DIFFERENCES IN MATTERS OF RELIGION, Between the Eastern and Western Churches.  
Wherein the Roman Church may see herself charged with as many Errors, as she falsely layeth to the charge of other Churches in Europe.  
Gathered by Irenaeus Rodoginus.  joan. 15.17. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
LONDON, Printed by AUGUSTINE MATHEWES for john Budge, and are to be sold at the sign of the Windmill in Britain's Burse. 1625.   

TO THE RIGHT HOnourable, and most magnanimous Pattern of invincible courage, my singular good Lord and Patron, George, Earl of Engie, Lord Gordon and Badenocht, Son to the thrise-Noble and Puissant, L. George, marquis of Huntley, Earl of Engie, L. Gordon and Badenocht, Sheriff principal of Aberden and Invirnesse, L. of Oboyne and Strathaune, Baron of Achindowne, Melgon and Gartly, etc. all increase of honour in this life, and eternal happiness in the life to come.  
TO lay aside (right Honourable) all the officious compliments, used by most men now adays to make way for the purchasing of the favour of high and eminent Personages; What your Lordship is to me, I myself know best: neither will I expose it to the view of Buyers, it being unvendible, yea, unestimable. I offer to your Lordship's favourable Patronage this little Treatise of lamentable Dissensions, never (for aught I know) heretofore collected into one Packet: and as yet rather a rhapsody, than a Methodical Relation of Differences. Your Lordship loveth Union; This emboldeneth me. Your Lordsh. hateth Schism, for which I hearty thank God, beseeching him upon the very bended knees of my soul, that you and all such, eminent in Learning, Wisdom, and Piety, may by all means possible endeavour to help to pull down these ill-composed walls of Schism, and to rear up the beautiful and long-desired wall of Peace. God preserve your Honour, increase your Wealth, and restore you fully to your former Health.  
Your Lordship's daily Orator, in all duty and good affection most humble, Irenaeus Rodoginus.   

To his most loving Master, I. R. the Contriver of this Worke.  
HEre Schisms, and rents, and breaches manifold,  
(With weeping eyes, which now I do behold)  
Thou hast laid out before the view of men,  
With thine exact, and Peace-desiring Pen.  
Well dost thou wish, for which I wish thee well:  
Yet wishing doth not fiery darts repel.  
But, Oh that Kings and Potentates their best  
Would do, and so yield to thy sweet request:  
Then should Peace shine, and Gordian knots now fast  
Dissolved be, and into Lethe cast.  
Misonices Renatus.   

THE PREFACE TO THE READER.  
CHristian Catholic Reader, (whosoever thou art) having taken some pains in collecting these differences, I recommend unto thee, the using & perusing of them. Come with a mind void of prejudice, and behold the schisms of the Church, the lamentable and pitiful ruin of Christian people; unless men by speedy repentance and earnest devotion to God, the Author of peace and concord, prevent these sure imminent perils and dangers. The coat of Christ is rend, his garment is torn in pieces, the world is distracted and distempered with the raging waves of opinion. Some Churchmen, either in ambitious and extravagant thoughts are become furious, giving out idle fancies for sound and solid nourishment; 
jere. 14.14.  (the Prophet calleth them false visions and the deceit of their own heart,) or else (as it is ever in schism) are misled, yea rather muzzled by prejudice: so that there is no sauce, (be it never so sweet) which can taste well to their preoccupied palates, but only that, which relisheth the venomous gall of bitterness, whereby they may work the bane and utter overthrow of them which are of a contrary mind▪ the first sort of these men are led to foster Schism against conscience; to maintain themselves in Dignities, Wealth, Peace and Promotion. Of which is a number of the learned'st, and most politic Christian Prelates, Cardinals, Doctors, and Preachers in the Romish Church. The second is hurled forward, without any respect, only blown up with foolish zeal lacking knowledge; so that there is not a moulehill this day in Religion between the one side and the other, which to them seemeth not to be an high mountain. They can see nothing but through perspectives, making things a far distant seem to be very near. Or rather they behold the controversies of Religion, as they do the Moon in the Horizon, which seemeth to be a great deal bigger, (though more distant than the Zenith) than when she hath journeyed a good way in her course. And that, because of the transparent and waterish bodies of the Clouds interjacent, which divide the rays of their sight, and let them not behold that luminous body in rei veritate, as it is, but so fare as they can: till the impediments be removed. The first sort, though their power and means be greater, yet their action is less; nor yet is it so rigorous in playing a part in this doleful Tragedy of Church and State division: seeing preferment breedeth emulation from without, and arrogancy as a domestic and individual Achates, which let never the giddy multitude so dote and admire their actions, as that they can lead by their carriage this wild and untamed Colt, to be the Organ of upholding Schism and idle opinions. The other sort despising (as it were) dignities, misregarding money, leaving Father and Mother, Wife and Children, yea all things (so they say) for Christ and his Gospel, (well) take themselves either to a speculative and retired life; and so they shun the thunderbolts of envy and hatred; or else they choose an active kind of life, to preach the Word in pulpits, to teach it in Schools, or to give private informations in doctrine and manners, by conference, disputations, reasonings, by writing to those, who are fare distant from them, and by leaving monuments of their diligence and industry to future ages, for eternising their name and pofession. Both these sorts bring admiration, admiration enquiry, enquiry notice of the reasons of their doings, notice breedeth liking of their persons and profession, (especially when the dunghill of foolish and idolatrous opinions is lustred & guilded with the glistering colours of Rhetoric, which in the ears of Ignorance soundeth as sweet, as the harmonical concord's of the sweetest-breasted Choristers.) Liking of the profession is that, which maketh men now a days run to all these heady courses, to murder & massacre poor Christians, to ruinated Cities, dispeople Kingdoms, kill Princes, invent Gunpowder Treasons; yea what not? And do the inventors of these mischiefs, & devisers of diversity, with the upholders thereof, come first upon the Stage to act the Prologue of these turbulent Tragedies? No surely. They lie securely all the night long in their beds, in the day time they meditate quietly in their closerts how to uphold these pretty tricks, when as the poor Christian world is travelling thorough moor and marish, casting ditches and Trenches to defend or offend. And finally the commonwealth is the instrumental cause led by the circlings of these upper powers, in zeal and ignorance to rip out her bowels from her belly. Good Lord jesus! when shall these endless & needless jarring have an end? when shall the Church Catholic live in union of Faith, and communion of Charity? When will the Romish Clergy lay aside (yea rather banish to Hell) preposterous (yea rather hellish) means, used for the obtaining of secondary ends, Honour and Lucre: for which they so maintain the lamentable rent of the Christian world? Good jesus! when will the Laiety (the wiser and learneder sort I mean) see with clear-sighted eyes, and understand with minds free of prejudice; how they are hood-wincked in an implicit and heart-tongue-tyed faith, believing all things, yet believing nothing; seeing they know not what they believe; being like that mad frantic fellow in the Poet, who thought he was sound in health, though possessed with a deadly ague? Poor people the Clergy must instruct you; but you should be Berians; the Clergy must direct you in materia fidei: yet, you ought to inquire for via trita & regia, the common path, the byways of opinions of School quiddities, and immaginary scarecrows, (heresy, to their conceit) and (as they inform you) the contrarieties in matters indefinible, the positive resolutions of matters conjectural; yea of some things that are not, have not been, nor ever shall be, have so marred the Christian people: that now adays most men are become Laodiceans, (not in matters of opinion, which would to God all men were, but in things most necessary to be done and believed) neither hot nor cold. The rest in the fiery humour of contention, think verily that it is impossible that their brethren should be saved, if they keep their opinion, whereas their brethren are more assured of their own salvation than they of theirs, though they think that they have their salvation sealed by a most evident and manifest demonstration. 
