall goe in their captiuity. Ieremi­ah by bearing yoakes and fetters, Ierem. 27, and sending them to the kinges of Edom, Moab, Ammon, Tyrus, Sydon, Iudah, giueth them a visible and palpable signe of their indurance in Babylon. He­lyseus willeth Ioas king of Israell, 2 King. 13, who came to visite him in his sicknesse, to take vp a bowe and arrowes, thereby prophecying victory ouer the Assyrians, 1. King. 11, vnto him. The Prophet Ahiah rent Ieroboams new cloake in twelue parts, willing Ieroboam to take ten of them in signe of the rent that the Lord had made of the kingdome of Salomon into twelue parts, whereof tenne of them should deuolue to Ieroboam. Christ willeth his disciples to shake off the dust from their feet, Math. 10, taken in that house, where the word of God offered was despised, in testimoniall of this presumpti­on. Math, 18. Christ checketh and conuinceth the ambition of his disci­ples, by setting a little child in the midst of them. Ioh. 13. Hee washed his disciples feet, by that signe reading them a lecture of humi­lity and charity. Acts. 21. Agabus taking Pauls girdle in hand, saide: So shall this man be bound that oweth this girdle. The very heathens vsed this kind of learning, to teach & aduertise by outward signs Scyllurus scytha in Plutarch being at the point of deth exhorteth [Page]his children to concord in many graue wordes; but at last, by a sheffe of arrowes bound together, which afterward he seueted, he shewed the difference betweene Vnitie and Diuision: It is the saying of the Poet Horace;

Wherefore Christ instituted the sacrament of his body, that not onely the eares might be instructed in the mysterie of our redemption, but that all the senses else should be stirred vppe thereby. The signe of the Crosse therefore in the childes fore­head is outwardly instructiue, as the Crosse of Christ is spiri­tually instructiue.

To admitte all that you haie saide, how shall I sa­tisfie the weaker forte, that will cake offence at my conformi­tie, and forsake my doctrine? This is a very sharpe thorne to my sides, and troubleth me very much, whilst I consider what the apostle Paule saith; It is good neither to eate flesh, Rom. 14.21 nor to drinke wine, nor any thing whereby thy brother stumbleth, or is offended, or made weake. And the apostle walked so warily this way, as hee tooke this solemne bond of protestation of himselfe; 1. Cor. 8.13. If meate offend my brother, I wil eate no flesh while the world standeth, that I may not offend my brother. What say you to this?

This rule of charitie the apostle giueth, is of necessary obseruation. But wee must putte a difference betweene those that are weake; first, in a simplicity: secondly, obstinacie. If they be obstinately and wilfully weake; wee are not to hang vpon their sleeues, or to feede their humours, but to giue them ouer, though they be as hote as a toaste against vs; for their in­firmity prescribeth not the truth. Amicus Plato, amicus Socra­tes, magis amica veritas. Plato is my friend, and Socrates is my friend, but the trueth is the greatest friend of all. Veritas Christia­ [...]orum est p [...]ichri [...] Helena Graecorum: Trueth among Christians is more [...] Helen among the Graecians. The Scribes and Pharisies were thus preuishly and peruersly offended a­gainst [Page]Christ & his disciples, but he weied it not a rush, but wil­led his Disciples to shake them off: Matth. 15. Let them alone, they are the blind leaders of the blind. And he aduertised them to take heed of the leauen of the Pharisies. Neither did he regard the froward and vntoward Iewes; neither the Apostles the eluish compa­ny: and we are taught by Saint Iohn, 2. Iohn. not to affoorde so much as the curtesie of our lippes, to bid them God speede. What al­though the whole broode of Papists take offence at vs, because we detest their abhominable Masses, and damnable idolatries, and obiect to vs these rules of the Apostle? Because we haue a Canon to the contrary, That we must not doe euill that good may come of it; and the Apostle in the former Lessons onely aymeth at offences that arise out of matters indifferent. We re­garde not what they say; we are tyed to none, but to those that are weake in a zealous simplicity, whose soares we are to han­dle with a softe hand; and to such onely did the Apostle apply himselfe. Otherwise hee protested and professed the contra­ry, That hee was no man-pleaser; If I should please men, (saieth he) I were not the seruant of God. The haruest of offences are so great, and of such contrary course, as I know not what Sicle is able to cut them downe. Some are [...] the Giant in the se­cond of Samuel that haue too many fingers on a hand: [...]. Sam. 21. O­thers are like Adonibeze [...]k in the Booke of Iudges, who had his fingers and toes cutte off. Iudg. 1. Some would cloy the Church with an importable and excessiue weight of Ceremonies, and so are offensiue in their excesse: Others would haue them all doone away, and offend in the defect; and the vulgar people, whome we seeke so to please, are constant in no thing so much, as in in­constancie, as the Moone, the Riuer Euripus, and Protens, that turneth himselfe into all shapes. Shew thou thy selfe a worke­man, that neede not be ashamed, and diuide the worde aright; walke with a right foote in the way of thy vocation, by euill re­porte and good reporte, and stand not thou vpon the mercies of mens lippes: It is a small thing (saith Saint Paule) for mee to be iudged of you. Noah goeth for a Preacher of righteousnesse, though hee was flowted of the first world for the structure of [Page]the Arke Dauid shall goe for a godly wiseman, dauncing before the Lord in a linnen Ephod, 1. Pet. 2.5. 2. Sam. 6. Acts 26. though Michol his wife malepertly befoole him for his labour. Paul speaketh nothing but wordes of sobrietie; howsoeuer Festus mis [...]termeth them as he please in his partiall opinion, and giue them to his madnes. As the Tai­lor shapeth not a garment to another mans pleasure, but to the liking of him onely for whome hee maketh it: so the Preacher is onely to regarde to please God, whose seruant hee is, and not to frame himselfe to euery ones fancie. When wrong is done to any in a lower Court, his remedie is, to appeale to a higher: this course are we to take when mens tongues walke thorowe our actions, as they please, and their wordes are as prickings of swordes; we make prouocation from their sinister censure to the iust tribunall seate of Gods most sacred maiestie; yet God forbid but that wee should haue a speciall care of such that are weak in cōscience, & giue thē medicine to heale their wounds, and say with the Apostle; Who is weake and I am not weake [...] Wherefore, it essentially appertaineth to the Ministers office to instruct such; and to trauell with them in the way of infor­mation, vntill hee hath strengthened them, and set them vpon their feete. And if their offence growe from the ceremonies of our Church, they are to be taught the vse and nature of them: I. as first, that they are things indifferent, and so consequent­ly lawfull with these qualifications; first, that there be no su­perstition in them: secondly, no iust matter of scandall: third­ly, no opinion of merite, or matter of religion reposed in them: fourthly, that the Church be not oppressed with the multitude of them as it was in Augustines time, Epist. 119. ad Ianuarium. that godly father complai­ning, That the state of the Iewes, in comparison of theirs, was easier, and more tolerable: 2. They also are to be taught what force the Lawes of the Church are of, to the binding of the consciences. That they are of such qualitie, as they bind them not; so as we cast no contempt vpon them: secondly, giue no offence: thirdly, or in an insolent singularitie violate them: fourthly, or vnjoynt, or dissolu [...], the common settled governe­ment and peace of the Church: with these cautions first obser­ued, [Page]the conscience is not bound. Acts 15.29. As for examples The Apo­stles gaue out a decree, That the Gentiles that were conuerted vnto Christ, should abstaine from that which was strangled, from blood, from that which was offered to an Idoll: in the which constitution, they aymed at nothing but the peace of the Church. For otherwise there could haue beene no agree­ment betweene the Iewes and the Gentiles. If a man with­out breach of the common peace, had eaten of any of those, hee hadde not sinned against his conscience. For otherwise Peter saith; Acts 15.10. Why tempt yee God, to lay a yoke vpon the Disciples neckes, &c. Col. 2.16. Matth. 15.11 And Paule saieth; Let no man condemne you in meate and drinke. And Christ himselfe, That which entreth into the mouth defileth not the man. Likewise Paul saieth, Whatsoeuer is solde in the Shambles, 1. Cor. 10.25. eate yee, and aske no question: Thus is the vse of them, Ciuill and Politique: So that wee haue the warrant of a good conscience to conforme our selues vnto them. 3. Let the people likewise be informed, that they are appoynted for or­der and decencie sake▪ and how needful it is, that this order and comelines should be kept, according to the streight direction of the Apostle; 1. Cor. 14.40. Let all things be done honestly, and by order. The inhibitions of the Lawe, That no man should sowe his ground with mixed seedes: That beasts of diuerse kindes, as the oxe and the asse should not goe together in the plow; Leuit. 19. that no man should weare a garment of confected substances, as linnen and woollen; shoote and driue at the vnitie and vniformitie of the Church of God, and beare downe flatly diuision and confusi­on. Leuit. 1. The parts of the Calfe that were to be offered vppe for an oblation and sacrifice were orderly disposed and bestowed vp­on the Altar, a pile of wood being first fitly laide, at the com­maundement of God. Ioseph in Aegipt feasting his bretheren, had an especiall eye to order, placing them in their ranckes at the Table, Genes. 43. Luke 9. seating euery one according to their age. Christ himselfe approoued this course of order, and as duely practi­sed it, feeding the people miraculously in the wildernesse, and placing them by equall Companies, by fifties in a rowe.

