A SERMON NECESSARY FOR THESE TIMES, Showing the nature of Conscience, with the corruptions thereof, and the repairs or means to inform it with right knowledge, and stir it up to upright practice, and how to get and keep a good Conscience. To which is adjoined a necessary, brief, and pithy treatise of the Ceremonies of the Church of England. By ANTHONY CADE Batch. of Divinity.  2 Cor. 1.12. Our rejoicing is this, the testimony of our Conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, etc. 
Printed by the Printers to the University of Cambridge. And are to be sold by John Sweating near Pope's head alley in Cornhill. 1639.   

TO THE RIGHT REVEREND FATHER IN GOD, JOHN, LORD BISHOP OF LINCOLN, MY VERY good Lord and Patron.  
RIght Reverend Father in God, I have often with great comfort related among my friends what I observed about five years agone at my being at Buckden (an ancient house belonging to the Bishopric of Lincoln) how bare, naked, and ruinous I had seen it in former times, and now worthily repaired and adorned by your Lordship: The cloisters fairly pargetted and beautified with comely coportments and inscriptions of wise counsels and sentences; the windows enriched with costly pictures of Prophets, Apostles, and holy Fathers; and beyond all, the Chapel for God's immediate service, most beautifully furnished with new Seats, Windows, Altar, Bibles, and other sacred books costly covered, clasped, and embossed with silver, and gilt with gold; with Basin, Candlesticks, and other vessels all of bright shining silver; and with stately Organs curiously coloured, gilded, and enamelled: no cost spared to set forth the dignity of that house dedicated to God's worship: And the whole service of God therein performed with all possible reverence and devout behaviour of your own person, and all the assembly; and with the organs of sweet ravishing angelical voices and faces of young men, lifting up with heavenly raptures all the hearers and beholders hearts to heaven, and enforcing me to think and meditate, When such things are found on earth in the Church Militant, Oh what unconceivable joys shall we find in heaven, in the Church Triumphant! We have great cause to glorify God for your Fatherhoods excellent care and cost, in this and many 
* At Lincoln, Westminster, Cambridge, Oxford, etc. Where this Bishop hath built chapels, libraries, etc. or garnished and furnished them with excellent books and maintenance for Scholars.  other places, where (as I hear) you have done the like: As also now more lately, for our most excellent worthy-minded Archbishop's Grace, who prosecuting his own and some other Bishop's preparations, hath now notably begun, and happily gone forwards with the repairing of that most honourable ancient monument of Christendom, S. Paul's Church in London, to the comfort of all good hearts, and glory of our nation; and also to work an unity of faith, and uniformity of practice in the service of God, and by all possible means to win all adversaries thereunto: which would be an incomparable joy to all true Christian hearts.  
But to return again to Buckden, to my observations there, and to my present purpose; I did also ordinarily speak among my friends, of the government of your great house, with all subjection and gravity; and of your hospitality (such as S. 
1. Tim. 3.2.  Paul prescribes to Bishops) entertaining your numerous guests with bountiful provision, and feasting them with variety and plenty of all good things, (but with exemplary sobriety in your own person) and with wise, learned and religious discourse, as wholesome for their souls, as your meats for their bodies. But this I pass over now slightly, as beside my present purpose: for my purpose was only to show, how by the former sight of your house and Chapel, and the manner of God's service therein, I well understood your Fatherhoods religious mind and intentions; but much better by your private words to myself afterwards, viz. That your desire was, to have the Consciences of all people (preachers and others) in your Diocese, rightly informed, and sound convicted of the lawfulness, and persuaded to the practice of the established service of God, with the Rites and Ceremonies of our happily reformed Church; and that yourself would lead them the way, and give them a fair 
* S. August. epist. 86. in fine. Si consilio meo acquiescis, Episcopo tuo noli resistere; & quod facit ipse, sine ullo scrupulo sectare. In using Rites and Ceremonies.  example. This gladded my heart more than the rest. So that, not long after, being appointed by your Lordship to preach at a Visitation at Leicester, I addressed myself to improve my best service to God and his Church, to our gracious Sovereign Gods immediate deputy, to your Lordship the general spiritual Father of these parts, and to our Country both ministers and people, for the better settling of their Consciences in these and other necessary points.  
My sermon presently upon the hearing procured me thanks from many, even from the contrary-minded (formerly) and many desired copies or the publication, as did also some of your own officers; which I also promised. And shortly after, having made my copy ready (with some additions which time would not give me leave to utter; and with a brief Appendix at the end, fit for young preachers to read at home, then for people to hear from the pulpit) I gave it to a friend to procure the printing: but my friend unfriendly kept it in his own or his friends hands so long, that till near the end of this last year I could not get my copy again. At last having recovered it, and communicated it to some other learned judicious friends, they again importuned me for the publication, as a thing that undoubtedly would do much good to many unsettled souls. To which now I have condescended.  
My good Lord, I beseech you (and all my Readers) to bear with my long preface. I thought it necessary to let the world know the two occasions, one of my preaching, the other of the late publishing of this sermon. Now, such as it is, I send and dedicate it to your Fatherhood, whose it is by the first appointment and all the service it can do: and so is the Author thereof  
Your Lordships in all humble service and observance to be commanded ANTHONY CADE.   
ROM. 2.15. 
Which (Gentiles) show the work of the Law written in their hearts, their Conscience also bearing witness, and their thoughts the mean while (or, between themselves) accusing, or else excusing one another.  
SAint Paul, to move all men to seek salvation by faith in Jesus Christ (which he propounds chap. 1. vers. 16. and prosecutes chap. 3. vers. 21.) shows in these first chapters, that all men are in themselves inexcusable sinners; The Jews sinning against the law written in their Books, the Gentiles against the law written in their Hearts.  
This sentence convicts the Gentiles; but, by an argument à minore ad majus, much more confounds the Jews for sinning not only against their Natural law, but against God's law supernaturally revealed.  
It hath three general parts.  
First, The very Gentiles have a Law-book in their hearts, written by the God of Nature.  
That is, God hath given such a natural light and life unto men's souls, as enableth them to discern what is honest or dishonest, right or wrong; and moveth them withal to do good actions, and avoid evil. This, in respect of the Discerning light, 
Basil. tom. 1. in princ. Prov. bom. 18.  is by Basil called Naturale judicatorium, a natural judgement: The Schools call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, records of the law of Nature preserved in man's heart, for the rule of his life. In regard of the Liveliness of it, exciting and stirring up men to perform their duties, Origen calls it Paedagogus Animae sociatus, 
Origen. lib. 2. in Epist. ad Rom.  A schoolmaster accompanying the soul, to teach man his duty and call for performance. Philosopher's glance at it in their Bonus genius.  
Secondly, Conscience (as it were scientia cum alio, sive consensus cordis, id est, voluntatis cum scientia) witnesseth with God, and with us, or against us, whether we have performed this law, or not: and to that end, it writes a second book, a Record, History, or Chronicle of all our counsels, courses, thoughts, words, and works: which S. 
Chrysostom. in Psalm. 50. bom. 2.  chrysostom calls Codex, in quo quotidiana peccata conscribuntur, A book wherein our daily sins are written.  
These books shall be opened at the last day: and the dead shall be judged of those things which are written in the books, according to their works, Revel. 20.12.  
Thirdly, Our discursive thoughts, comparing the Law-book (which shows what we should do) with our Chronicle (which shows what we have done) produce a third thing, a conclusion, either excusing and acquitting us (for doing according to the law) or accusing and condemning us (for doing against the law.) And thus Conscience hath a power to comfort us (against all accusations, distastes, and reproaches of men) when we are in the right; and to check us having run into erroneous opinions or unjust actions, though for our profit or pleasure, and with the world's applause. So have we three parts of the text: the first De jure, the second De facto, the third De 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of judgement.  
The works of the Law written in the Gentiles hearts, concern God or our neighbour. 
1. Part.   
Concerning God, the Gentiles knew, 1. Deum esse: 2. Qualis esset: 3. Adorandum esse. 1. That there was a God: 2. That he had many transcendent properties: 3. That he was to be worshipped. This S. Paul showeth Rom. 1.20. The invisible things of God from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead, so that they (the very Gentiles) are without excuse.  
As Seafaring men, lighting upon an unknown Island, when they find hedge-rows, houses, and towns, know it is inhabited by Men, for these are not the works of Beasts: So the mere Gentiles viewing the Heavens, Sun, Moon, Stars, the Land and Seas, Woods, Rivers, and all kind of Creatures, fare exceeding the wit of Man to devise them, or his power to make them, or any the least of them, conclude presently,  
1. These things had a Maker fare more excellent than Man; even that supreme power, which we call God.  
2. This Maker must in reason 1. be before the things made, as the cause before the effects: himself cause of all things, nothing cause of him; therefore Eternal. 2. He must also be Almighty, that could make all things of nothing, and sustain such a mass of creatures in such excellent manner, so many 1000 years. 3. He must be most Wise, that made them all in such order, variety, multiplicity, and distinction, every one perfect in his kind; nothing defective or superfluous in any creature: So wisely, that without great wisdom, study, and observation, not any one of them can be understood. 4. He must be more excellent than his work, having in himself all the perfection and excellencies that can possibly be found in any or in all his works laid together: since from him they all proceed. 5. He is also most Good and Bountiful, that hath made all for man's use or benefit, and given man wit and power to manage them all, even creatures much stronger than himself; to conquer and pass over the boisterous seas upon his devised wooden tottering bridges; and to make use of all things in the world for his profit and pleasure. 6. He must needs be also most Just, to reward those that are like himself, good and beneficial to mankind; and to punish those that live disorderly; for the continuation of the world.  
3. Their knowledge that this God must be worshipped, they shown by their Sacrifices, 
See D. Ames Medulla theologiae, lib. 2. cap. 5.  Prayers, Temples, and Priests, whereof we read plentifully in Poets and Historians of all Nations. Sacrifices they offered as chief rents in acknowledgement that of him they held whatsoever they possessed; and as to the author of their life, safety, protection, preservation, and all other blessings; and as a kind of thankfulness for benefits received, and prayers for continuance and increase of their happiness. The divine scriptures mention the readiness of the Lycaonians at Lystra, 
Acts 14.12, 13.  to sacrifice oxen to Paul and Barnabas for healing a cripple born lame, thinking them to be gods come from heaven in likeness of men. And testimony of the Gentiles prayers we have in Ionas his shipmen upon the stormy seas, praying to their gods, 
Jonah 1.5, 6.  and urging him to pray also. It seems also that all Nations were taught by the light of nature in prayer to bend the knee, to hold up their heads, to lift up their eyes, 
1. Cor. 11.4, 5, 14, 15.  men to pray bareheaded, women covered, all with great reverence: as the histories of the Syrians, Chaldeans, 
Bellar. De effect. sacr. lib. 2. cap. 29. saith, Many ceremonies were in a sort instituted in nature, and therefore common to ill heathen, and all sects: as, To lift up the eyes or hands to heaven, to bow the knee, to knock the breast when we pray to God.  Egyptians and other nations declare, and the Fathers observe. Aug. de civ. Dei. Euseb. de praepar. Evang. Cicero de natura dear.  
No Nation in the world, but worshipped God after one fashion or other. Some (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) had false gods: some (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) had many gods: none were merely (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) without God. A God they knew there was in general (though they erred in the particular, and somewhere erected altars 
* Act. 17.23.  to the unknown God:) and for their god's worship they ordained Temples, Priests and Ceremonies, not without great honour, cost, and magnificence: witness the Temple of Diana at Ephesus, the Temple of Apollo at Delphos, of Jupiter Amon, of Isis and Osiris in Egypt, with many other: And great Kings and Princes were their Priests; Rex idem hominum Phaebíque sacerdos.  
And though the vulgar had opinions of many gods, yet the wiser sort acknowledged but one; as the books De Mundo ascribed to Aristotle, and Philo, say. The same God in regard of several offices, was called by several names; as, for moderating the seas, called Neptune; for moderating the winds, Aeolus, etc.  
For duties towards their Neighbours, The Gentiles knew and practised the substance of the whole Second Table: at least, so fare as concerned outward duties. Children honoured and obeyed their Parents, as Sichem did Hamor, 
Gen. 34.4. See D. William's Church, lib. 3 cap. 3. pag. 347. Gen 20.4, 5.  not presuming to take a wife without his consent and employment. Murder every where most abhorred and grievously punished. Abimelech King of Gerar would not come near Sarah (hating Adultery) when he knew she was a man's wife. The Roman Lucretia prized her chastity above her life. 
1. Cor. 5.1.  Incest unheard of among the Gentiles. Wife's subjection to their husbands commanded by Ahasuerus: 
Esther 1.  And compulsion to drink more than a man list, forbidden by the same Gentile Monarch. Wrong, oppression, theft, defrauding any man of his right, forbidden by the general rule, 
Reusner. in Symbol. Imperat. lib. 1. Symb. 29.  Fac quod vis pati; and, Quod tibi fieri non vis, alteri nè feceris, Do nothing to another which thou wouldst not have done to thyself. Reusnerus (in Symbolis) cities many heathen authors which deliver that rule. It was the common 
* Which he learned of his mother Mammaea, the scholar of that great Origen. Isaacus Casaub. Annot. in Julium Capitolinum.  word of Alexander Severus, which he caused also to be proclaimed by his heralds, whensoever he punished his subjects or soldiers which had wronged any man. And for all other moral and civil righteousness, honesty, justice, temperance, sobriety, providing for the poor, helping the distressed, speaking the truth, observing leagues, contracts, and promises, avoiding perjury, punishing vice, honouring virtue and living orderly, the Gentiles had many excellent laws, wisely made and carefully observed. The general observation of these in all nations, shown the substance thereof to be natural notions and principles written in their hearts: and the variety of their promulgations and penalties in several nations argued deductions and consequents, drawn from those natural notions, by the force of reason.  
These natural laws the most wise Creator did write in the hearts of men, for these causes.  
1. 
Causes and reasons thereof.  That there might be a perpetual difference betwixt men and beasts. Had God given man a strong wit, understanding, policy, and not withal a Conscience, or natural law to guide him; he had been of all Creatures the most dangerous.  
2. To preserve humane society, and keep men's actions in some tolerable limits, by ordaining good laws, to bridle the disorderly, and protect the innocent in quiet possession of their rights, and for the common good: 
Aug. de civitate Dei, lib. 4. cap. 4. Rom. 1.  else (saith S. Augustine) Quid sunt regna, nisi magna latrocinia?  
3. To be an aid to man, better to search out the Creator and to serve him. We may say of God as Seneca said of Nature, Perditura fructum sui, si solitudini ostenderet: He had lost the fruit of his work, had he shown it only to beasts which could not understand it: so God had lost his glory, and man his felicity.  
4 S. Paul adds, (Rom. 1.20.) To make the impious and unrighteous unexcusable, if they did not according to that law, which their own Conscience dictated unto them.  
This was an inestimable benefit of God, Use 1 to give every man such a worthy guide of his life, for moral, civil, and divine duties; in observing whereof he might live with much comfort, credit, profit, and earthly happiness.  
And that these laws are undoubtedly just and equal, written by God himself (as the first Tables) and so legible, and in such plain characters, that the unlearnedest man may read them, though he know no letters of any other book; and in such a language as men of all nations and tongues may understand them: and that a man hath this book for his counsellor at home with him; he need not make long journeys to seek for a counsellor, or tedious waiting to attend his leisure, give costly fees to attain his counsel, which haply may prove doubtful and untrusty: he hath this his bosom friend, free, faithful, patiented, as near and as true to him as his own soul; with whom he may confer again and again, at his leisure and pleasure, till he be fully resolved what he may lawfully do, or must avoid. And  
This is yet a greater benefit, Use 2 that this Law-book is not a dead thing, like other books containing dead letters or precepts; but (like the divine word of God written in the heart, Hebr. 4.12.) quick, lively, powerful, operative, and piercing; as God's Lieger Ambassador residing in our hearts, to show us our duties and call upon us to do them: whereupon our Conscience is not only called a Book, 
Paedagogus animae sociatus. Origen.  but a Schoolmaster also, to urge us to learn and perform our duties: Monet, & movet: movendo docet, docendo movet. God knowing our ignorance, 
Conscientia est speculum, fraenum, calcar, & flagellum.  gives us this book to instruct us; knowing our headstrong inclination to evil, gives us this bridle to restrain us; and knowing our dulness to all good duties, gives us this spur to quicken us. And all this is our Conscience, which, if we do amiss, shall scourge us. But  
As the benefit is great, Use 3 of this Light to guide us, and of this Heat to quicken us (as of the Sun in the great world:) So is the danger great, if we shut our eyes against the Notions, and our hearts against the Motions of our Conscience. For this is to be wilfully blind, when we may see, or wilfully wicked when we do see our duty, and do it not. This is plainly to rebel against God himself, to thrust his Deputy out of his throne and office: This is to provoke the Lord to give us up to our own hearts lusts, and to have no further care over us: as Rom. 1.24, 26, 28. And this is to draw upon us a most dangerous consequence, by degrees through the custom of sin, to make our Conscience senseless, seared, cauterised, or to choke and kill it, or in such sort to extinguish the light and life thereof, that the greatest sins will be practised without any check or remorse, to the intolerable hurt of the Church and Commonwealth, the shame of our lives, the damnation of our souls. Ephes. 4.17. The Gentiles walk in the vanity of their mind: 18. Having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart: 19 Who being past feeling, have given themselves over unto lasciviousness, to work all uncleanness with greediness.  
In regard of these benefits and dangers, Use 4 it behoveth us to have a double care,  
First, to keep our Law-book pure and perfect, lest it mislead us to sin, in stead of righteousness.  
Secondly, to read it and follow it diligently, lest it cease to be our guide, and become our accuser.  
The first man Adam, before his fall, 
Ad bonum nil impediebat, ad malum nil impellebat. Magister lib. 2. dist. 25.  had it pure and perfect, ability to know his duty fully, and to perform it throughly: But upon his fall, he lost his perfection, that is, the excellency of the image of God, both in Knowledge (Coloss. 3.10.) and Righteousness and true Holiness (Ephes. 4.24.) And in this his depraved image he begat his children: 
Gen. 5.3.  In whom, though the life of Conscience was left, and light enough for performance of outward, moral, civil, and some religious duties, for preservation of humane society and common life; yet no sufficient light to attain to the knowledge of the mysteries of saving religion: as the Trinity of the Persons in the Unity of the Godhead; the manner of our redemption by the incarnation and passion of the second person in Trinity; the pardon of our sins, by his merit; our regeneration by his Spirit; our resurrection to life eternal; and other points. The natural man conceiveth or perceiveth them not, he thinketh them foolishness, they are only spiritually discerned, 1. Cor. 2.14.  
As the natural Conscience was short in these things, so it was much corrupted in other things. The Gentiles 
a Rom. 1.18.  held the truth in unrighteousness, 
b Vers. 21.  became vain in their imaginations, their foolish heart was darkened, the 
c 22.  professors of wisdom became fools. They 
d 24.  dishonoured their own bodies with lusts and uncleanness. In the four last verses of the first chapter to the Romans Faint Paul exhibites a long Catalogue of their foul overflowing sins, which they not only practised, but took pleasure also in the practisers thereof.  
For remedy of which evils, 
Remedies by wise men,  the Philosophers and wife men of the Heathen have written many books, labouring to revive, renew, and enforce the laws of nature, with reasonable deductions therefrom. Tully, in his books of Offices or Duties, lays this for his ground, Naturam si sequamur ducem, nunquam aberrabimus; If we follow the guidance of Nature, we shall never stray from our duties: and others tell us, Conscientia est liber, ad quem emendandum omnes scripti sunt libri; Conscience is a book, for amending whereof all books are written, so fare as concern men's actions. These men have taken great pains herein, husbanding and improving the light of natural reason to the highest pitch, to their own great honour, and the world's great good.  
As also good Princes have, 
And good Princes.  by the aid of these wise men, published and established many worthy laws, for their own honour and service, and for the common good and happiness of their subjects.  
But our most gracious God, 
Divine and supernatural remedies, by the Scriptures  as he is infinitely above all in providence, wisdom, and goodness, so he hath declared his fare more excellent Will and Laws to his people, for his own honour and their happiness; inspiring some choice men in the Old and New Testament with divine Revelations, and testifying their Mission, Commission, and Doctrine to be immediately from him by divine miracles, as seals impossible to be counterfeited by any wit or power of men; appointing them to deliver by word to the present, and by writing to the future ages, his holy Laws, for the manner of his service, the guiding of their lives, and the attaining of felicity. And these are the sacred books of the Scriptures. 
And Ministry.  And he hath added yet another provident ordinance, The sacred Ministry, men separated from other affairs, and consecrated to God's public service, and the people's edification, directing their preaching to these two special ends; The one, to open the meaning of these holy Books, and teach the people to understand and imprint these Laws in their Conscience: The other, continually to work upon their affections, to excite and stir them up often to read them, and carefully to practise them.  
And this is the excellency of Christian Religion, above all Philosophy and humane laws or learning; which could never perfect the Conscience, nor purify the heart, nor stir up the affections, with such holy doctrines, rules, or principles, nor cause such a constant and universal practice of all kinds of virtue and goodness, nor procure such blessings temporal and eternal upon persons and nations, as these holy Books, and the continual urgent preaching of them, doth perform.  
But, be the remedies never so good, yet if they be not employed, applied, and continually renewed, Satan and Sin are so busy to assail, so potent to prevail, and we so impotent to resist, so willing to yield, that corruptions will easily creep into our lives and Consciences. As we may observe  
1. 
Causes corrupting the Conscience.  By the vehemency and disorderliness of our corrupt affections, lusts, or passions (whether love, hatred, covetousness, ambition, pride, fleshly lusts, or any other) blinding and carrying many away into sinful courses, thinking in those passions evil to be good.  
2. By Custom in sin: For, 
Consuetudo peccandi tollit sensum peccati.  what many do, is thought lawful for all. Thus stealing of garments was lawful with the Lacedæmonians, many wives at once with the Turks, deadly feud and stealing one side from another among our borderers; they thought it stood well with Religion. Sir Thomas More (Lord Chancellor of England in king Henry the 8 his time) writeth, The borderers would hear mass before they went to steal, and pray God so to bless them that they might do harm and take none. Amongst us, of late, drunkenness, pride, and such like vices, are thought lawful, because usual, and practised without check of Conscience. These blot, blur, or fill up the deep graven letters of our Law-book with dirt, or bring us asleep in sin, that we cannot easily spy or read them.  
3. By interlinings of false precepts or principles of false teachers: as, to this precept, Love thy neighbour, the Pharisees added, And hate thine enemy: which interlining Christ put out again, and restored the text to his old integrity, Matth. 5.43. as he did other doctrines of men, Matth. 15. and 23.  
4. By mistaking error for true religion: as our Saviour said to his Apostles, 
John 16.2.  They that kill you will think they do God service. Saint Paul once thought that he was bound in Conscience to persecute Christians; 
Acts 26.9. Phillip 3.6.  he did it of zeal: 
Acts 13.50.  and so the devout and honourable women, and chief men persecuted Paul and Barnabas, and cast them out of their coasts, moved by erroneous devotion.  
By the like error, they that call themselves Roman Catholics (deceived by Jesuitical doctrine) persecute the true Catholics that constantly hold all necessary saving doctrine grounded on the holy Scriptures, 
Articles of 1562. art. 6.  and universally received in the Primitive Church (as the Protestants do) and refuse only the corrupt novel doctrines brought in by later Popes, 
