A Mirror for Martinists, And all other Schismatics, which in these dangerous days do break the godly unity, and disturb the Christian peace of the Church.  
Published by T. T.  Math. 4. 24. 
Take heed what ye hear.  
LONDON Printed by john Wolf. 1590.   

The Preface.  
THE Apostle Paul exhorting every Christian to take unto him universam illam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Ephes. 6. 13.  that same complete armour of a godly man, willeth him to gird himself with the girdle of truth. This truth seemeth to have great affinity with man's nature, because we are made after Gods own image, (who is truth itself) that we might express the same in our life, in our words, and in our manners. But by reason of original sin, we all have made shipwreck of the truth, & every man is become a liar. Yet, what man is he so unregenerate, that in open show seemeth not to like and love truth? Do not the greatest liars and most false accusers pretend truth? Celsus and Antiphon, two heretics, called their books, Books of truth. The false Prophets which deceived Achab, made a great brag of truth. The devil (who can transform himself into an Angel of light) when he tempted Christ, had in his mouth the infallible truth of God's word. But Prosper saith very well, Parum est, si verum in ore est, et falsum in cord. And an other father to the same purpose saith: Nihil prodest, quia hymnum cantat lingua tua si sacrilegium exhalat vita tua. It is a very vile thing to have truth in the mouth, and falsehood in the heart. A thief many times is not known by his face from a true man. Experience proveth, that as poisoning herbs do grow green as well as the wholesome: And as counterfeit gold looketh to the eye so fair as good coin: so doth falsehood appear oftentimes like the truth, yea to some, more plausible and acceptable. For art and science, which should serve for the truth, are by the subtlety of sathan very often retained against the same.  
The wisest creature among beasts (the serpent I mean) was by the devil abused to set forth lies, to the seducing of the first man. And do we not see that the same devil employeth still art, learning, ripe wits, and other good gifts which God hath given unto men, against the truth? to wit, such as are in the Papists, Heretics, Brownists, the family of Love, Martinistes, and all Schismatics, which never cease perverting the truth? It were to be wished that the lips of these men might be continually sealed, as was the mouth of the image Angerona, the Gods of silence. For better it were for them to be dumb images of a vain Goddess, than the clattering false spirits of sathan.  
The hurt that may come unto thee (Christian Reader) by the poison of these vipers, if it do but touch thee, for Sub melle latet venenum, under the green grass lieth a serpent, and falsehood is coloured with truth, hath made me careful for thy good, to publish this small treatise. Therefore such as it is, take it well in worth, and forget not this caveat of our saviour Christ, saying: Take heed what ye hear. 
Mark. 4. 24.   Vlterius ne tend odijs.  

A Mirror for Martinists.  
WHen I call to mind the grave sentence of our saviour Christ, 
Math. 11. 19  Wisdom is justified of her children, and do behold the miserable contentions with which the Church of England at this day is so vexed and turmoiled by the children of folly, I cannot but on the one side condemn the late Martin libelers, and their favourites, who having a bad cause, do as lewdly handle the same: and on the other side mislike some repliers, who notwithstanding they have chosen the better part, yet handle it not so charitably and modestly as it requireth. And albeit the first scandal cometh by those foolish workers of iniquity, yet Angerona the Gods of silence, might better have answered them, than men of uncircumcised lips, whose evil words corrupt good manners: for wisdom will not in such sort be justified of her children. 
Wisdom. 1. 6  She is loving (saith Solomon) and will not absolve him that blasphemeth with his lips: nay, she will bring to pass, 
Verse. 8.  that the judgement of reproach shall not suffer him to escape.  
These things considered, I have thought good to tender this Mirror, to take from the face manifest spots: wishing as heartily that the Church might be as free from those Martin Libelers, as they seem to wish it to be without all manner of blemishes and imperfections. 
Cant. 6. 8  But although the Church of Christ for her simplicity is called a dove: 
Isai. 5. 1  for her fruitfulness, a vine: for her beauty, a rose: 
Psal. 125. 1  for her strength, mount Zion: 
Isai 46. 13  and for her holiness, 
Cant. 2. 1  a Priesthood: yet is it not so pure and simple, (so long as it is upon earth) but that it fostereth foxes and wolves: 
1. Pet. 2. 9  not so fruitful, but it hath thorns and thistles: not so strong, but the tyrants of the world do sometime assail and shake the same: neither is it so holy, but that profane and wicked men seem to have place therein. Our saviour Christ said, 
Mat. 13. 47.  that the kingdom of heaven (which is the Church (hath in it fishes good and bad: 
Mat. 25. 1  virgins, wise and foolish: 
Mat. 13. 24.  cockle and wheat: & yet these are not of the substance, but as it were the dregs and excrements thereof. The body of Christ is lively, neither hath it any dead members: and therefore Saint john speaking of false Apostles saith, 
1. john. 2. 19  They went out from us, because they were not of us: for if they had been of us, they had surely tarried with us.  
Assuredly the wicked are conversant in the Church no otherwise (saith Saint Augustine) then are corrupt and naughty humours in a man's body: for even as those trouble & corrupt the health: so these vex and disquiet the Church, and are loathsome unto Christ himself, insomuch that he spueth them out of his mouth, and will say unto them in that great day, 
Apoc. 3. 15.  Depart from me, ye workers of iniquity.  
They then are too peevish and wayward, 
Math 7. 23.  which at this day do feign and imagine to themselves a Church so reform here in earth, as they will have nothing out of square in the same: & do look for that here, which is no where to be found but in heaven. And if they find not the Church according to their conceit, they incontinent forsake the same and make a schism. Which to the Church (according to Cyprians opinion) is more permitious than idolatry. For he saith, that heresy and schism succeeded in the place and self same degree that idolatry had afore time. 
Cyprian lib. de unitate Ecclesiae.  Christi adventu prostratus inimicus vides idola derelicta, etc. The enemy Satan being overthrown by the coming of Christ, seeing idols forsaken, and his sees and temples to be left desert, by reason of the great multitude of faithful people, devised a new subtlety under the very title and name of Christianity, to deceive the unwary: he found out (I say) heresies and schisms, whereby he might overthrow faith, corrupt the truth, & divide the unity of Christ's Church. This title and name of Christianity, whereof Cyprian speaketh, is that cloak of schismatics, by which they would seem holy and good to the detriment of the godly.  
Schism (according to Saint Augustine's opinion) springeth from a certain hatred amongst brethren. Many causes hereof are rehearsed by the fathers of the Primitive Church: but they all agree that there be four especial means to hatch them, 
The causes of Schism.  all which four have a sovereign supremacy, and a supreme sovereignty in this latter age of the world. The first they set down, is the contempt of Bishops, 
jerom. in Epist. ad Euagrium.  to whom (as Jerome saith) ever since Saint Marks time, the government of the Church belonged: In hoc omnes sunt docti, etc. By so much be they now accounted better learned, by how much they can whet their tongues sharper, and shoot out more poisoned arrows even bitter words against them. The second is, ambition, or as some think, envy at the preferment of others: This caused of old Arrius, Donatus, and Novatius to strain their brains, to find out their monstrous assertions, & being found, to teach and preach them openly: neither shall the sectaries of our days, ever clear themselves from this suspicion. The third cause is, false love. All men desire to be commended for their skill. They think nothing to be truly said, or well done, but that which they themselves do. The fourth is, covetonsnesse, this caused Balaam to curse God's people: and Simon Magus to desire the gifts of the holy Ghost: 
Theodoret. li. 2. Fab.  and hope of gain is said to be it, that caused Paulus Samosatenus to fall into his damnable opinions.  
This contagion hath so spread itself like a canker through the veins and hearts of the world at this day, that there is almost no hope of any recovery. In respect whereof it cannot be said, as it was of jay rouse daughter, that it is even now dead: but as they said of Lazarus, that it already stinketh.  
These causes considered, 
A definition of Schism.  it may easily be seen what schism is, namely, a separation of a congregation, either through hatred and contempt of Bishops, ambition, self-love, or covetousness, by which there ariseth a diversity either of mind, or opinion, or speeches, or election of governors, whether ecclesiastical or civil, which things do both breed and increase that hatred, contempt, etc.  
Howbeit all Schism is not to be condemned. For there is a separation which we may justly allow & commend, 
A distinction of Schism.  as when certain parts separate themselves from the whole, because they will not be corrupted and infected with ungodliness. In this respect Abraham is commended, because he forsook Caldea his native Country: Lot, Sodom: and john Baptist was no schismatic, though he departed from the Levitical Priesthood, himself being of the same Tribe: Paul departing from the Scribes and Pharisees: the Gentiles converted from the jews: and we, 
Math. 10. 34  from the Church of Rome: For Christ came not to send peace, but a sword, and to severe men from their own household.  
