that Church the errors which it holds together with those Principles struggle with that life and threaten an extinction As it is a visible Church then we haue not detrected to hold communion with it though the contemptuous repulse of so many admonitions haue deserued our alienation as Babylon wee can haue nothing to doe with it Like as in the course of our life we freely conuerse with those men in ciuill affaires with whom we hate to partake in wickednesse But will not this seeme to sauour of too much indifferencie What need wee so vehemently labour to draw from either part and triumph in winning Proselytes and giue them for lost on either side and brand them for Apostates that are won away if which way so euer we fall wee cannot light out of a true visible Church of Christ What such necessitie was there of Martyrdome what such danger of relapses if the Church bee with both Let these Sophisters know that true charitie needs not abate any thing of zeale If they bee acquainted with the iust value of truth they shall not enquire so much into the persons as into the cause What euer the Church be if the errours be damnable our bloud is happily spent in their impugnation and wee must rather chuse to vndergoe a thousand deaths then offend the Maiestie of God in yeelding to a knowne falshood in religion neither doth the outward visibilitie of the Church abate ought of the hainousnesse of mis-opinions or the vehemence of our oppositions Were it Saint Peter himselfe if hee halt in Iudaizing Saint Paul must resist him to his face neither is his fault lesse because an Apostles Yea let me say more Were the Church of Rome and ours layd vpon seuerall foundations these errours should not be altogether so detestable since the symbolizing in many truths makes grosse errours more intolerable as the Samaritan Idolatrie was more odious to the Iewes then meerely Paganish If the dearest daughter of God vpon earth should commit spirituall whoredome her vncleannesse is so much more to be hated as her obligations were greater Oh the glorious crownes therfore of those blessed Martyrs of ours who rather gaue their bodies to bee burnt to ashes then they would betray any parcell of diuine truth Oh the wofull and dangerous condition of those soules which shutting their eyes against so cleere a light either willingly sit downe in palpable darknesse or fall backe from the sincerity of the Gospel into these miserable enormities both of practice and doctrine It is not for me to iudge them that I leaue vnto that high and awfull Tribunall before which I shall once appeare with them but this I dare say that if that righteous Iudge shall punish either their obstinacie or relapses with eternall damnation he cannot but bee iustified in his iudgements whiles in the midst of their torments they shall bee forced to say Thou O God art iust in all that is befalne vs For thou hast done right but we haue done wickedly For vs as wee would saue our soules let vs carefully preserue them from the contagion of Romish superstition Let vs neuer feare that our discretion can hate errour too much Let vs awaken our holy zeale to a serious and feruent opposition ioyned with a charitable endeuour of reclamation Shortly let vs hate their opinions striue against their practice pittie their mis-guiding neglect their censures labour their recouerie pray for their saluation FINIS Ioh. 14.27 Adrichoni descr Hiero fol. fig. 19â— Faciunt fauâ— vâ—sâ—e faciunt Ecclesias Marcionitae Ter tull aduer Marcion l. 4. c 5. Ecclesiae nomen consensus concordiaeque est Chrysost com in Ep. ad Gal. Sit inter nes vna fides illico pax sequetur Hier. aduers Ruff. Erasm Epist l. 20. Paulo Decimario 1. Cor. 11. Cantic 2. vlt. Victor Perser Afric l. 5. Spalat de hist Eccles tom vlt. lib. 7. Melanct. Postill de Baptismo Chri. Diog Laert. Hooker Eccles Pol. l 4. §. 3. Comment in Euang. saepe Patres nostri saluberrimam consuetudinem tenuerunt vt quicquid diuinum ac legitimum c. Aug-Neque propter paleam relinquimus aream Domini neque propter pisees malos rumpimus retia domini Aug Epist 48 Sic Anabaptistae accusant Paedobaptismum Papismi Cliston contr Smith Sic Neariani Trinitatem arguunt articulum Papae Probant· Fascic· c. 1. Nos fatemur sub papatu plurimum esse boni Christiani imo omne bonum Christianum dico insuper imo vero verum nucleum Christianitatis Luther in Epist ad 2. pleb de Anabapt citâ—a Cromero de falsa relig Lutheran Aliud est credere quod Papa credit aliud credere quod est Papae Prolaeus ibid. vbi supr Euseb de vita Constantini l. 3. c. 25. Iustin Tit. 1. §. 4. Annot. in leg 12. Tan. Magistris vtentes Ambitione Auaritiá Bern ad Henric Senonensem Quae fuerant vitia mores fiunt Gerâ— de negligentia praeâ—atorum Ex Seuet Grauam Germ. Matth. 13.25 Per disciplinam â—eâ—um nun â—u imsponia â—en Corrigenda â—eformanda est Ecclesiastica disciplina quae iam diu deprauata atque corrup c. Orat. praesid conc Trid ses 11 Prim or dia cuncta Pauida sunt Cassiod Luther offered 95. Conclus to be Disputed at Wittenb Io. Tecelius offers the contrarie Propos at Francfort Vid. hist Conc. Trid. lib. 1. Lutherus c. Ita venio beatissime Pater c. Et adhuc prostratus rogo c. Epi. ad Leonem 10 Ibid. Lut. 1 Eckius Siluester PierÃus write ag Luth. vid. histor Conc Trid. Saepe solutisue repestifera Ser Iames Hogo strata Dominican Inquisitor stirs vp Pope Leo to capitall punishments of Luther and his followers Ibid hist Concil A primordio iustitiam vim patitur statim vt coli Deus coepit inuidiam religio sortita est Tert. Scorpiac aduers Gnostic c. 8. Bapt. Porta Leonis Bulla Anno 1518. Punitis ingenijs gliscit authoritas Erasm Godesch Rosemund Non defuisse magnos Theologos qui non verebantur affirmare nihil esse in Luthero quin per probatos Authores defendi possit Eras lib. Epist 15. Godeschalco Rosemund c. Theod. Bez contr AndreaÌ„ c. vid. histor conc Trid. l. 1. Hulr Zuâ—ngâ—â—us in Eccl. Zurich oponâ—â— se Tratij Sampsoni Mediolan Francis Hugo Constantiens Episcoâ—us opponit se Zuin glio ibid. Bullasecunda Leonis Papae An. 1520. Anna. 1518. Vid. Histor. Concil Trid. l. 1. Tres salui-conductus concessi Protestantibus sed quam frustra vid. Iunij animaduersiones in Bellar. * Vid Epist Epi. Qâ—inque Eccles in histor Concil Trid. Iudicandi potestas apud accusatores erat Ruffin hist l 1. cap. 17. â— q. Muâ—tâ— c. 3. q. 7. Nullus debet Sententia non praesentibus partibus dicta nullius momentâ— est Cassiod de Amicit c 5. Nullus ante rectam cognitionem causae debet priuari suo iure Rodriguez Cas cons c. 241. Cum
