O Lord my God how excellent is thy name in all the world Protestants Papists halfe CHRISTIANOGRAPHIE OR The Description of the multitude and sundry sorts of Christians in the VVorld not subiect to the Pope With their Vnitie and hovv they agree with us in the principall points of Difference betweene us and the Church of Rome Goe yee therefore and teach all Nations baptizing them in the Name of the Father and of the Sonne and of the holy Ghost Mat. 28.19 And they went forth and preached every where The Lord working with them Marke 16.20 After this I beheld and loe a great multitude which no man could number of all nations and kindreds and people and tongues stood before the throne before the Lambe Rev. 7.9 LONDON Printed by T. P. and W. J. for Matthew Costerden Stationer 1635. REcensui Librum hunc cui titulus Christianographie c. una cum Epistola Dedicatoria ad R. in Christo Patrem Franciscum Eliensem Episcopum qui quidem liber continet folia 88. in quo nihil reperio quò minús cum publica utilitate Jmprimatur modò intra sex menses proximè sequentes typis mandetur Ex aedi Londin Octobris 30. Samuel Baker TO THE RIGHT REVEREND FATHER IN GOD Francis Lord Bishop of Elie my very good Lord. IT was an observation of our late Soveraigne Lord King James that VVheras the Romanists cannot confirme their Faith either by sacred Scripture or ancient Traditions Their manner is to crie up the Visibilitie of the Church and Authoritie of the same And thereby they delude many of the ignorant and unlearned bearing them in hand that there was no such thing in the world as a Protestant before Luther And that before his time all the world beleeved as they doe And that their Church hath not onely beene visible in all ages and all times but eminently conspicuous and illustrious And to this purpose one of that Sect lately delivered to a person of qualitie this writing following viz. It is plaine in holy Scripture and confessed by the Protestants that the Church of God should be alwaies visible and it was agreed by D. White and D. Featly to Mr. Fisher and Mr. Sweet to proove a visible succession in the Protestant Church that they both could and would in all ages from Christ to Luther by name out of good Authors produce Doctors and Pastors professing the Religion which the Church of England and Protestants professe This was promised This is now required without shifts and idle delayes c. VVhereas in this writing an absolute promise is pretended to bee made by your Lordship and D. Featley to Master Fisher and Master Sweet I finde in the relation of the conference testified and subscribed by Honorable personages and others The said promise to bee made but upon condition onely Conference pag. 7. That the forenamed Iesuites would shew visible professors of the intire Doctrine of the Romish Church as yet it is comprised in the Councell of Trent in all ages and name them out of good Authors especially for the first 600. yeeres And in particular your Lordship required them to prove by Christ and his Apostles Conference pag. 22. or by any of the Fathers for the first 600. yeeres these sixe Tenets of the Roman Church viz. 1. That all power of Order and Jurisdiction in respect of the Churches is to bee derived from the Church of Rome 2. That no Scripture sence or Translation thereof is Authenticall unlesse the same were received from the Church of Rome 3. That the Roman Church onely was and is the Authenticall Custos of unwritten Traditions 4. That all generall Councels were called by the sole Authoritie of the Pope and that hee might ratifie and disanull whatsoever pleased him in them 5. That the Pope hath power to Canonize Saints 6. That the Pope had or hath power to depose Princes Likewise Conference pag. 7. Doctor Featley required of them to produce out of good Authors not any Empire or Kingdome but so much as any Citie Parish or Hamlet within 500. yeeres after Christ in which there was any Visible assembly of Christians to bee named maintaining and defending either their Trent Creede in generall or these points of Popery in speciall Conference page 9. to wit 1. That there is a treasurie of Saints merits and super abundant Satisfactions at the Popes disposing 2. That the Laiety are not commanded by