But if the body itself being good, and some members being putrefied and defiled are departed away, 
A most detestable schism.  such a schism is most detestable: both because the Church seeing it is a body of diverse parts, when it is divided, is after a sort ruined: and also because the parts thereof being distracted and torn a sunder, do perish, forsomuch as they do fall from eternal life.  
They that separate themselves in this kind of Schism, what other thing do they but rip up the seamlesse coat of Christ, and break the limits he hath set, by disquieting the peace of his Church, casting innummerable bones of debate, to set men together by the ears, so destroying their own souls, and so much as in them lieth, the whole Church, unless Christ vouchsafe his mercy, to restore and preserve the same. Here a question may be asked, why God doth suffer his Church to be troubled and turmoiled by Schisms, innovations, and fantastical devices (of the which great learned men are many times the authors) in such wise, that not only affinities, kindreds, friendships, and whole families are subverted, as if Bellona or the furies were among them: but also Cities, Provinces, and kingdoms brought thereby to utter desolation.  
Moses the man of God answereth this question thus, If there arise among you a prophet or a dreamer of dreams, 
Deut. 13  (and give thee a sign or a wonder, and the sign or the wonder which he hath told thee come to pass) saying, Let us go after other Gods which thou hast not known, & let us serve them: Thou shalt not hearken to the words of that Prophet, or dreamer of dreams: for the Lord your God proveth you, to know whether ye love the Lord your God with all your heart, & with all your soul. The cause then we see is as clear as the light, why the divine providence sometime suffereth certain teachers in the Church-learned men, 
False teachers a temptation.  to preach and maintain new opinions (saith Moses) That the Lord your God might try or prove you. And in very deed this is a sore temptation, that he whom thou judgest to be a Prophet, a disciple of the Prophets, whom thou reputest to be a Doctor and teacher of the truth, whom thou dost reverence and greatly love, that he (I say) should suddenly and covertly sow hurtful errors, which thou canst not quickly find out, nor easily condemn.  
To make this place of Moses more manifest, I will set before thee some Ecclesiastical examples.  
When that unhappy Nestorius was turned from a sheep to a wolf, how grievously did he then tear & spoil the flock of Christ: when as they themselves were bitten of him, which for the most part as yet took him for a sheep, and therefore lay more open to be devoured of him. For who would have thought that he could easily have erred, which was elected to be Bishop of Constantinople by a general consent of learned men, who was beloved of the best, and reverenced of all men: who daily handled God's word, and confuted the pernicious errors both of the jews and also of the Gentiles? Who would not have believed, 
Nestorius' held that Marie was the mother of Christ, but not the mother of God: making two Christ's.  that this man did teach and preach nothing but the truth, & that he had been of a sound judgement? But he to make a way for his own heresy (denying the divinity of Christ) inveighed against the blasphemies of all heresies. And this is that which Moses said, The Lord your God doth prove you whether ye love him or not. Many things are reported by Zozomenus in his Ecclesiastical story of the wickedness of this Nestorius, where amongst other things he setteth forth the wonderful and terrible judgement of God upon this heretic, whose tongue, with the which he had blasphemed Christ, was immediately after his death, found eaten & consumed from within his mouth with worms.  
But to leave Nestorius, in whom there was more cause of wonder than matter of profit, more fame than desert: who was for a time more favoured of the common multitude (whom he sought to please) then beloved of God. I will set before you those of more deserved fame and learning, and thereby a greater temptation to good men. Among which, Photinus is to be remembered, 
Photinus' denied the Godhead of Christ  who not long after that he was called to the Church of Syrmitana by a general consent, showed himself soon after rather a tempter then a teacher, insomuch, that suddenly like that evil Prophet, or dreamer of dreams, of whom Moses speaketh, he began to persuade the people committed unto him to follow strange Gods, that is to say, strange errors, which before they had not known: to bring which wickedness to pass, he had great helps, as a singular wit, profound learning and persuasible eloquence: insomuch that he could speak copiously with delight, and dispute and write subtly and sententiously with commendation: as plainly appeared by his books which he wrote in Greek and Latin. But happily it befell, that the sheep of Christ committed unto him, having a vigilant eye and careful regard unto their faith, soon remembered the forewarning of Moses: and although they had in admiration the learning and eloquence of their pastor and prophet, yet were they not ignorant of the temptation. For him whom afore they followed as the bell-wether of the flock, the same now they began to shun and fly from as a most dangerous wolf.  
As we are warned by this example of Photinus, so also are we taught by another of Appollinar, to beware of the danger of this Ecclesiastical temptation, and to take diligent heed that we keep the faith. This Appollinar was also a man of great learning, 
Apollinor held that Christ had no human soul: & that he took no flesh of the virgin Marie, but brought it from heaven, etc.  as appeareth by those thirty books which he wrote against Porphyrius: and as he was learned, so also he seemed zealous in overthrowing many heresies, and confuting such errors as were contrary to the faith. It were too tedious to make report of all his works, by which he might seem equal to the greatest builders of the Church. But see the malice of sathan. This man through a certain profane desire of heretical curiosity, began to be newfangled, and so as it were by the contagion of a leprosy, he defiled and corrupted all his labours, whereby his doctrine in the end showed itself to be rather an Ecclesiastical temptation, than a building of the Church.  
But of all the most dangerous tempters of old time, none may be compared to Origen, in whom many things were singular, many excellent, and many wonderful: to speak of whose condign praises, in respect of the man's rare gifts, a whole day will scarce suffice: all which notwithstanding did not make so much for the glory of religion, as they do set forth the greatness of the temptation. For what man is he, that rather than he would cast off one endued with such a wit, so profound in learning in all science, such sweet eloquence, so holy a life, and with so great grace, will not use this sentence, that he had rather to err with Origen, then with others to be of a true and sound judgement. And yet for all this, no common, but a perilous temptation by him (as the end showed) carried many from the integrity of faith: insomuch that the self same Origen, insolently abusing the grace of God, trusting too much to his wit, and standing too fast in his own conceit, made small account of Christian religion, thought himself more wise than others, contemned the ancient rites of the Church, and interpreted some places of Scripture after a new and strange sense, giving just occasion to Moses, to speak unto the Church of Christ concerning him, Thou shalt not hear the voice of that Prophet, because the Lord your God proveth you, whether ye love him or no.  
But what need we seek examples so far of, when as at home daily we have too many of these before our eyes, of such men as are endued with competent learning and other good gifts, and having once begun well in the race of discretion, to run a good course, and like good builders, to lay a good foundation to rear up the Church of Christ by the preaching of the Gospel, are now at the last like those foolish builders of Babel, confounded in their work, building by presumption a tower of fond conceit to themselves, and are by the just plague of God so divided therein, that some are anabaptistical Brownists, some libertine Family-lovists, and some (beside other sects) malcontent Martinists, birds hatched of an evil egg, a generation of vipers, that can find no life but by the destruction of their mother, to too greedy to seek themselves & not Christ, having no care to maintain the peace of his Church, but contrariwise seek to disturb the same: which preach not his Gospel simply, but their self conceited devices, which are infinite: which masking kind of hypocrites, have their visors daily taken from their faces, and the most godly wise do know them perfectly, and can say, that they are no better than those seducing dreamers and false teachers, of whom Moses speaketh, by which God useth to try us, whether we love him or not.  
Who therefore seeing these dangerous days, doth not rather wish with jeremy to dwell in the wilderness, that so they might leave the society of sinful men, and give themselves only to contemplation, that so also they might not see the miseries like to fall upon us.  
Polycarpus that holy martyr, scholar to Saint john the Evangelist, when he heard in his time but of a little discord, in regard of that which at this day reigneth both in Church and common wealth, is reported to have cried out, Deus bone, in quae tempora me reseruasti ut haec audiam, Good God, until what time hast thou kept & continued me, that I should hear these things? How much more just occasion have the godly of this age, not only to cry out with the heathen Orator, O tempora, o mores: O times, O manners: but also with the Prophet Isay, Hear O earth, and hearken O heaven, etc. 
Isai. 1   
The godly and faithful of this most Christian Church of England feeling and fearing the danger of Schism, do every where greatly complain of the discord among Ministers. Such is the miserable corruption of this latter world, that whereas calamities, troubles, and contentions do every where abound, and the duty of the Ministers of the Church is, even as Fathers, 
The duty of good ministers.  chief men, and teachers, or rather as messengers of peace in the house of God, to teach men plain and simply, and instruct and confirm them in faith, to reprove sin and errors, to exhort unto good works, to comfort the afflicted, & finally to stir them up both to peace, charity and concord, to amendment of life, and repentance from sin: yet notwithstanding many of them do nothing less. And which is worse, they themselves are the authors of schism, and distracting of the simple and ignorant multitude, using a contentious kind of teaching and quarreling among themselves, that being overwhelmed with these garboils, they nothing regard how they may (as cause requireth) provide for the public state, but in stead thereof, under a great show of holiness and zeal, they thrust into the house of God, before the whole congregation, their contentious conceits & peevish affections: and so by these kind of Sermons, the simple and silly people receiveth small profit, being by these not instructed as they ought to be, in faith confirmed, nor moved to repentance: but rather are troubled, and made worse and disobedient. Whereby it cometh to pass that they say they cannot tell what to believe, nor to what sound and true foundation to lean. And thus these schismatic by their contentions (to use Saint Ambrose words against them) Quadam nuncapativa fidei germanitate parricidialibus gladijs homines cupiunt vulnerare. 
