not ashamed of Christs death or of the manner of it they vsed the signe of it in their actions and doings both in their religious Seruice and in any ciuill businesse In the Warres they carried the Crosse vpon their breasts or about their necks the Standard of Christians oftentimes was made in forme of a Crosse and now seeing that the Grecians are daily conuersant with Mahumetans Infidells and others who neuer acknowledged Christ as the Messias but mocke Christians for beleeuing in one who was hanged vpon a Crosse the moderate vse of the signe with the carrying of it about their necks or after any other manner cannot be rebuked As for the Protestant and reformed Churches there is no such necessity of wearing it and vsing it on all occasions seing they dwell amongst Christians who take no exceptions at the manner of Christs death as for those of the Roman Church they haue thought it being of it selfe a meere indifferent thing so necessary in all their religious duties that they haue too too much abused it holding almost nothing sanctified but that which is clogged and ouer-burdened that I may say so with crossing Therefore Protestants to shun the inconuenience vpon the popish side and not hauing occasion of the other motiues vpon the Greatians side they presse not the people with this Ceremonie though after baptisme as an auncient custome deriued from the Primitiue Ages in the Church of England they vse the Signe of the Crosse and that after Baptisme I say the Roman Church hauing it before it to shew that they put no vertue in the signe to banish Deuills out of the body or soule of the Child as Popish Priests doe but only vse it as a decent and religious custome when the Child is sanctified and cleansed by the water of Baptisme The ninth Article is fasting vpon Saturday called ieiunium sabbati of which Cardinall Baronius Anno Christi 57. numero 202. disputeth after this manner The summe of whose speeches being conferred with other writers of that kind is this Baronius Vetus est illa quaestio c. That is an auncient question of which Hierom. to Lucinius concerning which Thippolitus Martyre and many famous Writers set out their Commentaries to wit wherefore Saturday should be added to the Fasts in the Westerne Churches on which if a man fast in the Orientall Churches hee is accounted execrable and it hath beene so in the Orient from the very beginning of Christianity as Ignatius writing to the Philippians sheweth Si quis dominicum diem c. If any man fast on Sunday or on the Sabbath * Saturday before Easter for Christs lying in the graue that day one being excepted he is a murderer of Christ Againe there is an Apostolicke Canon concerning the same Can. 65. and repeated in the 6. Synod * Which Baronius holdeth to be a bastard Canon Can. 55. The reason wherefore Ignatius did hold it to be such an execrable crime was this two sortes of Hereticks were motiues and causes of it the first were those who denied Christs resurrection and so when Christians reioyced on the Lords day those Heretickes passed it ouer in mourning and fasting The second were those which affirmed that the God of the Hebrewes who made the World and the Law was euill and that Christ came to destroy the Law And because that the God of the Hebrewes rested the seauenth day and the Hebrewes did honour God and keepe that day because of his ordinance as a feastiuall and not a fasting day therefore these Heretickes in disgrace of the Hebrewes God and their Sabbath did fast and not feast on it Simon Magus was Authour of this heresie Menander Saturninus Basilides Cerinthus Carpocrates were defenders of it of which Irenaeus Epiphanius c. All these liued with Ignatius hee wrot against them and hated the Ceremony for the Hereticks vse of it Cerdon and Marcion followed this point And though these Heretickes had many differing errours yet they all agreed in this that they made God the Creator authour of euill and contumeliously fasted on that day as it were to oppose themselues to his constitution This was the reason that not only they abstained in the Orient from fasting on Saturdayes because Hereticks did fast on those daies but also they vsed to spend the day in great cheerefulnesse and they assemble themselues vnto their holy exercises as frequent on the Saturday as on the Lords day Many of the auncients beare witnesse to this especially Clement who in the Apostolicke constitutions saith Which booke of his is iudged by the learned to be suppositions Sabatum dominicum diem festum agimus c. We make both the Saturday and the Sunday holy-daies because the first is a monument of Natures accomplishment the second of Christs resurrection Wee keepe our Sabbath in the yeare on which we fast and not feast for our Lords buriall c. Thus Clement with whom agree Socrates Gregorius Nâ—issenus Anastasius Nicaenus And