is to say that they neuer receiue or admit any into the gouernment of the Chrurch but onely those men that are married This hath bene practised in all ages peraduenture the Church hath had respect to that which S. Paul saith that a wise Bishop must gouerne well his owne family so that they would haue none but aged and approued men And whereas they admit not them that are twise married it is because they want not conuenient and fit men for that charge vnto the which the most continent are preferred one may therefore say That Church men may marry both by Diuine law and by Ecclesiastical law but cannot marie twise and continue in their office without dispensation QVESTION XXXV Whether there be more then three Orders in the Church that is to say Bishops Priests and Deacons THE EAST CHVRCH ALlphonsus de Castro The Grecians as Guido saith besides the sacred orders admit not any inferior orders but only Readers and they say that the other that is to say exorcists Porters acoluthytes ought not to be accounted amongst the orders Idem The Armenians acknowledge but three orders that is to say Bishops Priests and Deacons THE SOVTH CHVRCH ALuares There assembled a great multitude of people to receiue imposition of hands of the Abuna for no other but he could giue them orders the said Abuna made an exhortation vnto them in the forme of a Sermon then he caused thē to passe through a tent wherin he was and made euery one of them read on a booke and if they could read he caused them to passe on further and vpon those that were examined and were found capable he imposed his hands and they were ordained Deacons THE REFORMED CHVRCH THe Confession of the Frenchmen As touching the true Church we doe beleeue that it ought to bee gouerned according to the policie which our Lord Iesus Christ hath established that is to say that there be Pastors Elders and Deacons to the end that puritie of Doctrine may haue his full scope and course that vices may be corrected and repressed and that the poore and all that are afflicted may be succoured THE LATIN CHVRCH ISidorus All those that serue in Christ his Church are called generally Clerkes whose names and degrees are these the Doore-keeper Psalmist Lector Exorcist Acolythit Sub-deacon Deacon Priest and Bishop And the orders of Bishops are fower to wit Patriarchs Archbishops Metropolitans and Bishops ANNOTATION FIrst The Church is composed of Clerkes so called of the word Cleros which signifieth heritage because that they are after a speciall fashion dedicated to the seruice of God and of the Laickes that is to say those of the Common people so called because that they are the greatest part thereof Of Clerkes some are Bishoppes that is to say Superintendants others Priests that is to say Elders others Deacons that is to say Dispensers Secondly there are fiue degrees of Bishoppes according to the fiue sorts of assemblies or resortes The Parson or Curat which resideth in Parishes for so were the particular Churches in times past called yea the greatest The Bishops of the Diocesses gouerning the Presbiterie or the Senate of the Diocesse The Metropolitans in the Prouinciall Synods the Patriarches in the Synods of nations and the Oecumenicke or generall as they call the Bishoppe of Constantinople at this day which ought to preside or rule in generall Synods The Bishoppe being considered without Iurisdiction is by Diuine Law Let all things be done in order saith S. Paul If he be considered with Iurisdiction and out of assembly he is by positiue law Let the Bishops know saith Saint Ierome that they are greater then the Priests more by the custome of the Church then by Diuine institution This word More sheweth that he acknowledged a certaine Diuine authoritie in them Therefore the Bishoppes in the charge of ruling or gouerning are successors of the Apostles and Euangelists For after them this charge fel to the most ancient Pastor of euery Church One may gather by all likelyhood that it is of such Bishoppes which is spoken in the Apocalyps Write to the Angell of Ephesus Write to the Angell of Pergamus but by and by afterwards a man holdeth it better that Non aetas sed meritum faceret Episcopum The second sort of Clerkes are the Elders whereof some are Preachers and Doctors and doe all that which the Bishop doth excepta Ordinatione The others doe teach the rudiments or principles of religion but not in publicke Sine Episcopo which if they befound fit to doe they are called Liturgij and haue power to administer the Sacraments hauing sufficient instructions contained in the Formularies of the Church These Elders are called Papes in Greece The Russians haue few Preachers but onely these Papes They are very profitable and necessary for little Churches and for the meaner sort of people which get more instruction from a simple Cathechisme then from a learned Sermon They finde many men capable of this office and vse to chuse those that are good and approued people and which are no charge to the Church In Aethiope saith Theuet the Priests after that they haue said Diuine seruice doe goe to worke to get their liuing seeing that the Reuenues which they haue are not sufficient to nourish them and their Familie For they giue not such Donations to the Church there as they doe in these quarters Of these Priests the Nouvelle 123. maketh mention We permit not that any Priest be made which is not fiue and thirtie yeares of age And S. Paul saith The Priests that rule well are worthy of double honour especially they which labour in the word and Doctrine The third sort of Clerkes are the Deacons their office is to serue at the Tables or Altars as well in the receiuing of the gifts or offerings as in the celebration of the Liturgie Fourthly the Laickes doe also employ themselues in Ecclesiasticall affaires Princes themselues doe rule ouer the Clergie of their Dominions The Elders of the people were in times past Counsellors to the Bishops Saint Ambrose thinkes it not good that men should loose any benefit of time Those of the Clergie haue since that cast away this precept altogether The Laickes which serue in the Church are the Sub-Deacons Readers Singers Porters Acolytes Labourers and Diaconisses These according to the Councell of Nice ought not to bee accounted amongst the Clerkes There were no Monkes in times past As concerning the office of Sub-Deacons Lecturers c. they haue beene in seuerall times and places established in a formall office yea and that with ceremonie Neuerthelesse and yet this is the question whereof Diuines doe here dispute the Catholike Church doth beleeue That these little Offices are not Sacramentall that is to say neyther by Diuine nor Apostolike institution QVESTION XXXVI Whether there be an indeleble or perpetuall Character imprinted in the soules of Clerkes that doth
Exposition and that most ancient of all They hold with S. Chrysostome a very true Catholicke teacher that the soules of the Fathers were in Ades the Latines call that place Infernum Lymbus but improperly and that our Sauiour descended thither And that he was the very same day in Paradise and that Paradise is no other place but the same which the thiefe conceiued and meant for if our Sauiour had spoken of one place and the Thiefe had conceiued and meant another his vnderstanding had beene deceaued Now the Thiefe meant no other Paradise but that earthly Paradise for hee could not know what Paradise it was but by the Scripture of the old Testament which speaketh not of any other Paradise It followeth then that our Sauior was that same day in that Paradise and his soule was not left in hell It is there also whether the Fathers were conducted wherof some rose with the Lord and were seene in Ierusalem It is in this Paradise say they that Henoch and Elias were placed in their bodies and peraduenture Moses who appeared at the transfiguration of our Sauiour Iesus Christ and all the Fathers were rapt vp into heauen some in their bodies when our Sauiour ascended the other onely in soule when he rose from the dead as the same Saint Chrysostome saith And this opinion is not onely held by the Apostolicke Churches of the East as we haue vnderstood by themselues But it is very true by all likelihoode that the Christians of Africke doe consent thereunto for they are Cophites and of the same faith and Religion as the Cophites Syrians and Assyrians are for in all the Churches the sayd booke of Moyses Bar-cepha touching the Paradise before alleaged and the Author which he alledgeth who doe confirme the same exposition are very much approued Now this shall bee for the Catholike Reader to follow and approue that is to say either of the foresaid three opinions or else that of the Churches of the East and South which is That the soules of the Fathers were in hell called in Hebrew Scheol and in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that the soule of our Sauiour Iesus Christ descended thither yet was not left there but the same day ascended into heauen QVESTION XIX Whether all Infants I meane those of the Elect aying without Baptisme are damned and whether it be permitted to the Lay people to baptise THE EAST CHVRCH IEremie In Baptisme the matter is the water The forme the words of the Priest to wit these This seruant of God is baptized in the name of the Father of the Sonne and of the holy Ghost The instrumentall cause is the Priest although we doe not condemne altogether that which is done by one that is no Priest in time of necessity Iohannes Faber In Russia no man is thought sufficient to exercise the office of Baptizing if he be not a Priest what necessity soeuer doe happen Theuet The Moscouites baptize not at all but within their Churches vnlesse it be because they are verie farre from any Church THE SOVTH CHVRCH ALuares of the Ethiopians They minister Baptisme to their male children when they are fortie dayes olde and to the female when they are threescore dayes olde the infants not arriuing to that age die without Baptisme The which thing being come to my knowledge I could not detaine my selfe from publishing in many places the great fault and error which was committed against the Gospel where it is written That which is borne of the flesh is flesh and that which is borne of the spirit is spirit Whereunto they answered me that for that matter the faith of the mother sufficed together with the communion which shee receiued being with childe They baptize not in Fonts as wee doe but in the Porch of the Church with a potte full of water and that the fortieth day Theuet The King of Maitachasi receiued the Gospell at the perswasion of King Cephalian which was a Christian and established in his Churches eight Bishoppes a notable company of Priests and other Ministers there was also established an Alcaide or Ismiel that is to say in their language a Priest aboue all the other Priests which within sixe daies preached a thousand heresies Amongst the rest that if a woman be deliuered and the child die it was depriued of eternal be atitude and on the contrary side it was decreede by a Synod holden at Quiticoi that if a woman being ready to be deliuered came to receiue the Sacrament after their vsage law and faith and that afterwards her childe should be borne dead by this Sacrament only the child was baptized and freede from punishment and damnation THE LATIN CHVRCH THe Councell of Trent Translation into the estate of grace cannot be without the water of regeneration or a firme purpose to be baptized The Canon Praeter If peraduenture there be no Catholicke to be found it is better and more religious to receiue Baptisme of an Hereticke then to perish eternally The Canon Mulier That women presume not to baptize if it be not in case of necessity The Canon Romanus The Romane Bishop taketh it not to be the man that baptizeth but the spirit of God although he that baptizeth be a Pagan THE REFORMED CHVRCH THe confession of the Swizers We doe teach that Baptisme ought not to be administred by women for S. Paul forbiddes them Ecclesiasticall offices The confession of Ausburg Touching baptisme the Church doth teach that it is necessary to saluation as being a ceremony instituted by Iesus Christ The answere of the Diuines of Wirtenberg to the Grecians We doe reioyce that there are many points of agreement between vs and your holinesse and amongst other things that you hold that it must not be permitted to any to presume to take vpon him the office of Teaching in the Church and to administer the Sacraments which notwithstanding in case of necessity the Laickes may baptize ANNOTATION THe Protestants in France doe hold that the Infants of the faithfull dying without baptisme are neuerthelesse saued This word Faithfull seemes to be restrained to the Elect for there are wicked Christians against whom God denounceth that he will punish the iniquitie of the fathers vpon the children Moreouer it may happen that the parents may be Gods Elect and neuerthelesse as all men are subiect to erre they may be negligent to procure Baptisme for their Infants Now it may be doubted whether this fault be any preiudice to the Infants These considerations perhaps haue moued Christian people to encline to this beleefe that the Church ought to hasten Baptisme because they know not who be the children of the Elect and that one cannot erre in prouiding for the saluation of these Infants by baptizing them by reason that in Baptisme a token or signe ordained by the Lord the inuocation of the holy Trinity is vsed and the pardon of originall
sinne is asked for him that is baptized wherein we must beleeue that God heareth his Church The churches alwaies are carried away some with more care others with lesse The Latin Church falleth into an extremitie and beleeueth the perdition of children not baptised in so much that she permitteth not onely the Laickes but also women to baptise yea Pagans and heretickes wherein she hath a particular opinion and that which the other Churches approue not to shew that they haue a better hope of the saluation of the same Infants And aboue all the rest the Church of Aethiope which beleeueth that they are sanctified in the wombes of their Mothers The Grecians doe permit the Laickes to baptize but they thinke not the same to be true baptisme And indeede the Moscouites who are vnited to the Church of Greece permit not the ministration of baptisme to any but vnto Priests and that within the Temple or at least wise that was the place in times past for Faber hath written so about a hundred yeares agoe peraduenture both they and the Greekes were then of this opinion and also now a daies they rebaptize them that are baptized by the Laickes The Protestants of Germanie doe permit the Laickes to baptize neuerthelesse they confesse that the children of the elect are saued without baptisme as it was concluded by them at Wirtenberg in the yeare one thousand fiue hundred thirtie sixe The Church of England imployeth all the diligence that may be possible Thus saith the Canon If any Minister being aduertised of any sickenesse and danger of death or finding any Infant within his Parish not baptized refuse to baptise them or do delay in such sort that being able to come in time where the Infant is to baptize him and the same Infant happen to die without baptisme by his fault the same Minister shall be suspended for three moneths and shall not receiue the fauour of absolution vntill he acknowledge his fault From that which hath beene said a man may drawe this conclusion as Catholike and Orthodoxall That Baptisme is the ordinary meanes for Infants to obtaine saluation yet neuerthelesse God saueth extraordinarily the Infants of the Elect which haue not neglected baptisme and that the Church which knoweth not the Elect ought to hasten by all good meanes the baptisme of their Infants QVESTION XX. Whether confirmation be a Sacrament that is to say a Ceremonie commaunded by God and whether it doth appertaine onely to Bishops THE EAST CHVRCH SAcranus The Russians say that there is no Sacrament of confirmation and therefore they receiue it not and ordaine their Priests without it Vilamont The Grecians denie the Sacraments of confirmation and of extreame vnction Gagninus The Moscouites abhorre this Sacrament of confirmation which they proue to be damnable because in all the Councels especially that of Nice it hath bene said I confesle one Baptisme and if there be but one Baptisme there is also but one vnction and the Priest and the Bishoppe haue the selfe same authority and vertue to dispence aswell with the one as with the other Theuet They also differ from our Romane Church in that they reiect the Sacrament of confirmation as a superfluous thing because say they he which was anointed by the Priest in holy Baptisme ought not to come vnder the hands of the Bishops seeing that therein the authoritie of the Bishoppe and of the Priest is alike THE SOVTH CHVRCH THe confession of Zaga-zabo Bishop of Aethiop Moreouer it is to be vnderstood that with vs confirmation and Chrisme or the oyle of extreame vnction are not holden for Sacraments neither are they in vse as I see they are here in the Romane Church THE REFORMED CHVRCH THe confession of Wirtemberg We doe not doubt but that the Apostles in the beginning of the Gospell reuealed and confirmed at the Feastiuall day of Pentecost haue giuen by the impositition of hands the admirable gift of the holy Ghost to those which beleeued in Christ to the end that they should speake in diuers languages But of a personall and temporall act of the Apostles there ought not to bee a generall and perpetual Sacrament in the Church without the commaundement of God And it is a horrible thing to heare it reported that the Sacrament of confirmation which the Bishops Suffragans haue accustomed to minister to infants excelleth in dignitie the Sacrament of Baptisme For there are some which feare not to affirme the same As it is a thing say they done by the greatest that is to say by the Bishops and cannot bee done by the meaner sort of Priests so ought it to bee held in greater honour and estimation THE LATINE CHVRCH THe Councell of Trent If any say that those which attribute any vertue to the holy oyntment of confirmation doe iniurie to the holy Ghost Anathema If any say that the ordinary Minister of holy confirmation is not a Bishop onely but also a Priest Anathema ANNOTATION THe Apostolick Churches of the East North and South doe vse oyle after Baptisme Socolouius thinketh that this is the Sacrament of confirmation We follow here a contrary opinion first because that his Authors before alleaged and others denie it Secondly Zaga a Bishop of Aethiop sayth plainely that there is no oyle amongst them that is held for a Sacrament Thirdly the foresaid Churches do not hold the vse of oyle in Baptisme by the institution and commaundement of God but by the ordinance of the Church which say they hath inuented many things so speakes the Patriarch Ieremie touching the vnction Fourthly the Tradition amongst those people was to permit the Bishops onely to administer the sayd oyle of Baptisme Fiftly They administer this oyle only to shew that in Baptisme the Infant receiueth grace to beare the name of a Christian a name which commeth from Christ which signifieth anointed that is it also which as Ieremie declareth alwayes is called vnction A mysterie wee will speake of this word in his place To end the Church of Rome doth both the one and the other they vse oyle in Baptisme as the other Apostolicke Churches but besides in particular they make it a Sacrament Moreouer if they will haue vnction to be a Sacrament a part it followes then vpon that that the foresaid Churches haue Baptisme well nigh in the same simplicitie or puritie wherein it was ordained by our Sauiour for they adde not any thing neither salt nor spittle As for the rest the Protestants doe approue confirmation by the imposition of hands as is to be seene in the Constitutions of England but yet as a ceremonie not calling it a Sacrament To conclude the Councell of Trent which was very neere wholy composed of Italians and Spaniards doth excommunicate all the Apostolicke Churches for these two Articles first because they hold not besides the vnction in Baptisme a Sacrament of the vnction of confirmation Secondly because they say that although it were a
Sacrament yet the Priest might administer it as well as the Bishop but he that will beleeue the Catholicke Church notwithstanding the Anathema of the Latin Church will say That the oyle may be as well applied by the Priest as by the Bishop in Baptisme and that it is no Sacrament that is to say a ceremonie commaunded by God or by the Church besides Baptisme QVESTION XXI Whether particular confession stand by diuine law and whether it be necessarie to confesse euery sinne by the Ecclesiasticall lawe THE EAST CHVRCH THe aunswere of the Church of the East to the Diuines of Tubinge We say that he that confesseth receaueth perfect remission of his sinnes if he doe confesse them all and the circumstances thereof as farre as hee can remember Neuerthelesse the sinnes which a man leaueth vnconfessed eyther by forgetfulnes or because he is ashamed to vtter them we beseech our mercifull God that he would pardon them together with the rest and we hope that a man receiueth also pardon for such sinnes Panorm The Grecians admit not confession saying that it is not by Diuine law Gagninus The meaner sort say that confession doth appertaine to Lords and that it is sufficient for them to beleeue in God and in his sonne Iesus Christ and in the holy Ghost Scarga The Russians stand not any more vpon the state of Confession for their Popes or Priests beeing soyled with sinnes without making any other confession then that which they make once a yeare doe approach to celebrate diuine seruice THE SOVTH CHVRCH VIlamont The lacobites neuer confesse their sinnes to any man but to God onely and that in secret Aluares The custome of the Priests of that Countrey is not to keepe secret that which was declared vnto them in confession the Authour speaketh of a Portingall which dwelt thirtie yeares in Aethiope Because he cannot doe a better worke then to open the secrets of the thoughts to him to whom all thinges are knowne Annot. Out of this discourse of Aluares may be gathered that if the Abyssins doe confesse themselues it is not by recyting of all their sinnes and aboue all the rest of sinnes punishable for that were dangerous for them that confessed THE REFORMED CHVRCH THe confession of Ausburg Seeing then that confession is the cause that absolution is giuen in secret and that the custome of confessing in particular causeth that an acknowledgement of the power of the Keyes and of remission of sinnes is kept and maintained among the people Moreouer seeing that this auricular confession profiteth much to forwarne and teach men we doe reteine it for these causes diligently in our Churches yet in such wise that we teach that the recyting of sinnes is not by Diuine Law and none ought to charge mens consciences with the rehearsing of them The Synod at Sandomir in Poland No man shall be admitted to the Communion if first he hath not beene examined and absolued by the Minister or by some of his fellowes In that examination the rudest are apposed and taught and in the end absolued THE LATIN CHVRCH THe Councell of Trent The Lord hath instituted an intier confession of sinnes and by Diuine Law it is necessary for all those which are fallen after baptisme It is most certaine that Priests cannot exercise their iudgement without hauing knowledge of the matter in hand and that they cannot keepe and obserue equity and iustice in injoyning penance or punishment if men declare their sinnes onely in generall and not in speciall From hence a man may gather that the penitents must declare in their confessions all the mortall sinnes which they know in their consciences after such time as they haue diligently examined them although that they were secret and hid and committed onely against the two last commandements of the Decalogue which wound sometimes their hearts more deepe and are more dangerous then those which they commit publickely But because that all mortall sinnes and euery sinne according to desert dooth make men the children of wrath it is necessary to aske pardon of all by open and penitent confession ANNOTATION ALl Christians doe confesse that the Lord gaue to the Apostles and to their Successors vnto the end of the world the charge of bynding and loosing to remit and to retaine sinnes that is to say to denounce against the wicked and impenitent that they are in the estate of perdition and to the penitent and repentant that they are in the estate of grace In such sort that whatsoeuer the Ministers of the Church which haue this office doe open or shut with the keye which was giuen them that is to say according to the trueth of the word of God is confirmed and ratified in them Some man peraduenture will aske whether it be suffcient to preach it in generall or it be commaunded to certifie euery one in particular The Catholike Church answereth that our Sauiour meant that it should be done in the best forme by following his example Thy sinnes are forgiuen thee sayd he to the particulars If one consider well what is practised in the greatest part of the world he shall finde a conformity in doctrine and beleefe but some diuersitie in the forme and maner of proceeding The Iacobites confesse not their sinnes but onely to God as many Authors affirme The same is also true of some nations aboue all the rest of those who haue their Metropolitane in Caramit as Boterus saith for that Church extends into many parts of the world The Iacobites who come out of Egypt doe report that particular confession is in vse amongst those which are called there Iacobites and Cophites The Protestants in Fraunce confesse their knowen sinnes either in the Church or in their Consistories and there receiue absolution and their doctrine declareth that it is very good for the easing of a troubled conscience to confesse sinnes particularly but none can learne when and how the same is practised The Reformed Protestants of Germanie Poland and Bohemia haue established an order to confesse their sinnes and to receiue absolution But without naming their faults They of the East are not farre from this forme of proceeding for they say that the numbring of sinnes which they require is not by any diuine law but rather they confesse that they hold it otherwise for the commaundement of the Church binds not in foro conscientiae vnlesse it be in case of scandall but it is no scandall to conceale an vnknowen offence But the said Churches of the East doe more that is they hold that a man is not bound to confesse that which he is ashamed to declare which is to open a doore to the proceedings of the foresaid Reformed for if a man be ashamed of all it followeth that he is not bound to confesse any Moreouer if Shame doth dispence wherefore doe not other considerations of more importance doe the same likewise as the danger to be diuulged and afterwards