Art. 22. Art. 37.  and submission to their government: these they persecute, and seek by all means, even by treasons, insurrections, and murders of Princes, and massacres of people, utterly to root out, and think such courses not only lawful but meritorious, and that they are bound in conscience to practise them, especially upon their Pope's excommunications. A conceit and doctrine strange and monstrous, never heard of in the Church of God, of a thousand years after Christian religions first planting, and until Satan was 
* Revel. 20.2, 3, 7, 8. Greg. 7. formerly called Hildebrand, by many Helbrand, as one that brought this wildfire from hell into the Church; for from heaven it could not come. James 3.13. a wisdom earthly, sensual, devilish: aedificat ad Gehennam. This Gregory was the first Pope that deposed any Princes, etc. as saith old Frisingensis, & late Onuphrius. See Cades Justification of our Church, pag. 42, 43. & pag. 46, & seq. & lib. 2. pag. 64. & seq.  loosed and permitted to deceive the nations. Then Pope Gregory the seventh began first to depose Princes, embroiling the Christian world with unchristian wars, kindling that fire which hath been kept burning by many succeeding Popes, and is still kept alive, blown continually with the breath of Jesuits, and other the Pope's Incendiaries.  
But the weapons of the first best Christians, even against persecuting tyrants, were patience and prayers, not treasons, murders, rebellions. We read in Scriptures of wicked Princes reproved by the Prophets, but neither deprived of their state, nor subjects animated to rebel, nor foreigners to invade. And if any Christian Prince were excommunicated, that made him not in worse state than a Heathen (with loss of his goods, government, or life) but 
* Matt. 18.17.  sicut Ethnicus, sequestered from the blessing of the Church and Sacraments only. The ancient Churches censures never proceeded further.  
But, howsoever that late unchristian doctrine is still maintained in the books of a great number of the Pope's flatterers, that are maintained by him in wealth and dignity: yet a great number also even of the learnedest Divines of the Church of Rome hold the contrary, 
For this point read the B. of Rochester de potest. Papae, cap. 8. who citeth many authors. B. Whites reply to Fisher's answer, pag. 572.  and writ books in confutation thereof; confessing plainly, that the Pope (by virtue of his office) hath not any power or authority to depose Princes, or dispose of their Crowns or lives, for any cause, crime, or good whatsoever.  
Whereupon most of our English Roman Catholics have (contrary to the Pope's briefs, Cardinal Bellarmine's letters, and other Romish Rabbins persuasions) taken the oath of allegiance, and thereby insinuate a real confession (in this main point) that the Pope, Cardinals, Conclave, Counsellors, and greatest Doctors of that Church, may err, and lead them into damnable sin, and therein may and aught to be disobeyed. And since the infallibility of that Pope and Church hath been the greatest (if not the only) ground of holding them in many errors, without searching into them: that ground being now acknowledged to be unsound, there is great hope of their coming to us in other points of difference (as they have done in some already) if we be not averse and hinder it by our dissensions at home. Oh that we could recover that blessed unity of doctrine and good life of that one holy, primitive, ancient, Catholic Church!  
Yet observe another malice and policy of Satan! 
Some Protestants too nice Conscience against Church-ceremonies.  if he cannot make us swallow these Camels, he will endeavour to make us strain at Gnats, and in hatred of the Papists large Conscience and gross sins, to make our Conscience too straight, and stick at things indifferent, as Caps, Surplice, kneeling at Communions, Crossing the child after he is baptised, and such like rites or ceremonies. Our people, by the blessing of God, hold the substance of saving religion entirely: we do not tear and wound Christ's body, we only strive about his garments. My desire is to take up this strife, and to keep that seamlesse coat unrent, because I see our adversaries (passing over their own great ones) make themselves sport at our petty dissensions. To stop their mouths therefore, and satisfy our otherwise good Christian brethren, whose Consciences are afraid to receive these Ceremonies, give me leave to impart unto you my meditations touching this point: which I shall do the plainliest and briefliest, by answering a few questions.  
Quest. 1. Doth erring Conscience bind?  
Answer. It doth bind; so that he that doth against it, sinneth: Because whatsoever the Conscience dictates, it dictates sub ratione voluntatis Dei, as it informs us of God's will, and so it hath in itself the force of the Divine will, and is in stead of God unto us, as God's Lieger Ambassador, to show us our duty, and call upon us to do it: therefore as long as we understand & acknowledge it to be so, it binds us unto obedience as unto God. To do therefore that which thy Conscience saith is unlawful (or while thou doubtest it is unlawful) is to incur damnation, Rom. 14.23. He that doubteth, is damned if he do it, because he doth it not of faith: for whatsoever is not of faith, is sin. Though it be clean in itself, yet to thee it is unclean, if thou thinkest it so, as Saint Paul saith there, 
See Ames de conscien. lib. 1. cap. 3. n. 13. & cap. 4. n. 6. & Rob. sanderson's ser. upon Rom. 3.8. Cicero Offic. lib. 1. Bene praecipiunt, qui vetant quicquam agere, quod dubites aequum sit an iniquum: aequit as lucet ipsa per se; dubitatio cogitationem significat injuriae.  vers. 14. He that doth against his Conscience, doth against the will of God, quamvis non materialiter & verè, tamen formaliter & interpretatiuè, though not in matter and truly, yet in form and by interpretation; because he doth that which he thinks is against Gods will. And this is reduced to the lack of the fear of God, to venture to do that which thou judgest God hath forbidden, and so hath written in thy Conscience, which must be God's witness with thee, or against thee, and whereby thou must be judged.  
Quest. 2. May a Christian Prince urge his subjects to observe such ceremonies in God's service, as he knows to be lawful, though some subjects think them unlawful, or doubt of their lawfulness?  
I must answer this question, by first laying some grounds thereof in a few Propositions.  
1. 
See Calv. Inst. lib. 4. cap. 10. Sect. 14. & 30. D. Burges Answer, pag. 81. & seq.  It is absolutely necessary that in performing the outward works of Religion, some outward rites and ceremonies be observed. For, people cannot meet together, God's service cannot be performed, Religion itself (whether true or false) cannot possibly subsist or continue, without times, places, orders, customs, words and actions prescribed and observed: as Saint Augustine urgeth, Tom. 6. Contra Faustum, lib. 19 cap. 11. & seq.  
2. 
See D. Burges Answ. pag. 8. & seq. & pag. 75. & seq.  The same ceremonies in particular are not prescribed in Scripture for all Churches.  
The substance of Religion must be the same in all places; ceremonies may : as S. Augustine and S. Ambrose jointly teach. Aug. epist. 118.  
For one manner of discipline may fit a free city, another a large kingdom: one in peace, another in persecution: one under heathen kings, another under Christian: one in a Church newly planted, another in the settled State. Our Saviour instituted the Communion in a chamber, and after supper; we in our settled Church celebrate it in Temples, and in the morning: 
Luke 24.30, 31, 33, 35. Act. 2.46. 1. Cor. 11.21, 22. 1. Cor. 11.19.  for Christ's Apostles and the faithful in their time celebrated it in private houses, and any time of day.  
In the spring of the Church the feasts of love were of good use, which S. Paul in short time found fit to be abrogated. 
See my Justif. or Counter-charm, pag. 209, 210, 211.  Threefold dippings in Baptism, standing (not kneeling) at prayers betwixt Easter and Whitsuntide, and many other things used by the Ancients, are now generally left off. So that  
3. Particular Churches are left to their own wisdom, to choose such ceremonies as may best fit them, 
1. Cor. 14.40. & vers. 26. Calv. Inst. lib. 4. cap. 10. sect. 30. D. Burges pag. 75. & seq.  observing S. Paul's general Canons, Let all things be done decently, and in order: and, Let all things be done unto edifying.  
Since, beside the internal substance of religion, some outward things must of necessity be done in the public assemblies of the Church (which we call ceremonies) how those must be done, and to what end, S. Paul here prescribeth: the manner, orderly, without confusion; decently or comely, for reverence; the end, for edification, to stir up the assemblies minds, the better to consider of the holy mysteries, and embrace the inward virtues. One of the notes which Gregorius de Valentia makes of the Church, is, That it is the most orderly society in the world.  
Many mislike our Church-rites, because no where commanded in Scripture. I answer, No more are those which they like. Is the Cap and Surplice no where commanded? no more is the nightcap, nor black cloak or gown. Is kneeling no where commanded at Communions? no more is sitting, nor standing: and so of the rest. But where are any of these forbidden in Scripture? If neither commanded nor forbidden, and yet some decent ornaments and gestures commanded in general: then the particulars are left to the wisdom of the Church, to choose either this or that. Hereupon we find that  
4 In several particular Churches, the rites have been several and different, and not censurable by other Churches.  
Because the several Churches made choice of such orders as in their own judgement agreed best with S. Paul's canons of Order, Decency, and Edification in their times and countries. The Queen (an emblem of the Church) was not only glorious within, 
Psal. 45.  (by holy and heavenly doctrine) but without also, standing in a vesture of gold, wrought about with diverse colours, that is, divers comely orders and ceremonies, as S. Augustine interprets them, Epist. 86. towards the end.  
Now the judgement of some particulars, may not prejudice or censure others, because the opinions and reasons of men are often different upon one and the same point, and each one abounds in his own sense: as, for the gesture in receiving the holy Communion, some condemn kneeling, as Popish and superstitious: others condemn standing, as Jewish and irreligious: others condemn sitting, as an irreverent and unmannerly gesture to receive so heavenly a blessing.  
But the determination of this point I will show you in the words of two ancient grave learned Fathers, 
Aug. epist. 86. in fine, & epist. 118. paulo post initium.  Saint Augustine, and Saint Ambrose. Saint Augustine in his 86 epistle, and again in the 118 epistle, writes, how his mother Monica being with him at Milan, was much troubled in mind because there they fasted not on saturdays, as in her country they did; and that, to satisfy her the better, he asked Saint Ambrose his advice: who answered, I can give you no better advice, then to do as I do: When I am at Rome, I fast on saturdays; when here at home, I fast not: Sic etiam tu, ad quam fortè Ecclesiam veneris, ejus morem serva, si cuiquam non vis esse scandalo, nec quenquam tibi: Do you so also; to what Church soever you come, observe the custom thereof, if you will not offend any, nor have any offend you. This satisfied his mother: and himself often repeating it in his books counted it as an Oracle come from heaven. Here we see even in cities of the same country of Italy, there were several customs and ceremonies: and Milan was no more bound to the orders of Rome, than Rome to those of Milan: which I wish all good men to consider well, and to rest satisfied in these things with the judgement of these two great lights of the Church, Ambrose and Augustine; and all good women, with Monica, not to be of those men's minds, 
Aug. ibid.  Qui, nisi quod ipsi faciunt, nihil rectum existimant, that think nothing right but what themselves do. Saint Augustine saith there determinately, 
Epist. 118. Greg. Epist. lib. 1. cap. 41. In una fide nihil officit sanctae Ecclesiae consuetudo diversa.  Totum hoc genus rerum liberas habet observationes: Nec disciplina ulla est in his melior gravi prudentique Christiano, quàm ut eo modo agate, quo agere viderit Ecclesiam, ad quamcunque fortè devenerit: The observation of all the sorts of these things is free, and at liberty: neither can there be any better rule for a grave and wise Christian, then to do as he seethe that Church do, to which he chanceth to come. And he concludes his 86. epistle thus, Si consilio meo libenter acquiescis, Episcopotuo in hac re noli resistere; & quod facit ipse, sine ullo scrupulo vel disceptatione sectare: If you be willing to rest upon my counsel, do not resist your Bishop in this matter; but what he doth, follow you, without scruple or arguing.  
5. In Nationall Churches, or whole Christian Kingdoms, who shall be judge to set down and impose what is decent, orderly, and fittest for edification? Shall private men? That may not be; for their opinions are various: and then in several congregations we should have several ceremonies and fashions, 
Read Socrates eccl. hist. lib. 5. cap. 22. & Sozomen. lib. 7. cap. 19  one crossing and condemning another, with much disquietness and offence, Quot capita, tot schismata (saith Saint Hierom) endless distraction and confusion.  
If no private men, than we must conclude, The King (or chief governor of the whole national Church) must be the supreme judge, and none other; and that for two reasons.  
1. He only hath power to gather together the most godly, wise, and learned men in the whole kingdom, and (if need be) to have the advice and judgement of the best learned in other nations, by whose grave counsels he may with great maturity of judgement set down orders fittest for the whole national Church.  
2. He only hath power to impose them upon all congregations within his dominions, for unity and uniformity, and to inflict punishment upon the offenders: for, Lex sine coertione nulla est; To make a law, and not compel men to keep it, (and so let every man still do what he list) is to no purpose.  
Therefore the conclusive answer to this second question is, Conclusion A Christian Prince may, yea and aught to impose upon his subjects such ceremonies in Gods public service, as he knows to be lawful and convenient for order, decency, and edification; and compel men to observe them, for the preservation of unity, uniformity and peace of the Church in his dominions. And  
6. They that resist such Magistrates in such things, do grievously sinne against God. They resist the ordinance of God (saith S. Paul, Rom. 13.2.) and procure to themselves damnation: And, (vers. 5.) Ye must needs be subject, not only for 
a Necessitate externâ.  wrath, but also for 
b Necessitate internâ.  Conscience sake.  
Quest. 3. What is then to be done, when thy Prince (God's deputy, and in God's stead) commands thee, and thy Conscience (God's deputy also, and in God's stead) forbids thee the same? since in obeying thy Prince, thou sinnest against thy Conscience; in obeying thy Conscience, thou sinnest against thy Prince: in both against God, because they both have their authority from God to command thee, and to bind thee under pain of damnation, not to offend.  
The answer then to this third question is, The Conscience must be reform: For otherwise, here is a labyrinth so enclosing the poor soul, that as long as the Conscience continueth in this error, it is impossible to come out without sin. Therefore I wish that all good means may be used to avoid sin and damnation.  
On the Magistrate's part, 
Mr. Slater in Rom. 2. Mr. Masons serm. at Norwich, etc. pag. 70.  I wish (with many other good men) these cautions to be observed: and I find they have been well observed.  
1. That great care be taken for amending the Law-book of Conscience; that is, for better information of the erring, and resolution of the doubting Conscience. As Ezra gathered all the people together (Nehem. 8.1, 3.) read the law unto them, and he with others made the people to understand it (vers. 7, 8.) and in the chapters following they all made a covenant of obedience to the Lord. This order also took Jehoshaphat, 
2. Chron. 17.7, 8, 9 and Chap. 1 9.4. Vide Camdeni annal Elisabethae, pag. 26. edit. Lugd. Batav. anno 1625.  2. Chron. 17. and 19 So did the Protestants in reforming the abuses crept into the Church. Our Queen Elizabeth of blessed memory, first caused the people to be taught and rightly informed throughout the land, and after that established the reformation.  
2. That the scrupulous be not too hardly dealt withal upon any sudden proceeding: for they sinne not willingly, but of a pious humility and fearfulness to offend God, and therefore are much to be pitied, and better instructed.  
3. That compulsion or punishment be not hastened so long as there appears a desire and godly endeavour to be better informed. But  
4. These things being first well performed, first sufficient information offered, secondly a tender usage of the parties, and thirdly a convenient time given to settle the Conscience; men not yielding may be accounted refractory and obstinate, 
Aquin. in Ep. ad Rom. cap. 14. lect. 2. To avoid scandal of little ones, a man must defer the use of things lawful, till a reason may be rendered to remove the scandal: but if the scandal still remain after the reason rendered, it seems not to proceed from ignorance or infirmity, but of malice, and so belongs to the scandal of Pharisees. See Masons serm. pag. 56. & Zanchius de redempt. cap. 17. fol. 493.  rather than tender-conscienced: they seem not now to be errones but turbones, contumacious troublers and disquieters of the peace, unity, uniformity, and happiness of the Church, which Christian Kings are bound in Conscience to preserve: and as they have in love used all good means to win the humble, so now in justice they must punish the disorderly, to preserve unity. I dare not say (as S. Augustine said of unity in sound doctrine, Pereat unus potiùs quàm unitas: but, in our discipline, I may boldly say with our laws, Maereat unus potiùs quàm unitas. For, continuance in error through wilful neglect of the means of better information, is censurable of obstinacy, and disobedience both to God and the Prince.  
On the people's part, I wish these things to be seriously considered.  
First, since it hath pleased Almighty God to give us wise, religious, and gracious Princes, nursing Fathers and Mothers to his Church, 
Mr. Slater in Rom. 2.  who have already banished the intolerable tyranny, corruptions and abuses crept into the Church, restored us to free liberty of Conscience, and peace of pure religion, and by good laws, officers, and other provident and potent means protected and preserved it and us: We the subjects should take this for a benefit inestimable, not abuse it to the liberty of new opinions, or to the loosenessse and dissolution of public government; but to be most thankful to our Princes for it, give them all possible content, and yield ourselves more willing and ready to all civil burdens.  
Secondly, 
See B. Jewels Apology, edit. Londin. 1591. pag. 170.  that these constitutions were first and chief directed to those true necessary ends prescribed by S. Paul, Order, Decency, and Edification: and secondarily (with respect to former ages, and the present state of neighbour nations) to the greatest grace and honour of our Church, in that (beside the inward substance of doctrine) they make the very outward face of our Church as like as may be to the most ancient and purest Churches, which yielded so many thousand Martyrs for the testimony of the truth in their times, and lately also in Queen Mary's time a number more, living and dying in the liking or practice of them. And thirdly they tend to the stopping of the mouths of our clamorous adversaries, which charge us with continual newfangledness, and utter mislike of the fashions of the most ancient glorious Primitive Church. 
This is showed plentifully in the Appendix hereunto annexed.   
Thirdly, that our ceremonies are confessed by the most excellent Divines of foreign reformed Churches to be no way unlawful or forbidden by the word of God, either in direct words, or by necessary consequence: Neither are they imposed as things absolutely necessary to salvation, or as parts of God's proper worship, but as things merely in their own nature indifferent: Nor as things in themselves binding the Conscience, further than as they are commanded by the Magistrate: Neither commanded by the Magistrate as things perpetually necessary, but to be altered or abrogated by the wisdom of the governor's, as may best fit their times and nations. And they have been so ordinarily used without scruple of Conscience, by the most godly both ancient and later Martyrs, who never suspected any Heathenism, Judaisme, Papism, or Superstition to be nourished by them.  
Lastly, let it not be passed over without due thankfulness to God, and great joy to our hearts, that our Church continuing in the use of these ceremonies hath been continually blessed with such constant peace, prosperity, happiness, and honour, as no other reformed Churches have ever yet attained unto. Therefore, let not us be led with a spirit of contradiction, or singularity, but think humbly of ourselves, reverently of our rulers, and of the godly learned, and have always a desire to be rightly informed, and meekness of mind to yield to the truth, when it is once made evident, and having always one eye fixed upon the nature of things indifferent (and therefore lawful) and the other upon the duty of a subject to his sovereign (and therefore necessary.)  
Generally, (to conclude this whole part) here is 1. A necessity of much hearing and reading of the word of God, for the right information of our Conscience, and storing our natural Law-book with supernatural principles and directions both for faith and life: and consequently, here is  
2. A necessity of learned, diligent, and conscionable preachers, not only to imprint true rules in the books of men's Consciences, but also to stir and rouse them up to look into and carefully to read their book, against the spiritual lethargy, sleepiness, dulness, and loathness which either custom of sin, love of the world, fashions of men, or policy of the Devil, brings upon them. And herein we are greatly to magnify our gracious God, who hath furnished our Church with abundance of able and diligent preachers, 
See K. James his letters to the Archb. and the Archbeth letters to other Bishop's anno 1622. and K. Charles his proclamation and letters to the Archbish. in his two fust years: the copies may be had in every Registers office, by order.  young and old. In the youngest sort, our young samuel's, young daniel's, young Timothy's, I do much reverence God's gifts and graces: but withal I hearty desire them advisedly to read, and diligently to practise the profitable directions of our Gracious Princes, the Defenders of our faith, our late learned and judicious King JAMES, and the inheritor of his father's piety as well as of his kingdoms, our present King CHARLES: who finding unexpected increase of Papism, Anabaptism, and other Sects, in this clear light of the Gospel, and in this plenty of Preaching, thought good (by their Proclamations and letters to our Bishops) to give to all preachers, and specially to the younger sort, directions (yet no other in substance, then S. Paul gave to young Timothy) how to behave themselves more profitably in their teaching, then formerly some of them had done. The chiefest directions were these. 1. To forbear all deep, needless and endless questions, too hard for the people's capacity, and tending rather to strife then edification, as Saint Paul doth, 1. Tim. 1.4. and 6.4, 5, 20. and 2. Tim. 2.16, 23. 2. To continue in the doctrine already established (and for the essence, substance, effect, or natural inference, comprehended in the Articles of the year 1562, the Homilies, and the two Catechisms, the lesser and the greater) by which doctrine, superstition, idolatry, and heresy was driven out, and this blessed reformation happily settled in our Church: and thus Saint Paul did also, 1. Tim. 1.3. 2. Tim. 1.13. and 3.14. like that of the Galat. 1.6, 7, 8, 9.3. To use diligent Catechising in the after-noons, and to confine all their teaching to those two special heads of true faith and good life, as S. Paul doth, 2. Tim. 1.13. 1. Tim. 1.5. and 2. Tim. 2.22, 24, 25.  
These directions of our Princes, and Canons of Saint Paul (commended unto us both by Regal and Apostolical authority) I wish may be throughly observed by us all: aiming above all things at the sound and profitable informing and exciting of our people's Consciences in all saving truth and Christian duties, as the chief 
a 1. Tim. 1.5, 6, 19 and 3.9. Heb. 10.22. and 13.18.  end of all our preaching, whereby we shall by God's blessing make the Church 
b Eph. 4.14.  firm in faith, 
c Matt. 5.8. Tit. 1.15.  pure in heart, 
d 2. Tim. 2.22. Rom. 12.18. Matt. 5.9.  peaceable in life, and 
e Acts 23.1. and 24.16. 2. Cor. 1.12.  precious in the eyes of God and men.  
Thirdly, here is a necessity also that the hearers be well catechised in the grounds of Religion, gathered out of plain places of the Scriptures, and write in their Conscience all the fundamental points and necessary doctrines of Religion, by hearing, reading, observing; and learn to draw out of them good uses for practice and guide of their lives, as a good 
f Matt. 13.52.  Scribe well instructed to the kingdom of heaven, or a good householder, that for all uses can bring out of his treasury things new and old: that they may be able, not only to instruct their families at home (their 
g 1. Cor. 14.34, 35.  wives, their 
h Ephe. 6.4.  children, and 
i as Abraham did, Gen. 18.19. and Joshuah, Josh. 24.15. and David, Psal. 101.2, 6, 7.  servants) but also to 
k 1. Joh. 4.1. 2. Tim. 3.5, 6. Matt. 23.15.  try the spirits of teachers whether they be of God; not to 
l 1. Thes. 5.20, 21.  despise prophesyings (or preaching) but to prove all things, and hold fast that which is good, (for that precept was not given only to Pastors and Doctors, but to the whole Church of the Thessalonians, 1. Thess. 1.1.) as the 
m Acts 17.11.  Bereans tried the doctrine of Paul and Silas; They received the word with all readiness of mind, but they searched the Scriptures daily, whether these things were so: As our Saviour biddeth, 
n John 5.39.  Search the Scriptures, Try the spirits, 
o Matt. 7.15.  Beware of false prophets, and of the 
p Matt. 16, 6, 12.  leaven of the Pharisees and Sadduces.  
Fourthly, a necessity also of some ancient learned men, and long students, such as have read the ancient Fathers, and Ecclesiastical histories, to show the rites and ceremonies (beside the doctrine) of the ancient Primitive Church in the best and purest times. You may hear with much profit and comfort all Preachers, even the youngest in their freshest wits, memory, and strength, for points of salvation, taught in the holy Scriptures, within their reading, and compass of study: but for rites and ceremonies trust only the graver and well-read Divines, which have searched Antiquity; that our Church-rites may come as near the purest and ancientest Church as may be, without any affectation of novelty.  
Hitherto I have spoken of the first part of my text, The Law-book of Conscience, with the properties, causes, uses, manifold depravations, and necessary reparations thereof. Now I proceed to the second part, The Chronicle of Conscience.  