Heb. 10.30.  O cruel madness so to encroach upon God's property, who saith, Vengeance is mine, and I will repay. In whose hands is life and death, who only in his secret Cabinet hath overruled Fate, fortune, and all the unprofitable divination of these peremptory divinators, who likewise keepeth cursing and blessing to himself. Where is that wont charity, when it was said, if any man thinketh otherwise, God shall reveal it. Origen Hom. 5. in Levit. saith that there be some doctrines in Scripture so secret, that even Priests shall not find them out. But that golden sentence of Saint August. in Genes. ad. lit. lib. 6. Cap. 9 must be ever in my mouth and in my heart, Ea moderatio est seruanda, ut in profundo scripturae sensu, praestemus diligentiam requirendi, quam affirmandi temeritatem, as for the deep meaning of Scripture, we must be of such a moderation, that we may rather seem 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 subtle questions stand more in need of doubting than of demonstration. And so he endeth Quaecunque ergo sacra scriptura non dicit apertè, latere oportet & silentio praeterire, whatsoever things the Scripture speaketh not plainly, they must not be expressed, but rather passed over with silence. If this moderation of judgement this day were in the Christian Churches; Greeke or Romish, should the Turkish tyranny of the faithless Ottoman, so overrule the flourishing and most famous part of Christendom? Can the sworn enemies of Christ erect their blasphemous Synagogues and Mahometan worship, even in the gorgeous and stately Oriental Basilicks? Should Constantinople that Queen of beauty and once Princess of Europe, now be a den of Dragons and a mansion of Infidels? Should the invincible Islands of Hellespont, Aegaeum, & Mediterranean Seas guarded by Nature wonderfully, with Rocks and steep Mountains for walls, with the waves of the Ocean beating their sides uncessantly for ditches: Should they (I say) now be subject to that monster of Mankind, terror of the Earth and waster of Christendom? Paul to the Philippians showeth the reason, Every man seeketh his own things; and not the things of Christ. This is that, which bringeth this depopulation and servitude, this hard and cruel yoke both upon soul and body. Discord and dissension is is the puppis & prora. Men should labour to pluck out those things which either hinder the growth of the good seed of the Word, or which let the Word from being received; and so all men should live in charity, for as Greg. in post. saith, discords 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 envy, there is no friendly fellowship; and where there is no fellowship, there is no strength, but all are weak: whereas if they would join hands together, they would be strong enough for all their adversaries.  
O poor Christians, running to your own 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 ask you, what think you shall be your reward from God for dying in such quarrels, as the most part of you do? The Romish Church will condemn the Greekish, as Schismatic, for her Fermamentum; The Greekish will excommunicate and abjure 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 upon Saturdays, yet Rome will: and herein lieth the plea and action. Good Lord! what shall we say? I must here insert the speeches of Manuel Caleca, a Greek, from whom I have learned all these foolish and futile differences for the most part, Lib. 4. contra Graecoes, cap. de jeiunio. Omnino autem de cibis & potibus, & indumentis quaeque ipse etc. The Grecians (saith he) make the Latins Heretics, because they use not the customs in meat, drink, and clothing, which they used in the beginning: for they would have all the nations of the earth (if it were possible) to observe the same Ceremonies, which they do; not knowing that they themselves may be also rebuked in the same, and such like. And yet it is not impossible, that all the world should be brought under one and the same rule, the differences of tongues, of manners, and such like things being no hindrance for the effecting of this; for when the Apostles had visited the whole world, they enforced none to change their ceremonious Customs in common things; but exhorting them to hold fast 10. or 12. principal Articles of Religion, and to confess them; they made no mention of any thing else, unless it did openly gain-stand the former articles. O aureum dictum! a saying to be registered in the hearts, & printed upon the foreheads of turbulent and furious spirits now adays, who cannot endure, but with gnashing of teeth, that any Church or Country baptise with crossing after, have Organs or Altars, Curates, or Prebenders, use Cap or Surplise, because they have them not, or rather will not have them at all; or else because they are in use in the Popish Church, (a fine reason indeed.) I wonder that these men can endure preaching in a Church built by a Papist, or ringing of Bells, this being a custom used by the Papists, or giving of thankes after meat, seeing the Papist doth the like. And as those men loathe every Ceremony which the Roman Church hath: so doth the Romish Church detest the Greek Church, and she no less the Romish: so that this question being propounded to Chomatianus, by a Greek, Whether it was lawful for a Greek to enter into a Latin Church, and worship there being desired; he answered negatively, Tom. 1. juris Graecorum. Balsamon saith, That all the ceremonies of the Latin church differing from the ceremonies of the holy Catholic Church, (he meaneth the Greek Church) are to be rejected, and no society to be kept with the Latins, Ibidem. Cabasila propounded a question to john Bishop Citrius, if the Greeks which were buried in the Latin Churches, and had Hymns sung at their Funerals, could be subject to censure. Yea, after the Council of Florence, the rage of the Grecians was so great against those that were at the Council, and accorded to some Articles for the purchasing of aid against the Turk, who at that time took the never enough lamented city of Constantinople, that when they came home, though subject to the uncertain and faithless mercy of the barbarous conqueror, they excommunicated all those who accorded to the Articles: and when their souls had taken their good night in parting from the body, they cast them like dogs into ditches, and denied them most barbarously the benefit of Christian burial.  
The Latin Church not being willing to be inferior to her sister in these pranks, doth serve the Protestants after the like manner: for if any of the reformed Church die amongst them, his soul is determinately sent packing to Hell by the Pope's 
* For every Holy Thursday he curseth all Protestants.  cursing; his body it must either lie unburied at all, or else it must be carried to some place where Protestants use to inter their dead. O my soul! what shalt thou think? How must thou meditate upon the barbarous and beastly cruelty against the dead bodies of them, who lived to the eyes of all, unblameable, (perchance) and died in the faith of the Lord jesus, holding him only their Redeemer, Saviour, and Mediator, baptised in the Name of the Father, Son, and Holy Ghost, giving testimonies of their comfort and gladness in the hour of their death, showing by their cheerfulness the Prognostications and infallible tokens of their entrance and fore-smelling of endless glory. Such men's bones do the Papists debar from resting in that Portion of our Grandmother Tellus, where the former Saints bodies, which now in part triumph in delight, rest, waiting for a glorious resurrection, a perfect beatitude, with a full and plenary indulgence & acquittance from sin, and her reward, death: for death is the wages and stipend of sin. Is not this a tyranny going far beyond that of Nero, surpassing that of Decius, and an hundred times more execrable than that of Heliogabalus? These men can suffer him whom they have seen with their eyes die in a kennel, stabbing and stabbed in a drunken humour; or him, who all his life time hath played the throat-cutting Ruffian, or the lecherous whoremonger, and who at last hath died in the Pox, without so much as poenitendi animus; yea, him, whom they have heard with their ears awake Styx, Lethe, and Acheron with hideous and fearful ban, abuse with thunderbolts, and cannon-shot volies of abominable oaths the great and glorious Name of the everliving God: such men (I say) they can endure to be entombed & incoffined with them, and to have their portion in their ground, and to lie among them with abundance of peace, whereas they would strive to ransack Heaven and Earth; yea, Acheronta moverent; they would even trouble Hell itself, if they did know that any Protestants ashes did rest there. O Lord, how long wilt thou delay, and suffer this unheard of cruelty? To return to my purpose. The reason of all these things, is either the want of charity, or of prudent discretion of things necessary from things indifferent. This age is pestered, yea, it is consumed with these firebrands in matters indefinable. Many good Christian people have used direct and indirect means to cure this sore, to quench these faggots with their Writings full of prudence and piety; but behold their reward, both the parties have persecuted them with calumnies, calling them Neutrals, neither hic, nor haec, Nullifidians', Ubiquitaries: yea, the ordinary censure goeth so far, as without soul and conscience now to call them Atheists; Or else both the parties hate them in such a measure, that they thrust them from their Communions. This maketh the Speakers in this business to be few, but Writers almost none.  
I remember that conferring with a learned man concerning this subject, I asked him why he did not write his judgement in these controversies. His answer was, Cui usui reip. Christianae, et cui bono mihi? telling me, that it could not help the general cause one whit, but do much hurt to the doer. I know many such on both sides, who lament the Schism, and yet cannot help it. Oh that the Roman Church, sometimes the beautifullest amongst women, that fairest and most glistering Church amongst all her Sisters militant upon Earth, would acknowledge herself to be a Sister and not a Mistress. There was a time when she gave her helping hand, (as at the famous Counsels of Nice, Ephesus, Constantinople, and Chalcedon) and did not rule with a dictatory power. There was a time, when in an harmonical concord she was moved with the rest of her planeticall and wand'ring Sisters in this veil of sorrow and trial, by the revolution of her first mover, and did shine amongst them all like Phoebus in his Sphere; imparting out of her devotion and charity that portion of light, which her Redeemer had made her Handmaid of even then, when Arrianisme had overrun all the Orient and Africa, when Jerome cried out of it, Ingemuit mundus se Arrianum esse factum; but now the fog of her smoky vapours obscureth the declining rays of Religion and Charity, which in the latter ages are so fast rushing to their Sunset, yea to their lamentable and darksome midnight. Alas, who shall furnish my eyes with floods of waters? & who shall make my head a living spring, that from henceforth I may water my Couch with sorrowful tears? Let me mourn with the Turtle, and chatter with the Crow, for the loss of my beloved: He is gone and left his people to their own fancies and lunatic toys. Our sins have banished him; let repentance recall him. Coldness in faith hath lost him; let fervency find him. Unsettled hope could not keep him; let steadfastness lay hold on him. Perjury, Swearing, Blasphemy, idol-worship, have shut the door of our souls upon him: Let fear, reverence, with regard of his imperial Majesty and illimited power open again unto him. Contempt of his Sabbath made him loathe us; frequenting his Sanctuary will force him to love us Misregard of Superiors, Parents, & Magistrates, hath made us Tutorlesse; obedience to our Prince, love to our Magistrates, regard to Parents, will make him have a care of us. Lying, Slanderous calumnies, Backbiting our Neighbours, have made him suffer these intestine jars in Religion and worship; love towards our Brethren will make him reunite our affections in one.  