places before alleadged seeme not to bee to the purpose of this question neuerthelesse they satisfie sufficiently We search out in this Treatise the Tradition of Christian people and because that this question hath not bene disputed vpon before this time a man cannot finde any expresse testimonies in so much that it must be gathered from the practise of the Church what her beleefe is Some man will aske whether Christian people doe beleeue or haue beleeued that after the vsage of the Sacrament the body of the Lord be in the rest of the bread and wine consecrated and whether the rest of the bread and wine bee holy things or whether they haue no holinesse in them euen as the water of Baptisme which is not scrupulously kept after it is once vsed The Romane Church holdeth the affirmatiue that is to say that the bread being lost the wine being shed or soaked into wood are and still remaine the true bodie of Christ as is to be seene by the cautions of the Canon before alleadged But seeing that other people take not such care to keepe the remnants and to gather them vp religiously it followeth that they beleeue not that it is in any wise the body of our Sauiour Iesus Christ When we speake of the remnants we meane not that which is pretended to be kept for the sicke for that remainder is thought to abide still chaunged in those places where that custome is to wit in the East but not in the Churches of the Abyssins or Aethiopians The Maronites of Ierusalem who sucke the Sacrament of blood with a pipe cannot draw out all Those that doe eate with little reuerence and doe cast away the rest of the sacred bread attribute no more to it The Abyssins although that they wash the basen wherein the Sacramentall bread was and doe drinke the water and also seeme to doe it with reuerence and care yet neuerthelesse seeing that they cause the little children perforce to eate this sacred bread it cannot be otherwise but they must needs loose some of it As touching that which is practised amongst other nations to vse wooden Chalices that sheweth manifestly that they attribute not or that their Ancestors haue not attributed any diuine vertue to the leauings which soaketh into the wood Howsoeuer the law of Pope Pius be it is not obserued for the wooden Chalices nor the pipes are not scraped nor burned neither the ashes kept within the Altar From thence may be gathered That they beleeue not that the Remainder of the Sacrament wherewith no man meanes to serue his turne any more is the body of Christ QVESTION XXV Whether we ought to consecrate one Loafe for all the Communicants or whether it be lawfull to vse little Wafers THE EAST CHVRCH VIlamont The Grecians doe in this fashion celebrate the consecration of the Lord They take a leauened loafe of the value of two or three pence which they blesse and breake a little morsell out of the middest which the Priest consecrateth It is to be noted that this morsell is great or small according to the number of the communicants Gagnin The women make a loafe to sacrifice with which they call Proscura They doe consecrate the bread for the Communicants in the meane time while the Liturgie is said and the Priest diuideth it into many portions and distributes it to the Communicants who take it with a spoone and dippe it in the Chalice THE SOVTH CHVRCH ALuares They make a Cake of Wheaten flower without leauen the very same houre it is very white and faire being of the greatnesse and roundnesse of a Platter and of such greatnesse as the number of the people requireth wherof there are but few in that Monastery but in other Churches a man shall see a great number of people This bread is made bigge enough and substantiall by reason that euery one communicateth This bread is called by them Corbon THE REFORMED CHVRCHES BEza The omission of breaking the bread taketh not away the very eating of the Sacrament it selfe but onely the true and lawfull manner thereof euen as a spot in ones face blemisheth the grace of a mans fauour but abolisheth not his shape THE LATIN CHVRCH HOnorius It is reported that the Priests long a goe tooke Meale of euery Family the which the Grecians doe obserue as yet and with the same did make the bread of the Lord which they did offer for the people and after hauing consecrated it did distribute it to them for all those that had offered meale were found at Masse and for them it was said in the Canon Remember these assistants which offer vnto thee this Sacrifice of praise But after that the Churches encreased in number of people but decreased in holinesse it was ordained to communicate three times in the yeare And for that the people did not communicate it was not needfull to make so greate a Loafe it was ordained that they should make them in the forme of a penny and that the people in lue of offering the same Meale should offer pence Durandus The Hoste is of the bignesse of a peny because that our Sauiour was sold for thirty pence ANNOTATION THe Christian nations contrary to the practise of the Latine Church doe thinke that we ought to follow the example of the Lord and to obey his commaundement He broke the bread and gaue the peeces to the Apostles and commaunded them to doe as he had done that is to say to giue to the Communicants the peeces of one selfe same bread This Circumstance is noted in that great Mysterie whereof Saint Paul speaketh It is saith he a great Mysterie in Christ and the Church and he sheweth that all the faithfull do participate of the same body of the Lord and are one body amongst themselues The cuppe of blessing saith S. Paul which we blesse is it not the communion of the blood of Christ and the bread which we breake is it not the communion of the body of Christ for we that are many are one bread and one body for wee are all partakers of one bread And as for the rest our Sauiour would that a man should doe that which he did and that in remembrance of him And this Sacrament is not simply a memoriall of him being considered as he is in heauen but a memoriall of his passion and also of the effect thereof which is to make them that communicate partakers of his body being broken for them all The foresaid Christians doe thinke that those little Wafers are not fit to call to mind that Communion They shew rather that the Lord was not broken and that euery one hath his Christ apart This therefore shall be the Conclusion That in the holy Sacrament the bread ought to be bigge enough and that it ought to be broken and the parts there of distributed to the people QVESTION XXVI Whether it be necessary to put water into the Chalice or to
put more Wine then Water or whether one may vse any other liquor for want of Wine THE EAST CHVRCH LVbelz The Armenians vse vnleauened bread and mingle not any water with the wine Alphonsus de Castro The seuenth heresie is that which is iust contrary to the precedent for here the wine is put into the Chalice in such wise that there is no water at all put therein and hee saith that there needes not any mingling This is the errour of the Grecians which Guido Carme did put in the sixt place It is also the errour of the Armenians Scarga The Muscouites in the preparation of the Chalice doe mingle two or three droppes of Wine in hote water in such sort that one cannot perceiue the Wine consumed in the Water Also in stead of wine they vse sometimes the Iuice of Apples which they colour with some redde berries They make no scruple to put in so much water after the consecration that the wine being consumed by the number of the Communicants there remaineth no taste of wine at all Barbosa The Armenians that are in India in stead of the Sacrament of wine by reason that in India there is no wine doe take drie Raisons and lay them in water all night to mollifie or soften them and the day following when they say seruice they straine them and vse the Iuice in stead of wine THE SOVTH CHVRCH ALuares In Monasteries and Churches they keepe many Raisons halfe dried which are laid in water for the space of twelue daies till that they beginne to swell then they take them and afterwards put them vnder a Presse because that of the liquor that issueth from them they celebrate Diuine seruice THE REFORMED CHVRCH REspon ad Ierem. We mingle not water with wine in the holy Supper because that Iesus Christ sayd I will not drinke henceforth of the fruit of this Vine and made no mention of any water In like manner we do not thinke it necessary to mingle any water yet if peraduenture there be any we hold it indifferent THE LATINE CHVRCH HOnorius A pernitious abuse is brought into the Countrey that is to say that they put more water then wine in the sacrifice whereas according to the reasonable custome of the Church they should put more wine then water Comp. Theol. If there had bene more water then wine the consecration should haue bene hindered Lochmaier But for want of wine one may omit the signe of the blood which yet he must do by dispensation from the Pope ANNOTATION THe diuersitie of the practise of Christians doth declare that this is an indifferent point for the which we ought not to contest and striue And the one part ought not to condemne the other The Armenians doe mingle no water The Grecians mingle it not at the same time that the Latines doe The Abyssines and Indians mingle it not for any ceremonie but vse wine that hath more water then wine The Moscouites care not whether there bee more wine or water Also no man knoweth whether our Sauiour did mingle more of the water or of the wine The Protestants finde no fault with the Northren nations that vse Syder What should one doe saith Bucanus in a Region where is no bread as ours wherin is no wine we must vse such food as men vse in those Countreys for that agreeth with the intention of Iesus Christ The Catholike conclusion drawen from that before alleadged is That there is neither Diuine or Ecclesiasticall Law that condemneth those that mingle or those that mingle not water with the wine whether it bee by way of Ceremonie or without Ceremonie QVESTION XXVII Whether it be necessarie to Communicate vnder the signes both of bread and wine THE EAST CHVRCHES IEeremie Oecumenicke Moreouer we will aunswere to the abuse whereof you speake First you say that all ought to communicate vnder both kinds and you say well for we do so euen when we do participate of the venerable mysteries Nichol. In the Lords Supper the Grecians doe Communicate vnder both kinds Vilamont The Nestorians doe consecrate with leauened bread after the fashion of the Grecians Idem When the Iacobites do minister the Communion to young children it is vnder both kinds being therin conformable to the Grecians the Syrians THE SOVTH CHVRCH THeuet When they doe Communicate they receiue vnder both kinds which also I haue seene obserued of the Abyssins by their Sect in Ierusalem Aluares Their vessels are farre bigger then ours are but of an ill fashion vsing no plate and they celebrate the Masse with the wine of raisins which they powre into the Chalice in great quantitie for all those that Communicate of the body doe likewise of the blood THE REFORMED CHVRCHES THe Confession of England There must be giuen to the people that come to the Cōmunion both the one and the other kind of the Eucharist for the Lord hath so commanded and his Apostles haue so ordained through all the earth and all the auncient Fathers and Catholicke Bishops haue imitated them THE LATIN CHVRCH THe Councell of Constance Being aduertised that in many Churches they haue continued to administer to the Laicks the Sacrament in both kinds we doe declare that although that Iesus Christ did so seeing that afterwards it hath bene receiued by the Priests and by the Lay people vnder the signe of bread onely that all this notwithstanding the Law and authority of the Canons and the custome approoued by the Church Romane hath obserued and obserueth to auoide certaine dangers that this Sacrament shall be distributed vnder one kind we do commaund vpon paine of excommunication that no Priest do minister the Cōmunion to the people vnder both kinds of bread wine ANNOTATION THis Question hath no difficultie all nations except the Latins doe thinke that they ought herein to obey Iesus Christ Those that doe hold the holy Scripture to be true doe confesse that euen in things which seeme to be of small importance God will be obeyed yea Adam and all his children and race for hauing eaten of the forbidden fruit was lost And God would haue slaine Moyses because that his Sonne was not circumcised Vzzah fell downe dead because hee touched the Arke notwithstanding his good intention It is a wonder to see that those that beleeue this haue yet made a Law contrary to the Diuine commaundement of God The fault is now a dayes knowen to many yet they will not confesse that there is any error therein for feare least men should call into question other doctrines So it is that all nations doe confesse That wee ought to Communicate in both kinde of bread and wine QVESTION XXVIII Whether the Sacrament must be kept to bee carried in procession and for other vses or onely to bee carried to the sicke THE EAST CHVRCH GAgnin They vse the Sacrament of the Eucharist in both kinds they
restraine them from becomming Lay-men againe THE EAST CHVRCHES GAgnin If any Priest that is a Widdower doe marry with another woman which is at liberty he is depriued of his charge and must not communicate with the Clergie THE SOVTH CHVRCH ALuares If it happen that a married Priest doe accompany with another woman he shall be prohibited to enter into the Church because that the Lay-people enter not within or doe not enter within the Closset where the Clerkes be and shall not participate of their Reuenues This I know to be true because that I saw one which was called before the Patriarch for being found a bedde with a woman the which he could not denie and confessed the same in my presence for punishment whereof hee was forbidden to carry anie more the Crosse in his hand and condemned to take vpon him the estate of a secular man Moreouer If a Priest that is a widdower doe happen to marrie with a woman that is to say without dispensation as Zaga sayth he must remaine amongst the Lay people Alphonsus de Castro The Armenians doe hold that in the Sacrament of orders there is no grace bestowed which they hold likewise of the rest of the Sacraments THE REFORMED CHVRCH THe Ecclesiasticall Discipline of the Frenchmen The Ministers shall be deposed and degraded that teach false doctrine if after that they haue beene sufficiently aduertised they doe not desist THE LATINE CHVRCH THe Councell of Trent Forasmuch as in this Sacrament of orders is imprinted a Character which cannot be defaced raised out or taken away as in Baptisme and in Confirmation The holy Councell hath iust occasion to reiect as damnable the opinion of those which say that Priests haue a power which endureth onely for a time and that they may retire backe againe into their first estate and condition of Lay people ANNOTATION THis before spoken sheweth the consent of foure Churches against the Councell of Trent It is true that the Grecians in their answer to the Diuines of Wittemberge doe speake of a Spragis a Seale or marke Socolouius interpreteth it a Character peraduenture willing to perswade men that the foresaid Churches do hold with the Romane Church that in the soules of Clerkes there is an indeleble and perpetuall Character so surely imprinted that after their death it may be knowen It appeareth not that they haue this opinion howsoeuer it be both they and the Africanes doe hold the opinion which the Councel of Trent doth call damnable to wit That there is not any such indeleble or perpetuall Character which hindereth a Clergie man to take againe vpon him the estate of a secular man QVESTION XXXVII Whether that the annointing of the sicke be a Sacrament and whether the obseruation thereof be now necessary THE EAST CHVRCH SAcranus The Russians doe say that the Sacrament of extreme vnction cannot giue any remedie against the staine of sinne and that S. Iames speaking of vnction did meane that it was onely to helpe and cure bodily infirmities Vilamont The Grecians doe denie the Sacrament of confirmation and Extreame Vnction THE SOVTH CHVRHCES THe Confession of Zaga It is to be noted that with vs confirmation and the Chrisme or the oile of extreame vnction are not held for Sacraments nay they are not in vse as I see here they are in these parts according to the custome of the Church of Rome Aluares The Abyssins vse neither Chrisme nor oyle of extreame vnction THE REFORMED CHVRCH THe Confession of the Swizers Confirmation and Extreame Vnction are mans inventions whereof the Church may ridde it selfe without any damage and we haue them not in our Churches THE LATINE CHVRCH THe Councell of Trent This holy Vnction or annointing of the sicke was instituted by our Lord Iesus Christ as a true and proper Sacrament of the newe Testament The vertue of this Sacrament is the grace of the holy Ghost the vnction whereof serues to wipe out the guilt of sinne if there be any as yet to purge ANNOTATION SAint Iames commaundeth to annoint the sicke and to pray for them and addeth that praier by faith bringeth health and remission of sinnes Here is a difference betweene the Romane Catholike Church and the reformed Church The Churches of Affrica and Asia which doe vse it are manifestly on the Protestants part As touching the Greeke Church those that haue trauelled those parts doe protest vnto vs that this vnction or anointing is not also in vse there Neuerthelesse Ieremie writeth that they hold it vntill this present time as a Mystery It is peraduenture likely that the vse of oyle hath beene deliuered by some one or other of the Apostles but it is cleare that it was ordained by S. Iames it is his Tradition which since his time hath beene obserued of vs. Those of that Countrey do tell vs that they holde it not necessary and therefore it is not vsed although they holde it as a Mysterie to fill vp the tale of the seuen holy numbers Sacranus witnesseth that in his time which is but a hundred yeares since the Moscouites and consequently the Grecians did beleeue that this oile was onely to heale diseases But because that Ieremie sayth that it serueth for the body and the soule and alleadgeth for it the very text of Saint Iames one may easily reconcile that place in saying that the vnction properly regardeth corporall diseases Neuerthelesse consequently it was a marke of remission because that God giueth not the one without the other And therefore a man may by this which hath beene spoken gather that the meaning of the Churches is That the annointing of the sicke is one of the seuen Mysteries Neuerthelesse the vse thereof is not at this time necessary in regard that the same was purposely Instituted for the miraculous healing of Diseases QVESTION XXXVIII VVhether there be seuen Mysteries in the Church and whether that two of them may be called Sacraments THE EAST CHVRCHES IEremie In the Catholike Church of the Orthodox Christians there are seuen Mysteries or Celebrations that is to say Baptisme the annointing with holy oile the holy Communion imposition of hands marriage repentance and holy oyle THE SOVTH CHVRCH THe confession of Zaga It is to be noted that with vs Confirmation and Chrisme or the oyle of extreame vnction are not holden for Sacraments THE LATIN CHVRCH THe councell of Trent If any man say that the Sacraments of the new law haue not beene all instituted by our Lord Iesus Christ or that there are more or lesse then seuen that is to say Baptisme Confirmation Eucharist Penance Extreame Vnction Orders and Marriage or that any one of them is not truely and properly a Sacrament Let him be accursed THE REFORMED CHVRCH THe confession of England We doe acknowledge two Sacraments which ought to be called by that name that is to say Baptisme and the Eucharist ANNOTATION HEre is a question