Christs institution to receive the Sacrament of the Lords Supper in both Kindes 3. That the publicke service of God in the Church ought or may be celebrated in an unknowne tongue 4. That private Masses wherein the Priest saith edite bibite ex hoc omnes and yet eateth and drinketh himselfe onely are according to Christs institution 5. That the Popes pardons are requisite or usefull to release soules out of Purgatory 6. That the effect of the Sacrament dependeth upon the intention of the Minister 7. That extreme unction is a Sacrament properly so called 8. That we may worship God by an Image 9. That the sacred Hoast ought to bee elevated or carried in solemne procession 10. That Infidels and Impious persons yea Rats and Mice may eate the body of Christ 11. That all Ecclesiasticall power dependeth on the Pope 12. That hee cannot erre in matter of Faith 13. That he hath power to cannonize Saints 14. To institute Religious orders 15. To depose Kings c. He also urged Master Fisher and Master Sweet to name but one Father or one writer of note who held the particulars above named for 500. yeres after Christ which they would not nor could doe VVhereby any man may see that they who call for a Succession in our Church cannot shew it in their owne Moreover it is not a succession of persons or catalogue of names that maketh a true Apostolicke Church But the true primitiue Faith once given to the Saints set downe in holy Scripture Our Lord himselfe telleth us that he that is baptized and beleeveth shall be saved Marke 16.16 now to perswade such a one that is baptized beleeveth that he is no member of Christs Church except he can also set downe a catalogue of the names of his spirituall parents since Christ is all one as to perswade such a one that he is no man because he cannot reckon up his naturall parents and fetch his pedigree from Noah or Adam Lastly whereas they clamour for a catalogue of names as in this writing without all shifts and idle delayes they have catalogues plentie written both by strangers as by Jllyricus by Symon de Voyons Mounsier Plessis and others and by our countrymen as by B. Jewell for the first 500. yeeres by the Primate of Armagh for the next 500. yeeres and by the late Lord Archbishop of Canterbury for the last 500. yeeres with divers others to which they have returned no answer as I can heare of but they lie upon their hands also of late
killing but by dying not by crueltie but by patience not by wickednes but by faith c. For their Chastitie among the Russes adulterie is severely punished and the Aethiopians punish all fornication and lust and none of the Patriarches of these Churches allow brothel-houses or Stewes that I reade of Whereas the Pope of Rome howsoever they pretend Chastity yet they onely of all Christians Patriarches allow stewes brothelhouses where a father Sixtus pontiâ—ex maximus Romae nobile admodunlupanar extruxiâ— Agrippa de van taâ—e scientiarum cap. 64. Atque utrique sexui assignavit Zeg spec ponti pag. 79. Dici nequit quaâ— incredibili Christianorum tum pâ—dore tum etiam â—orum qui vere tales sunt cordolio ut Iudae filiae scortari non liceaâ— Dei filiae liceat his sonne and his brother may commit uncleannesse with one whore yea Sixtus the fourth built a famous Stewes in Rome for both Sexes This wickednes is not unpunished among the Iewes themselves Bishop Espensous reporteth to the great shame of Roman Christians of a Iew maide who renounced her Religion and turned Romish Christians that she might freely exercise the art of Ribandie not permitted by herown Religion his words are It cannot bee spoken but with incredible shame of Christians with the great heart griese of them that are the like that it is not lawfull for a daughter of Judah to commit fornication but lawfull for the daughter of God Imo Israe is filia meretricari non aliter ante possit quam facta per BaptismuÌ„ sanctuÌ„ Christi soror filia yea the daughter of Jsrael may not otherwise play the whore before shee bee made by holy baptisme sister and daughter of Christ c. Moreover he writeth that we cannot but be offended to see so many Stewes in one Citie and that it may be almost said of Rome Christian as of Rome Ethnick that the whole Citie is one stewes Againe