this the Orient did out of religious hearts and full of piety in opposition to Heresie and not in a Iudaizing humour The reason wherfore the Westerne Churches fast on Saturday is first If that story of that disputation be not fabulous as S. Augustin to Casulanus writeth because that Peter being vpon the Lords day to dispute with Simon Magus on the Saturday before he fasted with the whole Church and therefore for the prosperous successe which Peter had in that businesse the Occidentall Churches euer since honoured that day with fasting The second reason which is more probable is the reason of Pope Innocentius writing to Decentius Eugubinus Bishop which is that because Saturday was a time wherein the Disciples and the blessed Virgin fasted and mourned for our blessed Sauiour whilst he was in the graue therefore as the fourth day being Wednesday and the sixt being Friday were consecrated to fasting by the Westerne Churches so likewise in remembrance of our Sauiours abode in the graue they appointed Saturday to bee a fasting day Therefore Barnious desireth that no man should take exception against the custome of the Latin Church in which the former heresies did not arise for which she needed not to forbare her fasting dayes not being troubled with any such Hereticks and which did not condemne but rather iustified the Greekish Church for keeping no company with Hereticks in this point The tenth Controuersie is because the Latins are not so strict in their fasting when they doe fast neither fast they so frequently as the Grecians doe The heads of this tenth Controuersie are reduced to eight branches as they are rehearsed and gathered by sundry men out of the Bauarian bibliothecke in the Index which is called Index errorum Romanae Ecclesiae olim Constantinopoli gracè scripta nunc Latinè per c. The first branch of Heresie laid to the charge of the Latin Church is because the Latins doe not obserue the chiefe eating weeke called Hebdomas
if they be dishonoured how are they Christs 5. They celebrate Masse in the morning a time not appointed by the Catholicke Church 6. One and the same Priest celebrateth Masse twise or thrise a day either on the same Altar or on another and againe many Priests successiuely vpon the same Altar 7. They contemne the Liturgie made by Saint Chrysostome 8. In the Lent they say Masse euery day The thirteenth Article is Confirmation as the words of the Index beare reiected by the Greciās The words are these When the Baptized is come to age and is now subiect to actuall sinne they annoynt him with Oyle for remission of sins and so they seeme to baptize twice The fourteenth Article is in Baptisme they Baptize with once dipping pronouncing these words In the Name of the Father Sonne and Holy Ghost They baptize onely with water and they annoynt him that is to bee baptized with Spittle powred out vpon the palme of the left hand and againe taking it in the right hand they anoynt the baptized with it neither receiue they from the Catholike Church the appoynted oyntment The fifteenth Article is concerning Ordination Bishops at euery occasion consecrate not the Cleargie and Bishops but seldome in the yeare and superstitiously keepe set dayes in the weeke at the Equinoctialls and Solstices that is in the Spring Summer Haruest and Winter in March and September Iune and December and that in the first weeke of March but in the rest of the moneths on the fourth day they ordaine Priests and Deacons with others of the Clergy but vpon Saterday they ordaine Bishops and others of the higher Orders The Successour of the dead Pope is chosen after this manner The Synod chooseth him and bringeth him to the dead the * The liuing is the whole the dead the halfe viz a carkase Calumnie whole to the halfe and taking the dead Popes hand they put it vpon the necke of the liuing Pope and this they thinke to bee the Vnction and Consecration of the Successour who incontinent offereth sacrifice for the safetie of the dead Pope and thereafter hee stoutly and couragiously taketh the pontificall Offices vpon him as if hee were lawfully annoynted The sixteenth Article is Marriage they make vnlawfull marriages for two brethren marry two sisters and when one in the Latin Church giueth his Daughter in marriage to any man he againe asketh the daughter of him * Consoceri that is Father in Law to his Daughter for his Sonne brother or kinsman 2. They shut vp all Priests and Deacons from marriage by their Lawes and they hold it an abomination to receiue the Sacrament from a married Priest 2. If any married man be initiated in Priest-hood or Deaconship he must quit his wife and leaue her and this by a very strict Law they command to be kept in all the prouinces subiect vnto them but many were amongst them who vilipended this Law and married a second wife after the death of the first and