WHen I call to minde the graue sentence of our sauiour Christ,Math. 11. 19. Wisedome is iustifi­ed of her children, and doe beholde the miserable contentions with which the Church of England at this day is so vex­ed and turmoiled by the children of follie, I cannot but on the one side condemne the late Martine libellers, and their fauo­rites, who hauing a bad cause, do as leudly handle the same: and on the other side mislike some repliers, who notwithstanding they haue chosen the better part, yet handle it not so charitably and modestly as it requireth. And albeit the first scandale com­meth by those foolish workers of iniquitie, yet Angerona the Goddes of silence, might better haue answered them, then men of vncircumcised lips, whose euill wordes corrupt good man­ners: for wisedome will not in such sort be iustified of her chil­dren.Wisdome. 1. 6 She is louing (saith Salomon) and will not absolue him that blasphemeth with his lips: nay, she will bring to passe,Verse. 8. that the iudgement of reproch shall not suffer him to e­scape.

These things considered, I haue thought good to tender this Myrror, to take from the face manifest spots: wishing as har­tely that the Church might be as frée from those Martine Li­bellers, as they séeme to wish it to bee without all manner of blemishes and imperfections.Cant. 6. 8 But although the Church of Christ for her simplicitie is called a doue:Isai. 5. 1 for her fruitfulnes, a vine: for her beautie, a rose:Psal. 125. 1 for her strength, mount Sion: Isai 46. 13 and for her holines,Cant. 2. 1 a Priesthood: yet is it not so pure and simple, (so long as it is vppon earth) but that it fostereth foxes and wolues:1. Pet. 2. 9 not so fruitfull, but it hath thornes and thistles: not so strong, but the tyrants of the worlde doe sometime assaile and [Page 2] shake the same: neither is it so holy, but that prophane and wicked men séeme to haue place therein. Our sauiour Christ sayd,Mat. 13. 47. that the kingdome of heauen (which is the Church (hath in it fishes good and bad:Mat. 25. 1 virgins, wise and foolishe:Mat. 13. 24. cockle and wheate: & yet these are not of the substance, but as it were the dregs and excrements thereof. The bodie of Christ is liuely, neither hath it anie dead members: and therefore Saint Iohn speaking of false Apostles sayth,1. Iohn. 2. 19 They went out from vs, be­cause they were not of vs: for if they had ben of vs, they had surely tarried with vs.

Assuredly the wicked are conuersant in the Church no o­therwise (saith Saint Augustine) then are corrupt and naugh­tie humours in a mans bodie: for euen as those trouble & cor­rupt the health: so these vexe and disquiet the Church, and are loathsome vnto Christ himselfe, insomuch that he spueth them out of his mouth, and will saie vnto them in that great daie,Apoc. 3. 15. Depart from me, ye workers of iniquitie.

They then are too péeuish and wayward,Math 7. 23. which at this day doe faine and imagine to themselues a Church so reformed héere in earth, as they will haue nothing out of square in the same: & doe looke for that here, which is no where to be found but in heauen. And if they finde not the Church according to their conceit, they incontinent forsake the same and make a scisme. Which to the Church (according to Cyprians opinion) is more permitious than idolatrie. For hee sayth, that heresie and schisme succéeded in the place and selfe same degrée that ido­latrie had afore time.Cyprian lib. de vnitate Eccle­siae. Christi aduentu prostratus inimicus vi­des idola derelicta, &c. The enimie Sathan being ouerthro­wen by the comming of Christ, séeing idols forsaken, and his sees and temples to be left desart, by reason of the great multi­tude of faithfull people, deuised a new subtiltie vnder the verie title and name of Christianity, to deceiue the vnwary: he found out (I saie) heresies and schismes, wherby he might ouerthrow faith, corrupt the truth, & diuide the vnitie of Christs Church. This title and name of Christianitie, whereof Cyprian spea­keth, is that cloke of schismatiques, by which they would séeme holy and good to the detriment of the godlie.

Schisme (according to Saint Augustines opinion) springeth [Page 3] from a certaine hatred amongst brethren. Many causes hereof are rehearsed by the fathers of the Primitiue Church: but they all agrée that there be foure especiall meanes to hatch them,The causes of Schisme. all which foure haue a soueraigne supremacie, and a supreame so­ueraigntie in this latter age of the worlde. The first they set down, is the contempt of Bishops,Ierom. in E­pist. ad Eua­grium. to whom (as Ierome saith) euer since Saint Markes time, the gouernment of the Church belonged: In hoc omnes sunt docti, &c. By so much bee they nowe accounted better learned, by howe much they can whet their tongues sharper, and shoote out more poisoned arrowes euen bitter wordes against them. The second is, ambition, or as some thinke, enuie at the preferment of others: This cau­sed of olde Arrius, Donatus, and Nouatius to straine theyr braines, to finde out their monstrous assertions, & being found, to teach and preach them openly: neither shall the sectaries of our daies, euer cléere themselues from this suspition. The third cause is, false loue. All men desire to bee commended for theyr skill. They thinke nothing to be truly sayd, or well done, but that which they themselues doe. The fourth is, couetonsnesse, this caused Balaam to curse Gods people: and Simon Magus to desire the giftes of the holy Ghost:Theodoret. li. 2. Fab. and hope of gaine is said to be it, that caused Paulus Samosatenus to fall into his damnable opinions.

This contagion hath so spread it selfe like a canker through the veines and hearts of the world at this daie, that there is al­most no hope of anie recouerie. In respect whereof it cannot be sayd, as it was of Iay rouse daughter, that it is euen nowe dead: but as they sayd of Lazarus, that it alreadie stinketh.

These causes considered,A definition of Schisme. it may easily be séene what schisme is, namely, a separation of a congregation, either through ha­tred and contempt of Bishoppes, ambition, selfe-loue, or coue­tousnes, by which there ariseth a diuersitie either of minde, or opinion, or spéeches, or election of gouernours, whether ecclesi­asticall or ciuill, which things doe both bréede and increase that hatred, contempt, &c.

Howbeit all Schisme is not to be condemned. For there is a separation which we may iustly allow & commend,A distinction of Schisme. as when certaine partes separate themselues from the whole, because [Page 4] they will not be corrupted and infected with vngodlynes. In this respect Abraham is commended, because he forsooke Cal­dea his natiue Countrie: Lot, Sodome: and Iohn Baptist was no Schismatique, though he departed from the Leuitical Priesthood, himselfe being of the same Tribe: Paul departing from the Scribes and Pharesies: the Gentiles conuerted from the Iewes: and we,Math. 10. 34 from the Church of Rome: For Christ came not to send peace, but a sworde, and to seuere men from their owne household.

But if the body it selfe being good, and some members being putrified and defiled are departed awaie,A most detestable schisme. such a schisme is most detestable: both because the Church séeing it is a bodie of di­uerse partes, when it is diuided, is after a sort ruined: and also because the parts thereof being distracted and torne a sunder, doe perish, forsomuch as they do fall from eternall life.

They that separate themselues in this kinde of Schisme, what other thing do they but rip vp y^e seamlesse coat of Christ, and breake the limites he hath set, by disquieting the peace of his Church, casting innummerable bones of debate, to set men together by the eares, so destroying their owne soules, and so much as in them lyeth, the whole Church, vnles Christ vouch­safe his mercie, to restore and preserue the same. Here a questi­on may be asked, why God doth suffer his Church to be trou­bled and turmoiled by Schismes, innouations, and fantasticall deuices (of the which greate learned men are many times the authors) in such wise, that not onely affinities, kindreds, friend­ships, and whole families are subuerted, as if Bellona or the fu­ries were among them: but also Cities, Prouinces, and king­domes brought thereby to vtter desolation.

Moses the man of God answereth this question thus, If there arise among you a prophet or a dreamer of dremes,Deut. 13 (and giue thee a signe or a wonder, and the signe or the wōder which he hath told thee come to passe) saying, Let vs goe after other Gods which thou hast not knowen, & let vs serue them: Thou shalt not hearken to the wordes of that Prophet, or dreamer of dreames: for the Lorde your God proueth you, to knowe whether yee loue the Lord your God with all your heart, & with all your soule. [Page 5] The cause then we sée is as cléere as the light, why the diuine prouidence sometime suffereth certain teachers in the Church-learned men, False tea­chers a temp­tation. to preach and maintain new opinions (sayth Mo­ses) That the Lord your God might trie or proue you. And in verie déede this is a sore temptation, that hee whome thou iudgest to be a Prophet, a disciple of the Prophets, whom thou reputest to be a Doctor and teacher of the truth, whome thou doest reuerence and greatly loue, that he (I saie) should sodain­ly and couertly sowe hurtfull errours, which thou canst not quickly find out, nor easily condemne.

To make this place of Moses more manifest, I will set be­fore thée some Ecclesiasticall examples.