Ambr. de incarnate. Dom. cap. 2.  With a certain brotherly affinity or likeness of one faith, they covet to wound men, as if one brother should draw his sword against another. Such false Apostles are crafty workers, transforming themselves into the Apostles of Christ, and are excellently described in the apocalypse, under the names of locusts, the forms whereof were similes equis paratis in praelium, 
Apoc. 9  like horses ready to the skirmish: that is to say, hot and vehement, and they had upon their heads, as it were crowns, not crowns in deed, and like to gold, but not gold: & their faces were as the faces of men, that is, they seemed good and honest men: and they had hair like unto women's hair, 
False Apostles described  many fair shows and resemblances, and the noise of their wings, was like the noise of many chariots and horses, but they had tails like to Scorpions, and their stings were in their tails: that is to say, the end & effect of all their labours, was to seduce men to everlasting damnation.  
The state therefore of the Church in these our days, is like a great household, wherein not only the sons, daughters and servants are at continual discord, & brawl among themselves, whereby it cometh to pass that none of them doth his duty, nor seeketh to uphold the state of the house: but also the parents themselves, which are chief of the house, and aught to remove those contentions, and put every man in mind of his duty, are also at contention and strife together: and so having respect only to their own contentions, they let the whole house go to havoc, caring nothing at all whether it be governed well or ill: yea by reason of these brawls, they confirm the troubled household in their conceived wickedness, whereby at last they altogether miserably perish. For these unhappy contentions of the parents, are the chief means to uphold the cause of that heavy destruction of the whole household. This is a very fit reseblance of the Ministers of the Church of England at this day (I mean those that be faltie in this behalf.) For those which are not faulty, (as I hope through the grace of God, the most are such) are not offended with this speech. For the other do grievously offend, and no small part of the cause both of the corruptions of the present manners, and also of the times do rest in them. For whereas they ought by doctrine, reproving and exhorting gravely, to help the public state and prevent the worst, they do not as they ought, employ their diligence hereunto, 
Contentious Ministers,  but rather do give themselves to sow sedition, then study to follow their function: and so unfruitfully they continually weary and offend the people, that many (the more is to be lamented) do stubbornly persist and continue in their incredulity, and so repent not, to their own destruction, and at the last contemn both the Church and doctrine.  
But such as rather love contentious invectives then quiet preachings, and have so used themselves thereunto, that they can almost do nothing else but contend, object to us the saying of Saint Paul, 
Tit. 1. 9  who commandeth a Bishop to hold fast that faithful word which tendeth unto doctrine, that he may be able to exhort by wholesome instruction, and to confute such as shall speak there-against.  
Truly I answer, 
Ministers must reprove errors.  it is needful that every faithful Minister should steadfastly cleave to wholesome doctrine, and earnestly bend himself against that which is contrary, and against such as pervert the same, so as he may be able with firm arguments to confute their perverse and false opinions, and so overthrow falsehood before they can utter it.  
This may be done stoutly, 
Modesty and mildness of spirit becometh Ministers.  and yet modestly. And this grave modesty is to be learned by the examples of the Apostles, who although they had many enemies, yet notwithstanding did not immodestly rage's in any place of their writings and sermons against a public estate of the whole Church which themselves had planted. The Apostle Paul, who would have a Bishop to hold fast true doctrine, and to resist those that speak against the same, doth notably speak of these things, charging thus, The servant of the Lord must not strive, but must be gentle to all men: 
1. Tim. 2. 24.  apt to teach, suffering evil men patiently, instructing them with meekness, that are contrary minded, provoking, if God at any time will give them repentance, that they may know he truth, etc. These precepts of the Apostle are to be observed by the Ministers of the word, in such wise, that they be not moved to immoderate heat and railing, whereby in deed they destroy more than they build.  
But (say they) the evil manners of men must be restrained by the strait discipline of the Primitive Church, and religion must be restored to that perfection, from which by the corruption of times it is fallen, and this, say they, is the mark & end of all our labours.  
Let us see and consider this, have these reformers taken in hand to embrace meekness and humility? 
A comparison between the Apostles and our reformers  Have they cast from them the bitter gall of hatred and cursed speaking? Have they crucified their fleshly desires? The Apostles, whose steps they would seem to follow, by their example exhorted the world to humility, lowliness, meekness and patience: these teach their scholars pride, cruelty, scolding, and cursed speaking. The people say, they may not tarry the leisure of the Magistrate in reformation of religion: the present state is Antichristian. Again, they were all of one mind, disciples of one master the holy Ghost, they laboured to knit men together with the sure bond of peace, and to fasten them with the gliewe of mutual love: they prayed to God for the health and wealth of them that wronged them: being railed on, they gave not foul language again. Alas, the contrary is true with them. Quot capita, tot sensus. How many heads, so many opinions. Their shameful doings, do disprove their shameless sayings. They speak as if they had in se nihil humanum, as if they had mortified all concupiscence in their mortal bodies, as loosed from the bondage of sin, as if God were the only object of their thoughts, and the holy Ghost their counsellor. Curios simulant, et Bacchanalia viwnt: they do outwardly pretend religion, and inwardly intend subversion: promise and proclaim that they will restore ancient perfection, but they perform nothing but the idle conceits of their own fancies. What better argument can there be of this, than their deadly hatred toward their brethren, their daily contentions, their taunting & ribaldry railings upon their superiors, and their Momish fault finding, wherein Saint Augustine fitly compareth them unto jobs dogs, which licked his sore parts only. And justine Martyr compareth them to flies, which do ever gather about the diseased parts of any creature.  
Moreover, many great Clerks now a days without any just cause stir up grievous contentions, 
Perverters of good things.  by mistaking and perverting the godly actions, and also the sound and wholesome doctrine of reverend Fathers and good men: and so by this means those good Ministers which are given to peace, and had rather apply themselves to teaching reformation of life, and edifying of the Church, are constrained by force to cease from their function and labour (being a thing most needful) and to apply themselves for their defence against Brownists, Martinists, and such other like pestilent Sects and Schismatics, whereby it cometh to pass, that even against their wills, they are wrapped in contentions.  
But those that kindle these flames of discord, and by that means provoke other unto schism which are lovers of peace, do greatly offend the majesty of God. And those again on the other side, are both before God and man to be excused, which stoutly and modestly withstand that viperous brood, and yet so much as in them lieth, do still prefer peace before Schism.  
In the Primitive Church of Christ, if there happened any stir, or any suspicion of error to arise, they sought the reformation and quieting thereof far otherwise, to wit, by admonition, by friendly communication and brotherly conference: 
How schisms and errors in the Primitive time of the Church were suppressed.  and when any manifest proof of suspected opinion was evidently showed forth, they received the same, and quietly without gainsaying yielded themselves, as it may evidently appear in the reconciliation of john the Bishop of Antioch, Theodoretus, and others of the East, with Cirillus Alexandrinus. And by this means they suffered not one brawl to breed of an other: neither were their contentions endless, neither strived they despitefully among themselves, but handled all things with godly zeal unto sound doctrine. But if any had erred and persisted obstinately in his error, than did they admonish all men to beware of him, 
Tit▪ 3. 10  and to avoid his company, like as Saint Paul both taught, and did also himself. And by this means all things in the Church were in good state, and all contentions for the most part were quieted. Also the ancient Fathers in all ages did bend themselves against those which perverted the godly actions and sound doctrine of others, 
The ancient fathers were ever enemies to schismatics  and which went about to stir up needless contentions in the Church.  
And those which in the Primitive Church professed one and the same religion of Christ, could not easily be stirred to contention among themselves, lest they should give occasion thereby unto their enemies the Philosophers, idolatrous Priests, and others of the subtle Gentiles and Heathen to rejoice, or matter whereby they might be confirmed in their errors. But they altogether gave themselves unto concord, 
Concord.  cutting off in due time all occasions of discord, and joining their forces together fought against the enemies of the Church: whereof Constantinus magnus (that good Emperor) very notably admonished the Bishops. But when they followed not his counsel, 
The mischief of discord.  but without all reconciliation strove among themselves, there arose hereof most lamentable miseries to the Church: as the histories both of Arrius and Mahomet do evidently prove.  
