A DIALOGUE OR CONFERENCE Between Irenaeus and Antimachus, about the rites and Ceremonies of the Church of England:  
By SAMVEL GARDINER, Doctor of Divinity.  Psal. 122. vers. 6. 
O pray for the peace of jerusalem: they shall presper that love thee.  
AT LONDON, Printed by Richard Braddock, for Thomas bushel, and are to be sold at his house, in the Petty Cannons. 1605.   

TO THE RIGHT HONOURABLE, AND MOST REVEREND FATHER IN GOD, RICHARD, BY THE PROVIDENCE OF GOD, LORD Archbishop of Canterbury, Primate of all England, and Metropolitan.  
ALBEIT the ark of Noah, which is the Church of god, be thoroughly pitched within & without, with the Doctrine of the truth, and good and wholesome discipline, and therefore is safe enough against all the waves of wicked doers, and overflowings of ungodliness, the Lord of hosts that is with us, and the God of jacob that is our refuge, sitting at the stern and holding it, and pronouncing this blessing upon it, I will be with you to the end of the world: yet is it subject to the rage of many waters, to sirtes, sands, rocks, Pirates, and to evil minded passengers, that will rather hinder, then help in a storm or danger. The last is not the least, that this bark and pinnace is to fear. For as Epiphanius saith, Omnem inscensorem vehere potest navis praeter fugitiwm, this ship may bear any passenger, better than a fugitive. We divide these into two flocks, as Laban's sheep and goats were divided into two companies, whereof some were black, other some party coloured. Those of the black guard are heretics, in doctrine: those that are of sundry colours, and cannot agree among themselves what they would have, but build with confusion of language, with the builders of Babel, 
Gen, 11 judic, 12  and with the Ephraimites cannot pronounce Shibboleth, are those that in a singularity of opinion, make a defection, whom Augustine noting with his inkhorn, giveth them no milder name than Schismatics. 
August.  Schismaticus es sacrilega discessione, haereticus sacrilego dogmate. Thou art a schismatic (saith he) in thy sacrilegious separation, and an heretic in thy sacrilegious doctrine. 
August.  Augustine sampleth the first sort to a lion, and the second to a Dragon, saying: Tunc leo fuit cùm apeitè saeviebat, modo draco cum occult insidictur: Then he is a Lion, when he openly rageth, and a Dragon, when he privily lieth in wait. Of this had worthy Epiphanius respect, when he suited every singular heresy to a several serpent. A similitude that fell fitly into his purpose: because no asp, viper or venomous creature, scatter such filthy vomit against us, and fasten such venomous teeth upon us, as schismatics and heretics. With the insolent neighbourhood of these two, as with the malignant aspect of two unlucky planets, hath the Church been miserably disquieted a long time. The heretic, like judas, hath always led a band of soldiers after him, and the schismatic hath never been without his disciples and sectaries. Of heretics we have had such swarms at all times, as if hell had emptied itself, and clean degorged her stomach, on the lap of the Church: the sun and the air, that is the clear sun and light of the word, hath been darkened by the smoke of the pit. 
Revel. 9  The blame whereof is to be given to the perverseness of men's minds, that love darkness rather than light, and to grope with the Sodomites, for a wall at noon day, who will be blind with their eyes open, and will not with Eli see the lamp of God burning in the Temple. The number of these without number I shall not, if I might, go about to compute, and comprehend in this narrow room and compass of an Epistle. They most of them were occupied about the person of Christ casting their filthiness against his holiness: either denying the eternal nature of the son of god, or calling into question the truth of his incarnation, or else violating the unity of his person, or else compounding and confounding the distinction of his natures. In his divinity erred, very rankly, these of auntienter time, Noetus, Praxeas, Hermogenes, Sabellius, with whom we consort Berillus and Marcellus, known by the title and name of Patripassiani, or otherwise surnamed Vnionitae, because they would not acknowledge three persons, but only three voices in the mystery of the Trinity. Hereupon Arius, Photinus, Artemon, affirmed that the son had a beginning, and was not everlasting. Again, Euomius and Aetius conceived the son to be unlike his Father: which stumbling block while Ebion, Basilides, Cerinthus, Carpocrates, Paulus Samosatenus, are wary to avoid, they take a great fall, professing the Son of God to be but a mere man. Further, Cerdon, Martion, Manicheus Valentinus imagined him to be but a cipher, fantasy or vain imagination, or to have brought a body from heaven with him, and as Apelles saith, compact and conglutinated of stars, or a body without a soul, as Apollonatius fantasyeth. Which stinking dunghill of rotten heresies is stirred and digged up new, by heretics of this age, especially that roguish opinion of Eutiches, who give to Christ a deified body. Now the Nestorians tread as much awry of the other side, giving two persons to our saviour Christ, teaching that the word is present with Christ by assistance. Thus is Christ's coat, that was without seam, miserably mangled with their circular questions: Neither hath the mystery of iniquity thus ceased, but Satan that cannot put off his nature, by his emissaries and factive instruments, the Papists, the incendiaries of these days, hath kindled hot coals of fire, in the Church, and hath powered such poison into the bosom of it, as it must be a great deal of treacle that must purge is. But we should discharge ourselves of that well enough, if we could be at amity and unity with ourselves, and would fight with our joint forces against Edom, Babylon, Ammon, and Aram, with joab and Abisai, and not strike ourselves with our own quills, as the Baalites lanced themselves, with their own knives. If our kingdom were as strong as the devils, division would soon unjointe, and dissolve it. For if Satan be divided against Satan, how can his kingdom stand, saith our saviour Christ? But this is the carbuncle, botch, and bile of our ecclesiastical body, we dissolve the brotherhood between judah and Israel: 
Zach, 11.14  whereas frater is called quasi ferè alter, we are brethren in evil, divided in jacob, and scattered in Israel, Ecclesiae titulo armantur qui contra ecclesiam dimicant: they are under the banner of the Church, that fight against the Church. It is Chrysostom's observation, that there is engendered in every thing, and proceedeth out of it, that which in time, if it be not looked too, will consume the thing: as out of wood cometh a worm, out of a garment a moathe, out of a green herb a canker, by which the wood is fretted, the garment is hindered, the herb perisheth. This hath too lively an application to the Church. For in Adam's house was a wicked Cain, in the ark of Noah was an accursed Cham, in the family of Abraham was a flouting Ishmael, under the roof of reverend Eli, were two ungracious waggestringes his sons, Ophni and Phineas: in David's court, there was the rebel Absalon: in the the school of Christ, was the traitor judas, in the company of the Deacons was the crew of the Nicolaitans. How the settled state of our church hath been disquieted with home-born cross biters, male contents and wranglers, to whom it is good sport and gamesome, the distraction of the church of Corynthe, some calling themselves Cephistes, 
1. Cor, 1.  some Paulines, othersome Apollonians, styling themselves Brownistes, Barowistes, of the fraternity of the family of love, and taking many such odd titles to themselves, I would we could forget, as we well remember. If the same mould that now covereth some of the authors, and ringleaders of these routs, might have overwhelmed their factions, we would not have so sharpened our pens against them. But because they are belluae multorum capitum, beasts with many heads, and they infect like a bile in a body, like a sink in a city, and they are sparks that set the whole church on fire, we may not forbear them. For they have done more hurt already, than any can divine, and like they are to do more, if their arguments be not in time answered with a surjoinder, taken from the magistrates scabbard, that may choke their lives, and put them to a non plus. For the open persecutor, is not so nefarious as the preposterous zealous professor. Of which I must tell, what a holy father saith, Venit persecutor, & non fregit crura Christi: venit Donatus, & dirupit ecclesiam christi, integrum corpus christi manet, inter manus persecutorum. The persecutor came, and did not break the legs of Christ: but in came Donatus, and broke the Church of Christ; the body of Christ remained whole, between the hands of his persecutors. The due regard hereof dealeth with us, to pray incessantly for the peace of jerusalem, and to ensue it (all we may) with contention of sides, intention of minds, inventions of arguments: wherein, when we have done our uttermost endeavour, we shall never do enough. For be we more watchful than Argus, we shall still find more to do. And here I may not let pass the desciplinarians of our days, who in such nice differences between us will not be tractable: for whose sake only I penned this treatise, in a love unfeigned towards them, as I desire to live, as reverencing many of their persons, and honouring their religion, tendering their zeal, but wishing it were seasoned with more knowledge. Herein the Papists and they are as jonathans' arrows, beyond and short the mark. I would we were all of us middling in the kings high way, without turning aside to any of these by-ways, of the left hand, or the right. These labours I present to your Grace's good learning, and liking, to commend them to the press, or utterly suppress them, as it pleaseth your Lordship. For to whom should I give them, rather than to the Father of our Church, that stand no doubt most Fatherly affected towards us, and maintaineth the divinity that is here handled? I have also twice tasted of the loving inclination of your nature: and therefore these pains, as the ability of the whole man, are consecrated to your Grace. The Almighty god give you to see many days in honour, to the honour of his great name, and to the enlargement of the Church's tranquillity, so many years now (blessed be his Majesty) continued among us.  
Your Graces in all duty, SAMVEL GARDINER.   

To the learned brethren of the Ministry, discontented with the government of the Church of England, and to all of that side, Grace and peace.  
I Take god to witness, whom I serve in my soul, that in all singleness of mind, in a tender regard of the peace of the Church, and the welfare of you all, I have addressed myself to this treatise: his great name in my devotions being first invocated, that it would please him to sanctify these studies, and to give me the tongue of the wise, and the pen of the ready writer, to put forth things in season to the strengthening of the weak, to the encouragement of the forward, to the instigation of the backward, and the conviction of the obstinate. In the unquestionable assurance whereof, I speak now unto you, (my certificate being the cheerfulness he hath given me, all the while I was in hand with the following discourse:) and am so zealous in the cause: the fire of his spirit, the work of all good motions, kindling the coals of these meditations. So that I take up the saying of the Poet:  
Est deus in nohis agitant calescimus illo. 
ovidius.   
And though I speak but to your ear only, or rather to the air: yet my witnesses are in heaven, with what affections I am trained to this treatise that will bear me record, my scope is to show you: that the odds between you and us are not of that importance to divide and sunder you from us: but that seeing grave and godly authority will not that we should come to you, that you for order and godly authority sake would apply yourselves to us. That by our joint conformity we might all proceed in the common cause of Religion, and lead the people in the right way, of the knowledge of Christ crucified: as the Israelites led David to Hebron, with a simple and perfect heart. That thereby we might be built like jerusalem that is a city that is at unity with itself, 
Ezech. 37.  and as the Angles of the mercy seat, that turns face to face: and not thus to be tied back to back, as Sampsons' foxes that made nothing but spoil and waste where they went: or to be as a disordered or confused army of such several behaviour: one part joining, another dividing companies: Some standing still, other some running away. Read with judgement without prejudice, and let me have but love for love again, and I desire no more. And so much I do deserve: wherefore if thou be'st wanting therein, thou dost me more wrong, & the blame is only thine. Reason would that none should be so wedded to his will: but that he should change it, when better reason moveth. Farewell.   


A Dialogue or conference, between Jrenaeus and Antimachus, about the rites and Ceremonies of the Church of England.  IRENAEUS. 
Well met my good friend Antimachus, how do you, you look somewhat sadly, what is the matter?  Antimachus. 
I am sad indeed, because I may not use the liberty of my conscience, and because for conscience sake only, I am deprived of my living.  Irenaeus. 
Indeed if it be so, you have cause to be sad. But I marvel it should be so in this Realm of England, where the gospel is freely preached by public authority, and the preachers thereof are so countenanced, by the king and state. I fear you are not conformable to the discipline of the Church: and so have offended the law in that case, for which you are so censured.  Antimachus. 
True, this is the only argument of my trouble.  Irenaeus. 
And why may not you with a good conscience, digest the orders of the Church, as well as others, that are grave, and learned and are not to be touched with Popery, for order and peace sake.  Antimachus. 
I have many reasons why indeed and in conscience I can not.  Iren: 
I pray let us hear them.  Antimachus: 
It is to no purpose to tell them you: for they will not move you: for you will be an absolute formalist, when I have said what I can, and you can conceive what they are.  Iren. 
Though I conceive most of them, yet I would gladly hear them all, and confer with you about them, and if your reasons be better than mine, I shall promise you to turn copy and to be of your mind, requiring the like condition at your hands, if in disputation I shall vanquish you: And this is an equal course of both sides, which no scholar should refuse, and we have both of us been scholars in in our time.  Antimachus. 
I know enough in these matters already, and they are without disputation or question.  Irenaeus. 
I would not have any that beareth the name of a scholar to say so. There is none so learned, but by reading and conference he may add more to his learning. It was Solon's saying, one of the Sages of Greece, senesco semper multa addiscens. And Marcus Antonius, the Emperor, only to learn something from his mouth, often went to visit Sextius the philosopher, at his house, saying: Pulchrum senescenti discere, It is commendable in an old man to learn. And Saluius julianus, a worthy lawyer, was wont to say, though he had one foot in the grave, that he would still learn. Yea, he that is most learned, may learn of another, as Moses did of lethro.  Antimachus. 
Well, I am content. Let us then walk, and talk together.  Irenaeus 
But will you then yield, if you have the weaker side, and subscribe to the orders of the Church?  Antimachus. 
I will. And you again will reverse your present mind, and concur in judgement with me, if I snall persuade my cause by better reason.  Irenaeus. 
Else it were no bargain: I will with all my heart.  Antimachus. 
Then begin when you will.  Irenaeus. 
But let us begin with prayer, and so we shall speed the better.  Antimachus. 
It is well said, I like that well, conceive you the prayer, and I shall join with you.  Irenaeus. 
O Lord thou hast given us thy holy word, as a lantern to our feet, and a light unto our paths: illuminate our understanding, thou that art the father of lights, with the light of thy spirit: and let the sun beams of thy holy word shine upon our hearts: that the eye of our inward man may be opened, and we may see the truth, and follow it in love, and with one mind glorify thy name, and seek the peace and tranquillity of the Church, and the common salvation. Amen.  Antimachus. 
Amen.  Irenaeus. 
Well then Antimachus, that we may have some ground to stand on, what are the points that you stand upon, that you do mislike?  Antimachus. 
I differ chief from you in two points: namely in the garments of the ministers, and especially in the surplice: but most of all in the cross in baptism.  Irenaeus. 