I might also returne your owne obiection against you, as a [Page]reason to induce this conformitie in cases ceremoniall: for of­fences are as vsually taken at the omitting them, as the com­mitting them, which the Saintes of God very well perceiuing, haue yeelded to the times, and haue abridged themselues of their lawfull libertie, thereby also to bring the more benefite to the Church of God. For this cause, (as the Gospel noteth) our Sa­uiour Christ paide pole-money for himselfe and Peter; where­as being King and God, and the true Messias, hee was free by law, and exempted from the tribute. He kept the common cu­stome for auoiding of offence: Lest we should offend them, go to the sea, and cast in an angle, and take the first fish that commeth vp; and when thou hast opened his mouth, thou shalt finde a peece of twentie pence, that take, and giue it vnto them for me and thee. Yet in his question before to Peter, Matt. 17.17. he had shewed his dispensati­on: Of whom do the Kings of the earth take tribute or pole-mony? Of their children or of strangers? Thus Saint Paul accommo­dated himselfe to the seasons in circumcising Timothie, whilst he considered how gainesome it would be to the weaker sort. Acts 16.3. The same Apostle shaued his head in Cenchrea, Acts 21.26. and enter­tained purifications according to the Law, because he saw how that course would satisfie the weaker sort, to toll them on to Christ. And this was the vsuall practise of this Apostle in a subtile wisedome, which our Sauour Christ commendeth to his apostles in this peece of precept: Mat. 10. Be as wise as Serpents. And so much he testifieth of himselfe, saying; To the Iewes I become as a Iew, that I may winne the Iewes: to them that are vnder the law, as though I were vnder the Law, 1. Cor. 9. [...]. that I may winne them that are vnder the Law: to them that are without the Law, as though I were without the Law, that I may winne them that are without the Law: to the weake I become as weake, that I may winne the weake: I am made all things to all men, that I might by all meanes saue some. From this ensample and saying of the Apostle, I dispute thus: If the Apostle held it so expedient; to the better insinuating himselfe into the soules of his people, to beget them to the Gos­pel, to repeate repealed ceremonies, and to renew them, being quite out of date: the consequence is not to be rebuked that we [Page] [...] [Page] [...] [Page]inferre vpon it; that wee may as well admit of indifferent cere­monies, which candide simplicity first deliuered to the Church many ages fore-past, which the Church hath still continued. This was Ambrose his politique pietie and precept, as Augustine sheweth in an epistle to Ianuarius; Si non vultis errare facit [...] quod ego soleo. August. ad Ia­nuarium. Ego enim ad quamcun (que) ecclesiam venis ad eius ceremo­nias me accommodo. If yee will not doe amisse, follow my course. For to what Church I come, I applie my selfe to the Ceremo­nies thereof. For the Church is not to be depriued of her liberty, which Christ would haue alwaies to be preserued whole, with­out any maime or iniurie done vnto it.

You seeme to disagree with your owne selfe: for whereas you make these matters but indifferent, by your so ear­nest taking their part, you force them from their nature, and vrge them as necessary.

In themselues they are indifferent, but the Christian Magistrate commanding them, whom wee stand bound to o­bey for conscience sake, I hold them necessarie to be obserued. Lawes & Obedience are the two feete that beare vp the bodie, both of the politique and spirituall state, and the two armes that feede it and defend it. If the lawes had not beene in these cases alreadie made, I should neuer, for my owne part, wish to haue them made: but seeing wee haue now such prescription for them, and they are still enioyned vs, I shall not be one to marre them.

I cannot yet perswade my selfe to yeelde vnto you, because I am at such strife with my selfe, because heeretofore I haue with-stood them, and haue beene so bitter against them: the ceremonies hitherto haue beene my declamation, and the staffe and stuffe of many of my sermons. Now what shall be­come of them if I shall subscribe? I shall seeme to looke vnder the brow, to wagge with the times, and to halte with the peo­ple.

If you haue exceeded your bounds heerein, come into the way. Humanum est errare: It is not a motion against nature to erre. Bernardus non vidit Om [...]ia, & quand [...]qú [...] [...]xu [...] [...]mitat [Page]Homerus. The Prophets of God haue beene deceiued in their opinions, and they haue beene ignorant in some things. Na­than encouraged Dauid in his intendment of building God a Temple, 2. Sam. 7.3. whenas it was no part of the Lords meaning: but his will was. that Salomon should performe it. Samuel, though a great Prophet, 1. Sam. 16. and the Lord was with him, and suffered not any of his words to drop to the ground; yet his iudgement de­ceiued him, when he was sent to annoint one of the sons of Ishai, King of Israel, 1. King. 4.27. and made his eye his Counsellor, making choice of Eliab, because he was the eldest, fairest, and highest. When a suppliant woman came before Elizeus, casting downe her­selfe at his feete, and his seruant Giezi would haue thrust her away; Elizeus said, Let her alone, for her soule is vexed within her, and the Lord hath hid it from mee, and hath not tolde it mee. It is the saying of the Apostle Paule; We knowe but in parte, and we prophecie but in parte. Zacharie and Daniel, at euery vision they had, prayed that God would reueale the meaning of it to them. The reason heereof is, the will of God that hath his dif­ferences and varietie of giftes. To be ledde with a strict tena­citie of opinion, because wee haue dwelt a long time in it, and haue maintained it with stiffenesse of affection; notwithstan­ding it is checked with better reason, it is wilfulnesse, and not wisedome, and the very common disease of Nature. This was Dauids disposition, which nature solitarie in him, without grace suggested, not to reuerse his sentence of Lawe, awarded against Mephib [...]sheth, vppon false crimination of Siba against him, al­though it afterward appeared as cleere as the Sunne, 2. Sam. 6. 2. Sam. 19. that hee had punished him wrongfully. Contented hee was to qua­lifie the iudgement vppon this full aduertisement, that Si­ba and he should halfe the lands betweene them; hee would in no wise repeale that which hee had once pronounced. Such a one was Pilate, who would not alter any thing he had written, but saide; That which I haue written, I haue written. We shew our selues Pilates, rather than Prelates, in being wedded to our willes as vnto a wife, they two beeing in one flesh. It is the saying of Saint Ambrose, Inter seruos Christi contentio non debet [Page]esse sed collatio: Not contention, but conference ought to be among the seruants of Christ. And it is well saide of Bernard; Paco [...] contemnentes, & gloriam quaerentes, pacem perdunt & gloriam. Such as despise peace, and seeke glory, they shall loose both their peace and their glorie. Our betters haue not blushed to recant their errours. Iohn Baptist the greatest among the bun­dle of men (the Sonne of man onely excepted) was perempto­rily resolued with himselfe, in the height of his humilitie, not to suffer Christ so to abase himselfe to him, as to take his bap­tisme of him, Matth. 3. when he answered him, I haue neede to be bapti­zed of thee, and commest thou to mee? But when Christ had re­plied to those wordes, hee left his former purpose, and yeelded to Christs will. So Peter was fully determined with himselfe, not to suffer Christ to stoope to wash his feete, telling him to his face; Iohn 13. Thou shalt neuer wash my feete. But when Christ had rounded him in the care saying; If I wash thee not, thou shalt haue no parte with me: Then here signed his former resolution, and was as forward as before he had bin backeward, saying to him; Lord, not my feete onely, but also the hands and the head. Dauid had taken a solemne othe of himselfe, 2. Sam. 25. to cutte off roote and branch from the stocke of Nabal, euen euery one that made water a­gainst the wall, not meaning belike to spare his dog: yet by the timely interuenient mediation of Abigail, he was so charmd & warmed with such coles of kindnes as were cast vpon his head, as his blood grew cooler, and hee forsooke his othe, and blessed God for it. It is a wise mans parte, not to loose his care with Malchus, but to open it to good aduise and counsell. Counsel (as Plato in his Dialogues saith) is a sacred thing. And it is well spoken of Minutius in Liuie, Lib. 22. Saepe ego audiui milites, cum pri­mum esse virum qui ipse consulit, quid in rem sit: secundum cum qui bene monenti obediat. I haue often heard (my Souldiers saieth hee) that he is the rare man that is able to minister best cōunsaile to himselfe in all occurrences: and that he is next vnto him that enter­taineth good counsell. Cicero pro Clu­entio. The like saying hath Tullie in his Oration pro Cluentio; Sapientissimun [...] esse dicunt, cui quid opus sit, ipsive­niat in mentem: proxime accedere ilium qui alterius bere viuentis [Page]obtemperat. Hee is accompted the wisest man, who can con­cetue with himselfe what is best for him: and second to him, is hee that will be ruled by his best counseller. It is our best some­times to distrust our owne learning and iudgement, and not to stand vpon termes of precedency and sufficiency aboue others, but to listen to our inferiours, when they speake to good pur­pose; as Moses did to Iethro a Madianite and Heathen: and as Naaman the Syrian did to the counsell of his seruantes. Exod. 18. 2. King. 6. Now Antimachus, if thou wilt take this course, I will bring thee out of thy former sweate which thy conceit of thy former doings hath cast thee into, and doe thee much good.