When that vnhappie Nestorius was turned from a shéepe to a woulfe, how grieuously did he then teare & spoile the flock of Christ: when as they themselues were bitten of him, which for the most part as yet tooke him for a shéepe, and therfore laie more open to be deuoured of him. For who wold haue thought y^t he could easily haue erred, which was elected to be Bishop of Constantinople by a generall consent of learned men, who was beloued of the best, and reuerenced of all men: who dailie handled Gods word, and confuted the pernitious errours both of the Iewes and also of the Gentiles? Who would not haue beléeued,Nestorius held that Marie was the mo­ther of Christ, but not the mother of God: making two Christs. that this man did teach and preache nothing but the truth, & that he had bin of a sound iudgement? But he to make a waie for his owne heresie (denying the diuinitie of Christ) in­ueighed against the blasphemies of all heresies. And this is that which Moses sayd, The Lorde your God doth proue you whether ye loue him or not. Many things are reported by Zozomenus in his Ecclesiasticall storie of the wickednesse of this Nestorius, where amongst other things he setteth foorth the wonderfull and terrible iudgement of God vpon this here­tique, whose tongue, with the which he had blasphemed Christ, was immediatly after his death, found eaten & consumed from within his mouth with wormes.

But to leaue Nestorius, in whom there was more cause of wonder then matter of profite, more fame then desert: who was for a time more fauoured of the cōmon multitude (whom he sought to please) then beloued of God. I will set before you [Page 6] those of more deserued fame and learning, and thereby a grea­ter temptation to good men. Among which, Photinus is to bée remēbred,Photinus de­nied the God­head of Christ who not long after that he was called to the Church of Syrmitana by a general consent, shewed himselfe soone after rather a tempter then a teacher, insomuch, that sodainly lyke that euill Prophet, or dreamer of dreames, of whome Moses speaketh, he began to persuade the people committed vnto him to followe strange Gods, that is to say, strange errours, which before they had not knowen: to bring which wickednesse to passe, he had great helpes, as a singular wit, profound learning and persuasible eloquence: insomuch that he could speake copi­ously with delight, and dispute and write subtilly and sententi­ouslie with commendation: as plainly appeared by his bookes which he wrote in Gréeke and Latine. But happily it befell, that the shéepe of Christ committed vnto him, hauing a vigi­lant eie and carefull regard vnto their faith, soone remembred the forewarning of Moses: and although they had in admira­tion the learning and eloquence of their pastour and prophet, yet were they not ignorant of the temptation. For him whom afore they followed as the bel-weather of the flocke, the same now they began to shunne and flie from as a most dangerous woulfe.

As we are warned by this example of Photinus, so also are we taught by another of Appollinar, to beware of the danger of this Ecclesiastical temptation, and to take diligent héed that we kéepe the faith. This Appollinar was also a man of great learning,Apollinor held that Christ had no hu­mane soule: & that he tooke no flesh of the virgin Marie, but brought it from heauē, &c as appeareth by those thirtie bookes which he wrote against Porphyrius: and as he was learned, so also he séemed zealous in ouerthrowing many heresies, and confuting such er­rours as were contrarie to the faith. It were too tedious to make report of all his workes, by which he might séeme equall to the greatest builders of the Church. But sée the mallice of sathan. This man through a certaine prophane desire of here­ticall curiositie, began to be new-fangled, and so as it were by the contagion of a leprosie, he defiled and corrupted all his la­bours, whereby his doctrine in the end shewed it selfe to be ra­ther an Ecclesiasticall temptation, than a building of the Church.

[Page 7]But of all the most dangerous tempters of olde time, none may be compared to Origen, in whom many things were sin­gular, many excellent, and many wonderfull: to speak of whose condigne praises, in respect of the mans rare gifts, a whole daie will scarse suffice: all which notwithstanding did not make so much for the glorie of religion, as they do set forth the greatnes of the temptation. For what man is he, that rather than hée would cast off one endued with such a wit, so profound in lear­ning in all science, such swéete eloquence, so holy a life, and with so great grace, will not vse this sentence, that hee had rather to erre with Origen, then with others to be of a true and sounde iudgement. And yet for all this, no common, but a perillous temptation by him (as the end shewed) carried many from the integritie of faith: insomuch that the selfe same Origen, inso­lently abusing the grace of God, trusting too much to his wit, and standing too fast in his owne conceit, made smal account of Christian religion, thought himself more wise then others, con­temned the ancient rites of the Church, and interpreted some places of Scripture after a new and strange sense, giuing iust occasion to Moses, to speak vnto the Church of Christ concer­ning him, Thou shalt not heare the voice of that Prophet, because the Lorde your God proueth you, whether yee loue him or no.

But what néede wée séeke examples so farre of, when as at home daily we haue too many of these before our eies, of such men as are indued with competent learning and other good giftes, and hauing once begun well in the race of discretion, to run a good course, and like good builders, to lay a good founda­tion to reare vp the Church of Christ by the preaching of the Gospel, are now at the last lyke those foolish builders of Babel, confounded in their worke, building by presumption a tower of fonde conceit to themselues, and are by the iust plague of God so diuided therein, that some are Anabaptisticall Brownists, some libertine Family-louists, and some (beside other sectes) malecontent Martinists, birdes hatcht of an euill egge, a ge­neration of vipers, that can finde no life but by the destruction of their mother, to too gréedie to séeke themselues & not Christ, hauing no care to maintaine the peace of his Church, but con­trariwise [Page 8] séeke to disturbe the same: which preach not his Go­spell simply, but their selfe conceited deuises, which are infinite: which masking kinde of hypocrites, haue their visors daily ta­ken from theyr faces, and the most godly wise do knowe them perfectly, and can saie, that they are no better than those sedu­cing dreamers and false teachers, of whom Moses speaketh, by which God vseth to trie vs, whether we loue him or not.

Who therefore séeing these dangerous daies, doth not rather wish with Ieremie to dwell in y^e wildernes, that so they might leaue the societie of sinfull men, and giue themselues onelie to contemplation, that so also they might not sée the miseries like to fall vpon vs.

Polycarpus that holy martyr, scholler to Saint Iohn the Euangelist, when he heard in his time but of a little discord, in regard of that which at this daie raigneth both in Church and common wealth, is reported to haue cried out, Deus bone, in quae tempora me reseruasti vt haec audiam, Good God, vntill what time hast thou kept & continued me, y^t I shuld heare these things? How much more iust occasion haue the godly of this age, not onely to crie out with the heathen Oratour, O tem­pora, ô mores: O times, O manners: but also with the Pro­phet Isay, Heare O earth, and hearken O heauen, &c. Isai. 1

The godly and faithfull of this most Christian Church of England féeling and fearing the danger of Schisme, doe euery where greatly complaine of the discorde among Ministers. Such is the miserable corruption of this latter world, that whereas calamities, troubles, and contentions do euery where abound, and the dutie of the Ministers of the Church is, euen as Fathers,The dutie of good mini­sters. chiefe men, and teachers, or rather as messengers of peace in the house of God, to teach men plaine and simplie, and instruct and confirme them in faith, to reproue sinne and errours, to exhort vnto good workes, to comfort the afflicted, & finally to stirre them vp both to peace, charitie and concord, to amendement of life, and repentance from sinne: yet notwith­standing many of them doe nothing lesse. And which is worse, they themselues are the authors of schisme, and distracting of the simple and ignorant multitude, vsing a contentious kinde of teaching and quarrelling among themselues, that beeing o­uerwhelmed [Page 9] with these garboiles, they nothing regarde howe they may (as cause requireth) prouide for the publique state, but in stead thereof, vnder a great shew of holines and zeale, they thrust into the house of God, before the whole congregation, their contentious conceits & péeuish affections: and so by these kinde of Sermons, the simple and silly people receiueth small profit, being by these not instructed as they ought to be, in faith confirmed, nor moued to repentance: but rather are troubled, and made worse and disobedient. Whereby it commeth to passe that they saie they cannot tell what to beléeue, nor to what sound and true foundation to leane. And thus these Scisma­tiques by their contentions (to vse Saint Ambrose wordes a­gainst them) Quadam nuncapatiua fidei germanitate parrici­dialibus gladijs homines cupiunt vulnerare. Ambr. de in­carnat. Dom. cap. 2. With a certaine brotherly affinitie or likenes of one faith, they couet to wound men, as if one brother should drawe his sword against another. Such false Apostles are craftie workers, transforming them­selues into the Apostles of Christ, and are excellently described in the Apocalips, vnder the names of locusts, the formes wher­of were similes equis paratis in praelium, Apoc. 9. like horses redie to the skirmish: that is to saie, hot and vehement, and they had vppon their heads, as it were crownes, not crownes in déede, and like to golde, but not golde: & their faces were as the faces of men, that is, they séemed good and honest men: and they had hayre like vnto womens haire,False Apo­stles described many faire shewes and resemblan­ces, and the noise of their wings, was like the noise of many chariots and horses, but they had tayles like to Scorpions, and their stings were in their tailes: that is to say, the end & effect of all their labours, was to seduce men to euerlasting damnation.