Why in the garments?  Antimachus. 
1. First, because this distinction of garments that are enjoined us, do properly appertain to the priesthood of Aaron: which is now out of date, and is not to be reversed, answer me to that.  Irenaeus. 
That is a knot easy to be undone, and I thus answer you. In the law and priesthood of Aaron, there were sacraments, by which it pleased God to consign his promises of Christ, that was to come, all which I acknowledge to be repealed, and that we are to believe that Christ is given, and is not now to be given, and, other new signs and charters of his promises, in the room of the old, being ordained under the gospel, by the Lord himself, which are bread and wine, we are not to bring into use again, the old seals and marks. But yet notwithstanding, there were there some actions, that were of that nature, as they could not kindly be called sacraments, for they served for decency, and order, and some apt use, which as having good congruity with the light of nature, and somewhat appertaining to our good, I am of the mind, that they may be revived and retained; who doth not know, that the Apostles for the peace and fellowship of the faithful, did give in commandment to the Church, that they should abstain from things, offered to Idols, and from blood, and that is strangled: which questionless, were provisoes in the law, belonging to the priesthood of Aaron, if we will generally respect what that law delivered. Tithes also are in use, in most churches, which we shall not find mentioned in the new Testament, which we doubt not to be due by the law of god now▪ it being as free for any Christian magistrate, to deduct civil laws from the jewish policy, as for the Romans, to borrow from the Athenians, and some cities of Germany, from the Venetians, certain of their ordinances, Moses was the captain lawgiver, with whom Theseus, Romulus, Minos, Numa, Solon, are no way to be compared. We also give instance of Psalms and Hymns, which take not I suppose any authority from the law of the gospel, but they have very good foundation, in the old charter. Moreover, Ambrose expounding the fourteenth chapter and 26. verse of the first epistle to the Corinthians, plainly saith, that the manner of prophesying, there delivered by Paul, was borrowed from the synagogues, and brought into our churches. We have also festival days, in remembrance of the birth, death, resurrection, ascension of our Saviour Christ▪ Shall we abolish all these, because they have so nigh neighbourhood, and cognation with the old legal, and levitical ceremonies?  Antimachus. 
You have here opened a gap, to many superstitions, as to holy water, perfumes, and infinite such trinkets.  Irenaeus. 
Not so, for we reply further, that there is a mean and moderation to be holden, in the entertaining of primitive ceremonies, that the church be not aggravated or surcharged, with these things: and that we are not to give any religion unto them, as there was to holy water, incense and such things. Again, we warn Christians to be cautelous, that they endanger not their Christian liberty, that albeit some ancienter ceremonies, be restored, yet they be not so received, as necessary to salvation. But so to tolerate and use them, as when it shall seem good by higher powers, they may as superfluous or little profitable, grow out of use, as it may well be done in these garments, when it shall please our commanders. In the mean while, let us be contented, and embrace the sweet peace and welfare offered us, under such gentle favourable, and honest conditions. The learned brethren in the days of Queen Marie, would have embraced with both arms, such a consideration as this for the purchase of their lives and liberty.  Antimachus. 
It is to purpose that you say, but I assault you with a new argument, thus. These garments that are enjoined us, are relics of Rome, and old Popish trash: wherefore, as we have renounced the Pope and his religion, we ought to have no thing to do with his relics of superstition.  Irenaeus. 
You shall never prove, that this different habit, of the ministers, that you can not like, was first founded by the Pope. I am sure that the Egyptians in the sacrifices of Isis long before ever there was a Pope, were clothed with white garments, as the Poet Ovid testifieth, saying;  
Nunc dea linigera colitur celeberrima turba.  
The goddess great, by every wight, 
Ouidlus.   
Is now adored with garments white.  
And we find in the stories of the Church, that john the Apostle ware at Ephesus a pontifical breast plate. And the Deacon Pontius witnesseth of Cyprian the Martyr, that when he was to die, he gave his surplice to the Deacons, and stood in linen robes. Hierome showeth, that there was an uniform habit of ministers in ministration and service of religion? 
Hieron. li. 13. in 44. Ezech.  and a diftering attire for the use of common life. This uniform habit which was used in the religion of god, by the Bishop, priest, and Deacon, was the white vesture as the same father elsewhere teacheth, 
Hieron. li. 1. adverse. pelag. lib. 1. cap. 9  saying: Is it any enmity to god, if I wear a white garment, that is comely? If the Bishop, priest, or Deacon, and the rest of Ecclesiastical rank, come to administer the usual sacrifice in a white vesture, are they therefore hereby God's adversaries? Now that it was the received use of those times, wherein that holy father Hierom lived, to put on white garments, in the execution of divine service, and in the celebration of the blessed sacraments, the counsel of Carthage maketh proof, at which were present, two hundred and fourteen Bishops, among whom was Augustine. The testimony of that Counsel is this Diaconus tempore oblationis tantum vel lectionis alba induitur. 
Concil. Carthage Canon 46.  The Deacon only in the time of oblation or reading, is clothed in white raiment. chrysostom, also maketh mention, of the white garments of the ministers of the church. Ancient writers do report, that the Christians when they were converted to Christ, changed their habit, & in stead of their gown, took a cloak: for which when they were flouted by the heathens, Tertullian wrote a learned treatise of the cloak. And we may not be ignorant, that to such as were entered the church by baptism, an Albe or white garment was delivered. Wherefore hence it is a clear case, that before the pope's usurped tyranny had beginning, there were no few differences of garments in the church. But to yield you so much for further conference sake, that the Pope was the Patron of these garments: your consequence will not hold, that therefore they are to be absolutely refused. For to restrain us from every thing that the Pope useth, is to nip the neck of the Church with too strait a yoke, and to lay too great a burden of bondage upon it. Truly our forefathers in a good discretion could appropriate the temples of Idols unto religious uses, and to the true service and worship of god, and divert such revenues as had been formerly devoted to vild uses, as to the imaginary gods of the gentiles, to theatrical pastimes, to their vestal virgins: to the maintenance of Church ministers. Whereas before they served not only Antichrist, but the devil. The Poets did dedicate the fruits of their wits, their verses, and pamphlets to their several Muses and Gods, yet holy writers, where they have found any good stuff, in them worthy of their use, they have been bold to make benefit of them, wherein they have the Apostle Paul their example, who brought three quotations of poets, as of Menander, Aratus, Epimenides, into the body of the Bible. Who doth not also know that wine was consecrated to Bacchus, bread to Ceres, water to Neptune, oil to Minerva, learning to Mercury, Music to the Muses or Apollo, and many other such things ye may read in Tertullian his treatise, De corona militis, where he dealeth with this subject matter: all which we make no bones to use, as well in sacred as profane uses, albeit they had been dedicated to Idols or devils?  Antimachus. 
You have set a good die upon a course cloth. This fashion and form of ministers attire, is but an human invention: is it any more?  Irenaeus. 
It is. For the linuen garment and vestments of the church, have very nigh resemblance of Aaron's Ephod, and his other pontifical induments ordained by god. The linen garment was after that a symbol of a professor of religion, 
1. Sam. 2. 2. Sam. 6.  as samuel's linen coat was to him, and as David's linen Ephod was, wherewith he was girded when he danced before the Ark. And the robes of our Bishops are taken up in imitation of the high priests robes, enjoined at the appointment of God by Moses. But let it be an human invention, because it pleaseth you to think no better of it. Are you in that mind, that all human inventions, are to be thrown out of the church? If you think so, then must we alter the time of our Communions, it being at supper, and first of all celebrated by Christ at night, and human wisdom hath lawfully enough dispensed with the time, 
Act. 4.37.  and translated it to the morning. So that received order of the primitive church, that the price of such things, that were sold, should be laid at the Apostles feet, was merely man's ordination and constitution: wherefore you may aswell stomach that, and except against it.  Antimachus. 
But I pray you what use is there of them, that you please to plead so for them?  Irenaeus. 
Truly, much every way. For they are not without good and proper signification. 1. For the linen garment in divine service is more commendable than that which is of wool, because it is a symbol and sign of innocency and purity: wherefore it is said in the Revelation, of the saints, that they shall be clothed with long white robes.  Antimachus. 
Our sacred profession signifieth so much, let us therefore sample it, not signify that purity.  Irenaeus. 
You may tell Paul so much, when he decreed among the Corinthians, 
1. Co. 11.5.  that the woman should have her head covered and the man should be bareheaded, and standeth only upon the signification of it. You may herein say unto him, let the man show himself his wives head, and let the woman's behaviour declare that she is subject to her husband, and let them not by dumb signs demonstrate it. But the Apostles wisdom thought it behoveful, that both by sayings and signs they should be lessoned in their duties.  Antimachus. 
Is there no other use of the garments but this?  Irenaeus. 
Pithagor as giveth me this use beside, that the linen garment putteth me mind of my first estate, before sin came into the world, that I should labour what I might to recover that again: as the  weed doth set before mine eyes, the miseries of this present life, of sin, of death, the wages of sin due unto us all, by the fall of Adam. For you cannot have a garment of  without the death or injury offered to the beasts that give them, for which cause (as Pythagor as saith)  was an abomination in a garment: but line and flax whereof the linen garment is made, because it groweth out of the earth without wrong done to the life of that is had.  Antimachus. 
Can you yet make more meaning hereof?  Irenaeus. 
3. Further the linen garment is the mark of my high calling, 
Mal. 3.1.  of the dignity of my place and person. For the ministers are called the Angels and messengers of the Lord of hosts: and Angels almost always appeared to men clothed in white garments. Why should we therefore come with such shredding knives, to pair the church of her lawful liberty in the garments that it useth, and enjoineth, placing no religion therein, and being so spare of ceremonies as it is? Jerome in his second book against jovinian, inhibiteth this white attire to Monks, because it was so triumphant and stately, as it was ever so in account among the very heathens. Wherefore their magistrates were called Candidati, because they came into the senate of Rome, in white robes: Afterward, there were those that were thus clothed, that were called Candidati Caesaris, who were Caesar's Secretaries, and read the Emperor's letters openly in the Counsel house. In those times none might wear such a garment, but great men, such as were called albae gallinae filii, men of great fortunes, and excelling in authority. Now then because we have obtained so high a name, as to be the Lords Angels, and Ambassadors, let us be thus appareled like men of our degree. Achab and jehosophat went in royal robes. And religious Queen Ester was appareled according to her estate. 
2. Ring. 22. 2. Chr. 18. Esth. 2, Esth 8. Dan. 5. Act. 12.  And her good uncle Mordechai, was arrayed like an honourable man. So was Daniel, when he was advanced, suit accordingly. So was Herod. A long gown is fitting a counsellor, a short vesture is for a day labourer or vulgar lay person, and the white ornament hath best correspondency with the ministers office, of such dignity and pre-eminency.  Antimachus. 
But in my mind the eyes of the people, that are wholly fixed upon such objects, draw away their minds from better thoughts. For as children delight more in the pictures, that are in their books, then in their lessons: so the people, to feed their fancies, do more regard such apparel, than the preaching of him that weareth it.  Irenaeus. 
It will not be so if the outward ornaments of the church be but such, as commonly have been used, especially if they be plain as the surplice, rotchet, and the habit of our ministers and Bishop is. For the use, and plainness of them prevent and take away all manner of admiration. I would also think it more likely, that the people, whilst in wonder they behold such things, would fall into further and deeper meditations of divine matters.  Antimachus. 
How happeneth it, seeing there is such multiplicity of good use in these garments, that many other reformed churches entertain them not?  Irenaeus. 
Non est eadem ratio urbis & orbis. laws may differ according to the nature and condition of the place. For other manners agree with other men, other meats delight other stomachs, other air is more fit for other natures, and so may other laws be for other countries. But it is needful that one state should be under one discipline. 
lib. 10.  It is Curtius his saying, Eiusdem juris esse debent, qui sub eodem rege victurisunt. They ought to be under one law, that are under one Prince. For division in laws, maketh a division, and partition in the Kingdom. For as a painter, though he be never so cunning a workman, and shadoweth his work with never such lively and orient colours, to make two boards seem one; yet if those boards be not better glued together, they will be seen to be two: so, that the church or common wealth may be one, the people must be coadunated or coanimated in one; or else a rapture in the frame of government, 
Delegib. lib. 6.  will very soon appear. It is equality that conjoineth friendship, and is the mother of friendship, as Plato saith. And inequality as Aristotle saith, is the foundation and ground of suspicion. 
Polit. lib. 5 cap. 1. & 2.  Now there is no equality in this, that some should be square, and others round: some white, some black. But hereof we will entreat more afterward.  Antimachus. 
But might we not have an absolute discipline and government for the Church, though there were no cannons for apparel; but every one were left to his own choice therein?  Irenaeus. 
Though there were no Proviso in this case, yet reason should persuade us that we should, as in other things, be uniform in apparel. Gratian doth advise us to suit ourselves in our habit, to those among whom we do converse: plainly saying, that he that doth otherwise, is either superstitious, or humorous. The glossary propoundeth us this rule to observe, that in the form of our apparel, we would apply ourselves to the custom of the place wherein we live. 
Aug. de doctr. Christiana lib. 3.  To him consent Panoruntanus, Benedictus, Caprea, Baldus, Thomas jerom, who commendeth Nepotian for observing this rule. And it is Augustine's direction in his volume of Christian learning, that we divide not ourselves in these transitory things, from the unity of the church, and from the use of the times, and places where we live. And Ambrose holdeth it very decent, and becoming our duty, to accommodate ourselves to the customs of the countries where we converse, if we would not be offensive to any, or have any offensive to us. In old time at Rome, and afterward at Constantinople, there were exercises and games of running kept, which continued to the time of Phocas the Emperor, where the actors and cursitors divided themselves by their colours in their suits of apparel, some in green, some in a sadder white. Hereupon there grew partaking among the people, and choosing of sides, and therewithal such envy, emulations, affections, as after they had done their sports, they began to be in earnest, and each part to fight under his colours, that it cost a deal of blood in Egypt, Syria, Greece. Ochosias asked his Legates, whom he had sent to the god of Archaron for oracle, 
2. King. 1.  of what form and habit the man was, that met them: and they answered, he was a hairy man, and was girded about the reins with a leather girdle. Which was a mark of knowledge enough to the king, though they knew not his name: It is Elias the Thisbite saith he. So, as the Prophet was known by his habit, it were well that the Lords ministers might be known by their formal attire. It can not be devised how we should tread awry, in framing ourselves to form of law herein, seeing no religion is reposed in them, and that it is with other extern ceremonies, a mixed matter of indifferrent & middle nature, & may adessevel abbess sine interitu subjects. And as S. Paul saith, Let no man judge you of meat or drink, or in respect of an holy day, or of the new moon, or of the sabbaoth days: so we may say, let no man judge us of apparel. 