by little and little to her obedience The Protestants or reformed Christians doe make the sixt Church of Christians they inhabite a great part of Germanie and the Kingdoms of England Scotland Denmarke and Swethia and haue Churches in France Flanders and Poland This reformation attempted and desired by the Albigeans and Valdians was receiued in Bohemia in the yeere 1400. or there abouts and afterwards in the yeere of 1517. established in the said Regions by the doctrine of Luther Melanchton Zuinglius Bucer Caluin and others The reformed haue not Primate in common neither any generall Synods which are the Markes and Bands of Vnitie and from thence haue proceeded and entred amongst them with great scandale the diuisions and names of Hussits Lutherans Caluins and Puritans ¶ Secondly Certaintie of Christian Religion FOrasmuch as we intend to intreate of diuers points of the Euangelicall veritie It seemeth necessarie vnto vs before all things to establish and shew the foundation The which shall bee of more authoritie if we insert here the end of a learned discourse of Gennade Patriarke of Constantinople made by him in the presence of Mahomet the second Emperour of the Turkes Besides these reasons saith he there are seuen which doe altogether assure vs of our faith The first because that the Prophets of the Iewes the which we doe receiue haue foretold of IESVS and all that which he did and his Disciples after him through his power And in like maner the Oracles of the Grecians by the permission of GOD and the Astronomers of Persia and of Greece did foretell of him The second because the holy Scriptures is altogether conformable to our Faith for that those which did write them had all one teacher to wit the grace of God for if the same had not beene they had differed and varied in some point The third because that men receiued this faith although new and strange with great care among all nations and in great daungers And not onely the foolish but also the wise and prudent and all Diabolicke deceit was perfectly reuersed and ouerthrowne The fourth because that this faith contayneth nothing that is impossible and which disagreeth with it selfe and that there is no corporall thing therein but rather spirituall and it is the way which leadeth the soule to the loue of God and to the hope of euerlasting life The fift because that those which haue receiued this faith and that haue liued vertuously according to the loue of Christ haue receiued great gifts of God and haue wrought many miracles the which could not haue beene done had not the faith beene true The sixt because that all that which may be obiected against it is easily refuted with firme arguments The seuenth because that the Kings of Paganisme Countries haue made Warres against this faith with infinite power and cruelties during many ages and haue profited nothing at all but rather the faith hath preuailed so well insomuch that it doth persist vntill this present and when the Lord doth come he shall finde it To the same Iesus our Lord and true God be glory for euer Amen ¶ Thirdly the Subiect and end of this Treatise IF the Schismes doe ruinate Christendome by the aduantage that the Infidels doe take it is nothing lesse endamaged by the scandall which Christians themselues doe receiue the one of the other the one liueth vncertaine of that which he ought to beleeue the other perswadeth himselfe that he followeth the right way and animated out of measure against the opinion of the rest he doth but attend the houre to renew those auncient Furors If any man speake of a Councell or to correct and eschue those vitious and scandalous extremities he is so soone reproued by those which haue the eares of Kings and people I seeke peace saith the Prophet and when I talke thereof they are bent to warres The saying of Zaga Bishop of Ethiope and Embassadour of Prester Iohn is more charitable It is a miserable thing saith he that Christian strangers should be so sharpely reprooued as enemies as I haue beene heere and other things which concerne not the true faith But it should be farr more conuenient to support all Christians be they Grecians be they Armenians be they Ethiopians be they of any one of the seuen Christian Churches with charity and loue of CHRIST and to permit them to liue and conuerse amongst other christian brethren without any iniurie because that we are all Infants of one Baptisme and doe hold truely the true faith and there is no reason to dispute so sharpely touching ceremonies but rather that euery one should obserue and keepe his owne without hating or troubling the other and not to be excluded out of the commerce of the Church if being a stranger in other Prouinces hee keepe and obserue the customes of his owne Country This is the Discourse of a Moore which should make vs blush But seeing that ignorance obscureth the vnderstanding and that anger stoppeth the eares and shutteth the eyes of the men of this world It resteth for the Louers of peace and trueth to put in practise the commandement of our Sauiour Take heede saith he of the leauen of the Pharisees For who can assure himselfe that this commaundement hath not more scope But some man will say what meanes is there to discerne this leauen and these Pharisees in so great a conflict of reason The answere is that when the Scriptures the which all Christians doe claime haue not sufficient light for to make the trueth in the doctrine of controuersies to bee apparently perceiued Yet may a man now a dayes vse that meanes which S. Ireneus councelleth vs which is that he haue a recourse to the Churches where the Apostles haue conuersed for to learne the Apostolicke tradition But men are farre enough from taking this way The one perswadeth himselfe that the Apostolicke Churches are perished the other calleth them plaine heretickes For it is manifest that we must beleeue the promise of the Son of God who said to his Apostles yea as well to them as to the Colledge of their successors Goe through the vniuersall world behold I am with you vntill the consumation of the world Here is the full But of this Treatise to make men see by Testimonie of Historiographers being ocular witnesses and of vnreproueable Authors that there are Churches in the Apostolicke Sees and for to shew that they are conformable among themselues and to the Scripture in that which is necessarie to saluation As for ceremonies or curious Questions it matters not if euery one of them doeth make or beleeue that which seemeth him best That which is worst of all is the diuision which proceedeth of zeale but with little charitie and it will not be amisse to recite the moderation which Saint Paul commandeth If you saith he bee otherwise minded GOD shall reueale euen the same vnto you As
for the rest this Treatise is not for the learned sort of whom we are willing to receiue both councell and correction wheresoeuer it shall so fall out It is but for to solace those which desire to learne and haue not the meanes to read diuers authors especially the Greeke and Latin Those also that search discourses garnished and painted out with all sorts of flowers and coulers shall not bee here satisfied This subiect cannot permit any rhetoricall sentences and the fashion of the Treatise is farre wide from it here is but a Collection of diuerse passages Coppies and sentences of authors word by word with briefe and simple Annotations The breuity is to the end that the simplicity should not be enuious and the simplicity is because that it is conuenient both to the matter and argument In like manner because that which is most plainely spoken should haue lest suspicion and be more intelligible I doe not doubt that this breuity will giue any aduantage to the contentious But I shall haue better meanes hereafter to satisfie them God willing Let it then suffice thee for this present Catholicke Reader to haue here a beginning of the knowledge of this subiect a knowledge which will increase in thee through the loue of the truth The ancient Bishop Meliton as Eusebius writeth did visite the Churches of the East for to learne what were the Canonicall Bookes and true writings of the Apostles If thou doest read this abridgment thou shalt imitate without any paine the holy curiositie of this good man A TREATISE OF THE TRADITION AND BELIEFE of the Christians of Asia Europa and Affrica in the principall Controuersies of our time QVESTION I. Whether Saint Peter had authority ouer the other Apopostles or onely the Presidencie and whether his successors haue the same authority THE EAST CHVRCH NIlus Archbishop of Thessalonica The Apostles being in Hierusalem St. Peter tooke not vppon himselfe the Primacy neither said he is it lawfull for me to make a Canon vpon the same But the Apostles and the Priests assembled themselues together for to consult thereupon and Saint Peter reiected them not but he began to speake and after him Saint Iames spake and they all did condescend to the opinion of Saint Iames that is to say Saint Peter himselfe and the rest of the Apostles and Priests Barlaam Monachus Graecus I acknowledge that St. Peter was an Vniuersall Pastor and Teacher but hee was not alone but also euery one of the other Apostles was in honour equall with him It is true that our Sauiour promised the Keyes of the Kingdome of Heauen to Saint Peter the which he declareth to bee no other thing then the power to binde and vnbinde But it is manifest that he gaue the same power to the other Apostles saying Whatsoeuer yee binde on earth shall bee bound in Heauen Wee doe conclude then that all the Apostles had equall and like honour in that which was belonging to the Church but Saint Peter was preferred in this holy dozen and for that the others were present he propounded the question and peraduenture receiued the honour to be set in the first ranke Maior Anacletus saith that the Apostles receiued with Saint Peter an equall Communitie of honour and authoritie but they would that hee should bee their Prince And this saying of Anacletus is confirmed by this signe to wit that the Grecians doe follow the contradictorie of our conclusion that is to say of the beliefe of the Church of Rome and none ought to say that soe great a people are in errour a people I say that haue receiued the faith before the Romanes and the most part at the very first foundation or planting of the Church Sacranus The Muscouites deny that Saint Peter was a true Pope or a true Bishop of the sea of Rome or that hee was the onely head of the Militant Church And they say that he receiued not of Iesus Christ full authority The same they beleeue of the Bishop of Rome the which they maintaine to bee like other Bishops THE SOVTH-CHVRCH ALuares Prester-Iohn sent to me to aske wherfore we haue diuided the Churches of Antioche and Rome seeing we professe to be Christians seeing that the Church of Antioche was in a manner the chiefest vntill the Councell of Pope Leo whom three hundred and eighteene Bishoppes assisted I answered as I had said once before to his greatnesse that indeed Antioche was heretofore the head of the Church which Saint Peter gouerned and dwelt in it fiue yeares and in Rome fiue and twenty yeares After that hee inquired whether we doe obay all that which the Pope commaunded vs I answered him that we doe and that we were obliged therunto by the Article of our holy faith which confesseth one holy Catholicke Church Whereupon hee replied that if the Pope would vsurpe so great prerogatiue as to vse towards them an vnlawfull commaundement they would not make any reckoning of it And if by such meanes their Abuna would presume so farre they would burne the Coppie of such commaundement Annot. By this discourse it is seene that the Aethiopian Church doth hold that the Primate of the Church may erre and commaund vnlawfull things although he doe it in the qualitie of a Primate for hee commandeth not by any other authority and that the Iudgement of the Church is good and valuable without the aduise and consent of the Primate THE REFORMED CHVRCH IN THE WEST THe Confession of England Christ is alwaies present in his Church and hath no neede of any Lieuetenant that should succeede him totally in the Church neither can any one mortall man embrace in his vnderstanding the Catholicke Church that is to say all the partes of the world much lesse to establish a good order and to administer and gouerne it well and duely The Apostles as Saint Cyprian sayth were all of an equall authoritie And the rest of them had the same authority as Saint Peter had It was spoken to them equally Feed goe through the Vniuersall world Preach the Gospell And as Saint Ierome saith All Bishops in-what place soeuer they be either in Rome or in Eugubio or in Constantinople or in Rhegium are of one selfe same merite or calling and of one selfe same Priesthood THE ROMAN OR LATIN CHVRCH POpe Leo. The Lord would that this holy charge should belong in such sort to all the Apostles that he hath appointed and ordained it in the person of Peter as soueraigne amongst the other Apostles Pope Stephan Forasmuch as the Romaine Church ouer the which wee doe sit and gouerne hath beene proposed for a mirror and example all that whatsoeuer she doth ordaine and command ought to be for euer inuiolably obserued Card. Bellarmine The Soueraigne Bishop is absolutely aboue the Councels and cannot subiect himselfe to their Coactiue sentence Besides this point is the most important of all Religion and to holde
Rome haue brought into their church many errours and haue innouated many things without and against the decrees of the councels withall they haue added to the Symbole of Nice of their priuate authority that the holy Ghost proceedeth from the Sonne euen as from the Father That although that the vniuersall councell hath giuen the first seate to the bishoppe of Rome yet did not they beleeue that the church in future time could not take from him this place especially if the church of Rome should fall into any errour as they say she is already fallen 14 That in the meane while the prouinces of the Empire of Charles the great to wit Fraunce Italy Germanie and Spaine remained vnder the bishoppe of Rome as being their nearest Patriark which is the reason that they now go about to perswade men that the Primacie appertaineth vnto him by Gods Law but this should bee no preiudice to other Churches nor to the trueth 15. That the Bishops of Rome enriched with the gifts and Donations of the Kings of France and per aduenture beleeuing themselues to be that which was repated of them haue ouerthrowne both Spirituall and Temporall Monarkes and haue caused to bee receiued in places vnder obedience to them as well the Lawes of their predecessors the Popes made by the Church of Rome as also those Lawes which they themselues from time to time doe adde thereunto in somuch that the Churches of the East South and North with good reason haue opposed themselues against these enterprises The confession and beliefe of the Apostolicke Churches about this Question here in controuersie is this That the first seate which is by diuine Law so farr as is necessarie for the order of Councels and is meete to shew vnitie is by the Ecclesiasticall Law as also the Sea that appertaineth to any such Bishop whome the Catholicke Church shall iudge to be fit and capable of such a charge QVESTION III. Whether Miracles are sufficient proofes that a Christian Nation ought to bee held for a true Church and without errour THE EAST CHVRCHES MArcus Paulus a Venetian The Citizens of the Citie of Tauris are Mahomets but there are some Christians that inhabit there to wit Nestorians and Iacobites Neere to which Towne is a Mountaine which was once remoued out of his place by the occasion that followeth The Sarrazins willing to scandale the Gospel said that it was written If you haue faith as much as a grine of Mustard-seede you shall say vnto this Mountaine remoue hence to yonder place it shall remoue Well said the Sarrazins mocking the Christians if your saith be so excellent cause this Mountaine to remoue out of his place Then one of the Christians feruent in faith spake to the Mountaine with a great confidence Get thee hence The which incontinently remoued in the presence and fight of all the people The very same Author maketh mention of a Pillar hanging in the ayre which sustaineth the Vault of a Church in Sammarchan Vilimont Whosoeuer would see a thing worthy of memorie must goe to a little Towne called Sardinale inhabited by the Christians of the Church of the Syrians where Turkes Sarrazins or Moores cannot dwell but they die before the yeeres end Faber Not farre from the Citie of Muscouia there is a great Monasterie wherein is the Sepulchre of one Sergius an Abbot which Monasterie is very much frequented of the people for it was holden very famous for many miracles that were there wrought whereof it shall be sufficient to produce one Which is that two blind men were restored to their sight there The same Author It is a common thing amongst the Muscouits to enchant Serpents with words and chase away Diuels and deliuer and helpe them that are possessed Thomas Lopes The people of Mangalor say that they went very often to the Sepulchre of S. Thomas which is in their Countrey who wrought among them many miracles The Ecclesiasticall Historie of Constantinople maketh mention that Arsenius was instituted Bishop by the Pope hee being then become a member of the Church of Rome for which cause hee was Excommunicated by the Patriarcke Pachomius a little after that hee died and his soule went with the soules of Arrius and Eutiches hereticks and his body was found black swollen which caused great feare to those that saw him THE MERIDIAN CHVRCH ALuares There is a Sepulchre of one of the Sons of King Abram which they say was a Priest Amongst other miracles which they attribute vnto him they say that the Angels did minister bread and wine vnto him when he celebrated The same Author They attribute the title of a Saint to a certaine King whose name was Balibeta towards whom the people beare such great deuotion that all Ethiope doth runne thither where his body is buried which they report to worke great miracles Idem There is a Monastery called Abba Gariman retaining this name of one which as they report raigned in Greece who hauing forsaken his Kingdome retired to this place to do penance for his sinnes where he finished his daies very holily and they report that he at this present doth miracles THE CATHOLIKE ROMAN CHVRCH GLoss Canon glorios We must enquire of miracles done in the life time and after death And to the end that these may be true miracles foure things are requisite first that they be of God and not framed by arte or by the diuell for miracles are wrought by the wicked secondly that they be contrary to nature as that of the Rodde of Moses turned into a Serpent thirdly that they be not wrought by wordes but thorough the merites of a man fourthly that they be for the confirmation of the faith Annot. Whosoeuer would know more amply the Miracles of the Latin Church may reade the Legends and liues of the Saints THE REFORMED CHVRCH THe confession of the French-men We beleeue that the word conteined in the Canonicall Writings proceeded from God And forasmuch as it is the very rule of trueth it followeth that neither antiquity nor customes nor the multitude nor humane wisedome neither iudgements nor visions nor Miracles ought to be opposed to it ANNOTATION THe East Churches doe beleeue that the Roman and Ethiopian Churches doe holde an erroneous and Hereticall opinion although there are Miracles wrought amongst them In like manner the Romanes doe pronounce an Anathema against all Christians that haue not obeyed them as well against them of the East and South as also the North Church notwithstanding their Miracles the Church of Affricke refuse nay scorne to goe and submit or subiect themselues eyther to the Greeke Church or to the Latine Church notwithstanding their Miracles the Latin church in the foresaid Canon dooth confesse that Miracles are wrought by wicked persons The reformed Church saith that Miracles or the bruite of Miracles ought not to be taken as a Marke of the true church And which is more
they beleeue that they are not giuen them for confirmation of their doctrine because the same is sufficiently prooued in the holy Scripture although that the truth it selfe is oftentimes holden in suspition If then all the Sects of Christians doe vaunt themselues equally to haue Miracles how can he that is out of the foresaid churches and is willing to become a good and a true christian resolue himselfe by considering of their Miracles Surely if euery Nation doe say that the Miracles which are done amongst other people are not assured signes that the doctrine which they teach is altogether true We may herethen make this conclusion as Catholike and agreed vpon by all in generall That miracles are no prooffes of Doctrine neither markes of the true Church QVESTION IIII. Whether personall succession bee a Marke of the true Church THE EAST CHVRCH BArlaam How absurd is it and out of reason to say that euery one of the Apostles was a Pastor and common Teacher of the Vniuersall world as S. Peter was and yet that none of them left any successors but S Peter onely because that if any one of the Apostles hath left for his successor eyther Bishoppes or Gouernours of the Church wherein any of them finished his dayes and yeelded vp his soule to God vpon what reason commandest thou that all should be created by the Pope Moreouer if I should affirme now that the other Apostles haue left successors behinde them amongst whom none was first or last but all equal and of one selfe same order peraduenture you would not beleeue me but if I shall bring you here some vnreproueable testimonie you will not be able to withstand it It shall be Saint Denis Areopagite in an Epistle which he wrote to Demophilus a Monke in these words Moderate thou then thy desires thy anger thy purposes as it is conuenient to the end that the holy Ministers may haue authority ouer thee and the Priests ouer them and the Bishoppes ouer the Priests and the Apostles ouer the Bishops the Successors of the Apostles for if any of them haue committed any fault in his office he may be corrected by them of the same order This man liued in the time of the Apostles and knew exactly the affaires and businesse of those dayes which saith that the successors of the Apostles are of one equall order and calling THE SOVTH CHVRCH LItourgia Ethiop Pray for our prince the prince of our Arch-Bishops the Lord Gabriel and the chiefe of the Church of Alexandria and for the chiefe of our countrey our venerable Archbishop Marke and for the Bishops priests and Deacons of the right faith THE REFORMED CHVRCH COnfessio Heluet. The celestiall father sent his onely sonne in whom is the Diuine wisedome which is powred vppon vs through his most holy most pure and most perfect doctrine for he hath chosen his disciples which he made Apostles and they being gone through the vniuersall world haue gathered together Churches by the preaching of the Gospell And afterwards they ordained Pastors in all the Churches of the World by the commaundement of CHRIST through whose Successors he hath vntill this present taught and gouerned the Church THE ROMANE CHVRCH CArd Bellarmine The fift marke of the Church is the succession of persons in the Romane Church continuing from the time of the Apostles vntill now for that is the reason that she is called Apostolike For if the ancient Fathers haue esteemed it so great an argument to proue the true Church by the continuance of twelue or twenty or fortie Bishops how much more ought we to esteeme the infallible succession of more then 200 Bishops especially because we see that the other Apostolicke Sees are decayed and failed that is to say those of Antioch Alexandria and Ierusalem wherin after that those places were taken away from the Romanes by the Persians and Sarrasins sithens which time there are nine hundred yeares past there hath beene no succession and if there were any the same was verie obscure ANNOTATION OVr Sauiour being now ready to ascend to heauen said to his Apostles Goe through the vniuersal world and preach the Gospell vnto all creatures c. This commandement was executed as may appeare as well in the holy scripture as also in ancient histories that S. Peter was in Antioch S. Andrew in Greece and Moscouia S. Iames kept in Iudea S. Iohn went into Asia S. Philip into Assyria S. Thomas into India S. Matthew into Ethiope S. Thaddeus into Armenia S. Paul called from heauen preached in all countries from Arabia vnto Sclauonia Wel then euery one of them left successors and vntil this day there is not any one of those regions where there are not Christian Bishops which plead to haue succeeded the Apostles without any interruption Bellarmine saith that if there be any succession it is obscure Others doe answer him that it was no more obscure vnder the Persians and Sarrasins then it was in the time of the ancient Bishops of Rome vnder the Roman Pagans and persecuters of the Church The East Churches neuer cease to vaunt and brag of their Apostolicke seas The Christians of Africk doe exalt him of Alexandria and acknowledge no other head The Abyssines by antiquity doe hold the succession of that sea so certain that none amongst them can haue the imposition of hands but by the hands of him that is especially chosen by the Church whom they call Abuna and whom they doe beleeue to haue his succession from S. Peter and S. Marke the Euangelist Finally if by personall succession a man pretend to know the true Church he cannot know what part to take And although that the Latin Church only had the succession without Interruption that could not be a sure marke seeing all those nations which S. Ireneus writeth of do beleeue that the Roman Church is not the true Church notwithstanding her succession We might here insert the Catalogue of vniuersall Bishops according to the Greek Church proceeding from S. Peter vntill the time of Neophytus which now holdeth or latelie held the Sea at Constantinople But we will omit that for breuitie sake This then here shall bee the Catholick conclusion That the personall succession of the Church of Rome or of any other is not the make of a true beleefe QVESTION V. Whether the multitude of Christians or the greatnesse of Countries are markes of the true Church THE EAST CHVRCH VIllamont The Church of the holy Sepulchre in Ireusalem is gouerned by diuerse sorts of Religious men some are Romane Catholickes others are Christians but Schismatickes and no adherents or louers of the Catholike Apostolike Roman Religion You haue in the first place the Grecians which are Masters and Lords of the chiefe place of the Church Moreouer there are there a certaine people which multiplie as well in Greece and Asia as also in Affrica Besides the Syrians doe very nearely imitate the vse customes and manners of the