THE OLDE RELIGION A Treatise Wherin is laid downe the true state of the difference betwixt the Reformed and Romane Church and the blame of this schisme is cast vpon the true AVTHORS SERVING For the vindication of our innocence for the setlâ—ng of wauering minds for a preseruatiue against Popish insinuations By IOS HALL B. of Exon. LONDON Printed by W. S. for Nathaniell Butter and Richard Hawkings 1628. TO MY NEWE AND DEARELY Affected charge the Diocesse of EXCETER All Grace and benediction THe truth of my heart giues mee boldnes to professe before him who onely knowes it that the same God who hath cald me to the ouer-sight of your Soules hath wrought in me a zealous desire of your saluation This desire cannot but incite mee to a carefull preuention of those dangers which might threaten the disappointment of so happie an end Those dangers are either sinnes of practice or errours of of Doctrine Against both these I haue faithfully vowed my vtmost indeuours I shal labour against the first by Preaching Example Censures Wherein it shall bee your choyce to expect either the rod or the Spirit of meekenesse Against the latter my Pen hath risen vp in this early assault It hath beene assured mee that in this time of late Vacancie false Teachers catching the Fore-locke of occasion haue beene busie in scattering the tares of errours amongst you I easily beleeue it since I know it is not in the power of the greatest vigilancie to hinder their attempts of euill Euen a full See is no sufficient barre to craftie seducers Their suggestions wee cannot preuent their successe wee may This I haue here assay'd to doe bending my stile against Popish Doctrine with such Christian moderation as may argue zeale without malice desire to winne Soules no will to gall them And since the commonest of all the grounds of Romish deceit is the pretence of their Age and our Noueltie and nothing doth more dazle the eyes of the simple then the name of our forefathers and the challenge of a particular recital of our professors before Luthers reuolt I haue I hope fully cleared this coast so as out of the right apprehension of these differences my reader shal euidently see the vanitie of this cauill and find cause to blesse God for the safetie of his station in so pregnant and vndeceiueable a truth For me I shame not to professe that I haue passed my most and best houres in quiet Meditation wherein I needed not bend mine edge against any Aduersarie but Satan and mine own corruptions These controuersorie points I haue rather crost in my way then taken along with me Neither am I ignorant what incomparably cleare beames in this kind some of the worthy lights of our Church haue cast abroad into all eyes to the admiration of present and future times no corner of truth hath lyen vnsearcht no plea vnargued the wit of man can not make any essentiall additions either to our proofes or answeres But as in the most perfect discouerie where Lands and Riuers are specially descried there may bee some small obscure in-lets reserued for the notice of following experience So is it in the businesse of these sacred quarrels That braine is very vnhappie which meets not with some trauers of Discourse more then it hath borrowed from anothers Pen Besides which hauing fallen vpon a methode and manner of Tractation which might be of vse to plain vnderstandings the familiaritie whereof promised to contribute not a little to the information and setling of weaker soules I might not hide it from you to whose common good I haue gladly resolu'd to sacrifice my selfe Let it bee taken with the same construction of loue wherewith it is tendred and that you may improoue this and all other my following labours to a sensible aduantage giue mee leaue to impart my selfe to you a litle in this short and free preamble It is a large body I know and full of ordinate varietie to which I now direct my words Let mee awhile in these lines seuer them whom I would neuer abide really dis-ioyned Yee my deare fellow-labourers as my immediate charge may well challenge the first place It is no small ioy to mee to expect so able hands vpon whom I may comfortably vnloade the weight of this my spirituall care If fame doe not ouer-speake you there are not many soyles that yeeld either so frequent Flockes or better fed Goe on happily in these high steps of true blessednesse saue your selues and others To which purpose Let mee commend to you according to the sweete experience of a greater Shepheard two maine helpes of our sacred trade first the tender Pastures and second the still Waters By the one I meane an inuring of our People to the principles of wholesome Doctrine By the other an immunitie from all faction and disturbance of the publike peace It was the obseruation of the learnedst King that euer sate hitherto in the English Throne that the cause of the mis-carriage of our People into Poperie and other errours was their vngrouÌ„dednes in the points of Catechisme How should those soules bee but carried about with euerie wind of Doctrine that are not wel Ballasted with solid informations Whence it was that his said late Maiestie of happie memorie gaue publike order for bestowing the later part of Gods day in familiar Catechising then which nothing could bee deuised more necessarie and behouefull to the Soules of men It was the Ignorance and Ill-disposednesse of some cauillers that taxed this course as preiudicial to Preachings Since in truth the most vse-full of all Preaching is Catecheticall This layes the grounds the other raiseth the wals and roofe this informes the iudgement that stirres vp the affections What good vse is there of those affections that runne before the iudgement Or of those wals that want a foundation For my part I haue spent the greater halfe of my life in this station of our holy seruice I thanke God not vnpainefully not vnprofitably But there is no one thing whereof I repent so much as not to haue bestowed more houres in this publike Exercise of Catechisme In regard whereof I could quarrell my very Sermons and wish that a great part of them had beene exchanged for this Preaching conference Those other Diuine discourses enrich the braine the tong this settles the heart those other are but the descants to this plain-song Contemne it not my Brethren for the easie noted homelinesse The most excellent and beneficiall thinges are most familiar What can bee more obuious then Light Ayre Fire Water Let him that can liue without these despise their commonnesse Rather as we make so much more vse of the Diuine bountie in these ordinarie benefits so let vs the more gladly improoue these ready facil helps to the saluation of many soules the neglect whereof breedes instabilitie of iudgment mesprision of necessarie truths fashionablenesse of profession frothinesse of discourse obnoxiousnesse to all errour
