an anterior
liking of the ceremonies. We do not judge them when we say so, but by
their fruits we know them. As Pope Innocent VII., while he was yet a
cardinal, used to reprehend the negligence and timidity of the former
popes, who had not removed the schism and trouble of the church of Rome,
yet when himself was advanced to the popedom, he followed the footsteps of
his predecessors, governing all things tumultuously, and making the schism
worse; so among our opposites, not a few have been overcome with ease,
pleasure, riches, favour, pre-eminence, &c., to like well of the
ceremonies which never had their first love, when they had both spoken and
disputed against them. What drew them overstays to contend for them,
except (I say not the seeking of, lest I be thought uncharitable, but)
their being sought by some worldly benefit? And how could such an one
excuse himself but by Paris's apology, _Ingentibus ardent, judicium domis
solicitare meum._ And what marvel that Balak's promotion, Num. xxii. 17;
and Saul's fields and vineyards, 1 Sam. xxii. prevail with such as love
this present world, 2 Tim. iv. 10.

The popish oil and chrism were defended by Islebius and Sidonius, _ut ipsi
nimirum __ discederent unctiores_.(340) How like to them have we known
many Formalists! The best respect which Bishop Lindsey nameth for kneeling
at the communion is,(341) the eschewing the prince's offence; but, as for
us, let it be told, who hath ever of a Conformist become a Non-Conformist,
for any worldly benefit which he might expect by his non-conformity? What
worldly respect have we to move us to refuse the ceremonies? What wealth?
What preferment? What ease? What pleasure? What favour? Do we not expose
ourselves to the hazard of all these things? Only our consciences suffer
us not to consent to such things as we see to be unlawful and hurtful for
the church.

_Sect._ 3. 2d. Let it be considered which side exceeds in contending they
are in the fault, 1 Tim. vi. 4. Now, our opposites do far overmatch us and
overstride us in contention; for, 1. They harbour an inveterate dislike of
every course and custom which we like well of, and they carp at many
deeds, words, writings, opinions, fashions, &c. in us, which they let pass
in others of their own mind. Whereas we (God knows) are glad to allow in
them anything which we allow in others, and are so far from _nitimur in
vetitum, semper cupimusque negata_, that most heartily we condescend to
apply