This Treatise of differences I collected, partly by reading partly by the help of some acquaintance of mine ten years ago in the Low-Countries. Petrus van Heiffen (one of my own profession) at my request collected all he could find by his reading in private, and searching of Libraries; jekan Heymer (a Papist) by his travails to Rome and Germany, helped me with the oddest pieces he could find, having also travailed in the Turkish Territories, where by conferring with some Grecians, he got most sure intelligence of their opinions. These scrolls I kept these ten years, to see if any other had handled this Subject before in the English tongue; and having found by diligent enquiry and scrutiny, that no man heretofore hath touched this matter in this tongue, I thought good (Christian brother) to let thee smell these differences, that perceiving the stinking streams which run from these impure and muddy Springs, thou mayst learn to have a care of thyself. Aristotle taught Sophistical captions, not that his Scholars should practise Sophistry, but that they should be able to repel it. The Persians were wont to paint a whore with one hand in the youngman's pocket, and with the other holding a knife to cut his throat; not that their youths should frequent the company of naughty and lewd women, but that they should seek by all means possible to shun them and their damnable tricks. O how joyful a thing is it to see brethren hold fast the bond of friendship and amity. If a man would but behold these Controversies as a neutral only, them should he plainly see the errors of both sides, where as spleen and choler doth hinder any man engaged on either side from searching the truth. The Turks in their damnanable Mahometan worship, the Pagans in worshipping the Sun & Moon, the Egyptians in their Isis and Osiris, the Numidians, Lybians, in their serving of cats, dogs, onions and leeks, use diversity of Ceremonies and Rites; yet they still retain the 
* Because there is no good bond of friendship but that which is grounded upon God and his worship.  ill-tied knot of friendship in their idol-service. But Christians thunder calumnies and bolt excommunications one against another, if there be but a difference in any kind of Ceremonies. Christian brethren, this maketh those that are without to be scandalised by us Christians, to loathe our profession, to condemn our faith, to persecute our persons, to overthrew our Kingdoms, to spoil our Countries, to deprive us of our liberties and privileges, to enforce many weak ones to embrace Idolatry, to torture the constant with intolerable, yea unexpressable torments, to the end they may make them renounce Christianity; yea, which is worst of all, they by our divisions, are kindled with such hatred against us, and with such zeal to their own profession, that they think they do God good service, and a great benefit to poor souls, when they make them abjure their faith and baptism. O miserable Christians! return, return unto the Lord, for you have fall'n by your iniquities, return (I say) unto him, and he will cure you of your iniquities. Earnest prayer, endless devotion, volumes of mourning Madrigals, like David's penitentials, clouds of watery sighs; Ninevies fasting, Manasses repentance, Peter weeping, with Paul's reformation, is the sole Mithridaticke, the sovereign Pandoron, the true Alexipharmacon, the purest simple, the rarest compound that can open this ulcer, ransack this botch, and cure this incurable, and never enough to be lamented disease of the Christian world. O utinam tantum facerent qui possunt, quantum volo qui nil valeo, Would to God the Potentates & Monarches of the Earth (the Kings and Princes I mean of Christendom) would join hand in hand to build the walls of jerusalem, to raise up the Towers of Zion. O where is there a Zorobabel to reedefie the walls of the old Temple? the Temple had a Solomon to build her, a Zorobabel to rebuild her, though not so sumptuous as she was at first, yet in great pomp and glory.  
I sue for no new Solomon: there must be but one, even he who founded his Church with his blood, the Lamb of God, Mactatus à iactus mundi fundamentis, the Prince of peace, the Author of love; yet we may have, yea, we have presently many Zorobabels', many Masters of work in the Christian world: some Greekish, some Latin, and some Reformed; some Russian, some Armenian, some Egyptian, some Abissine; every one according to the measure of his judgement and Learning, would help to repair those Breaches. And that this may be effected, you sacred Monarches use your authority, you nursing Fathers, chastise with the rod where there is need of the same: Cut away with the Sword of justice, (which you carry not in vain) the trunks of Pride, Vainglory, and Self-love, which overwhelm the Clergy for the most part: Learned School men, leave the brainsick and foolish inventions of Aristotle, Philoponus, Themistius Averro, leave (I say) to mingle them with the pure and living Crystal Springs of the Word. Writers of Controversies hunt not after Victory ambitiously, ubi lis est de lana caprina, for the most part: But search Truth, sincero, & animo candido, knowing that your account shall be great before God, if you lead the poor ignorant to fall in the ditch. And this I say not so much for any danger that is in any modern opinion, but in respect of the great and dangerous scandal, whereby we offend the weak and tender Consciences of the poor and ignorant Laity, which solemnly sweareth (being so by us informed) that every point of Controversy is either an Article of a new Creed, or else a new Article added to the Creed; and the Laity erring in judgement, do thunder all contrary minds to hell for ever. And so the sin of the people is not so much an error of belief, (though muzzled up like blind bayards in ignorance, and implicit faith) as it is the defect of charity towards their brethren, which is the greatest sin a man can commit against his Neighbour: yea, it maketh a man hard in his judgement, and without repentance, and therefore damnable.  
I remember, that once conferring with a Cousin of mine, a prudent and learned Gentleman, complete in all endowments of body and mind, (his want of charity only being excepted) he said, Woe is me, that you should be in Hell, when I am in Heaven, seeing you are an Heretic, (Protestant he meant) I answered, Well Sir, you are too rash in judging. I am as sure (said he) of your damnation, if you die a Protestant, as that Christ is in heaven at the right hand of the Father. I answered, You that are Papists are very sure of our damnation, I wonder greatly, that your are never sure of your own salvation: But thus much I tell you, I will not sit upon God's Tribunal, to give out the Sentence of condemnation against you; yet since you lack charity towards me your Christian Brother, and give out the sentence of condemnation against me so peremptorily, taking God's part upon you: I think you will be damned, except you repent you of your speech. And take not my judgement for rash, since I judge the Tree by the Fruit, and you by your Charity, which is the principal and cardinal Virtue of the law. Devout Preachers, fill your Sermons from the Storehouse of Scripture: inform in faith from Saint Paul to the Romans, and from the first and second of james: reform manners from jeremy, Ezechiell, Hosea, and joel: denounce judgements from Zacharia, Amos, jonas, Michaiah: teach your selves from Titus, and Timothy. This is all your task, and to live well, and go before the people like the fiery Pillar in the night, and the Cloud in the day, to guide them, and to preserve them from Schism and Heresy. Do not spend your time in inventing Rhetoric to admiration, critic Methods for emulation, unprofitable Questions breeding Controversies: Feed not the itching ears of the humorous people with Novelties, needless questions, and unhandsomely borrowed Similes. In touching and taxing your Adversaries in Pulpits, (which would to God you did more seldom) do not so much endeavour to make them odious to your people, as to make your hearers commiserate their estate, for whom Christ died; and to move your Auditory to pray for their conversion, and not for their confusion. Our prayer to God should be to suspend his judgements, and to help us with grace, as he pleaseth to give it for measure, and when he pleaseth to give it for time. Prayer should be Optative, desiring and wishing with fear and humility, no ways Imperative, enjoining substance and circumstance to God, that he would inflict such punishment, at such time, and in such place, upon such and such persons. Popish curses and Excommunications, (the Sword which untie the Gordian knot of the Church, the Hammer which broke the wall in the mids, the noise which must not be heard at the rebuilding of the Temple.) I abhor with my soul, since the peremptory and rash Excommunications, the drawing of the Sword of God upon every idle occasion scandalously, and many times in derision of God and his Church, the cutting off men from the Communion for little causes, for no causes; yea for virtuous actions, and reprooving of sins offensive to God, and opprobrious to man, have occasioned, bred, brought to light, nourished, and yet still foster the rent of the Church. Lord give us affections to love peace, hearts to bewail the Schism, and then will we hope for Union. Which (O Lord) in thy due time perform to thy glory, the honour of thy Son, and the comfort of those who shall persevere in thy grace to the end. Amen.  