II. PART. Their Conscience also bearing witness.  
AS formerly witness to the truth and equity of the Law-book, and thereby exciting us to the work thereof: so now a witness to God and to our hearts whether we perform the Law or not.  
For, Doctrine. Conscience preserves a memorial of all a man's actions.  
It is not a dead but a living book annexed to the soul; and as it hath in one part the rules to guide our life, so it writes in another part the course of our life, and is (as I said before) God's Lieger Ambassador, both to put man in mind of his duty, and also to observe what he doth: and (whether a man look on his Law-book or not, whether he mind his duty or not) Conscience sits silent and close in a corner of his heart (like a Register in his office) continually noting and writing the man's courses, plots, devices with all their material circumstances, how they swerve or agree with the instructions set down in the Law-book, without any partiality, as Gods true and faithful witness: and this is Saint Chrysostom's Codex, 
Chrysostom. on Psal. 50. homil. 2.  in quo quotidiana peccata conscribuntur, A book wherein our daily sins are written.  
The Conscience is an individual (or unseparable) companion of a man's soul: it walks (though invisibly) in the same gardens with him, sits at the same table, lies in the same bed. Many men are unmarried, but none lives single: they may walk, speak, and think without other companions, but never without their Conscience, that is still partaker of all their counsels: that not only hears and sees, but writes down and records (as in a Chronicle) all things done, said or thought.  
By this Chronicle of our lives, we may find written (whether we minded it or no, while it was in writing) undeniable records testifying whether we did this or that, or whether we did it not: as in sin; David willingly forgot, hid, and covered his grievous sins, 
2. Sam. 12.13.  thinking they should never come to light: but after nine months Nathan opened his Conscience, and compelled him to confess it. So it was with Judas. 
Matt. 27.3, 4.  So the Conscience of joseph's brethren was not minded by them, 
Gen. 42.21, 22.  till their affliction in Egypt made them look into it, and then they saw their cruelty to their brother written in large letters, and convicting them of sin. So of our innocency; 
1. Sam. 24.11.  David's Conscience shown him he had not conspired against Saul. Samuel could boldly say, 
1. Sam. 12.3.  Whose ex have I taken? or whose ass have I taken? whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe? Moses could say of Korah, Dathan, Abiram, and their companies, 
Num. 16.15.  I have not taken an ass from them, neither have I hurt any of them.  
Let no man sin then, Use 1 in hope to be hid for lack of witnesses. He may blind the world, but neither God nor his own Conscience: he carries (mille testes) a thousand witnesses in his own bosom, or one as strong as a thousand, which will testify his own secretest sins to his own sorrow and shame, when God cities it. While traitors think their practices remain covered and unknown, they are somewhat hearty to deny: but when their own letters or other accusers privy to their facts are produced against them into the open light, 
1. Sam. 25.37.  than their hearts (like Nabals) die within them. Or as a murderer having left two men for dead, and being afterward apprehended for suspicion, and stoutly denying all, now when he sees one of them brought in alive, able to see him and to speak, than he cries out, Alas! art thou alive? then I am undone: so a wicked man would deny all; but when God brings forth his living Conscience to accuse him, than he is stricken dumb, and finds he is undone. I read of a Philosopher, that hearing his creditor was dead, kept the money (which he had borrowed without witnesses) a night or two: but after some struggling with his Conscience, he carried it to his Executor, saying, Mihi vivit, qui aliis mortuus est, He is alive to me, though he be dead to others. Oh offend not thy Conscience, which always watcheth thee, and writes up thine own sin and shame against thee. Turpe quid ausurus te sine teste time.  
O Ahab! 
1. Kings 21.  how cunningly and closely contrivest and conveyest thou thy mischievous practices against a poor innocent! Will not a palace, a kingdom content thee, where thou mayst live in love, in honour, in wealth, and pleasure; but thou must have Naboths vineyard too? and to get it, rush headlong into such damnable courses, as to counterfeit a Religious fast, making a show of Devotion a cloak to cover an odious sin, (which is the height of impiety) and to suborn false witnesses to accuse an innocent; corrupt the Judges, under colour of law, to condemn him; to take away his livelihood, and withal his good name, and the pity and compassion of his neighbours and beholders (which is the height of Tyranny;) yea worse, (if any thing can be worse) then stoning him to death and depriving himself and his children of inheritance and life? And doth not thy Conscience check thee for all this? Surely Conscience had written it up: but he minded it not for joy of his fine contrived excheat, till coming from taking possession he met the Prophet Elias, to whom he said, Hast thou found me, 
1. Kings 21.20.  O mine enemy? Why his enemy? Oh his Conscience now accused him of his wickedness, which had made both God and good men his enemies: and now at last he found (in stead of magnifying his house, and establishing his posterity) what an evil covetousness he had coveted to his own house, what a vengeance he brought upon himself and his posterity.  
Oh Absalon! how well mightest thou flourish, if the favour of a King, the love of a kingdom, the beauty of thy person, wealth, honour, and pleasure, with any moderation, would content thee! But thou art sick of the Father, and ambition carries thee headlong into treasonable courses and untimely death. Thou colourest thy foul practices with fair pretences, hiding thy intents from the abused people, while thine own end is hid from thyself. God sees all, thy Conscience writes all, while thou needlessly and heedlessly runnest a full career to thine own destruction.  
And thou David, 
See 2. Sam. 12. and the chapters following.  from the shepherd's staff raised to the King's sceptre, and now settled in thy kingdom in great wealth, peace, honour, and prosperity; wilt thou now forget thyself so fare, that thine own hundred sheep will not satisfy thee, but thou must take thy neighbours only ewe that lies in his bosom? wilt thou commit so foul an act? and yet a fouler, to murder the right innocent owner? and to do it the closelier, wilt thou betray the Lords guiltless army into the enemy's hand, and cause his name to be blasphemed among the heathen? and wilt thou hereby draw plagues upon thee and thine, and cut off thy prosperity when thou needest not? and doth thy Conscience all this while sleep, and will never awake? No, no; thy Conscience is writing all the while a chronicle of all thy doings: and after nine months, when the child is born, Nathan will open thy book, and make thee read thine own sin, which will cost thee many tears, and much heart-grief, and many afflictions from thine own subjects, from thine own children, all thy life long after.  
For our innocence and good works, Use 2 we need not hunt for eye-witnesses to clear and to cheer us: 
Hic murus aheneus esto, Nil conscire sibi, nullâ pallescere culpâ, Horat. Integer vitae, scelerísque purus, non eget Mauri jaculis, nec arcu, etc. Idem.  Conscience alone giveth sufficient comfortable testimony. A clear Conscience is a brazen wall, to keep off all the darts of sin or shame which ill tongues can throw against us. He that is of sound life, and free from ill-doing, hath his heaven within him, and may say with S. Paul (2. Cor. 1.12.) Our rejoicing is this, the testimony of our Conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to youwards. In midst of slanders and uncharitable surmises of malicious men, comfort thyself with the witness of thy sincerity and innocence, as S. Paul did there: and Acts 23.1. Men and brethren, I have lived in all good Conscience before God unto this day. And Acts 24.16. Herein I do exercise myself, to have always a Conscience void of offence towards God and towards men: and near his death (2. Tim. 4.6.) Now (said he) I am ready to be offered, and the time of my departure is at hand: I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me the crown of righteousness, etc.  
Our Conscience also will witness, Use 3 whether in doing good works we serve God, or ourselves: that is, whether we do the works of our vocation with true sincerity and simplicity of heart, and observing all due circumstances, referring all to the true ends, Gods glory chief, and secondly our own salvation, comfort and profit, and the good of others, without hurt or wrong to any: which if we do, our Conscience will assure us, 
2. Cor. 5.5. Rom. 8.14, 15, 16. Eph. 1.13, 14 2. Cor. 1.22.  we are guided by God's Spirit, are in God's favour, have received the earnest of our inheritance, the Spirit of adoption, although we feel still imperfections in ourselves, as S. Paul did, Rom. 7.21, etc. or whether we do our good works in hypocrisy, and for our own by-ends, which may be profitable to others, but neither please God nor our own Conscience sound as they ought to do.  
Thus (to apply it only to our present meeting) Preachers may find it written in their Conscience, 
See Gabr. powel's consideration of the ministers supplication to the Parliament 1606. pag. 11, 12.  whether their preaching hath been directed to God's true service, for his glory, and the right information and falvation of his people; or whether to their own praise, to show their learning, eloquence, and wit, or to please and humour their patrons, friends, and people for maintenance and preferment. I wish we all could say with S. Paul (Acts 20.26.) I take you all to record this day, that I am pure from the blood of all men, and have taught you all the counsel of God: and Acts 24.16. and 2. Cor. 1.12.  
Our Visitours and their inferior officers may find written in their Consciences, whether they make such a meeting as this Morum or Nummorum visitatio, 
D. Boys in a visitation Sermon.  visiting to do good to the Church or to themselves. Sure I am, these offices and meetings were ordained for good; and the execution thereof doth much good in our Church, to see that ministers do their duties, preach true and profitable doctrine, and that diligently, live honest and unoffensive lives, and be examples of all goodness to their flocks; to see whether Church-buildings, furniture, books, vestments, and especially people be in good order. They that do all these good offices, deserve good recompense for their pains and care; their persons and offices are venerable, honourable, and exceeding profitable to the Church.  
But the good performance of the best Visitours may be much hindered by corrupt or negligent under-officers, Churchwardens, Sidemen, Apparitours, which are the eyes of the Visitours. I wish them to read seriously in their Conscience, whether they serve God or Mammon, or God for Mammon; whether they betray not the trust committed to them, making the Visitours look through false glasses, 
D. Boys, ibid.  or spectacles, to see Omnia bene in billis, when there is rather Omnia malè in villis, and their feeling is better than their seeing: and so no good reformation follows, because no good information went before. I can go no further but only advise men to look to their Consciences, lest they become partial causes of the continuance of any evil in the Church, and thereby derive much of the guilt and punishment upon themselves: whereas by conscionable execution of their office and trust, they may procure much good to the Church, settle true peace in their Conscience, and derive upon themselves many blessings from God, with love and praise from men.  
But I must hasten to the third part of my Text, and hasten through it.   