You haue spoken much of my retracting my error, and of apprehension of better counsell. I will aske you afterward, what is that counsell that you would I shoulde fol­lowe? in the meane time, you that lay imputation of errour vp­pon mee, doe you thinke the outward gouernement of your Church so absolute, as it is not to be charged or touched with errour?

I will not say so: For Christ compareth the Church to a drawe nette, which bringeth to land with the good fish, Matth. 13. all kinde of gatherings, with the pelfe and baggage of the soyle. To a field wherein the enemie scattereth his tares amiddest the good corne, which the husbandman hath sowne. In many things wee offend all, saith holy Iames, Psal. 25. The prayer of the roy­all Prophet to God, is, That he would not call him to reckon­ing for his ignorances. Rom. 3. And the Apostle Paul casteth the lie vpon the very nature of vs; Euery man is a liar. If the Church might not be blacked with this coale of errour and sinne, the Church should not neede, by daily prayer, to begge at Gods hand remission of sinnes: Errours growe vppe as naturally in the Church, as wilde and luxurious weedes growe vppe in a garden among good hearbes. Ephes. 5. The Church that Paul speaketh of, without spot and wrinckle, is not the church Militant in earth, as the foolish Anabaptistes haue conceiued; but the church Triumphant in Heauen, which is in this perfect beau­tie, God wiping away all teares from her eyes. Wherefore it [Page]is an idle question that is mooved, Whether the Church can erre? So farre foorth as it heareth and followeth the woorde, and keepeth her faith whole and sound to her husband, it can­not erre and goe out of the way. But because it often feedeth vppon her owne fancies, and trusteth too much to her per­uerse opinions, it can not otherwise be, but that shee shoulde forget herselfe, and treade awrie. Finally it often so falleth out, that hogges and asses haue prefecture and chiefest place in the Church, who wallow in the puddle of prodigious errours, and maintaine most grosse and sottish superstitions. This was the case and face of the church in the Prophet Isaiah his time, Isai. 1. when hee complaineth, that their siluer was become drosse, and their wine was mixed with water. In Christ his time, the title of the church was with the Iewes: In which, though the Virgine Marie, Ioseph, Zacharie, Elizabeth, Simeon, and Anna liued vprightly, and they beare this good report in the Gospel, that they walked in all the commaundements of God without reproofe, the worlde being not able greatly to charge them with errours of manners; yet some were among them, whome common ignorance did mis-leade; and others whom the impi­etie of the Sadduces did bewitch, 1. Cor. [...]. as they deuoured their ranke and wicked errours. And we know what Paul saieth, That men builde vppon the foundation Iesus Christ, golde, siluer, pretious stones, timber, hay, stubble, which shall vndergoe the fire of Gods triall, and perish, the foundation remaining sure. Wee easily therefore yeelde, that there may be things amen­ded in our Church-gouernement, and I doe wish of God they were, and God (no doubt) when the time commeth, will put his hands to this worke, maugre Sathans heart, that hindereth it all hee may. In the meane while it shall vvell become vs, to waite his leisure, and not to prescribe God his season, and to say; It is time that thou haue mercie vppon Sion, yea the time is come. Eccles. 22. Prou. 25.11. Our inuectiues against the present State, are as musike in mourning; they must be reserued to other times, that they may be as golden Apples with pictures of siluer. When Ar­chesilaus the Philosopher vvas solicited to dispute amongst the [Page]cuppes in the time of a great Banquet: hee refused it, saying; That it was in the rules of his Philosophie, to knovve the op­portunitie of time for euery thing. Blesse wee the name of his sacred maiestie for the Alcion dayes and times wee now enioy, and these yeeres of the right hand of the most High, wherein, as in the dayes of Salomon, wee sit securely vnder our vines and figge trees, without feare of the enemy. The Lorde hath long blessed vs vvith peace vnder a nursing Queene; and hee yet lengthening the time thereof vnder our nursing King, so that wee are the spectacle in the Stage of this Worlde, of a happie people, for all men to vvonder at. Our forefathers desired to see these dayes, and could not see them; vvee haue them, and are glutted vvith them, and turne this grace of God into vvan­tonnesse, nicenesse and eluishnesse. The strong man the Pope, the Hammer of the Church, is (thanked be God) quite out of possession, and hee shall as soone vvring Hercules Clubbe out of his handes, if hee vvere aliue, as get footing againe here; the Lord sauing his annoynted King Iames, and his sacred Queen, the fruitefull Vine of his Church, and vertuous Prince Henrie, the royall plant of the Lordes hand, the doubled hope of the Churches tranquilitie. Baals Altars are throvvne dovvne, we haue the same Catholique doctrine in the Church in all points (I will put it to the iudgement of the wranglingest Anabapti­sticall vrchin that is) that Christ the wisedome of his Father hath deliuered, the Primitiue Church preached, and the holy Martires haue confirmed with their blood. Is not this verie vvell for the time? O happy men if vve knewe our happines! which Carendo potius quam fruendo, wee must be brought to knowe. Goe vvith Cresset and Torch light throughout all the Churches of the worlde, and tell mee vvhether from the Cen­ter to the Circumference, there be such a one as ours, in pietie, and prosperitie. When you haue sounded and fadomed them all by a right line and plummet, you shall haue cause to say; This is my seate, heere will I dwell, because I haue a delight in it. This is the Eden and chosen Garden of the Lorde our God, and the Ierusalem, that is, the beautie of the whole worlde. [Page]Heere Noahs Arke floateth vppon the waters, whereas other Barkes and Keeles doe sincke. Heere Aarons Rodde buddeth and bringeth forth Almonds. This Church is the Apple of the eye, the Diamond of the ring, the Hart of the bodie, a vine planted in a fruitefull place: the Seale vppon the right hand of God, the writing in the palme of his hand, as the day starre in the middest of cloudes round abour vs, as the Moone when shee is at the full, as the floures of Roses in the Spring season, as the Lillies by the riuers of waters, as a vessell full of massie golde, embossed and fretted round about with pretious stones, and as the fatte taken from the peace offerings. What if there be a spotte or twoo in the white garment of the Church, a more in the eie of it? Haue wee such streight throates as wee can not swallow vp a Gnatte? What Pomegranate shall you find, in the which there is not a corrupt kernell or two in it? What body is cleane without blemish or wrinkle? what day shineth so cleere ouer our heades, as a cloude is not to be seene in the skie? The poynts we differ in are not worth the speaking, and they come not neere the vvoorth of the good things we enioy, vvhich o­ther Kingdomes want. The bodie of the Church vvaxeth by degrees as the naturall bodie of a man, which hath not his ma­turitie and full growth at the first. In Reformation it is impos­sible that nothing should be wanting. Princes and Povvers that be neuer so well affected, can not haue vvhat they vvill, and vvhen they will effected, but are compelled to stay opor­tunitie, or to leaue it to others. Dauid had a minde that Iu­stice shoulde bee doone vppon the person of Duke Ioah, for his cruell hand, and vppon Shemei for his spightfull tongue: yet his meanes serued him not so vvell, insomuch that he was driuen to committe the care theereof vnto Salomon after him. And truly Antimachus, if such a forme of gouernement in Eng­land tooke place, which you and your fraternitie would giue vs, doe you thinke that the Church would bee then at quiet, and not as much diuided as it is now? When we haue laboured all we may, Sathan will sow and strow his vnhappie cockle of con­tention in the furrowes of the Lords field: what factions were [Page]in the Church in the times of the Apostles, when some saide they were of Paul, others of Cephas, others of Apollo. Paul va­ried from Peter and reprooued him. And Barnabas in a pri­uie displeasure, departed from Paul. Theophilus, Epiphanius, Chrysostome, Augustine, Ruffinus, Hierome, nourished implacable contentions together. The East Church was diuided from the West, about Leauen, and Easter: in all counsels continually new Creeds & Decrees were coyned. Of late, yet the two names of Luther and Zwinglius, haue made no small garboiles in the Church. And the Papists would choake vs with this bone of our home-borne new-fanglenesse and factions. But therein they pull themselues by the noses: for I know no greater wran­glers then themselues. For their Scotists and Thomistes, are together by the eares about the dunsicall distinction of Merits, of Congruitie, and Condignitie; about originall sinne in the Virgine Mary; about solemne and simple vowe. The Cano­nists contend for auricular confession, concluding it to bee, Deiure humana & positiua: that it is of humane and positive constitution: And the Schoole men squabble with them for it, and auouch, that it is Deiure diuino: it hath foundation in diuine ordination. Albertui Pigghius differ from Caietan, Thomas from Lambard, Scotus from Thomas, Oceanus from Scotus, Alliensis [...]m Occan, the Nominalls from the Realists. How many dis­ [...]entions haue there beene among the Monkes and shauelings, which some in fish, some in flesh, some in hearbes, some in shooes, some in slippers, some in a linnen garment, some in a woollen weede, haue reposed religion, while some would goe in blacke, other in white; others would be more broadly, others more narrowly rounded and shauen, others would be in their slippers, and others go bare-foote; others would be girt, others would be loose.