Thine in the Lord, I. R.   

THE DIFFERENCES BETWEEN THE Eastern and Western CHURCHES.  
THe causes of this lamentable Schism, which divided the affections of Christians, and brought upon them the yoke of Turkish servitude, as I can gather them from Petrus Stewartius Leodius, (a man by descent of the Scottish blood, for Religion a Romish Catholic, remarkable for his dignity, Vicechauncelour, and professor of Divinity in Ingolstade famous for the jesuites renowned School there) neither adding, nor diminishing from his words (as they are set down in his notes upon Caleca, who being a Greek, wrote against the Oriental Churches in defence of the Ceremonies of the Occidental Churches) you shall have faithfully translated, as here followeth.  

Petrus Stewartius in Calecam Pag. 407. editione Ingolstadiensi 1608. Ex varijs Graecorum monumentis.  
WE think that the causes, or rather the excuses of the Schism, are four.  
1. First, the division of the Empire: for albeit the Emperors who did reign at Constantinople, after Constantine's departure from the City of Rome (
a He toucheth the forged donation of Constantine which I would wish no man to believe, since it is refuted invincibly by the learned of this Age. Reynolds with Hart. History of Magdenburge, and the Book entitled Constantine's defence.  because they had by a donation bestowed it all, (as we spoke before) upon the Church) had not right it Italy, yet not withstanding sometimes they ruled 
b This indeed is not probable that they had no right at all in Rome, and yet should rule every where. judge indifferent Reader.  every where. But when a barbarous Nation had rushed 
c Infra pro in videtur poni.  into Italy, even to Rome, and the 
d Loe. 3.  Pope had required the aid of Leo Emperor then at Constantinople, who negligently refused aid to the Church, the Pope was forced to recall 
e Anno Dom. 800.  Charles-maine from the French Territories, and make him Emperor in Italy, and defender of the Church: For this Pope Leo was a man much given to voluptuousness, (as we read) and therefore too too remiss in his government of the Empire, whence it came to pass, that in his time the Saracens took Syria, & the Turks, Capadocia; and so the Roman Empire was divided.  
2. The second cause of the division was, because they were not called to the Counsel 
f Vltra montanum seu Lugdunense lib. Greg. x.  beyond the hills, when the word (filioque, and from the son) was added.  
3. The third occasion was (which they themselves sometimes in familiar conference did show unto us) the too great and extraordinary exaction of the Pope's Legates; for when they brought yearly the Chrism from the Apostolic Sea to Constantinople, they would not departed from thence, unless they had eighty pound weight of gold, besides other gifts bestowed upon them. I will be silent of the pomp and pride (whereof they spoke) which the Legates show there.  
4. The fourth and chiefest cause upon the Clergies part was the deposition of their Patriarch Photius, 
f Et in the Latin multiplied soundeth harshly.  the excommunicating of him with other Prelates and some Abbots.  
Paulo infra.  
These things were written in Constantinople, by the preaching Friars for the edifying of the people and for the profiting of souls, in the year of our Lord 1252. to the praise and glory of the Father, Son, and Holy Ghost. Amen.   

The Articles controverted.  
The procession of the Holy-Ghost not only from the Father, but from the Son also, of which Caleca writeth copiously in his first three Books.  
The second Controversy is the addition of the word (filióque and from the Son) to the Creed.  
The third is unleavened bread, used in the Eucharist for leavened; for the Eastern Churches say that Christ used leavened Bread.  
The fourth is the blessed estate of the Saints, and damnation of the wicked; for the Grecians hold, that though souls are fully cleansed and purged from sin in this life, yet they enjoy not their blessedness in an instant after they part from the body, but that they are suspended until the day of general resurrection: So they hold that the souls of Reprobates which die in their sins without repentance, are not tormented in the highest measure before the day of Doom.  
The fift is Purgatory, concerning which point the Grecians wrote a Book, 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 objected against them for the defence of it.  
The sixth is, because in the Latin Church a Priest will execute the Office of a Deacon, for the Grecians hold it unlawful, that any man except he be a Deacon read their Liturgy, or common service, (which the Latins call Mass) whereas the Latin Church will suffer a Priest to do the Office of a Deacon, seeing that a Church man is ordained Deacon before he be Priest; and the taking upon him the Order of Priesthood, which is a superior degree, excludeth not the inferior degree of Deaconship, which he had before. Now the Office of a Deacon is to give the Cup to the Priest.  
The seventh is Images, which the Greek Church doth not worship as the Latin doth: for in the days of Leo Isaurus, called by others, Iconomachus (because he destroyed Images) the Council holden at Ephesus did condemn 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 Subjects of Leo from their oath of Obedience; which as 
* In Epitoma Historiarum.  Turselme the jesuite relateth, made the Romans, with those of Pentapolis, Ravenna, and Campania, to reject Leo their Emperor, and to rebel against him. The Pope in a Council at Rome decreed, That Images should be kept to help the rude multitude, and to be worshipped by them, who could not read Scripture. And so the Pope and the Emperor running upon two extremities; the one too extreme in defacing and demolishing the Images barbarously; the other in erecting and honouring them too much. The Council assembled at Frankford, which did consist of German, English, French, and Italian Bishops, condemned the breaking and defacing of Images, and rejected the worship of them, by reason of the Canon of the Council of Eliberis, Ne quod colitur in parietibus pingatur, Let not that be worshipped which is painted on walls. And here I must add 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 levitatem afferant, adoratae vero culpam inurant: Images derogate nothing from Christianity if they be not at all; they help it nothing if they be; but to reject them rashly, it argueth a certain foolish lightness; and the worshipping of them doth make men faulty. But that famous Writer, G. Cassander lib. Consult. cap. de Imaginibus, showeth, that in the days next the Apostolic times, for many ages, there was no use of Images in the Basilickes and Churches. But to speak of the opinion of the Grecians now adays concerning Images, the Controversy between them and the Romish Church standeth in two points.  
The Grecians will admit no Image of Christ and the Saints, if it be melted, or graved, thinking it directly forbidden in the second Commandment: but if it be painted, than they like of it.  
This distinction the Latins hold to be foolish, saying, That the Grecians may as well gather out of that Commandment, that there should be no Pictures of Christ or the Saints, Seeing that the Commandment sayeth, Thou shall not make to thyself any graved Image, nor the similitude of any thing that is in heaven above, nor in the earth beneath, nor in the waters under the earth. Possevinus in sua Muscovia, writeth thus, and showeth 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 Greek letters, they like the Picture; if in Latin, they reject it. Of those Poss●vinus, Ibidem. Quod Rutheni tui mirantur, etc. Whereas the Russians wonder that we add not the names to the Images, as they do. Understand thou, that if the addition of the names be only necessary that the Saints may be known, than the names are not needful to those that know the Images without names, etc. And if they will say that in the very name there is some virtue, thou shalt do well not to conceive any virtue to be in these notes; but that in a lively faith only standeth all the vigour and strength of this business, etc.  
The eighth difference is this, The Latins in making the sign of the Cross upon themselves, 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 sign of the Cross upon any other, than they begin at the right hand, as Caleca writeth, Lib. 4. de Crucis signo, wherein he plainly wondereth, and showeth the wondering of some of the Latins at the rustical humour of the Grecians, who would have rend the Unity of the Church for such an indifferent point of Ceremony, as for making the Sign, either this way, or that way.  
It may be demanded, 
Obiect. 1.  Why the reformed Churches reject the use of the Cross, and refuse to carry it about their necks, and to make the sign of it daily upon their bodies, seeing that both the Latin Church, and a great part of the Greekish Church use the same frequently, especially the Russians, which in this Ceremony are become (pardon the word) supersubstantial, and foolish in using of it.  