III. PART. Their thoughts accusing, or excusing.  
THeir discursive thoughts, by comparing these two books together (the one containing Facta, the other Regulam factorum) the Law of God, and the Chronicle of our lives, either accuse and condemn for their disagreement, or excuse and acquit for their agreement. The first book makes the Proposition or Major of a Practical Syllogism, Thus thou must do. The second book makes the Assumption or Minor, Thus thou hast done. The Conscience, with the discoursing thoughts, out of those Premises draws the Conclusion, Ergò thou hast done evil, or well; against the law, or according to it; and therefore art to be accused and condemned, or therefore art to be excused and acquitted. This is the Naturale judicatorium of Damascen, the Natural judgement-seat of the God of nature placed in man's heart.  
The Law saith, He that liveth in damnable sin, shall die: Thy Chronicle saith, Thou livest in damnable sin, and names it: Thy thoughts conclude, Ergò thou shalt die. Again,  
The Law (fulfilled by the Gospel, Matth. 5.17. Rom. 3.31.) saith, He that reputes and believes in Christ, shall not die but live: Thy Chronicle saith, Thou repentest and believest, for thou bringest forth fruits of faith and repentance, etc. Thy thoughts conclude and assure thee, Ergò thou shalt not die but live.  
The daily meditation and discoursing of these things is very acceptable to God, and profitable to us: for it works in us a right judgement of God's ways, Ezek. 18.25. with due thankfulness, and heedfulness to his laws; and in our lives, humility, repentance, and carefulness; and to all others equity, and lenity, Tit. 3.2, 3. Gal. 6.1, 2.  
But oftentimes the Conscience seemeth to be asleep, 
Hindrances of the Consciences working.  and doth not compare these books together; it stirs not, troubles not the sinner: partly because the vehemency of his desires to accomplish his projects of covetousness, ambition, or lusts of the flesh, etc. carries him on with such earnestness, that he minds not his Conscience: and partly, because the devil politicly presents him with such objects and projects, as may withdraw his mind, feed his fancy, and occupy his thoughts otherwise, with meditating wholly upon the profit, pleasure, satisfaction and contentment that sin promiseth him; and upon devising, plotting, contriving, and practising the means how to bring his purpose to pass, and how to couch all close together, to keep secret, cover, and colour all to deceive the eyes of the world: that he finds no time to think on God, his benefits, nor his own duty and danger. And partly, 
Facti sunt sugitivià cordibus suis.  because after the accomplishing of his sin, he is indeed loath to look into his Conscience, lest it trouble him, and make him to forsake & repent his sin, which he so dearly loveth, or drive him into sorrow and melancholy. So that if he feel any little prick of Conscience, he labours to smother and choke it, or withdraw his thoughts from it, by seeking pleasant company, gaming, sporting, minstrelsy, feasting, drinking, or one device or other. But (alas!) very lamentable and damnable is those men's estate, that thus turn the deaf care to the suggestions of God or their Conscience, 
Rom. 1.18.  that withhold the truth in unrighteousness, and by violence hinder the working thereof in their hearts: that suffer the devil so fare to delude them, as to force their hearts to think the checks of Conscience to be nothing but fits of melancholy, and qualms of folly; 
The mischief of neglecting the motions of Conscience.  and labour to put them away by idle vanities or sinful courses, and so cousin themselves of a great benefit of God, an especial means of their salvation: for this breeds impenitency in most grievous sins, Isa. 44.18. yea witless presumption that all is well with them, Rev. 3.17. And thus a number (by the policy of Satan, the strong man that keeps the house in peace where he is master, Luk. 11.21.) live and die stupid and senseless either of their present sin, or following vengeance. They put away all thought of the evil day, glut themselves with all fullness of wealth and pleasure, Amos 6.3, 4, 5, 6. There are no bands in their death, Psal. 73.4. They spend their days in wealth or mirth, and suddenly go down to hell: therefore they say unto God, Depart from us; we desire not the knowledge of thy ways, Job 21.13, 14.  
But when God in mercy moveth a man's heart to turn his eyes to view his Conscience, 
The rousing of Conscience by the Lord, happy:  as he did david's by sending Nathan to him, 2. Sam. 12. and as Christ looked back upon Peter, Luke 22.61. and as at S. Peter's preaching the Jews were pricked at the heart, Acts 2.37. Then a hearty and happy repentance follows to salvation.  
If God vouchsafe not this to wilful sinners, 
By the devil, wretched;  than the devil keeps his deluded captive hoodwinked, and lulled in security, till he have him fast, and past all likelihood of recovery: which when he finds, than he rouzes the sleeping Conscience, opens the woeful book, and compels the wretched sinner to read it, whether he will or not, to drive him into desperation. Thus he dealt with Cain, Ahithophel, Judas, and infinite others. Take Judas, 
as in Judas.  for all. The devil put into the heart of Judas to betray his Master: and to that end, doubtless, he put out of his heart all care of duty and Conscience. But when he had (according to his desire) accomplished his sin, than the devil roused his Conscience, and urged him to read his abominable deed; he could not withdraw his thoughts from it, but might say with David (Psal. 51.3) My sin is ever before me. For what ailed Judas else? he had no disease in his body, he was able enough to troth to the Temple to the Priests and Elders, and to talk reason: his state was bettered, he had got money enough to purchase a whole field: he had got the rulers and statesmen's friendship: his fellow-disciples had lost their hearts, and hid their heads for fear of losing them too: his Master Christ was going the way of all flesh, subject to every man's hurt, no man to his, in common reason. What was there now therefore to cross, vex, or discontent Judas? 
Chrysost. in Matth. hom. 86.  Non potuit acerbos Conscientiae stimulos & flagella perferre, saith S. chrysostom: nothing but this, His conscience pricked and whipped him intolerably. That was the enemy that had him now in chase, and pursued him without end or measure: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he was his own tormentor, might be at peace with all men, could not with himself: he feels a worm ever gnawing him, a fire within endlessly burning him; like a man sick of a burning fever, that shifts from side to side, from bed to bed, from room to room, but finds no ease; for he carries within him that which scalds and torments him: or like a dear strucken with a barbed arrow, that runs over hills and dales to run away from his pain; but (haeret lateri lethalis arundo) the deadly arrow sticks in his flesh, and shogs and galls him. So it is with Judas and his conscience: he can neither avoid it, nor endure it. Death itself is not so painful or terrible as it: he ventures on death, and hangs himself to avoid it: yet thinking death to be terminum, he finds it but gradum malorum; he thinks it an end of his miseries, but finds it an entrance into greater: one woe is past and ended with him in this world; but there follow a thousand in the other world that will never have end. Bodily diseases may be cured, or mitigated, or the sense taken away by death; sores may be helped by chirurgery, poverty by friends, imprisonment by liberty, banishment by restoring, reproach by time: but all these (were they the best in the world, and in the highest degree) cannot cure the Conscience afflicted with sin. Damocles sword hanging over his head ready to fall, Balthasars' hand-writing on the wall, made all the music harsh to their ears, the meats unsavoury to their taste, their attendants irksome, and all things cumbersome to their eyes: so the apprehension of present death, or due deserved vengeance seizing upon their souls, distastes all the pleasures that this world can afford. A fearful thing, when we have grievously offended the supreme Judge, that we can neither pacify him, nor fly from him! when he sends our own Conscience as his officer to arrest us, there needs no other Apparitor to summon us, no Bailiff to fetch us, no accuser to give evidence against us, no nor judge to condemn us, nor executioner to torment us: our own Conscience will do all this alone, and that in most terrible manner. Thus Judas was continually dogged by his Conscience to death. David said, Psal. 51.3. his sin was ever before him. A woeful thing! he could not look off it: nay, it was ever before God also, when he said, vers. 1. Blot out mine offences: they stood written up before God as memorial, 
Col. 2.14.  and as hand-writings against him till blotted out. Cornelius his prayers and alms ascended up before the Lord for a memorial; so do sins. Alas, 
Acts 10.4.  that we will have our sins written up, when we might have our prayers and good deeds written up both in our Consciences, and before God also for memorial! when we might have Angels sent (as to Cornelius) to guide, direct, 
Act. 10.3, 4, 5, 6. Luk. 16.22.  protect us, and finally to carry up our souls to heaven, (as Lazarus) we will have lying and damned spirits sent (as to Ahab) to deceive, 
1. Kings 22.21, 22.  destroy, and bring us to hell! Cain cried, 
Gen. 4.13.  My sin is greater than can be forgiven; and, Whosoever shall find me will slay me. Ah woeful! Innocent Abel's blood cried from earth to heaven for vengeance on the one side: 
Gen. 4.10, 13  and wicked cain's conscience cried within him for vengeance on the other side: What shall the poor sinner now do?  
Oh let us first take heed we sinne not against our Conscience: Use 1 for every sin is a wound unto the soul, and the continuance in sin is a continual stabbing of the Conscience: 
Vastans conscientiam.  and though some feel not these wounds, or grieve not at them presently (through the senselessness or numbness of their choked Conscience) yet the often stabbing will breed such inward festering, corruption, and putrefaction, that when the Lord toucheth it, they will roar and gnash their teeth, or grow unconsolable, and often make away themselves as Judas did. Therefore let us be careful to keep our conscience waking, tender, sensible, easily offended with the least touch of sin, by continual meditation of God's laws, and of the necessity of sanctification, and by consideration of our own frailties, and suspicion of our own inclinations: otherwise we may swallow down sin without perceiving it; and though our Conscience stir not now to prevent sin, it may stir hereafter to afflict us for it, as in Cain, joseph's brethren, David, Judas: the evil of poisons is not felt in the going down, their taste may be sweet and pleasant, but their operation afterwards deadly. Oh, if thou knewest how that flattering and amiable face of sin, brings after it a deadly sting, punishment, and vengeance upon thee and thy posterity, thou wouldst hate thine evil courses as hell and damnation. The providence of God is marvellous, but just: the just man's water of affliction he turns into wine most comfortable and cordial; the unjust man's wine he turns into water. Sceleris est in scelere supplicium, Wickedness becomes a scourge unto itself: but (Psal. 37.37.) Mark the perfect man, and behold the upright: for the end of that man is peace.  
But no man is perfect and upright as he ought to be. Use 2 By God's general restraining grace we may be kept from 
a As Noah, Gen. 6.9. Job, chap. 1.1. Zacharie and Elizabeth, Luk. 1.6. Saul, Phil. 3.6  outward, notorious, gross sins, offensive to the world: but none 
b 1. Joh. 1.8. Rom. 3.23. Gal. 3.22.  without sin. If we find our Conscience accuse us, and hath written up in our chronicle against us, not only sins of infirmity, but also some gross sins offensive to God and men, and to ourselves: is there no remedy, but (with Judas) absolute desperation and destruction? God forbidden. Yes, (the Lord be praised for his great mercy) there is this one remedy, By sound repentance, and faith in Jesus Christ, to get them wiped out: for the blood of Jesus Christ cleanseth us from all sin; but not without repentance on our part, 
1. Joh. 1.7.  and faith taking hold of his mercy. First let the Conscience be sound wounded, and truly sorrowful for offending God; let the sting of sin be throughly felt, and the wounds of sin searched to the bottom, though it be with much pain and grief: for to skin over a sore before the deadly corruption be let out and cleansed, is very hurtful: and so is ministering of comfort to a man not repentant: Christ calls them only that labour and are heavy laden with the burden of their sins: 
Matth. 11.28.  such only he came to ease, and heal. Only to the repentant faithful the blessed promises of the Gospel belong. 
Chrysost. in Psal. 50. hom. 2. In codice scripta sunt peccata tua: spongia peccatorum tuorum lacrymae tuae sunt: grandis carum virtus. The martyrs bloodshed is precious, so sinners tears. Peter after 3 denials of Christ, by bitter tears, abstersit peccatum suum & recepit pristinam dignitatem. ibid.  They only may get the records of sin canceled, or blotted out, as repentant David (Psal. 51.1.) prayed, According to the Multitude of thy mercies, O Lord, blot out my transgressions: and as S. Peter counselled, Acts 3.19. Repent ye, and be converted, that your sins may be blotted out; out of the book of Conscience (which pricks you, Acts 2.37.) and out of all other Gods records standing as memorials against you. Thus did 
a Luk. 22.61, 62.  S. Peter, when Christ looked back upon him, and put him in mind of his sin; he went out and wept bitterly, & delevit quod deflevit, he wept and wiped out his sin. Thus 
b Psal 6.6. and 51.  David washed his bed, and made it swim. And the woman-sinner (Luk. 7.38.) thereby procured that blessed absolution, Thy sins are forgiven thee, thy faith hath saved thee, go in peace, vers. 48, 50. and thus The blood of Jesus Christ cleanseth us from all sin, 1. Joh. 1.7.  
If we have a good Conscience (either not having sinned against it, Use 3 or being cleansed from our sin by faith and repentance) so that in our Conscience nothing remaineth written up against us, happy are we: for (1. Joh. 3.21) If our heart condemn us not, then have we confidence to God, and whatsoever we ask of God, we shall receive. 
Rom. 8.15, 16, 17. Matth. 7.11.  For as dutiful children receive all necessaries which they ask of their earthly fathers, so shall we of our heavenly, being his children by adoption.  
But because the heart is deceitful above measure, take heed you be not deceived: 
Jer. 17.9.  for many men brag of a good Conscience, but few men have it.  
S. Bernard delivereth four sorts of Consciences: too not good, two good. 1. There is a Conscience quiet, but not good: 2. There is a Conscience neither quiet nor good: 3. There is a Conscience good, but not quiet: 4. There is a Conscience both good and quiet.  
1. The Conscience quiet but not good, 
Conscience quiet, but not good. See Mr. Slater upon Rom.  may be a broad or large Conscience, swallowing down any sin without feeling: or brawny, seared, senseless: or sleeping until God in mercy, or the devil in policy awake it. This is not good; it proceeds from ignorance, delight or custom in sin, or want of a sound faithful ministry: a dangerous sickness, not felt, and therefore not desiring the cure.  
2. The Conscience neither quiet nor good, 
Conscience neither quiet nor good.  is too stirring in small matters, too senseless of greater: such is, first, the erroneous, accusing more for the use of a ceremony, then for disobeying the Magistrate: and secondly, the superstitious, disquieting more for breaking our fast on a fish day, or omitting a few Ave Maries, then for drunkenness, cozening our neighbours, or for treasons, rebellions, massacres of Princes and people: but thirdly and especially the despairing conscience, which for sin against God afflicts too grievously and endlessly, admitting no comfort of God's mercy & Christ's merits. This Conscience through the devils strong delusion, or their own despair (if so it continue) is past physic. These two are in the two extremes, the one too careless and fearless, the other too careful and fearful; both dangerously evil. 
Conscience good, but not quiet.   
3. The Conscience good, but not quiet, accuseth for breach of God's law, and fills the heart with sorrows and fears, yet grieveth more at his fault then at his punishment; and therefore tends to good, and seeks for comfort. 
2. Sam. 24.10, 17.  So David's heart smote him for numbering the people (as trusting to them rather than to God) and prayed that he might be punished and they saved. This is a good Conscience, and is known by these signs. First, except in the violence of temptation, it holds the principle, 
Psal. 73.1. Psal. 42. and 43.  Yet God is loving unto Israel; and, O my soul, why art thou so disquieted within me? hope in God, for I will yet praise him, who is the health of my countenance and my God: And he seeks to the Lord in good time for reconciliation and pardon: as David, Psal. 51.1, 8, 12. etc. And he resolves with Job, chap. 13.15. though the Lord should kill him, yet to put his trust in him. Secondly, he is careful to use the means, and hungerly hangs upon the ministry of the word: no physician in the deadliest sickness more welcome, than he that declares God's mercy to one thus afflicted: he receives him as the angel of God, even as Christ Jesus, 
Gal. 4.15. Rom. 10.15.  more dear to him then his own eyes. Oh how beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things! Thirdly, he continues in the ways of God's commandments usually with more strictness and zeal than others less troubled. And this Conscience is blessed with a happy success; for such men are now in their physic, they 
a Matt. 5.4, 6.  hunger after comfort, and shall be satisfied. These 
b Matt. 12.20.  bruised reeds Christ will not break, nor quench this smoking flax. Into these 
c Luk. 10.30, 34.  wounded and halfdead travellers, the good Samaritane will pour the oil & wine of his mercy. These are they whom our Saviour so lovingly calls, even them that 
d Matt. 11.28.  labour and are heavy laden with the burden of their sins, to give them ease and rest. Therefore as they said to blind Bartimeus by the way side, 
e Mark 10.49  Be of good comfort, for he calleth thee: so I may say to all afflicted consciences labouring for pardon and peace, Be of good comfort, Jesus calleth you.  
4. The Conscience both good and quiet, 
Conscience both good and quiet.  is that which after due knowledge of his own sin, repentance, faith, reconciliation, finds and feels 
f Rom. 5.1. and 8.1, 14, 15, 16.  peace with God: this is a 
g Prov. 15.15.  continual feast, the Christians jewel worth all the world, 
h 1. Joh. 3.21.  heaven upon earth. This ministereth comfort and joy both in life and death: for 
i Rom. 14.8.  whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lords. 
k Rom. 8.28.  All things shall work together for good to us. 
l Rom. 8.18.  Our sufferings in this world are not worthy to be compared to the glory prepared for us in the next. We have comfort in all judgements, even in the expectation of the 
m 1. Joh. 4.17 2. Tim. 4.8. 2. Cor. 1.12.  great day. Our inheritance is a 
n Luk. 12.32.  kingdom, 
o 1. Pet. 1.4.  incorruptible, undefiled, immortal: 
p 1. Cor. 2.9.  Eye hath not seen, nor care heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. Therefore when we have beaten our brains, and imagined the greatest joy and felicity that our hearts can think; yet we may still say, This is not it; 
August. in Psalm. 26. Enarrat. 2.  for all a man can possibly think, comes short of it, as S. Augustine speaketh.  
Such troubled, and such quiet Consciences are both good: the one feels the Lord is strong, the other sweet: the one in sharpness, the other in sweetness runs the ways of God's commandments: the one is in the battle, the other in the victory; the one in the way to peace, the other in possession; the one feeds hungerly, the other is satisfied: both are blessed.  
Now to procure and preserve a good Conscience, I commend unto you these means: 
Means to procure and preserve a good Conscience.   
First, every morning before we rise, to consider (as good husbands do) what business we have to do that day, what company, what temptations we are to meet withal; then to look into our law-book of Conscience (or God's word) how to carry ourselves purely and profitably therein. This must be our 
a Psal. 119.105.  lamp and light, our 
b vers. 24.  delight and counsellor, to make us wiser than our 
c vers. 98.  enemies, 
d vers. 99  teachers, 
e vers. 100  ancients, 
f Matt. 10.16.  wise as serpents, innocent as doves, the only way to 
g Psal. 119.9, 11.  cleanse our ways, and make them 
h Josh. 1.7, 8.  prosper. This, as David said, was the blessed man's practice 
i Psal. 1.2.  day and night. Shall the wicked 
k Psal. 36.4.  devise mischief upon their beds, and shall not the religious meditate upon goodness to be performed, sin to be avoided, Conscience to be kept clear? Shall men study upon the Prince's laws to live securely here, and not God's people upon God's laws to live happily for ever? God commandeth, 
Deut. 6.7, 8, 9  Thou shalt talk of my laws when thou liest down, and when thou risest up, or sittest in thy house, or walkest in the way: they shall be in thy heart, hand, forehead, posts, and gates. Therefore let us learn and consider our duty beforehand, and make vows to perform it, resolving never to be withdrawn from it by fear, favour, lucre, pleasure, or any earthly thing; and pray to God to give us his grace and Spirit for constancy, heedfulness, and good success therein.  
Secondly, at night before we sleep, let us look upon our chronicle, and search in that book of our Conscience what we have said or done that day. 
Psal. 119.59.  I thought upon my ways (saith David) and turned my feet unto thy testimonies: I made haste, and delayed not to keep thy commandments. The golden verses of Pythagoras taught natural men, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pythag. aur. carm. Chrysost. in Psal. 50. hom. 2. Antequam veniat tibi somnus, proffer in medium codicem, Conscientiam tuam, & reminiscere peccata tua, si quid in verbo, sacto, cogitation peccâsti.  Not to admit sleep into their eyes, till they had thrice run over all they had done that day, that they might detest and amend the evil, delight in the good and continue in it. S. chrysostom teacheth the same to Christians: Before the approach of sleep (saith he) produce thy book, thy Conscience, and remember wherein thou hast offended in word, deed, or thought. And Eusebius Emissenus saith, Let every soul speak to itself in the secret of his heart, How have I spent this day? without sin, without envy, backbiting, murmuring? have I profited myself, or any other by good deeds, or edification? have I not lied, sworn amiss, yielded to my lusts, done hurt to some body? who shall restore me this day, which I have lost in vanity, or spent in evil? Optimus ille Trapezita (saith Climachus) He keeps his books evenest (his layings out, and his come in) that every night books all his receipts and expenses, and makes all strait before he sleep. We should so search our Consciences, and judge ourselves without partiality, that when we come before the Judge, 
Coelo descendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Juven. Domine noverim me, noverim te. Bern. Psal. 132.3, 4, 5.  he may say, I need not judge this man, for he hath judged himself already, 1. Cor. 11.31. And as David vowed, I will not climb up into my bed, nor suffer mine eyes to sleep, etc. until I find out a place for the temple of the Lord, an habitation for the mighty God of Jacob: So let us resolve, I will not sleep till I make my body the temple of the holy Ghost; 
1. Cor. 6.19. Matt. 21.12, 13.  I will not rest till I have swept and cleansed it from all sinful filthiness, as Christ did the temple at Jerusalem: that I may sleep with a clean heart to my God, and rest confident of safety under his protection, saying with David, Lord, 
Psal. 4.8, 9  thou hast (now) put gladness in my heart: I will (now) lay me down in peace, and take my rest; for thou, Lord, only makest me dwell in safety.  
Thirdly, when our seventh day, dedicated to God's service, approacheth, as God looked back upon all his works of the six days, so let us look back upon ours: that if we find all well, we may bless God for it; if any thing still amiss, reconcile ourselves to God more throughly, and use this seventh day (as it was ordained) for sanctification, for deprecation, for information, for excitation and stirring us up to all good duties, yea and for alms, and resolution of restitution for all wrongs done by us, and pardoning offences done against us.  
Thus having washed ourselves seven times in the seven days of the week (as Naaman did seven times in Jordan, 
2. Kings 5.  by the Prophet's appointment) the leprosy of our sins may be cleansed away, and our Consciences (as the flesh of his body) become pure and tender (as of an innocent child) to our incomparable comfort. And these things we should renew and perform most exactly in our preparation to the holy Communion, 
1. Cor. 11.28.  and at the beginning of the new year, looking back into the old, how we have served God, how he hath preserved us, and wherein we have offended, looking forward into the new, with purpose to be new creatures, as old things are passed away, and all things become new, 2. Cor. 5.17.  
All this is as possible as it is profitable. See it exemplified in an honourable man, an exemplary Christian, 
This is written by a worthy Minister, Mr. Jeremy Dyke, in his Epistle dedicatory before his brother's book, entitled The deceitfulness of Man's heart.  the late young Lord Harrington: (be it ever remembered, for God's glory, his honour, and our imitation) His course was, to keep a catalogue or diary of his sins against God, and every night, or the next morning to review the faults of the day past; every seventh morning or night before, to review the faults of the whole week; and at the end of every month, to surview the whole months transgression: All this, the better to know and humble himself, and renew the practice of his repentance. And the day before the receiving of the holy Communion, he always humbled himself with fasting, prayer, and confession.  
The Lord of heaven find us so always occupied, that at our death we may receive that blessed welcome for the well employing of our times and talents, 
Matth. 25.21.  Well done thou good and faithful servant, thou hast been faithful in little, I will make thee ruler over much: Enter into thy Master's joy.   
FINIS.   