What of all this? be the peoples mindes neuer so con­tentious, we cannot be too religious: we must therefore come as nie perfection as we can, according to Christs precept; Be yee perfect, as your heauenly Father is perfect.

True, but this your conformitie nothing derogateth [Page]from this your Christian perfection or profession: but it will rather giue furtherance vnto it. For it is a rule in Philoso­phie and reason, Vis vnita fortior: conioyned helpe is stron­gest.

But how doe wee goe forward in this perfection, when we keepe at a stay, as the Sunne in Gibeon, or the Moone in the valley of Aiaton, in the daies of Iosua?

This stay is in yourselfe, or rather your backwardnes, that stop the course of your good proceedings in the singula­ritie of your affections. The regions are not onely white vnto haruest, but drie to the fire: therefore we cannot labour too much in the Lordes haruest: now you put your selfe to silence for these ceremonies.

These ceremonies came in with the childhoode of the Church, in the minoritie of it, and the grace of them is gone now with the times: Gal. 4. When I was a childe (saith Saint Paul) I did as a childe: but since I was a man, I did put away childishnesse. And now seeing we know God, or rather are knowne of God, why turne ye then to the impotent and beggerly ceremonies of the law?

The godly fathers of the Church, in the purest estate thereof, commended them vnto vs; and antiquitie, a testimonie not to be reprehended, hath confirmed them, and euer there was good vse of them, and neuer any harme in them. Irenaus the antient father, often appealed to those antient Churches that were nighest Christs times; Antiquitie is the seale of the grace of the ceremonies, as it is of sundry other things: wine that is the oldest, is best: for no man that may haue olde wine, will taste of new; for he saith, that old is better. It graceth wis­dome, which is rather in the older then the younger sort: wea­pons are for young men, Prou. 22. and wisedome for the old. It adorneth the truth, for that is truest, which is first: and custome that is oldest, is best approoued. Wherefore it is prouided by law, not to remooue the antient borders which our fathers haue placed. And friendship that hath beene of longest continuance, is of best countenance. Eccli 9. Wherefore it is said; Forsake not thine owne [Page]friend, and the friend of thy father: for a new friend will not be like him. Olde trained and practised souldiers are more skilfull and coragious. Wherefore C [...]ytus said to Alexander; Doost thou de­spise thy father Philips Souldiers? The landes and possessions that haue beene longest in the name and in the stocke, is of chiefest reckoning. Which respect was so great with Nabaoth, as no money that the King could offer him, could preuaile for the purchasing of it: but he shooke him off with this abso­lute deniall, 1. Kings. 21. God keepe me from selling the inheritance of my An­cestors to them▪ And this was Barzalia, his plea to Dauid, when he would haue induced him to liue in the Court with him: I am fourescore yeeres old; I will therefore goe into mine owne cit­tie, and I will bee buried in the graue of my father and my mo­ther.

I perceiue that you are the ceremonies great mai­ster, and heerein you are not to be misliked, that your nature is according to your name, studious of the outward peace of the Church: wherein I would concurre for peace sake with you, but that these outward Rites are so offensiue to my conscience, and verie zeale draweth my inclination from them to the other side.

You must not holde forth the target of Conscience, to defend disorder: your conscience and zeale must haue a good cause of its side, or else it will be wrong with you. I will not a­ny way preiudice this your zeale and conscience, but I must tell you this; that the worst sort of all, take vp this plea and al­legation for themselues, 2. Sam. 15. to shadow their nefarious and vngod­ly doings. Absolon, when hee went to proiect his rebellion, made pretence and colour to his father of religion; that he was to goe to performe his vowes to the Lord in Hebron. 1. Sam. 15. Saul pre­tended conscience and zeale of sacrifice and obedience, in re­seruing the fattest cattell of the Amalekites, when hee was most disobedient. Math. 2. Herod seemed to be zealous to worship the child Christ, when his meaning was contrary, Iohn 12. vtterly to haue de­stroyed him. Indas made as though conscience to the poore touched him, when he murmured against the deuotion of the [Page]woman, that brake the sweete and pretious box of ointment vpon the head of our Sauiour, whenas he cared not a farthing for the poore, but rauished and robbed them, being a pursebea­rer, and a pilferer. The old Donatists in Augustines time, made a conscience in breaking their owne neckes, as our moderne Anabaptists that sprang out of them, make it a matter of con­science, of breaking the necke of the Churches gouernement. Wherein Antimachus, I doe not meane you, or any of your fellowes, God is my recorde, yet I must needes say you beare them companie a mile or twaine in the way, though there your discretion serueth you to leaue them. There is zeale in you, but yet it is such, as somewhat beguileth you, with a copie and countenance that it hath of the truth. For as the wicked hang this maske and muffler before their eyes, when they fulfill their wicked lusts, so the simple and vnskilful are of enmis-led in the vain [...] conceit and imagination of zeale. This was the zeale that intoxicated the Iewes, of which S. Paul saith; They haue the zeale of God, but not in iudgement: [...], not according to knowledge. This knowledge like Captaine Ioas should goe in and out before our zeale, and lighten the way of our zeale, and direct, as the pillar of fire that gaue light to the people of Israel in the night season. As Iohn Baptist was the fore-runner of Christ, so ought knowledge to be the fore-run­ner of zeale, to make readie a way for zeale, as Iohn made rea­die the way to Christ. Knowledge is like the starre that led the Easterne Wise-men to Christ, Math. 3. & that will leade our zeale vnto the truth. The spirit of zeale is sampled to fire, yet a boll of wa­ter is to be cast vpon it, somwhat to quallifie the fury of this fire. Wherefore, as Christ baptized with fire, so Iohn the Baptist did baptize with water. A great heate is naturally in zeale, which by letting in acoole winde and ayre, Acts 2. would be moderated: where­fore, as the Holy-ghost came downe in fire, so he came downe in a mightie winde, that doth much abate the heate of the fire. There is a golden meane; as in all other things, so in Knowledge, in Zeale, Rom. 12.3. Exod. 16.18. according to this saying of the Apostle; Be wise with sobrietie. It was vnlawfull in the Iewes, to gather too much or [Page]too little Manna, wherefore their measure was appointed them, and they were stinted in the proportion of it: which hath a good application to zeale, that it neither may re­dound. or bee defectiue. Isaiah was willed to cry, Isai. 58. and to cry somewhat highly; but he was not bidde [...] [...]are and to rende his throate and the ayre with his voyce. Zeale, and that in some height, is good, but there may too much strength be put to it, which will quite marre it. Mar. 10.28. It was zeale in the Disciples that wrought with them, when they forsooke all to follow Christ, and it was good, and well esteemed of by Christ. And it was zeale that kindled the coales of wrath in the breasts of the Dis­ciples against the Samaritans, Luke 9.55. when they would haue plucked fire from heauen to haue consumed them, if Christ would haue suffered them: but this was preposterous, inconsiderate, braine-sicke, wherefore Christ controled it. Iud. 4. As Barak would not goe to warre without Deborah against Sisara, so let vs not warre with our zeale, without our other companion of knowledge. Zeale without knowledge, is as Sampson without eyes, who could not take hold of the arches of the house: it cannot finde out the principall things: Vaesoli: woe be to him that is alone, saith Wisedome: so wo be to zeale alone, not accompanied with knowledge. Zeale and knowledge of God, 1. Kings 20. are as the two Ly­ons that were the supporters of Salomons Throne. And he that combineth them and coupleth them together, he shall be like Moses in meekenesse, and Phineas in feruour. Wherefore, as wine is delaide by water, so is zeale with knowledge. As the Pinnesse without a Pilot, is in perill of rockes, and as the bo­die without the eye is in hazzard of falling; so zeale without knowledge, that is the eye of zeale and ruleth it, is in danger of mis carrying. For it is not a bare good intention and zeale that must iustifie our good actions: but such mature knowledge must leade vs forth to them, as we may be able to warrant them. The great variance among vs, I wot well; not for so great cau­ses, I feare me is not warrantable. When the Lord willed Eliah to stand vppon the mount before the Lord, it is saide, 1. Kings 19. that a mightie strong winde rent the mountaines, and brake the rockes before the Lord, but the Lord was not in the winde: and after [Page]the winde, came an earth-quake, but the Lord was not in the earth-quake: and after the earth-qake came fire, but the Lord was not in the fire: and after the fire, came a still and soft voice, and there the Lord vvas. In the stormie vvindes and tempests of the Church, that offer to shake it in the verie foundation, in the earth-quake and fire of our endlesse contentions, the Lord is not; but he is in the still voyce that seeketh and ensueth the peace of Ierusalem.