so some married the third and yet they remained still in their sacred Office 4. There are many Churchmen amongst them who commit whordome and all kind of vncleanesse most securely without punishment taking their whores in the night time to their chambers and letting them againe depart being vailed neither doe they account this to be an act of vncleanesse but only an idle dreame or apparition Thus farre they accuse the Latines doctrine and Sacraments now follow the errours which they impute to them in their manners 1. The first errour in manners and ceremonies not so essentiall to the substance of Religion as they hold the rest is this Their Priests vse a certaine purging and washing which serues as they say for remission of sinnes and yet it is meerely Iudaisme 2. Their principall Bishops entring to their Masse in a Procession haue little naked children going before them whom they sprinckle with water affirming that this maketh them inuincibly strong in warrs 3. They vse the holy Eucharist most negligently Here there is some Calumny for going to the fields or countrey they carry it without light and giue it to the people without light and those fellowes that follow the warres carry it in their burse or put it vp after such a fashion 4. In the summer solstice they gather the bones of impure beasts as Asses Dogges and such like they burne them and put the ashes of them in water affirming that they serue for the purging and expiation of those persons whom they sprinckle with them In the beginning of Lent which is the fourth day called Wednesday with these ashes mingled with water they sprinckle all the Priests that come on the forehead and face thinking thereby to giue aide and helpe to their fast It is reported that they mingle these ashes with the bread that they eate O how great and how strange an abhomination is this 5. Vpon Easter day being the Lords day they kill a Lambe and roast it they bring it vnto the Altar and then to their Table Which Ceremonies being finished they eate the flesh of the Lambe and burne the bones and keepe the ashes all the yeare long to sprinckle those whom they would haue to be blessed They kill and are killed they commit murther how then can their Priests with those bloody hands offer the mysticall body and blood of Christ 6. Vpon the Lords passion day they build the Lords Tombe within the Church with common and base cloathes ordained for quotidian vse and running to this Tombe they worship it no lesse than if it were that same Tombe wherein the Lords body was laid Afterwards euery man pulleth to him his owne cloathes againe and vseth them for couering of his body sanctifying a prophane thing and prophaning that which is holy and so pull downe that Tombe like a prophane Stage which a little before was so worshipped by them sporting with things which are not matters of ieasting like little children building cabinets of straw which a little after they beate downe 7. They vse the Altar in stead of their common Table and the linnen belonging to the same which from the sacrifice they bring to their supper and from their supper to the Sacrifice againe 8. Any man that pleaseth may approach to the Altar yea when the action is in hand and that without regard of Sexe Age or Order and Layicks sit with Priests and other holy Orders yea they plead Actions at the Altar Sometimes the same Layicks carry Spurres vpon their heeles and carrying rods in their hands they keepe a foule noise Yea before the Altar they are bold euen to doe those things which they doe in the commonest Court in all the Country Sometimes women sit in the Chaire of a Bishop for those that among the Latins are most eminent in piety can no bettter discerne holy things from prophane Yea which is worse they suffer Dogges to enter into the Church and when the Priest is a sacrificing and celebrating the
out her bowels from her belly Good Lord Iesu when shal these endlesse needlesse iarring haue an end when shall the Church Catholicke liue in vnion of Faith and communion of Charity When will the Romish Cleargie lay aside yea rather banish to Hell preposterous yea rather hellish meanes vsed for the obtaining of secondarie ends Honour and Lucre for which they so maintaine the lamentable rent of the Christian world Good Iesu when will the Laytie the wiser and learneder sort I meane see with cleere-sighted eyes and vnderstand with minds free of preiudice how they are hood-wincked in an implicit and heart-tongue-tyed faith beleeuing all things yet beleeuing nothing seeing they know not what they beleeue being like that mad franticke fellow in the Poet who thought hee was sound in health though possessed with a deadly ague Poore people the Clergie must instruct you but you should be Berians the Clergie must direct you in materia fidei yet you ought to enquire for via trita regia