eate thy holy quickning and saving body O Lord Iesus Christ let it be to me to the absolution and remission of my sinnes Drinking of the Cup. By Faith J drinke thy holy and unmingled blood blotting out my Jinnes Lord Iesus Christ for remission of my sinnes In this Liturgie the Eucharist is administred in both kindes No private Masse is Celebrated all must Communicate No Transubstantiation acknowledged They receive by faith Married Priests administer They celebrate divine service in their owne tongue And there is no sacrifice for delivery of soules out of Purgatory But I do not take upon me to iustifie all things in these Liturgies The Maronites before their reconciliation Boterus They professe obedience to their owne Patriarch 1 Boter Relat. par 3 lib. 2 cap. de maronit but have been subiect to the Patriarch of Antioch Patriarcha Maronitarum Our Laicks 2 Interrog 3 apud Thomam a Iesu lib. 7 part 2 cap. 5 pag 485 Laici nostri sub utraque specie communicant receive the Sacrament of the Eucharist in both kindes Idem In leavened bread 3 Idem Ibidem in azymo his verbis benedixit fregit dedit que etc. with these words He blessed and brake and gaue to his Disciples saying take eate Matth 26.26 Idem They doe not reserve the Sacrament 4 Idem Ibidem non asservatur sacra mentum Eucharistiae Possevine Their Priests are married 5 In apparatu sacro in maron These Christians reconciled themselues to the Roman Church at what time the Latins held the holy Land But when those parts were againe taken by Saladine These Maronites forsooke the Roman Communion untill of late in the time of Gregorie the 13 and Clement the 8 They have acknowledged the Popes Iurisdiction But not all of them as I heare since Hierusalem THE Patriarch of Hierusalem keepeth Residence in Hierusalem in which there remaine 10 or more Christian Churches as before It is reported that Theophanes is now Patriarch of Hierusalem Thom a Iesu Cosm lib. 9 apud Cath. traditi pag 10. The Liturgie of St. Iames. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is a Greeke and of their Communion The Patriarch of Hierusalem doth vsually excommunicate the Pope The Liturgie of Saint Iames Bishop of Hierusalem Which beginneth O Lord doe not despise me defiled with the multitude of my iniquities for behold I come to this thy divine and heavenly Mysterie not as one worthy but trusting in thy goodnesse J lift vp my voyce to thee O Lord be mercifull to me a sinner I haue sinned against heaven and against thee and am not worthy to turne my eyes towards thy holy and Spirituall Table in which thy onely begotten Sonne our Lord Iesus Christ is mystically proposed for a Sacrifice for me who am a sinner and polluted with all sinne c. As in this prayer he calleth the Sacrament A divine and Celestiall mystery a spirituall table in which the Sonne of God is mystically set downe before them After he craveth of God to declare manifestly that which he setteth forth in signes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he perswadeth the people to lift up their hearts on high The Institution of the supper is rehearsed sincerely to which the people answere wee declare the death of the Lord and confesse his resurrection Afterwards he prayeth that God would send his spirit on the gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the bread may be made sacramentally Christs holy body And the Cup his precious blood and that it may be to them that partake thereof for the remission of their sinnes In this Liturgie 1 I finde no propitiatorie sacrifice to be made by the Priest but a mysticall 2 The Sacrament to be administred in both kindes 3 Nor private Masse all must communicate 4 A confession against merit 5 After the words of Consecration prayer is made that God would by his holy spirit sanctifie the Bread and the Cup. In this Liturgy there are some things that cannot be S Iames his but are inserted since his time As a prayer for Monkes in Monasteries c. Iacobites THey for their Ecclesiasticall Government are under their own Patriarch 1 Boter Relat. par 3 lib. 2 cap. de Iacobitis whose Patriarchall Church is in the Monasterie of Saphron his residence is at Caramite They admit not of Purgatory 2 Purgatorium non admittunt Tho a Iesu lib. 7. par 1. cap. 23. de conversione omnium gentium Nor pray for the dead 3 Nec pro defunctis preces admittunt Thom a Iesu loc citat They minister the Sacrament 4 Mr. George Sands of the Lords Supper in both kinds In vnleavened bread 5 Salign Iter. Hieros Tom. 8. cap. 1. apud Brerwood Their Priests are married 6 Sands loco citat They doe not beleeue aright 7 Non firmiter sentiunt de primatu Romanae ecclesiae Thomas a Iesu loco citat concerning the primacy of the Roman Church The Sacrament of extreame Vnction 8 Sacramentum extremae vnctionis fere non agnoscunt Tho a Iesu lib. 7. par 1. cap. 23. in a manner they doe not acknowledge For their error of Eutiches beleeving one onely nature to be in Christ is long since abolished as appeareth by