I haue nothing else to say in the cause, but I promi­sed to call for your counsell: and therefore if you please, addresse your selfe to that.

My counsell shall be: first, That you weigh the points in controuersie betweene vs, in equall ballances, and that you striue not by inuention of argument, to hang lumpes of lead to the heeles of them, to make them heauier then they are of themselues, You may weigh our cause vneuenly on the weights two wayes: for in any of these two, there may be deceit in all weights. First, when a thing is weighed ouer hastily. Be not therfore too readie & rash in iudgement, in condemning such things as may well in any free estate be tolerated. Secondly, when one part of the ballance is heauier then another; which is, when thou commest aggrauated with preiudicate affections against the setled ceremonies, when thou art rather led by thy wil, then reason. When you haue set these ceremonies vpon the tenters of your inuectiues, and grounde the face of them betweene the mill-stones of your fore-stalde affections, you shall neuer perswade the wise, that either they are of hurtefull nature, or o­therwise contrarie to the word of God: but in ordinary vn­derstanding they will be deemed to be indifferent. Secondly, you are in the next place to be aduised, how you wrong other Churches, by your bitter sermons against these ceremonies, which haue alwaies hetherto entertained them as lawfull and laudable. Iob 47. Eliphas was very imperious ouer Iob, not considering himselfe. The Iewes very notable hypocrites themselues, and loose liuers, snebbed and snatched vp the Gentiles at their plea­sure, which said; Isai. 63.5 Stand apart, come not neere to mee, for I am belier [Page]then thou. We are not ignorant how farre the authoritie of the Church may extend, and wee willingly confesse, that it ought to rule by the Scepter of the word, and that it may not any way countermaund that that standeth like Mount Syon, that may not be remooued: the whole world, the Lords building, and the heauens, the beautifull roofe thereof, must perish before any tit­tle of the word must perish and fall to the ground. But of this we are well assured, that it hath leaue and libertie to authorize ceremonies that are of mixt kinde, and that we are neither to condemne such, or vnreuerently to esteeme them. I agree with thee, that which is not of faith is sinne: Rom. 14 2 yet that wee may carry a quiet conscience, and haue the testimoniall thereof in our actions, it maketh much that the Apostle saith; All thinges are cleane to those that are cleane: as that also which he saith to Ti­mothie; Tit. 1.15. Euery creature of God is good. 1. Tim. 4.4. Now it is not necessarie, that we should haue expresse mention of euery thing brought into vse in the Church, in the holy Scriptures: it is enough, that by faith in generalitie we know, that indifferent things cannot pollute or defile such that are of a pure minde and conscience. Thirdly, I wold further wish you to giue great respect to eccle­siasticall lawes, that tend to order, grauitie, decencie, and are not blinded with any superstition or impietie. Socrates would not weare Siconian shooes, though they were well made, and fit for his feete, because they were not comely for his calling. But this exception taketh no place in the prescribed habite and attire of Ministers, it beeing as graue and seemely as any can be de­uised. The very Turkes themselues, are deuoted wholly to the custome of their Countrey, in their forme of raiment, accor­ding to their degrees: and shall not Christians shew constan­cie in this case, according to comelinesse and sobrietie? Cu­stomes are not to giue place to mens humours, but men must resigne their humours to customes, vnlesse they can inferre better reasons against them. Much have beene attributed by the better sort, to good and honest customes. Zacharias did not onely performe sacrifices, but it is said, Luke 1. that he did this dutie according to custome. Luke. 2. The parents of Christ came yeerely to [Page] Ierusalem, to fulfill the custome. Our Sauiour went to the Mount of Oliues to pray, Mat [...] 26. 1 Cor. 11. it being his custome so to doe. The Apostle Paul citeth the custome of the woman, whilst they came together to the Church for praier sake. Yea, bad men haue yeel­ded to the customes of their times, to grant such libertie, which otherwise of their owne accorde, without the authoritie of prescription, Matt 29. Acts 25. they would not haue affoorded. Pilate was contented to haue Christ loosed, alleadging for it, the cu­stome of the Iewes, which was, to dismisse a prisoner yeere­ly at this feast of Passeouer. Festus, the Tribune of the peo­ple, vrgeth the custome of the Romans against the Iewes, which intended the Apostles death; whereby hee esca­ped a strong and strange conspiracie proiected against him. The Lord is witnesse to my soule, how little my meaning is, by these illustrations, to holde vp the head of absurde customes, that aime at superstition. But mine eyes heerin are bent vppon the customes of our church, by such examples as these, to en­courage all of the aduerse parte to conformitie thereunto, and not so boldely and baldly as they doe, to abase our honest cu­stomes. Fourthly, If I may also be meekely heard of you, I would put you in minde of your obedience to lawe; and hovv ridiculous and contemptible it would be to an estate, to repeale and change Lawes, enacted by graue and learned iudgement, at cuery ydle motion of a newfangle male content. It was the positiue injunction of the Locrians, Demosthenes couer. Demoer. as Demosthenes beareth witnesse, that hee that should offer to put vppe a new Lawe, should come with an halter aboue his necke to the Parlement, that if there were better reason against his lawe, hee should be trussed vp for it. I wish not the vndooing of any ones life, that hath a forge in his head for new lawes, but I wish him seuere censure that is too busie with his billes, and tender vs for Can­nons and Constitutions, the crochets & conceits of his wooll-gathering wittes. The Ephesian Heraclitus, as Laertius dooth report, saieth; That Cittizens ought to fight no lesse for their lawes than for their walles. The Graecians had their [...] their Prefects and Officers, whose charge it was to protect [Page]enacted lawes, and to censure the delinquents. Cice. pro Cluent. They confide­red the necessitie, and the nature of publique lawes, the Ora­tour calling them Vincula reipublica, furdamentum libertatis, fontem aequitatis, The bonds of the common wealth, the foun­dation of libertie, and the fountaine of equitie. What shall then become of the seuerall partes that are knitte together by the bandes of good lawes, and doe very well when the bondes thereof are broken? must not the whole structure and com­position come downe when the foundation is vndermined? yee may not disturbe and trouble a publique streame that is to re­lieue the countrey, vnder paine of a great punishment: but the fountaine of our welfare is disquieted, in our immoderate con­tentious communications. For how can a plant thriue that is often remooued? It is Senecaos proposition, and it is true in obseruation; Non conualescit planta quae saepiut transfertur. And this hath allusion to the alteration of lawes by Seneca in Oedi­pode; Nan expedit concutere soelicem statum: It is not good to be busie with a well ordered state. Plato would not haue a com­mon wealth to be cloyed with many lawes. Fewer lawes then we haue already, and better executed, might serue our turne. And commonly it is seene, that the older are the better. It is the Item that Tacitus giueth vs; Super ommibus negotijs melius & re­ctius elim prouisum, & quae connectu [...]ur in deterius mutari: In all matters, that which is best and rightest hath beene fareseene, and exchange happeneth to the woorst. Wherefore Valerius would haue nothing abated of olde custome, but woulde haue euery article and particle consist in his former vigor; In mini­mis rebus omnia antiquae consuetudinis momenta seruanda: In the triflingest things that are, all the appurtenances to antient vse are to be retained. Of which minde was the Emperour Au­gustus, as may appeare out of his admonition to the Senate, saying; Obseruate leges quas habetis viriliter, ne mutate vllas, na [...] quae manent in cedem statu et sipeiora sunt, vtilior a sunt quàm ea quae semper mutantur, et stapparent meliora esse. Obserue roundly the lawes which ye haue already, alter them not: for those that doe stand in the state they were before, albeit they be worser, are [Page]more vsefull than those that are alwayes chaunged, though they seeme to be better. Thucidides li. 6 With whom consenteth Altibiades in Thu­cidide; Holding that people to be in best case, who are go­uerned by their present customs and lawes, without alteration, although they be not so good. The Epidaurians inhibited their people to trauell into forraine parts, or to vse traffike in strange places, fearing left they should bring home with them forraine and strange fashions. It is daungerous to pull downe an olde wall; but more daungerous to pull downe olde lawes. Sodaine alteration, as it is perillous to the naturall bodie, so it is as much hurtfull to the body politique. A change must come, in testu­dinc [...] gradu, sensim sine sensu, to be the better borne. Wee see how the dayes alter in their encrease and decrease, as the altera­tion is not discerned, which the vncreated Wisedome hath pro­uided for the good of all creatures, which with a sodaine great mutation would not be alittle damnified; Ars artium, dsscsplina disciplinarum regere hominem, saith Gregory Nazianzene: It is an arte of all artes, and a discipline of all disciplines to gouerne a people. Nullum animal morosius est, nullum maiori arte tractan­dum: No creature is more froward than man, and none is to be more politiquely handled, Xenophon. saith Seneca. Facilius regere omnes alias creaturas quàm hominem: It is casier to rule all creatures, than man. Nowe custome is an other nature with them, and they easily doe that which they haue done alwayes: but inno­uations will not be admitted without diuision and dissention: wherefore prouidence and good heede is to be taken, Cic. ad. Attic libr. 11. Epist. 19. as the Orator prescribeth in transposing lawes; Vt quam minimo sonitit fiat: That it may be doone with the least dinne and noyse that may be. It is recorded of Augustus, that hee compassed not all thinges that hee hadde plotted, at the first, but some things hee brought about presently, the rest hee dispatched at his conue­ment time.