AN APPENDIX TO THE FOREGOING SERMON, Concerning the Ceremonies of the Church of ENGLAND. By the same Author.   printer's device of the Printers to the University of Cambridge, an oval device featuring a woman with the sun in one ha nd and a cup in the other (McKerrow 416β) 
HINC LUCEM ET POCULA SACRA  
Alma Mater  
Printed by the Printers to the University of Cambridge 1639.   

To the Reader.  
Dear Christian Reader, understanding that this Sermon hath done good to many, that either heard it, or read some notes of it; and that if it were published, with some Appendix added, proving our Ceremonies to be approved by the reasons and testimonies of other learned, reverend and pious men, it would do much good to many more: I have taken the pains to add such an Appendix: Wherein I might have alleged reasons out of many other worthy Authors (Archbish. whitgift's books against Mr. Cartwright, Dr. Bridges, Mr. Richard Hooker, Dr. Covel, Dr. Spark, Dr. Gardiner, Dr. powel, Dr. Collins, Mr. Francis Mason, Mr. Ambrose Fisher, and others:) But because I writ specially to such younger and poorer ministers, as either are not able or willing to purchase many costly books of this subject, or not at leisure to read them; I have thought best to refer such Readers (if they be not satisfied with my short Abstract) specially to three of the last (who have read and weighed all which the former Authors have written, with the replies and answers) to wit, our Reverend Bishop Mortons' Defence, printed anno 1618. Dr. Burges his answer to the reply of a nameless Author (who laboured to confute, or elude B. Mortons' Defence) printed anno 1631. and Mr. John Sprint his Cassander Anglicus, printed anno 1618. These (and, I hope, the least, shortest, or lowest prized of these) will satisfy any reasonable Reader, if he turn in them to the larger handling of the points, by my allegations. Their reasons are occasionally dispersed through their whole books: but I have here collected and referred them to certain heads (or chapters) for the Readers better ease in finding them, and judgement in weighing them; often contracting their larger discourses into fewer words, where they may be abbreviated; and only using their words at length where they are more necessary and urgent, than shorter could be.  
These few short chapters (I hope) will pass, and be read, where greater volumes will not. And this I have done simply and plainly, without respect of gaining any credit or applause of learning to myself, but only of their love, and out of an earnest desire to draw them with a good Conscience, willingly and cheerfully to do that, which otherwise of necessity they must do.   

¶ A table of the Chapters and Contents of this APPENDIX.  

CHAP. I. Our Ceremonies are Adjuncts, not Parts of God's proper worship, and alterable. Set forms of prayers are of Divine institution.  
CHAP. II. Our book of public prayers and Ceremonies made known to the famousest foreign Divines, were approved by them all.  
CHAP. III. Answering the objection of significancy.  
CHAP. FOUR Answering the objections drawn from the old Testament, and of things formerly abused by the Jews and Heathens.  
CHAP. V Answering the objection of Ceremonies abused formerly by Papists.  
CHAP. VI Three particulars, the Surplice, Cross in baptism, and Kneeling at Communions, cleared.  
CHAP. VII. Our Ceremonies commended for their ancient and profitable use.  
CHAP. VIII. Imposed by lawful authority, they may not be omitted without sin.    