the common path the by-wayes of opinions of Schoole quiddities and immaginary scar-Crowes heresie to their conceite and as they informe you the contrarieties in matters indefinible the positiue resolutions of matters coniecturall yea of some things that are not haue not beene nor euer shall be haue so marred the Christian people that now adayes most men are become Laodiceans not in matters of opinion which would to God all men were but in things most necessarie to bee done and beleeued neither hot nor cold The rest in the fierie humour of contention thinke verily that it is impossible that their brethren should be saued if they keepe their opinion whereas their brethren are more assured of their owne saluation then they of theirs though they thinke that they haue their saluation sealed by a most euident and manifest demonstration Heb. 10.30 O cruell madnesse so to incroach vpon Gods propertie who saith Vengeance is mine and I will repay In whose hands is life and death who only in his secret Cabinet hath ouerruled Fate fortune and all the vnprofitable diuination of these peremptorie diuinators who likewise keepeth cursing and blessing to himselfe Where is that wonted charity when it was said if any man thinketh otherwise God shall reueale it Origen Hom. 5. in Leuit. saith that there bee some doctrines in Scripture so secret that euen Priests shall not find them out But that golden sentence of Saint August in Genes ad lit lib. 6. Cap. 9. must be euer in my mouth and in my heart Ea moderatio est seruanda vt in profundo scripturae sensu praestemus diligentiam requirendi quam affirmandi temeritatem as for the deepe meaning of Scripture we must be of such a moderation that wee may rather seeme to be diligent searchers then bold and rash in affirming Cyr. Alex. contra Anthrop C. 2. Subtiles eiusmodi atque admodum tritae quaestiones non tam demonstratione dogmatica quam dubitatione discussione coniecturali indigent such subtil questions stand more in need of doubting thē of demonstration And so he endeth Quaecunque ergo sacra scriptura non dicit apertè latere oportet silentio praeterire whatsoeuer things the Scripture speaketh not plainely they must not bee expressed but rather past ouer with silence If this moderation of iudgement this day were in the Christian Churches Greeke or Romish should the Turkish tyrannie of the faithlesse Ottoman so ouer-rule the flourishing and most famous part of Christendome Could the sworne enemies of Christ erect their blasphemous Synagogues and Mahumetan worship euen in the gorgious and stately Orientall Basilicks Should Constantinople that Queene of beauty and once Princesse of Europe now bee a denne of Dragons and a mansion of Infidels Should the inuincible Islands of Hellespont Aegaeum Mediterranian Seas guarded by Nature wonderfully with Rocks and steepe Mountaines for walls with the waues of the Ocean beating their sides vncessantly for ditches Should they I say now bee subiect to that monster of Man-kinde terrour of the Earth and waster of Christendome Paul to the Philippians sheweth the reason Euery man seeketh his owne things and not the things of Christ This is that which bringeth this depopulation and seruitude this hard and cruell yoake both vpon soule and body Discord and dissention is is the puppis prora Men should labour to pluck out those things which either hinder the growth of the good seede of the Word or which let the Word from being receiued and so all men should liue in charity for as Greg. in post saith discordes tamdiu nullum boni operis sacrificium deo immolant quamdiu a proximorum charitate discordant Men can offer no acceptable sacrifice to God so long as they are at variance with their brethren S. Hieron ad Rom. Vbi dissentio invidia ibi chorus non est Where there is discord and enuy there is no friendly fellowship and where there is no fellowship there is no strength but all are weake whereas if they would ioyne hands together they would be strong enough for all their aduersaries O poore Christians running to your owne murder and which is worst delighting in selfe-killing thinking all is well if you die in your own conceited cause with the approbation of your hooded Conscience I aske you what thinke you shall be your reward from God for dying in such quarrells as the most part of you doe The Romish Church will condemne the Greekish as Schismatike for her Fermamentum The Greekish will excommunicate and abiure the Romish Church for her Azyma And so the wiser sort cannot but either laugh with Democritus or lament with Heraclitus beholding this mad folly Greece will not fast vpon Saterdayes yet Rome will and herein lieth the plea and action Good Lord what shall wee say I must heere insert the speeches of Manuel Caleca a Greeke from whom I haue learned all these foolish and futile differences for the most