The happiness of the church, or, A description of those spiritual prerogatives wherewith Christ…

1. The main difference between them consists in this: that the Catholic Church is always invisible, the members thereof only known to God: particular Churches are sometimes invisible, and lying hid; other times manifest in the open profession of Christs name. As the Moon is eft-sons eclipsed or clouded, and often shineth in the full.

1. The maine difference betweene them consists in this: that the Catholike Church is alwaies inuisible, the members thereof only knowne to God: particular Churches are sometimes inuisible, and lying hid; other times manifest in the open profession of Christs name. As the Moone is eft-soones ecclipsed or clouded, and often shineth in the full.

1. It lies hid through want of the word preached, and public administration of the Sacraments. So it was in the days of Elijah, when he wished to die; ^aI only am left. Strange Apostasy, when so notable a Prophet could not discern the Church! yet; vers. 18. I have left seven thousand, that never bowed their knees to Baal. So it was in the reign of Asa; ^bFor a long season Israel hath been without the true God without a teaching Priest, and without the Law. The Papists demand where our Church was before the days of Luther: we answer, that an universal Apostasy was over the face of the world, the true Church was not then visible: but the grain of trueth lay hid under a great heap of popish chaff. But this invisibility doth not prove a nullity. They cannot impugn the antiquity of our Church, unless they convince themselves. For the Church of England holds no other doctrine then that the Church of Rome primarily did hold, and that which S. Paul delivered to them in sacred writing; Justification ⟨p. 59⟩only by the blood of Christ. If they be fallen from this, who can blame us for falling from them? It was high time to leave them, when they left the Lord Jesus. So long as we preserve the truths antiquity, we must smile at their fond objection of novelty. The Church of God is Catholic, not Roman Catholic: that's just as foolish a phrase, as the by-word of Kent and Christendom. Particular and universal are contradictories. If we have any thing from them, that they had from God; it is our blessing that we have kept it, their woe that they have lost it. Esau's blessing and birth-right is lost to himself, and given unto Jacob. They have not so much reason to boast, as we to rejoice.

1. It lies hid through want of the word preached, and publike administration of the Sacraments. So it was in the dayes of Elias, when hee wished to die; ^aI onely am left. Strange Apostacie, when so notable a Prophet could not discerne the Church! yet; vers. 18. I haue left seuen thousand, that neuer bowed their knees to Baal. So it was in the raigne of Asa; ^bFor a long season Israel hath bene without the true God without a teaching Priest, and without the Law. The Papists demand where our Church was before the daies of Luther: we answer, that an vniuersall Apostacie was ouer the face of the world, the true Church was not then visible: but the graine of trueth lay hid vnder a great heape of popish chaffe. But this inuisibility doth not proue a nullitie. They cannot impugne the antiquity of our Church, vnlesse they conuince themselues. For the Church of England holds no other doctrin then that the Church of Rome primarily did hold, and that which S. Paul deliuered to them in sacred writing; Iustification ⟨p. 59⟩onely by the bloud of Christ. If they be falne from this, who can blame vs for falling from them? It was high time to leaue them, when they left the Lord Iesus. So long as we preserue the truths antiquity, wee must smile at their fond obiection of nouelty. The Church of God is Catholike, not Romane Catholike: thats iust as foolish a phrase, as the by-word of Kent and Christendome. Particular and vniuersall are contradictories. If we haue any thing from them, that they had from God; it is our blessing that we haue kept it, their woe that they haue lost it. Esau's blessing and birth-right is lost to himselfe, and giuen vnto Iacob. They haue not so much reason to boast, as we to reioyce.

1. a1. King. 19. 14.
2. b2. Chro. 15. 3.