But alittle to interrupt your counsell: May not au­thoritie doe well to dispense with vs that are contrary minded, for Conscience sake, and so holde on the forme of Lawe in vse?

Aequalitaes prima pars aequitatis est, saieth Seneca, Seneca in epist. The first and chiefe parte of Equitie is Equalitie. There be many beside you that haue but small deuotion to some of the ceremo­nies, did not publique lawe commend them and commaunde them. And why should they be bound, and you go free? Such a dispensation would but breede more enny and diuision. For if there were such heart-burning and affections in the brethren against Ioseph, about a party-coloured garment, do you thinke that there would not be oddes amongest vs in the difference of the garments, while the one side take the other to be too Po­pish, and the other the aduerse parte to be too peeuish. I doe yeelde that there may be diuerse rites in diuerse Churches, and that one may differ from another in gouernement. As in Rome and Asia they vsually fasted euerie Sabaoth day, but in Millaine they did not. Aug. epist. 118. Policarpus and Anicetus kept the peace between themselues, though the one woulde not yeelde to the other in ceremonies, but each of them peremptorily maintained their owne customes, but they were of seuerall Churches. But my simple discretion can not see how it may stand with any conue­niencie, thar wee should haue a confected and compound e­state of the Church, that it should be as Bifrons Ianus, beare two faces in one hoode, and how such conniuencie and tolera­tion should be any way tolerable. It is the plea of the naturall mother before Salomons Tribunall, That the childe should be in no wise diuided, as the wrong mother woulde haue it, but that shee might haue all, or none at all. I am the mouth of my brethren to our soueraigne Salomon, that without partialitie, e­uery one might be vnder lawe indifferently; that as wee all of vs serue one Maister, so that we may all of vs weare the like li­uerie; whether it be white or blacke, we are indifferent, as it pleaseth those that are at the sterne of gouernement, whose wisedome wee knowe, and whose trueth wee doe not suspect. This was the cause that the Roman Empire continued so long, and that in such prosperitie, because the salte of Lavve seasoned all alike. For as Epaminondas saith, Then is peace established, vvhen equalitie is preserued; Cic. in. A [...]. Morum similitudo coniungit ami­citiam: [Page]It is similitude of manners that ioyne friends together; Wherefore Ius is called by the Orator Par: Ci [...]er diuinat. libr. 2. And this equalitie (as saieth Euripides) is the lavve of mankinde. And this is my decision and determination of your latter question. 5. Final­ly, I conclude my counsell with my louing exhortation vnto you, to entertaine these tolerable conditions, for the peace sake of the Church, vvhich we ought to put on as our own bowels, vvhich is the sweete direction of the Apostle Paul, I knovv not in how many places, 1. Corint. 1.10 as vvhen hee saieth; I beseech you brethren by the name of our Lord Iesus Christ, that yee all speake one thing, and that there be no dissensions among you: But be yee knit together in one minde and in one iudgement. Rom. 15.5. Againe, The God of patience and consolations giue you that yee be like minded one towardes ano­ther, according to Christ Iesus; That yee with one mind, and with one mouth may praise God, euen the Father of our Lorde Iesus Christ. 2. Corint 13. Againe, Liue in loue and peace, and the God of peace shall be with you. Againe, Let your conuersation be as it becommeth the Gospel of Christ, Philip. 1.27. that whether I come and see you, or else be ab­sent, I may heare of your matters, that yee continue in one spirite, and in one minde, fighting together through the faith of the Gospell. Vnitie is the verie body of Diuinitie, and the very scope and end of Christianitie, vvhich vvhoso shall dissolue, bringeth all things out of course. For, as the Apostle Paul disputeth it, Ephes. 4. We are all of vs but one joynt body vnder one head Christ Ie­sus: one and the selfesame spirite quickeneth this body; there is but one hope of our vocation, one Lorde, one faith, one bap­tisme, one God and Father of all, vvhich is aboue all, through all, and in all. It is all that Christ prayeth for to his Father for vs, Iohn 17. when hee went to suffer; Holy Father, keepe them through thy name, whome thou hast giuen mee, that they may be one as wee are one. And that no man should restraine this his prayer to the Disciples onely, hee saieth immediately after; I pray not for them onely, but for those also that shall beleeue; that they may be one, as thou O Father in mee, and I in thee, that they also may be one in vs. Iohn 11. For this cause was his suffering, as Saint Iohn professeth, say­ing; That the Sonne of God was not to die for the nation of the [Page]Iewes onely, but to gather together in one, the children of God that were scattered. This was the legacie that our deere Sauiour be queathed at his death to vs: Iohn 14. My peace doe I giue you, my peace doe I leaue you. If a Prince being to take a farre iour­ney, shall leaue a jewell to his wife at the time of his departure, as a signe of his loue towards her, and shee should despise it when he is gone; were she not to be charged with huge ingra­titude? But such is our vile nature towards our deerest Bride­groome Christ Iesus, when wee so basely esteeme of his gift that he left with his wife the Church, when he tooke his leaue of her. Euery Armie hath his proper flagge and banner by which it may be knowne; and euery noble House is knowne by the antient armes and scutchian thereof. Sheepeheards vse to strike their sheepe with a red marke on the sides, where by they might be the better knowne: the armie, familie, sheepe of Christs are distinguished by the banner, cognisance and ru­bricke of loue, according to that which Christ saith; By this it shall be knowne, that ye are my Disciples, if ye haue loue one towards another. The peace that we haue with our selues, is our cheefest outward comfort amidst the miseries of this mortall life, and is as the meale that the man of God did cast into the pot, which tooke away the deathfull bitternesse of the Colliquintida or hear be that was in the pot. The sicke man, though he change neuer so often his chamber and bed, hath neuer the more rest, because he beareth his infirmitie about him: so we shall neuer be at peace with our selues, though lawes were changed ac­cording to our lusts, bearing about vs such humorous affecti­ons. More dammages is imported both to Church and ciuill state, by domesticall dissention, then by forraigne persecution, yea, more then any man possibly can diuine. It hath bin an old and vnquestionable obseruation; Concordia paruae res crescunt. Discordia maximae dilabuntur: by concorde, Salustius. small things attaine to a great growth; and by discorde, the great things of all are dissolued. Concordia fulciuntur opes etiam exiguae. Plautus. A poore estate is easily supported and borne vp by concorde. Cuidius.