part Lib. 4. contra Graecos cap. de Ieiunio Omnino autem de cibis potibus indumentis quaeque ipse c. The Grecians saith he make the Latines Heretikes because they vse not the customes in meat drinke and clothing which they vsed in the beginning for they would haue all the nations of the earth if it were possible to obserue the same Ceremonies which they doe not knowing that they themselues may bee also rebuked in the same and such like And yet it is not impossible that all the world should be brought vnder one and the same rule the differences of tongues of manners and such like things being no hinderance for the effecting of this for when the Apostles had visited the whole world they inforced none to change their ceremonious Customes in common things but exhorting them to hold fast 10. or 12. principall Articles of Religion and to confesse them they made no mention of any thing else vnlesse it did openly gain-stand the former articles O aureum dictum
The procession of the Holy-Ghost not only from the Father but from the Sonne also of which Caleca writeth copiously in his first three Bookes The second Controuersie is the addition of the word filióque and from the Sonne to the Creede The third is vnleauened bread vsed in the Eucharist for leauened for the Easterne Churches say that Christ vsed leauened Bread The fourth is the blessed estate of the Saints and damnation of the wicked for the Grecians hold that though soules are fully clensed and purged from sinne in this life yet they inioy not their blessednesse in an instant after they part from the body but that they are suspended vntill the day of generall resurrection So they hold that the soules of Reprobates which die in their sins without repentance are not tormented in the highest measure before the day of Doome The fift is Purgatory concerning which point the Grecians wrote a Booke which now is translated into Latin and set out by a Protestant writer Vulcanius in which they refute Purgatory and answer to the Testimonies of Scripture and Fathers obiected against them for the defence of it The sixt is because in the Latine Church a Priest will execute the Office of a Deacon for the Grecians hold it vnlawfull that any man except he be a Deacon read their Liturgie or common seruice which the Latins call Masse whereas the Latin Church will suffer a Priest to doe the Office of a Deacon seeing that a Church man is ordained Deacon before he be Priest and the taking vpon him the Order of Priest-hood which is a superiour degree excludeth not the inferiour degree of Deaconship which he had before Now the Office of a Deacon is to giue the Cup to the Priest The seuenth is Images which the Greeke Church doth not worship as the Latine doth for in the dayes of Leo Isaurus called by others Iconomachus because he destroyed Images the Councell holden at Ephesus did condemne Image-worship and thereafter followed the breaking of them in pieces after a rude and scandalous manner indeed for which Gregorius 2. did excommunicate Leo and all his adherents anno 716. and did free the Subiects of Leo from their oath of Obedience which as * In Epitoma Historiarum Turselme the Iesuite relateth made the Romanes with those of Pentapolis Rauenna and Campania to reiect Leo their Emperour and to rebell against him The Pope in a Councell at Rome decreed That Images should bee kept to helpe the rude multitude and to be worshipped by them who could not reade Scripture And so the Pope and the Emperour running vpon two extremities the one too extreame in defacing and demolishing the Images barbarously the other in erecting and honouring them too much The Councell assembled at Franckford which did consist of Germane English French and Italian Bishops condemned the breaking and defacing of Images and reiected the worship of them by reason of the Canon of the Councell of Eliberis Ne quod colitur in parietibus pingatur Let not that be worshipped which is painted on walls And heere I must adde the words of Carolus lib. 4. contra Graecorum Synodum Cap. 9. Imagines nil si non habentur derogant nil si habentur praerogant cum tamen abdicatae quandam incautam leuitatem afferant adoratae vero culpam inurant Images derogate nothing from Christianitie if they bee not at all they helpe it nothing if they bee but to reiect them rashly it argueth a certaine foolish lightnesse and the worshipping of them doth make men faultie But that famous Writer G. Cassander lib. Consult cap. de Imaginibus sheweth that in the dayes next the Apostolicke times for many ages there was no vse of Images in the Basilickes and Churches But to speake of the opinion of the Grecians now adayes concerning Images the Controuersie betweene them and the Romish Church standeth in two poynts The Grecians will admit no Image of Christ and the Saints if it bee molten or grauen thinking