The state therefore of the Church in these our dayes, is like a great houshold, wherein not onely the sonnes, daughters and seruants are at continuall discord, & braule among themselues, whereby it commeth to passe that none of them doth his dutie, nor séeketh to vpholde the state of the house: but also the pa­rents themselues, which are chiefe of the house, and ought to remoue those contentions, and put euery man in minde of his dutie, are also at contention and strife together: and so hauing respect onely to their owne contentions, they let the whole [Page 10] house go to hauock, caring nothing at all whether it be gouer­ned well or ill: yea by reason of these braules, they confirme the troubled housholde in their conceiued wickednes, whereby at last they altogether miserablie perish. For these vnhappie con­tentions of the parents, are the chiefe meanes to vpholde the cause of that heauie destruction of the whole housholde. This is a verie fit reseblance of the Ministers of the Church of Eng­land at this daie (I meane those that be faltie in this behalfe.) For those which are not faultie, (as I hope through the grace of God, the most are such) are not offended with this speach. For the other doe grieuously offend, and no small parte of the cause both of the corruptions of the present manners, and also of the times doe rest in them. For whereas they ought by doc­trine, reprouing and exhorting grauely, to helpe the publique state and preuent the worst, they doe not as they ought, imploy their diligence herevnto,Contentious Ministers, but rather doe giue themselues to sow sedition, then studie to follow their function: and so vnfruitfully they continually wearie and offend the people, that many (the more is to be lamented) do stubburnly persist and continue in their incredulitie, and so repent not, to theyr owne destruc­tion, and at the last contemne both the Church and doctrine.

But such as rather loue contentious inuectiues then quiet preachings, and haue so vsed themselues thereunto, that they can almost doe nothing els but contend, obiect to vs the saying of Saint Paul, Tit. 1. 9 who commandeth a Bishoppe to holde fast that faithfull word which tendeth vnto doctrine, that he may bée a­ble to exhort by wholesome instruction, and to confute such as shall speake there-against.

Truly I answere,Ministers must reproue errours. it is néedfull that euerie faithfull Mini­ster should stedfastly cleaue to wholsome doctrine, and earnest­ly bend himselfe against that which is contrarie, and agaynst such as peruert the same, so as hée may bée able with firme ar­guments to confute their peruerse and false opinions, and so o­uerthrowe falshood before they can vtter it.

This may be done stoutly,Modestie and mildnes of spirit becommeth Ministers. and yet modestly. And this graue modestie is to be learned by the examples of the Apostles, who although they had many enemies, yet notwithstanding did not immodestly rage in any place of their writings and sermons a­gainst [Page 11] a publike estate of the whole Church which themselues had planted. The Apostle Paul, who would haue a Bishop to holde fast true doctrine, and to resiste those that speake agaynst the same, doth notablie speake of these things, charging thus, The seruant of the Lord must not striue, but must be gen­tle to all men: 1. Tim. 2. 24. apt to teach, suffering euill men patientlie, instructing them with meeknes, that are contrarie min­ded, prouoking, if God at anie time will giue them repen­tance, that they may know he truth, &c. These precepts of the Apostle are to be obserued by the Ministers of the worde, in such wise, that they be not moued to immoderate heate and rayling, whereby in déede they destroie more then they build.

But (saie they) the euill manners of men must be restrained by the straight discipline of the Primitiue Church, and religion must be restored to that perfection, from which by the corrup­tion of times it is fallen, and this, say they, is the marke & ende of all our labours.

Let vs sée and consider this, haue these reformers taken in hand to embrace méeknesse and humility?A comparison betweene the Apostles and our reformers Haue they cast from them the bitter gall of hatred and cursed speaking? Haue they crucified their fleshly desires? The Apostles, whose steps they would séeme to followe, by their example exhorted the world to humilitie, lowlynes, méeknesse and patience: these teach theyr schollers pride, crueltie, scolding, and cursed speaking. The peo­ple saie, they may not tarrie the leasure of the Magistrate in reformation of religion: the present state is Antichristian. A­gaine, they were all of one minde, disciples of one maister the holy Ghost, they laboured to knit men together with the sure bond of peace, and to fasten them with the gliewe of mutuall loue: they praied to God for the health and wealth of them that wronged them: being rayled on, they gaue not foule language againe. Alas, the contrarie is true with them. Quot capita, tot sensus. How many heads, so many opinions. Their shamefull doings, do disproue their shamelesse sayings. They speake as if they had in se nihil humanū, as if they had mortified al concupi­scence in their mortall bodies, as loosed from the bondage of sin, as if God were the onely obiect of their thoughts, and the holie Ghost their counsailour. Curios simulant, et Bacchanalia vi­uunt: [Page 12] they doe outwardly pretend religion, and inwardly in­tend subuersion: promise and proclaime that they will restore ancient perfection, but they performe nothing but the idle con­ceites of their owne fansies. What better argument can there be of this, then their deadly hatred toward their brethren, their daily contentions, their tanting & ribaldrie railings vpon theyr superiours, and their Momish fault finding, wherein Saint Augustine fitly compareth them vnto Iobs dogs, which lick­ed his sore partes onely. And Iustine Martyr compareth them to flies, which doe euer gather about the diseased partes of anie creature.

Moreouer, many great Clarkes now a daies without anie iust cause stirre vp grieuous contentions,Peruerters of good things. by mistaking and peruerting the godly actions, and also the sound and wholsome doctrine of reuerend Fathers and good men: and so by this means those good Ministers which are giuen to peace, and had rather applie themselues to teaching reformation of lyfe, and edifying of the Church, are constrained by force to cease from their function and labour (being a thing most néedful) and to ap­plie themselues for their defence against Brownists, Marti­nists, and such other like pestilent Sectes and Schismatiques, wherby it commeth to passe, that euen against their wils, they are wrapped in contentions.

But those that kindle these flames of discord, and by that meanes prouoke other vnto schisme which are louers of peace, doe greatly offend the maiestie of God. And those again on the other side, are both before God and man to bee excused, which stoutly and modestly withstand that viperous broode, and yet so much as in them lieth, doe still prefer peace before Schisme.

In the Primitiue Church of Christ, if there happened anie sturre, or anie suspition of errour to arise, they sought the refor­mation and quieting thereof farre otherwise, to wit, by admo­nition, by friendly communication and brotherly conference:How schismes and errors in the Primitiue time of the Church were suppressed. and when any manifest proofe of suspected opinion was eui­dently shewed forth, they receiued the same, and quietly with­out gainsaying yéelded themselues, as it may euidently appeare in the reconciliation of Iohn the Bishop of Antioch, Theo­doretus, and others of the East, with Cirillus Alexandrinus. [Page 13] And by this meanes they suffered not one braule to bréede of an other: neither were their contentions endlesse, neither striued they despitefully among themselues, but handled al things with godly zeale vnto sound doctrine. But if anie had erred and per­sisted obstinatly in his errour, then did they admonishe all men to beware of him,Tit▪ 3. 10 and to auoide his companie, like as Saint Paul both taught, and did also himselfe. And by this meanes all things in the Church were in good state, and al contentions for the most part were quieted. Also the ancient Fathers in all a­ges did bend themselues against those which peruerted the god­ly actions and sound doctrine of others,The ancient fathers were euer enemies to scismatikes and which went about to stirre vp néedlesse contentions in the Church.

And those which in the Primitiue Church professed one and the same religion of Christ, could not easily bee stirred to con­tention among thēselues, least they should giue occasion there­by vnto their enemies the Philosophers, idolatrous Priestes, and others of the subtill Gentiles and Heathen to reioyce, or matter whereby they might be confirmed in their errors. But they altogether gaue themselues vnto concorde,Concord. cutting off in due time all occasions of discord, and ioyning their forces toge­ther fought against the enemies of the Church: whereof Con­stantinus magnus (that good Emperour) verie notablie admo­nished the Bishops. But when they followed not his counsell,The mischiefe of discord. but without all reconciliation stroue among themselues, there arose héereof most lamentable miseries to the Church: as the histories both of Arrius and Mahomet doe euidently proue.

There arise also diuers discords and dissentions among the Ministers of the Church:Singularitie. when some of them vse a proper and peculiar forme and order which themselues haue deuised, both of preaching, and also of other actions in religion, and woulde binde others to the same, although they knowe that the whole state being christian, hath otherwise decréed. And if peraduen­ture their deuice be reiected, so that men do not conforme themselues to their fantasticall conceits, by and by they iudge them not onely enemies, but also crie out against them, and saie, that they are Papists and seducers: being so contentious and pée­uish, that by no meanes they will bee satisfied, except that all those things may bee receiued wherewith themselues are de­lighted. [Page 14] But let them knowe, that where there is a Christian Church once instituted and established,Order. all things ought to bee done in y^e same in due order: els why did Paul reproue some for breaking customes of preaching,1. Cor. 11 of praying, of cutting of haire &c. which order Anabaptists cannot abide, but woulde mingle and confound all things by the subtill instigation of the deuill,Anabaptists hate order. who misliketh not anie thing so much (especially in diuine things) as a right and well ordered gouernment.

As there is one God, one Faith, and one Baptisme: one Christ, one holy Ghost, & one onely true religion: so is it néed­full that all things be done according to one rule: els many, yea infinite religions will rise, one contrarie to another, yea & con­trarie Churches to. For, euerie one will inuent a Church ac­cording to his owne fantasie. We haue all one hope, one com­munion, one bonde of peace, and one sacrifice: and who so euer diuideth himselfe from this vnitie,Cyprian. lib. desimplicita­te prelatorum. (sayth Saint Cyprian) alienus est, prophanus est, hostes est: he is a stranger, he is a pro­phane person, he is an enimie. And Saint Augustine saith, Non potest esse particeps diuinae charitatis, qui hostis est vnita­tis. Aug. epist. 152 contra Dona­tistas. Quisquis enim se ab Ecclesia seperauerit▪ quantumlibet lau­dabiliter se viuere existimet, hoc solo scelere, quo a Christi vni­tate seiunctus est, nō habet vitam, sed ira Dei manet super eum: that is, he cannot be partaker of diuine charitie, which is an e­nimie of vnitie. For whosoeuer separateth himselfe from the vnitie of the Church, how commendably so euer he séemeth in his owne eies to walk, for this wickednesse alone, by which he is seuered from the vnitie of Christ, hee hath no life, but the wrath of God abideth vpon him.