There arise also divers discords and dissensions among the Ministers of the Church: 
Singularity.  when some of them use a proper and peculiar form and order which themselves have devised, both of preaching, and also of other actions in religion, and would bind others to the same, although they know that the whole state being christian, hath otherwise decreed. And if peradventure their device be rejected, so that men do not conform themselves to their fantastical conceits, by and by they judge them not only enemies, but also cry out against them, and say, that they are Papists and seducers: being so contentious and peevish, that by no means they will be satisfied, except that all those things may be received wherewith themselves are delighted. But let them know, that where there is a Christian Church once instituted and established, 
Order.  all things ought to be done in the same in due order: else why did Paul reprove some for breaking customs of preaching, 
1. Cor. 11  of praying, of cutting of hair etc. which order Anabaptists cannot abide, but would mingle and confound all things by the subtle instigation of the devil, 
Anabaptists hate order.  who misliketh not any thing so much (especially in divine things) as a right and well ordered government.  
As there is one God, one Faith, and one Baptism: one Christ, one holy Ghost, & one only true religion: so is it needful that all things be done according to one rule: else many, yea infinite religions will rise, one contrary to another, yea & contrary Churches to. For, every one will invent a Church according to his own fantasy. We have all one hope, one communion, one bond of peace, and one sacrifice: and who so ever divideth himself from this unity, 
Cyprian. lib. desimplicitate prelatorum.  (saith Saint Cyprian) alienus est, prophanus est, hosts est: he is a stranger, he is a profane person, he is an enemy. And Saint Augustine saith, Non potest esse particeps divinae charitatis, qui hostis est unitatis. 
Aug. epist. 152 contra Donatistas'.  Quisquis enim se ab Ecclesia seperauerit▪ quantumlibet laudabiliter se vivere existimet, hoc solo scelere, quo a Christi unitate seiunctus est, non habet vitam, sed ira Dei manet super eum: that is, he cannot be partaker of divine charity, which is an enemy of unity. For whosoever separateth himself from the unity of the Church, how commendably so ever he seemeth in his own eyes to walk, for this wickedness alone, by which he is severed from the unity of Christ, he hath no life, but the wrath of God abideth upon him.  
It is most convenient that there be in the Church one uniform order as touching the times, 
Uniformity in the service of God.  the places, the forms, and other circumstances to be used in the service of almighty God, for the honour of his name, as it is prescribed by the wisdom and godly discretion of this whole Christian state, that all Schisms and contentions might be taken away. 
Exod. 12. 49  Wherefore else did the Lord God command his people of Israel to meet together in one place, and to sacrifice all after one form (in their several sacrifices) which he had prescribed? Assuredly even because there should be no occasion given of Schism, as might have been, if the Israelites had assembled together in divers places, 
john. 4. 20  and had used such order and form, as they themselves liked, 
2. King. 17. 24.  and as the Samaritans did, which caused great contention between them and the jews in religion, as it is to be seen in josephus.  
Now a days, this uniformity of many inconstant men is loathed, & novelty desired, who are ever learning & devising, & never hold any thing firm and certain. Tertullian a most ancient writer, doth in his book de Praescriptionibus, show that in his time there were the like sort of men, which continually did search the Scriptures, that they might thence bring forth some new thing, and were wont always to defend themselves with these words of the Gospel, Seek and ye shall find. To whom he answereth: in deed we must seek, but yet only those things which pertain to our salvation, and not strange things which are nothing necessary, but are rather contrary to the Scriptures, and rule of our faith. For like as he which hath found that which is true & right ceaseth from seeking: so he which continueth seeking, testifieth thereby that he hath not yet found out the truth. There is an end of seeking, beyond the which we may not pass. For the Christian faith is not such, whose end cannot be found, so that we should have need always to seek. And this is confirmed by the Evangelist S. john, who saith the Christ did many things which were not written, for if they should have been orderly written, the world could not contain them. But he addeth, These things are written that ye might believe that jesus is Christ the son of God, and that so believing ye might have life through his name.  
And herein we see commonly the most blind, the most bold: the more ignorant, the more busy: and the least witty, to be most inquisitive. With such kind of men Saint Basil was also troubled in his time, who being in godly conference with the Emperor Valens about points of religion, one Demosthenes, which was the emperors cook, rudely would interrupt him, and pervert places of Scripture according to his fantasy and purpose: whose presumption, Saint Basil being no longer able to bear, he meekly reproved him with these words, 
Histor. tripart. lib. 7. cap. 36.  Tuum est de pulmentariis cogitare, non dogmata divina decoquere. It belongeth to thy office to make pottage, and not to make a hodge-podge of Scripture. The heathen misliked that the shoemaker should censure above the shoe: and would that Carpenters only should (because they best could) deal with buildings. Tractant fabrilia, fabri, etc.  
He therefore is a good and true Christian, which loveth the simple truth of God, stayeth himself in true religion, and abideth firm and stable in the faith, what novelties so ever any one or a few light heads shall devise in corners, knowing that they do not appertain unto religion, but rather unto temptation: the which also the Apostle confirmeth, saying: There must be sects, that the perfect among you may be known.  
And observe it who that list, at the first budding forth of every novelty, the gravity and steadfastness of the wheat, and the lightness of the chaff is by and by discerned. 
Inconstancy.  For the chaff is carried hither and thither with every vain blast of erroneous doctrine. One while through rash presumption, they approve and allow those things which seem uncertain, & another while they stand in doubt through a fear without reason of those things which are certain: uncertain they are which way to take, or which way to return, what to take hold of, or what to let pass. Thus being out of the safe haven of truth, they are tossed with the waves of divers cogitations, and so are compelled to pull down their sails of pride, which before they had spread abroad through the blasts of novelties. Which when I consider with myself, I cannot marvel enough at so great madness, and so great a desire that some men have to err, that not being contented with good and profitable rules of most ancient Ecclesiastical government, do still from day to day devise and seek after new and strange plaits to fit their fancies, and do ever in the store house of their vain conceits, find some thing to add, to change, and to pull from religion, as if it were not a divine and heavenly thing, which sufficeth not to be once well established, but an earthly institution, which cannot otherwise be made perfect, but by a continual and daily reformation, or rather reprehension. Whereas the wise man giveth this counsel, 
Eccle. 8. 9  Go not from the doctrine of the Elders, for they have learned it of their fathers, and of them thou shalt learn understanding. And the Apostle after the same manner instructeth Tymothe, O Tymothe, keep that which is committed unto thee: avoid profane & vain babblings, 
2, Tim. 6  & oppositions of science, falsely so called, which while some profess, have erred concerning the faith. O Tymothe (saith he) keep that which is committed unto thee, etc. The Apostle gins with an exclamation, proceeding from a prophetical and most charitable spirit, foreseeing & sorrowing the errors to come. Tymothe doth bear the image and representation of the clergy at this day. In consideration of thieves and enemies, 
Math. 13  Tymothe hath matter of charge committed to his safe keeping, lest men sleeping, they should sow tars upon the good seed wheat, which the son of man hath sown in his field. Keep (saith he) that which is committed unto thee: not that which thyself hast found: which thou hast received, not that which thou hast devised: a matter not of wit, but of doctrine: not of private usurpation, but of public tradition: a matter brought and delivered unto thee, not set forth by thee: whereof thou oughtest not to be the author, but the keeper: not the institutor, but the follower. Keep (saith he) that which is committed unto thee: that is, keep the talon of faith and truth inviolate: let that abide with thee, which is committed unto thee: and let that only be delivered by thee: Thou hast received gold, deliver gold again. I would not have thee chop and change deceitfully, and as one devoid of shame, craftily to tender copper in stead of gold: but pure and perfect gold, such as thou hast received. O Tymothe, O most reverend Doctor and teacher, as God hath furnished thee with good gifts meet to teach; 
Exod. 35. 30.  so show thyself a right Bezaleel, of the spiritual tabernacle: set forth the precious gems of God's word, place them faithfully, and polish them wittily, that they may be resplendent and beautiful: let it be plainly understood by thy exposition, which afore time was obscurely believed: let this latter time be thankful to thee for the understanding of it, which the former ages have reverenced, not understood: notwithstanding so teach those things which thou hast learned, that when thou speakest them newly, thou speakest not novelties.  
But some man will say, do ye then mislike that there should be any profiting and good proceeding in religion? No verily, it is most to be desired. And who is he so envious unto men, and so abominable unto God, which goeth about to forbid this? But yet there must be great care had, that it be a proceeding in deed, and not rather a backsliding, an innovation & alteration from good to evil.  
It is a profiting and a good proceeding, when a thing is amplified and enlarged in itself: and it is an alteration or innovation, when one thing is transposed into another.  