Col. 2.  For as meat, so raiment, commendeth us not to god. The superstition in this ceremony is among the desidious and resty Cloisterers, the mopish monks, to whom it is great religion to be buried in a cowl, or monastichall habit.  Antimachus. 
You have said in the matter of the garments, enough, and I hold them tolerable. But that which stabbeth my conscience, is the cross in Baptism. And that is the hook I can not swallow: 1. because it is a dangerous addition to the institution of the sacrament: 2. there is no warrant in the word of god for it: 3. and no one thing so much as that, hath been superstitiously abused: 4. and there is no use of it.  Irenaeus. 
All your reasons by your leave are lose, and we will prove them so to be. 1. If your first supposal were true, you had said enough. For the vial of the Lords curse is powered upon them, 
Revel. 22.  that shall add, or withdraw from his book, he shall be sure to be blotted out of the book of life, and to have no part in the holy city. Be this formidable presumption therefore far from every Christian: sure we are, it concerneth not our church. For the institution of baptism is performed by us, as Christ commanded, and no otherwise. The form thereof is finished, the sacrament absolved, and the child absolutely Christianized, before it is signed.  
Your second argument, whereby you would conclude it to be unlawful, because the word of God hath not warranted it, is not so warrantable. Our consciences are satisfied in this action, because the word standeth not against us. I doubt not that it is lawful for the chief magistrate, to give laws and Canons for the church or civil state, though they concur not so absolutely with the word of god: so as they no way be repugnant unto it. The Lord hath put the sword into the magistrates hand, and there withal power to ordain what decrees the thinketh good, in points of outward government, so as they cross not or confront his royal laws. Adoniah, joab, Agag and sundry others in the old testament, were cut off by the sword. But where find we this allowed, in the old law? For these statutes deal but with these three kinds of death, hanging, stoning, burning. David decreed four fold restitution of the stolen lamb, and determined beside the felon to the death: wherein two ways he ran before the law, and strained it as it were a scroll of parchment. 1. For neither was the crime capital: 2. neither was the delinquent to make so large a restitution. For the law case was this, If the theft were taken in the hand of the thief, he was to redeliver it. If he had killed it or sold it, he was but to restore four oxen for one, and five sheep for one, now four four-fold are eight, the duplicate of the oxen. Neither is there any exception to be made against David, as of this course were exorbitant from justice, or that he wringed or wronged gods law, it being the prerogative of his place, according to the circumstances of the crime, either to extentd or remit the punishment awarded by god's law. I may yield that you say truth, in your third reason, that nothing hath been so miserably abused, as the most sacred sign of the Cross, and that from the beginning, while some have adored it, and have signed their breast and forehead, with it, as armour of proof, against devils and all mishaps: and we confess that the Christians, as Tertullian saith, at the first, did take the outward sign of the Cross for a supine security for their indemnity. And Gregory of Rome, in his 3 book of Dialogues dareth us a lie, and that a lusty one, as he hath pestered that book with a noisome company of very fabulous and ridiculous things. A jew (saith he) entered by night into the temple of an Idol, there to take his rest, but aghast at the sight of so many evil spirits in that place, he armed himself with the sign of the cross: now when the head devil perceived that a man was come, he dispatched an under devil unto him to examine him, what he was, but when he had seen him he returned and said. I found indeed an empty vessel, but it was sealed, and so left the jew and did him no harm: which while he recounted with himself, he became a Christian. Also we are not ignorant what slaver and blasphemies have been thrown up to heaven, in their adorations and orisons made to the Cross: as when they have chanted in this wise in their churches. O Crux ave spes unica, Hoc passionis tempore, Auge piis justitiam, Ressque dona veniam. All hail o Cross, our only hope in this time of the passion, Increase in the godly righteousness, and give pardon to the guilty. All which words are the very vomit of an Asp. Again, they roar in the congregation thus: Ecce signum cruc is venite adoremus, Behold the rood of the Cross, let us come and worship it. Which is horrible sacrilege. Again, thus they power out the surcharge of their stomachs upon the church's lap: Crucem tuam adoramus Domine resurrectionem tuam sanctam glorificamus. Where, they set the Cross in the higher room, and make the resurrection underling unto it. I dare not stir this devilish dunghill any more, lest I stifle your stomach. The sacrificing shavelings drink down deeply this damnable opinion, and feed upon it as upon a restorative to the enchantment of their souls, that they consecrate and sanctify all things, by the sign of the Cross. Thus we grant, that never poor sign was so tormented, as the cross hath been: they having stretched every joint thereof, upon the rack of their most execrable blasphemies. But what would you evict from hence? that therefore it is utterly unlawful to use the sign of the Cross at all? Then I deny your consecution. For, is the use of a thing to be taken away for the abuse sake, that is cast upon it? then take away the Sun out of the firmament, for that hath been worshipped: take away the Physicians saws and instruments, because many dogleaches with their unskilfulness have abused them, to the spoil of many. Take away all weapons of warfare, and let us go naked into the field against the enemy, because many have taken them up against their country; take away wine and strong drink, because more have perished by that then by the sword. Take away our wits, memory, health, strength, and the whole man, be cause every part, and the whole, is miserably abused by us all, through our sins.  
In your fourth reason you are wide, saying, that there is no use of the sign of the cross. For it is used in a grateful remembrance of Christ, and him crucified: whereby they would testify, that they are not ashamed of the cross of Christ. And that this was the chief consideration in the use of this ceremony, ordained by the church, Augustine in his 8. sermon, de verbis Apostoli showeth. For the Infidels insulted over the Christians, arguing them of folly, for worshipping a crucified redeemer: whom that holy father answereth thus. Cor quidem hahemus, non tamen quale vos habetis: nec pudet nos crucifixi; sed in part ubi signum pudoris est, signum crucis eius habemus. We have a heart, but not such an one, as you have: neither are we ashamed of him that is crucified; but in that part where the sign of shame is, which is the forehead have we the sign of his Cross. 
In Psal. 141  In another place to the same purpose, he saith: Insultet paganus crucifixo Christo, videam ego in frontibus regum crucem Christi. Quod irridet, ibi saluor. Nihil est superbius agro, qui irridet medicamentum suum. Let the Pagan overcrow christ, let me see in the foreheads of kings the cross of christ. That which he mocketh, saveth me, there is nothing prouder than a sick man, which scorneth his medicine. 
Ibidem.  In the same place he speaketh thus: usque adeo de cruce non erubesco, ut non in occulto loco habeam crucem Christi, sed in fronteportem. 
Ibidem.  I am so little ashamed of the cross of Christ, as I bear it not in a secret place, but in my forehead. Finally in the same place he saith: non habeam nudam frontem, tega team crux Domini mei. O let not me have a naked forehead, but let the cross of my Lord cover it.  Antimachus. 
But now that cause is removed, and we are all called Christians, the sign of the cross which came in by that occasion may be removed.  Irenaeus. 
Christ shall be the mark and white, that scorners shall shoot at to the world's end. For julian porphyry, Lucian, have their progeny among us, and david ●●●nounceth him a blessed man, that hath not sit in the chair or ●●omers. And David's noddy that saith there is no god, or Saviour Christ, liveth among us. Wherefore for all this, this ceremony may continue.  Antimachus. 
And why may we not take up some other sign and token, to remember Christ by, in the room of this?  Irenaeus. 
I know none so lively as this: the sign of the cross being so naturally expressed in many of our actions: as Ambrose doth observe: For seafaring men first set up a mast, 
Ambrose serm. 56.  and then spread a sail in form of a cross, by which the sea is broken. And the course and constitution of the heavens, showeth us such a figure, dividing itself into four parts, the East, West, North, South, contained as it were in the four corners of the cross. Also man in his going, when he lifteth up his hand, is the very portaiture of a cross. These be the conceits of Ambrose his wit: which albeit they prove nothing, we should not despise. Princes in their crowns and diadems, have the engraven image of the cross, to which custom we must not impute any superstition: because by that sign they do profess and witness, that they worship and maintain the religion of Christ. For if it be lawful for any Noble man to have the scutcheon and arm● of his ancient house: it is also lawful in the sign of the cross, to profess Christ's religion. Constantine the great did see the sign of the cross in the air, with this title and Inscription added thereunto: Sub hoc signo vi●ces: under this sign thou shalt get the victory. Thus god by miracle would strengthen and confirm him in the truth of his religion, which he had newly entertained.  Antimachus. 
You have given us some authorities for the cross: as from Augustine, Ambrose, Constantine. But then the times were more degenerate and corrupt. But can you give us testimonies, that make for the credit of it, within the compass of three hundred years after christ, and in the plain simplicity of times before the mystery of iniquity did begin to work?  Irenaeus. 
I can and will. What say you to justine Martyr, Cyprian, Origen, 
justinus Martyr ad Orthodox os adquaest n 8.  who speak most clearly, and are of our side in the cause of the cross? I will give you their sayings. Dextra manu in nomine Christi eos consignamus, qui sigillo tall indigent: with the right hand we sign them, in the name of christ, who stand in need of such a seal, saith justine Martyr: And Cyprian twice speaketh luculently enough to the point, 
Cyprianus de unitate ecclesiae.  in this manner. Ozias rex l●prae varietate in front maculatus est, eaparte corporis notatus, offenso Domino, ubi signantur qui Dominum promerentur. King Vzza was smitten with the tokens and spots of leprosy, in his forehead, being dodded in that part of the body, god being displeased, in the which Christians are consigned with whom God is pleased. 
Cyprianus ad Demetrian: Orig. 8. set in diversos Ezech. 9  And writing to Demetrian, he speaketh of the regenerate who shall be consigned by the cross. Origen is as plain, in the case, applying the mark of the letter Tau (of which the Prophet Ezechiel speaketh, with which they were distinguished that were saved, when the Legative destroying Angels dispatched by God had made a great slaughter of others) to the sign of the cross, and indeed making it to be that very sign: quos T tau literaid est cruc is pictura signauerit, whom he signed with the letter T tau, that is the stamp and impression of the cross. Further, if you please to hear Tertullian, he is no cold advocate, and proctor in this point. 
Tertullianus de coronamilit. Lib. 3. adversus Marcionem.  He doubteth not to say, Adla●●cra, monsas, lumina, e●bilia, sedilia, quacunque nos conversatioexercet front crucis signo terimus. And writing against Martion, he maketh the letter T tau, hitherto cited out of Ezechiell, to pretend and prefigure the sign of the Cross, which was afterward to be made in the forehead, when he saith, Litera Tau est species crucis, quam portendebat futuram in frontibus nostris. With these reverend holy men of blessed memory, golden mouthed chrysostom goeth hand in hand, in the behalf of the Cross, speaking thus worthily: 
Chrysost. in 16. mat. Hom. 55.  Quando te cruce signas magna tuam frontem arma siducia, libertate animam munias. When thou signest thyself with the cross, arm thy forehead with cheerfulness, and quiet thy mind, Finally, from them to descend to Basill, a Reverend Father of very good regard, 
Basilius cap. 27. de Sp. S.  he alloweth it for a lawful and laudable custom, the use of the Cross, which was of good age and time, in his time. In a tractate, entitled of the holy ghost, excepting against such that would confront and bear down old customs, in that regard that they had not warrant from the word, and there numbering the many inconveniences that would arise from thence, he maketh this the foremost hurtful consequence in the rank, which showeth his good mind and affection to the cross: Siconsuetudines quae scrip to proditae non sunt tanquam haud multum habentes momenti reiicimus, imprudentes etc. dā●●bimus, quae in evangelio necessaria ad salutem habentur. ●, ut signo crucis eos qui spem collocarunt in christo signemus quis scripto docuit? If we shall cast up such customs that the word toucheth not, as matters of no such quality and consequence, we shall also indiscreetly condemn such things which are also accounted necessary to salvation in the gospel. 1. for who hath charged us by writing that we sign those that put their trust in christ with the sign of the cross? Thus you see how the fathers are for us: so if you will be ruled & led by them, the controversy is ended, & we are good friends  Antimachus. 
But these Fathers flourished in the prime age of the church, and as it were in the infancy and minority of the same. We have all the light they could give us, but we have seen more light since, and therefore I covet to have the cause persuaded, by the later writers. Have you any store of them of your side?  Irenaeus. 
Without wrong done to the learning of any, I dare aver it that we have as deep men for learning & judgement, as any you can name, that this age hath brought forth, that are either patrons of the ceremonies of the Church of England, and particularly of the ceremony of the cross, or else allowers of them, and approovers of the cross, acknowledging the liberty that the church hath, as to cancel them, so to keep them and leave us to this our lawful liberty, no way seeking to abridge us of it.  Antimachus. 
I would hear what they are.  Irenaeus. Peter Martyr, 
whom I reverence as much as any other, in his letter to Bishop Hooper, and in three or four other letters, that are extant, as also in sundry other places of his worthy works, all which I have given thee in this treatise, as occasion did yield, and therefore it shall be needless to repeat his wise sayings. Bucer that mighty learned man, as he easily could digest the established ceremonies of the reformed church in England, in the days of that peerless prince, and another josiah, Edward the sixth; so he thought specially well of the cross, according as it may be lawfully used, and according as we use it, and these are his words. 