It is most conuenient that there be in the Church one vni­forme order as touching the times,Uniformity in the seruice of God. the places, the formes, and other circumstances to be vsed in the seruice of almightie God, for the honour of his name, as it is prescribed by the wisedome and godly discretion of this whole Christian state, that all Schismes and contentions might be taken awaie.Exod. 12. 49 Wherefore els did the Lord God command his people of Israel to méet to­gether in one place, and to sacrifice all after one forme (in theyr seuerall sacrifices) which he had prescribed? Assuredly euen be­cause [Page 15] there should be no occasion giuen of Schisme, as might haue bene, if the Israelites had assembled together in diuers places,Iohn. 4. 20 and had vsed such order and forme, as they themselues liked,2. King. 17. 24. and as the Samaritans did, which caused great contenti­on betwéen them and the Iewes in religion, as it is to be séene in Iosephus.

Now a daies, this vniformitie of many inconstant men is loathed, & noueltie desired, who are euer learning & deuising, & neuer holde anie thing firme and certaine. Tertullian a most ancient writer, doth in his booke de Praescriptionibus, shew that in his time there were the like sort of men, which continu­ally did search the Scriptures, that they might thence bring forth some new thing, and were wont alwayes to defend themselues with these wordes of the Gospell, Seeke and yee shall finde. To whom he answereth: in déede we must séeke, but yet onely those things which pertaine to our saluation, and not strange things which are nothing necessarie, but are rather contrarie to the Scriptures, and rule of our faith. For like as he which hath found that which is true & right ceaseth from séeking: so he which continueth séeking, testifieth thereby that he hath not yet found out the truth. There is an end of séeking, beyond the which we may not passe. For the Christian faith is not such, whose end cannot be found, so that we shoulde haue néede alwayes to séeke. And this is confirmed by the Euange­list S. Iohn, who sayth y^e Christ did many things which were not written, for if they shoulde haue beene orderly written, the world could not containe them. But he addeth, These thinges are written that ye might beleeue that Iesus is Christ the sonne of God, and that so beleeuing yee might haue lyfe through his name.

And héerein wée sée commonly the most blinde, the most bolde: the more ignorant, the more busie: and the least wittie, to be most inquisitiue. With such kinde of men Saint Basil was also troubled in his time, who beeing in godly conference with the Emperour Valens about pointes of religion, one De­mosthenes, which was the Emperours cooke, rudely woulde interrupt him, and peruert places of Scripture according to his fantasie and purpose: whose presumption, Saint Basil béeing [Page 16] no longer able to beare, hee méekely reproued him with these wordes,Histor. tripart. lib. 7. cap. 36. Tuum est de pulmentariis cogitare, non dogmata diuina decoquere. It belongeth to thy office to make pottage, and not to make a hotchpot of Scripture. The heathen misliked that the shoomaker should censure aboue the shooe: and woulde that Carpenters onely should (because they best coulde) deale with buildings. Tractant fabrilia, fabri, &c.

He therefore is a good and true Christian, which loueth the simple truth of God, stayeth himself in true religion, and abi­deth firme and stable in the faith, what nouelties so euer anie one or a few light heads shall deuise in corners, knowing that they doe not appertaine vnto religion, but rather vnto tempta­tion: the which also the Apostle confirmeth, saying: There must bee sectes, that the perfect among you may bee knowen.

And obserue it who that list, at the first budding forth of eue­ry noueltie, the grauitie and steadfastnes of the wheate, and the lightnes of the chaffe is by and by discerned.Inconstancie. For the chaffe is carried hether and thether with euerie vaine blast of erronious doctrine. One while through rash presumption, they approue and allow those things which séeme vncertain, & another while they stand in doubt through a feare without reason of those things which are certayn: vncertayne they are which way to take, or which way to returne, what to take holde of, or what to let passe. Thus being out of the safe hauen of truth, they are tossed with the waues of diuers cogitations, and so are com­pelled to pull downe their sayles of pride, which before they had spread abrode through the blasts of nouelties. Which when I consider with my selfe, I cannot meruayle enough at so greate madnes, and so great a desire that some men haue to erre, that not being contented with good and profitable rules of most an­cient Ecclesiasticall gouernment, doe still from day to day de­uise and séeke after new and strange plats to fit theyr fansies, and doe euer in the store house of theyr vayne conceites, finde some thing to adde, to change, and to pull from religion, as if it were not a diuine and heauenly thing, which sufficeth not to be once well established, but an earthly institution, which can­not otherwise be made perfect, but by a continuall and daylie [Page 17] reformation, or rather reprehension. Whereas the wise man giueth this counsaile,Eccle. 8. 9. Goe not from the doctrine of the El­ders, for they haue learned it of their fathers, and of them thou shalt learne vnderstanding. And the Apostle after the same manner instructeth Tymothe, O Tymothe, keepe that which is committed vnto thee: auoide prophane & vaine bablings, 2, Tim. 6 & oppositions of science, falsly so called, which while some professe, haue erred concerning the faith. O Tymothe (sayth hee) keepe that which is committed vnto thee, &c. The Apostle begins with an exclamation, procéeding from a propheticall and most charitable spirite, foreséeing & sor­rowing the errours to come. Tymothe doth beare the image and representation of the cleargie at this daie. In considerati­on of théeues and enemies,Math. 13 Tymothe hath matter of charge committed to his safe kéeping, least men sléeping, they shoulde sowe tares vpon the good séede wheate, which the sonne of man hath sowen in his field. Keepe (sayth he) that which is com­mitted vnto thee: not that which thy selfe hast found: which thou hast receiued, not that which thou hast deuised: a matter not of wit, but of doctrine: not of priuate vsurpatiō, but of pub­lique tradition: a matter brought and deliuered vnto thée, not set forth by thée: whereof thou oughtest not to be the author, but the kéeper: not the institutor, but the follower. Keepe (saith he) that which is committed vnto thee: that is, kéep the ta­lent of faith and truth inuiolate: let that abide with thée, which is committed vnto thée: and let that onely be deliuered by thée: Thou hast receiued gold, deliuer gold again. I would not haue thée chop and change deceitfully, and as one deuoide of shame, craftily to tender copper in stead of golde: but pure and perfect golde, such as thou hast receiued. O Tymothe, O most reue­rend Doctor and teacher, as God hath furnished thée with good giftes méete to teach;Exod. 35. 30. so shew thy self a right Bezaleel, of the spirituall tabernacle: set forth the precious gemmes of Gods word, place them faithfully, and polish them wittily, that they may be resplendant and beautifull: let it be plainly vnderstoode by thy exposition, which afore time was obscurely beléeued: let this latter time be thankfull to thée for the vnderstanding of it, which the former ages haue reuerenced, not vnderstoode: not­withstanding [Page 18] so teach those things which thou hast learned, y^• when thou speakest them newly, thou speakest not nouelties.

But some man will saie, do ye then mislike that there should be anie profiting and good procéeding in religion? No verilie, it is most to be desired. And who is he so enuious vnto men, and so abhominable vnto God, which goeth about to forbid this? But yet there must be great care had, that it be a procéeding in déed, and not rather a backsliding, an innouation & alteration from good to euill.

It is a profiting and a good proceeding, when a thing is am­plified and enlarged in it selfe: and it is an alteration or innoua­tion, when one thing is transposed into another.

The vnderstanding, knowledge and wisedome, as well of e­uerie one as of all men, as well of one man, as of the whole Church, must of necessitie grow & greatly profit by the degrées of ages & times: but yet onely in one kind, y^• is to saie, in one re­ligion, in one sense, and in one and the selfe same opinion.