Our Church had a substantial being before, but hath gotten a better being by the repurgation of the Gospel: which is maintained by our Christian Princes, justly styled Defenders of the ancient Faith. It was Gods Floor before, though full of chaff: but now since ^che that hath his fan in his hand hath purged it, it is clearer in show and substance. It was before a wedge of pure gold, but usurped by the hands of Impostors: that by their mixtures, and sophistications for gain and sinister respects, augmented it into a huge body and mass. It had the tincture of gold still, but mingled with the dross of traditions, superstitions, will-worships. You ask where was the gold? show us the place. We answer, it was in that mass: now for extracting and purifying it from the dross, God gave us the touchstone of his word, which made it sound, & manifests it to be sound. The Lord doth not then forsake his: the time was that the whole world seemed to groan, factum see videns Arrianum, beholding it self made Arian; yet God had his number. Sardis is said to be dead, ^dthou hast a name that thou livest, but thou art dead: yet there be ^ea few names in Sardis, which have not defiled their garments. When ordinary means fail, by extraordinary the Lord gathers his elect. The Israelites in the wilderness ⟨p. 60⟩wanted both Circumcision and Passover, yet GOD made supply by Manna, and the Pillar of the cloud.

Our Church had a substantiall being before, but hath gotten a better being by the repurgation of the Gospell: which is maintained by our Christian Princes, iustly stiled Defenders of the ancient Faith. It was Gods Floore before, though full of chaffe: but now since ^chee that hath his fanne in his hand hath purged it, it is clearer in shew and substance. It was before a wedge of pure gold, but vsurped by the hands of Impostors: that by their mixtures, and sophistications for gaine and sinister respects, augmented it into a huge body and masse. It had the tincture of gold still, but mingled with the drosse of traditions, superstitions, will-worships. You ask where was the gold? shew vs the place. We answer, it was in that masse: now for extracting and purifying it from the drosse, God gaue vs the touchstone of his word, which made it sound, & manifests it to be sound. The Lord doth not then forsake his: the time was that the whole world seemed to groan, factum se videns Arrianum, beholding it selfe made Arrian; yet God had his nūber. Sardis is said to be dead,

2. Now for Instruction, what I have to say consists in the examination of two points. First, whether the Church of England be a part of this Catholic Church: then next, whether the Church of Rome have the same prerogative.

2. Now for Instruction, what I haue to say consists in the examination of two points. First, whether the Church of England be a part of this Catholike Church: then next, whether the Church of Rome haue the same prerogatiue.

For our selves; the most infallible mark of the true Church, is the right ministration of the Sacraments, and sincere Preaching the true Doctrine of the Gospel. That is the true Mother and Spouse of Christ, that brings forth children to him ^fof immortal seed, by the Word of GOD which abideth for ever: not of traditions, miracles, dreams; but of this incorruptible seed. And when they are borne ⟨p. 61⟩anew, feeds them with sincere Milk out of her two breasts, the two Testaments. This you know in your con sciences to be true in our Mother: she doth not give us pro lacte venenum, but milk; even the same that Christ himself put into her breasts. When we grow strong, she gives us meat, not bones: troubles us not with the subtleties of the Schools; that have Plus argutiarum quàm doctrinae, plus doctrinae quàm usus: but Quod accepit a Domino, what shee hath received of the Lord; neither more nor less, but just weight. She doth not say, Haec dicit Papa, but Haec dicit Dominus: not thus saith the Pope in his Decretals, but thus saith the Lord in his Scriptures. She doth ^gsay the truth in Christ, and lieth not, her conscience bearing her witness in the holy Ghost. She doth not sophisticate truth, not mingle wine with water, not daub the walls of Gods house with untempered mortar: not build upon the foundation straw & stubble: not adulterate the Word; like a lustful man, whose end is not to increase mankind, but to satisfy concupiscence. O then let us hang upon her lips, that preserve this true knowledge: and say with Peter; ^hLord, to whom should we go? Thou hast the words of eternal life.