CHAP. I. Our Ceremonies are enjoined as Adjuncts, not Parts of God's proper worship, and therefore alterable. Set forms of prayers are of Divine institution, and always used in God's Church.  
IT is the constant doctrine of all Divines and Churches both Ancient and Modern, that God hath sufficiently comprehended and perspicuously delivered the whole substance of his own proper worship, and things necessary to man's salvation in the holy Scriptures; and that these things must evermore be the same in all Churches, and unalterable. But the circumstances and ceremonies of his public worship (as of place, time, ornaments, gestures, etc.) for the more reverend and devout performance thereof, he hath left to the wisdom of every particular or national Church to make choice of, so that all things be done according to that general rule (the Canon of Canons) delivered by S. Paul, 1. Cor. 14.40, 26. Let all things be done decently, orderly, and to edification. These things the Lord left to the liberty of every Church, partly because they are not of the substance of his worship, or of men's salvation, but adjuncts only: and partly because one form thereof cannot fit every country or age, but must be varied and applied to several nations and times, as shall be found most convenient. Thus teacheth Saint Hierom epist. 28. ad Lucinum, concluding thus, Vnaquaeque provincia abundet in suo sensu. And thus Saint Ambrose and Saint Augustine (who is accounted The mouth of the Fathers) epist. 86, & 118, & 119. & alibi passim. Totum hoc genus (say they) liberas habet observationes. And thus that old common saying, Dissonantia jejunii non tollit consonantiam fidei. And thus Zanchius (the great reformed Schoolman) tomo 8. Loco 16. De traditionibus Ecclesiasticis, pag. 821, etc. And thus all other late Divines, as will appear full enough in our chapters following. And thus our Church professeth in our book of articles, Anno 1562. Artic. 34. Every particular, or national Church, hath authority to ordain, change, and abolish ceremonies or rites of the Church ordained only by man's authority, so that all things be done to edifying. And in the preface before the book of common Prayer confirmed by act of Parliament, touching ceremonies, we have these words, We think it convenient that every country should use such ceremonies as they shall think fit to the setting forth of God's honour and glory, and to the reducing of the people to a most perfect and godly living, without error or superstition: and that they should put away other things which they perceive to be most abused, as in men's ordinances it often chanceth diversely in diverse countries. And these words also, These Ceremonies are retained for a discipline and order: which (upon just causes) may be altered and changed, and therefore are not to be esteemed equal with God's law.  
See here how vain and ignorant their doubt is, that think our Ceremonies are imposed as parts of God's proper worship.  
And whereas some mislike that any set form of prayers should be imposed in the public service of God; I wish them to consider better, that God himself not only allowed but imposed such, and his best servants used such. Numb. 6.23. On this wise (saith the Lord) shall ye bless the children of Israel, saying, etc. the three verses following set down the very words to be said: and Num. 10.35, 36. there is the set prayer which Moses must pronounce when the Ark was to go forwards, 
All the Psalms are prayers or praises of God, in set forms, and words answering the length and number of music notes.  and when it was to rest. And Deut. 26.3. the set form of words to be said at the offering of the first fruits: and vers. 5. and 13. And Psalm 92. was made properly for the Sabbath day, and Psalm 22. for every morning, and Psalm 102 for times of affliction. This appeareth by the titles of these Psalms. The like is 2. Chron. 29.30. And we find Rom. 1.7. 1. Cor. 1.3. 2. Cor. 1.2. Galat. 1.3. Ephes. 1.2. Saint Paul used the same set form of words or prayers without variation. And our Saviour Christ himself (Matth. 26.39, 42, 44.) prayed three several times saying the same words: and Saint Mark hath the like, Mark 14.39. Beside the Lord's prayer, which our Saviour himself prescribed to his Apostles, Luke 11.2. When ye pray, say, Our Father, etc. which prayer they used in the administration of our Lord's supper, as Saint Hierom witnesseth, lib. 3. contra Pelagianos; and Gregor. lib. 7. epist. 63. And it was used generally in all Liturgies or public prayers; as is manifest by S. Augustine, epist. 59 by Saint Hierom and Gregory in the places above cited, and Saint Ambrose lib. 5. de Sacr. cap. 4. and Saint Cyrill Catech. 5. mist.  
If any object, that prayers should be varied according to the variety of occasions; let him consider, that these formerly mentioned were so & so are ours, in our Common prayer book. There are general prayers for general, & particular for particular occasions; as for rain, fair weather, in time of dearth, famine, wars, plagues, or sickness: Baptisms, communions, marriages, visitations of the sick, burials of the dead, etc. and thanksgivings varied upon various occasions, for these and the like cases. In all which, I cannot imagine what any godly soberminded man can find to stumble at. And if any man think them too short, let him remember that Christ condemned too much speaking (like the Heathens) Matth. 6.7, 8. adding this reason, For God knoweth our needs before we ask: and long prayers are as well notes of hypocrisy as of true Christianity, Matth. 23.14.   

CHAP. II. Our public prayers and Ceremonies being made known to the famousest foreign Divines, were approved by them all.  
THe Ceremonies of our Church, and our book of public prayer were made known to the most famous and best Divines of other reformed Churches then living, by books thereof translated into the Latin tongue, and by many letters, and much conference betwixt them and our Divines; and by many of them much commended, by all approved to be lawful, one only excepted. Doctor Burges having searched the writings of them all, concludeth that not any one can be produced (except Wigandus alone) that held our Ceremonies simply unlawful. Burges pag. 560, 561. Even Mr. Cartwright himself (our English standard-bearer to Non-conformists) after his long opposition and much writing, at length complaineth that he was misunderstood and wronged, as if he held the unlawfulness, whereas he held only the inconvenience of our Ceremonies, lib. 3. pag. 241. And the same man having written sharply in his first book against the Surplice, yet upon more mature consideration became more moderate in his third book, and (pag. 75.) called it a simple inconvenience, and a thing in its own nature indifferent, and that it ought to be worn, rather than the ministry forsaken, lib. 3. pag. 262. Hooker Eccl. polit. pag. 243. And what is said, by him & others, of the Surplice (which was most stuck at by many English) is to be understood much rather of the rest of the Ceremonies, and so was intended by those authors; to wit, that they are in their own nature indifferent, and not unlawful. And this will appear more fully in the whole discourse following. Mean season, hear the testimony of Alexander Alesius (a worthy Scot, of great account and note:) he much commends our book of Common prayer, and the ordering of our Church according thereunto, and calleth it Praeclarissimum & divinum factum, and saith, The virtue and piety of the English herein would rejoice many hearts, and help their endeavours to do the like, and grieve the enemies of the truth for the good success and progress thereof: and he complaineth that any contentious minds should move any to mislike it, and (as if they only were wise) stir up unnecessary questions and disputations, neglecting the knowledge of necessary things. And he adds, That the contention of brethren about this book, comes from the Devil, who failing one way, seeks another way to do mischief to the Church. And finally he saith, This book is profitable of itself, and the reading thereof will do good to many, and at this time it seemeth to be offered unto us from heaven. Proëm. before his translation of the Common prayer book, in script. Anglican. Bucer. fol. 373, 375. Sprint, 124, 125.   

CHAP. III. Our Ceremonies are not to be condemned, but commended for their Significancy.  
CEremonies should be significative of moral virtues, so they be not counted operative as Sacraments (ordained by God) of spiritual graces conferred by them, as Bishop Morton well distinguisheth, Defence cap. 3. sect. 4.  
Many of the Romish Ceremonies are not only significative, but thought also to be operative (as Exorcisms, Holywater, Cross, Spittle, Exsufflation, etc.) to drive away the Devil and to work supernatural effects. These we condemn; for none can ordain such operative Ceremonies, but God only that can give the supernatural effects. For,  
Sacraments have a double signification, 
Bish. Mort. ibid. sect. 5.  one ad modum signi, another ad modum sigilli, and therefore are both significant and signant, by conjoining whereof they are Operative and Exhibitive by God's ordinance and promise, performing also that which they signify and seal: as Bellarmine also teacheth, libro 1. de sacram. in genere, cap. 11. §. 4. & 5. definite. And therefore no man or Angel can institute a Sacrament, but God only: as Bellarmine confesseth, De Matrimonio lib. 1. cap. 2. §. Posteriore modo: agreeing herein with Melancthon, Calvin, Chemnitius, by him there alleged.  
But our Ceremonies signify only moral duties, giving us occasion to think and meditate of them, but neither seal nor exhibit them. If, when I put on my ministerial ornaments, I am presently put in mind of my duty, since God by the Church hath distinguished me from my flock, to be their minister, that is, to be their mouth unto God in offering to him their prayers, confessions, deprecations, and thanksgivings, and to be God's Ambassador and mouth unto them, to show them his will, to proclaim his gracious pardon for their sins upon their faith and repentance, and this stirs me up to perform that great office with the greatest care, wisdom, faithfulness and reverence that I can: Is there any hurt in this? And if the people seeing me come in such ornaments into my place, do presently consider, This man (though of 
a Acts 14.15.  like infirmities with us) yet is the messenger of the God of heaven, and by office is more than an ordinary man, 
b Rom. 1.1. Acts 13.2.  separated from all worldly business to a more excellent work, to be God's 
c 2. Cor. 5.20.  Ambassador, sent unto us 
d Acts 26.18.  to open our eyes, to turn us from darkness unto light, and from the power of Satan unto God, etc. To him hath our Blessed Saviour committed the ministry of reconciliation, 
e 2. Cor. 5.18, 19  to reconcile us sinful creatures to God our glorious Creator: Him we ought to hear as 
f Luk. 10.16.  God himself; and reverence him, not so much for his personal virtues or state, (as many do only) as for his great office, which he now comes to perform for our unspeakable good. If thus the people meditate, and stir up themselves with joy and reverence to hear and obey; can any man find fault with this, or not rather much commend it? Surely it is both ordinary and commendable in them to do the like, when the Ambassadors of other great Princes come to declare their gladsome messages of peace, amity, prosperity, and worldly happiness. And if such Ambassadors be known by their distinct robes and ornaments, from other men; why not Gods Messengers by theirs? They, by their glorious vestures shining with gold, silver, precious stones, pearls, and worldly pomp, signifying and setting forth their king's magnificence: We by our grave black gowns, far from the bright-coloured garments and bravery of the world; and above all with the white linen Surplice, resembling the vestments wherein the angels appeared in the Revelation (the ministers of the Gospel being ordinarily called angels, Rev. 2. and 3.) fitly signifying cleanness, innocence, holiness, and brightness both of doctrine and life (as 
g Bucer to B. Hooper. Scrip. Anglican. fol. 682, 707, 709. and to Alasc.  Bucer, 
h Martyr loc. come. fol. 1085  Martyr, 
i Zanch. de Redempt. cap. 16. fol. 445. a. Sprint pag. 130. & seqq.  Zanchius show the Surplice doth better signify, than any woollen garment can do.) If thereby both minister and people be put in mind of such duties and virtues, what inconvenience can come of this? And the like may be said respectively of the rest of our Ceremonies: the Cross is significative of our constancy; kneeling, humility; standing, our readiness to profess and maintain the doctrine of faith, etc.  
Our best Divines say, Our Ceremonies ought to be significant: else they are no Ceremonies, but like a day without light. 
k Calv. Instit. lib. 4. cap. 10. § 15.  Calvin inveighs against the Papists pomp of Ceremonies, that like unto dumb shows teach nothing, nor are understood. 
l Mart. loc. come. class. 2. cap. 4. p. 198.  Peter Martyr saith the like, instancing in their Priests muttering the words of Consecration in secret: which is also condemned with many other, by Dr. Reynolds, Confer. pag. 569, etc. and pag. 574, 575, 576.  
B. 
Bish. Morton cap. 3. sect. 39  Morton proves that the Church may ordain significant Ceremonies: as, 1. The ancient Church did ordain standing in Prayer (and not kneeling) on all the Lords days, and on every day betwixt Easter and Whitsuntide, in memory and profession of Christ's resurrection. 2. The feasts of Easter and Whitsuntide, which feasts have continued (as Zanchius witnesseth) ever since the Apostles times, observed in all Churches of the world. These were significant rites, appropriate to actions of religious worship: which the Nonconformists do not deny.  
D. Burges in answer to the nameless replyer, 
Dr. Burges answer, pag. 399.  observes that the replyer passeth with silence this objection of these two feasts, as not knowing what to say: for, to condemn the feasts, were to condemn all the Churches of God, which have used and do use them to this day: and to yield them lawful, is to confess that the Church of God may ordain significant Ceremonies: for it is manifest, They were ordained by men, and are significant of Christ's death and resurrection, and memorial of the benefits thereof, and excite us to piety, faith, and hope, morally; though not operatively, as Sacraments do by divine institution.  
Finally, 
Dr. Burges ibid. 401.  They that condemn significant Ceremonies, yet have striven for sitting at Communions, in token of rest, and fit to signify our coheirship with Christ: In their Admonition and Treatise against kneeling, and Altar Damasc. And they commend the Communion Table as fit than an Altar, to signify our spiritual feasting.   

CHAP. FOUR Not forbidden by the Scriptures of the old Testament, by the judgement of the best Divines, ancient and modern.  
BUt it is alleged, that the laws of the old Testament for abolishing of all monuments and relics of Idolatry, do bind us as much as they did the Jews; namely that precept of Deut. 7.25. The graven images of their gods shall ye burn with fire: thou shalt not desire the silver or gold that is on them, nor take it unto thee, lest thou be snared therein; for it is an abomination to the Lord thy God: and chap. 12.3. Ye shall overthrow their altars, and break their pillars, and burn their groves with fire: and ye shall hue down the graven images of their gods, and destroy the names of them out of that place: and Isai. 30.22. Ye shall defile the covering of thy graven images of silver, and the ornaments of thy molten images of gold: thou shalt cast them away as a menstruous cloth, thou shalt say unto it, Get thee hence.  
To this is answered, 1. That these things prescribed by Moses and the Prophet, King Edward and Queen Elisabeth worthily performed, 
See Mr. Masons sermon at Norwich, pag. 42, etc.  and left no idols nor their cover to be abolished by their successors. Our Surplesses (by some in that point condemned) are no such things, but like the ancient ornaments of the ministers of the Gospel in the Primitive times, before idolatry settled in the Church: and if some surplices in the middle times were used as instruments of idolatry, they are vanished; ours are new, and were never so used.  
2. That although not the cover of idols, yet other particular things abused to idolatry may afterwards be lawfully used by Christians, as the creatures of God, 
Psal. 24.1. 1. Tim. 4.4.  so it be without scandal. And therefore those laws do not so much bind us as they did the Jews. This is S. Paul's doctrine concerning meats offered to idols, 1. Cor. 10.26. For learned men observe, that there were usually sold in the markets these three things; 1. The heads of beasts sacrificed to idols. 2. Some parts of the body belonging to the priests, being more than they needed to eat. And 3. some pieces carried home by such as returned from the sacrifices, which they might spare. And of these, Saint Paul saith, it was lawful for Christians to buy and eat, at home or at feasts, if they knew not that any man was scandalised thereby. This particular may serve for a rule in other particular things which have been polluted (the pollution being taken away or unknown, or no offence taken at it) they may be safely used as the good creatures of God. 
Aug. epist. 154.  Which Saint Augustine counted so plain that it needed no further explication: but he gathers out of Deut. 7.25. that the gold and silver, or other riches of idols may not be taken to men's private uses, lest they seem to destroy the idols for covetousness, not for piety: yet such things may be converted to God's service, as wicked idolatrous men may be converted to his service; and as the water of fountains dedicated to false gods may be used for baptism to the true God; as bells rung to the service of idols, and temples dedicated to them, may be rung and used to the true God's service, (and so have been used in the Primitive Church, and in later times in England, France, and all the Christian world over, and may well be done without scruple of Conscience, 
Calvinaepist. 23, 24. Aug. ibid. Josh. 6.19, 24  saith Calvin) And this S. Augustine confirmeth by Joshua his preserving the silver, gold, and vessels of brass and iron, useful for God's service, to be kept in God's treasury, when all other things in the taking of Jericho were accursed and destroyed; 
Judges 6.25, 26.  and by gideon's sacrificing a bullock unto God, and burning it with the wood of the grove dedicated to Baal, by Gods own appointment.  
Thus we have the judgement of the apostles delivered by Saint Paul, and the judgement of the ancient fathers delivered by Saint Augustine, of this point. Now for the judgement of later Divines of reformed Churches, we may well wonder, that the Non-conformists allege Calvine, Martyr, Grynaeus, Wolfius, 
Burges pag. 619.  Vrsinus, Machabaeus, Zanchius, Simlerus, Zepperus, our book of Homilies, Doctor Fulk, and others, for their opinion. Surely they mistake them: for in plain places of their writings, they say the plain contrary.  
Calvine (on Deut. serm. 32, pag. 310) saith, We make no conscience now, of turning the temples, which were Idol-houses, unto the service of God, which the Jews ought not to do. And (serm. 57 on Deut. fol. 344) This law, forbidding the handling of gold and silver, served but for a time, for God trained up that people like little babies. And Mr. Parker yields that Calvine is of a contrary judgement to them. 
Martyr. loc. come. class. 2. cap. 12. pag. 349.  Parker on the Cross, part 1. pag. 36. Peter Martyr saith that Princes and commonwealths may now lawfully convert to public use the gold, silver, etc. of idols; which the Jews might by no means reserve, 
Burges päg. 1087.  because it was forbidden to the Jews. The same Martyr (epist. ad Hooper. pag. 1087.) saith, We must take heed, that we press not the Church with too much servitude, as to think we may use nothing that hath been Popish. The ancient fathers took the temples of idols, 
See our 30 Canon.  and converted them into holy houses of God: and the revenues which the Gentiles had consecrated to their gods, and to the Vestal virgins, they turned to maintain the ministry: yea the very verses of Poets serving the muses, idols, comedies, theatres, and to pacify their gods, Ecclesiastical writers (the holy Fathers) use and apply so fare as they find them fit, good, and true, to God's worship; directed by Saint Paul, who disdained not to cite Menander, Aratus, Epimenides their words or verses. Furthermore, who knows not that wine was consecrated to Bacchus, bread to Ceres, water to Neptune, olives to Minerva, letters to Mercury, songs to the Muses or to Apollo, to idols, or Devils? all which we doubt not to apply as well to sacred as to civil uses. Thus P. Martyr.  
Zanchius also plainly denies these laws now to bind as then they did. Zanch. de Redempt. lib. 1. pag. 648. which also may be showed in the rest of the Authors alleged, saith Dr. Burges, pag. 619.  
For other things abused, 
See Burges pag. 591.  Shall we not bow the knee to God (as 2. Chron. 6.13. Ezra 9.5. Acts 20.36.) because bowing was abused to Baal? 1. Kings 19.18. nor the body and head to the ground (as Joshua 7.6. 2. Chron. 7.3.) because many did so to idols? Isai. 2.8, 9 nor lift up our eyes in token of expectation (as Psalm 123. 1. Mark 6.41. John 11.41. and 17.1.) because some did so to idols? Ezekiel 18.6. nor stretch out our hands to God in prayer (as 2. Chron. 6.13. Psalm 63.4. 1. Tim. 2.8.) because some did so to strange gods? Psalm 44.20.  
The example of Hezekiahs' abolishing the brazen serpent is also urged, for the abolishing of Ceremonies formerly abused. But I answer, The example of Hezekiah teacheth Princes to use their liberty, as he did his. The Church may be purged of things idolatrously used, two ways: one by abolishing them; the other by taking away the abuse only. The first way he used, by taking utterly away the brazen serpent: the other he used, in sparing Solomon's chapels built for Ashtoreth, Chemosh, and Milcom, heathen gods, (1. Kings 11.7.) for they stood still till Josiahs' time, (2. King. 23.13.) yet God gave Hezekiah this testimony, (2. Kings 18.6.) Hezekiah clavae to the Lord, and departed not from following him, but kept his commandments, which the Lord commanded Moses. But howsoever many excellent Divines exhort Princes to imitate the zeal of Hezekiah and Josiah: yet they say not that private Christians may do it without authority.   