The religion of mens soules may be resembled vnto y^• course and order of their bodies, which albeit they growe to their full stature and bignesse,Religiō com­pared to mens bodies. by processe of time and yeres, yet they are the verie same still that they were before. There is great diffe­rence betweene the blossome of youth, and the ripenes of age, and yet olde men are the verie same that they were when they were yong: insomuch, that although the stature, apparell, and forme of the man be altered, yet the nature abideth all one, and the person is the same. Small are the members of sucking babes, greater when they be yong men, yet all one & the same. The child hath as many sinewes, vaines, an [...] bones as the olde man, and looke what the more ripe age hath, the same did the séede of infancie bring forth: so that olde men haue nothing new in them, which afore time laie not hid in children. There is no doubt then, but that this is the most true rule of profiting, the sure and comely order of growing, when age alwaies discoue­reth those partes and formes in the greater, which the wisdome of the creator made before in the smaller. But if the forme of man be turned afterward into any other similitude and likenes then of his owne kinde: or if he haue anie more or fewer mem­bers then he should, the bodie then must néedes either decay, or [Page 19] els become monstrous. In like sorte Christian religion must follow these lineaments of profiting, to wit, in yeres it must bée made sound and perfect, in time extended and inlarged, & in time extolled and aduanced, and yet so, that it abide vncorrupted and pure, full and perfect in all the proper members and sences ther­of: because it will not suffer alteration, or innouation, no losse of propertie, nor anie varietie of definitiō. As for example, Our forefathers of olde time, I meane in time of the Primitiue Church did sowe in this ecclesiasticall sowing the séedes of pure faith. It were now vnfit that we their posteritie, in sted of the true and pure grain, should choose the deceitfull errors of tares: but this rather is more méete and agréeing, that the first & the last, not disagréeing with themselues, wée reape the fruite from the increase of pure instruction, and also of pure religion: that when the first sproutes of those séedes by processe of time begin to appeare, and is now prosperous and garnished, yet nothing of the propertie of the naturall séede is altered. And although a­nother forme, difference and distinction be added, yet the same nature of kinde remaineth. For God forbidde that the rosarie plant of true religion, should be turned into briers and thornes. Yea God forbid that in this spirituall Paradise, the swéete Si­namom and fragrant Balsamus trees, should yield forth foden­lie and vnlooked for deadlie poison. Therefore whatsoeuer hath bene sowen in this church, which is Gods husbandrie, hath bin sowen by the faithfull and painfull labours of their fathers: the same ought now to be trimmed and garnished by the industrie of the children and posteritie: the same must flourish and waxe ripe: the same must profite and be profited. For it is meet that those ancient decrees of heauenlie Philosophie, shoulde by pro­cesse of time be adorned, beautified and polished: but vnm [...]et to be changed,Innouation a dangerous euill. abridged or maimed. They may receiue cleerenes, light and distinction, and yet retaine fulnesse, integrity, and pro­prietie. If this wicked libertie to chop and change, to alter, to innouate, to set vp and pull downe, according to euerie fantasti­call deuice, be granted, I feare to thinke, and quake to speak, in what danger religion shall be to be defaced and quite abolished. The which one done but in part, we shall haue euerie yere, e­uerie moneth, nay euerie daie a new religion. For the parts by [Page 20] little and little being reiected, what will followe at the last, but that the whole also shall be banished. And if nouelties may dis­place auncient godly rules, if prophane men may deface goldie Fathers, which stand as pillers in the Church, it wil at the last come to this, that nothing in the Church shall bee leste vntou­ched, nothing sound, nothing free: whereby in the end, y^• which was afore time the closet of a chast, pure, and vncorrupt truth, shall become a filthie sinke of abhominable errours, and a soule cage of vncleane birdes. But God for his mercie furne this a­waie far from the mindes of his chosen, and let this bee rather the furie and madnesse of the wicked.

The Church of Christ being a vigilant and wary keeper of the doctrine committed to her, doth not change, diminish nor al­ter anie thing at anie time concerning the same. It cutteth not off necessarie matter: it doth not adde superfluous thinges: it looseth not that which belongeth to her: it vsurpeth not forain and prophane things: but withall endeuour she seeketh this, that making much, and embracing the most ancient rules and precepts, faithfullie and wiselie the may further & aduance that which at the first was but begun, she may ratifie and establish things expressed and manifested, & may constantly keepe what­soeuer was before confirmed and determined.

But to returne to the wordes of the Apostle, O Tymothe, (saith he) keepe that which is committed vnto thee, and a­uoide prophane and vaine bablings Shunne (saith he) such as a viper, as a scorpion, and as a most dangerous serpent, least they strike thee, not onely by touching thee, but also by their sight and breath.1. Cor. 9. 11 Auoid them, that is, with such see you deale not:2. Iohn. 1. 10 If anie come vnto you (saith the Apostle) and bringeth not this doctrine. What doctrine? The Gospell of our Saui­our, first preached by him, then by Saint Peter, Saint Paul, and the rest of the Apostles, and which hath so remained from age to age by the incorrupt tradition of truth, and shall also so continue for euer vnto the worldes end. What then? Receiue him not to house, neither bid him God speed: for he that biddeth him God speed is partaker of his euill. Auoide (saith Saint Paul) prophane and vaine bablings. And what is that? Truelie such speeches and writings as sauour nothing [Page 21] of holinesse or religion, with the which such as are members of the true Church, are not acquainted. Compare then the late seditious books of Martine and his mates with this sentence of the Apostle,Martine repre­hended by Paul for vaine babling. and iudge if they be not full stuffed with these prophane bablings which we are commanded to shunne and auoide.

Looke into them, and ye shal see both their mouthes and bookes ouerflowe with euill speeches, braulings, nips and tants: yea, and that against magistrates, and such as are in chiefe authoritie. Are not Gods ministers in these daies vsed with much more contume­lie & despight by the prophane and shameles libellers of our time, then euer the heathen durst vse the Priestes of Iupiter? Bee they not much bolder in deprauing them (whom yet they know not) thē Michael the Arechangell durst be when he stroue against the de­uill,Deprauers of good men, to whom he would not giue railing speeches? Mos hic semper fuit hereticorum, quorum doctrinam nō possunt, illorum vitam in o­dium adducere. This euer was the custome (saith a learned Fa­ther) of heretiques, to bring their doctrine into hatred, whose life they could not depraue. The same also was the practise of the Ar­rians long since, who seeing it impossible to induce the people to their heresie, while the good Bishops were had in reputation, de­uised therefore slanders, and laied grieuous crimes against some of them. Among which, they charged the godly and learned Bishop Athanasius with murther and incontinencie.False accusers With murther, in that he should haue cut off one Arsemius his arme, bringing forth the arme of a dead man for proofe of their purpose, yet afterwarde Arsemius himselfe was knowen to liue, and had both his armes. With incontinencie, in that he should haue rauished a certain wo­man, who being suborned for that purpose, did take a most shame­lesse harlot, without blushing to auouch it to his face, though (as afterward it was proued) she neuer saw nor knew him. And haue not like false accusations bene also of late forged against good and godly Prelates, men for their profound learning and approued con­stancie, worthie of all reuerence? Good Christians (which these malcontents would faine seeme to bee) neuer vsed such prophane bablings: this hath euer bene the manner of schismatiques and he­retiques. Who euer taught anie heresie that first began not with prophane bablings and ianglings, so seuering and diuiding himselfe from the true Church.Al heresie first beganne with vaine babling. That this is true, examples will make it more then manifest. For who at anie time before prophane Pella­gius, durst arrogate so great vertue and power of free will,Pellagius. that he thought not the grace of God necessarie to all good works?Celestinus. Who [Page 22] before that monstrous disciple of his Celestius, denied all mankind to be vnder the guilt of Adams transgression? Who before that blaspheming Arrius, Arrius. durst once thinke to diuide the vnitie of y^• bles­sed Trinitie? Who before that abhominable Sabellius Sabellius. durst once take in hand to confound the trinitie and vnitie? Who before that cruell Nouatius, Nouatius. called God cruell, for that hee would rather haue the death of a sinner, then that he should returne &liue? Who be­fore Simon Magus [...]mon Magus & Priscillianus [...]iscilianus. euer affirmed, that God was the author of euill? Who euer before the Anabaptists [...]nabaptists. disallowed baptisme to infants, denied warre, the power of the Magistrate, and ecclesiasticall order, as doe also our Martinists? Who before Pope Gregorie the seuenth, otherwise called Hildebrand, [...]ildebrand. chal­langed the authoritie of both swoordes to belong to the Church of Rome, [...]essalians. &c. Who before the Enchetai or Messalians, thought that men ought to do nothing els but pray cōtinually, setting aside al o­ther worldly busines. And who before our new vpstart Martinists affirmed, that men must doe nothing but to attende to preaching continuallie, reiecting all formes of praier, except such as their fan­tasies, (many times vnsauourly (God wot) vpon the sodaine do de­uise? Who before the Celestines & our late Puritans, [...]eldstins. did so much as dreame of a perfection in this life? What should I speake of the Brownists, Papists, Family-louists, and such like? Many mo sec­taries and heretiques there be of like sort both old and new, which for breuities sake, and loathing of Christian eares, I omit. By all which notwithstanding it doth euidently appeare, that the guise of heretiques euer is to be singular, new-phangled, to delight in vain and prophane bablings, & by a false name of knowledge, to make shipwracke of faith. Whereas contrariwise sincere preachers in déede, and true Christians without hypocrisie, do continuallie and steadfastly hold fast one truth, and doe condemne and abhorre pro­phane nouelties, and as the Apostle said, & said againe, If any man bring them any other doctrine then that which they haue al­readie receiued, they should hold him accuised.