For our selues; the most infallible marke of the true Church, is the right ministration of the Sacraments, and sincere Preaching the true Doctrine of the Gospell. That is the true Mother and Spouse of Christ, that brings forth children to him ^fof immortall seed, by the Word of GOD which abideth for euer: not of traditions, miracles, dreames; but of this incorruptible seed. And when they are borne ⟨p. 61⟩

Thus we have proved the truth of our Church by Scripture: but our adversaries oppose the sufficiency of this proof, by disabling the Scriptures. They say we cannot know Scripture to be Scripture, but by the testimony of the Church. It is false, for the witness of man subject to error, is nothing to the testimony of GOD that cannot err. Therefore the Scripture is called the ⁱTestimony, because it bears witness to it self. Besides, the Church hath her beginning from the Word, for there can be no Church without faith, no faith without the Word, no Word without the Scriptures. So the Church depends on the Scripture, not the Scripture on the church. The Lawyer that hath only power to expound the Law, is under the Law. But they object, that Faith comes by ⟨p. 62⟩²hearing, and hearing by the voice of the Church. Paul intends there not that general faith whereby we believe Scripture to be Scripture: but that justifying faith whereby we attain salvation. And this comes by the voice of the Church, not of it self, but as it is the ministry of Gods Word. John is but Uox clamantis, Christ is Verbum clamans. Particular Churches have erred; therefore the best security from error is in the Scriptures.

Thus wee haue prooued the truth of our Church by Scripture: but our aduersaries oppose the sufficiencie of this proofe, by disabling the Scriptures. They say wee cannot know Scripture to be Scripture, but by the testimony of the Church. It is false, for the witnesse of man subiect to error, is nothing to the testimony of GOD that cannot erre. Therefore the Scripture is called the ⁱTestimonie, because it beares witnesse to it selfe. Besides, the Church hath her beginning from the Word, for there can be no Church without faith, no faith without the Word, no Word without the Scriptures. So the Church depēds on the Scripture, not the Scripture on the church. The Lawyer that hath only power to expound the Law, is vnder the Law. But they obiect, that Faith comes by ⟨p. 62⟩²hearing, and hearing by the voice of the Church. Paul intends there not that generall faith whereby wee belieue Scripture to be Scripture: but that iustifying faith whereby we attaine saluation. And this comes by the voice of the Church, not of it selfe, but as it is the ministerie of Gods Word. Iohn is but Uox clamantis, Christ is Verbum clamans. Particular Churches haue erred; therefore the best securitie from error is in the Scriptures.

This is a Lesbian rule, able to decide all Controversies, and it is vitio hominum, by the fault of bad Interpreters that it doth not. For whether Aliorum incuriâ that despise it, or Aliorum iniuriâ that pervert it, it suffers martyrdom, and may not be heard declare it self. The Papist in expounding Scripture after his own fancy, makes himself Judge, not the Scripture. But all their drift is with Gods loss to promove the Popes gain. He must be Judge, yea he shall be an unerring Judge. Yet if the Pope have this infallibility, I wonder what need there is of Councils. Here they fly to distinctions, as to familiar spirits. The Pope may err Argumentativè, not Definitivè: in his chamber, not in his chaire: Personaliter, non Formaliter: as man, not as Pope. How prove they such an exposition of the Scripture? Here they fly to the Pope, he so expounds it. How prove they the Pope cannot err? Here straight they fly back again to Scripture; Peter, I have prayed for thee that thy faith shall not fail. These hang gather like a sick mans dream. Insequeris? fugio. Fugis? insequor. Yet thus they conclude against their own wills; whiles they only prove the Pope by the Scripture, spite of their teeth they prefer the Scripture above the Pope.

This is a Lesbian rule, able to decide all Controuersies, and it is vitio hominum, by the fault of bad Interpreters that it doth not. For whether Aliorum incuriâ that despise it, or Aliorum iniuriâ that peruert it, it suffers martyrdome, and may not be heard declare it selfe. The Papist in expounding Scripture after his owne fancie, makes himselfe Iudge, not the Scripture. But all their drift is with Gods losse to promoue the Popes gaine. He must be Iudge, yea he shall be an vnerring Iudge. Yet if the Pope haue this infallibility, I wonder what need there is of Councells. Here they fly to distinctions, as to familiar spirits. The Pope may erre Argumentatiuè, not Definitiuè: in his chamber, not in his chaire: Personaliter, non Formaliter: as man, not as Pope. How proue they such an exposition of the Scripture? Here they fly to the Pope, hee so expounds it. How prooue they the Pope cannot erre? Here straight they fly back againe to Scripture; Peter, I haue prayed for thee that thy faith shal not faile. These hang gether like a sick mans dreame. Insequeris? fugio. Fugis? insequor. Yet thus they conclude against their own wills; whiles they only proue the Pope by the Scripture, spight of their teeth they preferre the Scripture aboue the Pope.