the Confession of the Iacobites of Mesopotamia Aegipt Aethiopia Armenia The Iacobites inhabiting in Mesopotamia Brerwood pa. 194. Babylon Palestine Syria and Cyprus have their Liturgies in the Syriaque language In which language the new Testament hath beene printed at Vienna the Copie being brought into Europe by Moses Mardenus a Iacobite It is thought The Liturgie of the Iacobites that the Liturgie called Anaphora Basilii translated out of Syriaque into Latin by Masius which is to be found in Bibliotheca veterum patrum in Latin is the Liturgie of those Iacobites Which beginneth O eternall God who in the beginning created men c. afterwards he left to vs a memorie of his passion these things which we set before you c. As often as you doe this set forth my death untill I come The people answer Lord wee remember thy death c. and let thy mercy be upon us all Priest Make this bread the glorious body of our Lord Iesus Christ for expiation of our faâ—â—â— remission of our sinnes and life everlasting to them that take it The people Amen The Priest Make this Cup the pretious bloud of our Lord God c. for expiation of sinnes c. to them that receive it Christians vnder the Patriarch of Musall falsely called Nestorians FOr their Ecclesiasticall Government 1 Villam voiag lib. 2. cap. 23. leur chef et Primat qu'ils nomment Catholique et qu'ils reverent comme leur Pape they are subiect to the Patriarch of Musall Their Primate whom they call Catholicke they reverence as their Pope The Nestorians 2 Les Nestoriens appellant le Pape Evesque reprouve
rest of the people or at least some part of the people did communicate together Praesbyteres Diaconos Nec non et reliquam plebem aut saltem plebis aliquam partem communicasse Ioannes Hoffmeisterus apud Cassan consult lib. de solita miss pag. 996. Marcus Ephesinus saith that the priest in the Latin Church cateth all and drinketh all himselfe Feidl of the Chur. lib. 3 cap. pr. pa. 55. giving no part to any that are present no not to the Deacon that assisteth him yet cryeth aloud take and eate So saith he that they do many things contrary to the traditions received from the Fathers contrary to the words of Christ contrary to themselves and their owne words in this mystery 13 They have prayer in a knowne tongue Bella. de verbo Dei lib. 2 cap. 16 Bellarmine Confesseth prayer in a knowne tongue continued long in the East and West Churches Nicholas The Greekes do celebrate their Celebrane missa nella lingua loro per poter essere intesi dal commun pepolo Nicolas lib. 4 cap. 36. Liturgie in their owne Language that it may be understood of the common people 14 They use not prayer for soules to be delivered out of Purgatory Nicholas The Greekes deny Purgatory and affirme that the prayers of the living profit the dead nothing Negano il purgatorio affirmando che 1 prieghi digiuni et elemosine de viventi nulla giovino all anime de deffuncti idem ibidem Villamont The Greekes admit not Purgatory N'admettent le Purgatoire Villamont uoiag lib. 2 cap. 21. Prateolus when they take away Purgatory They affirme also that prayers avayle not the dead Cumque tollunt Purgatorium dicunt etiam defunctis nihil prodesse orationes Prateo pag. 203 lib. citato error 15. 15 Of extreme unction Possevin The Greekes reiect the sacrament of extreame unction Possevin de Moscovia negano Greci che visiapin dinna ontione di cresima fol 86. Villamont lib. 2. cap. 21 ils nient le sacrament d'entreme onction Villamont The Greekes know not the Sacrament of extreame unction 16 Of elevating and carying about the Sacrament that it may be adored Festum vero corporis Christi more Romanae ecclesiae non venerantur Moscov religio Gaugninus The Grecians do not obserue the feast of Corpus Christi And generally al the Christians do accord against the latin Church Cathol tradit quest 29 pag. 160 and do not keepe the Sacrament to imploy it to any other use then our Saviour Christ hath instituted it as to carry it in procession or the like Sacranus The Russes and the Greekes do not elevate the Consecrated bread to be worshipped at the Alter In altari positū nemoveueratur ne que elevatur sacran elucid errorum cap 2 error 20. 18 Of Indulgences and Sale of Masses Hieremie the Patriarch They that make gaine of the Sacrament do ill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hier. Patr. Respon 1. pag 130. 