Grecians Againe the Georgians doe obserue altogether the ceremonies and errours of the Grecians in their Sacrament Louis Regius The Empire of the king of Moscouia dooth extend towards the East almost vnto the kingdome of Persia THE SOVTH CHVRCH VIllamont The Abyssines are a people of Ethiope that is to say a part of Affrica and the greater part thereof by reason of their large scope Their King is by them called Negus and in the Persian tongue Prester-Iohn or Catholik which Prester-Iohn heretofore dwelt in Tartaria neuerthelesse he is yet one of the greatest Kinges of the East and of the greatest power and might in all Affrica and his Kingdome doth extend from the end of Egipt vnto the Indies This king hath more then fortie kingdomes vnder him The Iacobites doe inhabite a great part of Asia and liue pell-mell with the Turkes Persians and Tartarians some of them inhabite neare the Riuer Nubius which is in the confines of Egipt and hold a good part of Ethiope and of the higher Indies insomuch that it was told me that they occupy very neare fortie kingdomes They call themselues christians of the first conuersion say that they were conuerted to the faith of Iesus Christ by S. Matthew the Apostle before the other nations They circumcise their children after the fashion and manner of the Sarrasins THE LATIN CHVRCH BEllarmine The fourth marke of the Church is the greatnesse or multitude and diuersitie of the beleeuers for the church that is truely Catholike ought not onely to comprehend all times but also all places all nations and all sorts of people And that our Roman church is the true Church may be proued by this argument that is that before the time of Luther there was not in the world any more Religions then these that is to say Paganisme Mahometisme the Greekes the Nestorians the heresies of the Hussites and the Romane Church THE REFORMED CHVRCH THe Heluetian confession Forasmuch as there is but one God and one Mediator betwene God and men Iesus Christ the Messias one holy Ghost one Saluation one faith one couenant it followeth necessarily that there is but one Church which is the cause that we call it Catholike because that it is Vniuersal and spread through all parts of the world and extendeth her selfe vnto all times not being inclosed within any time or place We condemne therfore the Donatists which inclose the Church in a certaine corner of Affrica And we approue not the Clergie of Rome who affirme the Romane church to be the onely Catholike Church ANNOTATION THere are two or three hundreth yeeres past since that it hath beene very hard to iudge by the multitude whether the name of the Catholicke Church appertained to the Greeke Church or the Latine Church The Greeke Church had the Empires of Constantinople and Trebizonde and the Northern nations who did maintaine her But now shee is diminished by the oppression of the Turkes as the Latine is increased by the conquests of the Spaniards farre otherwise then it was heretofore For Almanie was halfe Pagans and Spaine Sarrazins and this was at such time as there was diuision betweene the Greekes and Latines So that if the multitude did giue the Name of Catholickes the Grecians should haue had it and the certaine time when they lost this Title is not to be knowen Notwithstanding all this these two Churches and that of the Iacobites doe professe themselues to be Catholickes the passages or proofes before alleged doe shew that euery one of them is extended very wide Vnder the name of Iacobites wee will comprehend the Cophites and the Abyssins and we may adde thereunto the Nestorians For Masius telleth vs that these people are rather differing in name then in Religion whose Testimonie is reported to be very true The reason wherefore they haue in Ierusalem diuerse Churches and Oratories the one neere the other is to the end euery nation might vse that language which he best vnderstandeth Bellarmine also seemeth to account these three for one for it is certaine that before Luthers time there were Cophites Abyssines and Iacobites The rest the same Masius as it were dischargeth of the crime of heresie which was imputed to them I am assured saith he they are free and exempt from that wicked Doctrine of that infamous hereticke Nestor For hauing read a great Volume of their solemne Prayers which they make to God I haue found nothing that might offend any man of sound opinion in our Religion if it be not this that I suspect them because that they in many places call not the Virgine Marie mother of God But instead of this Title they call her the mother of life and of light Here is to bee noted that Villamont had some notice that Prester Iohn had sent to the Pope to submit himselfe to the Church of Rome and Cotion the Iesuite affirmeth that the Patriarch of the Cophites had done the like But wee haue now fresher newes and know that there is no such matter Well then if all those people doe make but one Church the same is as great or rather greater and ampler then the Latin Church and if the multitude be the marke of the true Church it must be attributed to them as the greater number of people But because it appeareth not that either they or the Greeke Churches doe constitute or appoint the multitude for a marke of the true Church and that it doth not appeare where that multitude is moreouer because that those which now are fewe in number may exceed the rest hereafter and that the multitude of the Latins is not so great to induce others to turne to their religion we will conclude that according to their beliefe The multitude of people or the greatnesse or largenesse of Regions are not markes of the true Church QVESTION VI. Whether the Primate of the Church hath any power or authoritie ouer the Temporaltie of Common-weales THE EAST CHVRCH IEremie Patriarch of Constantinople Wee ought to obey all principalities and power and not onely of good Princes but also of euill Princes and to obserue inuiolably their lawes notwithstanding that we must obey God rather then men And in another place he that resisteth soueraigne power shall be condemned Sacranus The Emperours of Greece haue had the power and right to holde vnder their yoakes the Patriarches and all the Clergie the which they placed and displaced when it seemed them best Nicholas The Patriarches of Constantinople Ierusalem Antioch and Alexandria possesse neither townes nor Castles and entertaine no Souldiers or Archers for their guard much lesse doe they cloath themselues eyther with cloath of golde veluet or purple and haue no more Reuenues toward their maintenance habites and books then about 200. Ducats by the yeare In their habites they differ nothing from the other people and they are no more richly cloathed then the simpler sort Sacranus The Princes of
The Councell seeing that this veritie is conteined partly in written bookss and partly in Traditions not written doth receyue and honour with equall affection pietie and deuotion aswell all the bookes of the old and new Testament as also all Traditions which appertaine as well to faith as to good manners ANNOTATION FIrst the Romane Catholickes especially when they would serue their turnes with the sayings of the Fathers against the Protestants doe not distinguish the doctrine of faith from Ecclesiasticall policie which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Protestants doe beleeue that all matters of Faith may bee sufficiently taken out of the holy Scripture And that that which belongs to Policie Ceremonie and Circumstances hath bene let go by Tradition not written such Tradition which may bee changed by the Catholicke Church that is to say by the mutuall consent good will of all Christian people in like manner by the particular Churches vnder the consent and good liking of the Catholicke Church In sum that the Scripture is the rule of the faith of the Catholicke Church as the Catholicke Church is the rule of the members thereof in that which concernes Policie or outward worship Secondly the foresaid Maior is deceiued in saying that the Scripture prohibiteth not to ordaine women Prests the prohibition is in Saint Paul as for the orders or inferiour offices of Priesthood they are of meere Policie And as touching the soueraigntie of the Bishop or Pope of Rome it is certaine that the Scripture maketh no mention of it also Tradition of the Catholicke Churches doth contradict it It is obiected that the Scripture maketh no mention of the perpetuall virginitie of the Mother of our Sauiour Wherevnto some men answere that it may be gathered out of the Scripture and that whereas the holy virgine is called blessed among all women if she had not beene alwayes a virgine other virgines should haue excelled her in blessednesse He that marrieth doth well saith Saint Paul but hee that marrieth not doth better well then those that haue done best shall bee most blessed in heauen Now if any man will restraine her felicity in regard that shee bore our Sauiour he must giue an account of that restraint Thirdly the Cardinall of Perron saith that the holy Scripture is sufficient to saluatiō because it doth send vs back vnto the Church and the Church teacheth that which particularly is wanting in the Scripture But if that were so the holy Scripture should bee manifestly imperfect and insufficient for if the Scripture teacheth vs not where is the head as Maior auoucheth how may one know by it the body of the Church And for to descant vpon the comparison of the same Cardinall if the King should say to one my Chauncellour shall tell you the rest and then many should arise for to speake vnto whom should hee hearken whom should be beleeue to be the true Chauncellour Our Sauiour neuer said that the Church should continue in Italy or in France and that it should faile in other Countries Moreouer it is certaine that our Sauiour knew all things yet not as a bare man but by participation of the heauenly wisedome neuerthelesse he reuealed not all things to his Apostles And the Apostles knew things which were not lawfull for them to declare but they might happily declare farre more to their Disciples then they haue written to wit many discourses miracles and other particularities of the life and doctrine of the Lord which got them a farre more great and perfect knowledge in Diuinitie Moreouer there haue beene very many profitable things for the gouernment of the Church which were not written but are come to their successors by Tradition But as concerning that which is properly belonging to faith and necessary as well for the Church in generall as for the particulars thereof the Catholicke Church beleeueth That the holy Scripture is sufficient to saluation QVESTION VIII Whether all the Bookes contained in the Volume of the Bible haue an absolute and equall authority THE EAST CHVRCH DAmascenus the greatest Doctor amongst the Greekes The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say the booke replenished with all sorts of vertues and the wisedome of Salomon the which being written in Hebrew by the Father of Sirac was translated into Greeke by his Nephew which although they bee as the rest of the bookes very elegant yet are they not numbred with the others because that they were not contained in the Arke Annot. Although that Saint Iohn Damascene be an ancient Author and that those Christians of the East doe to this day follow his doctrine in that point of the distinction of the Canonicall books from the Apocryphall or lesse authenticall Yet the Grecians haue not had since that any Councell which made a new Canon THE SOVTH CHVRCH THe South Church The Egyptians and Ethiopians do follow altogether the Canon of the Hebrewes and receaue not as truely Canonicall the bookes of Wisedome Iudith and Maccabees and others they of those Countreys haue hereby giuen vs this aduise If any man can shew that this testimoniall is false hee ought to be beleeued Villamont saith that hee could not discouer what bookes they held authenticall and that he thought they were in Hebrew It is well knowen that the Abyssins doe retaine very much of the old law and therefore one ought not to thinke it strange if those that call themselues Israelites do conforme themselues to the antient Church of Israel THE REFORMED CHVRCHES IN THE WEST THe Confession of the French Church after the account of the bookes according to the Canon of the Hebrewes We acknowledge these bookes to be Canonicall and a certaine rule of our faith not so much for the consent of the Church as by the testimonie of the holy Ghost which made vs to discerne them from the other Ecclesiasticall vpon which although that they be profitable none ought to ground any Article of Faith The confession of Wittenberg We do call holy Scripture the Canonicall bookes of the old and new Testament such as the Authority whereof was neuer called in question in the Church Annot. If any ancient or moderne writers haue doubted of the authority of some Canonicall bookes their doubt ought not to be imputed vnto the whole body of the Church THE CATHOLIKE ROMANE CHVRCH THe Councell of Trent hauing accounted amongst the other auncient Canonicall bookes those which otherwise some doe call the second Canonicall to wit Iudith Wisedome and the Maccabees saith thus If there be any one that will not receiue for good and Canonicall these bookes all whole and entire which haue beene accustomed to be read in the Romane Catholike Church let him be accursed ANNOTATION THe foresaid people of the East and South and the reformed of the West say that our Sauiour and his Apostles after him haue receiued for holy Scripture and perfectly authenticall but onely those bookes which
were and haue beene since in the Canon of the Hebrewes wherein the books of the Maccabees VVisedome and the third and fourth booke of Esdras are not conteined That the Authours of these bookes were not as the Prophets inspired of God who confirmed their doctrine with Miracles this is the cause why the Church in that time receiued the one into the Canonicall authoritie and not the other That the Catholike Church much lesse the Romane cannot make newe Articles of Faith To affirme that the Auncient Church knewe not nor taught the verity in that behalfe and that the Church hath had since new reuelations is an absurd thing In fine that they first which numbred these Deutero-canonicall or Ecclesiasticall with the Propheticall intended not to equalize them but rather thought good to put them in the Volume of the holy Bible because that there are good precepts in them and Histories whereby one may see the estate of the Church after the time of the Prophees vntill the comming of the Redeemer The Councell of Trent doth hold likewise for Apocrypha and in suspect the 4. book of Esdras although it be in the volume of the Bible There are also learned men of great account in the Catholike Romane Church as Cardinall Caietane Nicholas de Lyra and others which hold not the bookes of Maccabees for authenticall books And the generall voyce is that The bookes of Wisedome Syrach the third and fourth of Esdras the Maccabees and others although that they may perhaps call them Canonicall haue not equall authority with the bookes of the Prophets and Apostles QVESTION IX Whether the Latine Translation be of the same authoritie with the Originall Hebrew and Greeke written by the Prophets and Apostles THE EAST CHVRCH NIcholas The christians of the East say that the Popes of Rome whom they hold for heretikes together with their Sectaries haue wholly corrupted and changed the Gospel and other books of our Religion in taking away and adding that which seemed to them most fit to serue their insatiable couetousnesse The King of Moscouia The Chapters which thou cytest out of Apostolicall epistles and Gospels agree not with ours Here Lasicius marke that which followeth The writings of the Apostles are otherwise distinguished by the Russians then by vs for in their language there is in S. Matthew 116. chapters the most part of them so little that there is sometimes but three little verses therein according as the sense of the discourse requireth and a little after he saith that all that was done by one Cyrillus a Priest of the Church of Constantinople which they doe obey who vnderstood the Sclauonian tongue Aug. Eugub saith that the Grecians hold the translation of the seuentie Interpreters which almost quite through differeth from the latine Translation Aluares saith that Prester-Iohn asked him how many of the Prophets had foretold the comming of Iesus Christ I answered saith he that there was not any one amongst them which made not some mention of his comming Afterward hee asked him how many bookes S. Paul had written who answered one booke diuided into many epistles Annot. This discourse sheweth that the Churches of Ethiope haue neuer seene the Latin Bible of the Church of Rome and regarded not to approue it if they found it differing from the Hebrew THE REFORMED CHVRCH IN THE VVEST THe confession of the Swizers We doe receiue onely that Interpretation of the Scriptures for Orthodoxal and lawful which is taken out of the Scripture it selfe expounded according to the true sense and meaning of the language wherein they were written VVhitaker Wee Englishmen doe hold that the Latine translation of the Church of Rome is in very many places miserably corrupted and falsified and that it is not authenticall and that the Hebrewe and Greeke edition is sincere Scripture THE ROMAN OCCIDENTAL CHVRCH THe councell of Trent The Councell considering that no smal profit would redound to the Church if of many Latine editions of the holy Scriptures one were knowne to be Authenticke doth ordaine and declare that the same vulgar edition bee held for such and that none be so bold to reiect it vpon what pretence soeuer ANNOTATION THe Authour of the vulgar Latin translation is not knowen The Romane Catholikes say that it is the labour of S. Ierome The Reformed Churches doe thinke that S. Ierome was not the Authour thereof Neuerthelesse the Councell of Trent doth authorise it Cardinall Bellarmine affirmeth that that Translation is true and that the originall is corrupted But there are many Romane Catholikes which doe hold the Catholike beleefe and haue made newe Translations and consequently corrected the vulgar Those of the East Churches hold that onely the Greeke Originals written by the Apostles are authenticall And as touching the bookes of the old Testament they allow of the Translation which is called the Translation of the seuentie or of Ptolomeus Neuerthelesse they hold it not for a certainty that those be altogether the translation of the seuenty which carry that name It is thought that the Apostles did vse the Translation of the said seuenty the which neuerthelesse was not altogether comformable with the Hebrew but if they haue approued it then it followeth that there was not any errour in that they haue alledged it Moreouer the Hebrew text is preferred before all other Translations The Latines doe obiect that it is not reasonable to receiue the Hebrew Bible of the Iewes The Greekes doe answere that our Sauiour and his Apostles had the Hebrew Bible and that they left the same to their successors from whom those of this present time haue receiued it from hand to hand and not from the vnbeleeuing Iewes and therefore the vulgar translation was taken from the Hebrew It followeth therefore that the Hebrew was then in the Church or else that the Romane Church hath taken it from the Iewes Masius saith that the Syrians hold for authenticall the Syrian translation of one Theodorus peraduenture they intend not to preferre or equalize it with the originall Hebrew and that the Grecians the Moscouites the Abyssines and the Armenians would attribute each one of them to the translation vsed in their Church as much as the Latins doe attribute to theirs which would be but so many particular opinions each one of them being reiected by the other and therfore the Catholicke assured opinion is That the Latin translation of the Romane Church or any other hath not equall authority with the originall Hebrew and Greeke of the Prophets and Apostles QVESTION X. VVhether the Traditions of the Latin Church are Catholicke and whether all Christian Nations are obliged to obserue them THE EAST CHVRCH NIcolas The Grecians say that they were the first Nations that were conuerted to the faith of Iesus Christ and that in consideration and regard thereof they are the men that truely and purely hold the Traditions of the Primitiue Church as it was preached and
