That such may vow Chastitie as know by sufficient experience that they haue power to accomplish performe their vowes And that Munkes ought not to beare the name of diuers Sects nor consume by their begging that which appertaineth vnto those which cannot labour QVESTION XLIIII VVhether the Church ought to haue Festiuall daies and fasting dayes appointed and whether there be any Diuine or generall Ecclesiasticall law about the same THE EAST CHVRCHES IEremie Patriarch of Constantinople Wee ought not onely to performe the Commaundements but also ought not to dispise the institutions of Feasts hauing in remembrance the 53. Canon of the Apostles which saith If any one vpon festiuall daies eate not flesh c. And the 69. Canon saith If any doe not fast the holy Lent or VVednesdaies and Fridaies let him be deposed Nicholas The Armenians doe keepe Lent neither eating any earthly flesh or fish and to shew themselues much differing from the Grecians vpon certaine Fridaies they eate flesh and drinke wine and all other food that pleaseth them Vilamont The Grecians obserue not the foure times nor the Vigilles they eate flesh euery Saturday they haue foure Lents in the yeare The Armenians keepe not Christmas day holy Gagnin The Moscouites doe celebrate many feasts of saints but not vpon those daies that the Romanes doe celebrate them they haue not at all the feast of Corpus Christi vpon the festiuall daies the chiefest amongst them after seruice doe spend the time in eating and drinking but the Cittizens and Artificers doe betake themselues to labour and Domesticall affaires and other businesse saying that it is for Lords to keepe feasts and to abstaine from labour Genebrard hath brought to light the Calender of the Syrian Greeke and Latin Churches wherein one may see the difference touching feasts THE SOVTH CHVRCH ALuares The Aethiopians doe keepe Lent and do beginne it the Munday after Sexagesima ten daies after Shroue-Tewesday and so they make their Lent to continue fifteene daies longer taking those daies for aduantage because that they fast not on Saturdaies Their manner of fasting is NOT TO EATE vntill night communicating euery day which is the reason why they singe not the Masse during that time but only in the night and after seruice they communicate and then goe to supper And euen as they haue these fiftie daies of Lent In like manner they take other fifty dayes after Easter and the Pentecost wherein they fast not and then when it is not fasting day they celebrate Masse in the morning eating flesh during that time without excepting any one day The Lord of Escales hath brought to light the Calender of the Church of Aethiopia wherein one may see the feasts and the fasting dayes there and how much they differ from ours THE LATIN CHVRCH THe Councell of Lyons It must be declared to the Lay people what times they must keepe holy in the yeare to wit euery Sunday from eue to eue and to eschue all imitation of the Iewes they must also keepe these Feasts Christmas S. Steuen S. Iohn c. The Fasting-dayes of the Latine Church are ordained De Consecr dist 3. and elsewhere THE REFORMED CHVRCH THe constitutions of England Seeing that the Authoritie of the holy Fathers grounded vpon the example of the Apostles hath commanded to celebrate Prayers and Fasting in the solemne ordination of Ministers and to that end hath ordained certaine prefixed times for the foresaid Prayers and Fastings Wee honouring their Holy and Pious institution doe will and ordaine that hereafter no Priests nor Deacons bee ordained but vpon those Sundayes which follow immediatly after the Fasting of the fower times vulgarly called the Ember weekes hitherto kept in the Church of England The Synod at Torun in Poland We haue thought it necessarie to appease the wrath of God with Fasting and Prayers assembling our selues together with one consent at certaine times And to the end that wee may not ordaine any new thing touching this matter we haue Dedicated vnto Fasting the dayes accustomed foure times in the yeere which are vulgarly called the dayes of abstinence Neuerthelesse we will not hinder the faithfull to follow their deuotion in obseruing Fasting and Prayers at other times but on the contrarie side we doe exhort and stirre them vp thereunto Oecolampadius Wee haue not learned out of Gods word any distinction of meates Neuerthelesse that we may pray more sincerely wee doe abstaine not without fruit from meates not prohibited In consideration whereof the fathers haue consecrated fortie dayes before Easter for to Fast Zanchius The ancient institution of Lent cannot be simply condemned but the necessitie which is inforced Item Telesphorus about the yeere 139. maketh mention thereof as a thing obserued before his time We doe ordaine saith he that all the Clergie doe abstaine from flesh seuen whole weekes before Easter Saint Ambrose saith that before Lent