and seduction And if any of our people loath this Manna because they may gather it from vnder their Feete let not their palates be humourd ic this wanton nauseation They are worthy to fast that are wearie of the Bread of Angels And if herein we bee curious to satisfie their rouing appetite our fauour shall be no better then Iniurious So wee haue seene an vndiscreete Schoole-master whiles he affects the thankes of an ouerweening Parent marre the progresse of a forward Child by raysing him to an higher forme and Author ere he haue wel learned his first rules whence followes an emptie ostentation and a late disappointment Our fidelitie and care of profit must teach vs to driue at the most sure and vniuersall good which shall vndoubtedly bee best attained by these safe and needfull ground-workes From these tender pastures let mee leade you and you others to the still Waters Zeale in the Soule is as naturall heat in the body there is no life of Religion without it but as the kindliest heat if it bee not tempered with a due equalitie of moysture wasts it selfe and the body So doth zeale if it be not moderated with discretion and charitable care of the common good It is hard to bee too vehement in contending for maine and euident truthes but litigious and immateriall verities may soone be ouer-striuen for in the prosecution whereof I haue oft lamented to see how heedlesse too many haue beene of the publike welfare Whiles in seeking for one scruple of truth they haue not cared to spend a whole pound-weight of precious Peace The Church of England in whose motherhood wee haue all iust cause to pride our selues hath in much wisdome and pietie deliuered her iudgment concerning all necessary points of religioÌ„ in so compleat a body of Diuinitie as all hearts may rest in These wee read these we write vnder as professing not their truth onely but their sufficiencie also The voice of God our Father in his Scriptures and out of these the voyce of the Church our Mother in her Articles is that which must both guide and settle our resolutioÌ„s Whatsoeuer is besides these is but either priuate or vnnecessarie and vncertain Oh that whiles we sweat and bleed for the maintenance of these oracular truthes we could be perswaded to remit of our Heat in the pursuit of opinions These these are they that distract the Church violate our peace scandalize the weake aduantage our enemies Fire vpon the Hearth warmes the body but if it be mis-placed burnes the house My brethren let vs bee zealous for our God Euery heartie Christian will powre Oyle and not Water vpon this holy flame But let vs take heed least a blind selfe loue stiffe preiudice and factious partialitie impose vpon vs in stead of the causes of God Let vs be suspicious of all New verities and carelesse of all vnprofitable And let vs hate to thinke our selues either wiser then the Church or better then our superiors And if any man thinke that he sees further then his fellowes in these Theologicall prospects let his tongue keepe the counsel of his eyes Least whiles he affects the fame of deeper learning he embroyle the Church and rayse his glory vpon the publike ruines And ye worthy Christians whose soules God hath entrusted with our spirituall Guardianship be ye alike minded with your teachers The motion of their tongues lyes much in your eares your modest desires of receiuing needfull and wholsome truthes shal auoide their labour after friuolous and quarrelsome curiosities God hath blessed you with the reputation of a wise and knowing people In these diuine matters let a meeke sobrietie set bouÌ„ds to your inquiries Take vp your time and hearts with Christ and Him crucified with those essentiall truthes which are necessarie to saluation Leaue al curious disquisitions to the Schooles and say of those problemes as the Philosopher did of the Athenian shops How many things are here that we haue no need of Take the neerest cut yee can yee shall finde it a side way to heauen yee need not lengthen it with vndue circuitions I am deceiued if as the times are yee shall not find worke enough to beare vp against the oppositions of professed hostility it is not for vs to sqander our thoughts and houres vpon vse-lesse janglings Wherewith if we suffer our selues to be still taken vp Satan shal deale with vs like some craftie cheater who whiles he holds vs at gaze with trickes of iugling pickes our pockets Deare brethren what euer become of these worthlesse driblets bee sure to looke well to the free-hold of your saluation Errour is not more busie then subtile Superstition neuer wanted sweet insinuations make sure worke against these plausible dangers Suffer not your selues to bee drawne into the net by the common stale of the Church Know that outward visibilitie may too well stand with an vtter exclusion from saluation Saluation consists not in a formalitie of profession but in a soundnesse of beliefe A true body may be ful of mortall diseases So is the Romane Church of this day whom we haue long pitied and laboured to cure in vaine If she will not bee healed by vs let not vs be infected by her Let vs bee no lesse ielous of her Contagion then she is of our Remedies Hold fast that precious Truth which hath been long taught you by faithfull Pastors confirmed by cleare euidences of Scriptures euinced by sound reasons sealed vp by the bloud of our blessed Martyrs So whiles no man takes away the Crowne of your constancie yee shall be our Crowne and reioycing in the day of the Lord Iesus To whose all-sufficient grace I commend you al and vow my selfe Your common Seruant in him whom we all reioyce to serue IOS EXON The Contents CHAP. I. THe extent of the differences betwixt the Churches Fol. 1. CHAP. II. The Originall of the differences Fol. 7. CHAP. III. The Reformed vniustly charged with noueltie heresie schisme 14. CHAP. IV. The Roman Church guiltie of this schisme 22 CHAP. V. The newnesse of the Article of Iustification by inherent righteousnesse 27 SECT II This doctrine proued to be against Scripture 36 SECT III. Against reason 42 CHAP. VI. The newnesse of the doctrine of merit 45 SECT II Against Scripture 48. SECT III. Against reason 50 CHAP. VII The newnesse of the doctrine of Transubstantiation 53 SECT II Against Scripture 62 SECT III. Against reason 67 CHAP. VIII The newnesse of the Halfe-Communion 71 SECT II Against Scripture 75 SECT III. Against reason 77 CHAP. IX The newnesse of the Missall Sacrifice 79 SECT II Against Scripture 81 SECT III. Against reason 84 CHAP. X. The newnesse of Image-worship 87 SECT II Against Scripture 94 SECT III. Against reason 98 CHAP. XI The newnesse of Jndulgences and Purgatorie 100 SECT II Against Scripture 108 SECT III. Agaiâ—st reason 112 CHAP. XII The newnesse of Diuine Seruice in an vnknowne tongue 114 SECT II Against Scripture 120 SECT III.