taught vnto them by the Apostles Ieremie Oecumenicall Patriarch writeth thus to the Protestants of Germanie Let these things suffice you most deare brethren which as you see do best of all accord and agree with the Scriptures vnto vs diuinely giuen according to the interpretation and exposition of the most wise and holy Fathers inspired by God For wee are not permitted to trust vpon our owne particular interpretation or to vnderstand or teach but only that which agreeth with the holy Councels and Doctors of the Church for feare that being once drawen or ledde out of the way of the Euangelicall doctrine and the path of true wisedome and vnderstanding we do erre and that our iudgement be transported as an other Proteus one while to one fashion of beleefe another while to another Well some of you will demaund peraduenture by what meanes may a man attaine to this That shall he doe by the aide and assistance of God if he doe attempt nothing and follow but that which hath bene ordained by the Apostles and holy Councels For he that doth well and constantly continue within these limits shall march the very same pace and be of the very same faith and Communion with vs. Sacranus The Moscouites denie that the Church of Rome is the chiefe head of all other Churches saying also that the Sayings Statutes Writings Canons and Determinatiōs of the Councels of the Church of Rome are nothing and that all Councels after the seuen first Councels are not truely Catholicke because that they were holden without their consent and approbation THE CHVRCH OF THE SOVTH ALuares Againe it was demaunded of me what number of Bishops were at the Councell of Nicei whereunto I answered three hundred and eighteene Moreouer they asked me wherefore wee doe not obserue the Statutes and Articles of that holy Councell seeing it was therein ordained that Priests should mary I answered that of all that which was there ordained there was now nothing obserued but onely the great Symbole or Creede They put me also in mind of many other things which were broken and violated by Pope Leo and they prayed me to recite them But I excused my selfe saying that I knew them not although that in my iudgement if that hee infringed any they were such as sauoured of some heresie and that he had approued and caused to bee obserued those which hee knew to be holy and necessary The same Aluares Prester Iohn asked me whether wee had a booke diuided into eight parts which was composed by the Apostles assembled at Ierusalem which they call Manda and Abetilis the contents whereof was by them obserued but I answered him that I neuer knew any such because it was not to bee found in our Countries Zaga-zabo an Ethiopian Bishop Neither our Patriarch nor our Bishops doe beleeue that either of themselues or in Councell they may make any lawes vnto which any man should be bound vpon paine of mortal sinne THE REFORMED CHVRCHE IN THE WEST THe confession of the Swizers S. Peter the Apostle saith that the holy Scriptures are not of any priuate interpretation and therefore we approue not all interpretations neyther receiue as a lawful exposition that which is called the opinion of the Church of Rome We do not contemne the exposition of the Fathers which doe agree with the holy Scriptures we reiect all humane Traditions although neuer so well adorned with fine Titles if being conferred with the holy Scripture they doe differ and varie Zanchius We doe iudge that those Traditions must be retained and obserued in the Churches which doe manifestly appeare to be of the Apostles obserued euer in all the Churches although that there is no such commaundement in the Scripture It is not the part of a Christian man and one that feareth God to reiect that which is proued to haue bin receiued by the consent of all Churches to reiect that I say without iust and necessary cause but if hee attempt any such matter it must be debated in a generall Councell THE CATHOLIKE ROMAN CHVRCH THe Councell of Trent The Councell considering that all Doctrine and Discipline is contained in Bookes written and Traditions not written following the example of the Catholike Fathers and good interpreters of the faith doth receiue and honour with equal affection and pietie all the bookes of the old and new Testament and in like manner the Traditions which doe appertaine as well to faith as to good manners as hauing beene spoken eyther by the mouth of Iesus Christ or else by the holy Ghost and alwaies kept in the Catholike Church Romane by continuall succession ANNOTATION THere is no part of Christendome that holde not themselues to haue the best forme of gouernement The three principall that is to say the Grecians Romanes and Abissins or Aethiopians doe claime their Traditions from the Apostles notwithstanding that they are found eyther to be different or contrary but in Histories their Original is to be seen especially the Traditions of the Grecians and Latines As touching those of the Abissins or Aethiopians it is harder to find out the Authours Neuerthelesse they haue receiued some of the Greekes and Latines in the time of Iustinian the Emperour as hereafter shall be said But the most part of their ceremonies are taken from the law of Moses The Reformed Christians say that if ceremonies must be it is more conuenient to obserue those which God hath in times past ordained then to receiue any Paganisme superstition That which brought most nouelties into the Latine Church is the authority which is giuen to one alone for euery Pope would leaue some remembrance of faith from hence do proceed so many canonized saints and fashions to honour them feasts pilgrimages Religions or orders of monks and friars and such like blind deuotion wherein the Latins haue surpassed all people who accuse the foresaid Latines of presumption because they would make to passe for Catholike those customes which were neuer ordained by the seuen vniuersall Councels They of the East Church require the obseruation of those of the generall Councels but not of any particular The Reformed Christians doe protest that they dispute not against Catholike customes but against abuse and superstition or if any thing displeaseth them it is the multitude of ceremonies rather then any one of them considered in particular It is true that in reiecting those that haue beene brought onely in by the Church of Rome they haue not spared the Catholike ceremonies Luther thought that all Christian nations would reforme themselues the one after the other and also that that which seemed to be a particular attempt would be corroborated and confirmed by a Catholike approbation Howsoeuer it be the learned and greatest men amongst them doe protest to submit themselues to a generall and free Councell The Frenchmen likewise who haue of late time begun and had lesse means giuen them to errect
These termes are strange to the Protestants Neuerthelesse they are true because that hee speaketh of the soule which is the inward man and the cheefest part of a man for so he expoundeth himselfe This soule is of it selfe apt to iudge and chuse the good that is to say that good which belongeth to morall vertue but the bodie which is the soules instrument doth suggest vnto it without ceasing those obiects which haue appearance of good in such sort that the soule cannot resist but very hardly euen as a shippe which of it selfe is apt to be conducted any way is oftentimes carried by the winde against the will of the Pilot. Secondly Ieremie saith that a man attempteth and that God effecteth The Protestants doe confesse the same likewise saying that a man may by his free-will doe a ciuil worke of iustice and such as is commanded by God But because that of it selfe it profiteth nothing to saluation the same Ieremie addeth that God effecteth by bestowing that which is his own that is to say faith Thirdly Neuerthelesse the Protestants say that all proceedeth from God The same Authour saith so also and in the very same termes and sheweth that the morall worke is but as the matter euen a matter vnprofitable to the which God giueth a forme that is to say faith Euen as an Housholder which would build prouideth the matter but the Master workeman maketh the house or building in such sort that all the commoditie of inhabiting which is the vse of the house is attributed to him that builded it Fourthly Ieremie saith that God dooth cooperate It is necessary here to marke that two causes may concurre to one effect Reason leadeth a man to a worke of iustice the holy Ghost doth likewise driue him And a man fortified with special grace executeth it better then if he were caried alone by naturall reason Neuerthelesse all is attributed to God because that the soule being illuminated employeth her naturall faculties to a good end the which it would neuer do without God and for this cause S. Paul saith that it is not in him that willeth nor that runneth wherein he teacheth that a man may will and runne but because that in running he erreth S. Paul addeth to it that God must needs giue his mercy which he doth when he purifieth the heart through faith faith I say which not onely maketh the Morall works good which proceede of reason but also bringeth forth a farre greater number and maketh the righteousnesse of the faithfull to exceed the righteousnesse of the Scribes and Pharisies for a man loueth God according to that proportion that hee beleeueth in him and a man doth good workes according to that measure that hee loueth him and it cannot be otherwise for in all our willingnesse the principall part or all proceedes from inspiration and in this consideration it is sayd that God giueth the will and the deede 5. When a man speaketh of faith it is necessary to distinguish it for the want of this is the cause of the strife about words The Latins neuer speake but of that faith which Bellarmine defineth thus Catech. cap. 11. Faith is a Theologicall vertue whose office is to illuminate the vnderstanding and to raise it vp to a firme beleefe of all that which God hath reuealed vnto vs by the meanes of his Church although it be a hard thing and farre passing naturall reason 6. The Councell of Trent saith that this faith dependeth partly vpon free will that is to say in as much as a man disposeth himselfe to receaue it and may reiect it when it is offered him The Protestants doe call this faith historicall and do confesse that a man may furder himselfe in receiuing of it For the authoritie of the Church may moue a man to beleeue that the Gospell is a true historie likewise the testimonie of the Apostles who are vnreproueable Authors and the predictions of the Prophets and the Sybils yet so that all this would be weake if God should not illuminate the vnderstanding to beleeue firmely The Protestants doe confesse also that one may reiect this faith and fall into dispaire for this faith hath her seat in the vnderstanding as the Romane Catholickes say very well but in such sort that the vnderstanding draweth not the will to accept and rest in it seing that by this faith a man is not assured whether any 〈◊〉 be giuen to himselfe but onely he beleeueth that it is 〈◊〉 to some men in such sort that if he loueth God it is of a 〈◊〉 proportionable to this faith Hee loueth him as the Author of nature and as a benefactor to them that please him If he keepe in some sort his commaundements it is more formidine paenae then virtutis amore rather of seruice feare then of filiall loue It is impossible for a man to loue him withall his heart whom he mistrusteth 6. This is the cause that the Church of the East South together with the reformed Church of the West and that against the Councell of Trent doe hold that a man must haue confidence and assurance The confession of Saxonie saith as followeth Faith signifieth not onely to know the historie as the diuels themselues doe which beleeue and tremble but also signifieth to imbrace all the Articles of the faith and amongst the rest this also I beleeue the forgiuenesse of sinnes and doe beleeue that they are forgiuen not only vnto others but also vnto me 7. Behold here the true knot of the question of free-will The Protestants affirme that this faith of assurance dependeth not at all vpon free will this is not to say that it is not a man which beleeueth and which willeth but that he beleeueth not nor willeth not if God of his extraordinary and especial grace would not that a man beleeued were willing Moreouer this is not to say that naturally the actuall vnderstanding cannot beleeue all that which is credible and that the will naturally accepteth not all that which the iudgement proposeth to be good but man is sayd not to helpe himselfe by his free will to receiue this faith because that nature doth not shew to the iudgement of man any reason whereby hee might conclude that God loueth him would faine be fauorable merciful vnto him as Ieremy very learnedly saith in his second answere all that which is proued by arguments is examined very profoundly by earnest inquirie or search but the simplicitie of faith is more firme then the demonstrations which reason doth deuise Moreouer man cannot reiect this faith when it is offered him because that God hath so ordered that a man iudgeth and beleeueth without any precedent debating And withall a man cannot haue a will to reiect it at such time as it is in the vnderstanding because that the wil naturally necessarily but freely for otherwise it should be no will yeeldeth it selfe to that which the iudgement esteemeth to bee good
touching iustification for the learned agree in many things which in the beginning they had in great disputation all doe now confesse and mainetaine that faith is needfull that is to say confidence in Christ for the remission of sinnes of the which faith or confidence the Schoole men made no mention Melancthon did suppose that there were very many men in the Church of Rome whom they counted learned that were not of the opinion of the Councell of Trent but confessed with the Churches of the East and South and with the Reformed Church that a man both may and ought to haue assurance and confidence Neuerthelesse the Reformed cease not to debate vpon this point of iustification as also vpon that of free will not onely against the Latins but also against the Grecians The Author of a certaine discourse called Examen pacifique saith That these are but striuings about wordes inuented to trouble the Church because that one taketh this word Iustification in one sense and another in another sense one taketh the word Faith in one sense and another in another sense In such sort that both the one and the other saie true being taken according to their meaning although that they differ in words We haue said in the question precedent that the Latins and the Reformed agree vpon the point of free will if all the Latins would confesse that the Faith of the Elect is a full assurance wee say the very same in this point of Iustification but to shew where the difference is we ought not to vse the word Faith or Iustification without distinguishing of what faith or what iustification we speake The Councell of Trent saith foure things First that faith that is to say that which is without confidence which the Protestants call historicall for the Councell acknowledgeth none other is the beginning of mans saluation and that this faith commeth from God The Protestants doe acknowledge both the one and the other to wit that it is necessary first that one beleeue that the Gospell is a true historie and then that one cannot beleeue perfecty and as he ought without the grace of God as the same Councell saith Secondly that this historicall faith is the beginning and root of Iustification that is to say that it bringeth forth good workes which God doth approue and for which God iustifieth a man that is to say he holdeth and declareth him iust The Protestants say that this faith may bring forth a certain inherent iustice through the which a man is iustified Secondum quid that is in a sort but not absolutely for a man that doth one good worke doth a thousand bad workes which doe make him vniust so that the same man is good and bad iust and vniust approued of God and condemned of God againe God were vniust if he should not hold himiust whom he himselfe hath iustified well then he iustifieth men according to ciuill righteousnesse in giuing this historicall faith and in stirring vp in them charity such as it is that is proportionable to this faith One cannot saith Bellarmine loue God himselfe as the Author of nature if it bee not by the helpe of speciall grace And so there is no difference in this point In the third place the Councel saith that through this historicall faith a man is not absolued of his former sinnes The Protestants doe confesse as much and adde withall that no more is he through good works which proceed from thence which say they are not good but for humane societies sake In the fourth place the Councell saith that Saint Paul and S. Iames speaking of this faith in the example which they alleadge of Abraham the which saith the Councell was iustified that is to say found iust in that he beleeued God but plainely iustified that is to say held iust of all when he effected the commandement of God The Churches of the East doe approue this opinion but it is not needfull to debate much touching the intention and meaning of S. Paul The Scripture may receiue diuerse expositions and al orthodox It is certaine that Abraham was iustified in that he beleeued and more iust in that he laid his hands to the worke But there are two conclusions wherein the Apostolicke Churches and the Reformed Church are contrary in the sayd Councell The first is that the said Councell doth hold that through the workes which proceede of this historicall faith a man obtaineth others say a man meriteth that God should pardon his former sinnes in imputing vnto them that doe those good workes the merite of the passion of our Sauiour The Protestants on the contrary side say that such works proceeding from such historicall faith serue not to saluation Hereunto the Churches of the East do agree who say that the workes which proceede from a true faith are truely good and they call this faith Confidence which ought to be noted to the end that none should doubt the truth of the history for they declare sufficiently that they meane that it is not needfull that a repentant man should doubt of his saluation That is also seene more plainely in that that they of the East haue written before to the Protestants of Germany who presse very hard this point of Confidence wherein they of the East doe approue and confirme their saying The second difference is in that the Protestants say that a man is absolued they call it iustified at that instant that he receiueth this confidence by diuine inspiration and that without any consideration of precedent workes otherwise grace should be no grace as also without consideration of any future workes for it happeneth sometimes as it did to the good thiefe that a man shall haue no time to doe good works and if the faith of confidence sufficeth as soone as it is in fused yea and sufficeth as an instrumentall cause to put a man in possession of the passion of the Lord which is the formall cause of absolution it followeth that during all the tearme of a mans life he neede not seeke any other instrumental cause of this application For when our Sauiour healed the sicke he sayed not vnto them louest thou me although it was necessary that they should haue loued him but he said to them beleeuest thou for by this beleefe they were healed And that the Churches of the East doe beleeue that this confidence putteth a man in possession of the grace of God they shew in that which their Patriarch sayth that his confidence vniteth things separated and that distrust doth dis-vnite and seperate them for what vnion can there be with God without remission of sinnes Moreouer the Grecians confesse that God inspireth this confidence If it be so it followeth that at that very instant a man obtaineth pardon otherwise God should be the Authour of deceitfull and vaine confidence But some will then demaund to what end serue good workes The Grecians and the Protestants with one consent doe answere that
not absolutely promised but to those which haue perfect righteousnesse The Catholike conclusion in this Question is That a man meriteth not properly eternall life by his good workes although that they be worthy of reward that is to say that they make a man fit to receiue a recompence through the grace of God QVESTION XVI Whether that there be a fire of Purgatory or other torment where the soules are purified or punished and whether the prayers of the liuing doe helpe to deliuer them THE EAST CHVRCH NIcholas The Grecians doe denie purgatory affirming that the prayers of the liuing doe nothing profite the dead Villamont The Grecians doe denie purgatorie but you make them amased if you aske them this question seeing that they beleeue not that there is a purgatorie wherefore then doe they pray for the forgiuenes of their offences They answere that it is to the ende God would put them in a more glorious place and that they are in Mansions where the Angels visite them often Sacranus The Moscouites affirme that there is no purgatorie but that there is onely two receptacles or places of receit for soules that is to say heauen and hell The booke of a Grecian touching purgatory saith thus We haue not receiued by Tradition from our Teachers that there is any fire of purgatorie or any temporall punishment besides and wee knowe that the Church of the East doth beleeue so The same Authour Our Lord in the Gospell according to S. Luke teaching what shall bee the condition both of the one and the other saith that Lazarus as soone as he was dead was carried by Angels into Abrahams bosome and that the soule of the rich man as soone as he was dead was carried into hell and there tormented And also by the bosome of Abraham hee signifieth the finall estate of the beloued of God in blessed rest and by hell and torments finall damnation and eternall paine And hath left no other place betweene both hauing any temporall paine and saith that there is but one bottomlesse pit beyond the which none can passe which seperateth the one from the other and ordained an extreame and vtter contrariety betweene them THE SOVTH CHVRCH ALuares Being ariued in the Church they lay not the body within the graue but lay it neare to it without singing any part of any seruice for the dead nor any of the Psalmes of Dauid much lesse those of Iob whereupon I desiring to know what they said they answered me that they sang that is to say they pronounced aloud the Gospell of S. Iohn intirely Annot. By this it appeareth that the Churches of the South beleeue not that there is a purgatorie because they themselues do not make praiers at the burying of their dead Damianus a Goes reporteth by heare-say that they bury their dead with Crosse and praiers but Aluares who dwelt many yeares in that place denyeth it Peraduenture the same Damianus tooke the lecture of the Gospell for a prayer Dauid Emperour of Ethiope We haue caused a Church to be built in honour of the most holy Trinity where the bones of our deceased fathers are buried who enioyes as we hope eternall felicity Annot. Our Princes of the Latine Church which beleeue that there is a Purgatorie are wont to say speaking of their deceased parents God haue mercy on their soules THE REFORMED CHVRCH THe confession of the Swizers We beleeue that the faithfull are transported to Iesus Christ straight after corporall death and that they haue no neede of the prayers and suffrages of the liuing We beleeue also that the wicked are straight-way cast into hell from whence they cannot come forth And that same which some men teach touching the fire of purgatorie is contrary to Christian faith I beleeue the forgiuenes of sinnes and the al-sufficient purgation made by Iesus Christ and his word Verily verily I say vnto you that whosoeuer heareth my wordes and beleeueth in him that sent me hath euerlasting life and shall not come into iudgement but passeth from death to life THE ROMAN CHVRCH THe Councell of Trent Forasmuch as the holy Catholicke Church guided by the holy Ghost hath taught according to the holy Scriptures and the ancient Traditions of the Fathers in the holy Councels and lastly in that holy vniuersall Councell that there is a purgatory and that the soules which are there deteined are helped by the praiers of the faithfull and principally by the acceptable sacrifice of the Altar The holy Councell doth commaund the Bishops that they take paines and study diligently that the good and holy doctrine of Purgatory which the holy fathers and Councels haue deliuered be receiued held taught and preached euery where ANNOTATION THis point here hath no difficultie for as touching the praiers which they make in the East for the dead wee will intreat in that question where it shall be debated whether it be lawfull to praie for the Saints which are in heauen Onely it is to be noted that the Councelle of Trent doth faine that the holy Scriptures doe warrant Purgatorie which the Churches of the East doe denie And if the true Interpretations of Scripture ought to be taken out of the Apostolicke Churches which haue retained it from hand to hand from their Fathers it followeth that those places of Scripture which the Church of Rome doth alleadge to proue Purgatorie are wrested by them to another sense as the Grecians haue shewed in their Apologie in the Councell of Basil And the Author of the Treatise of the fire of Purgatory before alleadged doth proue it very slenderly Moreouer many Romane Catholike Doctors and of very good estimation doe confesse that Purgatorie cannot be proued by the Scripture Amongst the rest Alphonsus de Castro auoucheth not onely that it is not proued by the Scripture but also that the Fathers doe seldome make mention of it especially the Greeke Fathers From thence saith he it commeth that euen vntill this present time the Grecians doe denie Purgatorie The Catholicke Conclusion thererefore here is this That there is no fire of Purgatorie nor any other torment where soules are purged and punished and that prayers serue not to deliuer them but rather are superfluous and vnprofitable if that they be made to that intention QVESTION XVII Whether the Pope or any other can giue Indulgences or Pardons to deliuer men from temporall punishment THE EAST CHVRCH IEremie Patriarch Gener. All these things ought to be done freely for Gods cause and not for any hope of gaine considering that there is nothing more agreeable to God then that Sacranus The Moscouites doe condemne Orders Blessings Priesthood Praiers Fastings Indulgences Iubiles and Ecclesiasticall offices and all that which the Church to wit of Rome doth dispence with by the authoritie of the Keyes In like manner they mocke at the obedience and authority Ecclesiasticall and yeelde no more to excommunication then to Indulgences THE CHVRCH OF THE