The understanding, knowledge and wisdom, as well of every one as of all men, as well of one man, as of the whole Church, must of necessity grow & greatly profit by the degrees of ages & times: but yet only in one kind, that is to say, in one religion, in one sense, and in one and the self same opinion.  
The religion of men's souls may be resembled unto the course and order of their bodies, which albeit they grow to their full stature and bigness, 
Religion compared to men's bodies.  by process of time and years, yet they are the very same still that they were before. There is great difference between the blossom of youth, and the ripeness of age, and yet old men are the very same that they were when they were young: insomuch, that although the stature, apparel, and form of the man be altered, yet the nature abideth all one, and the person is the same. Small are the members of sucking babes, greater when they be young men, yet all one & the same. The child hath as many sinews, veins, an● bones as the old man, and look what the more ripe age hath, the same did the seed of infancy bring forth: so that old men have nothing new in them, which afore time lay not hid in children. There is no doubt then, but that this is the most true rule of profiting, the sure and comely order of growing, when age always discovereth those parts and forms in the greater, which the wisdom of the creator made before in the smaller. But if the form of man be turned afterward into any other similitude and likeness then of his own kind: or if he have any more or fewer members than he should, the body than must needs either decay, or else become monstrous. In like sort Christian religion must follow these lineaments of profiting, to wit, in years it must be made sound and perfect, in time extended and enlarged, & in time extolled and advanced, and yet so, that it abide uncorrupted and pure, full and perfect in all the proper members and senses thereof: because it will not suffer alteration, or innovation, no loss of property, nor any variety of definition. As for example, Our forefathers of old time, I mean in time of the Primitive Church did sow in this ecclesiastical sowing the seeds of pure faith. It were now unfit that we their posterity, in stead of the true and pure grain, should choose the deceitful errors of tars: but this rather is more meet and agreeing, that the first & the last, not disagreeing with themselves, we reap the fruit from the increase of pure instruction, and also of pure religion: that when the first sprouts of those seeds by process of time begin to appear, and is now prosperous and garnished, yet nothing of the property of the natural seed is altered. And although another form, difference and distinction be added, yet the same nature of kind remaineth. For God forbid that the rosary plant of true religion, should be turned into briars and thorns. Yea God forbidden that in this spiritual Paradise, the sweet Cinnamon and fragrant Balsamus trees, should yield forth fodenlie and unlooked for deadly poison. Therefore whatsoever hath been sown in this church, which is God's husbandry, hath been sown by the faithful and painful labours of their fathers: the same aught now to be trimmed and garnished by the industry of the children and posterity: the same must flourish and wax ripe: the same must profit and be profited. For it is meet that those ancient decrees of heavenly Philosophy, should by process of time be adorned, beautified and polished: but unmeet to be changed, 
Innovation a dangerous evil.  abridged or maimed. They may receive clearness, light and distinction, and yet retain fullness, integrity, and propriety. If this wicked liberty to chop and change, to alter, to innovate, to set up and pull down, according to every fantastical device, be granted, I fear to think, and quake to speak, in what danger religion shall be to be defaced and quite abolished. The which one done but in part, we shall have every year, every month, nay every day a new religion. For the parts by little and little being rejected, what will follow at the last, but that the whole also shall be banished. And if novelties may displace ancient godly rules, if profane men may deface goldie Fathers, which stand as pillars in the Church, it will at the last come to this, that nothing in the Church shall be lest untouched, nothing sound, nothing free: whereby in the end, the which was afore time the closet of a chaste, pure, and uncorrupt truth, shall become a filthy sink of abominable errors, and a soul cage of unclean birds. But God for his mercy furne this away far from the minds of his chosen, and let this be rather the fury and madness of the wicked.  
The Church of Christ being a vigilant and wary keeper of the doctrine committed to her, doth not change, diminish nor alter any thing at any time concerning the same. It cutteth not off necessary matter: it doth not add superfluous things: it looseth not that which belongeth to her: it usurpeth not foreign and profane things: but withal endeavour she seeketh this, that making much, and embracing the most ancient rules and precepts, faithfully and wisely the may further & advance that which at the first was but begun, she may ratify and establish things expressed and manifested, & may constantly keep whatsoever was before confirmed and determined.  
But to return to the words of the Apostle, O Tymothe, (saith he) keep that which is committed unto thee, and avoid profane and vain babblings Shun (saith he) such as a viper, as a scorpion, and as a most dangerous serpent, lest they strike thee, not only by touching thee, but also by their sight and breath. 
1. Cor. 9 11  Avoid them, that is, with such see you deal not: 
2. john. 1. 10  If any come unto you (saith the Apostle) and bringeth not this doctrine. What doctrine? The Gospel of our Saviour, first preached by him, then by Saint Peter, Saint Paul, and the rest of the Apostles, and which hath so remained from age to age by the incorrupt tradition of truth, and shall also so continue for ever unto the worlds end. What then? Receive him not to house, neither bid him God speed: for he that biddeth him God speed is partaker of his evil. Avoid (saith Saint Paul) profane and vain babblings. And what is that? Truly such speeches and writings as savour nothing of holiness or religion, with the which such as are members of the true Church, are not acquainted. Compare then the late seditious books of Martin and his mates with this sentence of the Apostle, 
Martin reprehended by Paul for vain babbling.  and judge if they be not full stuffed with these profane babblings which we are commanded to shun and avoid.  
Look into them, and ye shall see both their mouths and books overflow with evil speeches, brawlings, nips and taunts: yea, and that against magistrates, and such as are in chief authority. Are not Gods ministers in these days used with much more contumely & despite by the profane and shameless libelers of our time, then ever the heathen durst use the Priests of jupiter? Be they not much bolder in depraving them (whom yet they know not) then Michael the Arechangell durst be when he strove against the devil, 
Depravers of good men,  to whom he would not give railing speeches? Mos hic semper fuit hereticorum, quorum doctrinam non possunt, illorum vitam in odium adducere. This ever was the custom (saith a learned Father) of heretics, to bring their doctrine into hatred, whose life they could not deprave. The same also was the practice of the Arrians long since, who seeing it impossible to induce the people to their heresy, while the good Bishops were had in reputation, devised therefore slanders, and laid grievous crimes against some of them. Among which, they charged the godly and learned Bishop Athanasius with murder and incontinency. 
False accusers  With murder, in that he should have cut off one Arsemius his arm, bringing forth the arm of a dead man for proof of their purpose, yet afterward Arsemius himself was known to live, and had both his arms. With incontinency, in that he should have ravished a certain woman, who being suborned for that purpose, did take a most shameless harlot, without blushing to avouch it to his face, though (as afterward it was proved) she never saw nor knew him. And have not like false accusations been also of late forged against good and godly Prelates, men for their profound learning and approved constancy, worthy of all reverence? Good Christians (which these malcontents would feign seem to be) never used such profane babblings: this hath ever been the manner of schismatics and heretics. Who ever taught any heresy that first began not with profane babblings and janglings, so severing and dividing himself from the true Church. 
All heresy first began with vain babbling.  That this is true, examples will make it more than manifest. For who at any time before profane Pellagius, durst arrogate so great virtue and power of free will, 
Pellagius.  that he thought not the grace of God necessary to all good works? 
Celestinus.  Who before that monstrous disciple of his Celestius, denied all mankind to be under the guilt of Adam's transgression? Who before that blaspheming Arrius, 
Arrius.  durst once think to divide the unity of the blessed Trinity? Who before that abominable Sabellius 
Sabellius.  durst once take in hand to confound the trinity and unity? Who before that cruel Novatius, 
Novatius.  called God cruel, for that he would rather have the death of a sinner, then that he should return & live? Who before Simon Magus 
●●mon Magus  & Priscillianus 
●iscilianus.  ever affirmed, that God was the author of evil? Who ever before the Anabaptists 
●nabaptists.  disallowed baptism to infants, denied war, the power of the Magistrate, and ecclesiastical order, as do also our Martinists? Who before Pope Gregory the seventh, otherwise called Hildebrand, 
hildebrand.  challanged the authority of both swords to belong to the Church of Rome, 
●essalians.  etc. Who before the Enchetai or Messalians, thought that men ought to do nothing else but pray continually, setting aside all other worldly business. And who before our new upstart Martinists affirmed, that men must do nothing but to attend to preaching continually, rejecting all forms of prayer, except such as their fantasies, (many times unsavourly (God wots) upon the sudden do devise? Who before the Celestines & our late Puritans, 
●eldstins.  did so much as dream of a perfection in this life? What should I speak of the Brownists, Papists, Family-lovists, and such like? Many more sectaries and heretics there be of like sort both old and new, which for brevities sake, and loathing of Christian ears, I omit. By all which notwithstanding it doth evidently appear, that the guise of heretics ever is to be singular, new-phangled, to delight in vain and profane babblings, & by a false name of knowledge, to make shipwreck of faith. Whereas contrariwise sincere preachers in deed, and true Christians without hypocrisy, do continually and steadfastly hold fast one truth, and do condemn and abhor profane novelties, and as the Apostle said, & said again, If any man bring them any other doctrine then that which they have already received, they should hold him accuised.  