continued but sixe weekes The feastiuall dayes of the Church of England are set downe in the Booke of Common Prayers of the said Church Chemnicius and Zanchius doe note those feasts which are kept by the Protestants of Germanie ANNOTATION THis Question might haue beene omitted Neuerthelesse because that there are too many scrupulous people which take more heede to the externall seruice of God then to the truth of beliefe it shall not bee much besides the purpose to giue here aduertisement touching Feastes and fasting It is therefore to be vnderstood that the Apostles neuer made in common any order touching Feasts and Fasting If they had it would haue beene knowne for the Tradition would haue beene alike amongst all Nations which is not nor neuer was Incontinently after the time of the Apostles the Churches of Asia where Saint Iohn gouerned yea where S. Peter and S. Paul taught were found to differ from the Church of Rome touching the Feast of Easter There is no doubt but that the Feasts of the Apostles were ordained a long time after their decease As touching fasting there are two sorts The one which is truely and properly fasting is abstinence from all kind of meate this fasting is obserued and very much vsed in Aethiop and amongst all the Iacobites The other kind of Fasting is an abstinence from the most delicate and delicious meates Against which Fasting the Protestants doe bring this sentence out of S. Paul The spirit speaketh euidently that in the latter dayes men shall giue heede vnto the spirits of errour and doctrine of Diuels which teach lies through hypocrisie commanding to abstaine from meates which GOD hath created to bee receiued with giuing of thankes Some will demaund whether the Protestants doe pretend that this place of Scripture is absolutely against Lent and obseruation of Fridayes Zanchius answereth no. Lent was instituted before the yeere 139. and the Author is not knowne For the constitution of Telesphorus serued but to confirme that which was then already receiued So that if some of the
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
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
he consider the persons time and place Those Fathers might defend themselues as hauing the Spirit resting vpon them insignes which is not granted to the meaner sort of people The Christians of the East haue beene alwayes giuen to ceremonies It was the custome to bowe the head before the Images of Kings and Princes Artabanus king of Persia saith Suetonius worshipped the Eagles and the Images of the Emperous The Grecians at this time doe argue thus If it be lawfull to vncouer the head in passing by the Image of a King why not in like manner by the Image of Iesus Christ They of these Countries doe answere that it is not the custome amongst them to vncouer their heads before the Images of Kings whosoeuer should doe it would be held ridiculous In like manner if a man should doe so before the Image of a Saint the Protestants would call it superstition The Romane Catholikes doe passe very often by Churches and Images without once mouing their hats or bowing their bodies Neither doe they so when they take in hand their Howers or the holy Bible The custome in these parts is to put off the hat when in publik acts the King is named Moreouer the Protestants in England doe ordaine that men put off their hats at Sermons when they heare the name of Iesus In like manner all countries haue their customes that which is ridiculous and superstitious in one place is held and esteemed comely and religious in another The most expedient way would be in stead of calling one another Idolaters and Heretickes to exhort one another charitably to doe all to edification to auoid the appeareance of euill and excesse and not to scandalize the Infidels and vnbeleeuers If any Infidell doe enter into the Church saith S. Paul will not he say that you are out of your wits In like manner when an Infidell or vnbeleeuer doth see a Christian praying with his eies fixed vpon an Image will not he say that he speaketh to the Image Intreaties obtestations and mutuall demonstrations doe serue sometimes to procure the peace of the Church but iniurious speeches will neuer take away schismes and the passages or places of Scripture which are alledged to make that seeme vnlawfull which is but vndecent do not cause eyther the superstitious to leaue their superstition or the lesse deuout their irreligion The strife founded vpon the Equiuocation of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 edifies as little A great part of the Church will neuer consent to a manifest alteration Those that gouerne the Church doe sweare at their entrance to follow the tract of their Predecessors but it happeneth very often that euill customes doe ware away by laps of time although not so fast as those which are good The Church of Rome neuer staieth vpon these