SOVTH ZAga-Zabo Bishop of Abyssin It is likewise the office of the Patriarch to denounce excommunication against the obstinate the obseruation whereof is so straight that they let him that is obstinate die for hunger They giue nor graunt no Indulgences THE REFORMED CHVRCH COnfess Sax. In times past those that did penance to the end that it might be perceiued that they desired Pardon with all their heart and to the ende that their example should profite others were not receiued vpon a suddaine but the absolution was deferred for certaine daies to the end that they might be seene to aske it publickely Afterwards superstition encreased so much that fasting was ordained and abstinence from women many yeares These wil-worshippes being too much augmented the Bishops againe released them The relaxation of such customes were called Indulgences The Monks doe not consider the Historie of these things if they imagine that they make satisfaction for eternall paine or the paine of Purgatorie and others of this life or do adde that satisfactions were ordained by the Church to the end that these paines should be qualified Well we say that this application of Indulgences by the which the Pope applyeth the merites of the Saints is inuented at his pleasure THE LATIN CHVRCH THe Councell of Trent Forasmuch as the power to conferre Indulgences hath beene giuen by Iesus Christ to the Church and hath beene vsed in very auncient time with the like power as it was diuinely giuen The holy Councell teacheth and commaundeth that the vsage of these Indulgences which are very necessarie for Christian people and approued by the Authoritie of the holy Councels ought to be receiued in the Church ANNOTATION THe Protestants say that the custome in times past was to appoint to repentant sinners a certaine terme during which by their good workes they might giue the Church testimonie of their repentance The same is as yet practised in the East and South Churches Ieremie Patriarcke of Constantinople discourseth hereupon as followeth Satisfactions are profitable if they be imposed as a medicine by the spiritual ministers that is to say for those that are Proude Couetous Gluttonous Incontinent Enuious Quarrelous or giuen to such like vices Who if they would conuert and repent ought to submit themselues to the rules made according to the aduise of the holy Fathers But if those satisfactions bee translated to the gaine and profit of those that giue them and not to the true end which is to prouide for the saluation of the Soule and to heale each sinne which is the intention for the which they were instituted In that fashion we doe reiect them and doe say that they were ordained in vaine which cannot by any meanes be denied And we doe pronounce remission of sinnes with some punishment adioyned for many considerations First to the end that a man for voluntarie affliction might escape the ineuitable paine of an other life Bring forth fruites worthy of Repentance saith S. Iohn Euery tree that beareth not good fruit shall be cut down and throwne into the fire to wit Euerlasting For God is not so much pleased with any thing as with affliction and therefore S. Gregorie saith Teares are recompensed with mercie Secondly to the end that the inclination of the flesh to voluptuousnesse which is the cause of vice should be taken away Thirdly to the end that that punishment should be a stay to the soule to the end it fall not into such like sinne or worse Fourthly to the end that a man should accustome himselfe to take paines for vertue is gotten with trauaile Fiftly to the end that a man might bee assured whether he perfectly hateth euill Neuerthelesse we doe leaue all these things in those that depart For we doe count that it is sufficient if in him that repenteth there bee a true conuersion Therefore we doe pronounce remission of sinnes according to the power of him that said If you remit sinnes they shall be Pardoned We beleeue that by the same meanes the punishment is pardoned for assurance whereof we doe giue the diuine gift of the Eucharist For repentance hath his seate in the soule of the sinner but not to vndergoe punishment is in the handes of God which for this cause hath really by his owne humanitie giuen remission as to the thiefe who did but desire of the Lord that hee would remember him when he came to his Kingdome See here the Doctrine of the Churches of the East touching satisfaction The Protestants doe proceede more compendiously they are content that in regard of vnknowen sinnes euery one doe apply according to his discretion the saying of S. Iohn Bring forth fruits worthy of repentance As concerning sinnes knowen by the most part of the Church satisfaction sufficeth not vnlesse it make a reparation or publike acknowledgment in asking pardon of God and the Church for the scandale and if the offence be knowne but to a few the same acknowledgement is made in their Consistories Those that refuse doe remaine suspended or excommunicated vntill that they doe obey and they giue no Indulgence There is also apappointed to the repentant a time of suspension from the Sacraments more or lesse according to the fault as well for a punishment as also to the end that the Church may see whether such repentance be true or fained by the fruits therof The auncient Church imposed punishments and sometimes so hard that they were constrained to release the rigor of them and that relaxation was called Indulgence The Churches of the South doe release or mittigate nothing at all and also reiect Indulgences in what sort soeuer they are taken for this euill proceedeth from appointing punishments so hard that they are constrained afterwards to reuoke them But if satisfaction doe consist in doing good workes It is very il done to dispence with men for doing all the good that is possible for them to doe The people of the East and of the South allow not of this abuse but they condemne rather the opinion of the Romane Church which ordaine satisfactions to auoide certaine paines of Purgatorie and teach that by Indulgences the said paines are escaped without performing or making of any satisfaction yea as if by Indulgences a man might be deliuered from the obligation whereby he is bound to God to doe all that is possible to obtaine pardon of him Also the Apostolicke Churches doe beleeue that there is neither Pope nor any other person which by Indulgences can deliuer men from the punishments that God inflicteth which if it be so that Indulgences do not deliuer a man from temporall punishments of this life as pouertie sickenesse and death it selfe how can they deliuer him from the paines of Purgatory For there is the same reason for the one as for the other It followeth vpon the premises that the Church cannot dispence with times and workes lawfully ordained for proofe and disproofe but may well release for iust and reasonable
punished by the Magistrate or dishonoured for euer But to shew how the Churches of the East doe proceed in pronouncing absolution without any confession made we are aduertised that the Popes that is to say the Priests doe it in particular But because that in that Church of the East there is a Patriarch which gouerneth it seemes vnto them hauing regard vnto all the Churches to whom the keyes were giuen that if hee declareth that absolution it is more authenticke and giueth more consolation to the conscience to content the curious reader we will insert here the forme or manner of a Synchorisme translated out of Greeke Theophanes by Gods mercy Archbishop of Constantinople new Rome and Oecumenique Patriarch Our mediocrity by the grace gift and power of the holy and liuing spirit which our Sauiour Iesus Christ hath giuen to his Diuine Disciples and the holy Apostles for to bind and loose the sinnes of men saying receiue the holy Ghost to whom you remit sinnes they shall be remitted and whose sinnes you shall retaine they shall be retained and those that you bind on earth shall be bound in heauen likewise and those you loose in earth shall be loosed in heauen Wee hauing by a successiue descent receiued from them this Diuine grace doe absolue N. aspirituall sonne of the same in all things wherein he hath erred or sinned as a man and offended God in word deede or thought and in all his senses if he be vnder the cursse of the Bishop or Priest or of his father or mother or if he bee fallen into any of his owne sinnes hauing sworne by an oath and not performed it or if hee hath transgressed as a man in other sinnes and hath confessed them to his spirituall fathers and hath receiued of them the Canon exactly of all those things and others whereby he is bound wee doe vnbind and loose him by the power and grace of the most adored and holy Spirit and also of all things which he hath left vnconfessed whether they be by forgetfulnes or Shame All which be pardoned him of the most mercifull God which is blessed eternally Amen The Latines otherwise called the Romane Catholikes say that our Sauiour comaunded euery one to confesse particularly euery sinne and all the circumstances thereof to imploy all possible diligence to remember them and that hee that confesseth not all those memorable sinnes cannot be saued If their opinion be true the Apostolicke Churches of the East South North and the Reformed or Protestants in the West are damned and the gates of hell shall preuaile against the Catholicke Church He that list let him beleeue them so many there be that doe hold with one consent That our Lord and Sauiour Iesus Christ hath not comaunded any particular confession by numbring our sinnes but that it is an ordinance of the Church which neuerthelesse constraineth no man to confesse those sinnes which he is ashamed to declare QVESTION XXII Whether the Bread and Wine in the holy Sacrament are changed into the body and blood of the Lord. THE EAST CHVRCHES THe answere of the Patriarch Ieremie The tenth Chapter doth treat of the Lords Supper yet not amply but if we may so say obscurely For amongst you men vnderstand many things touching the same the which agree in no wise with vs. The Catholike Church therefore beleeueth that the bread after the sanctification is changed into the body of Christ and the wine into his blood by the holy Ghost prouided that the bread bee leauened not without leauen For the Lord in that night in which he was betraied hauing taken bread and giuen thankes broke it and sayd Take eate this is sayd he not bread without leauen or the figure of my body but my body and my blood Neuerthelesse at that time the flesh of the Lord which he carried about him was not giuen to the Apostles to eate nor his blood to drinke nor now in the diuine celebration of those mysteries as if the body of the Lord descended from heauen for it were a blasphemie to say so but both then and now by the inuocation and grace of the Almighty Spirit the beginner or Author of this mysterie the bread is conuerted and changed into the body of the Lord and the wine into his blood And in another place he sayth thus And from thence it commeth that the Masse or Lumpe of bread is broken in peeces it is not offered entyer or whole which figureth the passion of our Sauiour And at the time that this bread is offered it is Common Bread offered onely to God but afterwards it is made extraordinary bread and is chaunged in deede but if wee would by reasons causes and effectes debate and resolue thereof we should neede a thousand tongues and yet they would not bee sufficient But our Sauiour hath commaunded to doe this in remembrance of him And a little after he saith that the Church is signified in mysteries and not as in Symboles but as the members depend on the heart and as the boughes on the roote of the plant and as the Lord said in that fashion that the branch is in the stocke of the vine For here is not only a Communion of name or a similitude of Analogie but the identitie of the things themselues For the body and blood of the Lord are true mysteries which are not changed into any humane bodie but we are changed into them for the better things haue euer the preheminence Euen as Iron being vnited with fire becommeth fire but the fire neuer becomes Iron And euen as whe the Iron is glowing hot wee see not the Iron but only the fire the properties of the Iron not being apparant euen so also if a man might see the Church of God as it is vnited to him and participates of his body hee should see nothing else but the onely body of our Sauiour by reason whereof Saint Paul writeth Yee are the body of Christ THE SOVTH CHVRCH LIturgia Ethiopica O our Lord Iesus Christ whose substance was not created but art the pure word thou art the Sonne of the Father thou art the bread of life descending from heauen who wouldest come in the figure of a Lambe without spot for the redemption of the world Now O thou louer of mankinde wee doe most humbly beseech thy bounty praying thee that thou wouldest shew the light of thy countenance vpon this bread and vpon this portable Altar blesse sanctifie purifie and translate this bread into thy spotlesse flesh and this wine into thy precious bloud and let it be made an ardent and an acceptable sacrifice and the saluation of our soules and bodies for thou art our King THE LATINE CHVRCH THe Councell of Trent Forasmuch as our Lord and redeemer Iesus Christ hath said that it was his true body which he offered vnder the forme of bread for this cause the Church of God hath alwaies had the same perswasion and this holy Councell doth
againe declare it that through the consecration of bread and wine all the substance of the bread is conuerted into the substance of Christ our Lord and all the substance of the wine into the substance of his blood And this conuersion hath the Catholicke Church conueniently and properly called Transubstantiation THE REFORMED CHVRCH THe Confession of Wittenberg We beleeue that the Eucharist is a Sacrament instituted by Iesus Christ himselfe and the vse thereof was recommended to the Church vnto the end of the world But because that the substance thereof is one thing and the vse another we will speake in order of them both Touching the substance of the Eucharist we beleeue and teach that the true body and blood of our Sauiour Iesus Christ is distributed in the Eucharist do reiect those that say that the bread and wine in the Eucharist are but signes of the body and blood of Christ being absent We doe also beleeue that the Almightie power of God is so great that hee may eyther bring to nothing the substance of the bread or change it into the body and blood of Christ but it cannot be proued by the manifest word of God that God exerciseth in the Eucharist any such absolute power and it appeareth that no such matter was knowne to the auncient Church But as when he speaketh of the Citie of Ierusalem portrayed vpon a bricke this same is Ierusalem it was not necessary that the bricke should be chaunged into the Citie of Ierusalem In like manner when he speaketh of the bread this is my body It is not necessary that the substance of the bread should be changed into the substance of the body of Christ But it sufficeth for the veritie of the Sacrament that the body of Christ be truely present with the bread yea rather the verity of the Sacrament requireth that the true bread remaine with the true presence of God For euen as for the truth of the Sacrament of Baptisme it is necessary that in the vse therof the water should be and remaine true water In like manner it is necessary in the Lords Supper that the bread in the vse therof be and remaine true bread because that if the substance of the bread were changed the veritie of the Sacrament remained not in his true nature The Confession of England We say that the bread and the wine are sacred and celestiall mysteries and that by them Iesus Christ the true bread of life eternall is offered vnto them that are present that doe receiue his body and blood through faith Neuerthelesse we say not that we beleeue that the nature of the bread and wine are wholly changed and reduced to nothing Liturgia Gall. Let vs lift vp our spirits and our hearts where Iesus Christ is in the glory of the father and from whence we looke for our redemption And let vs not dwell vpon these earthly and corruptible Elements which we see with our eyes and touch with our hands to seeke for it there as though it were inclosed in the bread or wine For then our soules shall be fit to be nourished and reuiued by his substance when they shall be eleuated aboue all terrestiall things to obtaine heauen and to enter into the kingdome of GOD where he dwelleth The Confession of the French men We do confesse that the holy Supper of the Lord is a testimony vnto vs of the vnitie which wee haue with Christ Iesus because that he is not onely dead and risen againe for vs but also nourisheth and feedeth vs truely with his flesh and blood to the end that we should be one with him and that his life should be our life And albeit that he be in heauen vntil such time that he shal come to iudge the world yet neuerthelesse we beleeue that through the secret and incomprehensible power of his spirite he nourisheth and quickeneth vs by the substance of his body and blood ANNOTATION ALl Christian nations do with one consent agree that the bread and wine of the holy Sacrament are conuerted into the body and bloud of the Lord. It is true which Alphon. de Castro saith that the Armenians haue heretofore otherwise beleeued but he sheweth not whether it was their auncient manner or whether any particular man brought it in amongst them As touching the Abyssins there is mention made oftentimes of transmutation in their Liturgie which they referre to the Apostles according to the subscription thereof But the Historiographers doe say that the said Abyssins were not Christians so long agoe as they make vs beleeue They report themselues to haue receiued the Christian faith by the Eunuch of Queene Candace and by Saint Matthew and Saint Philip But it is thought in these parts that in the fifteenth yeare of Iustinian Emperor of Constantinople Adad King of the Auxumites made a vowe to become a Christian if he got the victory against the King of the Omerites which hauing obtained he sent Embassadours to the Emperour Iustinian to haue Bishops sent to him which being come thither conuerted his people to the faith Both opinions may be true that is to say that Adad would haue receiued the faith and yet not after the forme of the other Ethiopians but rather after the East Church In like manner the French men receiued the faith vnder king Clouis the which faith notwithstanding was in Fraunce three hundred yeares before Likewise Great Britaine is said to haue receiued the Gospell by Ioseph of Arimathea Yet neuerthelesse the Romanes doe bragge that they conuerted the English men fiue hundred yeares after Howsoeuer it be the Liturgie of the Ethiopians came vnto them from the Sea of Alexandria as appeareth by the Greeke names which are inserted therein Aluares saith that they haue another so briefe that it was no sooner begun but it presently ended One might doubt whether this were not the auncientest If we had the bookes which the said Aluares saith that they haue in great number one might know whether they differ But howsoeuer it be it appeareth not that this beleefe of Transmutation was receiued in any place of the world as a new thing Now a daies it is a question whether the Fathers haue beleeued it or whether it be slipt in by little and little If the Latines and Greekes do alleadge proofes out of the Fathers the Protestants doe thinke them to be Hyperbolicall tearmes for to lift or moue mens soules to the worshipping of the Sacrament If the Protestants doe bring on the contrary side other proofes some will answere them that the Fathers did keepe close that beleefe for feare of giuing occasion to the Pagans to mocke them We will leaue these difficulties the Fathers are not in the worlde now to resolue vs But the Churches scattered through the vniuersall world are as yet to beare witnesse of the Tradition in this point as well as in others and to declare and explane their meaning to those that vnderstand it
not Well then seeing that the bread and wine in the Sacrament are changed wee must examine their discourse to find who doth swarue from the Catholike faith There are foure things in a true bodie First the matter Secondly the accidents and essentiall properties Thirdly the forme which the Philosophers hold to giue life or being to a thing Fourthly the hidden properties which depend vpon the forme As touching the accidents and essentiall properties of the body of the Lord all doe confesse that they are not in the Sacrament but rather the accidents and properties of the bread As concerning the matter of the said body the Latins doe beleeue that it is inuisibly contained vnder the accidents of bread and that the matter of the bread becomes nothing but the beleefe of the Churches of the East and South seemeth to be quite contrary to that First the Patriarch Ieremie absolutely saith that the flesh of our Sauiour which he carried was not giuen to his Apostles to eate From whence it followeth that they did eate some other matter which neuerthelesse was also the body of Christ Moreouer hee expoundeth it saying that it is as Iron or Wood burnt which is called fire because that the fire surmounteth or ouercommeth and the mater of the Iron is not reduced to nothing As concerning the third he saith in like manner that those that doe communicate the Sacrament are chaunged into the body of Christ and that the Church is the true body of Christ Neuerthelesse euery one confesseth that the matter of humane bodies is not reduced or brought to nothing Likewise one may see that the Church is called the true body of Christ or else if the bread be called the true body of Christ this word True is put as opposite euen as the same Author doth expound it to the bare similitude figure or proportion and not as referred to the identitie of the matter The Churches of the South say the very same they do pray in their Liturgie or seruice that God would chaunge the bread and wine of the Sacrament as he changed the water into wine in Cana for the matter of the water was not reduced to nothing to giue place to other wine created a new but the water lost his forme and that matter which was before water receiued the internall forme and all the qualities and properties of wine These considerations and many others the which would bee too tedious to recite doe make some Latin writers and amongst the rest Durandus to beleeue that the bread looseth his forme and not his matter no more then the accidents and properties thereof It is also to be noted what the foresaid Ieremie saith against consubstantiation that there is not two things in the holy Sacrament to wit the bread and the body of Christ but one onely to wit the body of Christ giuing to note thereby that that matter which remaineth is no more the matter of bread but the matter of the body of Christ as in the miracle of Cana that matter which was then the matter of water whē it had the forme of water was the matter of wine when it had the form of wine And which is more there was no chaunge wherin the matter continued not the same And if one well waigh the sayings of the Fathers who beleeued some miracle to be in the Sacrament hee shall find that they doe accord heerein also they say that the substance of our flesh is augmented by the Eucharist and that there be two sorts of the flesh of Christ We must then obserue how they conceiue that the bread is chaunged into the body of Christ It seemes that they would onely haue it a matter be it that it loosed his forme as Durandus saith or loosed it not which should receiue the forme of the body of Christ and the hidden properties which doe proceede from that forme and that that forme being ioyned to the matter it is no more bread neither the matter of bread but it is the bodie of Christ and the matter of the body of Christ for as the Philosophers say forma dat esse rei Some wil say it is a dangerous curiositie to sound these mysteries but I aunswere that of two inconueniences the lesser is to be chosen and that it is a most dangerous carelesnesse to leaue the Church in diuision and to cause Christians to be wounded and slaine for want of teaching that the difference is not so great as it is imagined Moreouer the learned men of the Church of Rome haue a thousand times more curiously searched this point and haue left themselues nothing to say in such sort that that will suffice to make vp a peace which they haue searched out by debate amongst themselues This then may likely bee gathered out of the Liturgie of Christian people that the bread taketh the forme of the body of the Lord which for the matter and accidents thereof is but onely in heauen or that it receiueth the hidden properties of the forme of the body of Christ although that this forme be not without his matter These faculties and properties serue as the said Ieremie noteth to sanctifie a man and to make him capable of euerlasting life If it be demaunded what this forme is The Prince of Philosophers answereth that mans vnderstanding is as fitly disposed for the knowledge of naturall things as the eyes of an Owle to behold the brightnesse of the sunne And that learned Fernelius beginneth his booke of Physicke thus When the Spirit is free and vnbound seeing the naked and cleere substances of things it enioyeth a most perfect and cleere knowledge but whilest it is wrapped within the body it remaines in extreame ignorance The Philosophers and Phisitians seeing in nature sundry admirable effects haue iudged that they could not proceede from the matter which is one in all things but haue beene constrained to confesse that the forme or essence was the beginning and foundation of those effects But if they acknowledged mans vnderstanding vnfit to iudge of those formes much lesse can Diuines determine this effect which they confesse to proceede of the body of Iesus Christ Also that which we doe attribute to the Christians of the East and South touching the forme of the body of the Lord comming vpon the matter of the bread we cannot determine that their beleefe is such for they resolue vpon nothing saying That a thousand heads are not able to expresse it which is nothing else but to signifie that the Sacrament may bee sayd to bee the true bodie of our Lord Iesus Christ although it be graunted that the matter of the bodie of Christ is onely in heauen For it sufficeth for a change euen in things praeexistent that there be an identitie of form or else of qualities and hidden vertues As for the Protestants though they hold not the beleefe of the same people yet they haue not written against them but much against the Latins who doe