I answer, 
Answ.  That as the Cross was one of the Instruments of man's salvation, in the eye of the world it was disgraceful and odious; so that jews, Pagans, and Infidels did object it to Christians as a matter of infamy, and made the sign thereof in derision of Christianity; Christians therefore to show that they were not ashamed of Christ's death, or of the manner of it, they used the sign of it in their actions and doings, both in their religious Service, and in any civil business. In the Wars they carried the Cross upon their breasts, or about their necks; the Standard of Christians oftentimes was made in form of a Cross, and now seeing that the Grecians are daily conversant with Mahumetans, Infidels and others, who never acknowledged Christ as the Messiah; but mock Christians for believing in one who was hanged upon a Cross: the moderate use of the sign 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 using it on all occasions, seeing they dwell amongst Christians, who take no exceptions at the manner of Christ's death: as for those of the Roman Church, they have thought it (being of itself a mere indifferent thing) so necessary in all their religious duties, that they have too too much abused it, holding almost nothing sanctified but that which is clogged and over-burdened (that I may say so) with crossing. Therefore Protestants to shun the inconvenience upon the popish side, and not having occasion of the other motives upon the Greatians side, they press not the people with this Ceremony: though after baptism, as an ancient custom derived from the Primitive Ages in the Church of England, they use the Sign of the Cross; and that after Baptism, (I say) the Roman Church having it before it, to show that they put no virtue in the sign to banish Devils out of the body or soul of the Child, as Popish Priests do; but only use it as a decent and religious custom, when the Child is sanctified and cleansed by the water of Baptism.  
The ninth Article, is fasting upon Saturday, called ieiunium sabbati, of which Cardinal Baronius, Anno Christi 57 numero. 202. disputeth after this manner: The sum of whose speeches being conferred with other writers of that kind, is this.  
Baronius. Vetus est illa quaestio, etc. That is an ancient question (of which Hierom. to Lucinius) concerning which, Thippolitus Martyr, and many famous Writers set out their Commentaries: to wit, wherefore Saturday should be added to the Fasts in the Western Churches: on which if a man fast in the Oriental Churches he is accounted execrable, and it hath been so in the Orient from the very beginning of Christianity, as Ignatius writing to the Philippians sheweth, Si quis dominicum diem etc. If any man fast on Sunday or on the Sabbath (
* Saturday before Easter, for Christ's lying in the grave that day.  one being excepted) he is a murderer of Christ. Again, there is an Apostolic 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 sorts of Heretics were motives and causes of it; the first were those who denied Christ's resurrection, and so when Christians rejoiced on the Lord's day, those Heretics passed it over in mourning and fasting.  
The second were those, which affirmed that the God of the Hebrews who made the World and the Law, was evil, and that Christ came to destroy the Law. And because that the God of the Hebrews rested the seaventh day, and the Hebrews did honour God, and keep that day because of his ordinance, as a festival and not a fasting day: therefore these Heretics, in disgrace of the Hebrews God, and their Sabbath, did fast and not feast on it. Simon Magus was Author of this heresy: Menander, Saturninus, Basilides, Cerinthus & Carpocrates, were defenders of it, of which Irenaeus, Epiphanius, etc.  
All these lived with Ignatius, he wrote against them and hated the Ceremony for the Heretics use of it: Cerdon and Martion followed this point. And though these Heretics had many differing errors, yet they all agreed in this, that they made God the Creator, author of evil, and contumeliously fasted on that day; as it were, to oppose themselves to his constitution. This was the reason that not only they abstained in the Orient from fasting on saturdays, because Heretics did fast on those days; but also they used to spend the day in great cheerfulness: and they assemble themselves unto their holy exercises, as frequent on the Saturday, as on the Lord's day. Many of the ancients bear witness to this, especially Clement, who in the Apostolic constitutions saith, 
Which book of his is judged by the learned to be suppositions.  Sabatum & dominicum diem festum agimus, etc. We make both the Saturday and the Sunday holidays: because the first is a monument of Nature's accomplishment; the second of Christ's resurrection. We keep our Sabbath in the year on which we fast and not feast, for our Lord's burial, etc. Thus Clement, with whom agree Socrates, Gregorius, N●issenus, Anastasius, Nicaenus; And this the Orient did out of religious hearts and full of piety, in opposition to Heresy, and not in a judaizing humour.  
The reason wherefore the Western 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 upon the Lord's day to dispute with Simon Magus, on the Saturday before he fasted with the whole Church; and therefore for the prosperous success which Peter had in that business, the Occidental Churches ever 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 Saviour whilst he was in the grave: therefore as the fourth day being Wednesday, and the sixth being Friday, were consecrated to fasting by the Western Churches: so likewise in remembrance of our Saviour's abode in the grave, they appointed Saturday to be a fasting day.  
Therefore Barnious desireth, that no man should take exception against the custom of the Latin Church, in which the former heresies did not arise, for which she needed not to forbore her fasting days, not being troubled with any such Heretics; and which did not condemn but rather justified the Greekish Church for keeping no company with Heretics in this point.  
The tenth Controversy, is because the Latins are not so strict in their fasting, when they do fast, neither fast they so frequently as the Grecians do. The heads of this tenth Controversy are reduced to eight branches, as they are rehearsed and gathered by sundry men out of the Bavarian bibliothecke in the Index, which is called Index errorum Romanae Ecclesiae olim Constantinopoli gracè scripta nunc Latinè per etc.  
The first branch of Heresy laid to the charge of the Latin Church, is because the Latins do not observe the chief eating week (called Hebdomas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but in that week eat flesh, as also on two days of the first week of Lent. They begin their fasting upon the fourth day of the week, (called Wednesday by us) giving a reason, forsooth, because from this day of the first week, to the week of Palms the forty days are accomplished; so strict are these fasters in keeping exactly the number of forty.  
The second branch is, because the Latins once a day quickly eating, at night they eat fish their bellies full, and some bcome drunk; and they make no conscience to drink all the day long; and yet with this one refreshment of theirs, they will have their fast unblamable and unreprehensibly kept.  
The third is, because on every Saturday and Lords day of the Lent, they give their children cheese and eggs to eat, & they themselves eat the same without any scruple at all upon the fish day of the great Feastivitie, that is, upon holy Thursday.  
The fourth is, because all the year long upon any fourth or sixth day, they eat either fish or flesh; all eat flesh upon the fourth day, some also upon the sixth.  
The fift, as they fast every sixth day eating at night, so though the day of the Nativity or Circumsition, or any of the great Feasts fall upon Saturday, they will not lose the Fast for it.  
The sixth, they eat with dogs and tame bears, to which they throw the platters and dishes that they may lick them, out of which, they themselves afterwards eat meat.  
The seventh, their Monks eat fat of Hogs growing fast to the flesh, which is called Lard, & upon any suspicion of sickness (though it be never so little) both Monks and Laics eat flesh in the Lent. But if it fall out that any Monk be ordained a Bishop, then safely without any controlment he eateth flesh.  
The eight, the Latins are not uniform in their fasting in the Lent time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fast 9 weeks: the Italians 6. others 8. others fewer.  
The eleventh Article is the Pope's 
* Sentina malorum est.  supremacy; the Romish Church challengeth Supremacy to the Pope from Peter by all Ecclesiastical Canons, as she allegeth. The Grecians strongly deny all the allegations of the Latin Churches, and leaning to the fourth general Synod at Chalcedon; at last they attribute the Superiority to Sea of Constantinople, & that by two Canons, in which it is said, if controversies cannot be ended by Bishops in Provincial, or Nationall Synods, then 
* Ibi terminentur. Can. 9  let them be determined by the Bishop of the Princely City Constantinople. This is repeated again in the same Synod in another Canon, and therefore I will here set down the words of Hugo Aetherianus, who delivereth the Grecians mind after this manner. Romanus Pontifex, & omnes partium occidentalium Christiani sacerdotes & Laici praeter Calabros, ante multa tempora extra Catholicam Ecclesiam pervagantur, Euangelicarum & Apostolicarum traditionum ignari & a fide alieni. The Roman Bishop, and all the Christian Priests of the Western parts and Laics, except the Calabrians, this long time have gone astray from the Catholic Church, being ignorant of the Evangelicall and Apostolic troditions, and Aliens from the faith. And a little after, Etinim sua concimantes & alienis adhaerentes, neque divinis Scripturis redarguentibus ipsorum errores, neque illis qui ipsos miserunt volunt morem gerere, for making up their own conceits, and adhering to strange opinions, they will neither obey the Scripture rebuking their error, nor yet those men who ordained them.  
The Princes of their Priests go to war with Laics in Arms, and they fight in the Battle marching before others.  
Ex iudice de missae sacrificio in Bibliotheca Bavarica, we find these notes gathered by Petrus Stewartius as errors of Grecians, and yet imputing them to the Latins: but how justly, let the Reader judge, seeing my intent goeth no farther than to translate the words without any gloss or censure of mine.  
Titulo 5. 
* This is more than truly alleged against the Church of Rome which forbiddeth reading of Scripture.  Sacros canon's & Sacras Literas etc. Scarce read they the sacred rules and holy Scriptures; they say, that the Pope's Commandments, who for the time sitteth in the Sea of Rome, are their Canons and Laws. They hold that the precepts of those who are dead, whether Apostles or Fathers, are dead with them.  