If the confusion of languages confounded the stately and magnificall building of the Tower of Babel, how shall not the distraction and confusion of mindes, make a spoile of all things? To the generation and production of things naturall, there must necessarily bee a combination of the elements, laying a­part their contrarie qualitie, and agreeing among themselues, that by their vnited force and vertue, gold, pretious stones, and other kindes of mettalls might be bred. By the ioynt associa­tion of the foure humours, the health of man is continued: and when strife and debate is betweene them, all manner of ma­ladies and diseases are engendered, and death it selfe followeth it. The melodious and tuneable musicke, consisteth in the con­corde and harmony of the voyce. Gen. 6. The first world was ouer­whelmed with water: but in contention of life it was first di­uided, which was betweene the sonnes of Seth and Cham. Exod. 14. The Egyptians perished by water, but they first did breake with the people of Israel, and were at deadly fewd with them. The Israe­lites were ledde by the Babylonians into bondage, 2. Kings 15. but first ten Tribes were sundred from the other two, Iudah and Benia­min. The contention betweene Haimo and Hanibal Cartha­ginians, was the ouer-throw of that Cittie. The quarrell be­tweene the Lacedaemonians and Athenians, that were the two great lights in the Firmament of Greece, made hauocke and waste of the whole Prouince. The diuision that arose among the Numantians, was the cause they were subdued by Scipio: who being asked by the Gouernour Tyretius, how it came to passe, that being hetherto a people inuincible, they were now o­uercome? they answered, that their concord saued them, & their discord spoiled them. The Romans felt the smart of this, while Au­gustus & Antony were diuided. It was a plague to all Italy, the disquiet that was betweene Caesar and Pompey, Scylla & Marius. But contention in the Church is a monstrous and mischieuous Hydra as euer was bred; and that examples shew. There grew such hote strife betweene the Orthodoxall fathers and the Ar­rians, in the Syrmita Synod, about the word [...] and [...], [Page]as kindled such coales as fired all the Church: of which, The­odoret saith thus; [...], while they busied their braines about these wordes they miserably distracted the Church of God. The conten­tion in the Church, betweene Ensebius Bishop of Caesarea and Basil the Great, was great and greeuous. The Apostle Saint Paul exhorting vs to those things that make to peace, sheweth the important necessitie thereof, by implying the ineuitable inexplicable mischiefe in the case, by our recusancie that must come vpon vs: If ye bite one another, ye shall be consumed one of another. Gal. 5. Psal. 46. It is the consequent the royall Prophet maketh: The nations raged and the Kingdomes are mooued. This maxime and principle in Philosophie; Vis vnita fortior: Vnited helpe is surest, is by common experience approoued. For two oxen will beare a greater burthen then one. Especiall care is had in the warres, that the Souldiers keepe their ranckes and scatter not them­selues, for so they should be a prey to the enemie. Much more is it meete for the Church to haue such heedefull prouision, that the Ministers thereof may keepe their standing, as forme of law requireth, that they be not exorbitant, and sallie out of the classes of their due obedience that they owe to the do­ctrine and discipline of the Church, that so such aduantage might not be giuen to the common aduersary. How came it to passe, that the Preachers of the Primitiue Church were such strong Giants, as they subdued the whole world? Acts 4. Cant. 6. The text telleth vs, The multitude of them that did beleeue, were of one heart, and of one soule. The Lord in the Canticles giuing high commendations to his Church, hee extolleth them for their order and conformitie. Thou art comely as Ierusalem, ter­rible as an armie of banners. But what should be the ground and cause of this maladie and infirmitie in the Church, that wee may know how to remedie it? The cause is double. The first is pride, selfe-loue, singularitie of the minde, euery one being wedded to his will, as to his wife, checking all contrarie reason without cause, and basely esteeming euerie ones opinion, in re­spect of their owne. Euery ones owne fancie, is as it were a [Page]Crow which iobbeth at his eyes which feedeth it, and striketh him blinde; and that which is worst of all, maketh him in that case as he cannot see his blindenesse and perdition. This Wise­dome teacheth vs; Prou. 28.25. 1. Kings 16.9, 10, 11, 12. He that is of a prowde heart, stirreth vp strife. Zimri, through pride grew contentious, and so seditious. For being Captaine of halfe his Charets, bee conspired against the King, and slew him, and raigned in his steede. The Apostle Paul, 1. Corint. 3.3. a practised Phisitian, casting our water, findeth this to be the cause of this disease, saying; Whereas there is among you en­uying, and strife, and diuisions, are ye not carnall? Wherefore, or­der this beastly affection of selfe-loue, as thou wouldest thy beast: for if thou beest to ride on an vnrulie beast, thou hast spurres at thine heeles, and a bridle in thine hand. If hee bee too forwarde and would cast thee, thou hast a bridle to checke him and hold him in: if he be dull and will not goe, thou hast spurres to put to his flankes: so controle thy too extraua­gant affections, and keep them in as it were with bit and bridle, that they get not the vpper hand of thee, and let better reason and suggestion spurre and stirre thy dulnesse, that thou maiest go on forward in the right way of thy Christian calling. In any wise take Wisedomes counsel with thee, Eccles 18. Psal. 72. which saith; Doe not after thine owne lustes: But say and pray with Dauid; Leade mee in the path of thy commaundements, for rude am I, and ignorant, and as a beast before thee. Secondly, an other cause is, because peace is a jewell of that rarenesse and price, that the world can not giue it; wherefore it is iustice when one robbeth an other, hee should loose that is his owne: God taketh away the peace that is ours, because we take away the honour that is his, and serue him no better. There be sixe things which the Lorde dooth hate, Prou 6.16. yea his soule abhorreth seauen, the seauenth thing is, one that raiseth vp contentions among brethren. My bro­ther, thinke of this, and flee from it as from the face of a Ser­pent. It is daungerous to play by the hole of this Aspe, and to nourish in thy bosome this lions whelpe, to thine owne decay. The defect of righteousnesse is the effect of discorde: for men embrace peace for righteousnesse sake; and by their vnrighte­ous [Page]courses they are diuided. Wherefore the Kingly Prophet maketh righteousnesse and peace to goe hand in hand toge­ther like Hyppocrates two twinnes in this piece of Antheme and Ode; Righteousnesse and peace haue kissed each other. Psal 85. As in a well ordered clocke, the wheeles and inward implements are so framed, as they walke their circuites, circles and stations a­like, and they all concurre in motion, and rest together, so that albeit there be very many peeces, yet in course and concord are all one: So in a Christian Church and common-wealth there should be such sympathie of affections, as, though the parties be many, they shoulde so sute and answer one an other in cor­respondencie of minde, as if they were consolidated and co­adunated into one body and minde, in preseruing the vnitie of the spirite, in the bond of peace, Ephes. 4. Rom. 14.1 [...] in the faithfull apprehen­sion of the Apostles counsaile. For the kingdome of God is not meate nor drinke, but righteousnesse and peace. As the spirite dooth not giue life to the members, vnlesse they be ioy­ned together: so the Spirite of God quickeneth not the mem­bers of the Church, vnlesse they be vnited and bound fast to­gether by the bond of peace. When Salomons Temple was in building, there was not within the Temple, so much as the noyse of an hammer heard; Prou. 24.27. the timber and stone were broken and hewed without; which aunswereth the precept deliuered by Salomon, Prepare thy woorke without, and make ready thy things in the field, and after builde thine house. It is the burthen of our Ministerie, to builde a temple to the Lorde God of Is­rael, by bringing a people to God, whome the Apostle calleth liuely stones, to be ioyned to the corner stone Christ Iesus: Wherefore let vs handle our hammers without, and strike the enemies of the Gospel, and not lift vp hand one against an o­ther. I winde vp this warning with the passionate speech of Augustine to Hierome, in the controuersie betweene him and Ruffinus, which was then the argument of euery ones mouth, the by-word of the people, and the great disturbance of the peace of the Church; Ʋt moncor, vt doleo, vt timeo, prociderem ad pedes vestros flerem quantum valerem, rogarem quantum ama­rem, [Page]nunc vnumquemque pro seipso, nunc vtrumque pro altere, & pro alijs & maxime infirmis pro quibus Christus mortuus est, qui vos tanquam in theatro vitae huius, cum magno sui periculo spectant, ne de vobis ea conscribendo spargatis, quae qua [...]doque concordantes delere non poteritis, qui nunc concordare nolitis: And I speake to you, and to your learned zealous brethren in like maner: How am I mooued, how grieue I, and feare? If I were with you, I should fall before your feete, so much as I loued you, I should intreate you, I should weepe my vttermost, I should beseech each one for himselfe, and both for each other, and for others, especially for those for whome Christ died, who beholde you as it were in the stage of this life to their great danger, that you would not scatter those things in your Sermons and Writings of your selues, which you can not reuerse when you may be made friendes, who will not now be made friendes. Sixtly, let my last words be as the latter raine that may giue fatnesse to the cloddes by the influence of the cloudes, that you putte not off your calling, the Lorde hauing made you so able a Minister of the new Testament, in the conceit that you haue taken against lawful discipline, maturitie of Iudgement scanning and exami­ning it. You shall not onely thereby corrupt the occasion gi­uen you by God of dooing much good by your godly labours, but you shal be causa sine qua non, of much hurtful consequence, while perhappes some Idoll Shepheard may succeede in your roome, that will not onely, not grudge at these orders, but wil make no conscience of discharging his duetie in preaching vn­to them. If your owne conscience doe not accuse you in this course, I shall not accuse you; goe in peace. But be it farre from me, to make so little account of my function, as to cast it vp for so slender occasion. If the difference were in matters of faith, then you should doe well to contend with your vttermost sides, and not to giue place to damnable doctrine, though it should cost liuing and life too. Verse 3. It is the exhortation of blessed Iude, that we should contend for the maintenance of the faith, which was once giuen vnto the Saintes. So did Moses against the idolatrous Amalekites, Iosua against the Canaanites, Samp­son [Page]against the Philistines, Dauid against the Moabites and Edo­mites, Asa, Ezechias, Iosias against the Idole-mongers rounde about. Paul had verie quicke and sharpe contention against the Iewes, in the fundamentall and maine poynt of out Iustifi­cation by faith, and against the sect and schoole of Philoso­phers, in the cause of the trueth of religion: against idolatrous Gentiles and false brethren, who craftily crept in, to steale a­way the Christians libertie. If the Prince shall make lawes for Poperie, and commaund vs to worship an Image, wee wilsay with Daniels godly consorts; Dan. 3. Exod. 32. Psal. 16.2. Mac. 6. O King, we will not worship the Image that thou hast set vp: Wee may not with Moses indure a calfe in Israel, or with Dauid the offences of blood, or with Eleazar the eating of swines flesh, contrarie to law: and Timothie shall be wished to take heede of Alexander, and euery good Naboth to defend his vineyard with his blood, euen the vineyard of the Lord of Hostes: and Ambrose will first die before hee will sur­render vp his Church to Arrians; there must absolutely be no league betweene vs and Papists. But to striue thus de lana ca­prina, & nodos in scirpo quaerere: to seeke out knottes in rushes, so to ransake and persecute the booke of Common prayer, as Laban did Iacobs stuffe, with the sharpest edge and curiositie of witte, or wittes curiositie; if you take such felicitie, Nobis non licet esse tam disertis, wee haue no such custome, or the Church of God. Matt. 2 Ierusalem is nowe in as great an vproare, as it was when Christ was new borne. Thus haue you the abridge­ment of my counsell, the totall summe whereof may be redu­ced to these wordes of the Apostle; Philip. 4.8. Whatsoeuer things are true, whatsoeuer things are honest, whatsoeuer things are iust, whatsoe­uer things are pure, whatsoeuer things pertaine to loue, whatsoeuer things are of good report, if there be any vertue, or any praise, thinke on these things, which you haue both learned & receiued, those things do, and the God of peace shall be with you. The God of peace giue a blessing to these labours, and direct them to the praise of his name, the peace of the Church, and the common good,

A­men.