a fashion as none can vtter or comprehend in like manner as the faithfull which receiue it are said to be changed into the true body of Christ QVESTION XXIII Whether the change of the signes bee made through these words Hoc est enim corpus meum or whether it be by prayers THE EAST CHVRCHES MArke Bishop of Ephesus in a Treatise expresly made vpon this point sheweth that the breade and wine in the Liturgie are not consecrated neither changed through these words This is my body but rather by prayers and supplications Socolouius The greatest part of the Grecians are of this opinion that the signes are consecrated by prayers and not through the words of Christ onely Scarga The Russians imagine that the body and blood of our Sauiour Iesus Christ on the Altar are not made onely through the words of God that is to say by the pronuntiation of these words Hoc est enim corpus meum but also through the prayers of the Priests THE SOVTH CHVRCHES LIturgia Aethiop Translate O Lord this bread into thy true body and this wine into thy true blood Blesse sanctifie and purifie this bread and transport it into thy flesh without spot and this wine into thy precious blood and let them be made an ardent and acceptable sacrifice a remedie and sauing health both of our soules and bodies THE REFORMED CHVRCHES LIturg Gal. And as our Lord Iesus Christ not onely offered vnto thee O God vpon the Crosse his body and his blood for the remission of our sinnes but also would communicate them vnto vs as nourishment vnto eternall life vouchsafe vs this grace that with true sinceritie of heart and an ardent zeale wee may receiue from him so great a benefit that is that we through stedfast faith may inioy his body blood and that from him all intirely Beza The coniunction of the thing signified with the signes dependeth vpon the onely ordinance and promise of God although it be not locall nor in any naturall manner These men on the contrarie side that is to say the Latins will by the vertue of three or foure words haue the bread to be changed into the body and the wine into the blood of Iesus Christ which would be plaine sorcerie THE LATIN CHVRCH THe Councell of Trent The true body of our Lord Iesus Christ his true blood together with his soule and his diuinity are vnder the form of bread wine but his bodie is vnder the forme of bread by the force and vertue of the words ANNOTATION IN the Liturgie of the Churches of the East and South there are three principall parts as wee haue beene instructed by those of that Countrey The first consisteth in the historie or narration of the institution of the holy Sacrament at that time say they although one doth pronounce these words This is my body it maketh not the consecration The second part is the prayer or prayers wherein they beseech God that the signes may be changed then say they is the consecration made For by prayers a man obtaineth that which he demaundeth and our Sauiour did the same after that he had taken bread for it is sayd that he blessed or consecrated it The third part is when they addresse their wordes to the people saying Take eate this is the body of the Lord Words which declare vnto the people and teach them that it is that which is presented vnto them In like manner our Lord Iesus Christ spake to his Apostles not to the bread when he sayd Take eate this is my body The Protestants doe say as the foresaid people that they doe blesse the bread and wine principally through prayers and not through those words to the which God hath not giuen any intrinsecall vertue to conuert substances The difference betweene the Church of Asia Africa and the Reformed is that those Reformed Churches aske not nor obtaine not by their prayers as the foresaid Churches do pretend that the bread bee changed into the body of Christ but do aske and obtaine that that body may be giuen them in the Communion which they ought to sue for All men alike doe condemne the opinion of the Latins who beleeue that transubstantiation is made by these words Hoc est enim corpus meum or to speake better by the last sillable Vm This opinion of the Church of Rome is the cause that the learned men amongst them who receiue it doe enter into very great difficulties and doubts amongst themselues in desiring to take away some by one meanes and others by other the absurdities which follow thereupon The Christian Reader may aduise himselfe which doctrine hee ought rather to follow whether that of the Latins or the Catholike which is That the consecration and Communion of the body of the Lord is obtained through the prayers of the Church and not through any vertue hidden in these words Hoc est enim corpus meum QVESTION XXIIII Whether the outward formes are really the body and blood of the Lord without vsing of them THE EAST CHVRCHES NIchol The Armenians doe make the consecration in a chalice of glasse or wood Sacranus The Russians doe say that the Sacrament of the Eucharist consecrated the day of the holy Supper is onely meete to be giuen to the sicke and not that which is consecrated euery day and they keepe it also all the yeere long in a Cup prepared for that purpose sometime till it be full of Wormes and spoyled and they giue it in a little spoone Moreouer they consecrate Salt in Chalices of wood and cast the kernels thereof being dried among their small linnen They consecrate for them that goe to the warres Wheaten bread in the body of Christ deliuer it into the hands of the lay people who vpon the very point of the battell doe fill with some liquor or other the first vessell that comes to their hands fit to containe meate or drinke and putting therein this bread they doe communicate in order THE SOVTH CHVRCH ALuares It is a marueilous thing to see the great harme and perill that the little children doe endure in Aethiope whom they make to swallow downe the Communion perforce powring water downe their mouthes as well because the host is of grosse past as because of their continuall groaning Besides they vse Chalices and spoones of wood THE REFORMED CHVRCH BEza The Sacraments are ordained to be vsed according to the word of God and therefore being otherwise vsed they are no Sacraments THE LATIN CHVRCH POpe Pius If through negligence there doth fall any of the blood downe to the ground it shall bee licked vp with the tongue the wood shall bee scraped and if it be not of wood the place shall be scraped to the end that it be not troden downe vnder feete and it shall be burnt and the ashes locked within the Altar and the Priest shall doe penance forty dayes ANNOTATION THe passages or
which hath beene spoken that the voice of Christians is well nigh diuided into two parts The Armenians Indians Affricans and the Protestants of the West do not celebrate without a Communion But the Latines and Grecians doe I put the Grecians in this ranke because that although their Liturgie holdes more of the Sacrament then of the simple Sacrifice yet they doe approue or tollerate the Liturgies without a communion Neuerthelesse they say that it is not their intention but that it is the fault of the people who present not themselues although that they were summoned thereunto And they forbeare not to celebrate the Liturgie for seeing that action hath diuers ends they thinke that although they cannot obtaine the principall yet they ought not to omit the other vnles peraduenture some man will say that the Liturgie is a Sacrament to the Priest and serueth the people simply as a Sacrifice But because that particular Liturgies were not ordained by any vniuersall Councell which the one halfe of Christians or rather more haue not and the Greeke Church hath onely by tolleration and that seldome it may be said that The Liturgie ought not to be celebrated without a Communion which is the principall end thereof QVESTION XXXI Whether the Liturgie be a Sacrifice expiatory and propitiatory and obtaining the intercession of Saints remedie for diseases and such like things THE EAST CHVRCH IEremie This holy action is sanctified in two sortes the one by mediation for gifts presented because that they are presented doe sanctifie those that doe offer them and those for whom they are offered and doe make them fauoured of God The other by receyuing for that is vnto vs the true bread and drinke as Christ saith Of these two sortes the first is common to the liuing and dead for this Sacrifice is made as well for the one as for the other The other appertaineth to the liuing onely for the dead can neyther eate nor drinke What then doth not that sanctification which commeth by receiuing concerne them and is their condition worse then that of the liuing That is not so for Iesus Christ communicateth himselfe vnto them in a fashion best knowne to himselfe Cythraeus The Canon of S. Basil is farre more famous then the other wherein is an excellent prayer Hee maketh no mention in that Liturgie of offering the body and blood of Christ much lesse to ransome by that deede the liuing or the dead or to apply it for others Sigismundus Lib. In euery Temple there is but one Altar THE SOVTH CHVRCH ZAga Bishop of Ethiope We say no Masse for the remission of sinnes or the redemption of soules but the dead are buried with Crosse and praiers Aluares I haue seene them burie persons of all qualities in one selfe same manner without any difference without saying any Masses eyther for the dead or for the good of those that were liuing THE REFORMED CHVRCH THe Confession of VVittenberg If it be necessary to speake of the Commemoration of that onely sacrifice and of the application of the merites therof then the Ministers of the Church doe not onely make a true and due commemoration of the expiatorie sacrifice but also doe apply the merits of this Sacrifice Bucanus The oblation of the vnbloody Sacrifice doth continue safe and sound with vs whether one regard the benediction of the signes that is to say the recitall of the institution of the Lord and the explication thereof ioyned with prayers by the which as S. Cyprian saith the passion of the Sonne in some sort is offred to God his father or that by that Sacrifice one vnderstand the profession of the faith or the giuing of thanks or the Contribution of Almes THE LATINE CHVRCH THe councell of Trent If any man say that the Sacrifice of the Masse is onely a Sacrifice of praise and thanksgiuing or only a commemoration of the Sacrifice made on the Crosse and not propitiatorie and that it profiteth him onely that receiueth it and that none ought to offer it for the liuing and the dead and that it is a cosonage to celebrate the Masse in the honour of Saints and to obtaine their intercession to God let him be accursed ANNOTATION THis is a very hard point to be vnderstood First it may be demaunded whether the Eucharist be a sacrifice Secondly what that is that is offered Thirdly whether it be expiatorie Fourthly whether it profite them that communicate not Fiftly whether it may serue to obtaine the intercession of Saints First All Christian people doe hold it for a sacrifice yea the Protestants Marcyr Beza and Chemnitius Bucanus calleth it with the Catholicke Church a Sacrifice not bloudie Euery one seeth plainely that it is so If therefore the Auncient Fathers haue ascribed vnto this holy Sacrifice the prophesies of Malachie and others they are not peraduenture farre wide from the intention of the Prophets Neuerthelesse if the principall end of this action is to be a Sacrament the name of Sacrament is more fit and conuenient for it In a Sacrifice one offereth at the Sacrament one receaueth here one receiueth not because he hath not first offered but one offereth to the end he may receiue Secondly The difference is not such in the thing which is offered One cannot offer but either gifts or Iesus Christ But he explanes not his meaning which speakes on this fashion that is to offer Iesus Christ he was offered onely once when vpon the Crosse he besought God that hee would receiue his passion then presented in satisfaction for al the sinnes of the world Moreouer he is a continuall intercessor for men and presenteth to God not a new passion which might be the formall cause of expiation for that was once done and cannot be done againe vnlesse he should die againe but hee offereth a continuall sacrifice of that passion in that he incessantly intreateth that God would receiue that very same passion And to desire of God to receiue or accept a thing is to offer it to him Well then if men doe beseech him that hee would accept and receiue the passion of Iesus Christ they offer it him euen as Iesus Christ offred it him but with this difference that Iesus Christ offred it by himselfe alone and immediatly and men doe it by the meanes and intercession of the great Sacrificer and by seconding his sacrifice and adioyning their owne vowes But some man will say hereupon it followeth that in all praiers Iesus Christ is offered The answerere is that there are foure sortes of offering the first is that by the which Iesus Christ offered himselfe in suffering on the Crosse then he besought God either by expresse words or in silence that God would receiue his passion there presented Secondly Iesus Christ at his last supper by the breaking of the bread and by the distributing thereof represented his Passion and obtained of God that the Apostles might receiue that expiation which was to be merited by
chiefest Bishoppe resideth being ordained to giue Orders of Priesthood and Ministerie according to the Perswasion and Custome of the Nestorians THE SOVTH CHVRCH ALuares The Patriarch of the great Negus who is ouer all Aethiopia is called Abuna without whom there is none found which hath authority to make Priests but by him alone THE REFORMED CHVRCH MOnsieur du Plessis If our aduersaries aske vs what was the vocation of those first Ministers which vndertooke the Reformation of the Church in these last dayes we wil answere that it is the very same vocation and succession whereof they bragge But that vocation which they abuse our men haue well vsed And to the vaine succession which they so much stand vpon wee haue added the succession of true doctrine without the which all succession is but continuance of abuse and a vaine title For Iohn Hus Luther Zuinglius Oecolampadius Bucer Capito Martyr and others out of whose schoole the Ministers are come forth were Priests Curates and Doctors in Diuinitie I forbeare to speake of Archbishops Bishops and Cardinals in Germany England Italy and Fraunce THE LATIN CHVRCH THe Canon Renouantes Renuing the auncient priuiledges of the Patriarchall Seates we doe ordaine that after the Romane Church which by the disposing of God obtaineth the principalitie of the ordinarie power and authority ouer al the rest as a Mother and Mistresse of all the faithfull Children of Christ that of Constantinople haue the first place that of Alexandria the second that of Antiochia the third and that of Ierusalem the fourth reseruing for each one her proper dignitie in such sort that after that their Prelates haue receiued the Pall or Robe of the Bishoppe of Rome the which is the liuery of the plenitude of the Pontificall Office and made vnto him the Oath of obedience and fidelity they likewise haue license to giue the foresaid Pall to their Suffragans receiuing of them the Canonicall profession and taking of them promise of obedience to the Church of Rome ANNOTATION THe question is not here to know in what part of Christendome the true succession and Ordination is to bee found and which is the Church that hath it not This cannot bee found out by the Tradition of the Churches and the greater number therof for euery one seuerally doth condemne in generall and in particular all the rest It is sufficient to know whether they beleeue that it is necessary for Bishops and Priests to take their ordination from one head or cheefe whosoeuer he be It may be gathered out of the Authors afore alleadged that they doe thinke that the Apostles hauing left Successors behind them in all parts and quarters those Successors had power to ordaine Bishops Neuerthelesse for order sake the Church hath giuen particular charge and authoritie to the Patriarkes and Metropolitanes to ordaine other Bishops Also the Bishops of Constantinople Ierusalem Antiochia Alexandria and others haue equall authoritie euery one in his owne quarter and they are installed into their charges by those of their quarter without incroaching one vpon another Also those of the Clergie of England haue their odinay and lawfull ordination for if the Church of England did voluntarily submit it selfe to receiue Ordination and Confirmation from the Church of Rome she might challenge her auncient right Touching the Pastors and Euangelicall Doctors of other places the Romane Catholikes doe thinke them as much or rather more intruded without vocation seeing that Luther and Zuinglius themselues and others were no Bishops and consequently excluded by their Canons from the power to ordaine But the answere is that indeed a Priest alone as a Priest cannot ordaine but a Priest authorised by a companie of Priests may for he hath the place and power of the body of the Presbetery If a companie of Priests cannot make a Priest a Bishop the Pope could not be a lawfull Bishop of Rome for he is not made Bishop of Rome but by Priests and Cardinall Deacons that is to say the principallest of the Church of Rome it followeth therefore That Ordination dependeth not vpon an vniuersall head but onely vpon the Patriarkes or Metroplitanes of euery place QVESTION XXXIIII Whether Priests and Deacons may marry as well by Gods law as by Ecclesiasticall law THE EAST CHVRCHES THeuet The Priests in India are married and neuerthelesse cease not to execute their duties and offices Item The Priests of the Armenians are married as all the rest of the East Countreyes Item No man is made Deacon in Moscouia that is not married neuerthelesse he is not permitted to marry twise and he that marrieth twise remaineth amongst the Lay people and he that remaineth continent although he cannot sacrifice by reason of age yet doth he assist at the Sacrifice Vilam In Syria the Priests are married as in Greece in briefe they doe imitate very neare the vse and customes of the Grecians Scarga The Russians and Moscouites admit no man to be Priest that hath not a wife Theuet In Cyprus the Bishops haue in all ages bin married as well as the Priests THE SOVTH CHVRCH ZAga Episcopus The reason why Priests are married with vs is because that Saint Paul thought it better both for the Clergie and Laitie to marrie then to burne He himselfe saith that a Bishop ought to be the husband of one wife irreprehensible and sober and the Deacons likewise Item The Bishops and Priests cannot marry twise vnlesse the Patriarke will dispence with them Aluares It was demaunded of me in the presence of Prester-Iohn wherefore we doe not obserue the Statutes of the holy Councell of Nice seeing therein it was ordained that Priests should marrie and a little after hee saith thus Besides his Maiesty caused me to speake more concerning the marriages of Priests asking me if it was euer knowen that the Apostles were married Wherevnto I answered that I remembred not that euer they married any woman after that they were called by Iesus Christ and although that Saint Peter had a daughter that was before such time as he was of the number of the Apostles but they told me that their bookes did commaund that they should marry the which expresly Saint Peter had in charge THE REFORMED CHVRCH THe Confession of England We say that marriage is holy and honourable in all kind of people and each estate and as Saint Chrysostome saith that it is lawfull for a married man to mount vp to the Episcopall Chaire THE LATIN CHVRCH POpe Lucius Let such Ministers Priests and Deacons of the Altar be chosen for the seruices of the Lord as obserue and keepe continency ANNOTATION THe Latines do note aboue all the rest that the Christians of the East South and North are contrary to them in this point as well as the Protestants The vulgar thinke that there is no other difference The foresaid people notwithstanding doe differ from the Protestants in this one point that