Wherefore I most humbly and heartily beseech all the Ministers of Christ, 
An exhortatiō●o the ministers of the Church  that they end and cast away all their controversies, and that they knit themselves together in true concord & charity, forgiving each other their errors and offences, avoiding new devices, and to teach the people not only to know the truth, but also to avoid the fellowship of the enemies thereof. So Saint john taught others, and so himself gave example, Fugiamus hinc, ne balneum cadat super nos, in quo est Cerinthus veritatis hostis. Let us (saith he) speedily departed hence, lest the bath wherein Cerinthus, the enemy of the truth is, do fall upon us. Conversing with them doth argue consent and allowance of their doings. Digni sunt morte, non solum qui faciunt illa, 
Rom. 1. 32  sed etiam qui consentiunt ea facientibus. Not only they which commit such things are worthy of death, but they also which have pleasure in them that do them. Preach plain & sound doctrine, which evermore agreeth with itself. Bring the Church into one unity with Christ so near as you can, & faithfully endeavour yourselves to preserve true concord therein: Let the rule of S. Augustine prevail with you, 
Ad Cassul. presbit.  to wit, In quibus rebus nihil statuit certiscriptura, mos populi Dei et instituta maiorum pro lege tenenda sunt. In those things wherein the Scripture hath made no certain determination, the manner & custom of God's people, & the constitutions of our ancestors, are to be holden for a law. But chief pray unto God devoutly with all fervency for his grace & holy spirit, that ye may do all these things with a willing and a ready mind. For these things not observed on your part, an infinite number of souls through your fault shall most miserably be brought into danger of damnatio: & how then will ye excuse yourselves at the hour of death, and in that great day of the Lord.  
Weigh well these things with yourselves: it is a horrible thing to fall into the burning wrath of the Lord. And as the Apostle warneth you, 
Galat. ●  If ye bite and devour one another, take heed that ye be not consumed one of another. Good, grave, and godly men are justly offended with your contentions, for ye wound the weak consciences of your brethren. 
Math. 18. ●  We vohis a scandalis, etc. woe unto you because of offences. On the contrary part, Papists, Atheists, and other wicked and godless men are delighted in them: for that the idolatrous superstition and abomination of the one is not (as it ought to be) reproved and condemned, because you have now wholly turned the spiritual sword from them against your brethren, having given occasion to the Papists to say unto us, Vos Christiani dissidetis inter vos, etc. Ye Protestants do disagree among yourselves, 
Clem. Stromat. lib. 7  and have so many sects among you, that all which notwithstanding bear the title of Christianisme, yet do ye curse and condemn one another: wherefore your religion is no true religion, neither hath it proceeded from God: and because the hypocrisy and counterfeit holiness of the other is not discovered, who only hope that will come to pass through your dissension at the last, that they shall possess the whole patrimony of the church. Which if it should so fall out (as God forbid it should) learning thereby will decay, barbarism will take place, and so in time this most flourishing Church in Christendom, shall be overthrown.  
Moreover, they which are come to a little taste of the Gospel, & are now ready to forsake their errors and superstitions, purposing to cleave unto the Gospel, are set back and hindered by these contentions, and say they know there are many ercors, abuses, & great faults in the Popish Church, but yet they cannot join themselves unto us, who so sharply contend, accuse, and brawl one with another. Of these weaklings Chrisostome speaketh thus: Venit gentilis et dicit, velim fieri Christianus, said nescie cui adherem, etc. The Gentile cometh and saith, I would feign be a Christian, but I know not with whom to join: there are many dissensions and tumults among you, I know not what opinion to choose and hold: for every one saith: I speak the truth. Also of this stumbling block Melancton in his time complained, Quos fugiamus habemus, sed quos sequamur non intelligimus. We know (saith he) whom we should avoid, meaning the Papists, but whom to follow we cannot determine. Such is the state of the church of England at this day, through the diversity of opinions, that weaklings are greatly dismayed. Yet this excuse in the day of judgement, will not make weaklings (whom Paul secludeth out of God's kingdom) faultless: & at the end of their life, except they convert themselves unto Christ, and yield themselves wholly unto him, they can never have a quiet conscience.  
Other some also say (and most truly) that God is the God of peace and concord, and not of strife: but these Preachers (say they) are at dissension among themselves, and therefore God is not with them. But this might have been objected against the Churches in all ages. For among the jews were sects, as the Saducees, the Pharisees, the Essers and the stoics. Among the School men were Scotists, Tomists, and Occamists. Among the seven Deacons of the Primitive Church, 
Act. 6. 4.  was Nicholas, of whom came the Nicholaitans, 
Apoc. 2. 6  mentioned in the Revelation of Saint john.  
Yea, this might have been objected against the Primitive and most perfect and holy Church of Christ militant, wherein have been so many heresies, schisms and sects, as Irenaeus, Tertullian, Epiphanius and Augustine do testify, that in regard of them the very name of Christ began to be odious among the people: and as Socrates reporteth, the christians were mocked and jested at on public stages, and in their common plays and interludes.  
Nevertheless by these objections it may appear, how great heaps of evil suspicions these discords and contentions do bring: whereby we are put in mind, the more earnestly and diligently to study for peace and concord: so shall we show ourselves to be of that blessed number, of whom Christ pronounceth this benediction, 
Matth. ●. ●  Blessed are the peace makers, for they shall be called the children of God.  
ANd as concerning you (men and brethren, beloved in Christ) which are to hear and learn of us, 
An exhortat●●● to hearer's an● readers.  the pure and whoelsome doctrine of the Gospel of jesus Christ, take heed how and what ye hear. 
Math. 4. 24  Prove the spirits whether they be of God or no, because there be many seducers in the world: 
1. john. 4. 1  and hold these for undoubted & approved rules: 
Rom. 16 17  first, that none can lay any other foundation beside that which is already laid, that is, Christ jesus: secondly, that the true Church is always known by these three things, by the preaching of the Gospel, the administration of the Sacraments, and the exercises of holy life, as appeareth by the words of the Apostle, Christ loved the Church, & gave himself for it, that he might sanctify it, being cleansed by the washing of water through the word, that he might make unto himself a glorious Church, not having spot or wrinkle, etc.  
The first two marks are expressed in these words, By the washing of water through the word: and the last mark is this, That he might make it unto himself a glorious Church without spot, etc.  
thirdly, that the same Church is from time to time troubled with false Apostles, whom Paul thus painteth out in their colours, 
Rom. 16. 17  to the end ye may know them, Have (saith he) a diligent eye unto such as cause divisions and offences, contrary to the doctrine which ye have learned, and avoid ye them. For they that are such, serve not the Lord jesus Christ, but their own bellies, and with fair speech and flattering deceive the hearts of the simple: 
2. 'tis 3. 6  they creep into houses, 
Tit. 1. 10.  and lead captive simple women, which women are ever learning, 
2. Tim. 3. 8  and are never able to come to the knowledge of the truth: 
1. Tim. 6. 4  they are vain talkers and disobedient, subverting whole houses, teaching things which they ought not, for filthy lucers sake: they are men of a corrupt mind, and reprobate concerning the faith, puffed up, knowing nothing, but wearing themselves about questions and strife of words, whereof cometh envy, strife, railings and evil surmisings, and vain disputations: 
1. Tim. 5. 13  men destitute of the truth, which think that gain is godliness: they are also idle, & go from house to house: yea, 
1. Tim. 1. 7 and verse 19  they are not only idle, but also partakers and busy bodies, speaking things which are not comely: they would be Doctors of the law, and yet understand not what they speak, 
2. Tim. 2. 16  neither whereof they affirm, but having put away a good conscience from them, 
2. Tim. 3. 5  have made shipwreck of faith: whose profane and vain babblings shall increase unto more ungodliness, 
verse. 9  and their word shall fret as a canker: they have only a show of godliness, but have denied the power thereof: but they shall prevail no longer, for their madness shall be evident unto all men.  
These marks being so evident, you cannot be severed from the true Church, except ye will most wilfully run to schism, a monster most perilous. 