Tittulo 7. They make not much account of perjury; yea, the Pope freeth them of all perjury, whensoever they intent to break any bargain or covenant made with any man.  
Titulo 30. The Pope and his Priestly train remit slaughter, perjury, and all kind of crimes past, or to come, by which remission there is a gate opened to all sort of villainy. And that which is most foolish and ridiculous, for the future time, they will remit to a prefined & determinated time of two three, more or fewer months or years. They sport after the same manner with bypast of fences, forgiving the sins of days, months, or years: And yet they cannot tell by what authority, and upon what grounds, or by what Ecclesiastical Canon they do this.  
Titulo 45. The Latin Bishops are accessary to the death of Christian people, the Pope especially, who pronounceth the killers of Christians, such as resist the Papacy, blessed and happy.  
The twelfth Article is the Eucharist and Liturgy, which the Latins call Mass, which I reduce to those heads.  

1. They use unleavened bread for leavened, belying Peter and his Successors, as if they had this by tradition from them.  
2. They take not bread of any quantity, they break not the bread, they distribute it not, as the Lord delivered it in his mystical Supper; only the Priest swalloweth up a morsel of unleavened bread, of the bigness of a farthing.  
3. Only he that sacrificeth is partaker of the sacrifice; as for the rest, whether they be of the Clergy or of the Laity, they are made partakers of it by a kiss. Neither hath that saying any place with them, 
Calumny.  who eateth my flesh and drinketh my blood hath life eternal: seeing they are not partakers of the body and blood of Christ: they communicate never but in the 
a Preparation to the Passeover.  parascene, and the hour of death▪ and then they receive no 
b Unleavened bread,  Azymes consecrated, but only a bit of another bread, common, and not blessed: and they render a reason of it so, because they know not who is worteh of it; which excuse doth bewray another fault worthy of blame, to wit, that they use no Confessors: for if they had use of those, they would not be ignorant of this point.  
4. Whosoever are partakers of the sanctification, that is of the Eucharist washing their mouths, 
Calumny.  they put out the water out of their mouths upon the earth and trample it under their feet. If therefore these mysteries be Christ's, why are they so dishonoured? and if they be dishonoured, how are they Christ's?  
5. They celebrate Mass in the morning, a time not appointed by the Catholic Church.  
6. One and the same Priest celebrateth Mass twice or thrice a day; either on the same Altar or on another; and again many Priests successively upon the same Altar.  
7. They contemn the Liturgy made by Saint Chrysostome.  
8. In the Lent they say Mass every day.   
The thirteenth Article, is Confirmation, (as the words of the Index bear) rejected by the Grecians: The words are these: When the Baptised is come to age, and is now subject to actual sin, they anoint him with Oil for remission of sins; and so they seem to baptise twice.  
The fourteenth Article is in Baptism: they Baptise with once dipping, pronouncing these words, In the Name of the Father, Son, and Holy Ghost. They baptise only with water, and they anoint him that is to be baptised, with Spittle, poured out upon the palm of the left hand, and again taking it in the right hand, they anoint the baptised with it; neither receive they from the Catholic Church the appointed ointment.  
The fifteenth Article is concerning Ordination: Bishops at every occasion consecrate not the Clergy, and Bishops but seldom in the year, and superstitiously keep set days in the week at the equinoctials, and Solstices; that is, in the Spring, Summer, Harvest, and Winter; in March and September, june and December; and that in the first week of March, but in the rest of the months on the fourth day they ordain Priests and Deacons, with others of the Clergy; but upon Saturday they ordain Bishops, and others of the higher Orders.  
The Successor of the dead Pope is chosen after this manner: The Synod chooseth him, and bringeth him to the dead, the 
* The living is the whole, the dead the half, viz, a carcase. Calumny.  whole to the half; and taking the dead Pope's hand, they put it upon the neck of the living Pope; and this they think to be the Unction and Consecration of the Successor, who incontinent offereth sacrifice for the safety of the dead Pope; and thereafter he stoutly and courageously taketh the pontifical Offices upon him, as if he were lawfully anointed.  
The sixteenth Article is Marriage, they make unlawful marriages; for two brethren marry two sisters, and when one in the Latin Church giveth his Daughter in marriage to any man, he again asketh the daughter of him 
* Consoceri.  that is Father in Law to his Daughter for his Son, brother or kinsman.  
2. They shut up all Priests and Deacons from marriage by their Laws, and they hold it an abomination to receive the Sacrament from a married Priest.  
2. If any married man be initiated in Priesthood or Deaconship, he must quit his wife and leave her; and this by a very strict Law, they command to be kept in all the provinces subject unto 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 whoredom, and all kind of uncleanness most securely without punishment, taking their whores in the night time to their chambers, and letting them again departed being vailed; neither do they account this to be an act of uncleanness, but only an idle dream or apparition.  
Thus fare they accuse the Latins doctrine and Sacraments; now follow the errors which they impute to them in their manners.  
1. The first error in manners and ceremonies, not so essential to the substance of Religion as they hold the rest, is this; Their Priests use a certain purging and washing, which serves, as they say, for remission of sins, and yet it is merely judaisme.  
2. Their principal Bishops entering to their Mass in a Procession, have little naked children going before them, whom they sprinkle with water, affirming that this maketh them invincibly strong in wars.  
3. They use the holy Eucharist most negligently, 
Here there is some Calumny.  for going to the fields or country, they carry it without light, and give it to the people without light; and those fellows that follow the wars carry it in their burse, or put it up after such a fashion.  
4. In the summer solstice they gather the bones of impure beasts; as Asses, Dogs, and such like; they burn them and put the ashes of them in water, affirming that they serve for the purging and expiation of those persons whom they sprinkle with them.  
In the beginning of Lent, which is the fourth day called Wednesday, with these ashes mingled with water, they sprinkle all the Priests that come, on the forehead and face, thinking thereby to give aid and help to their fast. It is reported that they mingle these ashes with the bread that they eat. O how great and how strange an abomination is this!  
5. Upon Easter day, being the Lord's day, they kill a Lamb and roast it, they bring it unto the Altar, and then to their Table. Which Ceremonies being finished, they eat the flesh of the Lamb and burn the bones, and keep the ashes all the year long, to sprinkle those whom they would have to be blessed. They kill and are killed, they commit murder, how then can their Priests with those bloody hands, offer the mystical body and blood of Christ.  
6. Upon the Lord's passion day, they build the Lords Tomb within the Church, with common and base  ordained for quotidian use, and running to this Tomb they worship it no less, than if it were that same Tomb wherein the Lords body was laid. Afterwards every man pulleth to him his own  again, and useth them for covering of his body, sanctifying a profane thing, and profaning that which is holy, and so pull down that Tomb like a profane Stage, which a little before was so worshipped by them; sporting with things which are not matters of jesting: like little children building cabinets of straw, which a little after they beat down.  
7. They use the Altar in stead of their common Table, and the linen belonging to the same; which from the sacrifice they bring to their supper, and from their supper to the Sacrifice again.  
8. Any man that pleaseth may approach to the Altar, yea when the action is in hand, and that without regard of Sex, Age, or Order; and Layicks sit with Priests and other holy Orders: yea, they plead Actions at the Altar. Sometimes the same Layicks carry Spurs upon their heels, and carrying rods in their hands, they keep a foul noise. Yea, before the Altar they are bold even to do those things which they do in the commonest Court in all the Country. Sometimes women sit in the Chair of a Bishop, for those that among the Latins are most eminent in piety, can no better discern holy things from profane. Yea, which is worse, they suffer Dogs to enter into the Church; and when the Priest is a sacrificing and celebrating the Host, which they hold to be life giving bread; they suffer the Dogs sitting at the Priest's feet, to bark at all those that come in, and to fawn upon the Priests and others that stand by. They suffer Bears and Hogs also to enter into the Church.  
9 When the Gospel is a reading, and Mass a singing; yea, when the very sacred gifts are taking out, all men who please sit, and yet they are never blamed by their Leaders. When we ask the cause of this irreverent and undecent gesture, they answer, that they sit, that no tumult be raised, whereby God may be offended; as if that unseemly and irreligious sitting were not injurious to God, but rather tending to his honour.  