doe dishonour them as much as they can Cythraeus The Moscouites haue no Images in their Churches but the Pictures of Saint Nicholas and the Virgine Marie They handle not the Bookes of the holy Scripture without bowing their bodies many times in making the signe of the Crosse Ieremie generall Patriarch None ought to reprehend vs if we incline or bow our selues before the Images of Saints for we do bow as well before the one as before the other because that they are made after the Image of God and Saint Basile saith that the honour of the Image doth ascend vnto the first patterne And the Israelites did kneele round about the Tabernacle which bore the Image of Celesticall things and of all the Creation THE SOVTH CHVRCHES ALuares Within their Churches are to be seene many ancient remembrances of Saints which are not vpon the Altars because it is not their custome But they haue them within their vestries wrapped vp and mingled with many bookes and Papers and they neuer bring them foorth vnlesse it bee vpon Feastiuall dayes Idem Vpon the walles of their Churches is to bee seene the remembrances of Iesus Christ our blessed Lady the Apostles and Prophets and all those in flat painted pictures for their is no restauration or mending of them They will not haue Iesus Christ painted as he was crucified saying that no man is worthy to see him in that passion Theuet The Cephalians doe vse Images but onely in flat or plaine pictures after the manner of the Armenians Georgians Grecians and others of the East THE LATIN CHVRCH THe Councell of Trent The Images of Iesus Christ the Virgin Mary mother of God and other Saints must be had and retained especially in Churches and honor and reuerence done vnto them as appertaineth Cardinall Bellarmine The Images of Christ and of the Saints ought to be worshipped not onely by accident or improperly but also in themselues and properly So as that they limite and finish the adoration as considered in themselues and not onely as they supplie the place of the first patterne THE REFORMED CHVRCHES THe Confession of the Swizers Forasmuch as God is an inuisible spirit and an infinite essence he cannot be represented by any art or Image that is the reason why we doe not sticke to call with the holy Scripture the Images of God plaine lies The Confession of Bohemia The Church is also taught that none ought to honour holy men as God much lesse Images neither worship them with any honour or affection of Spirit the which is due onely to God ANNOTATION THere are diuers and sundry opinions touching Images First the Mahometists will haue none at all Secondly the Iconomaques do thinke it vnlawfull to haue any in their Churches Epiphanius held this opinion saying that it is against the authoritie of holy Scripture that the Image of a man should hang in a Church but hee citeth not the place of Scripture Also the Grecians and Latines doe not beleeue that so learned a man did write the Epistle where the same is found Thirdly many Protestants now a dayes doe say that it is not expedient to place Images in Churches confessing thereby that the same is a thing of it selfe indifferent Fourthly Chemnitius saith that Images are profitable in regard of the historie and decent for the Ornament of Churches and that the abuse maybe auoided by the preaching of true Doctrine Fiftlie the second Councell of Nice after Saint Basill and others followed by the Churches of the East and Africa doth teach that it is lawfull to bow downe before Images and because that the law of God is by some opposed thereunto Thou shalt not bow down to them the Councell aunswereth by distinguishing that there are two fashions of inclining or bowing The one Latria which is to haue trust and confidence in that thing before which a man boweth or to prostrate himselfe altogether before it The other is the inclination called Dulia which a man vseth when hee meeteth with one of his friends for in the East Countreys the custome is to bow their heads in saluting one another as they doe put off their hats in Fraunce in this fashion saith the Councell it is lawfull to bowe or incline before Images And which is more the same Councell saith that this inclination or bowing doth altogether tend to the thing represented the meaning of the Councell was explaned in this verse Hanc videas sed mente colas quod cernis in ipsa Behold the Image but honour in thy heart that which it doth represent Moreouer to the end that none should thinke that this is some particular Ceremonie belonging to Images onely the Councell and the Grecians doe hold to this day that passing before any Church or Crosse or in taking vp the holy Bible a man ought to encline or bow his head which is as much as for a man in France to put off his hat and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Councell that is to say hauing the heart eleuated vp to God The Abyssins doe not passe beyond these limits They haue pictures in their Churches but the people very seldome enter into the place where they are they are not vpon the Altars towards the which they turne themselues in praying Also if they doe incline or bowe their heads it is in passing before Churches Crosses or the stones of the Altar The Ecclesiasticall persons enter not into the Church with their hose and shooes on according to that which God spake to Moyses Put off thy shooes for the place where thou standest is holy ground He that commeth by a Church if he be a horsebacke will alight vntill he be past it Behold here the Ceremonies of the Africanes They of the East doe passe these limits especially the lesser for they stand still while they pray and bow their head before the images but they kneele not downe Ieremie saith that it is not in fauour of the Images for all the honour is carried to the patterne as if he should haue said that they are honoured onely by accident as when a man saluteth any one he putteth off his hat before his habite without hauing any meaning or intention to doe it in honour of his habite So that wheras they pray before the pourtraict or Image it is say they to stirre vp themselues to deuotion and to shew how much they honour the thing represented All these exceptions take no place amongst the Protestants We ought not say they attribute to the Images of Saints any kind of worship either Ciuill or Religious for the same cannot be done without detestable superstition It seemes that this is the greatest accusation which the Protestants haue against the Churches of the East and Africa Neuerthelesse this custome is not now a dayes the auncient doctors which destroied the Pagane idolatrie haue approued it their deuotion did lead them to it Peraduenture no man will thinke it strange if
Apostles were not the inuenters thereof yet it is certaine that it was some of their Disciples all the rest consenting thereunto The saying also of S. Paul cannot be applied to that institution for S. Paul saith that this forbidding should bee in the latter dayes The same Zanchius saith that Lent was free vntill the time of Pope Gregorie the seuenth that is to say vntill the yeare 1075. And that this Pope did forbid in the Latine Church to eate flesh vpon paine of mortall sinne And that this prohibition so absolute and exact is that whereof S. Paul speaketh For otherwise it is not a true prohibition or forbidding The Romane Catholikes do bring other exceptions to wit that these meates are not forbidden as euill of themselues Another answereth them that Saint Paul saith the vse of them must not be forbidden and speaketh in the same sort of Marriage which is not forbidden but onely to those which haue vowed neuer to marrie Also vnlesse one doe vow not to eate flesh the vse ought not to be absolutely forbidden him The Latines say also that they forbid it not but for certaine times The contrary part doth reply that it is euer a forbidding That which is white for one day saith Aristotle is no lesse white then if it had beene so a whole yeare As for the Christians of the East they are more exact obseruers of Fasting and abstinence then the Latines are although that their Church hath not this doctrine that it should be vnto them a mortall sinne Zeale and deuotion is many times imitated by superstition The Reformed Churches haue their Fasts and do keepe them straightly and the common people amongst them might fall into some scruple of conscience but that they are oftentimes aduertised of their Christian libertie It hath beene said before that the Ethiopians doe beleeue that the commandements of the Church doe not binde a man vpon paine of mortall sinne And in that point they are manifestly on the Protestants side as the Grecians also are if they hold that which their auncestors held all alike doe beleeue that the Bishoppes may both make lawes vse their censures and impose certaine punishments vpon the infringers or breakers of them but not forbidde as God If thou dost eate of this fruit thou shalt die the death both temporall and eternall So that some scruple is noted among Christians but the doctrine which they confesse is That the Church may ordaine holy or festiual daies together with abstinence of all or some kind of meats neuerthelesse not so as to bind the conscience without contempt or scandall and the diuers practise therof doth shew that there is no Catholike ecclesiasticall law which hath ordained either festiuall daies or fasting daies or the manner of keeping those feasts or fasts ¶ The Conclusion of this Treatise THe Councell of Basil hath declared the Pope to bee subiect vnto the Church If the same were beleeued at this day by the Latines as it is by all other Christians it were sufficient to make a peace If the Pope may transport that Sea out of Rome the Church may doe it farre better yea the East Church might haue done it at such time as it was greater then the Latine It followeth also that all that the Popes haue ordained approued or tollerated is vnder correction If there had not beene ambition in him or in his Clergie of Rome hee would haue heard the Catholike voyce of the Church This ambition is the cause wherefore the Grecians doe call him an Arch-hereticke the Indians a reprobate Bishoppe the Protestants the sonne of perdition Those that liue vnder him vse not these termes Neuerthelesse they are not farre wide from this beleefe If the Duke of Venice should presume to call himselfe Monarch and that the most part tooke armes against him calling him Tyrant Capitall and Principall enemy of the Common-wealth and that there were others more patient then they which confessed that in truth he was not such a one as he counted himselfe to be neuerthelesse beleeued that he ought to be supported I pray you would not all these Cittizens agree together in the principall point although they were of diuers opinions in the manner of proceeding Father Coton after many others maketh an argument here which he thinketh to be inuincible The Sonne of Perdition saith he must sit in the Temple of God according to Saint Paul that is to say in the Church of God according to Crysostome And we must not goe out of the Church for out of it there is no saluation therefore we must continue vnder the sonne of perdition Answere The Temple of God is all the earth in this Temple there are many Episcopall Chaires which as Pope Pelagius saith are one nuptiall bed of Christ that is to say which make but one Church which begetteth children to God by baptisme Well then if hee that sitteth in S. Peters Chaire teacheth not at all who will gaine-say but that without forsaking the Church one may goe to heare him which sittes in Saint Peters chaire at Antioch among the Armenians or in the seate of S. Andrew in Constantinople Some will say that the Protestants doe not take this way But we haue shewed that if ceremonies were laid apart and that Logomachies were eschued there would want but little of agreement and scarce would there be any discord but onely in these foure points First about Images Secondly praiers to Saints Thirdly the time of making Monasticall vows Fourthly about the conuersion of Bread and Wine in the Eucharist and peraduenture not so great as is imagined For the first it is decreed in the second Councel of Nice that one should put off his Hat in passing before a Church a Crosse an Altar an Image or portraict of a Saint hauing the heart lifted vp to God The Protestants doe call the same superstition See here is a great heresie a trimme subiect to diuide Christianitie Panigarolas confesseth that one may altogether let passe Images why not then this ceremonie The Catholicke Romans know well enough that sometimes they were not vsed at all And Wicelius saith that wee ought to eschew all appearance of euill In the time of S. Basil there was tolleration herein Vigilantius brake the peace peraduenture his iniurious speeches haue beene the cause why men did more in hate of him The second Question whether one ought to recommend himselfe to the Prayers of the Saints is of the same nature They of the East Churches doe confesse that the Saints doe not vnderstand our Prayers Neuerthelesse that the holy Ghost which they haue doeth induce them to pray and to crie Abba father saith S. Paul that is to say in generall for those that recommend themselues to their Prayers The Protestants doe confesse that the Saints doe pray and that one may wish or desire that they would so doe notwithstanding they hold it absurd to addresse our Prayers vnto them seeing that wee doe know that
they vnderstand vs not Melancton thinketh that one might peraduenture vse the ancient maner that is to direct our Prayers to God in making mention of the Prayers which the Saints doe make So that all doe tend to the same end but doe differ in termes The third difference is of lesser importance It is certaine that in the time of the Apostles the widowes were receiued without any regard to their age If there had beene no abuse S. Paul would not haue made mention of Reformation If the Caloiers of the East and the Antonians or Estafarus of Aethiop are not good people it is for the Bishops of those Prouinces to prouide and see to it as also they ought not to thinke much that other Nations haue found out a lawfull remedie The fourth and last point is the Question so much disputed vpon now a dayes touching the changing of the Eucharist Here without doubt is a difference in mens beliefe But the Reformed Churches haue not debated against the Catholike Church and are not seperated from them of the East and the Africans for they were not in their vnion Moreouer those that denie it shewe themselues ready to communicate with them that beleeue Consubstantiation which not withstanding by their saying is almost as contrarie to the Articles of Faith as the Romane Transubstantiation Lesse occasion haue they to hold themselues seperated from the other Apostolicke Churches which as hath beene said beleeue not Iesus Christ to be any where else then in heauen touching his humanitie And their beliefe containeth not any thing that doeth contradict the Scriptures although they be not able to conclude the same necessarily out of the Scriptures The beliefe of these Churches is that by Prayers the Bread is changed into the body of the Lord as Christians are and that in both there is a change not onely in name but really Because that some supernaturall thing proceeding from the matter of the body of the Lord which is onely in heauen is infused into the matter of bread and from thence passeth into the soule of the Communicant and hath the place of forme both in the one and in the other and causeth that both the one and the other be called after a speciall fashion the body of Christ Because that they suffer a change through the obtaining of a new forme or else their forme suffereth a change through the obtaining of new faculties And that is the reason why aswell the said Churches as the Reformed doe confesse that as S. Paul writeth The bread is the Communion of the body of the Lord The difficultie therefore lieth in this point to wit whether the Bread hath positiuely in it selfe this forme or faculties to communicate them vnto the Soule by it selfe Or whether the soule receiueth them of the Bread because that the holy Ghost which is present in the Bread as in all things causeth that when one receiueth this bread he receiueth the body of Christ by meanes of this essence or faculties which proceede immediatly from the same body If there were as much Charitie in men as zeale they might find this aboue mentioned tollerable vntill an vniuersall and lawfull Councell In the meane time it is the part of the louers of truth and enemies of heresies to search and seek out the truth sufficiently contained in the holy Scriptures wherein if they find any obscuritie which they shall not in those things necessarie to saluation it is their part to haue recourse vnto the voice of the Churches to the which our Lord hath promised his assistance And if they be not of one accord then to suspend their iudgement or else with a holy libertie to trie all and to retaine that which they take to be good in euery one of them If you proceede thus Christian Reader you will no more say I am of Paul and I am of Cephas but rather you shall bee true Catholickes and Orthodox Christians and in no maner Idolaters or Heretickes Grecians nor Romanes Papists nor Huguenots Lutheranes nor Caluinists Protestants nor Puritanes and make them lyers that seeke to staine your beautifull and holy profession with names so infamous and vnworthy of honourable people and true Christians AN ADVERTISEMENT TO THE READER THose that do build Religion on Ceremonies will thinke that this Booke is lame or maimed because that it doth not declare those which are obserued by euery Nation But we thought it a labour as much vnprofitable as enuious to the most iudicious Readers Calecas a Romane Catholicke hath written a volume against the Grecians wherein hee speaketh almost of nothing else That we may not omit any thing of importance we doe aduertise that there are two euill Ceremonies found among the Grecians The first is that they vse Leauened bread in their Sacrament The other that they abstaine from things strangled and from blood In both they thinke themselues grounded vpon the holy Scripture The Grecians hauing opposed themselues against the Latines doe reprehend them because they vse litle Wafers vnleauened and not ordinarie Bread as our Sauiour did They doe not thinke that this word Bread agrees to those Hosts or Wafers and that most commonly that name is not giuen them Moreouer to make their fashion seeme better they haue thought good to say that Iesus Christ did not institute this Sacrament in the dayes of sweete bread As for vnleauened Bread the Romane Catholickes doe not insist much vpon it And it is not so important a matter of faith to know vpon what day the Sacrament was ordained prouided that one pretend not to preiudice thereby the Historie of the Gospel the passages or sentences whereof may bee better reconciled through the one then through the other As for abstinence from things strangled and from blood It is founded vpon the decrees of the Apostles assembled in Ierusalem the which Decree they doe not thinke to be abrogated because that their Church which they hold to be true and Catholicke hath still obserued it Yea this maner of abstinence hath beene confirmed by the sixt Synode There is likelyhood that they haue remitted this to a generall Councell for they haue not much pressed this point against the Latines The Aethiopians are both in the one and in the other on the Romanes and Protestants side In France the Protestants doe vse leauened Bread after the fashion of the Grecians Against the Churches of the Abyssines in the South is obiected that they are rebaptized euery yeare But the Ambassadour of Prester-Iohn saith that the cause why they bath themselues in Riuers and Ponds is not because that they thinke it necessary to saluation but they doe it vpon the day of the Epiphanie in remembrance of the Baptisme of our Sauiour It is to be noted that this ceremonie is new amongst the Abyssins for their King Dauid which raigned but about some hundred yeares agoe said that the same was by the institution of his Grandfather The Romane Catholikes haue no occasion
causes the custome of confessing secret sinnes and may pronounce remission without any confessing as they of the East Churches doe to this day by their Synchoreses as we will relate in his due place We will then make this Catholike conclusion that The Pope cannot by his Indulgences deliuer aniy from those temporall punishments which God inflicts neither ought he to dispence with the doing of al those workes of repentance that are possible QVESTION XVIII Whether the soule of our Lord and Sauiour Iesus Christ descended into hell and whether it vscended into heauen the very sameday of his passion THE EAST CHVRCH RItual of the Syrians The side of the Lord was pearced thorough with a Launce and thence issued water and blood a sacrifice for all the world his body was buried and his soule came backe from hell and was vnited to his bodie Moyses the sonne of Cephas Bishop of Beth-raman Iohn hath written of corporall Paradise in the prayer whose Title is Wherefore this tree is called the tree of knowledge of good and euill and would teach as much as our Sauiour Iesus Christ said Thou shalt be this day with me in Paradise for there he proueth by many arguments that Paradise was corporall The Liturgie of Saint Basil Thou hast appeared in the last dayes vnto vs which sate in darkenesse and that by thy onely Sonne which gaue himselfe to death for our saluation and by reason of our sinnes descended into hell by his Crosse and Passion THE SOVTH CHVRCH DAmianus a Goes The Aethiopians beleeue that Christ descended afterward into hell and hauing rased and broken the gates thereof he came backe into life the third day with great triumph ouer his enemies and ouer death and that after that hee returned into heauen from whence he came and that by his admirable ascention THE LATIN CHVRCH CArdinall Bellarmine DVRAND affirmeth that the soule of Christ descended into hell not according to his substance but by some effects that is to say as it did illuminate and beatifie the holy Fathers which were in Lymbo Caluin hath taught some such like thing touching the descent of Christ vnto the soules of the holy Fathers by his efficacie or vertue and not by his essence Idem It contradicteth the holy Scripture and the Fathers to say that Christ returned from hell the first day THE REFORMED CHVRCH LAsicius Polonus It is the beleefe of the Bohemians that Iesus Christ descended into hell in his soule seperated from his body to triumph ouer Satan The Sybilles doe deriue this word Ades which signifieth hell of the word Adam by reason that Adam descended This place seemes to be els-where then in heauen Vrsinus We must beleeue that which is certaine to wit that Christ descended into hell in that fashion as we haue sayd in suffering in his soule but if any one can defend that he descended in any other fashion it is well but as for me I cannot beleeue it ANNOTATION THe auncient Catholike Church beleeued that the soules of the Fathers in the old Testament went to a place called in Hebrew Scheol in Greeke Ades in English Hell And all Christians for the most part doe beleeue that the Apostles haue taught so likewise seeing that there is not any one particular man knowen that should be the author of this opinion And although that this Article was not in the beginning in the Creede of the Apostles as it is not in the Creed of Nice neuerthelesse hauing beene receiued without contradiction the same doth argue that the beleefe was such before time And which is more the Scripture of the old Testament makes no mention in any place that the soules should ascend into heauen but very often it maketh mention of Scheol or Hell and to descend I will descend into Scheol with sorrow for my sonne sayd that good man Iacob and to descend signifieth to go to some lowe place It is true that the word Scheol signifieth sometimes a graue but the Catholike Church takes it here for Hell for the Greeke translator approued by the Apostles taketh it so as also Saint Luke in this sentence of the Psalmes cited by S. Peter Thou wilt not leaue my soule in Hell For to vnderstand well this question you must note first that it doth not appertaine to saluation to know whether the soules of the Fathers were aboue or belowe prouided alwayes that one doe not call the holy Scripture into doubt which it is not done by and by although a man doe not alwayes attaine to the true sense of it Secondly there are two places that the most learned diuines yea the antient and now a dayes the Latins and the Protestants can hardly agree off So that in so doing some proceede in one fashion others in another The Creede saith that our Lord descended into hell and our Lord said This day shalt thou be with me in Paradise Some men will aske how ascended he into Paradise seeing he descended into hell The greater voice of the Romane Catholikes and of the Protestants is that Hell was Paradise when our Sauiour was there but there are many learned men of the Catholike Romans as Durand and the learned Picus which thinking it absurd to say that Paradise was in Hell haue thought fit otherwise to agree vpon it And haue written that the soule of the Lord went really vnto the true Paradice and descended not into Hell but by efficacie or vertue On the other side amongst the Protestants Caluin and Beozo haue thought more to the purpose to referre this word Hell to the torments that our Sauiour suffered to the end that that which the Scripture saith that our Sauiour went to Paradise should be beleeued without running to any false or forged Exposition Also there are learned men amongst the Latines and the Protestants which doe decline from the common opinion herein because that it seemeth very absurd vnto them Neuerthelesse because that none of the three is receiued without contradiction it sheweth that there is difficultie in them all For to say that the Lord descended not into Hell but by his efficacie or vertue is to wrest that place of Scripture Thou wilt not leaue my soule in Hell To say that Hell whereof mention is made in the Creede is the torments which the Lord suffered vpon the Crosse is an Exposition altogether vnknowen to the Ancients and against the intention and meaning of those which added that clause to the Creede and those Protestants themselues for whom this serueth are ready to receiue one more proper as is to bee seene in that sentence before alleadged of Vrsinus As for the rest one may giue many Expositions and all Orthodoxall of one selfe same place of Scripture when one is not assured of the intent and meaning of the Authour so is it likewise in the Creede But about these difficulties the Apostolicke Churches in the East doe furnish vs with a fourth