Irenaeus to all Secular parsons, wisheth more heede in their owne vocations, and lesse intermedling in matters of the Ministerie.

THe schoole of the curious that busily prie into the affaires of others, Aug. 10. Confes. and are carelesse of their owne, of whom Augu­stine much complained in his time, is very great, and more trou­blesome at this time. But no sorte of people vnder heauen are more in their sore eies, and are nigher their stomackes, and more set vpon the racke of their torne-tongues, than the poore Ministers. The very sowter and cobler nowadayes, though his skill goeth not beyond the slipper and the foote, will bee so bold as to giue a blow to them that are his head, with the fist of his cluishnes The Cooke, though all his learning he in the Lar­der-house, & his whole discretion is in dressing a dinner, yet wil he be sawcing Diuinity & be too sawcy with it: As that Empe­rours Clearke of his kitchin was, who bartrayed the Bible as hee thought good in defence of the diuinitie of the Arrians, whome the antient father Basil thus snebbeth and censureth; Tuum est palmenia Caesari praeparare, non Euangelium expouere: Cooke, it is thy office to make sawce for Caesar, and not to con­ster Scriptures like a Preacher. A friuolous Fidler, if hee be not harping vpon this string, the Churches gouernement, as the biasle of the worlde now goeth, is out of his element. E­uery Tailer hath his shredding sheares for the ceremonies, and hath a measure of his owne for the matters of the Church. The Smiths prentise wil not stand out, but listeth to blow the coales of contention among vs. The common people will take vp­on them to put on Aarons raiment, the Rochet and habite of a Bishop and Minister, and teach him what to do, and how to shape his sermons to sute their affections. Now to all of you howsoere ye be stiled, that are of the brotherhood of these busie bodies, I wish more heede and attendance be giuen to your se­uerall vocations, and not so to leaue your selues as you do, and take such vagaries with the prodigall sonne in longinquam regi­onem, [Page]into so farre a countrey, the matter of Church gouern­ment being so farre and wide from your profession, and not to be spanned and fadomed by the length and reach of your dis­cretion. It is the order our Sauiour Christ in the person of the Baylife calleth vs all vnto, Giue account of thy Stewardship. Luke 16. To make perfect the tickets and billes of our owne accounts, is the neuer finished worke of our short liues, though we neuer chop into others actions. Wee cannot bestow our time better than vpon our selues: and neuer is it woorse with vs at home, than when our affections are wooll-gathering, and abroade pink­ing and poaring into forraine affaires. When the maister of the house is at home, the seruants are more diligent, and folow their worke the better: Be thou at home, and with thy selfe, and the woorke of thy calling will be in more forwardnesse. When a house is to be set vp, if the maister, woorkeman be at hand, euery vnder-labourer is more heedefull to his businesse: who easily lay hold on the vantage of his absence to prate, play­sleepe, and to giue vp themselues to a supine negligence: It is thus with vs when the hart that is the chief commander that gi­ueth the onset, and learneth the hand to work, the tong to talke, the eie to see, and euery part to do her duetie and obey, is in an­other commonwealth, and is a stranger in his owne. The man that attendeth to his owne charge, and contained himselfe within the limites and listes of his owne duetie: is like to Iacob that kept at home and obtained the blessing of his father Izaac: but the straggler, that coasteth vp and downe, and will be a medler, is to be compared to Esau, who while he roaued about for venison, lost his fathers blessing. Ecclesiast. 9. The fooles foote trudg­eth apace to his neighbours house, saith the Wiseman; the meaning is, that the feete of his affections neuer stand still, but walke and trauise through euery ones vocation. There is no o­ther kinde of merchants beside this that will deale with such wayes, as not onely are not lucre, but a certaine losse vnto them. It is not only cōmodious, but very odious, so to wade vp to the chin in the needlesse office of a scrutinor of others maners, and to sift them to the courtest braine, and in the meane while [Page]ouerslip his owne in most remisse and carelesse manner. The riuer that ouerfloweth his banckes, with his rage of inundation sweepeth like a beesome all the filth and soyle from the sides, and maketh cleane the banckes; but in the meane while, while it licketh vp the pelfe of that place, it polluted and defileth it selfe with it. So whilest thou exceedest thy boundes, as the streame his banckes by ouer-running others doings, thou shalt the more clarifie and iustifie them, and condemne thine owne. The good husbandman soweth his owne ground onely: Matth. 13. Iohn 21. it is the diuell that soweth and stroweth his baggage of tares, and wilde weedes in anothers field. When Peter was so pert as hee would needes knowe what Iohn should doe: Christ ratled him roundly with this shorte and sharpe answere; What is that to thee? If wee in as godly discretion and conscience as any that withstand it, can willingly entertaine the tolerable outward go­uernment of the Church, what hath any man to doe with vs? who art thou that iudgest and condemnest vs? and who made thee a moderator ouer vs? who arte thou that iudgest an other mans seruant, Iames 4. saith the Apostle Iames, There is but one Lawe-giuer, who is able to saue and destroy: Who arte thou that iudgest and others seruant? (saieth Saint Paul?) We shall all stand before the Tribunall seate of Christ, Rom. 14. saieth the same Apostle, from whence hee inferreth this sentence of exhortation, as a iust coherence and consequence. 2. Cor. 10. Iudge not therefore before the time, vntill the Lord commeth, who shall lighten those things that are done in darke­nesse, and shall reueale the secrets of the heartes, and then shall eue­rie one haue praise of God. Place these Scriptures in one classie, and summe them together, and they giue thee clusters of nota­ble conclusions; Because he is an other out of thy skinne, and of a forraine bodie: secondly, and hath another maister: third­ly, and is thy brother: fourthly, and that one Lawe-giuer his maister hath power of life and death, and his Lawe must be the Iudge: fiftly, and the time of Assises and iudgement is not yet come. For these causes iudge not another. If thou beest a ma­gistrate, iudge him by law: if a priuate man, iudge him in loue; and first iudge thy selfe, lest thou be iudged. If these reasons [Page]may haue no rule ouer you: but your tongues must needes bee the scourge of the ceremonies, and of such as performe them; taxing and traducing vs as Papistes, or Proctors and Protec­tors of Popish trash to such detractors, and carowsers rather than correctors. We answer as Augustine against Petilia [...]s, to his wrongfull defamation saide against that father in case of he­reticall prauitie and maintenaunce of the assertions of the Ma­niches; Now sum Manichaus, eligite [...]i credatis, ego sum ex area Christi: si malus, tum palea: si bonus, fr [...]entum bon [...] sum: Libr. 3. de Bap. contr. Donat. cap. 10. cap. 12. non est autem huius curae ventilabrum lingua Petiliani: I am no Ma­nichee, choose whome ye will beleeue, I am of Christs thre­shing floore: if I be euill giuen, then am I chaffe, if well affec­ted, then am I good againe: howsoeuer, Petilians tongue must not be the same that must fift mee. Yea to such hath this sen­tence of Scripture application; Stand aparte, come not neere to me: For I am holier than thou. Isai. 65.5. There haue neuer such bin wanting, of whome Seneca speaketh Qui etiam te per ornamen­ta ferient: that shall strike thee by thy vertues: Seneca. And it is the same wise mans obseruation: Vt quisque est contemptissimus, ita solutissimae lingua est: the more the person is contemptible, the more is his tongue soluble. There is nothing easier than to reprooue an other, and nothing harder than to know himselfe, as the Philosopher Thales speakes rightly; If wee haue chosen the worst parte in the apprehension of the moderne gouerne­ment; that is no dispensation to you to estrange your selues from our Sermons. Our good sayings doe appertaine to you; our euill dooings belong to vs alone: leaue vs that is ours, and in the feare of God, take you that is yours. If we heale not our owne sores, as it becommeth vs while we cure your woundes: If our salte may season you, though it looseth his sauour in our selues: If wee while wee are as a piller of fire to lighten your darkenesse, are darkenesse our selues: If while we frame you an Arke, suffer shippewracke our selues: If while wee leade you towardes Canaan the promised Land, wee our selues die by the way: If while we preach to others, wee become repro­bates our selues: If we plant a Vineyard, and eate not of the