Wherefore I most humbly and heartely beséech all the Mini­sters of Christ,An exhortatiō [...]o y^• ministers of the Church that they end and cast away al their controuersies, and that they knit themselues together in true concord & charitie, forgiuing each other their errors and offences, auoiding new deui­ses, and to teach the people not onely to know the truth, but also to auoid the fellowship of the enemies therof. So Saint Iohn taught others, and so himselfe gaue example, Fugiamus hinc, ne balneum cadat super nos, in quo est Cerinthus veritatis hostis. Let us (sayth [Page 23] he) speedily depart hence, least the bath wherein Cerinthus, the e­nemie of the truth is, doe fall vpon vs. Conuersing with them doth argue consent and allowance of their doings. Digni sunt morte, non solum qui faciunt illa, Rom. 1. 32 sed etiam qui consentiunt ea facientibus. Not onely they which cōmit such things are worthy of death, but they also which haue pleasure in thē y^• do thē. Preach plain & sound doctrine, which euermore agreeth w^t it self. Bring the Church into one vnity with Christ so nere as you can, & faithfully indeuor your selues to preserue true concord therin: Let the rule of S. Augustine preuaile with you,Ad Cassul. presbit. to wit, In quibus rebus nihil statuit certiscriptu­ra, mos populi Dei et instituta maiorum pro lege tenenda sunt. In those things wherin the Scripture hath made no certain determi­nation, the manner & custome of Gods people, & the constitutions of our ancestors, are to be holden for a law. But chiefly praie vnto God deuoutly with all feruencie for his grace & holie spyrit, that ye may do all these things with a willing and a ready mind. For these things not obserued on your part, an infinit nūber of souls through your fault shall most miserably be brought into danger of damna­tio: & how then will ye excuse your selues at the houre of death, and in that great daie of the Lord.

Weigh well these things with your selues: it is a horrible thing to fall into the burning wrath of the Lord. And as y^• Apostle war­neth you,Galat. [...] If ye bite and deuour one another, take heede that ye be not consumed one of another. Good, graue, and godlie men are iustly offended with your contentions, for ye wounde the weak consciences of your brethren.Math. 18. [...] Ve vohis a scandalis, &c. Wo vnto you because of offences. On the contrarie parte, Papists, A­theists, and other wicked and godlesse men are delighted in them: for that the idolatrous superstition and abhomination of the one is not (as it ought to be) reproued and condemned, because you haue now wholy turned the spyrituall swoorde from them against your brethren, hauing giuen occasion to the Papistes to saie vnto vs, Vos Christiani dissidetis inter vos, &c. Ye Protestants doe disa­grée among your selues,Clem. Stro­mat. lib. 7 and haue so many sectes among you, that all which notwithstanding beare the title of Christianisme, yet doo ye curse and condemne one another: wherefore your religion is no true religion, neither hath it procéeded from God: and because the hypocrisie and counterfait holynes of the other is not discouered, who onely hope that will come to passe through your discention at the last, that they shal possesse the whole patrimonie of the church. [Page 24] Which if it shoulde so fall out (as God forbidde it shoulde) learning thereby will decaie, barbarisme will take place, and so in time this most flourishing Church in Christendome, shall be ouerthrowen.

Moreouer, they which are come to a little tast of the Gospell, & are now readie to forsake their errors and superstitions, purposing to cleaue vnto the Gospell, are set backe and hindered by these con­tentions, and saie they know ther are many ercors, abuses, & great faults in the Popish Church, but yet they cannot ioyne themselues vnto vs, who so sharply contend, accuse, and braule one with ano­ther. Of these weaklings Chrisostome speaketh thus: Venit gentilis et dicit, velim fieri Christianus, sed nescie cui adherem, &c. The Gentile commeth and sayth, I woulde faine bee a Christian, but I know not with whom to ioyne: there are many dissentions and tumults among you, I knowe not what opinion to choose and holde: for euery one sayth: I speake the truth. Also of this stum­bling blocke Melancton in his time complained, Quos fugiamus habemus, sed quos sequamur non intelligimus. We know (saith he) whom we should auoide, meaning the Papists, but whome to fol­low we cannot determine. Such is the state of the church of Eng­land at this day, through the diuersitie of opinions, that weaklings are greatly dismaied. Yet this excuse in the day of iudgement, will not make weaklings (whome Paul secludeth out of Gods king­dome) faultlesse: & at the end of theyr life, except they conuert them­selues vnto Christ, and yéeld themselues wholy vnto him, they can neuer haue a quiet conscience.

Other some also saie (and most truely) that God is the God of peace and concord, and not of strife: but these Preachers (say they) are at dissention among themselues, and therfore God is not with them. But this might haue bene obiected against the Churches in all ages. For among the Iewes were sects, as the Saduces, the Pharesies, the Essers and the Stoikes. Among the Schoole men were Scotists, Tomists, and Occamists. Among the seuen Dea­cons of the Primitiue Church,Act. 6. 4. was Nicholas, of whom came the Nicholaitans,Apoc. 2. 6 mencioned in the Reuelation of Saint Iohn.

Yea, this might haue bene obiected against the Primitiue and most perfect and holy Church of Christ militant, wherin have bin so many heresies, schismes and sects, as Irenaeus, Tertullian, Epi­phanius and Augustine do testifie, that in regard of them the ve­rie name of Christ began to be odious among the people: and as Socrates reporteth, the christians were mocked and iested at on [Page 25] publike stages, and in theyr common plaies and enterludes.

Neuerthelesse by these obiections it may appeare, howe greate heapes of euill suspitions these discords and contentions doe bring: whereby we are put in minde, the more earnestly and diligently to studie for peace and concord: so shall we shew our selues to bee of that blessed number, of whom Christ pronounceth this benedicti­on,Matth. [...]. [...] Blessed are the peace makers, for they shall bee called the children of God.

ANd as concerning you (men and brethren, beloued in Christ) which are to heare and learne of vs,An exhortat [...] to hearers an [...] readers. the pure and whoelsome doctrine of the Gospell of Iesus Christ, take héede how and what ye heare.Math. 4. 24 Proue the spirites whether they be of God or no, because there be many seducers in the world:1. Iohn. 4. 1 and hold these for vndoubted & approued rules:Rom. 16 17 first, that none can laie anie other foundation be­side that which is alreadie laide, that is, Christ Iesus: secondlie, that the true Church is alwaies knowen by these thrée things, by the preaching of the Gospell, the administration of the Sacra­ments, and the exercises of holie life, as appeareth by the words of the Apostle, Christ loued the Church, & gaue himselfe for it, that he might sanctifie it, being cleansed by the washing of water through the word, that he might make vnto himselfe a glorious Church, not hauing spot or wrinkle, &c.

The first two markes are expressed in these wordes, By the washing of water through the word: and the last marke is this, That hee might make it vnto himselfe a glorious Church without spot, &c.

Thirdlie, that the same Church is from time to time troubled with false Apostles, whom Paul thus painteth out in their cou­lors,Rom. 16. 17 to the end ye may know them, Haue (saith he) a diligent eie vnto such as cause diuisions and offences, contrarie to the doctrine which ye haue learned, and auoid ye them. For they that are such, serue not the Lord Iesus Christ, but their owne bellies, and with faire speach and flattering deceiue the hearts of the simple:2. Tit 3. 6 they créepe into houses,Tit. 1. 10. and leade captiue simple women, which women are euer learning,2. Tim. 3. 8 and are neuer able to come to the knowledge of the truth:1. Tim. 6. 4 they are vaine talkers and disobedient, subuerting whole houses, teaching thinges which they ought not, for filthie lucers sake: they are men of a corrupt minde, and reprobate concerning the faith, puft vp, knowing nothing, but wering themselues about [Page 26] questions and strife of wordes, whereof commeth enuie, strife, rai­lings and euill surmisings, and vaine disputations:1. Tim. 5. 13 men destitute of the truth, which thinke that gaine is godlines: they are also idle, & go from house to house: yea,1. Tim. 1. 7 and verse 19. they are not onely idle, but also par­takers and busie bodies, speaking thinges which are not comely: they would be Doctors of the lawe, and yet vnderstande not what they speake,2. Tim. 2. 16 neither whereof they affirme, but hauing put awaie a good conscience from them,2. Tim. 3. 5 haue made shipwrack of faith: whose prophane and vaine bablings shall increase vnto more vngodlines,verse. 9 and their word shall fret as a canker: they haue onely a shewe of godlines, but haue denied the power thereof: but they shal preuaile no longer, for their madnesse shall be euident vnto all men.

These markes being so euident, you cannot be seuered from the true Church, except ye wil most wilfully run to schisme, a monster most perillous.Ecclesiast. hist. lib. 6. cap. 37 The famous Bishoppe Dionysius, as witnesseth Eusebius, saith y^• to suffer martyrdome for the auoiding of schisme, is more commendable, then for the auoiding of idolatrie, because in the one is the safetie of our soules, in the other is the saluation of the whole Church. The place is pregnant. And Saint Augustine proueth, that schisme offended God more then idolatrie, because it was more grieuously punished, as in Chore, Dathan & Abiram, who were schismatiques, then in Aaron: and them that worship­ped the golden calfe, who were idolaters. The greater punishment most commonly is a token of the greater sinne. Also the danger is greater which groweth by conuersing with schismatiques and he­retiques, then with Painims & idolaters, which Augustine noteth verie well in these words (handling the Psal. 54.) Ab his qui longe sunt a me, facilis cautio est. Non enim me tā cito fallit, qui dicit, ve­ni, Idolum adore: multū a me iste longe est. Christianus es. Christi­anus inquit: ex propinque aduersatur, prope est, redime Domini pa­ce animam meam, ab his qui appropinquant mihi. I can easily be­ware of them that are far off from me. He doth not so soone deceiue me that saith, come worship an Idoll, he is verie far off from me: but I saie to another, Art thou a Christian? Yea forsooth a Chri­stian (saith he.) This fellow standeth néere me and may quickly o­uerthrow me. Redéeme and deliuer my soule O Lord, from them that after this sorte approch and come néere vnto me.Lib de vnitate ecclesiae. And Saint Cyprian saith, Non aperta tantum periculia metuenda sunt: faci­lior cautior est, vbi manifestier formido est: plus cauendus est inimi­cus qui latentur obripit, &c.