10. After Table, they take not the Panagia, or blessing in honour of the most holy Mother of God, but they mock at us for the same, as if we Grecians only took the blessing when our bellies are full of meat and drink: and so they esteem a thing holy of itself, profane. 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 nickname the Grecians which are most pious in their actions, calling them Bogomili: they say that the Armenians are more religious than the Greeks', whom they call Brethren, and whom they love as brethren; yea, they hate us more cruelly than jews and Saracens: for they honour and embrace jews, which amongst them may carry the old Testament in their hands.  
12. If any man amongst them die by the sword, he is thought to be blessed, and to go strait to Paradise, though he be killed fight out of avarice, or for murder, or for any other wicked deed.  
13. Whatsoever death any man dieth amongst them, they ever blame 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I think to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; for in the Western parts they use to blame Fortune much.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for so after a barbarous manner they name Fortune or Destiny.  
14. They shave their beards, and all the hairs of their body, holding this in a manner for expiation, which is mere judaisme.  
15. They eat dead things and strangled, things taken from wild beasts, blood, unclean things, as Hogs, Bears, Coneys, Hares, Snails, Water-dogs, Mice, Crows, Ravens, Dolphins, and such like unclean beasts.  
And so much for that which the Grecians tax in the Doctrines and Ceremonies of the Latins; now followeth that which they tax, some things justly, and some things unjustly, in their habit.  
The Pope and his Vicars use a Mitre, and a Turkish tough, with long robes, and other things used in the old Testament, more fitting for women.  
Their Priestly vesture is not of wool, to signify Christ slain like a Lamb for us, but of silk particoloured. When they are doing holy Service, they carry their Gloves in both their hands; and upon the right hand they writ, Tanquam ex nube, and upon the left, Agnus Dei.  
Their Bishop's use rings always, and they give this reason: Because that they are like Bridegrooms, or rather Husbands, ever married to their Churches; so gross are their thoughts of sacred matters.  
Their Ecclesiastic persons and Monks use no other daily vesture than Layickes use; neither shalt thou ever discern Churchmen from profane men, since they shave the chin, and that womenlike: Gloria enim eorum inconfusione, for their glory is their shame: their ordinary clothing is of hair; the vesture for holy days is all silk, directly repugnant to the Constitutions of the Catholic Church. Some Monks always use white robes, a token (as they say) of virtue and cleanliness in them.  

A Supplement.  
They suffer Priests and men of other Orders to lie eight days without burial, and that for filthy lucre and gain.  
They celebrate sundry of the festivities of Christ untimely, and confusedly, not according to the tradition of the Fathers.  
Whomsoever they lose from excommunication, they strip them naked to the loins, and having whipped them sound, they let them go, as then being perfectly reconciled to the Church.  
They receive not the works of Saint Chrysostome, Basil, and Gregory Nazianzen, the lights of the Church. 
There are some calumnies here.  They contemn the Epistles of Saint Paul, saying, that he was not one of the twelve, and that he did not see Christ, regarding nothing that vision which he saw going to Damascus, when it was said, Vas electionis eris; neither regard they his stripes, travails, and conversion of Gentiles. 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 brief terms & short words gathereth all these long points, and concludeth out of his narration, that since the Latins are such men and so given, it is impossible that they should have any union with them, or hold them to be true and Orthodox Christians; or suffer and endure them to be numbered with them. And that which he holdeth to be most grievous and intolerable, is the Supremacy challenged by the Latin Church, to teach all, and to be taught of none, and Dictatorlike to give Laws to bind other Churches, whereas she doth those things which others mislike in her. This (gentle Reader) thou shalt find in Baronius his Annals, Tomo XI. anno Christi, 1054. num. 33. where Baronius striveth to excuse the true things laid to their charge, to refute the untruths, and to cloak the errors of this Western Church in things rebukeable. Yea, he bringeth in Petrus Antiochenus writing an answer to Cerularius, and doing it with greater credit to the cause, (if he wrote such an answer) and in more modest and Christian terms then any Sides-man could have done: seeing that prejudice oftentimes leadeth the best man that is, either in answering to be Satyric and invective, or else to defend the absurdest and most erroneous things that can be; And therefore I will set down his Epistle, because it is profitable for these times in which we live, wherein every man would draw another to his opinion and practice in all things; in things of themselves merely indifferent, in things touching Verity, Schism, or Heresy: for Nature hath made man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a civil creature and sociable, delighting in the company of those that are of his own Species, and desiring all those that are of his own kind to sympathise with his mind and affection. But Christian Charity suffereth many things, tolerating that in the weak, which in the stronger it would whip with a scourge, before it should come to be Schismatical, either in action or affection. The Lord join the Christian Church in unity of faith, and Communion in Charity. Amen.  
The Letter of PETRUS ANTIOCHENUS to CERULARIUS.  
WHat is it to us that their Priests shave 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 be forged; for it was Christ that was crowned disgracefully with thorns, and not Peter; or else Peter is put for Christ: for few are so mad to ascribe so much honour to Peter: but no Grecian of Antiochia I am sure.  We also bear a Crown on our heads, for the honour (without doubt) of Peter Prince of the Apostles, upon whom the Church was built: for what those wicked men invented to the reproach of that holy One, we do piously to his glory and honour; the Romans shaving their beards, we bearing our Crown upon our heads: 
* To wit, Antiochians.  We also are adorned with gold; our Gloves, our Handkerchiefs, and our Stoles are embroidered with gold. Whereas they eat unclean things, and their Monks eat flesh and hog's grease, if thou wilt inquire diligently, thou shalt find that some of us do the like; for the Bethinians, Lydes, and Thracians eat the Pie, little Crows, Turtles, and earth. Coneys, the use of which our Fathers left to us as indifferent: for there is none of God's creatures to be rejected, but all are to be received with thanksgiving, which we learn of that great vessel of linen which came down from heaven: for as Basil saith, In herbs and roots, that which is hurtful we separate from the rest: so in flesh we make distinction between profitable and hurtful, for Hemlock is an herb as the Raven is flesh, etc. Whereas they eat strangled, and two Brethren marry two Sisters, I believe these things are done without the Pope's permission, etc. In Constantinople, and with us also thou shalt find many such things done, etc. See therefore, my very venerable Lord, how we neglecting many things which are done amiss amongst ourselves, are too curious to pry into other men's business, whilst we should be reforming our own Errors.  
I will not dispute now, whether Petrus ever wrote such a Letter; but surely this I must speak, (Cum omnium piorum bona venia) the Letter smelleth of Mildness and Charity: and would to God the Roman Church and Baronius would use the advice of this Writer, in dealing with the rest of the Churches of Europe, it would save much Christian blood from being shed in Europe now adays.  
And as we have seen the strictness of the Greekish humours, against all the Western Churches, and seeing the Reformed Churches now adays, are in many of these points culpable also by their judgement; so now let us hear what things the Latins do object against them on the other side, and that, as they are collected by Master Hugo Aetherianus, so near as we can.  
1. The Latins object to them their capricious pride, who would draw all the world to Greekish Ceremonies. Caleca lib. 4. rebuketh this in them.  
2. They eat leavened bread in the Eucharist.  
3. Upon Easter day, when the people is to communicate, their preparation is cold, they consecrate too much, and which is not tolerable, they burn the relics.  
4. They dip the Bread in Wine, and give it to the Communicants in a spoon.  
5. Their Deacons being promoved, take wives for fear they lose their dignity, which is against the tenth Canon of the Nycen Synod.  
6. Their Priests are men of blood for the most part, which we ourselves did see following the Emperor through Capadocia & the Persian Regions.  
7. Their Princes make the Priests stand by them at their banquets, taking their due honour from them.  
8. For little or very light causes they whip their Clergy with ropes, as if they were Pagans.  
9 Their Bishops are right in Simon Magus estate, for they give no Churches without money, no Orders without their hands be full, no Christian burial without money.  
10. Their Patriarches, Archbishops and Priests (as it was in the Primitive Church with heretics) are all promoved by Layicks. Also the third Canon of the Synod, which the Grecians call the seventh great Council maketh all such promotion of none effect.  
11. They deny the procession of the holy spirit from the Son. They fast but one Saturday in the whole year. 
* Saturday before Easter called Sanctum Sabbatum.  Man's nature from the beginning is set on evil, but the Grecians gut contendeth with its ruin; they keep no diet in eating. They scarcely fast seven days in the whole Lent; yea in the whole year: for in all their fasting they eat their Supper, except on five days in Lent, and that in the beginning of their week, and on the holy Sabbath, and on the Eve of the Epiphanie. They cut away the great week from the Lent, so their fast is but six weeks; from the which six weeks, if thou takest the six Sundays with the six saturdays, scarce is their fast but thirty days; for on Sundays and saturdays they fast not.  