these Patriarches and Bishops sell no pardons to deliver soules out of Purgatorie nor allow the sale of any Sacrament that I reade wheras the Roman Church maketh infinite gaine of their Masses Romana scorta in singulas hebdemadas juliuÌ„ poudent Pontifici Agrippa loco citat Zeg loco Citat Taxa Cancell Apostolicae Parisiis 1613. Pardons and Dispensations yea the Popes themselves have a rent out of the brothell houses every whore paying weekely a Iulie to his holines which rent is more some yeeres then 40000. Duckets In the booke of taxes of the Apostolike Chancerie and sacred penitentiaries you may see the prises and rates of all dispensations and absolutions as for murthers of all kindes as of Clergie men Lay men of Father Mother Sonne Brother Sister Wife c. For impoisoning inchantment witchcraft sacriledge simony c. for fornication adultery incest without any exceptioÌ„ or distinction c. Also for dispensations for oathes vowes and many things more although there be many sinnes raigning amongst these Christians and us yet they are not allowed by them and us and so they are not the sinnes of the Churches as fornication is one of the sinnes of the Roman Church as before To put an end to this some of their sinnes are not only personall but Cathedrall from whence they seeme to have a liberty of sinning to use their own distinctioÌ„ their veniall sins are easily done away with a short shrift as for mortal sins a man may have for money a warrant dormant Anton. sum par 3 tit 1. cap. 11. Crantzius saxon lib. 5. cap. 8. Quid enim hodie per dispensationem Apostolicam non obtinetur Quinta causa dissidij Graecorum credipotest species austerioris vitae quaein eorum Hiere monachis Metropolitis Archiepiscopis at que episcopis frequenter cernitur Haec igitur austerioris vitae ratio Latines contemnendi praebuit occasionem c. Tho. a Iesis de convers p. 284. or dispensation to commit sinnes against nature as to marie his Aunt his brothers wife his neece his own daughter for which Pope Martin the fift gave a dispensation as Antonius reporteth and what saith Crantzius their own writer cannot be gotten by dispensation To conclude Thomas the Iesuite confesseth that the fift cause of difference betweene the Greekes and Latins may bee thought to be the shew of a more austere life which is often seene in their holy Monkes Metropolites Archbishops and Bishops this their more austere life causeth the Greeks to contemne the Latins c. But the Greekes are to know that Christian righteousnes doth not consist chiefly in macerating the body but in Charity Faith Hope Humility and Patience and other vertues WHereas there is come to my hands a booke of Possevins the Iesuit written against Chytraeus in which he challengeth these Churches for agreeing with them In praying for the Dead invocating Saints worshipping Images having of Monkes c. I answer that I finde these Churches in these things also to differ from the Papists 1. As in praying for the dead they pray not to deliver Soules out of Purgatorie nor from any temporall punishment as the Papists do but for their generall resurrectioÌ„ Field of the Ch. pag. 59. publicke acquital c. 2. For their invocating of Saints some doe it not at all pag. 109. of this booke as the Aethiopians as before but I will not justifie all these Churches in their invocations 3. For Imageworship Nullas habent sanctorum imagines Iosephus Indus cap. 133. some have none at all as the Indians others have Pictures onely to which they give no undue reverence as the Aethiopians yet will I not justifie some of them in this point 4. For their Monks Singuli pro sui Monasterij oeconemia sustinenda laborant alij vineas fodientes c. Bellon obser lib. 1. cap. 35. they are not idle bellygods or beggers but live on their labour as before For other things mentioned the Iesuit hath a streame of witnesses against him And last of all if these Churches agree with the Roman Church why doe most of them excoÌ„municate the Pope and his clergie as before And more especially to shew their disagreement with the Aethiopian Church Godign de Abass rebus pag. 225. the Bishop of Sydonia gave new orders to Tecla Maria an Aethiopian Priest in the Chapell of the Cardinall of Saint Severin by the coÌ„mandement of the Pope and advice of the Cardinals Of the Antiquitie CHAP. IIII. WHereas the Church of Rome boasteth of her Antiquity I purpose to set downe in this Chapter three things 1. That some of these Churches are Churches more ancient then the Church of Rome and that the ancient Church of Rome received Christianitie from them or some of them 2. That the now Church of Rome and the ancient before Boniface the third are not one and the same Church but different 3. As the now Church of Rome is a new Church and a different from the old so