it directly forbidden in the second Commandement but if it be painted then they like of it This distinction the Latines hold to bee foolish saying That the Grecians may as well gather out of that CoÌ„mandement that there should be no Pictures of Christ or the Saints Seeing that the Commaundement sayeth Thou shall not make to thy selfe any grauen Image nor the similitude of any thing that is in heauen aboue nor in the earth beneath nor in the waters vnder the earth Possevinus in sua Muscouia writeth thus and sheweth that the Rutheni worship the Images of Christ and Saints when they are painted The Grecians will worship no Image yea they will admit no Image so many to wit of the Grecians as allow of Image-worship which are the Rutheni but that which hath the Name of Christ and the Saints designing the Image the Type viz. carrying the name of the Prototype And if the name of Christ be written in Greeke letters they like the Picture if in Latine they reiect it Of those Possâ—vinus Ibidem Quod Rutheni tui mirantur c. Whereas the Russians wonder that wee adde not the names to the Images as they doe Vnderstand thou that if the addition of the names be onely necessary that the Saints may bee knowen then the names are not needfull to those that know the Images without names c. And if they will say that in the very name there is some vertue thou shalt doe well not to conceiue any vertue to bee in these notes but that in a liuely faith onely standeth all the vigour and strength of this businesse c. The eighth difference is this The Latines in making the signe of the Crosse vpon themselues begin at the right hand but the Grecians are contrary to them for they begin at the left hand but when the Grecians make the signe of the Crosse vpon any other then they begin at the right hand as Caleca writeth Lib. 4. de Crucis signo wherein he plainely wondreth and sheweth the wondring of some of the Latines at the rusticall humour of the Grecians who would haue rent the Vnitie of the Church for such an indifferent poynt of Ceremonie as for making the Signe either this way or that way It may be demaunded Obiect 1. Why the reformed Churches reiect the vse of the Crosse and refuse to carry it about their neckes and to make the signe of it daily vpon their bodies seeing that both the Latine Church and a great part of the Greekish Church vse the same frequently especially the Russians which in this Ceremonie are become pardon the word supersubstantiall and foolish in vsing of it I answere Answ That as the Crosse was one of the Instruments of mans saluation in the eye of the world it was disgracefull and odious so that Iewes Pagans and Infidels did obiect it to Christians as a matter of infamy and made the signe thereof in derision of Christianitie Christians therefore to shew that they were
Hoast which they hold to be life giuing bread they suffer the Dogs sitting at the Priests feete to barke at all those that come in and to fawne vpon the Priests and others that stand by They suffer Beares and Hogges also to enter into the Church 9. When the Gospel is a reading and Masse a singing yea when the very sacred gifts are taking out all men who please sit and yet they are neuer blamed by their Leaders When wee aske the cause of this irreuerent and vndecent gesture they answere that they sit that no tumult be raised whereby God may bee offended as if that vnseemely and irreligious sitting were not iniurious to God but rather tending to his honour 10. After Table they take not the Panagia or blessing in honor of the most holy Mother of God but they mocke at vs for the same as if wee Grecians onely tooke the blessing when our bellies are full of meat and drinke and so they esteeme a thing holy of it selfe prophane These forsooth are the men that are bold to say that they are most religiously minded towards the most holy Mother of God 11. They nick-name the Grecians which are most pious in their actions calling them Bogomili they say that the Armenians are more religious then the Greekes whom they call Brethren and whom they loue as brethren yea they hate vs more cruelly then Iewes and Saracens for they honour and embrace Iewes which amongst them may carry the old Testament in their hands 12. If any man amongst them die by the sword hee is thought to bee blessed and to goe straight to Paradise though he be killed fighting out of auarice or for murther or for any other wicked deed 13. Whatsoeuer death any man dieth amongst them they euer blame * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I thinke to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for in the Westerne parts they vse to blame Fortune much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so after a barbarous manner they name Fortune or Destiny 14. They shaue their beards and all the haires of their body holding