[Page 27]It is a most dangerous thing to be separated by anie occasion from the true Church, the which (God be thāked) may be so plain­ly séene at this day in this realme of England, that no man can doubt of it. And yet very many haue bin carried awaie from the same through the blasts of false doctrine: and some without anie cause haue too too rashly diuorced themselues, what color of refor­mation so euer they haue pretended. The Corinthians were very much diuided among themselues: one woulde be of Paul, another of Cephas, another of Apollo, and so they attributed as much to theyr Ministers as vnto Christ. They brought their strifes and contentions to the iudgement seate of Ethnikes: they suffered an incestuous man, who had the wife of his Father, to be conuersant among them: they thought not whooredome to be sinne: they did euery where eate with the Painims, of things offered vnto idols: they celebrated the supper of the Lord with vnquietnes of minde: they abused the gift of tongues: neither did they iudge trulie and godlie of the resurrection. These were no doubt grieuous blemi­shes, yet notwithstanding Paul did not forsake the Church of Co­rinth. Neuertheles some men can (as they thinke) with a safe con­science condemne this our most Christian Church, both by spea­king and writing against it, and also by cutting off themselues frō the same, gathering themselues together into corners and in secret conuenticles, as the Family of Loue, the Brownists, the Marti­nists, and others like vnto them.

Such were in olde time theyr predecessors the Donatists, who in comparison of thēselues condemned all other Christians. They released theyr owne crue from the seueritie of the censure, and yet in theyr congregation suffered most impure men, namely the Op­tatians, the Gildonians, and the Primians.

Be not ye like vnto those men? abstain from theyr companies, refraine theyr assemblies, frequent not theyr sermons, reade not theyr libels, defend not theyr opinions, but rather detest them. By reading hereticall bookes,Eus. Eccle. hist. lib. 7. cap. 6 many learned men haue yéelded to er­ror, and may not ignorant men much sooner? Dionysius Alexan­drinus a most learned and vertuous Bishop, confesseth to a friend of his, that he felt himself much the worse by reading of euil bookes. If ye shall presume vpon your constancie & knowledge, that there can insue no danger, Qui stat, videat ne cadat, Let him that stan­deth, take héed least he fall. Yea know, he that toucheth pitch shall be defiled therewith: and the wise man saith, Qui dormit iuxta se­pem, [Page 28] mordebit eum coluber. He that sleepeth by a hedges side, shall be bitten of a snake. Euill wordes corrupt good manners, & so doth euill companie to.

Furthermore my brethren take heed of self-liking, of arrogan­cie, of singularitie, and of contempt of wholsome doctrine deliuered by this Church:The deuils cords, wherby he draweth men into he­resie. for these are the deuils cordes, by which he draw­eth men at the last into horrible heresies: fearfull examples wher­of there haue bene too many of late within this lande, especiallie in the Countie of Suffolke, where sundrie persons within these three or foure yeres, both men and women, beginning first to bee so sin­gular, that they controlled the Ecclesiasticall gouernment, & pre­sent state of the Church, fell at the last yet further, & became plaine Anabaptists, denying flatly the power and office of magistrates: & not staying here, fell yet more horriblie into greater wickednesse, namely into the heresie of the Arrians, most blasphemously deny­ing the Godhead of Christ Iesus. For the which most detestable heresies,Lewes, Cole and Ket. three of them being by the deuill obdurated in their wic­kednesse (namely Lewes, Cole and Ket) were burned at Norwich, and some others of them abiured their heresies openly in the town of Ipswich.

Let these fearefull examples brethren, moue you to beware of contempt of wholsome doctrine, and of singularitie, and so many of you, in whom there resteth as yet such heart burning and diuision about things of no moment, as if in religion we were vtterly sun­dered one from another, and had no point of faith at all that were common betwixt vs, I doe humblie beseech for Christes sake, and of the peace of his Church, whereof you professe your selues to bee members, that with all speed you returne vnto that vnitie againe, from whence ye are most dangerouslie fallen. Amemus Domi­num Deum nostrum, &c. Aug. in Psa. [...]. sub finem. Let vs loue the Lord our God (saith S. Augustine) and loue we his Church also: him as our Father, and the Church as our mother: this matrimony is conioyned with sin­gular loue: no man offendeth she one, and hath the fauour of the other.

The Epharamites were of the people of God, and yet reuol­ted awaie from the lawe, though still they held (after a sorte) the profession thereof: and hauing so done, they so continued a long time after, as a wanton, vntamed, and vnrulie heifer, notwithstan­ding al the warnings that God by his Prophets did giue vnto thē. But yet it is recorded of them, that at the length they returned a­gaine, [Page 29] smiting vpon the thigh, and acknowledging that they had committed many shameful things. If now with Ephraim ye haue so erred and stept aside, pittie it were but that ye should be as rea­dy with him to repent and returne againe. Remember what S. Paul writeth to the Ephesians, Be ye careful to keep the vnitie of the spirit through the bond of peace. Againe, One Lorde, Ephe. 4. 3. one Faith, one Baptisme, one God the Father of all, which is aboue all, through all, and in all. Hee saith also that we bée one bodie of the flesh and of the bones of Christ, that we be most néere­ly conioyned vnto him, and the giftes which we haue, bee deriued vnto vs by God through the flesh of Christ, giuen for our sake vp­pon the crosse: and so by the flesh of Christ we be coupled and vni­ted to God. And in the Gospel of Saint Iohn, Christ praieth thus for his Church,Iohn. 17. 21. Cause you that they may be one, euen as I am in thée, and thou art in me. The vnitie of the Church therfore by the places alleadged, consisteth in the spirit, in the word of God, in the Sacraments, & in a most néere bond with Christ, who is the head of all the members of the Church. This vnitie we must by no meanes breake, but first séeke all the waies that possible we can, to make the same safe and sound.

Bernard an ancient Father of the Church saith, that neyther praier,Bernard in [...] quem habuit ad sor. de mo­do bene viuē [...] sacrifice, nor anie thing else, pleaseth God better then our concord and vnitie, and that nothing grieueth the deuill more, then that we should liue in vnitie: For if we fast (saith he) the deuill sea­reth it not, because he neuer eateth: if we watch he careth not, be­cause he neuer sleepeth: if we praie, he regardeth it not, because he neuer praieth: but that we should be in vnitie, it displeaseth him: because we being men, and on the earth, should doe that which hée could not doe, being an Angell in heauen. Wee knowe it now by experience, that Fratrum odia acerbissima, and that inimici homi­nis domestici eius, that the hatred of brethren is most grieuous, and that a mans enemies shall be they of his owne housholde. The Church of God neuer receiued more detriment by the tyrannie of papists, then she hath and doth dailie by the cruell hatreds of false and dissembling brethren.

If therefore ye intend to be citizens of that heauenly Ierusalē, Subtraite vos ab omni frate ambulante inordinatè, Withdrawe your selues from euerie brother that walketh inordinatly, and vn­derstand that the earthly Ierusalem,Psal. 122. 3. is builded as a citie that is at vnitie in it selfe. Of the Primitiue Church it is said, that they con­tinued [Page 30] with one accord in praier: and the multitude of them that beléeued, were of one heart and of one soule. If ye wil abide in this vnity,Act. 2. 46 then must ye be alwaies constant in the truth, and not de­pend vpon men.Act. 4. 32 For through inconstancy the peace of the church, which is the bond of vnitie, is many times broken, when as our affections and likings of men is such, that therafter as ye loue thē, so ye like their doctrine. For ye regard the messenger, and not his message: ye looke vpon the earthen vessell, and not vpon the hea­uenly treasure therein contained. And hereof it commeth to passe, that ye doe contemne and despise, not onely wholsome doctrine, but also the minister and preacher thereof: and then commeth such a nicenes and choice liking of some, that at the last followeth also an vtter loathing of others, whom before ye greatly liked.