the Venetian territories The Dukedome of Vrbin the State Luca and others The Pope hath in Jtalie the citie of Rome The Pope Campania part of the Maremâ—na part of Tuscan the Dutchie of Spolet Marca Ancona part of Romagnia the citie of Bononia in Naples Benevent and in France Avignion containing 4 cities and 80 walled townes Mirae lib. 2. page 67. de notit Eprscop For his clergie under him Miraeus reckoneth 28 Cardinalls Priests 18 Cadinall deacons 6 Cardinall Bishops beside many Metropolitans and Bishops and to make his Iurisdiction seeme greater then it is he giveth titles to his followers of the Patriarchships and Bishopricks with which he nor they haue nothing to doe withall of which I will speake of afterward The Venetian signiorie is but part of it in Italy as in Lombardie The Venetians Relat of the most famous kingdomes pag. 342. Marca Trevisana Frivili in which are beside Venice the Cities of Brescia Verona Padoa Bergamo And others Dominions they have also out of Italy as Istria Slavonia Dalmatia Albania or at least some partes of them Mirae pag. 178. lib. citat And also the Ilands of Corfu Cephalonia Zante Candie and some others In this signiorie are two Patriarkes fiue Archbishops and above forty Bishops The Papists inhabite these countries but mingled with Protestants and Greekes Part of the Netherlands Part of the Netherlands as the Dukedomes of Limburg Brabant the Marquisate of the holy Empire The Earledomes of Flaunders Artoys Hainault and Namurce and the Barony of Macklyn excepting as before excepted as part of Brabant and Flaunders in which the reformed Religion is publikely professed Part of Switzerland Part of Switzerland as Lucerne Vrania Vnderwaldt Soluze Switts Zugh and Friburg in some of these Cantons they are some Protestants mingled with the Papists Germany In Germany the Papists inhabite the Dukedome of Bavaria and part of Cleve and other places of lesse note and also they live mingled with Protestants Maginus fol. 79. There are in GermaÌ„dy seven Archbishops and above 40 Bishoprickes many of which are also in the Protestants hands The Archdukes of Austrias countrey and Grats his the kingdomes of Hungaria Bohemia Austria and others are Papists mingled with Protestants as before In Polonia a great part are subiect to the Pope and in this country there are 2 Archbishops Polonia Magin fol. 151. 16 Bishops beside the 8 Greeke Bishops and the Armenian Bishop before named The Papists have also other places in Europe of lesse note in the continent and also some Ilands and so also have the Protestants And thus much of the Protestants and Papists in Europe and their habitations Whereas it may be obiected that there are many Papists in England and other Protestant kingdomes in secret I confesse it to be true And so also there are many Protestants even in Spaine it selfe against whom although all lawes and witts are strongly bent yet notwitstanding there were thought to have beene a great number in Civill it selfe who were in hart that way affected Sr. Ed. Sands lib. cit sect 44. whom the Inquisitors for numbers sake were commanded to forbeare The Grecian Christians THE Grecian Christians some of them acknowledge obedience to the Patriarch of Constantinople Brer Enquir pag. 125. Bot. rel univ part 3. li. 1. la iurisdiction di questo Patriarch e grandissi ma. whose jurisdiction is very great having under him in Europe the Christians of Greece Macedon Epirus Thrace Bulgaria Rascia Servia Bosnia Walachia Moldavia and Podolia together with the Ilands of Aegean Sea and others about Greece as farre as Corfu besides a good part of the kingdome of Polonia and those parts of Dalmatia Croatia and Hungaria that are subiect to the