much excesse of indulgence vnder the Papacie may bee as much good as it selfe is euill Neither doe we censure that Church for what it hath not but for what it hath Fundamentall truth is like that Maronaean wine which if it bee mixed with twentie times so much water holds his strength The Sepulchre of Christ was ouer-whelmed by the Pagans with earth and rubbish and and more then so ouer it they built a Temple to their impure Venus yet still in spight of malice there was the Sepulchre of Christ and it is a ruled case of Papinian that a sacred place looseth not the holinesse with the demolished walles No more doth the Romane loose the claime of a true visible Church by her manifold and deplorable corruptions her vnsoundnesse is not lesse apparent then her being If shee were once the spouse of Christ and her adulteries are knowne yet the diuorce is not sued out CHAP. II. The Originall of the differences IT is too true that those two maine Elements of euill as Timon called them Ambition and Couetousnesse which Bernard professes were the great Masters of that Clergie in his times hauing palpably corrupted the Christian World both in doctrine and manners gaue iust cause of scandall and complaint to godly minds Which though long smothered at last brake forth into publike contestation augmented by the fury of those guiltie defendants which loued their reputation more then peace But yet so as the complainants euer professed a ioynt allowance of those fundamentall truths which discried themselues by their bright lustre in the worst of that confusion as not willing that God should leese any thing by the wrongs of men or that men should leese any thing by the enuie of that euill spirit which had taken the aduantage of the publike sleepe for his tares Shortly then according to the Prayers and predictions of manie holy Christians God would haue his Church reformed How shall it be done Licentious courses as Seneca wisely haue sometimes beene amended by correction and feare neuer of themselues As therefore their owne president was stirred vp in the Councell of Trent to crie out of their corruption of discipline So was the spirit of Luther somewhat before that stirred vp to taxe their corruption of Doctrine but as all beginnings are timerous how calmely did he enter and with what submisse Supplications did hee sue for redresse I come to you saith he most holy Father and humbly prostrate before you beseech you that if it be possible you would be pleased to set your helping hand to the worke Intreaties preuaile nothing The whiles the importune insolence of Eckius and the vndiscreete carriage of Caietan as Luther there professes forced him to a publike opposition At last as sometimes euen poysons turne medicinall the furious prosecution of abused Authoritie increased the zeale of truth Like as the repercussion of the flame intends it more And as zeale grew in the plaintiue so did rage in the defendant So as now that was verified of Tertullian A primordio c. From the beginning righteousnesse suffers violence and no sooner did God begin to be worshipped but Religion was attended with enuie The masters of the Pythonisse are angrie part with a gainefull though euill guest Am I become your enemie because I tolde you the truth saith Saint Paul yet that truth is not more vnwelcome then successefull For as the breath of a man that hath chewed Saffron discolours a Painted face so this blunt sinceritie shamed the glorious falshood of superstition The proud offenders impatient of reproofe trie what fire and faggot can doe for them and now according to the old word suppressed spirits gather more authoritie as the Egyptian violence rather addeth to Gods Israel In so much as Erasmus could tell the Rector of Louan that by burning Luthers bookes they might rid him from the Liâ—raries of men not from their hearts The ventilation of these points difâ—used them to the knowledge of the world and now vpon serious scanning it came to this as that honor of Rotterdam professe Non defuisse â—hat there wanted not great Diâ—ines which durst confidently affirme that there was nothing in Luther which might not be defended by good and allowed Authors Nothing doth so whet the edge of wit as contradiction Now hee who at first like the blind man in â—he Gospell it is Bezaes comparison saw men like trees vpon more cleare light sees and wonders at â—hose grosse superstitions and tyrannies wherewith the Church of God had beene long abused And â—ow as the first Hue and Crie rayseth a whole Countrie the world was awakned with the noyse and startling vp saw and stood amazed to see its owne slauerie and besotâ—ednesse Meane while That God who cannot bee wanting to himselfe rayseth vp abettors to his truth The contention growes Bookes flie abroad on both parts Straight Buls bellow from Rome nothing but death and damnation to the opposites Excommunications are thundred out from their Capitoline powers against all the partakers of this so called heresie the flashes of publike Anathemaes strike them downe to hell The condemned reprouers stand vpon their owne integritie call heauen and earth to record how iustly they haue complained how vniustly they are censured in large Volumes defending their innocence and challenging an vndeniable part in the true visible Church of God from which they are pretended to bee eiected appeale next to the Tribunall of Heauen to the sentence of a free generall Councell for their right Profer is made at last of a Synode at Trent but neither free nor generall nor such as would afford after all semblances either safetie of accesse or possibilitie of indifferencie That partiall meeting as it was prompted to speake condems vs vnheard right so as Ruffinus reports it in that case of Athanasius Iudicandi potestas c. The power of iudging was in the accusers contrarie to the rule of their owne Lawe Non debet c. The same partie may not bee the Iudge accuser witnesse contrarie to that iust rule of Theodericus reported by Cassiodore Sententia c. The sentence that is giuen in the absence of the parties is of no moment We are still where we were opposing suffering In these termes wee stand what shall wee say then if men would either not haue deserued or haue patiently indured reproofe this breach had neuer beene Woe bee to the men by whom this offence commeth For vs that rule of Saint Bernard shall clearely acquit vs before God and his Angels Cum carpuntur vitia c. When faults are taxed and scandall growes hee is the cause of the scandall who did that which was worthie to bee reproued not he that reproued the ill doer CHAP. III. The reformed vniustly charged with noueltie heresie schisme BE it therefore knowne to all the World that our Church is onely Reformed or
Repaired not made new There is not one stone of a new foundation laide by vs Yea the old wals stand still Onely the ouer-casting of those ancient stones which the vntempered morter of new inuentions displeaseth vs. Plainely set aside the corruptions and the Church is the same And what are these corruptions but vnsound adiections to the ancient structure of Religion These we cannot but oppose and are therefore vniustly and imperiously eiected Hence it is that ours is by the opposite stiled an Ablatiue or negatiue Religion for so much as wee ioyne with all true Christians in all affirmatiue positions of ancient faith onely standing vpon the deniall of some late and vndue additaments to the Christian beleefe Or if those additions bee reckoned for ruines It is a sure rule which Durandus giues concerning materiall Churches applyable to the spirituall that if the Wall be decayed not at once but successiuely it is iudged still the same Church and vpon reparation not to bee reconsecrated but onely reconciled Well therefore may those mouthes stop themselues which loudly call for the names of the Professors of our faith in all successions of times till Luther look't forth into the World Had wee gone about to broach any new positiue Truths vnseene vnheard of former times well and