Ecclesiast. hist. lib. 6. cap. 37  The famous Bishop Dionysius, as witnesseth Eusebius, saith that to suffer martyrdom for the avoiding of schism, is more commendable, then for the avoiding of idolatry, because in the one is the safety of our souls, in the other is the salvation of the whole Church. The place is pregnant. And Saint Augustine proveth, that schism offended God more than idolatry, because it was more grievously punished, as in Chore, Dathan & Abiram, who were schismatics, then in Aaron: and them that worshipped the golden calf, who were idolaters. The greater punishment most commonly is a token of the greater sin. Also the danger is greater which groweth by conversing with schismatics and heretics, then with paynim & idolaters, which Augustine noteth very well in these words (handling the Psal. 54.) Ab his qui long sunt a me, facilis cautio est. Non enim me tam cito fallit, qui dicit, veni, Idolum adore: multum a me iste long est. Christianus es. Christianus inquit: ex propinque adversatur, prope est, redime Domini pace animam meam, ab his qui appropinquant mihi. I can easily beware of them that are far off from me. He doth not so soon deceive me that saith, come worship an Idol, he is very far off from me: but I say to another, Art thou a Christian? Yea forsooth a Christian (saith he.) This fellow standeth near me and may quickly overthrow me. Redeem and deliver my soul O Lord, from them that after this sort approach and come near unto me. 
Lib de unitate ecclesiae.  And Saint Cyprian saith, Non aperta tantum periculia metuenda sunt: facilior cautior est, ubi manifestier formido est: plus cavendus est inimicus qui latentur obripit, etc.  
It is a most dangerous thing to be separated by any occasion from the true Church, the which (God be thanked) may be so plainly seen at this day in this realm of England, that no man can doubt of it. And yet very many have been carried away from the same through the blasts of false doctrine: and some without any cause have too too rashly divorced themselves, what colour of reformation so ever they have pretended. The Corinthians were very much divided among themselves: one would be of Paul, another of Cephas, another of Apollo, and so they attributed as much to their Ministers as unto Christ. They brought their strifes and contentions to the judgement seat of ethnics: they suffered an incestuous man, who had the wife of his Father, to be conversant among them: they thought not whoredom to be sin: they did every where eat with the paynim, of things offered unto idols: they celebrated the supper of the Lord with unquietness of mind: they abused the gift of tongues: neither did they judge truly and godly of the resurrection. These were no doubt grievous blemishes, yet notwithstanding Paul did not forsake the Church of Corinth. Nevertheless some men can (as they think) with a safe conscience condemn this our most Christian Church, both by speaking and writing against it, and also by cutting off themselves from the same, gathering themselves together into corners and in secret conventicles, as the Family of Love, the Brownists, the Martinists, and others like unto them.  
Such were in old time their predecessors the Donatists, who in comparison of themselves condemned all other Christians. They released their own crew from the severity of the censure, and yet in their congregation suffered most impure men, namely the Optatians, the Gildonians, and the Primians.  
Be not ye like unto those men? abstain from their companies, refrain their assemblies, frequent not their sermons, read not their libels, defend not their opinions, but rather detest them. By reading heretical books, 
Eus. Eccle. hist. lib. 7. cap. 6  many learned men have yielded to error, and may not ignorant men much sooner? Dionysius Alexandrinus a most learned and virtuous Bishop, confesseth to a friend of his, that he felt himself much the worse by reading of evil books. If ye shall presume upon your constancy & knowledge, that there can ensue no danger, Qui stat, videat ne cadat, Let him that standeth, take heed lest he fall. Yea know, he that toucheth pitch shall be defiled therewith: and the wise man saith, Qui dormit juxta sepem, mordebit eum coluber. He that sleepeth by a hedges side, shall be bitten of a snake. Evil words corrupt good manners, & so doth evil company to.  
Furthermore my brethren take heed of selfliking, of arrogancy, of singularity, and of contempt of wholesome doctrine delivered by this Church: 
The devils cords, whereby he draweth men into heresy.  for these are the devils cords, by which he draweth men at the last into horrible heresies: fearful examples whereof there have been too many of late within this land, especially in the County of Suffolk, where sundry persons within these three or four years, both men and women, beginning first to be so singular, that they controlled the Ecclesiastical government, & present state of the Church, fell at the last yet further, & became plain Anabaptists, denying flatly the power and office of magistrates: & not staying here, fell yet more horribly into greater wickedness, namely into the heresy of the Arrians, most blasphemously denying the Godhead of Christ jesus. For the which most detestable heresies, 
Lewes, Cole and Ket.  three of them being by the devil obdurated in their wickedness (namely Lewes, Cole and Ket) were burned at Norwich, and some others of them abjured their heresies openly in the town of Ipswich.  
Let these fearful examples brethren, move you to beware of contempt of wholesome doctrine, and of singularity, and so many of you, in whom there resteth as yet such heart burning and division about things of no moment, as if in religion we were utterly sundered one from another, and had no point of faith at all that were common betwixt us, I do humbly beseech for Christ's sake, and of the peace of his Church, whereof you profess yourselves to be members, that with all speed you return unto that unity again, from whence ye are most dangerously fallen. Amemus Dominum Deum nostrum, etc. 
Aug. in Psa. ●●. sub finem.  Let us love the Lord our God (saith S. Augustine) and love we his Church also: him as our Father, and the Church as our mother: this matrimony is conjoined with singular love: no man offendeth she one, and hath the favour of the other.  
The Epharamites were of the people of God, and yet revolted away from the law, though still they held (after a sort) the profession thereof: and having so done, they so continued a long time after, as a wanton, untamed, and unruly heifer, notwithstanding all the warnings that God by his Prophets did give unto them. But yet it is recorded of them, that at the length they returned again, smiting upon the thigh, and acknowledging that they had committed many shameful things. If now with Ephraim ye have so erred and stepped aside, pity it were but that ye should be as ready with him to repent and return again. Remember what S. Paul writeth to the Ephesians, Be ye careful to keep the unity of the spirit through the bond of peace. Again, One Lord, 
Ephe. 4. 3.  one Faith, one Baptism, one God the Father of all, which is above all, through all, and in all. He saith also that we be one body of the flesh and of the bones of Christ, that we be most nearly conjoined unto him, and the gifts which we have, be derived unto us by God through the flesh of Christ, given for our sake upon the cross: and so by the flesh of Christ we be coupled and united to God. And in the Gospel of Saint john, Christ prayeth thus for his Church, 
john. 17. 21.  'Cause you that they may be one, even as I am in thee, and thou art in me. The unity of the Church therefore by the places alleged, consisteth in the spirit, in the word of God, in the Sacraments, & in a most near bond with Christ, who is the head of all the members of the Church. This unity we must by no means break, but first seek all the ways that possible we can, to make the same safe and sound.  
Bernard an ancient Father of the Church saith, that neither prayer, 
Bernard in 〈◊〉 quem habuit ad sor. de modo bene viven 〈…〉  sacrifice, nor any thing else, pleaseth God better than our concord and unity, and that nothing grieveth the devil more, then that we should live in unity: For if we fast (saith he) the devil seareth it not, because he never eateth: if we watch he careth not, because he never sleepeth: if we pray, he regardeth it not, because he never prayeth: but that we should be in unity, it displeaseth him: because we being men, and on the earth, should do that which he could not do, being an Angel in heaven. We know it now by experience, that Fratrum odia acerbissima, and that inimici hominis domestici eius, that the hatred of brethren is most grievous, and that a man's enemies shall be they of his own household. The Church of God never received more detriment by the tyranny of papists, than she hath and doth daily by the cruel hatreds of false and dissembling brethren.  
If therefore ye intent to be citizens of that heavenly jerusalem, Subtraite vos ab omni frate ambulante inordinatè, Withdraw yourselves from every brother that walketh inordinately, and understand that the earthly jerusalem, 
Psal. 122. 3.  is builded as a city that is at unity in itself. Of the Primitive Church it is said, that they continued with one accord in prayer: and the multitude of them that believed, were of one heart and of one soul. If ye will abide in this unity, 
Act. 2. 46  then must ye be always constant in the truth, and not depend upon men. 
Act. 4. 32  For through inconstancy the peace of the church, which is the bond of unity, is many times broken, when as our affections and like of men is such, that thereafter as ye love them, so ye like their doctrine. For ye regard the messenger, and not his message: ye look upon the earthen vessel, and not upon the heavenly treasure therein contained. And hereof it cometh to pass, that ye do contemn and despise, not only wholesome doctrine, but also the minister and preacher thereof: and then cometh such a niceness and choice liking of some, that at the last followeth also an utter loathing of others, whom before ye greatly liked.  
Thus hath the common multitude always behaved themselves towards the ministers of the Gospel. 
Inconstancy of the multitude  Yea thus was our saviour Christ himself handled among the jews: 
john. 6. 14. 15  who one while would needs make him a king, 
john. 7. 1  and anon after was ready to kill him: one while they called him Rabbi, 
john, 6. 60  and another while a Samaritan, saying that he had the devil: they which once loved his doctrine, said afterward, this is a hard saying. And as Christ himself: so also were Apostles rewarded at their auditor's hands: and no marvel, 
Luke. 6. 40  for the disciple is not above his master. It is enough for the disciple, 
Luke. 3. 15 and verse 20  if he be as his master is. Therefore john the Baptist had such estimation for a while, when he first began to preach the Gospel, 
Math. 14. 10  that he was taken of most men for the Messiah: yet stood he not long before he lost his head. 