If this be so, that the truth of the Gospel being professed, believed, obeyed among us, manifest us against all adversaries, to be true members of this General assembly: then two subordinate questions offer themselves collaterally here to be handled. First, whether corrupters of our Truth, and disturbers of our peace are to be tolerated. ⟨p. 63⟩Secondly, whether for some corruptions of doctrine, or vices in manners, it be lawful for any of us, to make separation from us.

If this be so, that the truth of the Gospell being professed, belieued, obeyed among vs, manifest vs against all aduersaries, to be true members of this Generall assembly: then two subordinate questions offer themselues collaterally here to be handled. First, whether corrupters of our Truth, and disturbers of our peace are to bee tolerated. ⟨p. 63⟩Secondly, whether for some corruptions of doctrine, or vices in manners, it be lawfull for any of vs, to make separation from vs.

1. Seditious and pestilent seedsmen of heresies are to be restrained. If a little leaven sour the whole lump, what will a little poison do? If Paul to his ^kGalatians could not endure Christ and Moses together: how would he to his Corinthians, endure ^lChrist and Belial together? He sticks not to ingeminate Anathema's to them that preached another Gospel. The Papists cry out against us for persecution: they that shame not to belly the Scriptures, will not blush to belly us. Their prosperity, their riches, their numbers among us, directly prove; that a man may be a Papist in England, and live. But if their religion turn to treason, shall it scape unpunished? A Papist may live, a Traitor may not live. To persuade that a Christian king at the Popes will may, yea must be decrowned or murdered: is this the voice of Religion, or Treason? If this be conscience, there is no villainy: if such an act merit Heaven, let no man fear Hell. I would ask a Papist, whether he be not bound by his religion to execute the Popes doctrinal will: whether if he bid him kill his King, he may refrain from that sacred blood, and not sin. If he refuse treason, he is not constant to his Religion: if he keep his Religion, he must not stick at any act of treason. So that who knows whether this day a mere Papist, may not on the Popes command to morrow be a Traitor?

1. Seditious and pestilent seedsmen of heresies are to be restrained. If a little leuen sowre the whole lumpe, what will a little poison do? If Paul to his ^kGalatians could not endure Christ and Moses together: how would he to his Corinthians, endure ^lChrist and Belial together? Hee sticks not to ingeminate Anathema's to them that preached another Gospel. The Papists cry out against vs for persecution: they that shame not to bely the Scriptures, will not blush to bely vs. Their prosperity, their riches, their numbers among vs, directly proue; that a man may be a Papist in England, and liue. But if their religion turne to treason, shall it scape vnpunished? A Papist may liue, a Traitor may not liue. To perswade that a Christian king at the Popes will may, yea must be decrowned or murdered: is this the voice of Religion, or Treason? If this be conscience, there is no villany: if such an act merite Heauen, let no man feare Hell. I would aske a Papist, vvhether he be not bound by his religion to execute the Popes doctrinall will: whether if he bid him kill his King, hee may refraine from that sacred bloud, and not sinne. If he refuse treason, he is not constant to his Religion: if hee keepe his Religion, hee must not sticke at any act of treason. So that who knowes whether this day a mere Papist, may not on the Popes command to morrow be a Traytor?