iustly might they challenge vs for a deduction of this line of doctrine from a pedigree of Predecessours Now that we only disclayme their superfluous and nouell opinions and practices which haue beene by degrees thrust vpon the Church of God retayning inuiolably all former Articles of Christian faith how idle is this plea how worthy of hissing out Who sees not now that all we need to doe is but to show that all those points which wee cry downe in the Romane Church are such as carrie in them a manifest brand of newnesse and absurditie This proofe will cleerely iustifie our refusall Let them see how they shall once before the awfull Tribunall of our last Iudge iustifie their vncharitablenesse who cease not vpon this our refusall to eiect condemne vs. The Church of Rome is sicke Ingenuous Cassander confesseth so nec inficior c. I deny not saith he that the Romane Church is not a little changed from her ancient beautie and brightnesse and that shee is deformed with many diseases and vicious distempers Bernard tels vs how it must bee dieted profitable though vnpleasing medicines must bee poured into the mouth of it Luther and his associates did this office as Erasmus acknowledgeth Lutherus porrexit Luther saith hee gaue the World a potion violent and bitter what euer it were I wish it may breed some good health in the bodie of Christian people so miserably foule with all kinds of euils Neuer did Luther meane to take away the life of that Church but the sicknesse Wherein as Socrates answered to his Iudges surely he deserued recompence in steed of rage For as Saint Ambrose worthily Dulcior est sweeter is a religious chastisement then a smoothing remission This that was meant to the Churches health proues the Physitians disease so did the bitternesse of our wholsome draughts offend that we are beaten out of doores Neither did wee runne from that Church but are driuen away as our late Soueraigne professeth by Casaubons hand Wee know that of Cyrill is a true word Those which seuer themselues from the Church and communion are the enemies of God and friends of Deuils and that which Dionysius said to Nouatus Any thing must rather be borne then that we should rend the Church of God Farre far was it from our thoughts to teare the seamelesse coate or with this precious Oyle of Truth to breake the Churches head We found iust faults else let vs bee guiltie of this disturbance If now choler vniustly exasperated with an wholsome reprehension haue broken forth into a furious persecution of the gainesayers the sinne is not ours If we haue defended our innocence with blowes the sinne is not ours Let vs neuer prosper in our good cause if all the water of Tyber can wash off the bloud of many thousand Christian soules that hath beene shed in this quarrell from the hands of the Romish Prelacie Surely as it was obserued of olde that none of the Tribe of Leui were the professed followers of our Sauiour so it is too easie to obserue that of late times this Tribe hath exercised the bitterest enmitie vpon the followers of Christ Suppose wee had offended in the vndiscreet managing of a iust reproofe it is a true rule of Erasmus that generous spirits would bee reclaymed by teaching not by compulsion and as Alipius wisely to his Augustine Heed must bee taken least whiles wee labour to redresse a doubtfull complaint wee make greater wounds then we find Oh how happy had it beene for Gods Church if this care had found any place in the hearts of her Gouernours who regarding more the entire preseruation of their own honour then Truth and Peace Were all in the harsh language of warre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 smite kill burne persecute Had they beene but halfe so charitable to their moderne reprouers as they professe they are to the fore-going how had the Church flourished in an vnterrupted vnitie In the old Catholike Writers say they wee beare with many errours wee extenuate and excuse them wee find shifts to put them off and deuise some commodious senses for them Guiltinesse which is the ground of this fauour workes the quite contrarie courses against vs Alas how are our Writings racked and wrested to enuious senses how misconstrued how peruerted and made to speake odiously on purpose to worke distaste to enlarge quarrell to draw on the deepest censures Woe is mee this cruell vncharitablenesse is it that hath brought this miserable calamitie vpon distracted Christendome Surely as the ashes of the burning Mountaine Vesuuius being dispersed farre and wide bred a grieuous Pestilence in the Regions round about so the ashes that flie from these vnkindly flames of discord haue bred a wofull infection and death of soules through the whole Christian World CHAP. IIII. The Church of Rome guiltie of this Schisme IT is confessed by the President of the Tridentine Councell that the deprauation of discipline and manners of the Romane Church was the chiefe cause and originall of these dissensions Let vs cast our eyes vpon the doctrine and wee shall no lesse find the guilt of this fearefull Schisme to fall heauily vpon the same heads For first to lay a sure ground Nothing can be more plaine then that the Romane is a particular Church as the Fathers of Basil well distinguish it not the vniuersall though we take in the Churches of her subordination or correspondence This truth we might make good by authoritie if our very senses did not saue vs the labour Secondly No particular Church to say nothing of the vniuersall since the Apostolike times can haue
but how The 〈◊〉 â—ooke away the Curse saith beâ—â—ost sweetly Faith brought in Righteousnesse and Righteousnesse drew on the Grace of the Spirit Saint Ambrose tels vs that our carnall infirmitie blemisheth our workes but that the vprightnesse of our faith couers ours errours and obtaines our pardon And professeth that hee will glory not for that he is righteous but for that hee is redeemed not for that he is void of sinnes but for that his sinnes are forgiuen him Saint Ierome tels vs then wee are iust when we confesse our selues sinners and that our righteousnesse stands not in any merit of ours but in the meere mercie of God and that the acknowledgement of our imperfection is the imperfect perfection of the Iust Saint Gregorie tels vs that our Iust Aduocate shall defend vs righteous in his iudgement because we know and accuse our selues vnrighteous and that our confidence must not be in our acts but in our Aduocate But the sweete and passionate speeches of Saint Austen and Saint Bernard would fill a Booke alone neither can any reformed Diuine either more disparage our inherent Righteousnesse or more magnifie and challenge the imputed It shall suffice vs to giue a taste of both We haue all therefore Brethren receiued of his fulnesse Of the fulnesse of his mercie of the abundance of his goodnesse haue we receiued What Remission of sinnes that we might be iustified by faith And what more Grace for Grace that is for this Grace wherein we liue by faith we shall receiue another saith that diuinest of the Fathers And soone after All that are from sinfull Adam are sinners all that are iustified by Christ are iust not in themselues but in him for in themselues if ye aske after them they are Adam in him they are Christs And elsewhere Reioyce in the Lord and bee glad O yee righteous O wicked O proud men that reioyce in your selues now beleeuing in him who iustifieth the wicked your faith is imputed to you for righteousnesse Reioyce in the Lord Why Because now yee are iust and whence are yee iust Not by your owne Merits but by his Grace Whence are yee iust because yee are iustified Who shall lay any thing to the â—harge of Gods Elect It sufficeth â—â—ee for all righteousnesse that I haue that God propitious to mee against whom only I haue sinned All that he hath decreed not to impute vnto mee is as if it had not beene Not to sinne is Gods Iustice mans iustice is Gods indulgence saith Deuout Bernard How pregnant is that famous profession of his And if the mercies of the