this in a manner for expiation which is meere Iudaisme 15. They eate dead things and strangled things taken from wild beasts blood vncleane things as Hogges Beares Conies Hares Snailes Water-dogs Mice Crowes Rauens Dolphins and such like vncleane beasts And so much for that which the Grecians taxe in the Doctrines and Ceremonies of the Latines now followeth that which they taxe some things iustly and some things vniustly in their habit The Pope and his Vicars vse a Miter and a Turkish tuffe with long robes and other things vsed in the old Testament more fitting for women Their Priestly vesture is not of wooll to signifie Christ slaine like a Lambe for vs but of silke party-coloured When they are doing holy Seruice they carry their Gloues in both their hands and vpon the right hand they write Tanquam ex nube and vpon the left Agnus Dei. Their Bishops vse rings alwayes and they giue this reason Because that they are like Bridegromes or rather Husbands euer married to their Churches so grosse are their thoughts of sacred matters Their Ecclesiasticke persons and Monkes vse no other daily vesture then Layickes vse neither shalt thou euer discerne Church-men from prophane men since they shaue the chin and that women-like Gloria enim eorum inconfusione for their glory is their shame their ordinary clothing is of haire the vesture for holy dayes is all silke directly repugnant to the Constitutions of the Catholike Church Some Monkes alwayes vse white robes a token as they say of vertue and cleanlinesse in them A Supplement They suffer Priests and men of other Orders to lye eight dayes without buriall and that for filthy lucre and gaine They celebrate sundry of the festiuities of Christ vntimely and confusedly not according to the tradition of the Fathers Whomsoeuer they loose from excommunication they strip them naked to the loynes and hauing whipt them soundly they let them goe as then being perfectly reconciled to the Church They receiue not the workes of Saint Chrysostome Basil and Gregory Nazianzen the lights of the Church There are some calumnies heere They contemne the Epistles of Saint Paul saying that hee was not one of the twelue and that hee did not see Christ regarding nothing that vision which hee saw going to Damascus when it was said Vas electionis eris neither regard they his stripes trauailes and conuersion of Gentils Herein as in some other the Greeks falsely charge the Latins Cerularius Archbishop Patriarch of Constantinople in his Epistle to Peter Patriarch of Antioch in briefe tearmes short words gathereth all these long poynts and concludeth out of his narration that since the Latines are such men and so giuen it is impossible that they should haue any vnion with them or hold them to bee true and Orthodox Christians or suffer and endure them to bee numbred with them And that which he holdeth to be most grieuous and intolerable is the Supremacie challenged by the Latine Church to teach all and to bee taught of none and Dictator-like to giue Lawes to binde other Churches whereas shee doth those things which others mislike in her This gentle Reader thou shalt finde in Baronius his Annals Tomo XI anno Christi 1054. num 33. where Baronius striueth to excuse the true things laid to their charge to refute the vntruths and to cloke the errours of this Westerne Church in things rebukeable Yea hee bringeth in Petrus Antiochenus writing an answere to Cerularius and doing it with greater credit to the cause if he wrote such an answere and in more modest and Christian tearmes then any Sides-man could haue done seeing that preiudice oftentimes leadeth the best man that is either in answering to be Satyricke and invectiue or else to defend the absurdest and most erronious things that can be And therefore I will set downe his Epistle because it is profitable for these times in which we liue wherein euery man would draw another to his opinion and practise in all things in things of themselues meerly indifferēt in things touching Verity Schisme or Heresie for Nature hath made man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ciuil creature and sociable delighting in the company of those that are of his owne Species and desiring all those that are of his owne kind to sympathize with his mind and affection But Christian Charitie suffereth many things tolerating that in the weake which in the stronger it would whip with a scourge before it should come to bee Schismaticall either in action or affection The Lord ioyne the Christian Church in vnitie of faith and Communion in Charitie Amen The Letter of PETRVS ANTIOCHENVS to CERVLARIVS WHat is it to vs that their Priests shaue their beards And what although they carry a Ring as a Badge of their Marriage with the holy and blessed Church * * This place seemeth to bee forged for it was Christ that was crowned