termes as Wicelius a Romane Catholike writeth yea one that was verie much affectionate If I would saith he I could produce the testimony of the Primitiue Church by the which the vse of the intercession of Saints is coroborated But as I doe affirme this so I also confesse that it doth greeue me that vnder pretext of I know not what Dulia it is affirmed that one may and ought to honour with adoration the Saints and their Images The Diuines of the auncient Church haue preached to the people that they must honour but not worshippe or adore the Saints Well then if they haue truely spoken thus of the Saints what thinke you would they haue said of the Statues and Images of Saints worshipped in Appearance and honored with the manner of Diuine worshippe Those who in Churches adore Images through any appearance seeme not much vnlike those which in times past worshipped Gods and Goddesses Where is the sobrietie of our vnderstanding to bow or stoope before carued or molten Images contrary to the law of God vnlesse peraduenture wee would offend the Iewes the Sarasins and those which are parted from vs through such like enormities The strange nations of whom we haue spoken to wit the Christians of the East and South haue very holily kept and obserued the law of God touching adoration and haue honoured the soules of the Saints in rendering to God that which appertaineth to God and to the Saints that which appertaineth to the Saints for who can find colours alwaies to excuse himselfe if he daily being too much giuen to vice doe foolishly search out extremities by mistaking the meane From this discourse of Wicelius a man may learne two things First that the Churches of the East and of Affrica are not fallen into the errour of the Latines Secondly that in the Church of Rome there are good people which will not be Idolaters no not in outward appeareance They are to be well aduised whether it be tollerable for them to stay in the Church of Rome and to call her Mother and Mistresse and to hold them for heretickes which doe depart from her and yet withall to call her Mother and Mistresse of Idolatrie For it is certaine that she approueth not onely the appeareance of euill which Wicelius condemneth but also the euill it selfe And for the same cause Thomas of Aquin. hath beene canonised by her yea honoured by a solemne feast as a Saint and a true Teacher and it is he that maintaineth that a man ought to adore and worshippe Images with the same adoration or worshippe as the thing represented to wit the Image of Iesus Christ with Latria and those of the Saints with Dulia in such sort that the Images are also the obiect of adoration against which doctrine the learned Earle Picus hath written who neuerthelesse denieth not that a man ought to adore Images but not saith he with that adoration which Thomas maintaineth Some man may aske if Thomas went beyond the meane in the adoration of Images how shall we call that errour and vice The Image adored with Latria shal it not be an Idole and he that adoreth it in like maner shal he not be called an Idolater But this opinion is not yet forgone in the Church of Rome Cardinall Bellarmine their great Doctor maintaineth it We must not saith hee adore the Images onely by accident or improperly as the Grecians say but also properly and in themselues The foresaid Christian people are also contrarie to the Church of Rome in that they will not haue the Diuine essence painted especially in the Churches and follow the opinion of their Doctor Damascen although that there are some Grecians in places neare to Italy which take libertie herein as may be seene in their Horologies printed at Venice Moreouer they abhorre Images of Gould Siluer wood and stone as smelling of Paganish idolatry and haue none but pictures The conclusion of this question according to the opinion of the foresaid people is That it is lawfull but not necessary neither peraduenture profitable to bow or vncouer the head before Churches Altars Crosses Pourtraitures or Images of Saints or
CATHOLIQVE TRADITIONS OR A TREATISE OF THE BELIEFE OF THE CHRISTIANS OF ASIA EVROPA AND AFRICA in the Principall Controuersies of our TIME IN FAVOVR OF THE LOVERS Of the CATHOLICKE Trueth and the Peace of the CHVRCH Written in French by Th. A. I. C. And Translated into English by L. O. LONDON Printed by W. STANSBY for HENRY FETHERSTONE and are to be sold at his Shoppe in Pauls Church-yard at the signe of the Rose 1609. TO THE HIGH AND MIGHTIE PRINCE HENRY Prince of Great BRITAINE MY GRACIOVS LORD GReat Attempts become great Princes And is there a greater or a more worthy enterprise more holy in it selfe and more comfortable to the world then the re-establishing of peace in the Church and the refreshing of Christendome through the reconcilement of the differences which ignorance auarice and ambition haue hatched and which passion and stomacke doe as