Lord be from euerlasting and to euerlasting I will also sing the mercies of the Lord euerlastingly What shall I sing of my owne righteousnesse No Lord I will remember thy righteousnesse alone for that is mine too Thou art made vnto me of God righteousnesse should I feare that it will not serue vs both It is no short Cloake that it should not couer twaine Thy righteousnesse is a righteousnesse for euer and what is longer then eternitie Behold thy large and euerlasting mercie will largely couer both thee and mee at once In mee it couers a multitude of sinnes in thee Lord what can it couer but the treasures of pittie the riches of bountie Thus he What should I need to draw downe this Truth through the times of Anselme Lombard Bonauenture Gerson The Manuell of Christian Reâ—igion set forth in the Prouinciall Councell of Coleyne shall serue for â—ll Bellarmine himselfe grants them â—erein ours and they are worth â—ur entertayning That Booke is â—ommended by Cassander as marâ—ellously approued by all the learâ—ed Diuines of Italy and France â—s that which notably sets forth the â—umme of the iudgement of the Ancients concerning this and oâ—her points of Christian Religion â— Nos dicimus c. Wee say that a â—an doth then receiue the gift of â—ustification by faith when being â—â—rrified and humbled by repenâ—â—nce hee is againe raysed vp by â—â—ith beleeuing that his sinnes are â—â—rgiuen him for the Merits of Christ who hath promised remission of sinnes to those that beleeue in him and when he feeles in himselfe new desires so as detesting euill and resisting the infirmitie of his flesh he is inwardly inkindled to an indeauour of good although this desire of his be not yet perfect Thus they in the voyce of all Antiquitie and the-then-present Church Only the late Councell of Trent hath created this opinion of Iustification a point of faith SECT II. The errour hereof against Scripture YEt if age were all the quarrelâ— it were but light For thougâ— newnesse in diuine Truths is a iuâ— cause of suspition yet wee doe noâ— so shut the hand of our munificeâ— God that he cannot bestow vpon â—is Church new illuminations in â—ome parcels of formerly-hidden â—erities It is the charge both of â—heir Canus and Caietan that no â—an should detest a new sense of Scripture for this that it differs â—rom the ancient Doctors for God â—ath not say they tyed exposition â—f Scripture to their senses Yea if we may beleeue Salmeâ—on the later Diuines are so much â—ore quick-sighted they like the Dwarfe sitting on the Gyants â—houlder ouer-looke him that is â—arre taller then themselues This â—osition of the Romane Church is â—ot more new then faultie Not â—â— much noueltie as Truth conâ—inceth Heresies as Tertullian We â—ad beene silent if wee had not â—und this point besides the lateâ—esse erroneous Erroneous both â—gainst Scripture and Reason Aâ—â—inst Scripture which euery where â—acheth as on the one side the â—â—perfection of our inherent righteousnesse so on the other our perfect Iustification by the imputed righteousnesse of our Sauiour brought home to vs by faith The former Iob saw from his dung-hill How should a man bee iustified before God If hee will contend with him hee cannot answere one of a thousand Whence it is that wise Salomon askes Who can say My heart is cleane I am pure from sinne And himselfe answers There is not a iust man vpon earth which doth good and sinneth not A truth which besides his experience hee had learned of his Father Dauid who could say Enter not into iudgement with thy seruant though a man after Gods owne heart for in thy sight shalâ— no man liuing bee iustified And iâ— thou Lord shouldst marke iniquities O Lord who shall stand For wee are all as an vncleane thing we saith the Prophet Esay including euen himselfe and all our righteousnesse are as filthy ragges And was it any better with the best Saints vnder the Gospell I see saith the chosen Vessell in my members another law warring against the law of my minde and leading mee captiue to the law of sinne which is in my members So as in many things wee sinne all And if we say that we haue no sinne we doe but deceiue our selues and
beseeching him that no such pictures may be hanged vp contrarie to our religion Though by the way who can but blush at Master Fishers euasion that it was sure the picture of some profane Pagan When as Epiphanius himselfe there sayes it had Imaginem quasi Christi vel sancti cuiusdam the Image as it were of Christ or some Saint Surely therfore the Image went for Christs or for some noted Saints neither doth he find fault with the irresemblance but with the Image as such That of Agobardus is sufficient for vs Nullus antiquorum Catholicorum None of the ancient Catholiques euer thought that Images were to be worshipped or adored They had them indeed but for historie-sake To remember the Saints by not to worship them The decision of Gregory the Great some six hundred yeeres after Christ which he gaue to Serenus Bishop of Massilia is famous in euerie mans mouth and pen Et quidem quia eas adorari vetuisses c. Wee commend you saith hee that you forbade those Images to bee worshipped but we reproue your breaking of them adding the reason of both For that they were onely retained for historie and instruction not for adoration which ingenuous Cassander so comments vpon as that he showes this to be a sufficient declaration of the iudgement of the Roman Church in those times Videlicet ideo haberi picturas c. That Images are kept not to bee adored and worshipped but that the ignorant by beholding those pictures might as by written records be put in minde of what hath beene formerly done and bee thereupon stirred vp to pietie And the same Author tells vs that Sanioribus scholasticis displicet c. the sounder Schoole-men disliked that opinion of Thomas Aquine who held that the Image is to be worshipped with the same adoration which is due to the thing represented by it reckoning vp Durand Holcot Biel. Not to spend many words in a cleere case What the iudgement and practice of our Ancestors in this Iland was concerning this point appeares sufficiently by the relation of Roger Houeden our Historian Who tells vs that in the yeere 792. Charles the King of France sent into this Isle a Synodall Booke directed vnto him from Constantinople wherein there were diuers offensiue passages but especially this one that by the vnanimous consent of all the Doctors of the East and no fewer then 300. Bishops it was decreed that Images should be worshipped quod Ecclesia Deiexecratur saith he which the Church of God abhorres Against which errour Albinus saith he wrote an Epistle maruellously confirmed by authoritie of diuine Scriptures and in the person of our Bishops and Princes exhibited it together with the sayd Booke vnto the French King This was the setled resolution of our Predecessours And if since that time preuailing superstition haue incroached vpon the ensuing succession of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the old rules stand as those Fathers determined Away with nouelties But good Lord how apt men are to raise or beleeue lies for their owne aduantages Vspergensis and other friends of Idolatrie tell vs of a Councell held at London in the dayes of Pope Constantine Anno 714. wherein the worship of Images was publiquely decreed the occasion whereof was this Egwin the Monke after made Bishop had a vision from God wherein hee was admonished to set vp the Image of the Mother of God in his Church The matter was debated and brought before the Pope in his See Apostolike There Egwin was sworne to the truth of his vision Thereupon Pope Constantine sent his Legate Boniface into England who called a Councell at London wherein after proofe made of Egwins visions there was an act made for Image-worship A figment so grosse that euen their Baronius and Binius fall foule vpon it with a facile inducimur c. we are easily induced to beleeue it to be a lie Their ground is that it is destitute of all testimony of Antiquitie and