12. Their Monks living without the Monasteries, like beasts are found in the streets eating fruit or any meat, drawing it out of their bosom as out of a chest or coffin. They go to Taverns, they have not all common in one burse, but every one hath his own, none of their Monks shave, which is directly against the Apostle, who saith, 
1 Cor. 11.14.  Si comam nutriat etc. If a man use long hair it is a reproach unto him: they divide their hair on their foreheads like women.  
13. Women leaving their natural ornament, adorn themselves with the hairs of the dead, which is directly against the words of Peter in his first Epistle 3. Chap. 3. verse. Let no women use embroidered hair or borrowed, etc. Women paint themselves with purpure and white fared or painting; and when the Husband displeaseth the Wife, or the Wife the Husband, they go before the Praetor of the City; and so laying down their Instruments and cutting their girdles, they choose where they list other Mates against Christ's own Canon: quod Deus coniunxit, etc. That which God hath joined let no man separate.  
14. In their houses they have little Cabbines, in which they place the Images of Saints; they give them all worship with Lamps, Wax, Incense, and they suffer the Synod at Churches no become a wilderness; they celebrate Mass in their bedchambers for the most part.  
15. The Priest says Mass at three of the Clock, having almost no Auditors except his wife or his Child; and so when he says pax vobis, he says it commonly to the bare walls.  
16. The Priest's wives come to the Altar, and do the office of a Deacon; they take the bread from the Altar, or any other thing, even to their ordinary use.  
17. On all Sundays and Sabbaths of Lent they say Mass, and make the Lords body; but on the rest of the days they regard it not, except upon an urgent occasion; using only prae sanctificatis: in the Lent they altogether omit Deus Dominus & illuxit nobis, which they sing in the rest of the year.  
18. The Priests have long beards after the manner of the jews, which when they drink the Lords blood are drenched with it. They eat strangled blood, they feed Hogs with man's blood.  
19 When they assemble themselves to bury the dead, every friend and kinsman giveth the dead a kiss after a Pagan rite; for the Pagans were wont to speak these words to the dead, Vade cum natura te vocaverit; sequemur te.  
20. They say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christ, cannot do so much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lord; therefore they say often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their service.  
21. The Monks as (it seemeth) only have power to bind and lose, which Christ gave to Peter and his Successors; wherefore Priests for Lucre take upon them most filthy Monastique habit and remit sins, only that they may gain money.  
22. They aver that the Latins have no Sacrament, because they consecrate unleavened bread; for which damnable opinion they must be Heretics saith Aetherianus.  
23. If a Latin Priest offer upon their Altar (which scarce is permitted) they wash the Altar with water before they offer any thing upon it again. And if a Latin woman be married to a Greek Husband, she is compelled to abjure the Latin Communion, her Baptism, and the Lords Body which she did eat in the Latin Church, her confession, and her fast upon Saturdays. Likewise if a Latin man marry a woman in the City of Constantinople, he must renounce and abjure the Latin Church: the Greekish Priests promise much, but they perform nothing: they rebaptize those that come from the Latin Church to them.  
The rest of the things which are objected to them, are even the same which they object to the Latins. So we see the fruit of their Schism to be the malicious imputation of many infamous lies and damnable calumnies, worthy to be buried in the gulf of oblivion: for though some of these imputations be true, yet most of them are Calumnies on both sides, or at least, things not worthy of rebuke.     

The names of the Authors which have written for Grecians against the Latins.  

1 Photius Patriarcha Constan. objected the procession of the Holy Ghost from the Son, as an Heresy to the Latin Church, anno 876. Baron. annal. He wrote a Book De processione S. Sancti; it is in the Bavarian Biblioth. num. 115.  
2 Nicolaus Episcopus Methonae, wrote a Book de processione S. Sancti Biblioth. Bavar. num. 116. He wrote also another of all the Controversies of Fasting, of Lent, and of the Marriage of Priests, numero 101.  
3 Nicetas Pectoratus, refuted by Humbertus. His positions are in Bibliot. Bav. numero 120.  
4 Metropolita Nicaenus, hoc est Eustratius.  
5 Michael Cerularius, of whom we spoke.  
6 Theophylactus Bulgariae Episcopus. His Book is in Bibl. Bav. numero 116. vixit anno 1073.  
7 Maximus Planudes Bav. num. 115. He lived under Andronicus Palaeologus the elder.  
8 Nicolaus Cabasilas, qui scripsit contra Aquinatem.  
9 Germadius Bulgariae Episcopus, Bav. numero 118.  
10 job Monabus wrote an Apology against the Pope's Supremacy, exstat in Bav. He lived under Michael and Theodora, Emperors.  
11 Nilus Archiepiscopus Thessalon. wrote 49 Books against the Latins; chief he wrote against the Procession of the holy Ghost, and the Pope's Supremacy. His book is in Bibl. Bav. num. 124.  
12 Marcus Metropolita Ephesi, was in the Florentine Council a deadly enemy to the Latin Church; returning to the Orient, he broke all concord, and wrote many books against the Latins, Bav. num. 102. & 115.  
13 Metropolitanis Achrideni prima & secunda congressio, num. 116.  
14 Palamas contra Beccum.  
15 Michael Patriarcha. Possevinus in fine apparatus.  
16 Germanus Patriarcha Constantinop. Possev. appar.  
17 Metrophanes Episcopus Smyrnensis. Heidelb. 216.  
18 Hieremias Patriarcha Const.  
19 Maximus Margunius Episcopus Cytherorum.    

The names of Authors which have written against the Grecians for the Latins, whereof some were Grecians.  

1 Emanuel Caleca, Bib. Bav.  
2 Demetrius Cydonius contra Cabasilam. Poss. appar.  
3 Beccus pat. Const. Bav. num. 115.  
4 Bessarion Cardinalis plurima scripsit.  
5 Gennadius Pat. Const. for defence of the Council of Florence.  
6 Gregorius Pat. Const. Bib. Bav. num. 115.  
7 Georgius Trapezuntius ad Monachos, ibidem.  
8 julianus Cardinalis Possev.  
9 F. johannes ord. praedicat. & F. Franciscus.  
10 Nichephorus Blemmida Grecian. Cal. lib. 4. cap. 10.  
11 Andreas Scocares. Possev. citeth him.  
12 Andreas Episcopus Megerensis, Possev. Catal. Sirleti.  
13 Fautinus Vallarensis Cretensis Archiep. wrote against the hinderers of the Union with the Latins, Catal. Sirleti.  
14 Leo X. Papa.  
15 Humbertus Cardinalis Tomo XI. Baron. against Archidrenus Bulgariae Episc. & Nicetas Pectoratus.  
16 Thomas contra Graecorum errores.  
17 Barlaam de Seminaria wrote Epistles against the Grecians, Tom. 5. antiq, Lect. D. Henrici Canisijs.  
18 S. Anselmus wrote De processione S. Sancti cont. Grecos.  
19 Hugo Aetherianus wrote 3. Books de proc. S. Sancti cont. Grecoes, Tom. 9 Biliot. SS. PP.  
20 Antonius Messana cont. errores Graec.  
21 Latinus quidem demorans in suburbiis Parisiorum ad Palaeologum Imperatorem peregrinum in Gallia, Catal. Vatican. Possevini.  
22 Disputatio qua duo Theologi disserunt de processione S. Sancti, viz. Manuel Chrysolora cum Georgio Palama Metrop. Thessalonic. Possevinus holdeth this to be a Dialogue only.  
23 Lastly, all the Counsels which confirm the Procession of the holy Spirit, especially Florence, published both in Greek and Latin, in which the Procession of the holy Spirit is most evidently shown.   
FINIS.   


Here faults escaped I have amended,  
Therefore Reader be not offended;  
But if thou wilt: than whose to blame  
Thy fostered faults if others name?   
In the Preface. For rigorous, read vigorous. In C. read magis diligentiam. for Crow, r. Crane. for jekan, r. jehan. for critic, r. crypticke, for untie, r. untied. Page 3. in mark for Lo, r. Leo. for lib. r. sub. p. 8. line 11. for the, r. thy. p. 13. l. 14. for our, r. one. p. 14. l. 12. for Barnious, r. Baronius, pa 15. l. 3. for chief, r. chief. l. 26. for fish, r. fist. pag. 17. l. 3. r. to the Sea. lin 24. for concimantes, r. concinnantes pag. 18. li. 4. for iudice, r. i●dice. p. 20. l. 10. for worteh, r. wotthy. p. 36. l. 5. for coffin, r. coffer. pa. 37. l. 1. for Synod at, r. Synodall. for no, r. to.