yet maintaine And is there any Prince more worthy for the sincerity of his life more capable for his solide iudgement and rare knowledge in all good sciences especially in those that belong to God and godlinesse then that great King your father the nurs-father of learning Who I say more fit for this great businesse then Hee as well for his eminent dignitie power credite and authority amongst the Christian Princes of the West as also for the experience which he hath in the managing of the like affaires hauing already well nigh pacified those diuisions which the ouermuch scruple of some and the too too much libertie of others had brought into the Church of England vnto the which conformity he hath also most happily reduced the Church of Scotland to be conioyned and re-vnited both in discipline and ceremonies that he may attainne to that marke which he aimes at that is a holy and strict vnion as well in the religion as in the state of all the people and Countries vnder his obedience Who I say can with more hope of good successe vndertake so excellent a peece of worke then he whom the heauens haue so richly endowed with such rare qualities as I haue sayed and other perfections truely heroique and admirable And you my renowned Lord after him and with him for to second him in such a goodly and honourable enterprise seeing that already by reason of the generosity of your spirit the happy education of your youth the imitation of so rare an example and that at home and of your owne Father and aboue all the rest by reason of the bountie and courage of your nature you are the second hope of great Britane and make men expect great and mighty desseignes at your hands and such shal be profitable to all Christendome and if it please God to be one day a principall instrument to tame these damnable Monsters of wicked factions and pernitious sects which haue almost made a spoile of the body of Christ his Church yet not so much doubtlesse through the diuersity of beleefes in the matter of faith which is the soule and essence of religion for the which we are greatly to praise God As for the differences of Ecclesiasticall rytes and ceremonies whereof your highnesse shall see here a patterne or plat-forme established only to shew to the world that in the three other Clymates yea euen among the blind Pagans and impious Mahometists the name of the Sonne of God is knowne and called vpon if not with so much puritie yet surely with more pietie although that their doctrine is not so subtilly expounded then amongst vs and shall be more and more God willing toward the end of the world according to the Propheticall and Euangelicall promises and in the issue to conuince and confound those which doe empale and enclose the Church of Iesus Christ within the circuite of their walles or within the limits of one Prouince or else within the regions of those people who hold one selfe same opinion and are obedient to one chiefe or head aboue all other Iesus Christ is the grand Soueraigne and vniuersal Patriarch of al his Church and the holy Ghost saith that it neither hath nor shall haue any other bounds or limits then the whole compasse of the round world and which is more that it shall haue his presence and assistance for euer although for the ingratitude of men not at all times nor in all places with like glorie and efficacie The Sunne neuer ceaseth to shine vpon the earth but not euery day and in euery place with the like brightnesse This enterprise of Reconciliation my gratious Lord hath been attempted not once or twice but often in ages past as well by calling of Councells as by publicke conferences as for example that with the Donatists through the mediation of Saint Augustine at Carthage where the end was happie enough and might in some sort serue for a paterne in the differences of this age as also the conference at Ratisbon vnder the authority of the Emperour Charles the fift for Germanie and for Fraunce that at Poisi in the raigne of Charles the ninth And besides these publicke meetings and conferences there haue beene found learned iudicious and moderate men not a a few from time to time who bearing a great zeale to the peace of the Church haue opened and shewed certaine meanes and wayes euery one according to his knowledge and conscience But these discoueries of the trueth haue found no place in the hearts of them that were lead with passion but will by all possibilitie bring foorth better fruit hereafter in their due season that is to say When as God being first ouercomeby our Repentance Cries and Prayers shall cause that lamentable Schisme to cease being one of the greatest Plagues that euer happned or could happen among Christians Your Highnesse shal see by marking that which I haue here compiled out of them and their writings how the difficultie of reconciliation for a great part of our controuersies whether it be with the