CHAP. V As our Ceremonies are imposed by our Princes, and used by us, they differ much from the Papists.  
THere is great difference betwixt the Papists Ceremonies and ours, even in things of the same substance. 
Suarez in Thom. tom. 3. q. 65. sect. 2. Burges 583, 584.  Their Suarez shows us that Ceremonies are so fare Ceremonies, as they are to be observed in the use of some sacred action, of which they are not the substance. And after, These Ceremonies differ among themselves vel ritu, vel fine, in their use or end: meaning, that where the rite or thing used, is the same in itself, yet in a different use, or to another end, it is not the same but another Ceremony. And thus, Bowing the knee in the masse-time, is a different Ceremony from bowing to the altar, or to the crucifix, or to the host, or to the chalice: and so our Cross upon Baptism, is a different Ceremony from theirs applied to other uses. 
Burges ibid. 443.  When bowing the knee was used in the service of Baal, it was a Ceremony of idolatry: but when it was used to God, it was no monument of idolatry. It is no monument which doth not monere, nor is instituted or fixed to that end. As a Tomb without an inscription is not a monument but a grave. The inscription applying it to the memory and mention of the party there entombed, makes it a monument: and applied to another's name there latelier buried, quite altars the nature of it, and makes it a new monument. So also, no metal is moneta, money, but in respect of the Governors' stamp upon it: altar the stamp, and stamp the Spanish pieces with the English arms, and then it is not Spanish money, but English, though the metal and substance be still the same. By the like reason, bowing to Baal is no monument of religious bowing to God; nor (after that) bowing to God, any monument of the idolatrous use of bowing to Baal: likewise the use of the Cross with us, is no monument of the Popish abuse, no more than the Popish abuse was a monument of the lawful use of it in the Primitive Church. Present intention and professed use of an indifferent Ceremony is all the impression or inscription that it hath: even as the Elements in the Lords Sacraments are only sacramental in the sacramental use, and not before or after; as the water used in Baptism.  
Dr. Burges in a digression (pag. 475. & seq.) shows great differences in the operative virtue, holiness, necessity, and worship of God which Papists place in their Ceremonies being wondrous many, from our few and plain, ordained only for comeliness, order and edification. And pag. 285. Ours are merely significative, theirs believed also to be operative (as exorcisms, cross, sprinkling of holy-water, oil, chrism, exsufflation, ringing of hallowed bells and such like, to drive away the Devil) ours arbitrary, theirs held necessary: ours of moral duties only, theirs signifying and shadowing out divine graces, procuring, and meriting them at God's hand. Our small threads (I hope) may well pass through the needle's eye, where these their Camels cannot. 295.   

CHAP. VI The Surplice, Cross at Baptism, and Kneeling at Communions, approved.  
BUt this is better seen in the particulars, which our people do most stick at; the Surplice, the Cross, and Kneeling at the receiving of our Lord's Supper.  
Of the good use of the Surplice amongst us, I have said enough in the third chapter: now of our difference from the Papists. Among them the Surplice might not be used, until some Bishop or his deputy had solemnly hallowed it with prayers, to defend the wearer from the Devils assaults, and with many cross, and holy-water sprinkling: which done, no public act of ministerial service might be done without it (except in the Mass, which required higher gear.) The Mass-priest, either with the Surplice, or without it (at his choice) must put on the Missal furniture, the Amice, Alb, Tunicle, Stole, and the rest: otherwise he sins mortally. These things Dr. Burges showeth and proveth out of their own books, pag. 475, 476.  
It is not so with us: we use the Surplice only as a decent distinctive garment, as also the additions of hoods (showing learned men's degrees in the Universities) may assure us. In which use, the Divines of reformed Churches do allow it, according to the examples of the ancient Fathers, Chrysostom. Hom. 83. in Matt. Hieronymus lib. 1. cont. Pelag. Of this judgement is Zanchius, De Redempt. cap. 16. Pet. Martyr loc. epist. Hooper. fol. 1087. citing chrysostom and Cyprian. Bullinger and Gualther citing Theodoret, hist. 2.27. Socr. 6.22. Polanus, Zepperus, etc. Thus Mr. Sprint, pag. 88 Melancthon and Benhagius counselled ministers to wear the Surplice, rather than with foolish frowardness to trouble and hinder the Church. Concil. Melancth. part. 2. fol. 91, 92. Sprint, pag. 129. Bucer wrote that godly men might use these garments godly. Martyr calls the Surplice a thing indifferent, which makes a man neither godly nor wicked. Calvine would not have men contend de pileo & veste linea. Beza would not have churches forsaken for Surplice, Caps, or such other things truly indifferent: to whose writing herein subscribed Nicolaus Colladonus, Simon Goulartius, Francis. Porta, Henric. Stephanus, and finally Mr. Cartwright himself: Sprint, 130. & seq. Bucer. script. Angl. Censura, fol. 458. etc. Martyr. loc. come. fol. 1085, 1086, 1127. Calv. epist. 120. fol. 217. Beza epist. 8. fol. 77. Grindallo, & epist. 12. fol. 98, 99  
Of the Cross in Baptism, our use is, 1. Lawful, 2. Safe, 3. Profitable, 4. Necessary.  
1. 
See our 30 Canon.  Lawful, By the judgement of the Primitive Church, which used it, and gloried in it, without any thought of superstition: for which cause it was retained also by the reverend Fathers and great Divines in the days of King Edward 6. of which, some suffered banishment, some death, for the testimony of the truth: and such as returned from exile in Queen Elisabeths' time, continued the use of it. You must condemn all these grave, ancient, and late-learned Divines, Fathers, Martyrs, if you condemn us: if you absolve them, you absolve us.  
Add unto them, The late harmony of confessions of other reformed Churches, allowing it, and also the most learned particular Protestant Divines: Bucer, who saith, It is nec indecens nec inutile: Beza, who bids, rather use it, then forsake the ministry; and, Vtantur ipsi, sicut par est, libertate suâ. Hemingius, Adiaphora sunt: let not schisms arise for them. Zanchius, It may be used without superstition, yea with commendation, and without peril, and binds not the Conscience. Polanus, It was used by the Fathers without sin: so saith Zepperus, and Mr. Perkins, and Goulartius, cited by Mr. Sprint, pag. 138. & seq. Bucer. script. Anglic. censur. cap. 12. fol. 479. Beza quo priùs fol. 98, 100 Heming. Syntag. ad 4. leg. decalogi, § 33, 34. fol. 365. & comment. in 1. cap. Joan. he saith, Minimè improbo signum crucis. Zanchius compend. Relig. loc. 16. de tradit. eccles. fol. 654. Polanus, in Ezech. cap. 9 vers. 4. fol. 258. Zepper. de Sacrament. cap. 16. fol. 357, 358. & de polit. eccles. lib. 1. cap. 10. fol. 57, 58. Mr. Perkins, Problem. tit. Signum crucis, sect. 1, 2, 3. fol. 83, 84.  
2. Safe: without doubt, 
See our 30 Canon, § Thirdly &c  as it is used by our Church with sufficient Cautions and Exceptions against all Popish superstitions and errors. For, 1. it is no part of the substance of Baptism: but being used after the infant is fully and perfectly baptised, it neither adds any thing to the virtue and perfection of Baptism, nor being omitted doth detract any thing from the effect of it. And in this use we hold conformity with the safe and honourable Primitive Church, but no conformity with the later Papists: as Dr. Burges well showeth. 
Dr. Burges pag. 476. & seq.  Our ministers (saith he) do not cross themselves, nor the people, nor fonts, water, Communion table, cups, or the bread and wine, or any other of God's ordinances, all which their priests are bound to, for their consecration; and without which nothing is with them consecrated or holy. We cross not the child before baptism, on the forehead, breast, or any part (which their priests must do, to drive away the devil, and to make the Sacraments efficacy more easy and strong.) And after baptism, we cross not the infant with oil, chrism, or without, on the crown (as their priests must do, to give them their full Christendom, lest they die before confirmation.) And at confirmation, our Bishop is not to cross the forehead with chrism, or without (which in Popery is enjoined as an essential part of their Sacrament of confirmation.) Thus Dr. Burges there: who also reciteth manifold abuses of the cross among the Papists, pag. 584. & seq. worthy to be read, but too long to be here inserted.  
3. Profitable: for as by Baptism we receive a great blessing, so we must be mindful to perform a great duty. As the infant by Baptism is made a member of Christ, the child of God, and an inheritor of the kingdom of heaven; that is, a partaker of all benefits purchased by Christ (adoption, grace, and glory, in their times:) so by being received into the Church militant for a time, he must take upon him the cross of Christ; 
Matt. 10.38. Luke 9.23.  or his cross, and follow Christ, and that daily: of which duty to put him in mind, he is signed with the sign of the cross upon his forehead, in token that he is to become a faithful, constant and valiant soldier of Christ, and (as our book speaks) not be ashamed to confess the faith of Christ crucified, but manfully to fight under his banner, against sin, the world, and the devil, etc.  
This is profitable, not only to the new-baptized, but to all the assembly, to put them in mind of their duties promised in their baptism: who can be content to receive benefits, but are oft forgetful of their duties.  
4. Necessary: 
See our 30. canon in the end, and our last chapter here.  though not to the essence of the sacrament of baptism, yet necessary to be added to the solemnity of baptism, for the reason before-said: Necessary also, and not to be omitted without sin; because it is commanded by lawful authority. And whereas the 30 Canon saith, By this lawful ceremony the child is dedicated to the service of Christ; It must be understood only, Declared to be dedicated, saith Dr. Burges, pag. 476, etc.  
But concerning another point, which Dr. Burges addeth [That, if the infant be in peril of death, not likely to live to make profession of Christ crucified, our book directs us to baptise it, but not to use the crossing, etc.] because haply some man might take his meaning to be that our book forbade the crossing in that case: I desired our most learned and judicious Bishop's judgement of this point (among others) who most fatherly and lovingly wrote me this answer, with his own hand.  
I do conceive, that unless it be certified, in this particular case, that the child was formerly admitted into Christ's congregation, and signed with the sign of the Cross, there is no warrant in the Liturgy to omit that sign, I certify you that all is well done— and that this child is received into the number of the children of God— How is he received, 
For though the word Receiving go before the Crossing, (as the 30 Canon saith) yet they are conjoined.  but by that form of receiving expressed in Public baptism, We receive this child into the congregation of Christ's flock, and do sign him, etc. The other interpretation and inference of Dr. Burges would open a gap to palliate inconformity, by causing the midwives, or some one else to be meddling with every inconformable man's child, and so draw it to this case of Private baptism, to avoid the signing of it with the sign of the Cross.  
JOHN LINCOLN.  
In the Primitive Church also, 
Oecum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mox à baptismo, initio Ecclesiae, ob persecutionem.  laying on of hands was used presently upon the baptised, to confirm and strengthen them against the persecutions of those times.  
Concerning kneeling at the receiving of the holy Communion, We find that kneeling, bowing the body, or falling on their faces in most reverend sort was used by God's people upon any sign of God's presence or grace exhibited unto them: as, 2. Chron. 7.3. When the children of Israel saw how the fire came down, and the glory of the Lord upon the house, they bowed themselves with their faces to the ground upon the pavement, and worshipped, and praised the Lord, saying, For he is good, and his mercy endureth for ever. The like we read Levit. 9 vers. the last. And there came a fire from before the Lord, and consumed upon the Altar the  offering and the fat: which when all the people saw, they shouted, and fell on their faces. If any man think this was lawful only at the extraordinary or miraculous tokens of God's presence; let him consider these ordinaries. Psalm 132.7. We will go into his tabernacles, we will worship at his footstool. The Hebrew text of this is translated verbatim by Pagnine & Montanus, thus, Incurvabimus nos scabello pedum ejus? and by Tremelius and Junius, Incurvamus nos [honorem exhibentes] ant scabellum pedum ejus: and Psal. 99.5. Exalt ye the Lord our God, and worship at his footstool: for he is holy (margin, Or, It is holy) Pagnine and Montan. Incurvate vos scabello pedum ejus, Tremelius, Ad scabellum pedum ejus. God's people worshipped not the footstool, but God at or before his footstool: as, Psal. 95.2. Let us come before his presence (ante faciem ejus, Tremel.) 6. Let us worship and bow down: let us kneel before the Lord our maker; to wit, in his Temple, or before his Temple, as did Ezra (Ezra 10.1.) When Ezra had prayed, confessed, wept, and cast himself down before the house of God. (Pagnine, Cùm concidisset coram domo Dei: Montan. Procidens ad facies domûs Dei: Tremel. Prosternens se ante domum Dei.) He worshipped not the house of God, but the God of that house. Why may not, why should not we do the like at the receiving of these holy mysteries, without idolatry, or any breach of the second commandment?  
Protestants, that do not hold a transubstantiation, or turning of the substance of the outward elements into the substance of the very body and blood of our Saviour, need not, or cannot in reason think that our kneeling at the receiving thereof is a worshipping of the creature: yet because they verily believe and know that these are Sacraments and seals unto us, ordained by Christ to signify and represent unto us the breaking of his body and shedding of his blood for our redemption; and more, to confirm and deliver unto us the assurance of our salvation purchased by him; & also to convey it unto us, as by certain conduit-pipes, by his power, wisdom, and mercy, ordained the inestimable benefits of his death and passion: in regard of this incomparable use and benefit, we cannot receive them with too much humility, reverence, and thankfulness.  
Therefore kneeling at the Communion hath been used and allowed by the most excellent Divines of reformed Churches. 
Sprint, 142, etc.   
Calvine alloweth it in Orthodox professors, Epist. 292. fol. 479.  
Beza epist. 12. pag. 100 edit. Genevae 1575. Geniculatio denique (saith he) dum symbola accipiuntur, speciem quidem habet piae ac Christianae venerationis, ac proinde olim potuit cum fructu usurpari: (here is a confession of the antiquity of kneeling, and the pious and profitable use thereof) but because after that the new doctrine of Transubstantiation was brought into the Church, and thereupon the worshipping of the elements, as if they were God himself, he thinks it was well done to take it away: but he addeth, Intereatamen cùm ista per se non sit idololatrica, idem de illis quod de proximè praecedentibus sentimus; to wit, they are tolerable, and may be profitably used.  
Bucer, epist. ad Joan. Alasc. saith, Sacraments may be distributed to men kneeling or standing, and as well in the Church, and in the morning, and to women as well as men; though our Lord celebrated it in a chamber, in the evening, and to men only. The substance remaining entire, such circumstances may be changed.  
Peter Martyr, Loc. come. class. 2. loc. 4. pag. 232. edit. Londin. 1576. teacheth that kings as kings should have care that sound doctrine and decent ceremonies be maintained: and addeth, Nihil interest si coenae Dominicae sacramentum stantes, aut sedentes, aut genibus flexis percipiamus, modò institutum Domini conservetur, & occasio superstitionis praecidatur. And, In defence. ad Gardiner. de Eucharist. part. 1. object. 1. fol. 5. he saith, If one's mind be applied, not to the elements, but to the thing signified; adoration may lawfully be interposed, etc.  
Vrsinus agreeth with Martyr: as he professeth, Exercitat. part. 2. fol. 835. add fol. 840.  
Zanchius, Tom. 4. lib. 1. cap. 17. Thes. 10. de idololatria, pag. 531. Thes. decimâ.  piè facit qui honore aliquo & reverentiâ afficit sacramenta: sic idololatriam admittit, qui ea adorat & colit. The first part, that some honour and reverence is due to the sacraments, he proveth 1. by Saint Paul's words, Worthily, & not discerning the Lords body (1. Cor. 11.29.) from common and ordinary meat and drink: there ought to be worthiness, principally in the mind, and reverence in the outward gesture of the body: and 2. by the common consent and custom of all men, who come bareheaded, etc. and 3. by example of men's reverence to the word of God preached and read; which though it be not worshipped, yet is to be handled and heard reverently, as the word of God, and not of men. The second part, That adoration and worship is not to be given to the bread and wine, because they be still creatures, and therefore may not have that honour which is only due to the Creator: which he explicateth, that invocation and prayer for pardon of our sins, may not be made to them, for that is a worship proper to God. Such kind of worship to the bread and wine (as if they were Christ himself) in their elevations and circumgestations, Zanchius condemneth as idolatry: and so do we.  
Zepperus de sacramentis cap. 13. fol. 321, 322. 
Sprint, 146.  teacheth that we are not bound in the new Testament to the circumstances of the time, place, site or position of body, (such as Christ used when he first ordained the Sacrament) but may enjoy our Christian liberty in altering them. Again, Polit. Eccles. lib. 1. cap. 11. fol. 76. he saith, These circumstances may by our Christian liberty be differently appointed and observed.  
The Low-countries Churches, thus, 
141.  In the administration of the Lords supper, let every Church impose or use such Ceremonies as they shall judge most expedient, etc. Ex Actis Synodalibus general. inferior. Germ. Middleburg. anno 1581. Can. 45. Sculting. Anachrys. Hierarch. lib. 9  
The Bohemians receive this Sacrament, In genua procumbentes, kneeling on their knees. Harm. confess. §. 14. Bohem. fol. 120.  
Saravia contra Bezam, defence. cap. 25. fol. 582, 
147.  583. and Luther in Gen. 47. allow this ceremony of kneeling.   