But say they, this a supposition as likely as if Heaven should fall: the Pope will never command it. I answer, that Popes have commanded it. But we hope his present Holiness will not: we were in a piteous case, if our security was no better then your hope. God bless our gracious Sovereign from ever standing at the Popes mercy. Why should such Seminaries of heresy, and Incendiaries of conspiracy be suffered? What atonement of affection ⟨p. 64⟩can there be in such disparity of Religion? when some cry, God help us: others, Baal hear us. They to Angels and Saints, we to the Lord that made Heaven and Earth. But the event hath often proved, which of these could best hear prayers. As in that memorable fight on the Levant Seas, of five English ships against eleven Spanish; they crying for victory to our Lady, we to our Lord: it seems, the Son heard better then the Mother, for the victory was ours. The Common-wealth that stands upon legs, partly of iron, and partly of clay, is never sure. One womb held Romulus & Remus in peace, one kingdom could not contain them.

But say they, this a supposition as likely as if Heauen should fall: the Pope will neuer command it. I answere, that Popes haue commanded it. But we hope his present Holinesse will not: we were in a pitious case, if our securitie was no better then your hope. God blesse our gracious Soueraigne from euer standing at the Popes mercy. Why should such Seminaries of heresie, and Incendiaries of conspiracie be suffered? What atonement of affection ⟨p. 64⟩can there be in such disparitie of Religion? when some cry, God helpe vs: others, Baal heare vs. They to Angels and Saints, wee to the Lord that made Heauen and Earth. But the euent hath often prooued, which of these could best heare prayers. As in that memorable fight on the Leuant Seas, of fiue English ships against eleuen Spanish; they crying for victory to our Lady, wee to our Lord: it seemes, the Sonne heard better then the Mother, for the victory was ours. The Common-vvealth that stands vpon legges, partly of yron, and partly of clay, is neuer sure. One wombe held Romulus & Remus in peace, one kingdome could not containe them.

But every mans mind is as free as the Emperors: Conscience is a Castle, and there is nothing so voluntary as religion: faith comes by persuasion, not by compulsion. Yield all this: and say with Tertullian; Nihil minus fidei est, quàm fidem cogere. And with Bernard; Suspendite verbera, ostendite ubera. Make a man in error rather blush, then bleed. But if they break the foundation, Non ferendi, sed feriendi. First speak to the Conscience by good counsel: but if that ear be stopped, shake the whole house about it. Speak to the ears of the inheritance, of the liberty, of the body; by mulct, by prison, by exile. Let the Liberty say to the Conscience, For thy sake I am restrained: let the Inheritance say, For thy sake I am impoverished: let the Body say, For thy sake I am afflicted. But because heresy dies not with the particular person, but kills also others: and Centum inficit, dumb unum intersicit. And because it strikes at the life of a Christian, that is his Faith; For the just shall live by his faith. Therefore pereat unus, potius quàm unitas. Haretici corrigendi ne pereant, reprimendi ne perimant. Heretics are to be corrected lest they damn themselves, to be restrained lest they damn others. Persecutio facit Martyrs, haeresis apostatas: plus nocuerunt horum ¹tog•, quàm illorum galeae. Persecution made Martyrs, heresy makes Apostates: the Heretics words have done ⟨p. 65⟩more hurt then the tyrants swords. Apertè savit persecutor ²ut Leo: haereticus insidiatur ut draco. Ille negare Christum cogit, iste docet. Aduersus illum opus patientià, aduersus istum opus vigilantia. The persecutor rageth like a Lyon, the heretic insinuates himself like a serpent. To deny Christ he compels, this man instructs. Against the former we have need of patience, against the latter of vigilance.

But euery mans mind is as free as the Emperors: Conscience is a Castle, and there is nothing so voluntarie as religion: faith comes by perswasion, not by compulsion. Yield all this: and say with Tertullian; Nihil minus fidei est, quàm fidem cogere. And with Bernard; Suspendite verbera, ostendite vbera. Make a man in error rather blush, then bleede. But if they breake the foundation, Non ferendi, sed feriendi. First speake to the Conscience by good counsell: but if that eare be stopt, shake the whole house about it. Speake to the eares of the inheritance, of the liberty, of the body; by mulct, by prison, by exile. Let the Liberty say to the Conscience, For thy sake I am restrained: let the Inheritance say, For thy sake I am empouerished: let the Body say, For thy sake I am afflicted. But because heresie dies not with the particular person, but kills also others: and Centum inficit, dum vnum intersicit. And because it strikes at the life of a Christian, that is his Faith; For the iust shal liue by his faith. Therfore pereat vnus, potius quàm vnitas. Haretici corrigendi ne pereant, reprimendi ne perimant. Heretikes are to be corrected lest they damne themselues, to be restrained lest they damne others. Persecutio facit Martyres, haeresis apostatas: plus nocuerunt horum