East or South Churches or between our selues of the Westerne Churches lies not so much in the things themselues which fall in question as in the peruerse opinion of the disputants and that those things wherein we agree are a thousand times of more importance to the glorie of God and our saluation then those things wherein we varie and disagree and shall haue farre more reason to loue vs for those things wherein we agree then for to hate and persecute vs cruelly for those things which remaine as yet to be auoided from among vs yea seeing the greater part of our disputations happen for want of vnderstanding the state of the controuersies in question or els by reason of our termes and fashion of speaking but farre more for want of conceiuing the true sense of the holy Scripture which also some great men of our time haue shewed manifestly in certain points of doctrine which were iudged irreconcileable wherein was manifested Gods iustice against our sinnes of presumption curiosity vaine-glory enuie auarice and ambition I say the
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
or institute such an estate and forme of Church as is to be seene in other Countries haue neuerthelesse protested in like manner in the conference at Poissy that it would be easier for them to fall into accord in ceremonies if the differences in doctrine were once appeased So it is that the contempt of Catholicke Gouernment doth get the said Reformed Christians an euill opinion among other Christians And that produceth two effects the one that the said Protestants considering ceremonies but as outward shewes and the Romane Catholickes doe confesse that ceremonies haue iustly that name doe condemne the customes of other nations without discerning those that are Catholike from other more particular or that are profitable and tollerable from those that are euill and naught And the other seeing themselues dispised and contemned without reason perswade themselues that it is all one when one reprehendeth them in a matter concerning faith Saint Paul saith that such ceremonies haue appearance of holines in that they spare not the body and haue no regard to cloath or feede the same but hee said not that they should abandon all Ceremonies rather sayd he he that eateth doth well and he that eateth not doth likewise well much lesse hath he approued that one should rent asunder or condemne the Catholike Church The other effect of condemning the Catholicke Church is that a man cannot now a dayes read the writings of the ancient Fathers nor the Histories of the Apostolicke Churches no not the holy Scripture it selfe without finding very many ceremonies and fashions of speaking not vsed amongst the Protestants of France from whence it happeneth that many doe change their beleefe being offended at the contemning of Councels as it is seene by their writings and conuersations and on the other side they of the Romane Church which doe relie too much vpon outward ceremonies are more and more confirmed in their opinion presuming that they follow and ymitate in all things the holy Scriptures and the Fathers nay the most learned and those that approue not in all points the Romane Church doe not thinke it in any wise reasonable to preferre the aduise or opinion of some particular and new writers before the iudgement of auncient Councels in that which concernes the Policie of the Church Heere it is to bee marked that the moderne Chronicles in writing the Ecclesiasticall Historie doe cause the readers very often to erre They write the names of the auncient Bishops of Romein Capitall letters naming them alone and recounting their actes liues they gather their lawes ordinances decrees and make no mention of the Canons which the other Bishops haue made in their Churches from thence grew the opinion that the said Bishops of Rome were Monarchs of all the world as the Emperours haue bene in temporall matters of their Empire and that such Lawes Traditions and Decrees which were but onely for the Church of Rome were lawes giuen to the Catholicke Church which is not so For it hath bene but of very late yeeres that France Spaine Germanie and England haue receiued them that is to say three or foure hundreth yeres since as for other nations they haue not receiued and approued the same as yet but haue inuented others In fine the reformed Christians say that the estate of the Church hath bene tollerable during the fiue first ages and they approue not Aerius and such like which in times past troubled the Church in reiecting the Ecclesiasticall customes and from thence it followeth that the Customes receiued during those first ages are not those which haue brought or doe nourish the Schisme in Christendome and therefore all nations doe auowe That Catholicke Traditions ought to be receiued if the inestimable good of peace and agreement might thereupon ensue alwayes prouided