CHAP. VII. Our Ceremonies are commendable for their ancient and profitable use.  
OUr Ceremonies (now questioned) are ancient and of good use: 
Sprint, pag. 170.  as that in ministering the Sacraments, the ministers should wear a white linen garment. Zanchius de Redempt. cap. 16. fol. 445. who citeth S. Hierom contra Pelag. lib. 1. See before, chap. 6. See also our 30 Canon, that in baptism they should sign the baptised with the sign of the Cross, 
Beza epist. 8. fol. 75.  which signing Beza saith is vetustissima; and so for kneeling at the Communion, that it hath a show of godliness and Christian reverence, and was used cum fructu. Beza epist. 8. fol. 100  
The rites and ceremonies of Rome were not all of one suit: 
Burges 418.  Those of her virginity had some use, though after her fornication prostituted to abuse: others were originally begotten of her body polluted, and so some are in themselves, and in the simplest use of them, unlawful; as the images of the Godhead, half-communions, etc. others such as in themselves were (sometimes) lawfully used, as of indifferent nature: and such are ours now in question, as Beza confesseth, epist. 8. Where Sin and Ceremony are inseparably woven together, we must separate from both, even from the ceremony for the sin's sake, and break the vessel that cannot be cleansed; but in accessary pollution separable, cleanse away the pollution, and preserve the vessel. So the ancient ceremonies which were pure among the Fathers, but by tract of time gathered pollution among the Papists, may yet by washing and cleansing be restored to their ancient sweetness, and used without sin.  
The ancient Fathers and Churches had always some universal ceremonies, 
Dr. Burges pag. 102. & seq.  which were not appointed in Scripture (as the feasts of Christ's Nativity, Resurrection, Ascension, Pentecost, etc.) Zanchius Tract. de Sacra scriptura, pag. 279. And these customs were universal through the whole Church (though there was for a time some difference in the time, yet none in the fitness of the things) and these have continued to this day: if some pollution have bespotted them, shall we not cleanse it away, and frame ourselves to the ancient custom? Is the custom of the whole Church despicable? of which S. Paul saith (1. Cor. 11.16.) We have no such custom, neither the Churches of God. And again, Came the Gospel from you? or came it to you alone? Who is he that dares thus to censure the universal militant Church? Augustine (epist. 118.) saith, Insolentissimae insaniae est, existimare non rectè fieri, quod ab universa Ecclesia fit: and he saith (ibidem) that universal observations not being written in Scripture, must be understood to be commanded and ordained by general Counsels, or else to come from the Apostles. Surely we hold it an honour to our Church, 
Burges 458.  that we are come as near the Primitive Church, as we well could. So saith Bishop Jewel, Defence of the Apology, pag. 27, 28. And in the Preface before our book of Common prayer, is this Profession, You here have an order for prayer (as touching the reading of the holy Scriptures) much agreeable to the mind and purpose of the old Fathers. And of Ceremonies, (ibid.) If some be offended, for that some of the old Ceremonies are retained still: if they consider, that without some Ceremonies it is not possible to keep any order, or quiet discipline in the Church, they shall easily perceive just cause to reform their judgement: and if they think much that any of the old remain, and would rather have all devised new; then such men granting some Ceremonies convenient to be had, surely where the old may be well used, there they cannot reasonably reprove the old only for their age, without bewraying their own folly: for in such a case, they ought rather to have reverence unto them for their antiquity, if they will declare themselves more studious of unity and concord then of innovations and new fangleness: which (as much as may be with true setting forth of Christ's religion) is always to be eschewed.  
The writers against our ceremonies, cannot deny that the Fathers practised them: but they did it (say they) without examining their lawfulness or unlawfulness, as men busied in those hard times of persecution about more substantial matters of religion, and not having time and leisure to look into these inferior things. 
See Burges pag. 383, 384 & 627.  Thus the nameless replier (upon Bishop Mortons' Defence, cap. 3. sect. 29.) shifts and shuffles off the ancient Fathers. But 1. This is a poor evasion, and abusing of the Fathers; as if they said, The whole Church of Christ, even in the days of most pure zeal and frequent martyrdom, was so wholly slack or blind, that they continued by joint consent, in the use of unlawful observations, without searching or knowing whether they were lawful or not. 2. It is a vain evasion, because still in the better and calmer times of the Church, (when there was leisure and time enough to examine them) the same Ceremonies continued constantly, and generally practised. 3. It is a confession plain enough, that the ancient Fathers are in this point fully against them. And as they elude the Fathers, so also the late Protestant Divines. When we allege Luther, Calvine, Melancthon, Beza, Bucer, Martyr, Zanchius, and such other zealous champions as God raised up against the purple harlot; or the blessed Martyrs of our own nation (Ridley, Cranmer, Hooper, Latimer, etc.) who gave their lives in opposition to Antichrist, and were the men that gave entertainment to these very Ceremonies: 
Burges 387.  Their answer is, Either their meaning is mistaken; or else, They shown themselves to be but men (as if the Non-conformists were more than men;) or, There is variety in some of them touching this point; or, Sometime they waver in their words; or, forsooth, Some of them wrote in the dawning of the day: Others lived in England, as Bucer, Martyr; Chemnitius was a Lutheran, Zanchius of a timorous disposition; or, They were not well informed: and such other gear: Whereby all men may see that these grave Divines were not of their judgement. But they had rather cast dirt in the faces of the Lords worthies, then confess any mistaking in themselves.  
So that to dissuade these indifferent things, as unlawful, pernicious, or evil, is bitterly to tax, disgrace, and condemn all the ancient Churches primitive, and the grave Fathers thereof, yea the universal Church of Christ not only in those times, but in the aftertimes, and all the reformed Churches in these last times; and to appropriate all true knowledge, sincerity, and godliness only to the Non-conformists of this only age and country.   

CHAP. VIII. Our Ceremonies imposed by lawful authority, may not be omitted without sin.  
THe former objections being answered, and our Ceremonies cleared to be lawful both by the late judicious Divines, and also by the Fathers and customs of the ancient Church; Behold now the Necessity of Subjection to them, being imposed by Lawful authority. For things in themselves indifferent do in a sort alter their nature, when by lawful authority they be commanded or forbidden: for then, being commanded, they may not be omitted; & being forbidden, they may not be done. Beza epist. 24. fol. 142, 143. numero 6, 7. So saith also our 30 Canon, in the end.  
B. Morton showeth, that although Ceremonies be humane in hypothesi (in particular choice of some rather then of other) yet they are Divine in thesi (by the general appointment or permission of God, saying, Let all things be done decently, and in order, & to edifying, 1. Cor. 14.40, 26.) B. Mortons' general Defence, c. 1. sect. 22. And Mr. Cartwright saith, of lawful ordinances, that God commandeth them by the Church. And we are so fare bound in Conscience to obey them, as that we cannot neglect them without sin, saith Beza, ep. 24. So teacheth also Calvine, Bullinger, Melancthon, Zanchius, Vrsinus, alleged by Dr. Burges, Answer p. 276. Yea (saith Beza) whosoever in the Church of God (be they few or many) do pertinaciously and tumultuously oppose themselves against the ministers of the Consistory, and will not obey them in things not contrary to the word of God, they are of all men most justly to be accounted and censured as manifest enemies to the Church, whose public peace they trouble. Beza, epist. 24. pag. 149. Therefore Dr. Burges saith, (pag. 230.) What Church is there, that doth not punish the disturbers of her public peace more severely, than some other sins, which in their own natures simply considered are unto God more offensive? For what is this but an enervation or dissolution of good laws and government? Therefore let no such man complain of the magistrates severity, when the fault is in himself. Crudelem medicum intemperans ager facit. And let no man pretend Offence either of the people, or of his own person, for altering his judgement and courses.  
For, 
Of offence.  1. All the offence that people take, grew from the error and indiscretion of some preachers declaiming so earnestly against our Ceremonies: which offence the preachers again may take away or prevent, if they will be as earnest and diligent to inform their people's Conscience aright, about the purpose, use, and end of our Ceremonies, as they have been to lead them into error and mislike of them, as Beza saith, epist. 12. pag. 99  
The people also, which have been led by the reverence they bore to their pastors, to embrace whatsoever they taught, without examination, I wish them (with the Bereans, Acts 17.11.) to search the Scriptures whether those things be so, and to prove all things, and hold fast that which is good, 1. Thes. 5.21. Ordinary men in eating an apple, will cut out the rotten, the worm, and the core, and eat the good only; and spying a spider, or any filth in a glass of wine, will take it out, and not swallow down all together without discretion. When we see a heap of gold-filings mingled with dust, let us cull out the gold, and leave the dust; and neither think all is gold, nor all dust, nor scorn the gold because of the dust mixed with it, nor esteem the dust because of the gold, but separate them with good discretion. Learning, zeal, & painfulness, is gold in the preachers; embrace it: but if any dust of erroneous opinions be mixed with it, take not that for gold also. Oves estis, sed rationales (saith Saint chrysostom) You say you are sheep, and must be guided by your shepherds: yet you are sheep endued with reason, and may perceive when they drive you into bogs or briers. Preachers (yea Saint Paul himself, 1. Cor. 13.12.) see through a glass darkly, and know but in part: and neither they nor you must think too highly of them, but soberly, according as God hath given to every man his different measure, Rom. 12.3, 6.  
2. We must know also that the Scriptures which teach us not to offend our brethren (as 1. Cor. 8.9, 12, 13. and 10.28. and Rom. 14.15, 16, 21.) do speak of things in our own power, to do, or not to do; and not of things commanded by the Magistrate, whom we must obey both for fear of punishment, and also for Conscience sake, Rom. 13.4, 5. And thus Dr. Saravia resolves; Scandal of the weak cannot take place against a public law, to which subjects must submit. Saravia Defence. diverse. grad. ministr. cap. 25. fol. 581. If it be a fault, it is certainly a lesser fault to offend some ignorant people, then to offend the governor's: for that is only against Charity, this against Charity and Duty, or Justice; an exemplary disobedience tending to the dissolution of government.  
3. When we perform obedience to magistracy commanding things in their own nature indifferent, no man ought to take offence at us: if he do, the sin is his, and not ours. It is Scandalum acceptum, non datum; and he must be better taught. See for this two notable discourses of Ceremonies or traditions and scandal, in Zanchius, tomo 8. pag. 814. & seq. edit. Samoneti, 1605.  
This necessity of subjection, our judicious exiles and martyrs in Queen Mary's time, did very well know, practice, and persuade; testifying thereby also their good opinion of our Church service and ceremonies. Cranmer protested (if the Queen would give him leave) that he with Peter Martyr and four or five others would prove our Common prayers, Sacraments, and Ceremonies, lately set forth by King Edward 6. to be more pure and according to God's word, than any that had been in England these thousand years before. Acts and Mon. fol. 1465. Bishop Ridley and Grindall judged that nothing could be disproved in them by the word of God. Acts and Mon. Dr. Taylor said, no Christian conscience could be offended with any thing therein. Acts and Mon. fol. 1521.  
At Frankford, when some exiles disliked them, other most reverend persons stood strongly for them, as Thomas Leaver, John Jewel, John Mullins, John Parkhurst, Laurence Humphrey, James Pilkington, Alexander Nowell, James Haddon, Edwin Sands, Edmund Grindall, etc. all worthy men, Bishops, Deans, Doctors, or Martyrs afterwards: sealing the truth they held, with danger, exile, and loss of their lives. See the discourse of the troubles at Frankford, fol. 16.23, 19 Their diversity of opinions caused them also to seek the judgements of other Churches and teachers, as Calvine, Beza, Bullinger, fol. 25, 199. Also Robert Horn, Thomas Leaver, John Mullins, Thomas Bentham, William Cole, John Parkhurst, Laurence Humphrey, etc. were fully determined to use no other order or ceremonies then those aforesaid of King Edward. Discourse. fol. 16, 223. And James Haddon, Edwin Sands, Edmund Grindall, Christopher Goodman, confidently brought the same rites into the English Church there, fol. 22, 23. They also at Frankford wrote unto the like Exiles at Zurick, persuading them to stand to the death for defence of the same Ceremonies: and Mr. Fox was one of the 17. that subscribed to the letter.  
Add unto these, those other worthies, that in more peaceable times stuck at our Ceremonies for a time: yet in time, upon better consideration, conformed themselves, and used them. Bishop Hooper preached and wrote earnestly against them, chief against Episcopal garments and Surplesses, and was imprisoned for it, for a season: but his reasons were answered, and himself persuaded by Bucer, Martyr, and Calvine, to conform: so that afterwards he did wear the ornaments, and preached before the King in the Bishop's robes. Calvin. epist. 120. fol. 217. Bucer, Script. Anglican. fol. 705. de re vestiar. Hooper. Pet. Mart. loc. come. ad finem inter epistolas, fol. 1085. Mr. Greenham protested he would observe them, if they were enjoined him. Mr. Dearing used them. Bishop Jewel, Dr. Whitakers, Dr. Fulk, conformed: so did Dr. Humphrey after long standing out; as also Dr. Raynolds, Dr. Spark, Dr. Chaloner, Dr. Airy, Dr. Chaderton, Mr. Knewstubs; and very studiously persuaded others to do the like: as did also Mr. Sprint, and Dr. Burges, having throughly examined all the reasons pro & contra, and many other godly learned men, too long here to be reckoned. And if any refuse them still, because they think it a disgrace to their persons or ministry to alter their minds and courses, having never yet used them, but rather spoken and preached against them: I wish them to consider well, and follow the examples of these aforenamed worthy men.  
But if these worthies of later times be not sufficient, let us set before our eyes that ancient glorious light of God's Church Saint Augustine, who in his age wrote and published to the world two books of Retractations, wherein he acknowledged and corrected the errors which he had committed in his former books. These books shown that he religiously preferred God's honour and the Churches good before his own credit; and that he laboured both by good report and ill report to bring men to the truth, and sought (with Saint Paul, 1. Cor. 10.33.) not his own profit, but the profit of many, that they might be saved: which turned to the great commendation of his ingenuity and sincerity. And it may teach all men to acknowledge with him, that since the Apostles times, the knowledge of God's ministers comes not unto them by sudden revelation or infusion from God immediately, or all at once; but by succession and degrees, by labour, study, search, conference, and contention with the erroneous. By which means Saint Augustine profited in knowledge more and more to his lives end; as Saint Peter exhorteth all men to do, in his last words of his last chapter of his last epistle. And therefore to profess our profiting in knowledge, aught to be no shame unto us: and to confess our slips or errors even publicly, to reduce men to the knowledge of some necessary truth, shows our charity to them, our piety to God, and the sincerity of our own hearts.  
Lastly, that I may speak generally to all country ministers and other subjects, but chief to the younger & ruder sort, I say, We inferior people may well think our Princes have reasons to do what they do, though we comprehend them not: For we live as it were in low valleys and plains, and see not far about us: but Princes sit as on tops of hills, and see both into former ages, what was done then; and into foreign countries, what is done now, how all things are and have been carried, with the reasons, circumstances, and events of all: assisted also with the advice and judgement of the gravest, wisest, learnedest Divines, and other choicest counsellors of greatest experience: by whose grave counsels, with due respect to former ages, and the present state of neighbour nations, they set down orders fittest for their times and countries: which we country people should not rashly censure, but willingly submit unto, thinking humbly of ourselves, and reverently of their wisdoms. Fare be from us that ridiculous fable (recited by Plutarch in the life of Agis and Cleomenes) of the serpent's tail, that would needs lead the body another while, as if the head had already led it too long: but the tail wanting eyes and brains, led the head and body into dangerous places, and mangled them all to pieces: or that censure of Tully in his book De senectute: To the question, Cedo, quî vestram Rempub. tantam amisistis tam citó? The answer was, Proveniebant Oratores novi, stulti, adolescentuli.  
We should think also seriously of that medical and Political rule, Omnis mutatio periculosa: which S. Augustine applies to Church ceremonies; Where lawful customs are settled (saith he) though some other more profitable perchance might be found out, yet Ipsa mutatio consuetudinis, etiam quae adjuvat utilitate, novitate perturbat. The very change of settled customs, though it help with some commodity, yet will it do hurt with the novity. Which occasioned the Locrine's custom, that whosoever would bring in a new law amongst them, should come and declare it to the assembly, with a halter about his neck; that if it were not approved good for the Commonwealth, he might presently be hanged, for his desire of innovation. To which purpose our late gracious Sovereign King James (in his proclamation prefixed before the book of Common prayer) hath these words, Neither are we ignorant of the inconveniences that do arise in government by admitting innovation in things once settled by mature deliberation; and how necessary it is to use constancy in upholding the public determinations of states: for such is the unquietness and unstedfastness of some dispositions affecting every year new forms of things, as if they should be followed in their unconstancy, would make all actions of States ridiculous and contemptible; whereas the steadfast maintaining of things by good advice established, is the weal of all Commonwealths.  
FINIS.