Bucer.  Signum hoc non tam quod est vsue in ecclesiis antiquissimi, quam quod est admodum sim●●●x, & praesentis admonitionis crucis Christi, adhiberi nec indecens nec inutile existimo: si adhibeatur modò purè intellectum, & religiose excipiatur, nulla nec superstitione adiuncta, nec elementi sernitute, nec levitate, aut vulgari consuetudine. I do hold it not unseemly, or unprofitable, that the sign of the cross should be used: not so much because it is of that long time and continuance in the church, as that it is of so good use, and tendeth to such good end, as being most simple, and of present admonition, as putting us in mind of the cross of christ: so it be rightly understood and religiously entertained, without any addition of superstition, or servitude of the element, or levity, or common custom. jewel that was the julium Sydus, and the jewel of his time among us, though he distasteth the crowd of ceremonies, which were without measure, 
jewel. in Apolog.  thrown upon the church, and were the surcharge thereof, in Augustine's time, against which that holy Father did except: yet he alloweth all the received ceremonies, now at this present day in use, in the church of England. I will acquaint you with his words. Concerning the multitude of ceremonies of idle and vain nature, we know that Saint Augustine did much complain of them in his time: and therefore we have greatly diminished the number of them, because we know that they were troublesome to good consciences, and too burdensome to the church. Yet we retain and have liking not only of those ceremonies, which we are sure were delivered us from the Apostles: but some others too beside, which we thought might be suffered without hurt to the church of God: because we affected, that all things in the congregation, might according to the will of the Apostle, be done with comeliness and good order. But all such things which we perceived to lean to superstition, or to be of no use, or bald, or toyish, or against the sacred scriptures, or else unmeet for sober & wise people, whereof there is a confused chaos, in the Romish synagogue, all these we have utterly renounced and cast off, because we would not have the worship of god confounded, and cumbered with such follies. Whom would not the even carriage of this so worthy & fine a Bishop move? For my part I will suspect ten thousand men's judgements, that are of your side: before I shall yield to think amiss of that man.  Antimachus. 
But you do tell me but of those of this church of England that applaud and approve your opinions: but do any of the learned men beyond the seas, run with you in that mind?  Irenaeus. 
That worthy man Theodore Beza, though I find him no great friend to the cross: yet he misliketh not, that such churches as retain it, should keep their liberty therein, these being his words in his answer to Frances Baldwin. 
Bezae responsio ad F. Bald.  Scio nonnullos f●blat a crucis adoratione, aliquem signt crucis usum retinuisse: ut antur igitur ipsi sicut par est sua libertate. I know that many make some use of the sign of the cross, taking away all superstition from it: Let such as it is meet use their liberty. In the same place immediately before, the same learned Father saith, Fuerit sane tempus quo fuit aliquis istius signaculi adversiu christi crucifixt contemptores usus: sit etiam diu & libenter à christianis, usurpatus pro externa verae religionis professione. There was a time that there was some use of this sign, against the contemners of christ crucifica: & let it be a long time & willingly taken up of christians, for the outward profession of true religion. 
Heming. in 1. Cap. joh. Zanchius de baptis.  Hemingius in the first chapter upon john saith: Minime improbo signum crucis: I do not disallow of the sign of the cross. Thus you see how we would sausfie you in your mind, every way.  Antimachus. 
Though you have proved the use of the cross out of many authors: yet you show not that it was used in Baptism: I wish you should prove that.  Irenaeus. 
What say you to Tertulliau, who speaking of the sign of the Cross, 
Aduersus Marcionè. lib. 3. De prescript. ad. versus haereticos.  there withal toucheth the sacraments of the church. thus coupling them together: Quae omnia cum in te quoque deprchendantur & signaculum frontium, & ecclesiarum sacramenta. I would also you should well weigh these words of the same father: Sed quae itur a quo intellectus interpretetur corum quae adversus hareses faciunt? A diabolo scilicet, cuius sunt partes interuertendi veritatem, qui ipsas quoque res sacramentorum divinorum in idolorum mysteriis aemulatur. Fing it & ipse quosdam, utique credentes & fideles suos: expiatione peccatorum de lavacro repromit●it, & sic initiat mithrae: signat ille in frontib us milites suos: celebrat & panis oblationem, 
Tertul: de resurrecti. one carnis  & imaginem refurrectionis inducit. I also charge you with this his other saying: Caro abluitur ut anima emaculetur: caro ungitur ut anima consecretur: caro signatur ut & anima muniatur: caro manus impositione adumbratur, ut & anima spiritu illuminetur: caro corpore & sanguine Christi vescitur, ut & anima deo saginetur. But most plain and plausible is this speech of Origen: 
Origen in Psal, 8 Ho●●●. 2. To. ●. 1   ergo non exprobremur ab insipiente, convertamus nos ob omitibus iniquitatibus nostris: ne deprehendens in nobis maculas pecca●orum idest suae voluntatis insignia exprobret & dicat; Ecce hic Christianus dicebatur & signo Christi signabatur in front meas autem voluntates & mea chirographa gerebat in cord. Ecctile qui mih: & meis operibus renuntiavit in baptismo, meis rursum operibus se inseruit, meisque legibus paret. Liberati ergo ab omnibus inquitatibus, stude amus ne in die judicij, huiusmodi oppr●briis inspientes diabols succumbamus. That we may not be upbraided by the devil, let us departed from all our iniquities, least finding in us the spots of sins, that is the badge and ensigns of his will, he thus check and choke us, saying: Behold, this man was called a Christian, and was signed with the sign of Christ in his forehead but my will and handwriting was in his heart: Behold, this man who forsook men, and all my works in baptism, hath again wrapped himself in my works, and obeyed my law. Wherefore, being delivered from all iniquities, let us have a care that in the day of judgement, we be not overcome of the reproachful speeches of this foolish devil.  Antimachus. 
Know you any further regard had in the constitution of this ceremony?  Irenaeus. 
Our forefathers alluded herein to the old custom of the jews, who were commanded to sprinkle the posts of their houses with the blood of the Paschall lamb: now our people, according to this similitude, signed the forehead with the Cross, because the other legal ceremony ceased, and they might not sacrifice after the coming of Christ. This reason Augustin toucheth, in his book De catechizandis rudibus, in the 20. chapter. Christi passio in illo populo figurata est, cùm iussi sunt ovem occidere & manducare, & de sanguine eius postes suos signare, & hoc celebrare omni anno: Cuius passionis & crucis signo in front hody tanquam in post signandus es omnesque Christiani signantur. Christ his passion was figured in that people, when they were commanded to kill the lamb, and eat, and to sign their posts with the blood thereof, and to celebrate that every year: With which sign if his passion & cross, thou art at this day, signed in the forehead as in a post, & so are all christians to be signed. This he further presseth in the very be beginning of the 26, chapter of the same book, saying: utique fignandus est, & ecclesiae more tractandas: He is to be signed and handled according to the order of the Church. Thus are all your former reasons answered, and they fall before the face of better instances as Dagon before the ark.  Antimachus. 
But we should rather bear christ crucified in our hearts then to profess him in this bare and outward sign.  Irenaeus. 
I know that the power and virtue of the cross is not in the external sign, but in the internal faith, which taketh hold of Christ, nailed upon the cross: but it pleaseth god to teach his church by outward signs, God willeth Ezechiell, to take a scrip, 
Ezech. 12,  a staff, shoes like a wayfaring man, in token that he should be a banished man. The same Prophet by two tables which he joineth together, 
Ezech. 37,  foreshoweth that the kingdom of Israel and judah, 
Isay. 20,  shall be consolidated, and become one people. Isaiah by going barefoot, teacheth Egypt and Aethiopia, that so they shall go in their captivity. jeremiah by bearing yokes and fetters, 
jerem. 27,  and sending them to the kings of Edom, Moab, Ammon, Tyrus, Sydon, judah, giveth them a visible and palpable sign of their endurance in Babylon. Helyseus willeth joas king of Israel, 
2 King. 13,  who came to visit him in his sickness, to take up a bow and arrows, thereby prophesying victory over the Assyrians, 
1. King. 11,  unto him. The Prophet Ahiah rent jeroboams new cloak in twelve parts, willing jeroboam to take ten of them in sign of the rent that the Lord had made of the kingdom of Solomon into twelve parts, whereof ten of them should devolve to jeroboam. Christ willeth his disciples to shake off the dust from their feet, 
Math. 10,  taken in that house, where the word of God offered was despised, in testimonial of this presumption. 
Math, 18.  Christ checketh and convinceth the ambition of his disciples, by setting a little child in the midst of them. 
joh. 13.  He washed his disciples feet, by that sign reading them a lecture of humility and charity. 
Acts. 21.  Agabus taking Paul's girdle in hand, said: So shall this man be bound that oweth this girdle. The very heathens used this kind of learning, to teach & advertise by outward signs Scyllurus scytha in Plutarch being at the point of death exhorteth his children to concord in many grave words; but at last, by a sheaf of arrows bound together, which afterward he seveted, he showed the difference between Unity and Division: It is the saying of the Poet Horace;  
Segnius irritant animos demissa per aures,  
Quàm quae sunt oculis subiecta fidelibus, & quae  
Ipse sibi tradit spectator—  
Wherefore Christ instituted the sacrament of his body, that not only the ears might be instructed in the mystery of our redemption, but that all the senses else should be stirred up thereby. The sign of the Cross therefore in the child's forehead is outwardly instructive, as the Cross of Christ is spiritually instructive.  Antim: 
To admit all that you hay said, how shall I satisfy the weaker fort, that will cake offence at my conformity, and forsake my doctrine? This is a very sharp thorn to my sides, and troubleth me very much, whilst I consider what the apostle Paul saith; It is good neither to eat flesh, 
Rom. 14.21  nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or made weak. And the apostle walked so warily this way, as he took this solemn bond of protestation of himself; 
1. Cor. 8.13.  If meat offend my brother, I will eat no flesh while the world standeth, that I may not offend my brother. What say you to this?  Iren: 
This rule of charity the apostle giveth, is of necessary observation. But we must put a difference between those that are weak; first, in a simplicity: secondly, obstinacy. If they be obstinately and wilfully weak; we are not to hang upon their sleeves, or to feed their humours, but to give them over, though they be as hot as a toast against us; for their infirmity prescribeth not the truth. Amicus Plato, amicus Socrates, magis amica veritas. Plato is my friend, and Socrates is my friend, but the truth is the greatest friend of all. Veritas Christia●orum est p●ichri●● Helena Graecorum: Truth among Christians is more 〈…〉 Helen among the Grecians. The Scribes and pharisees were thus previshly and perversely offended against Christ & his disciples, but he weighed it not a rush, but willed his Disciples to shake them off: 
Matth. 15.  Let them alone, they are the blind leaders of the blind. And he advertised them to take heed of the leaven of the pharisees. Neither did he regard the froward and untoward jews; neither the Apostles the elvish company: and we are taught by Saint john, 
2. john.  not to afford so much as the courtesy of our lips, to bid them God speed. What although the whole brood of Papists take offence at us, because we detest their abominable Masses, and damnable idolatries, and object to us these rules of the Apostle? Because we have a Canon to the contrary, That we must not do evil that good may come of it; and the Apostle in the former Lessons only aimeth at offences that arise out of matters indifferent. We regard not what they say; we are tied to none, but to those that are weak in a zealous simplicity, whose sores we are to handle with a soft hand; and to such only did the Apostle apply himself. Otherwise he protested and professed the contrary, That he was no man-pleaser; If I should please men, (saith he) I were not the servant of God. The harvest of offences are so great, and of such contrary course, as I know not what Sickle is able to cut them down. Some are 〈◊〉 the Giant in the second of Samuel that have too many fingers on a hand: 
●. Sam. 21.  Others are like Adonibeze●k in the Book of judges, who had his fingers and toes cut off. 
judg. 1.  Some would cloy the Church with an importable and excessive weight of Ceremonies, and so are offensive in their excess: Others would have them all done away, and offend in the defect; and the vulgar people, whom we seek so to please, are constant in no thing so much, as in inconstancy, as the Moon, the River Euripus, and Protens, that turneth himself into all shapes. Show thou thyself a workman, that need not be ashamed, and divide the word aright; walk with a right foot in the way of thy vocation, by evil report and good report, and stand not thou upon the mercies of men's lips: It is a small thing (saith Saint Paul) for me to be judged of you. Noah goeth for a Preacher of righteousness, though he was flouted of the first world for the structure of the Ark David shall go for a godly wiseman, dancing before the Lord in a linen Ephod, 
1. Pet. 2.5. 2. Sam. 6. Acts 26.  though Michol his wife malepertly befool him for his labour. Paul speaketh nothing but words of sobriety; howsoever Festus mis●termeth them as he please in his partial opinion, and give them to his madness. As the Tailor shapeth not a garment to another man's pleasure, but to the liking of him only for whom he maketh it: so the Preacher is only to regard to please God, whose servant he is, and not to frame himself to every one's fancy. When wrong is done to any in a lower Court, his remedy is, to appeal to a higher: this course are we to take when men's tongues walk thorough our actions, as they please, and their words are as prickings of sword; we make provocation from their sinister censure to the just tribunal seat of Gods most sacred majesty; yet God forbidden but that we should have a special care of such that are weak in conscience, & give them medicine to heal their wounds, and say with the Apostle; Who is weak and I am not weake● Wherefore, it essentially appertaineth to the Ministers office to instruct such; and to travel with them in the way of information, until he hath strengthened them, and set them upon their feet. And if their offence grow from the ceremonies of our Church, they are to be taught the use and nature of them: I. as first, that they are things indifferent, and so consequently lawful with these qualifications; first, that there be no superstition in them: secondly, no just matter of scandal: thirdly, no opinion of merit, or matter of religion reposed in them: four, that the Church be not oppressed with the multitude of them as it was in Augustine's time, 
Epist. 119. ad januarium.  that godly father complaining, That the state of the jews, in comparison of theirs, was easier, and more tolerable: 2. They also are to be taught what force the Laws of the Church are of, to the binding of the consciences. That they are of such quality, as they bind them not; so as we cast no contempt upon them: secondly, give no offence: thirdly, or in an insolent singularity violate them: four, or unjoynt, or dissolu●, the common settled government and peace of the Church: with these cautions first observed, the conscience is not bound. 
Acts 15.29.  As for examples The Apostles gave out a decree, That the Gentiles that were converted unto Christ, should abstain from that which was strangled, from blood, from that which was offered to an Idol: in the which constitution, they aimed at nothing but the peace of the Church. For otherwise there could have been no agreement between the jews and the Gentiles. If a man without breach of the common peace, had eaten of any of those, he had not sinned against his conscience. For otherwise Peter saith; 
Acts 15.10.  Why tempt ye God, to lay a yoke upon the Disciples necks, etc. 