19 Of the Sacrifice in the Masse Neither is there in their Cannon any mention made of the sacrifice of the body and blood of CHRIST for the Redemption of the living and dead Nee ullam in eorum canone sacrificii corporis et languinis Christi pro redemptione vivorum et mortuorum oblati mentionem fieri Chytrae de statu eccles pag 14. And thus much of the agreement of The Greeke Church with the Protestants This Cyrill before cited was first Patriarch of Alexandria to whom Archbi Spalata dedicated his booke and now the is 〈◊〉 atriarch of Constantinople being Patriarch of Alex andria he wrot letters to the most Reverend father in God the late Archbishop of Canturbury and sent one Metrophanes to Oxford who is now returned into Aegipt The manner of Administration of the Sacraments of Baptisme and the Lords Supper in the Greeke Church FOR the Administration of the Sacrament of Baptisme The administration of the Sacrament of Baptisms The Preist having said certaine prayers taking the child in his armes and putteth him three times into the water saying the servant of GOD N. N. is Baptized In the name of the Father of the Sonne and of the holy Ghost and so concludeth with certaine prayers as we doe Eucharist Hierem Patr. pag 103. For the Administring of the Eucharist or Lords supper the Grekes have two Liturgies one St. Basil for some holidaies the other St. Chrysostomes St. Basil biginneth O God our God who hast sent this heavenly bread the food of all the world St. Basils Lieturgie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ctc. our Lord Jesus Christ to be to us a Saviour a Redeemer and a benefactor blessing and sanctifying us blesse this our offering and take it into thy Supercelestiall Alter Remember Lord thou that art good and loving to mankind them that offer and by whom they offer and keepe us immaculate in the holy service of thy Divine Mysteries c. Many other prayers and thanks givings follow for Gods benefitts bestowed vpon the Church from the begining of the world and for the Redemption of man kinde by the Sonne of God borne for vs suffering dying and raised againe etc And then reciting the words of the Institution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jn the night in which he gaue himselfe for the life of the world taking bread in his holy and immaculate hands giving thankes and shewing to thee God and Father blessing sanctifiyng breaking He gaue to his holy Disciples and Apostles saying Take yee eate yee This is my body which is broken for you in remission of sinnes Likewise he tooke the Cup of the fruite of the vine mingling giving thanks blessing and sanctifiyng Hee gave to his holy Disciples and Apostles saying Drinke yee all of this This is the blood of the New Testament which is shed for you and many for the Remission of sinnes Do this in remembrance of me as oft as ye eat this bread or drinke this Cup confesse my death and set forth my resurrection c. Then the Priests pray that those Antitypes may be Sanctified by God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that the Receivers may participate of the Sacrament not to their condemnation But that they may finde favour before God in the company of all the holy Fathers Prophets Apostles Mary the holy virgine Iohn Baptist etc. Then offering the Sacrifice of praise for the Catholicke Church for them that offered Almes for the Emperour for all the people for the Common wealth for the Archbishop for all Ministers of the Church for seasonable weather for the rooting out of Haeresies and Schismes and that they may all with one heart and one mouth celebrate God the Father Sonne and Holy Ghost Eternally This solemne prayer being ended and the Letanies and the Lords prayer premised all Communicate And the remainder of the bread and offerings being carried into the Vestry Cap 21 de Institutis Graecorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The
people as when they must enjoy the Reverend Mysteries Againe But one Body one Cup is given to all Cassander It is sufficiently manifest Consult de utraque specie pag. 1025. Eccle. orientalis in hunc usque diem occidentalis verò five Romana mille amplius annis continuis non aliliter quam sub duplicispecie in conventu Ecclesiae sacramentum hoc Dominici corporis sanguinis administrasse legitur c. that the universall Church to this day and the Westerne or Roman Church for more then a thousand yeeres did exhibit the Sacrament in both kindes to all the members of Christs Church 8. Merit of Workes Gregorie There are some which glorie that they are saved by their owne strength The old Roman Church In 28. Iob. lib. 18. cap. 25. sunt nonnulli qui salvos se suis viribus exultant suisque prâ—cedentibus meritis redemptos esse gloriantur quorum assertio invenitur sibimet ipsis contraria quia dum innoceâ—â—â—â— se asserunt redemptes hoc ipsum in se redemptionis nomen evacnant brag that they are redeemed by their owne precedent merits but herein they contradict themselves whilest that they affirme that they are innocent and yet redeemed they frustrate the name of Redemption in themselves Chrysostom Although we die a thousand times Chrys de Compunct cordis lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and if wee fulfill all the vertues of the minde yet wee doe nothing worthie to those things which we have received of God Saint Augustine God Crowneth in us the gifts of his mercy In Ioh. tract 13. Tom. 9. Coroâ—at in nobis Deus dona misericordiae suae The old Roman Church Adorare imagines omnibus modis devita lib. 9 epist. 9. 