that you comprehend not vnder the name of Catholicke those which onely belong to the Greeke Church or the Latin or the Abyssin Aethiopian Armenian or any other particular Churches QVESTION XI Whether the holy Ghost proceedeth from the Father and the sonne or from the Father onely THE EAST CHVRCH THe second answere to the confession of Ausburg You see how many absurdities doe arise on euery side if it bee concluded that the holy Ghost doth proceede from the Father and from the Sonne Hold not an euill opinion in the name of the Lord. For if the Latins the Church of Rome and others doe bring approued witnesses as it seemeth likely to them that is to say Augustine Ambrose and Ierome we likewise can produce farre more and more worthy of credit All which haue pronounced that the holy Ghost proceedeth from the Father onely and haue prohibited vpon paine of a grieuous Anathema to hold any other beleefe THE ROMANE CATHOLIKE CHVRCH THe confession of faith by the Councell of Trent We beleeue in the holy Ghost the Lord and giuer of life which proceedeth from the Father and the Sonne which is worshipped and glorified together with the Father and the Sonne who spake by the Prophets THE SOVTH CHVRCH SAint Seuerus Patriarch of Alexandria I beleeue in one holy Ghost liuing which giueth life vnto all who proceedeth from the Father and the Sonne The King of Aethiope In the name of God the Father Almightie Creator of all things visible and inuisible In the name of God the Sonne Iesus Christ which is one with the Father light of lights In the name of the holy Ghost God liuing which proceedeth from the Father I am King c. THE REFORMED CHVRCH THe English Confession Wee beleeue that the holy Ghost which is the third person in the holy Trinity is very God not made nor created nor begotten but proceeding from the one and from the other to wit from the Father and the Sonne in a manner vnknowen and vnspeakeable of men ANNOTATION LOmbard surnamed Master by the Schoole Doctors of the Latin Church saith as followeth touching the differēces between the Grecians and the Latins in this question The Grecians say that the holy Ghost proceedeth frō the Father only and not frō the Son which they hold because that the truth in the Gospel which cōtaineth wholy the faith speaking of the procession of the holy Ghost maketh mention onely of the Father and also that in the principallest Councels which were celebrated with them their Symbols or Credes haue bene so fortified by the Anathemaes added that it is not lawfull for any man to teach any thing touching the Trinitie otherwise then is therein contained in which Symbole or Creede the holy Ghost is fayd to proceede from the Father and not from the Sonne And therfore say they all those are Anathema that doe affirme that he proceedeth from the Sonne and a little after Wee doe conclude that the Grecians doe accord with the Latins in the matter it selfe although that they differ in words Behold here the opinion of the Master of sentences who to shew that there is no difference betweene the
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
haue a custome to vse one fashion for the sick another for the Cōmunicants For the sicke it is kept all the yeare being consecrated the weeke before Easter Scarga Their Popes that is to say their Priests after dinner somtimes halfe drunk do eat with little or no reuerence the rest of the body of Christ which was not eaten by the faithfull Gagninus They keepe not holy the feast of the body of the Lord. THE SOVTH CHVRCH ZAga Ethiop The Sacrament of the Eucharist is not kept with vs in the Temples or Churches as they doe in Europe that is to say in the Roman Church The sicke receiue not the body of the Lord but at such time as they haue recouered their health This they do because the Priests and the Laickes doe vse to receiue twise euery weeke and all those that would receiue it goe to the Temple and it is not permitted neyther to the Patriarch himselfe nor to Prester-Iohn to doe otherwise THE REFORMED CHVRCH THe confession of Saxon. It is a manifest prophanation to carry about in procession a part of the Sacrament and to adore or worshippe it seeing that part is transferred to an vse quite contrary to the institution where the Text saith Take eate c. The Diuines of Wittenberg The Ministers of the Church are ordained amongst vs to baptise and celebrate the Lords supper both publikely in the Temples and particularly in the houses of those that are neare death THE ROMANE CHVRCH CLement We must principally employ our selues about the right vse of this liuely Sacrament of the body and blood of Iesus Christ which is the glory and crowne of all the Saints to the end that it may shine through a festiuall and speciall celebration to supplie thereby that which is omitted in the other Offices of the Masse ANNOTATION ALl Christian Nations doe agree together against the