Col. 2.16. Matth. 15.11  And Paul saith; Let no man condemn you in meat and drink. And Christ himself, That which entereth into the mouth defileth not the man. Likewise Paul saith, Whatsoever is sold in the Shambles, 
1. Cor. 10.25.  eat ye, and ask no question: Thus is the use of them, Civil and Politic: So that we have the warrant of a good conscience to conform ourselves unto them. 3. Let the people likewise be informed, that they are appointed for order and decency sake▪ and how needful it is, that this order and comeliness should be kept, according to the straight direction of the Apostle; 
1. Cor. 14.40.  Let all things be done honestly, and by order. The inhibitions of the Law, That no man should sow his ground with mixed seeds: That beasts of diverse kinds, as the ox and the ass should not go together in the plough; 
Levit. 19  that no man should wear a garment of confected substances, as linen and woollen; shoot and drive at the unity and uniformity of the Church of God, and bear down flatly division and confusion. 
Levit. 1.  The parts of the Calf that were to be offered up for an oblation and sacrifice were orderly disposed and bestowed upon the Altar, a pile of wood being first fitly laid, at the commandment of God. joseph in Egypt feasting his brethren, had an especial eye to order, placing them in their ranks at the Table, 
Genes. 43. Luke 9  seating every one according to their age. Christ himself approved this course of order, and as duly practised it, feeding the people miraculously in the wilderness, and placing them by equal Companies, by fifties in a row.  
I might also return your own objection against you, as a reason to induce this conformity in cases ceremonial: for offences are as usually taken at the omitting them, as the committing them, which the Saints of God very well perceiving, have yielded to the times, and have abridged themselves of their lawful liberty, thereby also to bring the more benefit to the Church of God. For this cause, (as the Gospel noteth) our Saviour Christ paid pole-money for himself and Peter; whereas being King and God, and the true Messias, he was free by law, and exempted from the tribute. He kept the common custom for avoiding of offence: Lest we should offend them, go to the sea, and cast in an angle, and take the first fish that cometh up; and when thou hast opened his mouth, thou shalt find a piece of twenty pence, that take, and give it unto them for me and thee. Yet in his question before to Peter, 
Matt. 17.17.  he had showed his dispensation: Of whom do the Kings of the earth take tribute or pole-mony? Of their children or of strangers? Thus Saint Paul accommodated himself to the seasons in circumcising Timothy, whilst he considered how gainesome it would be to the weaker sort. 
Acts 16.3.  The same Apostle shaved his head in Cenchrea, 
Acts 21.26.  and entertained purifications according to the Law, because he saw how that course would satisfy the weaker sort, to toll them on to Christ. And this was the usual practice of this Apostle in a subtle wisdom, which our Savour Christ commendeth to his apostles in this piece of precept: 
Mat. 10.  Be as wise as Serpents. And so much he testifieth of himself, saying; To the jews I become as a jew, that I may win the jews: to them that are under the law, as though I were under the Law, 
1. Cor. 9 ●●.  that I may win them that are under the Law: to them that are without the Law, as though I were without the Law, that I may win them that are without the Law: to the weak I become as weak, that I may win the weak: I am made all things to all men, that I might by all means save some. From this ensample and saying of the Apostle, I dispute thus: If the Apostle held it so expedient; to the better insinuating himself into the souls of his people, to beget them to the Gospel, to repeat repealed ceremonies, and to renew them, being quite out of date: the consequence is not to be rebuked that we infer upon it; that we may as well admit of indifferent ceremonies, which candid simplicity first delivered to the Church many ages forepast, which the Church hath still continued. This was Ambrose his politic piety and precept, as Augustine showeth in an epistle to januarius; Si non vultis errare facit● quod ego soleo. 
August. ad januarium.  Ego enim ad quamcunque ecclesiam venis ad eius ceremonias me accommodo. If ye will not do amiss, follow my course. For to what Church I come, I apply myself to the Ceremonies thereof. For the Church is not to be deprived of her liberty, which Christ would have always to be preserved whole, without any maim or injury done unto it.  Autim. 
You seem to disagree with your own self: for whereas you make these matters but indifferent, by your so earnest taking their part, you force them from their nature, and urge them as necessary.  Iren. 
In themselves they are indifferent, but the Christian Magistrate commanding them, whom we stand bound to obey for conscience sake, I hold them necessary to be observed. Laws & Obedience are the two feet that bear up the body, both of the politic and spiritual state, and the two arms that feed it and defend it. If the laws had not been in these cases already made, I should never, for my own part, wish to have them made: but seeing we have now such prescription for them, and they are still enjoined us, I shall not be one to mar them.  Autius. 
I cannot yet persuade myself to yield unto you, because I am at such strife with myself, because heretofore I have withstood them, and have been so bitter against them: the ceremonies hitherto have been my declamation, and the staff and stuff of many of my sermons. Now what shall become of them if I shall subscribe? I shall seem to look under the brow, to wag with the times, and to halt with the people.  Iren. 
If you have exceeded your bounds herein, come into the way. Humanum est errare: It is not a motion against nature to err. Bernardus non vidit Om●ia, & quand●qú●●●xu●●●mitat Homerus. The Prophets of God have been deceived in their opinions, and they have been ignorant in some things. Nathan encouraged David in his intendment of building God a Temple, 
2. Sam. 7.3.  whenas it was no part of the Lords meaning: but his will was. that Solomon should perform it. Samuel, though a great Prophet, 
1. Sam. 16.  and the Lord was with him, and suffered not any of his words to drop to the ground; yet his judgement deceived him, when he was sent to anoint one of the sons of Ishai, King of Israel, 
1. King. 4.27.  and made his eye his Counsellor, making choice of Eliab, because he was the eldest, fairest, and highest. When a suppliant woman came before Elizeus, casting down herself at his feet, and his servant Giezi would have thrust her away; Elizeus said, Let her alone, for her soul is vexed within her, and the Lord hath hid it from me, and hath not told it me. It is the saying of the Apostle Paul; We know but in part, and we prophecy but in part. Zacharie and Daniel, at every vision they had, prayed that God would reveal the meaning of it to them. The reason hereof is, the will of God that hath his differences and variety of gifts. To be led with a strict tenacity of opinion, because we have dwelled a long time in it, and have maintained it with stiffness of affection; notwithstanding it is checked with better reason, it is wilfulness, and not wisdom, and the very common disease of Nature. This was David's disposition, which nature solitary in him, without grace suggested, not to reverse his sentence of Law, awarded against Mephib●sheth, upon false crimination of Siba against him, although it afterward appeared as clear as the Sun, 
2. Sam. 6. 2. Sam. 19  that he had punished him wrongfully. Contented he was to qualify the judgement upon this full advertisement, that Siba and he should half the lands between them; he would in no wise repeal that which he had once pronounced. Such a one was Pilate, who would not alter any thing he had written, but said; That which I have written, I have written. We show ourselves pilate's, rather than Prelates, in being wedded to our wills as unto a wife, they two being in one flesh. It is the saying of Saint Ambrose, Inter servos Christi contentio non debet esse sed collatio: Not contention, but conference ought to be among the servants of Christ. And it is well said of Bernard; Paco●● contemnentes, & gloriam quaerentes, pacem perdunt & gloriam. Such as despise peace, and seek glory, they shall lose both their peace and their glory. Our betters have not blushed to recant their errors. john Baptist the greatest among the bundle of men (the Son of man only excepted) was peremptorily resolved with himself, in the height of his humility, not to suffer Christ so to abase himself to him, as to take his baptism of him, 
Matth. 3.  when he answered him, I have need to be baptised of thee, and comest thou to me? But when Christ had replied to those words, he left his former purpose, and yielded to Christ's will. So Peter was fully determined with himself, not to suffer Christ to stoop to wash his feet, telling him to his face; 
john 13.  Thou shalt never wash my feet. But when Christ had rounded him in the care saying; If I wash thee not, thou shalt have no part with me: Then here signed his former resolution, and was as forward as before he had been backward, saying to him; Lord, not my feet only, but also the hands and the head. David had taken a solemn oath of himself, 
2. Sam. 25.  to cut off root and branch from the stock of Nabal, even every one that made water against the wall, not meaning belike to spare his dog: yet by the timely intervenient mediation of Abigail, he was so charmed & warmed with such coals of kindness as were cast upon his head, as his blood grew cooler, and he forsook his oath, and blessed God for it. It is a wise man's part, not to lose his care with Malchus, but to open it to good advise and counsel. Counsel (as Plato in his Dialogues saith) is a sacred thing. And it is well spoken of Minutius in Livy, 
Lib. 22.  Saepe ego audivi milites, cum primum esse virum qui ipse consulit, quid in rem sit: secundum cum qui bene monenti obediat. I have often heard (my Soldiers saith he) that he is the rare man that is able to minister best conunsaile to himself in all occurrences: and that he is next unto him that entertaineth good counsel. 
Cicero pro Cluentio.  The like saying hath Tully in his Oration pro Cluentio; Sapientissimun● esse dicunt, cui quid opus sit, ipsiveniat in mentem: proxime accedere ilium qui alterius bere viventis obtemperat. He is accounted the wisest man, who can concetue with himself what is best for him: and second to him, is he that will be ruled by his best counsellor. It is our best sometimes to distrust our own learning and judgement, and not to stand upon terms of precedency and sufficiency above others, but to listen to our inferiors, when they speak to good purpose; as Moses did to jethro a Madianite and Heathen: and as Naaman the Syrian did to the counsel of his servants. 
Exod. 18. 2. King. 6.  Now Antimachus, if thou wilt take this course, I will bring thee out of thy former sweat which thy conceit of thy former doings hath cast thee into, and do thee much good.  Antimachus 
You have spoken much of my retracting my error, and of apprehension of better counsel. I will ask you afterward, what is that counsel that you would I should follow? in the mean time, you that lay imputation of error upon me, do you think the outward government of your Church so absolute, as it is not to be charged or touched with error?  Iren: 
I will not say so: For Christ compareth the Church to a draw net, which bringeth to land with the good fish, 
Matth. 13.  all kind of gatherings, with the pelf and baggage of the soil. To a field wherein the enemy scattereth his tars amidst the good corn, which the husbandman hath sown. In many things we offend all, saith holy james, 
Psal. 25.  The prayer of the royal Prophet to God, is, That he would not call him to reckoning for his ignorances. 
Rom. 3.  And the Apostle Paul casteth the lie upon the very nature of us; Every man is a liar. If the Church might not be blacked with this coal of error and sin, the Church should not need, by daily prayer, to beg at God's hand remission of sins: Errors grow up as naturally in the Church, as wild and luxurious weeds grow up in a garden among good herbs. 
Ephes. 5.  The Church that Paul speaketh of, without spot and wrinkle, is not the church Militant in earth, as the foolish Anabaptistes have conceived; but the church Triumphant in Heaven, which is in this perfect beauty, God wiping away all tears from her eyes. Wherefore it is an idle question that is moved, Whether the Church can err? So far forth as it heareth and followeth the word, and keepeth her faith whole and sound to her husband, it cannot err and go out of the way. But because it often feedeth upon her own fancies, and trusteth too much to her perverse opinions, it can not otherwise be, but that she should forget herself, and tread awry. Finally it often so falleth out, that hogs and asses have prefecture and chiefest place in the Church, who wallow in the puddle of prodigious errors, and maintain most gross and sottish superstitions. This was the case and face of the church in the Prophet Isaiah his time, 
Isai. 1.  when he complaineth, that their silver was become dross, and their wine was mixed with water. In Christ his time, the title of the church was with the jews: In which, though the Virgin Marie, joseph, Zacharie, Elizabeth, Simeon, and Anna lived uprightly, and they bear this good report in the Gospel, that they walked in all the commandments of God without reproof, the world being not able greatly to charge them with errors of manners; yet some were among them, whom common ignorance did mislead; and others whom the impiety of the Sadduces did bewitch, 
1. Cor. ●.  as they devoured their rank and wicked errors. And we know what Paul saith, That men build upon the foundation jesus Christ, gold, silver, precious stones, timber, hay, stubble, which shall undergo the fire of God's trial, and perish, the foundation remaining sure. We easily therefore yield, that there may be things amended in our Church-governement, and I do wish of God they were, and God (no doubt) when the time cometh, will put his hands to this work, maugre Satan's heart, that hindereth it all he may. In the mean while it shall well become us, to wait his leisure, and not to prescribe God his season, and to say; It is time that thou have mercy upon Zion, yea the time is come. 