besides that it doth directly crosse the report of Beda who tells vs that our English together with the Gospell receiued the vse of Images from their Apostle Augustine and therefore needed not any new vision for the entertainment thereof Let vs inquire then a little into the words of Beda At illi but they Augustine and his fellowes non daemoniaca c. came armed not with the power of Deuils but of God bearing a siluer Crosse for their Standard and the image of our Lord and Sauiour painted in a Table and singing Letanies both for the saluation of themselues and of them whom they came to conuert Thus he This shewes indeed that Augustine and his fellowes brought Images into England vnknowne here before A point worthy of good obseruation but how little this proues the allowed worship of them will easily appeare to any reader if hee consider that Gregorie the first and Great was he that sent this Augustine in England whose iudgement concerning Images is cleerely published by himselfe to all the world in his fore-cited Epistle absolutely condemning their adoration Augustine should haue been an ill Apostle if he had herein gone contrarie to the will of him that sent him If withall he shall consider that within the verie same centurie of yeeres the Clergie of England by Albinus Bedes Scholler sent this publique declaration of their earnest disauowing both of the doctrine and practice of Image-worship SECT II. Image Worship against Scripture AS for Scripture We need not to goe further then the verie second Commandement the charge whereof is so ineuitable that it is very ordinarily doubtlesse in the guiltinesse of an apparent checke left out in the deuotionall Bookes to the people Others since they cannot raze it out would faine limit it to the Iewes pretending that this precept against the worship of Images was only Temporall and Ceremoniall and such as ought not to be in force vnder the Times of the Gospell Wherin they recal to my thoughts that which Epiphanes the sonne of Carpocrates answered When his lust was checked with the command of Non concupisces True said hee that is to be vnderstood of the Heathen whose Wiues and Sisters wee may not indeed lust after Some more modest spirits are ashamed of that shift and fly to the distinction of Idols and Images a distinction without a difference of their making not of Gods Of whom we neuer learned other then that as euery Idoll is an Image of something so euery Image worshipped turnes Idoll The Language differs not the thing it selfe To be sure God takes order for both Yee shall make you no Idoll nor grauen Image neither reare you vp any standing Image neither shall you set vp any Image of stone in your Land to bow downe to it Yea as their owne vulgar turnes it Non facies tibi c. statuam Thou shalt not set thee vp a Statue which God hateth The Booke of God is full of his
that wee must take this vpon the bare word of Conradus Vrspergensis Secondly that this Indulgence of his is no other but a relaxation of Canonicall penance For hee addes which Bellarmine purposely concealeth ijs qui de capitalibus c. to those that should doe penance for capitall sinnes hee released fortie dayes penance So as this instance helpes nothing neither are the rest which hee hath raked together within the compasse of a few preceding yeeres of any other alloy Neither hath that Cardinall offered to cite one Father for the proofe of this practice the birth whereof was many hundred yeeres after their expiration but cunningly shifts it off with a cleanly excuse Neque mirum c. Neither may it seem strange if wee haue not many ancient Authors that make mention of these things in the Church which are preserued only by vse not by writing So he He sayes Not many authors hee showes not one And if many matters of rite haue been traduced to the Church without notice of pen or presse yet let it be showne what one doctrine or practice of such importance as this is pretended to bee hath escaped the report and maintenance of some Ecclesiasticke Writer or other and we shall willingly yeeld it in this Till then wee shall take this but for a meere colour and resolue that our honest Roffensis deales plainly with vs who tells vs Quam diu nulla fuerat de Purgatorio cura c. So long as there was no care of Purgatorie no man sought after Indulgences for vpon that depends all the opinion of pardons If you take away Purgatorie wherefore should wee need pardons Since therefore Purgatorie was so lately knowne and receiued of the whole Church who can maruell concerning Indulgences that there was no vse of them in the beginning of the Church Indulgences then began after men had trembled somewhile at the torments of a Purgatorie Thus their Martyr not partially for vs but ingenuously out of the power of truth professes the noueltie of two great Articles of the Roman Creed Purgatorie and Indulgences Indeed both these now hang on one string Although there was a kinde of Purgatorie dreamed of before their pardons came into play That deuice peept out fearefully from Origen and pull'd in the head againe as in Saint Austens time doubting to show it Tale aliquod c. That there is some such thing saith hee after this life it is not vtterly incredible and may be made a question And elsewhere I reproue it not for it may perhaps be true And yet againe as retracting what hee had yeelded resolues Let no man deceiue himselfe my brethren there are but two places and a third there is none Before whom Saint Cyprian is peremptorie Quando istinc excessum fuerit When wee are once departed hence there is now no more place of repentance no effect of satisfaction Here is life either lost or kept And Gregorie Nazianzens verse sounds to the same sense And Saint Ambrose can say of his Theodosius that being freed from this earthly warfare Fruitur nunc luce perpetua c. hee now enioyes euerlasting light during tranquillitie and triumphs in the troopes of the Saints But what striue wee in this Wee may well take the word of their Martyr our Roffensis for both And true Erasmus for the ground of this defence Mirum in modum c. They doe maruellously affect the fire of Purgatorie because it is most profitable for their Kitchins SECT II. Indulgences and Purgatorie against Scripture THese two then are so late comne strangers that they cannot challenge any notice taken of them by Scripture Neither were their names euer heard of in the language of Canaan yet the Wisedome of that all-seeing Spirit hath not left vs without preuentions of future errours in blowing vp the very grounds of these humane deuises The first and mayne ground of both is the remainders of some temporall punishments to be paid after the guilt and eternall punishment remitted The driblets of veniall sinnes to bee reckond for when the mortall are defraied Heare what God saith I euen I am he that blotteth out thy transgressions for mine owne sake and will not remember thy sinnes Loe can the Letter bee read that is blotted out Can there be a back-reckoning for that which shal not be remembred I haue done away thy Transgressions as a Cloud What sinnes can bee lesse then transgressions What can bee more cleerely dispersed then a Cloud Wash me and I shall be whiter then snow Who can tell where the spot was when the skin is rinced If we confesse our sinnes he is faithfull to forgiue our sinnes and to cleanse vs from all vnrighteousnesse Loe he cleanseth vs from the guilt and forgiues the punishment What are our sinnes but debts What is the infliction of punishment but an exaction of payment What is our remission but a striking off that score And when the score is strucke off what remaynes to pay Remitte debita Forgiue our debts is our daily Prayer Our Sauiour tels the Paralitick Thy sinnes are forgiuen thee In the same words implying the remouing of his disease the sinne bee gone the punishment cannot stay behind We may smart by way of chastisement after the freest remission not by way of reuenges for our amendment not for Gods satisfaction The second ground is a middle condition