Romane Church that none ought to keepe the Sacrament to employ it to any other vse then that to which our Sauiour hath dedicated it to wit the Communion And therefore it ought not to be carried in Procession as Pope Clement hath of late time commaunded in the institution of the feast of God or Corpus Christi As for the reseruation which is made to be caried to the sicke it is not in vse in the Churches of Affrica but the Grecians and Latines doe approue it yea and the Protestants likewise as appeareth in the place before mentioned Thinkest thou saith Beza that none ought to celebrate the holy Supper of the Lord noe where else but onely in a publique assembly Answere In the beginning of the auncient Church it was the custome to send the Eucharist by the Deacons to the sicke being absent to whom I doubt not but that the same did bring great consolation I desire heartily that this custome were put in vse againe The Resolution of this question is That none ought to reserue or keepe the Sacrament but onely to carrie to the sicke QVESTION XXIX Whether the Sacrament ought to be eleuated or lifted vp by the Priest for to adore and worship it or for to Sacrifice through that externall ceremony THE EAST CHVRCH SAcranus The Russians as also some amongst the Grecians before that they prepare the Chalice doe light waxe Candles and shew to the people the bread that is to be consecrated with the wine and water powred in the Chalice and then the people fall downe bending their bodies to worshippe and to commit idolatry But being once set vpon the Altar and consecrated it is not worshipped of any neyther is it eleuated or lifted vp THE SOVTH CHVRCH ZAga In this Ministery the Sacrament is not shewed as I see they doe here in the Romane Church Aluares After that the Priest commeth speaking in his owne language after our fashion and the very same wordes but that he dooth not eleuate the Sacrament but couereth it THE REFORMED CHVRCH THe confession of Basil We adore not Iesus Christ in the signes of bread and wine which we commonly call Sacraments of the body and blood of the Lord But in heauen on the right hand of God the father from whence he shal come for to iudge the quicke and the dead THE LATIN CHVRCH THe Canon That euery Priest doe oftentimes teach his people to bow reuerently when in the celebration of the Masse the wholesome host is eleuated and that he doe the same when hee carrieth it to any sicke person ANNOTATION THere is no Catholicke saith Bellarmine that teacheth that the Sacramentall signes must be adored in themselues and properly with that worship which is called Latria but that they must be worshipped with a lesser honour which belongeth to all Sacraments But we say that Christ must be worshipped in himselfe and that adoration or worshippe dooth belong to the signes in regard that they are conceiued to be the same thing with Christ euen as they that adored Christ being cloathed vpon earth adored not him onely but also his habite for hee commaunded not himselfe to bee stript naked The Latines doe accuse the Protestants because that they worship not the Sacrament or Iesus Christ in the Sacrament but if a man consider the matter well he shall finde that they doe all that Bellarmine requireth Socolouius to shew that there is a great defect yea impiety in them layeth before them the example of all the Christians of the world who saith he doe worshippe or adore Iesus Christ in the Sacrament euery one Suo modo And if one can shew that the Protestants doe the same also Suo modo those that search out occasion to complaine shall they not haue reason to be content Bellarmine speaketh of the worshipping of the signes and of the worshipping of Iesus Christ signified In both these the Protestants doe vse such adoration as Bellarmine himselfe doth paint out Those that honoured our Sauiour being in his Clothes had not any intention or meaning to honour or adore his cloathes likewise following the example of Bellarmine be it that a man haue no intention to honour the Sacrament he is blamelesse If Bellarmine doe say that the Cloathes of the Lorde were worshipped per accidens I doe answere him that in like manner the Protestants doe honour the signes per accidens In Germany they receiue the Sacrament vpon their knees The constitutions of England do ordain the like In so doing they doe adore Iesus Christ before the Sacrament that is to say the Sacrament per accidens with a more humble ceremony then the Christians of the East doe who as Vilamont saith receiue it not vpon their knees The Churches of the South doe the like If the Frenchmen doe follow their example they adore it also eorum modo and Suo modo The Romane Catholikes themselues doe not kneele alwaies when they pray or adore as it is seene in the benediction of the table it sufficeth then in adoring to haue the head
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