Eccles. 22. Prou. 25.11.  Our invectives against the present State, are as music in mourning; they must be reserved to other times, that they may be as golden Apples with pictures of silver. When Archesilaus the Philosopher was solicited to dispute amongst the cups in the time of a great Banquet: he refused it, saying; That it was in the rules of his Philosophy, to know the opportunity of time for every thing. Bless we the name of his sacred majesty for the Altion days and times we now enjoy, and these years of the right hand of the most High, wherein, as in the days of Solomon, we sit securely under our vines and fig trees, without fear of the enemy. The Lord hath long blessed us with peace under a nursing Queen; and he yet lengthening the time thereof under our nursing King, so that we are the spectacle in the Stage of this World, of a happy people, for all men to wonder at. Our forefathers desired to see these days, and could not see them; we have them, and are glutted with them, and turn this grace of God into wantonness, niceness and eluishnesse. The strong man the Pope, the Hammer of the Church, is (thanked be God) quite out of possession, and he shall as soon wring Hercules' Club out of his hands, if he were alive, as get footing again here; the Lord saving his anointed King james, and his sacred Queen, the fruitful Vine of his Church, and virtuous Prince Henry, the royal plant of the lords hand, the doubled hope of the Church's tranquillity. Baal's Altars are thrown down, we have the same Catholic doctrine in the Church in all points (I will put it to the judgement of the wranglingest anabaptistical urchin that is) that Christ the wisdom of his Father hath delivered, the Primitive Church preached, and the holy Martyrs have confirmed with their blood. Is not this very well for the time? O happy men if we knew our happiness! which Carendo potius quam fruendo, we must be brought to know. Go with Cresset and Torch light throughout all the Churches of the world, and tell me whether from the Centre to the Circumference, there be such a one as ours, in piety, and prosperity. When you have sounded and fathomed them all by a right line and plummet, you shall have cause to say; This is my seat, here will I dwell, because I have a delight in it. This is the Eden and chosen Garden of the Lord our God, and the jerusalem, that is, the beauty of the whole world. Hear Noah's Ark floateth upon the waters, whereas other Barks and Keels do sink. Hear Aaron's Rod buddeth and bringeth forth Almonds. This Church is the Apple of the eye, the Diamond of the ring, the heart of the body, a vine planted in a fruitful place: the Seal upon the right hand of God, the writing in the palm of his hand, as the day star in the midst of clouds round abour us, as the Moon when she is at the full, as the flowers of Roses in the Spring season, as the Lilies by the rivers of waters, as a vessel full of massy gold, embossed and fretted round about with precious stones, and as the fat taken from the peace offerings. What if there be a spot or two in the white garment of the Church, a more in the eye of it? Have we such straight throats as we can not swallow up a Gnat? What Pomegranate shall you find, in the which there is not a corrupt kernel or two in it? What body is clean without blemish or wrinkle? what day shineth so clear over our heads, as a cloud is not to be seen in the sky? The points we differ in are not worth the speaking, and they come not near the worth of the good things we enjoy, which other kingdoms want. The body of the Church waxeth by degrees as the natural body of a man, which hath not his maturity and full growth at the first. In Reformation it is impossible that nothing should be wanting. Princes and Powers that be never so well affected, can not have what they will, and when they will effected, but are compelled to stay opportunity, or to leave it to others. David had a mind that justice should be done upon the person of Duke joah, for his cruel hand, and upon Shemei for his spiteful tongue: yet his means served him not so well, insomuch that he was driven to commit the care thereof unto Solomon after him. And truly Antimachus, if such a form of government in England took place, which you and your fraternity would give us, do you think that the Church would be then at quiet, and not as much divided as it is now? When we have laboured all we may, Satan will sow and strew his unhappy cockle of contention in the furrows of the Lords field: what factions were in the Church in the times of the Apostles, when some said they were of Paul, others of Cephas, others of Apollo. Paul varied from Peter and reproved him. And Barnabas in a privy displeasure, departed from Paul. Theophilus, Epiphanius, chrysostom, Augustine, Ruffinus, Hierome, nourished implacable contentions together. The East Church was divided from the West, about Leaven, and Easter: in all counsels continually new Creeds & Decrees were coined. Of late, yet the two names of Luther and Zwinglius, have made no small garboils in the Church. And the Papists would choke us with this bone of our home-born new-fanglenesse and factions. But therein they pull themselves by the noses: for I know no greater wranglers than themselves. For their Scotists and Thomistes, are together by the ears about the duncical distinction of Merits, of Congruity, and Condignity; about original sin in the Virgin Mary; about solemn and simple vow. The Canonists contend for auricular confession, concluding it to be, Deiure humana & positiva: that it is of human and positive constitution: And the School men squabble with them for it, and avouch, that it is Deiure divino: it hath foundation in divine ordination. Albertui Pigghius differ from Caietan, Thomas from Lambard, Scotus from Thomas, Oceanus from Scotus, Alliensis ●●●m Ocean, the Nominals from the Realists. How many dis●entions have there been among the Monks and shavelings, which some in fish, some in flesh, some in herbs, some in shoes, some in slippers, some in a linen garment, some in a woollen weed, have reposed religion, while some would go in black, other in white; others would be more broadly, others more narrowly rounded and shaven, others would be in their slippers, and others go barefoot; others would be girt, others would be lose.  Antim. 
What of all this? be the people's minds never so contentious, we cannot be too religious: we must therefore come as nigh perfection as we can, according to Christ's precept; Be ye perfect, as your heavenly Father is perfect.  Iren. 
True, but this your conformity nothing derogateth from this your Christian perfection or profession: but it will rather give furtherance unto it. For it is a rule in Philosophy and reason, Vis unita fortior: conjoined help is strongest.  Antim. 
But how do we go forward in this perfection, when we keep at a stay, as the Sun in Gibeon, or the Moon in the valley of Aiaton, in the days of josua?  Iren. 
This stay is in yourself, or rather your backwardness, that stop the course of your good proceed in the singularity of your affections. The regions are not only white unto harvest, but dry to the fire: therefore we cannot labour too much in the lords harvest: now you put yourself to silence for these ceremonies.  Antim. 
These ceremonies came in with the childhood of the Church, in the minority of it, and the grace of them is gone now with the times: 
Gal. 4.  When I was a child (saith Saint Paul) I did as a child: but since I was a man, I did put away childishness. And now seeing we know God, or rather are known of God, why turn ye then to the impotent and beggarly ceremonies of the law?  Iren. 
The godly fathers of the Church, in the purest estate thereof, commended them unto us; and antiquity, a testimony not to be reprehended, hath confirmed them, and ever there was good use of them, and never any harm in them. Irenaus' the ancient father, often appealed to those ancient Churches that were nighest Christ's times; Antiquity is the seal of the grace of the ceremonies, as it is of sundry other things: wine that is the oldest, is best: for no man that may have old wine, will taste of new; for he saith, that old is better. It graceth wisdom, which is rather in the older than the younger sort: weapons are for young men, 
Prou. 22.  and wisdom for the old. It adorneth the truth, for that is truest, which is first: and custom that is oldest, is best approved. Wherefore it is provided by law, not to remove the ancient borders which our fathers have placed. And friendship that hath been of longest continuance, is of best countenance. 
Eccli 9  Wherefore it is said; Forsake not thine own friend, and the friend of thy father: for a new friend will not be like him. Old trained and practised soldiers are more skilful and courageous. Wherefore C●ytus said to Alexander; Dost thou despise thy father Philip's Soldiers? The lands and possessions that have been longest in the name and in the stock, is of chiefest reckoning. Which respect was so great with Nabaoth, as no money that the King could offer him, could prevail for the purchasing of it: but he shook him off with this absolute denial, 
1. Kings. 21.  God keep me from selling the inheritance of my Ancestors to them▪ And this was Barzalia, his plea to David, when he would have induced him to live in the Court with him: I am fourscore years old; I will therefore go into mine own city, and I will be buried in the grave of my father and my mother.  Antim. 
I perceive that you are the ceremonies great master, and herein you are not to be misliked, that your nature is according to your name, studious of the outward peace of the Church: wherein I would concur for peace sake with you, but that these outward Rites are so offensive to my conscience, and very zeal draweth my inclination from them to the other side.  Iren. 
You must not hold forth the target of Conscience, to defend disorder: your conscience and zeal must have a good cause of its side, or else it will be wrong with you. I will not any way prejudice this your zeal and conscience, but I must tell you this; that the worst sort of all, take up this plea and allegation for themselves, 
2. Sam. 15.  to shadow their nefarious and ungodly doings. Absalon, when he went to project his rebellion, made pretence and colour to his father of religion; that he was to go to perform his vows to the Lord in Hebron. 
1. Sam. 15.  Saul pretended conscience and zeal of sacrifice and obedience, in reserving the fattest cattle of the Amalekites, when he was most disobedient. 
Math. 2.  Herod seemed to be zealous to worship the child Christ, when his meaning was contrary, 
john 12.  utterly to have destroyed him. Indas' made as though conscience to the poor touched him, when he murmured against the devotion of the woman, that broke the sweet and precious box of ointment upon the head of our Saviour, whenas he cared not a farthing for the poor, but ravished and rob them, being a pursebearer, and a pilferer. The old Donatists in Augustine's time, made a conscience in breaking their own necks, as our modern Anabaptists that sprang out of them, make it a matter of conscience, of breaking the neck of the Church's government. Wherein Antimachus, I do not mean you, or any of your fellows, God is my record, yet I must needs say you bear them company a mile or twain in the way, though there your discretion serveth you to leave them. There is zeal in you, but yet it is such, as somewhat beguileth you, with a copy and countenance that it hath of the truth. For as the wicked hang this mask and muffler before their eyes, when they fulfil their wicked lusts, so the simple and unskilful are of enmis-led in the vain conceit and imagination of zeal. This was the zeal that intoxicated the jews, of which S. Paul saith; They have the zeal of God, but not in judgement: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not according to knowledge. This knowledge like Captain joas should go in and out before our zeal, and lighten the way of our zeal, and direct, as the pillar of fire that gave light to the people of Israel in the night season. As john Baptist was the forerunner of Christ, so ought knowledge to be the forerunner of zeal, to make ready a way for zeal, as john made ready the way to Christ. Knowledge is like the star that led the Eastern Wisemen to Christ, 
Math. 3.  & that will lead our zeal unto the truth. The spirit of zeal is sampled to fire, yet a bowl of water is to be cast upon it, somewhat to qualify the fury of this fire. Wherefore, as Christ baptised with fire, so john the Baptist did baptise with water. A great heat is naturally in zeal, which by letting in acoole wind and air, 
Acts 2.  would be moderated: wherefore, as the Holy-ghost came down in fire, so he came down in a mighty wind, that doth much abate the heat of the fire. There is a golden mean; as in all other things, so in Knowledge, in Zeal, 
Rom. 12.3. Exod. 16.18.  according to this saying of the Apostle; Be wise with sobriety. It was unlawful in the jews, to gather too much or too little Manna, wherefore their measure was appointed them, and they were stinted in the proportion of it: which hath a good application to zeal, that it neither may redound. or be defective. Isaiah was willed to cry, 
Isai. 58.  and to cry somewhat highly; but he was not bidde●●are and to rend his throat and the air with his voice. Zeal, and that in some height, is good, but there may too much strength be put to it, which will quite mar it. 
Mar. 10.28.  It was zeal in the Disciples that wrought with them, when they forsook all to follow Christ, and it was good, and well esteemed of by Christ. And it was zeal that kindled the coals of wrath in the breasts of the Disciples against the Samaritans, 
Luke 9.55.  when they would have plucked fire from heaven to have consumed them, if Christ would have suffered them: but this was preposterous, inconsiderate, brainsick, wherefore Christ controlled it. 
jud. 4.  As Barak would not go to war without Deborah against Sisara, so let us not war with our zeal, without our other companion of knowledge. Zeal without knowledge, is as Samson without eyes, who could not take hold of the arches of the house: it cannot find out the principal things: Vaesoli: woe be to him that is alone, saith Wisdom: so woe be to zeal alone, not accompanied with knowledge. Zeal and knowledge of God, 
1. Kings 20.  are as the two Lions that were the supporters of salomon's Throne. And he that combineth them and coupleth them together, he shall be like Moses in meekness, and Phineas in fervour. Wherefore, as wine is delayed by water, so is zeal with knowledge. As the Pinnace without a Pilot, is in peril of rocks, and as the body without the eye is in hazard of falling; so zeal without knowledge, that is the eye of zeal and ruleth it, is in danger of miscarrying. For it is not a bare good intention and zeal that must justify our good actions: but such mature knowledge must lead us forth to them, as we may be able to warrant them. The great variance among us, I wots well; not for so great causes, I fear me is not warrantable. When the Lord willed Eliah to stand upon the mount before the Lord, it is said, 
1. Kings 19  that a mighty strong wind rend the mountains, and broke the rocks before the Lord, but the Lord was not in the wind: and after the wind, came an earthquake, but the Lord was not in the earthquake: and after the earthqake came fire, but the Lord was not in the fire: and after the fire, came a still and soft voice, and there the Lord was. In the stormy winds and tempests of the Church, that offer to shake it in the very foundation, in the earthquake and fire of our endless contentions, the Lord is not; but he is in the still voice that seeketh and ensueth the peace of jerusalem.  Antun. 
I have nothing else to say in the cause, but I promised to call for your counsel: and therefore if you please, address yourself to that.  Iren. 
My counsel shall be: first, That you weigh the points in controversy between us, in equal balances, and that you strive not by invention of argument, to hang lumps of lead to the heels of them, to make them heavier than they are of themselves, You may weigh our cause unevenly on the weights two ways: for in any of these two, there may be deceit in all weights. First, when a thing is weighed over hastily. Be not therefore too ready & rash in judgement, in condemning such things as may well in any free estate be tolerated. Secondly, when one part of the balance is heavier than another; which is, when thou comest aggravated with prejudicate affections against the settled ceremonies, when thou art rather led by thy will, than reason. When you have set these ceremonies upon the tenters of your invectives, and ground the face of them between the millstones of your fore-stalde affections, you shall never persuade the wise, that either they are of hurtful nature, or otherwise contrary to the word of God: but in ordinary understanding they will be deemed to be indifferent. Secondly, you are in the next place to be advised, how you wrong other Churches, by your bitter sermons against these ceremonies, which have always hitherto entertained them as lawful and laudable. 
job 47.  Eliphas was very imperious over job, not considering himself. The jews very notable hypocrites themselves, and lose livers, snebbed and snatched up the Gentiles at their pleasure, which said; 
Isai. 63.5  Stand apart, come not near to me, for I am belier than thou. We are not ignorant how far the authority of the Church may extend, and we willingly confess, that it ought to rule by the Sceptre of the word, and that it may not any way countermand that that standeth like Mount Zion, that may not be removed: the whole world, the Lords building, and the heavens, the beautiful roof thereof, must perish before any tittle of the word must perish and fall to the ground. But of this we are well assured, that it hath leave and liberty to authorize ceremonies that are of mixed kind, and that we are neither to condemn such, or unreverently to esteem them. I agree with thee, that which is not of faith is sin: 
Rom. 14 2  yet that we may carry a quiet conscience, and have the testimonial thereof in our actions, it maketh much that the Apostle saith; All things are clean to those that are clean: as that also which he saith to Timothy; 
Tit. 1.15.  Every creature of God is good. 
1. Tim. 4.4.  Now it is not necessary, that we should have express mention of every thing brought into use in the Church, in the holy Scriptures: it is enough, that by faith in generality we know, that indifferent things cannot pollute or defile such that are of a pure mind and conscience. Thirdly, I would further wish you to give great respect to ecclesiastical laws, that tend to order, gravity, decency, and are not blinded with any superstition or impiety. Socrates would not wear Siconian shoes, though they were well made, and fit for his feet, because they were not comely for his calling. But this exception taketh no place in the prescribed habit and attire of Ministers, it being as grave and seemly as any can be devised. The very Turks themselves, are devoted wholly to the custom of their Country, in their form of raiment, according to their degrees: and shall not Christians show constancy in this case, according to comeliness and sobriety? Customs are not to give place to men's humours, but men must resign their humours to customs, unless they can infer better reasons against them. Much have been attributed by the better sort, to good and honest customs. Zacharias did not only perform sacrifices, but it is said, 
Luke 1.  that he did this duty according to custom. 