betwixt the state of eternall life and death of no lesse torment for the time then Hell it selfe whose flames may burne off the rust of our remayning sinnes the issues where-from are in the power of the great Pastor of the Church How did this escape the notice of our Sauiour Verify verily I say vnto you hee that heareth my Word and beleeueth in him that sent mee hath euerlasting life and comes not into iudgement as the Vulgar it selfe turnes it but is passed from death vnto life Behold a present possession and immediate passage no iudgement interuening no torment How was this hid from the great Doctor of the Gentiles who putting himselfe into the common case of the beleeuing Corinthians professes Wee know that if once our earthly house of this Tabernacle bee dissolued wee haue a building of God not made with hands eternall in the Heauens The dissolution of the one is the possession of the other here is no interposition of time of estate The wise man of old could say The soules of the righteous are in the hand of God and there shall no torment touch them Vpon their very going from vs they are in peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint Iohn heard from the heauenly voyce From their very dying in the Lord is their blessednesse SECT III. Indulgences against Reason IT is absurd in reason to thinke that God should forgiue our Talents and arrest vs for the odde farthings Neither is it lesse absurd to thinke that any liuing soule can haue superfluities of
Behold it is in our power to giue it to whom we list And to the same purpose is that of Pope Innocent the fourth Imperator est aduocatus c. The Emperour is the Popes Aduocate and sweares to him and holds his Empire of him But perhaps this place is yet too high for an Emperour a lower will serue Fit Canonicus c. The Emperour is of course made a Canon and brother of the Church of Lateran Yet lower He shall be the Sewer of his Holinesses Table and set on the first dish and hold the Basin for his hands Yet lower he shall be the Train-bearer to the Pope in his Walking Processions He shall be the Quirie of his Stable and hold his stirrope in getting vp on his Horse He shal be lastly his very Porter to carrie his Holinesse on his shoulder And all this not out of will but out of dutie Where now is Augustus ab Augendo as Almain deriues him when he suffers himselfe thus diminished Although there is more wonder in the others exaltation Papae Men are too base to enter into comparison with him His authoritie is more then of the Saints in Heauen saith one yet more hee excelleth the Angels in his Iurisdiction saith another yet more once The Pope seemes to make one and the same Consistory with God himselfe and which comprehends all the rest Tues omnia super omnia Thou art all and aboue all as the Councell of Lateran vnder Iulius Oh strange alteration that the great Commanders of the World should be made the drudges of their Subiects that Order and Soueraigntie should leese themselues in a pretence of Pietie That the professed Successor of him that said Gold and siluer haue I none should thus trample vpon Crownes That a poore silly Worme of the Earth should rayse vp it selfe aboue all that is called God and offer to crawle into the glorious Throne of Heauen CHAP. XVIII The Epilogue both of Exhortation and Apologie NOt to wearie my Reader with more particularities of Innouation Let now all Christians know and be assured that such change as they sensibly find in the head they may as truly though not so visibly note in the bodie of the Roman Church yea rather in that soule of Religion which informeth both And if thereupon all our endeuour as we protest before God and his holy Angels hath beene and is only to reduce Rome to it selfe that is to recall it to that originall Truth Pietie Synceritie which made it long famous through the World and happy how vniustly are we eiected persecuted condemned But if that Ancient Mistresse of the World shall stand vpon the termes of her honour and will needs plead the disparagement of her retractations and the age and authoritie of these her Impositions let me haue leaue to shut vp all with that worthy and religious contestation of Saint Ambrose with his Symmachus That eloquent Patron of Idolatry had pleaded hard for the olde Rites of Heathenisme and brings in Ancient Rome speaking thus for her selfe Optimi Principes c. Excellent Princes the Fathers of your Countrey reuerence yee my yeares into which my pious Rites haue brought me I will vse the Ceremonies of my Ancestors neither can I repent mee I will liue after mine own fashion because I am free This Religion hath brought the World vnder the subiection of my Lawes these sacred Deuotions haue driuen Hannibal from our walles from our Capitoll Haue I beene preserued for this that in mine old age I should be reproued Say that I did see what were to bee altered yet late and shamefull is the amendement of age To which that holy Father no lesse wittily and elegantly answers by way of retortion bringing in Rome to speake thus rather I am not ashamed in mine old age to be a Conuert with all the rest of the World It is surely true that in no age it is too late to learne Let that olde age blush that cannot mend it selfe It is not the grauitie of yeares but of manners that deserues prayse It is no shame to goe to the better And when Symmachus vrges Maiorum seruandus est ritus wee must obserue the Rites of our forefathers Dicant igitur saith Saint Ambrose Let them as well say that all things should remayne in their owne imperfect Principles that the World once ouer-couered with darknesse offends in being shined vpon by the glorious brightnesse of the Sunne And how much more happie is it to haue dispelled the darknesse of the soule then of the bodie to bee shined vpon by the beames of Faith then of the Sunne Thus he most aptly to the present occasion wherto did that blessed Father now liue he would doubtlesse no lesse readily apply it Nec erubescas mutare sententiam saith Hierome to his Ruffinus Neuer blush to change your minde you are not of such authoritie as that you should bee ashamed to confesse you haue erred Oh that this meeke ingenuitie could haue found place in that once famous and Orthodoxe Church of Christ how had the whole Christian World beene as a Citie at vnitie in it selfe and triumphed ouer all the proud hostilities of Paganisme But since wee may not bee so happie wee must sit downe and mourne for our desolations for our diuisions In the meane time wee wash our hands in innocence There are none of all these instanced particulars besides many more wherein the Church of Rome hath not sensibly erred in corrupt additions to the faith so as herein wee may iustly before heauen and earth warrant our disagreement of iudgement from her The rest is their act and not ours wee are meere patients in this schisme and therfore go because we are driuen That we hold not communion with that Church the fault is theirs who both haue deserued this strangenesse by their errours and made it by their violence Contrarie to that rule which Cato in Tully giues of vnpleasing frendship they haue not ript it in the seame but torn it in the whole cloth Perhaps I shall seeme vnto some to haue spoken too mildly of the estate of that debauched Church There are that stand vpon a meere nullitie of her being not resting in a bare deprauation For mee I dare not goe so farre If she be foule if deadly diseased as she is these qualities cannot vtterly take of her essence or our relations Our Diuines indeed call vs out of Babylon and wee run so as here is an actuall separation on our parts True but from the corruptions wherein there is a true confusion not from the Church Their verie charge implies their limitation as it is Babylon we must come out of it as it is an outward visible Church we neither did nor would This dropsie that hath so swolne vp the body doth not make it cease to bee a true body but a sound one The true Principles of Christianitie which it maintaines maintaine life in