Thus hath the common multitude alwayes behaued thēselues towards the ministers of the Gospell.Inconstancie of y^e multitude Yea thus was our sauiour Christ himselfe handled among the Iewes:Iohn. 6. 14. 15 who one while would néeds make him a king,Iohn. 7. 1 and anon after was ready to kill him: one while they called him Rabbi, Iohn, 6. 60 and another while a Samaritan, saying that he had the deuill: they which once loued his doctrine, sayd afterward, this is a hard saying. And as Christ himselfe: so also were Apostles rewarded at their auditors hands: and no meruaile,Luke. 6. 40 for the disciple is not aboue his master. It is inough for the disciple,Luke. 3. 15 and verse 20 if he be as his master is. Therefore Iohn the Baptist had such estimation for a while, when he first began to preach the Gospell,Math. 14. 10 that he was taken of most men for the Messiah: yet stood he not long before he lost his head.Act 14. 11 and verse 15. When Paul & Barnabas had wrought that notable myracle vpon y^e lame man, the people were blindly carried with such inconsiderate zeale, that in all hast they would haue done sacrifice vnto them as vnto God: but in a mo­ment this hot zeale was so cold towards Saint Paul, that they stoned him almost for dead. The same Apostle was of the Gala­thians also reputed for an Angell of God,Gal. 4. 14 and vers. 15. 16 insomuch, that if it had bin possible, they would haue pluckt out their owne eies for him to do him good, but afterward they tooke him for no better then their enemie. And why? Forsooth because hee preached vnto them the truth. Consider and sée, if the verie like inconstancie, and far worse if worse may be, hath not bin among you. In the beginning of her Maiesties most happie raigne, you had those learned and graue fa­thers in great estimation, which during the time of Quéene Mary suffered exile for the testimony of the gospel, some in Geneua, some [Page 31] in Frankford, and some other in other partes of Germanie: and at their first returne to the Church of Englande, beeing placed by her Maiestie in the roomes of greatest charge in the Church, as tried and approued men that had borne the whole heate and bur­then of the daie, ye estéemed of them worthily, ye were very glad to sée and heare them, ye embraced theyr most wholsome doctrine, and so ye begun to runne wel in a good course, but ye persisted not, ye were soone wearie of your olde men, and yee must needes haue new: and I feare me that this propheticall saying of the Apostle, is verified vpon many of you, The time will come, when they wil not suffer wholsome doctrine, but hauing their eares itching, shall after theyr own lusts get them a heape of teachers,2. Tim. 4. 3 and shall turne theyr eares from the truth,Gal 1. 6 and shall be giuen vnto fables.

Be not carried about with euery winde,Eccle. 5 9 and goe not into eue­ry way: for (so sayth the wise man) doth the sinner that hath a double tongue. Such double walking, and such dissembling tal­king, will at the last, and that ere it be long, cause greater diuision and contention among you, to the wofull ruine of vs all, if it be not amended betimes. And if we goe forwarde in discorde and bitter contentions, as we haue hetherto done, it is greatly to be feared, least GOD haue appointed and ordayned that same agaynst vs, which in time past he did in the raignes of Dioclesian and Maxi­mian the Emperors, when as there were like strifes and conten­tions in the Church: as notably appeareth in the Ecclesiasticall historie written by Eusebius: the effect of which history is dili­gently to be marked for this cause, to wit, for that in those daies the Church of Christ flourished. But the people were vnthankful vnto God, and impenitent, and the ministers of the Church were ambi­tious, and stirred vp grieuous and hot contentions among them­selues. Wherefore God being angry with them, gaue them into the hands of tyrants, who raised vp greater persecutions agaynst the Church then euer was heard of before. For thus writeth Eu­sebius.

But when we were not touched with anie of these things, nor went about to reconcile our selues vnto God, but as godles men, supposed that God neither cared for, nor yet would visit our wick­ednesse, but heaped sinne vpon sinne. And those which tooke vpon them to be our patrones, shaking off and casting from them the rule of godlynes, were kindled with hatred one agaynst another: & whilest they gaue themselues onely hereunto, to wit, to threate­nings, [Page 32] pride, mallice and hatred, euery one gréedely, and in a man­ner of a certain tyrannie followed their owne ambition. Then the Lord, euen then I say, made the daughter of Sion obscure & dark, according to the prophesie of Ieremie. For hee lifted vp the right hand of her enemies, turned from her his sword of defence, & was not her helpe in the day of battell, but ceased from purifieng her, & threw her throne vnto the ground, and shortned her daies; aboue all this he poured out confusion and shame vppon her. All these things are fulfilled amongst vs, whilest we sée the places appointed to praier, to be raced from the top to the very foundations, the di­uine and holy Scriptures to be burned in the middest of the mar­ket places, and the Ministers of the Church with horrible confusi­on, to run here and there to hide themselues, and some were taken and put to open shame by theyr aduersaries: and according to ano­ther prophesie, Contempt was poured out euen vpon their Prin­ces, &c.

Thus farre Eusebius, who after through his whole booke fol­lowing describeth the martyrdomes, calamities & afflictions which the faithful in that most cruel persecution suffered. Wherfore God is most earnestly & diligently to be praied vnto, that he wil vouch­safe to giue vs his grace, repentance, and mutuall concord: least for our leude liues, ingratitude and contentions, he deale with vs as he hath done with those fathers before vs, & so deliuer vs into the cruell and bloudy hands of the Turkes, and others the enemies of Christianitie. God in his mercie turne this euill from vs.

Moreouer, all godly and Christian Princes and Magistrates, ac­cording to their calling committed to them by GOD,An exhortatiō to magistrats. ought dili­gently to take héed hereunto, and with al their might and wisdome helpe, that the people of this Realme may altogether forsake those vnprofitable and troublesome contentions, and cease to braule and quarrell with their brethren and fellow-seruants: and that the mi­nisters may fruitfully with great modestie & grauitie, preach vnto the congregation repentance & amendement of life, and true faith in Christ.

It is written of king Iosophat, 2. Chron. 17 that he sent certaine Princes & Leuites, and giuing vnto them the booke of the lawe of the Lorde, commanded that they should teach true faith, and the sincere wor­shipping of God. The like did the most holy kings Ezechias and Iosias, who religiously depriued from their offices, all those which walked not rightly in the way of the Lord, and did not according [Page 33] to the law of God. Constantinus the great, followed the example of those most holy kings, & performed the like in his Empire. For when the Prelates in his time were at variance and contention a­mong themselues, and writ and preached one against another, and were so bold to offer those contentious libels vnto the Emperour himselfe, to the end that they might contend before him: he recei­uing al theyr bookes, sharply reproued them, inasmuch as they be­ing by the prouidence of God appointed vnto the people for pastors and captaines of concord and charitie, were so at variance among themselues. Neither would heee giue any iudgement as touching theyr controuersies, or yet reade their libels which they deliuered vnto him, but cast them into the fire: as he also commanded vpon paine of death,Martian and Iustiniā mad careful lawe to the lame purpose. that no man should readeReade the bookes of Arrius, but burne them at the first hand: that at the least they might thereby learne that those contentions and braules displeased his maiestie: and so setting discord apart, might afterwarde giue themselues to peace and concord. In like manner when he sate with the Bishops at the Counsell of Nice,Zozomenes li. 1. cap. 20 [...] le. 2. cap. 3. de libris [...] heretici. amongst whome also many contentions were, he laying forth the bookes of the Prophets and Apostles, to wit, the holy Bible, commanded them to decide and end theyr con­trouersies by them, and all of them with one consent, to preach one and the selfe same faith.

This excellent example of the worthie Emperor Constantine, whom God in this world honored with the title of Great, whose name and glory through the whole world was famous & of greate renowme among all men, and is much more excellent in the eter­nall felicitie. This example I say, let all Princes and magistrates of this age follow, touching the staying and suppressing of all con­trouersies among the prrofessors of the Gospell, that thereby they may prouide for the peace and publike health of the Church.

Peace is that new yéeres gift, which Christ gaue vnto vs at his birth.Luke. 2. 14 It is the bond of perfection which he commended to his disci­ples in his whole life.Mat. 10. 1 [...]. 1 It is the legacie which he bequeathed vs at his death,Iohn 20. 26 Pacem meam relinquo vobis, My peace I leaue vnto you. The Apostle Paul following the same example, in euery E­pistle that he wrote, exhorteth vs vnto peace. O nos miseros si quos toties repetita pax non mouit▪ O miserable wretches that we be, if peace so often repeated doth not moue. Peius est (sayth a Father) ecclesiam scindere, August. cont Pet [...]anum. quam Idolis sacrificare. It is a worse thing to be a schismatike then an idolater. Also Saint Augustine exhorting [Page 34] vnto peace, sayth, Fratres teneamus charitatem, sine qua fides nihil est: habet [...]s autem charitatē, si teneatis vnitatem. Brethren, let vs holde charitie, without the which faith is nothing: ye haue charity if ye kéepe vnitie.

The God of peace grant, that as we may alreadie say, in regard of our most gracious soueraigne Ladie Quéene Elizabeth, mercy and truth haue met together: so wee may one day also say, in re­spect of our selues and this whole nation, righteousnesse and peace haue kissed each other. And I beséech you brethren, by the bléeding wounds of our sauiour and redéemer Iesus Christ, that none doe increase olde faults by new offences, but rather that euery man in sinceritie and holy obedience, reforme his owne waies, & conforme his life according to the rule of perfect holinesse, that so our conuer­sation before men, may witnesse our perfect religion, and we glo­rifie our father which is in heauen. Let vs beautifie the chambers of our hearts with the florishing branches of a godly life, mortify­ing and killing all those euill and peruerse affections, which may blemish and darken those bright beames of Christian profession. Let vs beare the sailes of our conuersations euen with the winde of Gods word: and beséech we the holy Ghost to rule the stearne, and guide the rudder of our thoughts, least at anie time we cracke the barke of our religion against the rockes of euill tongues. So shall our aduersaries bee ashamed to mutter against vs for liuing contrarie to that which we professe. And God who is the God of peace shall in the end giue vnto vs his euerlasting peace in his heauenlie kingdome through Christ our Lorde, Amen.