Luke. 2.  The parents of Christ came yearly to jerusalem, to fulfil the custom. Our Saviour went to the Mount of Olives to pray, 
Mat● 26. 1 Cor. 11.  it being his custom so to do. The Apostle Paul citeth the custom of the woman, whilst they came together to the Church for prayer sake. Yea, bad men have yielded to the customs of their times, to grant such liberty, which otherwise of their own accord, without the authority of prescription, 
Matt 29. Acts 25.  they would not have afforded. Pilate was contented to have Christ loosed, alleging for it, the custom of the jews, which was, to dismiss a prisoner yearly at this feast of Passeover. Festus, the Tribune of the people, urgeth the custom of the Romans against the jews, which intended the Apostles death; whereby he escaped a strong and strange conspiracy projected against him. The Lord is witness to my soul, how little my meaning is, by these illustrations, to hold up the head of absurd customs, that aim at superstition. But mine eyes herein are bend upon the customs of our church, by such examples as these, to encourage all of the adverse part to conformity thereunto, and not so boldly and baldly as they do, to abase our honest customs. Fourthly, If I may also be meekly heard of you, I would put you in mind of your obedience to law; and how ridiculous and contemptible it would be to an estate, to repeal and change Laws, enacted by grave and learned judgement, at every idle motion of a newfangle male content. It was the positive injunction of the Locrians, 
Demosthenes' cover. Demoer.  as Demosthenes beareth witness, that he that should offer to put up a new Law, should come with an halter above his neck to the Parliament, that if there were better reason against his law, he should be trussed up for it. I wish not the undoing of any one's life, that hath a forge in his head for new laws, but I wish him severe censure that is too busy with his bills, and tender us for Cannons and Constitutions, the crotchets & conceits of his wooll-gathering wits. The Ephesian Heraclitus, as Laertius doth report, saith; That Citizens ought to fight no less for their laws than for their walls. The Grecians had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Prefects and Officers, whose charge it was to protect enacted laws, and to censure the delinquents. 
Cice. pro Cluent.  They considered the necessity, and the nature of public laws, the Orator calling them Vincula reipublica, furdamentum libertatis, fontem aequitatis, The bonds of the common wealth, the foundation of liberty, and the fountain of equity. What shall then become of the several parts that are knit together by the bands of good laws, and do very well when the bonds thereof are broken? must not the whole structure and composition come down when the foundation is undermined? ye may not disturb and trouble a public stream that is to relieve the country, under pain of a great punishment: but the fountain of our welfare is disquieted, in our immoderate contentious communications. For how can a plant thrive that is often removed? It is Senecaos proposition, and it is true in observation; Non convalescit planta quae saepiut transfertur. And this hath allusion to the alteration of laws by Seneca in Oedipode; Nan expedit concutere soelicem statum: It is not good to be busy with a well ordered state. Plato would not have a common wealth to be cloyed with many laws. Fewer laws than we have already, and better executed, might serve our turn. And commonly it is seen, that the older are the better. It is the Item that Tacitus giveth us; Super ommibus negotijs melius & rectius elim provisum, & quae connectu●●ur in deterius mutari: In all matters, that which is best and rightest hath been fareseene, and exchange happeneth to the worst. Wherefore Valerius would have nothing abated of old custom, but would have every article and particle consist in his former vigour; In minimis rebus omnia antiquae consuetudinis momenta servanda: In the triflingest things that are, all the appurtenances to ancient use are to be retained. Of which mind was the Emperor Augustus, as may appear out of his admonition to the Senate, saying; Obseruate leges quas habetis viriliter, ne mutate ullas, na●● quae manent in cedem statu et sipeiora sunt, utilior a sunt quàm ea quae semper mutantur, et stapparent meliora esse. Observe roundly the laws which ye have already, altar them not: for those that do stand in the state they were before, albeit they be worse, are more useful than those that are always changed, though they seem to be better. 
Thucydides li. 6  With whom consenteth Altibiades in Thucidide; Holding that people to be in best case, who are governed by their present customs and laws, without alteration, although they be not so good. The Epidaurians inhibited their people to travel into foreign parts, or to use traffic in strange places, fearing left they should bring home with them foreign and strange fashions. It is dangerous to pull down an old wall; but more dangerous to pull down old laws. Sudden alteration, as it is perilous to the natural body, so it is as much hurtful to the body politic. A change must come, in testudinc● gradu, sensim sine sensu, to be the better borne. We see how the days alter in their increase and decrease, as the alteration is not discerned, which the uncreated Wisdom hath provided for the good of all creatures, which with a sudden great mutation would not be a little damnified; Ars artium, dsscsplina disciplinarum regere hominem, saith Gregory Nazianzene: It is an art of all arts, and a discipline of all disciplines to govern a people. Nullum animal morosius est, nullum maiori arte tractandum: No creature is more froward than man, and none is to be more politicly handled, 
Xenophon.  saith Seneca. Facilius regere omnes alias creaturas quàm hominem: It is easier to rule all creatures, than man. Now custom is an other nature with them, and they easily do that which they have done always: but innovations will not be admitted without division and dissension: wherefore providence and good heed is to be taken, 
Cic. ad. Attic libr. 11. Epist. 19  as the Orator prescribeth in transposing laws;  quam minimo sonitit fiat: That it may be done with the least din and noise that may be. It is recorded of Augustus, that he compassed not all things that he had plotted, at the first, but some things he brought about presently, the rest he dispatched at his convement time.  Antim. 
But a little to interrupt your counsel: May not authority do well to dispense with us that are contrary minded, for Conscience sake, and so hold on the form of Law in use?  Iren. 
Aequalitaes prima pars aequitatis est, saith Seneca, 
Seneca in epist.  The first and chief part of Equity is Equality. There be many beside you that have but small devotion to some of the ceremonies, did not public law commend them and command them. And why should they be bound, and you go free? Such a dispensation would but breed more enny and division. For if there were such heartburning and affections in the brethren against joseph, about a particoloured garment, do you think that there would not be odds amongst us in the difference of the garments, while the one side take the other to be too Popish, and the other the adverse part to be too peevish. I do yield that there may be diverse rites in diverse Churches, and that one may differ from another in government. As in Rome and Asia they usually fasted every Sabaoth day, but in Milan they did not. 
Aug. epist. 118.  Policarpus and Anicetus kept the peace between themselves, though the one would not yield to the other in ceremonies, but each of them peremptorily maintained their own customs, but they were of several Churches. But my simple discretion can not see how it may stand with any conveniency, that we should have a confected and compound estate of the Church, that it should be as Bifrons janus, bear two faces in one hood, and how such connivency and toleration should be any way tolerable. It is the plea of the natural mother before salomon's Tribunal, That the child should be in no wise divided, as the wrong mother would have it, but that she might have all, or none at all. I am the mouth of my brethren to our sovereign Solomon, that without partiality, every one might be under law indifferently; that as we all of us serve one Master, so that we may all of us wear the like livery; whether it be white or black, we are indifferent, as it pleaseth those that are at the stern of government, whose wisdom we know, and whose truth we do not suspect. This was the cause that the Roman Empire continued so long, and that in such prosperity, because the salt of Law seasoned all alike. For as Epaminondas saith, Then is peace established, when equality is preserved; 
Cic. in. A●●.  Morum similitudo coniungit amicitiam: It is similitude of manners that join friends together; Wherefore Ius is called by the Orator Par: 
Ci●er divinat. libr. 2.  And this equality (as saith Euripides) is the law of mankind. And this is my decision and determination of your latter question. 5. Finally, I conclude my counsel with my loving exhortation unto you, to entertain these tolerable conditions, for the peace sake of the Church, which we ought to put on as our own bowels, which is the sweet direction of the Apostle Paul, I know not in how many places, 
1. Corint. 1.10  as when he saith; I beseech you brethren by the name of our Lord jesus Christ, that ye all speak one thing, and that there be no dissensions among you: But be ye knit together in one mind and in one judgement. 
Rom. 15.5.  Again, The God of patience and consolations give you that ye be like minded one towards another, according to Christ jesus; That ye with one mind, and with one mouth may praise God, even the Father of our Lord jesus Christ. 
2. Corint 13.  Again, Live in love and peace, and the God of peace shall be with you. Again, Let your conversation be as it becometh the Gospel of Christ, 
Philip. 1.27.  that whether I come and see you, or else be absent, I may hear of your matters, that ye continue in one spirit, and in one mind, fight together through the faith of the Gospel. Unity is the very body of Divinity, and the very scope and end of Christianity, which whoso shall dissolve, bringeth all things out of course. For, as the Apostle Paul disputeth it, 
Ephes. 4.  We are all of us but one joint body under one head Christ jesus: one and the self-same spirit quickeneth this body; there is but one hope of our vocation, one Lord, one faith, one baptism, one God and Father of all, which is above all, through all, and in all. It is all that Christ prayeth for to his Father for us, 
john 17.  when he went to suffer; Holy Father, keep them through thy name, whom thou hast given me, that they may be one as we are one. And that no man should restrain this his prayer to the Disciples only, he saith immediately after; I pray not for them only, but for those also that shall believe; that they may be one, as thou O Father in me, and I in thee, that they also may be one in us. 
john 11.  For this cause was his suffering, as Saint john professeth, saying; That the Son of God was not to die for the nation of the jews only, but to gather together in one, the children of God that were scattered. This was the legacy that our dear Saviour bequeathed at his death to us: 
john 14.  My peace do I give you, my peace do I leave you. If a Prince being to take a far journey, shall leave a jewel to his wife at the time of his departure, as a sign of his love towards her, and she should despise it when he is gone; were she not to be charged with huge ingratitude? But such is our vile nature towards our dearest Bridegroom Christ jesus, when we so basely esteem of his gift that he left with his wife the Church, when he took his leave of her. Every Army hath his proper flag and banner by which it may be known; and every noble House is known by the ancient arms and scutchian thereof. Shepherds use to strike their sheep with a red mark on the sides, where by they might be the better known: the army, family, sheep of Christ's are distinguished by the banner, cognisance and rubric of love, according to that which Christ saith; By this it shall be known, that ye are my Disciples, if ye have love one towards another. The peace that we have with ourselves, is our chiefest outward comfort amidst the miseries of this mortal life, and is as the meal that the man of God did cast into the pot, which took away the deathful bitterness of the Colliquintida or hear be that was in the pot. The sick man, though he change never so often his chamber and bed, hath never the more rest, because he beareth his infirmity about him: so we shall never be at peace with ourselves, though laws were changed according to our lusts, bearing about us such humorous affections. More damages is imported both to Church and civil state, by domestical dissension, then by foreign persecution, yea, more than any man possibly can divine. It hath been an old and unquestionable observation; Concordia paruae res crescunt. Discordia maximae dilabuntur: by concord, 
Salustius.  small things attain to a great growth; and by discord, the great things of all are dissolved. Concordia fulciuntur opes etiam exiguae. 
Plautus.  A poor estate is easily supported and borne up by concord. 
Cuidius.   
Et quae non possunt singula, multa invant  
Et quae non laedunt singula multa nocent.  
If the confusion of languages confounded the stately and magnifical building of the Tower of Babel, how shall not the distraction and confusion of minds, make a spoil of all things? To the generation and production of things natural, there must necessarily be a combination of the elements, laying apart their contrary quality, and agreeing among themselves, that by their united force and virtue, gold, precious stones, and other kinds of metals might be bred. By the joint association of the four humours, the health of man is continued: and when strife and debate is between them, all manner of maladies and diseases are engendered, and death itself followeth it. The melodious and tunable music, consisteth in the concord and harmony of the voice. 
Gen. 6.  The first world was overwhelmed with water: but in contention of life it was first divided, which was between the sons of Seth and Cham. 
Exod. 14.  The Egyptians perished by water, but they first did break with the people of Israel, and were at deadly feud with them. The Israelites were led by the Babylonians into bondage, 
2. Kings 15.  but first ten Tribes were sundered from the other two, judah and Benjamin. The contention between Haimo and Hannibal Carthaginians, was the overthrow of that City. The quarrel between the Lacedæmonians and Athenians, that were the two great lights in the Firmament of Greece, made havoc and waste of the whole Province. The division that arose among the Numantians, was the cause they were subdued by Scipio: who being asked by the Governor Tyretius, how it came to pass, that being hitherto a people invincible, they were now overcome? they answered, that their concord saved them, & their discord spoiled them. The Romans felt the smart of this, while Augustus & Antony were divided. It was a plague to all Italy, the disquiet that was between Caesar and Pompey, Scylla & Marius. But contention in the Church is a monstrous and mischievous Hydra as ever was bred; and that examples show. There grew such hot strife between the Orthodoxal fathers and the Arrians, in the Syrmita Synod, about the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as kindled such coals as fired all the Church: of which, Theodoret saith thus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, while they busied their brains about these words they miserably distracted the Church of God. The contention in the Church, between Ensebius Bishop of Caesarea and Basil the Great, was great and grievous. The Apostle Saint Paul exhorting us to those things that make to peace, showeth the important necessity thereof, by implying the inevitable inexplicable mischief in the case, by our recusancy that must come upon us: If ye bite one another, ye shall be consumed one of another. 
Gal. 5. Psal. 46.  It is the consequent the royal Prophet maketh: The nations raged and the Kingdoms are moved. This maxim and principle in Philosophy; Vis unita fortior: United help is surest, is by common experience approved. For two oxen will bear a greater burden than one. Especial care is had in the wars, that the Soldiers keep their ranks and scatter not themselves, for so they should be a prey to the enemy. Much more is it meet for the Church to have such heedful provision, that the Ministers thereof may keep their standing, as form of law requireth, that they be not exorbitant, and sally out of the classes of their due obedience that they own to the doctrine and discipline of the Church, that so such advantage might not be given to the common adversary. How came it to pass, that the Preachers of the Primitive Church were such strong Giants, as they subdued the whole world? 