Act 14. 11 and verse 15.  When Paul & Barnabas had wrought that notable miracle upon the lame man, the people were blindly carried with such inconsiderate zeal, that in all hast they would have done sacrifice unto them as unto God: but in a moment this hot zeal was so cold towards Saint Paul, that they stoned him almost for dead. The same Apostle was of the Galathians also reputed for an Angel of God, 
Gal. 4. 14 and vers. 15. 16  insomuch, that if it had been possible, they would have plucked out their own eyes for him to do him good, but afterward they took him for no better than their enemy. And why? Forsooth because he preached unto them the truth. Consider and see, if the very like inconstancy, and far worse if worse may be, hath not been among you. In the beginning of her majesties most happy reign, you had those learned and grave fathers in great estimation, which during the time of Queen Mary suffered exile for the testimony of the gospel, some in Geneva, some in Frankford, and some other in other parts of Germany: and at their first return to the Church of England, being placed by her Majesty in the rooms of greatest charge in the Church, as tried and approved men that had borne the whole heat and burden of the day, ye esteemed of them worthily, ye were very glad to see and hear them, ye embraced their most wholesome doctrine, and so ye begun to run well in a good course, but ye persisted not, ye were soon weary of your old men, and ye must needs have new: and I fear me that this prophetical saying of the Apostle, is verified upon many of you, The time will come, when they will not suffer wholesome doctrine, but having their ears itching, shall after their own lusts get them a heap of teachers, 
2. Tim. 4. 3  and shall turn their ears from the truth, 
Gal 1. 6  and shall be given unto fables.  
Be not carried about with every wind, 
Eccle. 5 9  and go not into every way: for (so saith the wise man) doth the sinner that hath a double tongue. Such double walking, and such dissembling talking, will at the last, and that ere it be long, cause greater division and contention among you, to the woeful ruin of us all, if it be not amended betimes. And if we go forward in discord and bitter contentions, as we have hitherto done, it is greatly to be feared, lest GOD have appointed and ordained that same against us, which in time passed he did in the reigns of Dioclesian and Maximian the Emperors, when as there were like strifes and contentions in the Church: as notably appeareth in the Ecclesiastical history written by Eusebius: the effect of which history is diligently to be marked for this cause, to wit, for that in those days the Church of Christ flourished. But the people were unthankful unto God, and impenitent, and the ministers of the Church were ambitious, and stirred up grievous and hot contentions among themselves. Wherefore God being angry with them, gave them into the hands of tyrants, who raised up greater persecutions against the Church then ever was heard of before. For thus writeth Eusebius.  
But when we were not touched with any of these things, nor went about to reconcile ourselves unto God, but as godless men, supposed that God neither cared for, nor yet would visit our wickedness, but heaped sin upon sin. And those which took upon them to be our patrons, shaking off and casting from them the rule of godliness, were kindled with hatred one against another: & whilst they gave themselves only hereunto, to wit, to threatenings, pride, malice and hatred, every one greedily, and in a manner of a certain tyranny followed their own ambition. Then the Lord, even than I say, made the daughter of Zion obscure & dark, according to the prophesy of jeremy. For he lifted up the right hand of her enemies, turned from her his sword of defence, & was not her help in the day of battle, but ceased from purifying her, & threw her throne unto the ground, and shortened her days; above all this he poured out confusion and shame upon her. All these things are fulfilled amongst us, whilst we see the places appointed to prayer, to be razed from the top to the very foundations, the divine and holy Scriptures to be burned in the midst of the market places, and the Ministers of the Church with horrible confusion, to run here and there to hide themselves, and some were taken and put to open shame by their adversaries: and according to another prophesy, Contempt was poured out even upon their Princes, etc.  
Thus far Eusebius, who after through his whole book following describeth the martyrdoms, calamities & afflictions which the faithful in that most cruel persecution suffered. Wherefore God is most earnestly & diligently to be prayed unto, that he will vouchsafe to give us his grace, repentance, and mutual concord: lest for our lewd lives, ingratitude and contentions, he deal with us as he hath done with those fathers before us, & so deliver us into the cruel and bloody hands of the Turks, and others the enemies of Christianity. God in his mercy turn this evil from us.  
Moreover, all godly and Christian Princes and Magistrates, according to their calling committed to them by GOD, 
An exhortation to magistrates.  ought diligently to take heed hereunto, and with all their might and wisdom help, that the people of this Realm may altogether forsake those unprofitable and troublesome contentions, and cease to brawl and quarrel with their brethren and fellow-servants: and that the ministers may fruitfully with great modesty & gravity, preach unto the congregation repentance & amendment of life, and true faith in Christ.  
It is written of king josophat, 
2. Chron. 17  that he sent certain Princes & Levites, and giving unto them the book of the law of the Lord, commanded that they should teach true faith, and the sincere worshipping of God. The like did the most holy kings Ezechias and josias, who religiously deprived from their offices, all those which walked not rightly in the way of the Lord, and did not according to the law of God. Constantinus the great, followed the example of those most holy kings, & performed the like in his Empire. For when the Prelates in his time were at variance and contention among themselves, and writ and preached one against another, and were so bold to offer those contentious libels unto the Emperor himself, to the end that they might contend before him: he receiving all their books, sharply reproved them, inasmuch as they being by the providence of God appointed unto the people for pastors and captains of concord and charity, were so at variance among themselves. Neither would he give any judgement as touching their controversies, or yet read their libels which they delivered unto him, but cast them into the fire: as he also commanded upon pain of death, 
Martian and justinian mad careful law to the lame purpose.  that no man should read 
read  the books of Arrius, but burn them at the first hand: that at the least they might thereby learn that those contentions and brawls displeased his majesty: and so setting discord apart, might afterward give themselves to peace and concord. In like manner when he sat with the Bishops at the Counsel of Nice, 
Zozomenes li. 1. cap. 20 ● le. 2. cap. 3. de libris 〈◊〉 heretici.  amongst whom also many contentions were, he laying forth the books of the Prophets and Apostles, to wit, the holy Bible, commanded them to decide and end their controversies by them, and all of them with one consent, to preach one and the self same faith.  
This excellent example of the worthy Emperor Constantine, whom God in this world honoured with the title of Great, whose name and glory through the whole world was famous & of great renown among all men, and is much more excellent in the eternal felicity. This example I say, let all Princes and magistrates of this age follow, touching the staying and suppressing of all controversies among the prrofessors of the Gospel, that thereby they may provide for the peace and public health of the Church.  
Peace is that new years gift, which Christ gave unto us at his birth. 
Luke. 2. 14  It is the bond of perfection which he commended to his disciples in his whole life. 
Mat. 10. 1●. 1  It is the legacy which he bequeathed us at his death, 
john 20. 26  Pacem meam relinquo vobis, My peace I leave unto you. The Apostle Paul following the same example, in every Epistle that he wrote, exhorteth us unto peace. O nos miseros si quos toties repetita pax non movit▪ O miserable wretches that we be, if peace so often repeated doth not move. Peius est (saith a Father) ecclesiam scindere, 
August. count Pet●●anum.  quam Idolis sacrificare. It is a worse thing to be a schismatic then an idolater. Also Saint Augustine exhorting unto peace, saith, Fratres teneamus charitatem, sine qua fides nihil est: habet●s autem charitatem, si teneatis unitatem. Brethren, let us hold charity, without the which faith is nothing: ye have charity if ye keep unity.  
The God of peace grant, that as we may already say, in regard of our most gracious sovereign Lady Queen Elizabeth, mercy and truth have met together: so we may one day also say, in respect of ourselves and this whole nation, righteousness and peace have kissed each other. And I beseech you brethren, by the bleeding wounds of our saviour and redeemer jesus Christ, that none do increase old faults by new offences, but rather that every man in sincerity and holy obedience, reform his own ways, & conform his life according to the rule of perfect holiness, that so our conversation before men, may witness our perfect religion, and we glorify our father which is in heaven. Let us beautify the chambers of our hearts with the flourishing branches of a godly life, mortifying and killing all those evil and perverse affections, which may blemish and darken those bright beams of Christian profession. Let us bear the sails of our conversations even with the wind of God's word: and beseech we the holy Ghost to rule the stern, and guide the rudder of our thoughts, least at any time we crack the bark of our religion against the rocks of evil tongues. So shall our adversaries be ashamed to mutter against us for living contrary to that which we profess. And God who is the God of peace shall in the end give unto us his everlasting peace in his heavenly kingdom through Christ our Lord, Amen.  
FINIS.