Excommunication, bondage, exile have bin thought fit punishments for heretics: fire and fagot is not Gods Law, but the Popes Canon-shot. An heretic dying in his heresy cannot be saved: therefore Luther thinks, he that puts an heretic to death is a double murderer; destroying his body with death temporal, his soul with death eternal. But saith Augustine, Diligite homines, interficite errors: Love the persons, kill the errors. Presume on the truth without pride, strive for it without rage. Severitas, quasi s•ua veritas: but verity and severity do not agree. Fire and sword may put to death heretics, but not heresies. See here the difference betwixt the Papists proceedings against us, and ours against them. They dye not among us for refusing our faith: but us they burned (not for denying any article of faith, but) for not believing Transubstantiation. So strange an Article, that Bellarmine himself doubts whether it may be proved from Scripture or no: but that the Church hath declared it so to be. But though faith be above reason, yet it is not against reason. This is my body, saith Christ. Hoc, This bread: this Pronoun demonstrative they will have to demonstrate nothing. Hoc aliquid nihil est. How then? this nothing is my body: not this bread, but this nothing. Others will have something demonstrated to the understanding, nothing to the senses. Some will have a demonstration to the senses, nothing to the understanding: some partly to both: others expound it, This body: then it is thus; This body is my body: others say it is individuum vagum. ⟨p. 66⟩But Quod multipliciter exponitur, communiter ignoratur. That which is so variously expounded, is generally unknown. The most judicious among them cannot explicate it. Corpore de Christi lis est, de sanguine lis est: Deque modo lis est non habitura modum.

Excommunication, bondage, exile haue bin thought fit punishments for heretikes: fire and fagot is not Gods Law, but the Popes Canon-shot. An heretike dying in his heresie cannot be saued: therefore Luther thinkes, hee that puts an heretike to death is a double murderer; destroying his body with death temporall, his soule with death eternall. But saith Augustine, Diligite homines, interficite errores: Loue the persons, kill the errors. Presume on the truth without pride, striue for it without rage. Seueritas, quasi s•ua veritas: but verity and seuerity doe not agree. Fire and sword may put to death heretickes, but not heresies. See heere the difference betwixt the Papists proceedings against vs, and ours against them. They dye not among vs for refusing our faith: but vs they burned (not for denying any article of faith, but) for not beleeuing Transubstantiation. So strange an Article, that Bellarmine himselfe doubts whether it may bee proued from Scripture or no: but that the Church hath declared it so to be. But though faith be aboue reason, yet it is not against reason. This is my body, saith Christ. Hoc, This bread: this Pronoune demonstratiue they will haue to demonstrate nothing. Hoc aliquid nihil est. How then? this nothing is my body: not this bread, but this nothing. Others will haue something demonstrated to the vnderstanding, nothing to the senses. Some will haue a demonstration to the senses, nothing to the vnderstanding: some partly to both: others expound it, This body: then it is thus; This body is my body: others say it is indiuiduum vagum.

What damnable cruelty then was it in them to burn silly women, for not understanding this their inexplicable mystery? Those gunpowder divines condemned others to the fire for not knowing that, which they never knew themselves. We teach such erring souls be corrected, that they may be converted: not be confounded. Excommunicated ^mfor the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

What damnable cruelty then was it in them to burne silly women, for not vnderstanding this their inexplicable mysterie? Those gunpowder diuines condemned others to the fire for not knowing that, which they neuer knew themselues. Wee teach such erring soules bee corrected, that they may bee conuerted: not bee confounded. Excommunicated ^mfor the destruction of the flesh, that the spirit may be saued in the day of the Lord Iesus.