9. Worshipping of Images Gregory The Adoration of them avoid by all meanes The ancient Greeke Church long withstood Images which was a principall cause of the division of the Empire The Popes excommunicating Leo Constantine and others of the Greeke Emperors who were against Images and the weakenesse of the Christians divided was a great cause of the Mahumetan conquests and greatnesse To the Iewes and Mahumetans the worship of images is abominable And wheras the Turkes know much of Christ Postel Compend Cosmograp p. 76. as that hee was borne of the Virgin Mary conceived by the Holy Ghost received by the Christians being the Christ promised in the Iewes Law who is in heaven in body soule and that he shall come to judge the quicke and the dead with just judgement yet the image-worship used by some Christians is so offensive to them that it may bee supposed to bee a hindrance of their conversion The South Church De morib Eccle. lib. 1. cap. 34. Augustine I know certaine worshippers of Tombes whom the Church condemneth Thus as you have seene the agreement of the Moderne Churches beforenamed with us as also of the old antient Roman East South Churches in the points before named which doctrines then taught by Saint Gregory Saint Auâ—â—eâ— Saint Chrysostome and others are not now owned by the Roman Church but by them disallowed and anathematized VII The Religion of the Antient Britaines and the differences from their now Roman Church THe Ancient writers testifie that most of the points before named were the Tenets of the Britains both before and also after the comming of Austen for although the the Romanists pretend that at the comming of Austen Christianity was lost amongst us yet Historiographers witnesse the contrarie Bed Eccle. hister lib. 2. cap. 2. as Beda testifieth that at the comming of the said Austen which was about the yeere 600. there were here 7. Bishops one Archbishop and above 2000. Monkes of Bangor and many learned men And also the Queene was then a Christian and that Christianitie was amongst us before Bishop Iewellâ— Defen pag. 11. Bishop Iewell proveth out of Saint Chrysostome who lived about the yeere 400. and Saint Hillarie who lived about the yere 360. And Origen who lived about the yeere 240. And Tertullian who lived about the yeere 230. Haec epistola communiter habetur inter leges divi Edvardi Antiq. Britan. pag. 5. in margine And this will also appeare by the letter of Eleutherius Bishop of Rome to our King Lucius then a Christian and as the inhabitants were Christians as before so the antient writers testifie that they were them differing from the now Romish Religion in their new Articles For the sufficiency of Scriptures Tantum ea quae in Propheticis EvaÌ„gelicis Apostolicis literis discere poterant observantes Bed lib. 3. hist cap. 4. Omnes aut legendis Scripturis aut psalmis discendis operam dare Bed Eccl. hist lib. 3. cap. 5. Beda recordes the Successors of Columkelle that they observed onely those things which they could learne in the Propheticall Evangelicall and Apostolicall writings They had them also in their owne language and Beda reporteth amongst others of a translation made by the appointment of King Adelstan The Clergie and Laitie were bound to read the holy Sciptures and they accounted them their chiefe riches according to that of Columbanus Sint tibi Divitiae divinae dogmata legis Beda also commendeth Altfrid the King for a most learned man in the Scriptures Alfrit vir in scripturis doctissimus lib. 4. cap. 26. and also their service was in their owne language as Bishop Iewell proveth in his replie Bishop Iewell pag. 142. For the Doctrine of Sacrament of the Lords Supper the same was taught then which wee teach now Hom. in die sanctae pascae pag. 17. As you may see in the Homilie of Elfrick approved by divers Bishops in their Synods This booke is subscribed by the two Archbishops of Canterbury and of Yorke and 13. other Bishops and appointed to be read upon Easterday before the receiving of the Communion who saith There is a great difference betwixt the bodie wherein Christ suffered and the body which is hallowed housell The body truely that Christ suffered in It was borne of the flesh of Mary with blood with bone with skin and with sinne wes in humane limmes with a reasonable soule living And his Ghostly bodie which wee call the housell is gathered of many cornes without blood and bone without lymbe without soule and therefore there is nothing to be understood bodily Beda in vita Cutberti cap. 15. pag. 163. Vt mittas Presbyterum qui illam priusquam moriatur visitet â—ique Dominici corporis sanguinis Sacramenta ministret Antoninus archi Florent cronic 2. par pag. 623. Northmanni autem confessioni peccatorum vacantes mane Dominico corpore sanguine communicaverunt Mat. Paris in Harald Normani mane Dominici corporis sanguinis munimine saginati c. pag. 3. but it is ghostly or spiritually to bee under stood And this Doctrine also Scotus our Country-man did teach for the Communion in both kindes Beda also reporteth in the life