Acts 4. Cant. 6.  The text telleth us, The multitude of them that did believe, were of one heart, and of one soul. The Lord in the Canticles giving high commendations to his Church, he extolleth them for their order and conformity. Thou art comely as jerusalem, terrible as an army of banners. But what should be the ground and cause of this malady and infirmity in the Church, that we may know how to remedy it? The cause is double. The first is pride, self-love, singularity of the mind, every one being wedded to his will, as to his wife, checking all contrary reason without cause, and basely esteeming every ones opinion, in respect of their own. Every once own fancy, is as it were a Crow which iobbeth at his eyes which feedeth it, and striketh him blind; and that which is worst of all, maketh him in that case as he cannot see his blindness and perdition. This Wisdom teacheth us; 
Prou. 28.25. 1. Kings 16.9, 10, 11, 12.  He that is of a proud heart, stirreth up strife. Zimri, through pride grew contentious, and so seditious. For being Captain of half his Charets, be conspired against the King, and slew him, and reigned in his steed. The Apostle Paul, 
1. Corint. 3.3.  a practised Physician, casting our water, findeth this to be the cause of this disease, saying; Whereas there is among you envying, and strife, and divisions, are ye not carnal? Wherefore, order this beastly affection of self-love, as thou wouldst thy beast: for if thou be'st to ride on an unruly beast, thou hast spurs at thine heels, and a bridle in thine hand. If he be too forward and would cast thee, thou hast a bridle to check him and hold him in: if he be dull and will not go, thou hast spurs to put to his flanks: so control thy too extravagant affections, and keep them in as it were with bit and bridle, that they get not the upper hand of thee, and let better reason and suggestion spur and stir thy dullness, that thou mayest go on forward in the right way of thy Christian calling. In any wise take wisdoms counsel with thee, 
Eccles 18. Psal. 72.  which saith; Do not after thine own lusts: But say and pray with David; Lead me in the path of thy commandments, for rude am I, and ignorant, and as a beast before thee. Secondly, an other cause is, because peace is a jewel of that rareness and price, that the world can not give it; wherefore it is justice when one robbeth an other, he should lose that is his own: God taketh away the peace that is ours, because we take away the honour that is his, and serve him no better. There be six things which the Lord doth hate, 
Prou 6.16.  yea his soul abhorreth seven, the seventh thing is, one that raiseth up contentions among brethren. My brother, think of this, and flee from it as from the face of a Serpent. It is dangerous to play by the hole of this Asp, and to nourish in thy bosom this lion's whelp, to thine own decay. The defect of righteousness is the effect of discord: for men embrace peace for righteousness sake; and by their unrighteous courses they are divided. Wherefore the Kingly Prophet maketh righteousness and peace to go hand in hand together like Hippocrates two twins in this piece of Anthem and Ode; Righteousness and peace have kissed each other. 
Psal 85.  As in a well ordered clock, the wheels and inward implements are so framed, as they walk their circuits, circles and stations alike, and they all concur in motion, and rest together, so that albeit there be very many pieces, yet in course and concord are all one: So in a Christian Church and commonwealth there should be such sympathy of affections, as, though the parties be many, they should so suit and answer one an other in correspondency of mind, as if they were consolidated and coadunated into one body and mind, in preserving the unity of the spirit, in the bond of peace, 
Ephes. 4. Rom. 14. 1●  in the faithful apprehension of the Apostles counsel. For the kingdom of God is not meat nor drink, but righteousness and peace. As the spirit doth not give life to the members, unless they be joined together: so the Spirit of God quickeneth not the members of the Church, unless they be united and bound fast together by the bond of peace. When salomon's Temple was in building, there was not within the Temple, so much as the noise of an hammer heard; 
Prou. 24.27.  the timber and stone were broken and hewed without; which answereth the precept delivered by Solomon, Prepare thy work without, and make ready thy things in the field, and after build thine house. It is the burden of our ministery, to build a temple to the Lord God of Israel, by bringing a people to God, whom the Apostle calleth lively stones, to be joined to the corner stone Christ jesus: Wherefore let us handle our hammers without, and strike the enemies of the Gospel, and not lift up hand one against an other. I wind up this warning with the passionate speech of Augustine to Hierome, in the controversy between him and Ruffinus, which was then the argument of every one's mouth, the byword of the people, and the great disturbance of the peace of the Church;  moncor, ut doleo, ut timeo, prociderem ad pedes vestros flerem quantum valerem, rogarem quantum amarem, nunc unumquemque pro seipso, nunc utrumque pro altere, & pro alijs & maxim infirmis pro quibus Christus mortuus est, qui vos tanquam in theatro vitae huius, cum magno sui periculo spectant, ne de vobis ea conscribendo spargatis, quae qua●doque concordantes delere non poteritis, qui nunc concordare nolitis: And I speak to you, and to your learned zealous brethren in like manner: How am I moved, how grieve I, and fear? If I were with you, I should fall before your feet, so much as I loved you, I should entreat you, I should weep my uttermost, I should beseech each one for himself, and both for each other, and for others, especially for those for whom Christ died, who behold you as it were in the stage of this life to their great danger, that you would not scatter those things in your Sermons and Writings of yourselves, which you can not reverse when you may be made friends, who will not now be made friends. Sixtly, let my last words be as the latter rain that may give fatness to the clods by the influence of the clouds, that you put not off your calling, the Lord having made you so able a Minister of the new Testament, in the conceit that you have taken against lawful discipline, maturity of judgement scanning and examining it. You shall not only thereby corrupt the occasion given you by God of doing much good by your godly labours, but you shall be causa sine qua non, of much hurtful consequence, while perhaps some Idol Shepherd may succeed in your room, that will not only, not grudge at these orders, but will make no conscience of discharging his duty in preaching unto them. If your own conscience do not accuse you in this course, I shall not accuse you; go in peace. But be it far from me, to make so little account of my function, as to cast it up for so slender occasion. If the difference were in matters of faith, than you should do well to contend with your uttermost sides, and not to give place to damnable doctrine, though it should cost living and life too. 
Verse 3.  It is the exhortation of blessed Jude, that we should contend for the maintenance of the faith, which was once given unto the Saints. So did Moses against the idolatrous Amalekites, josua against the Canaanites, Samson against the Philistines, David against the Moabites and Edomites, Asa, Ezechias, josias against the Idole-mongers round about. Paul had very quick and sharp contention against the jews, in the fundamental and main point of out justification by faith, and against the sect and school of Philosophers, in the cause of the truth of religion: against idolatrous Gentiles and false brethren, who craftily crept in, to steal away the Christians liberty. If the Prince shall make laws for Popery, and command us to worship an Image, we wilsay with daniel's godly consorts; 
Dan. 3. Exod. 32. Psal. 16.2. Mac. 6.  O King, we will not worship the Image that thou hast set up: We may not with Moses endure a calf in Israel, or with David the offences of blood, or with Eleazar the eating of swine's flesh, contrary to law: and Timothy shall be wished to take heed of Alexander, and every good Naboth to defend his vineyard with his blood, even the vineyard of the Lord of Hosts: and Ambrose will first die before he will surrender up his Church to Arrians; there must absolutely be no league between us and Papists. But to strive thus de lana caprina, & nodos in scirpo quaerere: to seek out knots in rushes, so to ransack and persecute the book of Common prayer, as Laban did jacobs' stuff, with the sharpest edge and curiosity of wit, or wits curiosity; if you take such felicity, Nobis non licet esse tam disertis, we have no such custom, or the Church of God. 
Matt. 2  jerusalem is now in as great an uproar, as it was when Christ was new borne. Thus have you the abridgement of my counsel, the total sum whereof may be reduced to these words of the Apostle; 
Philip. 4.8.  Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things pertain to love, whatsoever things are of good report, if there be any virtue, or any praise, think on these things, which you have both learned & received, those things do, and the God of peace shall be with you. The God of peace give a blessing to these labours, and direct them to the praise of his name, the peace of the Church, and the common good,  
Amen.   

Irenaeus to all Secular parsons, wisheth more heed in their own vocations, and less intermeddling in matters of the ministery.  
THe school of the curious that busily pry into the affairs of others, 
Aug. 10. Confess.  and are careless of their own, of whom Augustine much complained in his time, is very great, and more troublesome at this time. But no sort of people under heaven are more in their sore eyes, and are nigher their stomachs, and more set upon the rack of their torne-tongues, than the poor Ministers. The very souter and cobbler nowadays, though his skill goeth not beyond the slipper and the foot, will be so bold as to give a blow to them that are his head, with the fist of his cluishnes The Cook, though all his learning he in the Larder-house, & his whole discretion is in dressing a dinner, yet will he be saucing Divinity & be too saucy with it: As that emperors Clerk of his kitchen was, who bartrayed the Bible as he thought good in defence of the divinity of the Arrians, whom the ancient father Basil thus snebbeth and censureth; Tuum est palmenia Caesari praeparare, non evangelium expovere: Cook, it is thy office to make sauce for Caesar, and not to construe Scriptures like a Preacher. A frivolous Fiddler, if he be not harping upon this string, the Church's government, as the biasle of the world now goeth, is out of his element. Every Tailor hath his shredding shears for the ceremonies, and hath a measure of his own for the matters of the Church. The Smith's prentice will not stand out, but listeth to blow the coals of contention among us. The common people will take upon them to put on Aaron's raiment, the Rochet and habit of a Bishop and Minister, and teach him what to do, and how to shape his sermons to suit their affections. Now to all of you howsoe'er ye be styled, that are of the brotherhood of these busy bodies, I wish more heed and attendance be given to your several vocations, and not so to leave yourselves as you do, and take such vagaries with the prodigal son in longinquam regionem, into so far a country, the matter of Church government being so far and wide from your profession, and not to be spanned and fathomed by the length and reach of your discretion. It is the order our Saviour Christ in the person of the Bailiff calleth us all unto, Give account of thy Stewardship. 
Luke 16.  To make perfect the tickets and bills of our own accounts, is the never finished work of our short lives, though we never chop into others actions. We cannot bestow our time better than upon ourselves: and never is it worse with us at home, than when our affections are wooll-gathering, and abroad pinking and poring into foreign affairs. When the master of the house is at home, the servants are more diligent, and follow their work the better: Be thou at home, and with thyself, and the work of thy calling will be in more forwardness. When a house is to be set up, if the master, workman be at hand, every under-labourer is more heedful to his business: who easily lay hold on the vantage of his absence to prate, playsleepe, and to give up themselves to a supine negligence: It is thus with us when the heart that is the chief commander that giveth the onset, and learneth the hand to work, the tongue to talk, the eye to see, and every part to do her duty and obey, is in another commonwealth, and is a stranger in his own. The man that attendeth to his own charge, and contained himself within the limits and lists of his own duty: is like to jacob that kept at home and obtained the blessing of his father Izaac: but the straggler, that coasteth up and down, and will be a meddler, is to be compared to Esau, who while he roaved about for venison, lost his father's blessing. 
Ecclesiast. 9  The fools foot trudgeth apace to his neighbour's house, saith the Wiseman; the meaning is, that the feet of his affections never stand still, but walk and travise through every one's vocation. There is no other kind of merchants beside this that will deal with such ways, as not only are not lucre, but a certain loss unto them. It is not only commodious, but very odious, so to wade up to the chin in the needless office of a scrutinor of others manners, and to sift them to the courtest brain, and in the mean while overslip his own in most remiss and careless manner. The river that overfloweth his banks, with his rage of inundation sweepeth like a besom all the filth and soil from the sides, and maketh clean the banks; but in the mean while, while it licketh up the pelf of that place, it polluted and defileth itself with it. So whilst thou exceedest thy bounds, as the stream his banks by overrunning others doings, thou shalt the more clarify and justify them, and condemn thine own. The good husbandman soweth his own ground only: 
Matth. 13. john 21.  it is the devil that soweth and stroweth his baggage of tars, and wild weeds in another's field. When Peter was so pert as he would needs know what john should do: Christ rattled him roundly with this short and sharp answer; What is that to thee? If we in as godly discretion and conscience as any that withstand it, can willingly entertain the tolerable outward government of the Church, what hath any man to do with us? who art thou that judgest and condemnest us? and who made thee a moderator over us? who art thou that judgest an other man's servant, 
james 4.  saith the Apostle james, There is but one lawgiver, who is able to save and destroy: Who art thou that judgest and others servant? (saith Saint Paul?) We shall all stand before the Tribunal seat of Christ, 
Rom. 14.  saith the same Apostle, from whence he inferreth this sentence of exhortation, as a just coherence and consequence. 
2. Cor. 10.  judge not therefore before the time, until the Lord cometh, who shall lighten those things that are done in darkness, and shall reveal the secrets of the hearts, and then shall every one have praise of God. Place these Scriptures in one classie, and sum them together, and they give thee clusters of notable conclusions; Because he is an other out of thy skin, and of a foreign body: secondly, and hath another master: thirdly, and is thy brother: four, and that one lawgiver his master hath power of life and death, and his Law must be the judge: fifthly, and the time of Assizes and judgement is not yet come. For these causes judge not another. If thou be'st a magistrate, judge him by law: if a private man, judge him in love; and first judge thyself, lest thou be judged. If these reasons may have no rule over you: but your tongues must needs be the scourge of the ceremonies, and of such as perform them; taxing and traducing us as Papists, or Proctors and Protectors of Popish trash to such detractors, and carowsers rather than correctors. We answer as Augustine against Petilia●●s, to his wrongful defamation said against that father in case of heretical pravity and maintenance of the assertions of the Manichees; Now sum Manichaus, eligite ●●i credatis, ego sum ex area Christi: si malus, tum palea: si bonus, fr●●●entum bon●● sum: 
Libr. 3. de Bap. contr. Donat. cap. 10. cap. 12.  non est autem huius curae ventilabrum lingua Petiliani: I am no Manichee, choose whom ye will believe, I am of Christ's threshing floor: if I be evil given, then am I chaff, if well affected, then am I good again: howsoever, Petilians' tongue must not be the same that must fift me. Yea to such hath this sentence of Scripture application; Stand apart, come not near to me: For I am holier than thou. 
Isai. 65.5.  There have never such been wanting, of whom Seneca speaketh Qui etiam te per ornamenta ferient: that shall strike thee by thy virtues: 
Seneca.  And it is the same wise man's observation:  quisque est contemptissimus, ita solutissimae lingua est: the more the person is contemptible, the more is his tongue soluble. There is nothing easier than to reprove an other, and nothing harder than to know himself, as the Philosopher Thales speaks rightly; If we have chosen the worst part in the apprehension of the modern government; that is no dispensation to you to estrange yourselves from our Sermons. Our good sayings do appertain to you; our evil doings belong to us alone: leave us that is ours, and in the fear of God, take you that is yours. If we heal not our own sores, as it becometh us while we cure your wounds: If our salt may season you, though it looseth his savour in ourselves: If we while we are as a pillar of fire to lighten your darkness, are darkness ourselves: If while we frame you an Ark, suffer shipwreck ourselves: If while we lead you towards Canaan the promised Land, we ourselves die by the way: If while we preach to others, we become reprobates ourselves: If we plant a Vineyard, and eat not of the  〈…〉