Via tuta the safe vvay. Leading all Christians, by the testimonies, and confessions of our best learned aduersaries, to the true, ancient, and catholique faith, now professed in the Church of England. By Humfrey Lynde Knight.

Sect. 5. Worldly pollicie and profit hin∣ders the Reformation of such things which are alto∣gether inexcusable in them∣selues.

I Speake not this as if there were hope of a Refor∣mation in the Romane Church: For when I consider that many opinions which formerly crept in the Church are now established for Ar∣ticles of faith, when I consi∣der that some of their points are so linked together, that the vnloosing of one is some∣times the losse of all, when I plainely see vpon one point of faith (namely, one Purga∣torie)

Trentals, Masses, Diri∣ges, Requiems, Prayers for the dead, the doctrine of Merits, works of Supererogation, In∣dulgences, Pardons, Iubilies, the power of binding and loosing; since, I say, all these attend vpon the opening and shutting of Purgatorie, and this Purgatory is created a point of faith, and this faith is confirmed by Councels, meerly for the benefit of the Pope and Clergie. What hope can wee haue to get these golden keyes of Purga∣torie from them? by what means can we procure them to exercise the facultie of shutting, as well as opening: the power of binding as well as loosing, when no man will giue mony to be bound, but to be loosed in Purgatory?

Againe when I consider the saying of Maldonat the Iesuite, daily practised by the Church of Rome against our Church and doctrine, viz. Although I haue no other Au∣thor for my exposition but my selfe, yet I allow it rather then Austens, Although his be most probable; because this of mine doth more crosse the sense of the Caluinists: When, I say, our Religion is directly and immediatly deriued from the Scripture, when our doctrine agreeth in the fundamentall points with Saint Austen, and the Fathers; when the Primitiue and Reformed Churches haue shakē hands together, is it not a meere malice to oppose a knowne ancient doctrine, and to make a league against God

and his Word, against the true religion & her Church? They are base wits (saith Vi∣ues) which are so affected, whereas ingenious minds and natures well giuen will rather seeke how true that is which they hold; then how they may defend it, making greater price of veritie then victorie: yet it cannot be denied that this is the common practise of the Romane Church; for other∣wise what man in his right senses would take vpon him to be wiser then God, and in their Psalters leaue out the second Commandement, & hazard that heauie doome: Cursed bee he that addeth or detracteth from the least of these sayings? What sense is there, that the Church of Rome should presume to al∣ter

Christs Institution, and take away the Cup from the Laitie, when it is confessed by their owne generall Councell, that Christ did in∣stitute the Cup for the people, and the Primitiue Church did continue it in both kinds? what reason can be alledged why an ignorant man should pray without vnderstanding, when the Apostle com∣mands vs to pray with the Spi∣rit, and to pray with the vn∣derstanding also? What dis∣cretion should leade men to inuocate Saints and Angels, when the Apostle doth make this vnanswerable question: How shall they call vpon him in whom they haue not beleeued? What confidence and assu∣rance of humane frailtie should cause them to leane

to leane to a broken staffe of their own merits, when they may safely relye vpon the sole merits of Christ Iesus? What madnes is it to adore a peece of bread, which de∣pends vpon the intention of another man, seeing his in∣tention may faile and cause flat idolatrie in the worship∣per; when they may safely & certainly adore Christ Iesus sitting at the right hand of the Father? What stupiditie is it to worship a picture, the worke of mens hands, and to aduenture idolatry vpon nice distinctions; when without danger they may worship the true God in Spirit and truth, as he will be worship∣ped? Lastly, what foolishnes is it for man to relye vpon the Church which is the au∣thority

of man that may erre, when he may build vpon the infallible rule of Gods word, which is agreed on all hands that cannot erre? If men for aduantage of their cause, or for their owne preferment, will by shifts and cauils turne the necks of Scriptures and Fathers cleane about, and wrest them to their owne side, let them beware of their example who could not be∣leeue, or if they did beleeue, durst not confesse Christ, Be∣cause they sought the praise of men more then the praise of God!

Notes

• Mald. Com∣ment. in Ioh. 6.62.
• Ʋiues Lib. de causis art. corrupt.
• Reu. 22.18.19.
• Concil. Con∣stant. Ses. 13.
• 1. Cor. 14.
• Rom. 10.14.
• Ioh. 4.24.
• Ioh. 5.44.