1. m1. Cor. 5. 5.

2. Whether a separation may be justly made from our Church for some errors or corruptions of life. I know that divers, who were once among us, never of us, have put out their own lights, indeed excommunicated themselves. What's their plea? that our assemblies are full of enormities. I answer, that the defects and corruptions of a Church must be distinguished: they are either in doctrine or in manners. For doctrine, some errors are Citra fundamentum, some Circa fundamentum, others Contra fundamentum. Errors beside the foundation trouble, errors about the foundation shake, errors against the foundation overturn all. So long then as no foundation is harmed, it is not lawful depart. until the Church separates from Christ, we must not separate from it. In two cases there is warrant of separation. First, when the substance of Gods worship is quite corrupted. ⁿWhat agreement hath the Temple of God with Idols? when this is, ver. 17. Come out from among them, and be ye separate, saith the Lord, when Jeroboam had set up Idols in Israel, ^othe Priests and the Levites left their suburbs and possession, and came to Judah and Jerusalem. Secondly, when the substance of ⟨p. 67⟩doctrine is quite corrupted. ^pIf any man consent not to the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, &c. From such, vers. 5. withdraw thy self. Paul in the Synagogue at Ephesus preached for the space of three months together. ^qBut when divers were hardened, and believed not, but spake evil of that way, he departed from them, and separated the Disciples. In these two cases lawful, not else.

2. Whether a separation may bee iustly made from our Church for some errors or corruptions of life. I know that diuers, who were once among vs, neuer of vs, haue put out their owne lights, indeed excommunicated themselues. What's their plea? that our assemblies are full of enormities. I answer, that the defects and corruptions of a Church must be distinguished: they are eyther in doctrine or in manners. For doctrine, some errors are Citra fundamentum, some Circa fundamentum, others Contra fundamentum. Errors beside the foundation trouble, errors about the foundation shake, errors against the foundation ouerturne all. So long then as no foundation is harmed, it is not lawfull depart. vntill the Church separates from Christ, we must not separate from it. In two cases there is warrant of separation. First, when the substance of Gods worship is quite corrupted.

For corruption in manners, they make not Nullam Ecclesiam, sed malam ecclesiam; not no Church, but a bad Church. Wicked Scribes sitting in Moses chair, and teaching the things he wrote, must be heard. ^rWhatsoever they bid you observe, that observe and do: but do not after their works. Separate from their private society, not from the public assembly. But they charge us, that we deny Christ. I answer, Denial of Christ is double, either in judgement or in fact. Denial of Christ in judgement, makes a Christian no Christian: denial in fact, the judgement being sound, makes him not no Christian, but an evil Christian. When the Jews had crucified the Lord of life, they remained still a Church, if there were any on the face of the earth: and Jerusalem was still called the ^sHoly City. To them belonged ^tthe promise, and to their children. ^uTo them pertaineth the adoption, and the glory, and the covenants. I would to God this bloody issue were stanched: but what age hath not complained it? This mischief is intestine. Amara persecutio in cruore martyrum, amarior in pugna haereticorum, amarissima in malis moribus domesticorum. The persecution of Tyrants was bitter, the poison of heretics more bitter, but the evil lives of Christians most bitter of all. ^xMany walk, of whom I have told you often, and now tell you weeping, that they are enemies of the cross of Christ. Whereupon saith Augustine; How comes that great Champion to fall a weeping? Could he endure ^astripes above measure, prisons frequent, shipwrecks, perils by sea and land; among enemies, ⟨p. 68⟩among false brethren; hunger, thirst, cold, weariness, painfulness: ^bDid he fight with beasts after the manner of men; was he rapt up among the Angels? Did he bear all these miseries? was he honoured with all these mercies? and now does he weep? Yes, sin and sensuality was crept into the Church; and this made that undanted spirit fall a weeping. Pax a Paganis, Pax ab Hreticis, nulla pax a falsis filijs. We have quiet from the Pagans, quiet from heretics, but no quiet from wicked and exorbitant professors. Our greatest enemies are they of our own house. Lord Jesus heal this plague.