Turkish dominion besides most of Asia the lesse Boter rel par 2 grand Turco In these places the Christians make more then two third parts at least of the Inhabitants for the Turke Brer pag. 68 his inquir so that Christians pay him his yearely tribute which is one fourth part of their Increase and a sultany for every Poll and speake nothing against the Religion and sect of Mahomet permitted them the libertie of their religion there are in Constantinople the very feate of the Turkish Empire about 20 Churches of Christians and in the Citie of Salonica or Thessalonica about 30 Churches Chytrae pag. 9 de stat eccle whereas in the latter the Mahometants have but three Temples or meskites In the Calcedon Councell Concil Calced can 28. Mirae notit episcop lib. 1 cap. 10. 28 Provinces were assigned or confirmed to the Primitive Authoritie of this Patriarch In the Emperour Leos time Anno 1386. The Patriarch of Constantinople had 81 Metropolitans subiect to him and about 38 Archbishops The Patriarches of Constantinople As of dignity so they have beene before the Turkish conquest men of great estate as Alexander the Patriarch died worth 800000. Crownes in the yeere 1043. and Theophilack kept 2000 horse Anno 956. The Patriarch is now elected by his Metropolitans and Archbishops Chytrae pag. 158. de statu eccles Idem pag. 159. according to the Ecclesiasticall Cannons Being elected hee is confirmed by the Vizier Basse For his authority with the Grand Signiors hee is admitted the Emperours presence and hath the same freedome as the Ambassadors of Christian Princes have bringing presents to him For Metropolitans he hath now under him 74 who have under them divers Bishops Christopâ— Angâ—â—â—â—â—â—e institutiâ— Graeâ—orâ—â— cap. 44. Chyt pag. 4 â—9 lib. â—itâ—â— As Thessalonica hath tenne Bishops under him Athens hath 6 Bishops under him Corinth hath 4 Bishops c. The Patriarch hath a Senate or Colledge of 12 noble and learned men Chyt pag. 9. liâ—câ—e Pag. 45. with whose advice he governeth and ruleth the Church under him for his mainteinance he hath above 20000. dollers yearely The Greekes have Monks Christoph Angeâ—â— lib citat but onely of the order of St. Basil the great they be not Idle beggars nor belligods but live on their labour except onely the Priests who applie their Spirituall function The Moscovite MOscovite Christians inhabit Moscovia or Russia the whole countrie is of great length and bredth Muscovia The Russe common wealth Do Fletcher Cap 1. Do Fletcher from the furthest part westward one the Narve side to Siberia Eastward is 4400. verst or there abouts a verst is lesse by one quarter then an English mile from East to west about 3300 english miles from the North to the south from Cola to Astracan about 4260 verst and the Emperor hath more territories northwards farre beyond Cola Muscouia lyeth part in Europe and part in Asia The Provinces of Moscovia are Volodomer Mosco Nisnovograd Plesko Smolenso Novograd Velica Rostove c. And the two kingdomes of Cazan and Astracan all which are reduced into foure Iurisdictons which they call Chetfyrds that is Tetrarchies or fourth parts
Of the agreement of the Ancient Roman East and South Church with vs in the points set downe and also of Gregorie the great Bishop of Rome who sent Austen into England 7 Of the Religion of the Antient Brittans and of their differences from the now Roman Church 8 Of the Pietie and Devotion of the Christians before named 1 The principall differences betweene the Romanists and us THE maine difference betweene the Church of Rome and us consists in certaine points which they of Rome hold for important and necessary Articles of the Christian faith which we doe not beleive or receive for such For the things which we beleeue are verities cleerely founded upon Scripture and summarily set downe in the Creed and vnaminously received by all Orthodoxall Christianes This Creed which the Antients thought compleat enough seemeth to the Romanists defective and therefore they have adioyned and added to the same many new Articles yea to those twelue which the Apostles set downe for a sufficient Summary of wholesome doctrine The Articles of their New Creed and Doctrines are Their Apocryphall Scriptures Their Dogmaticall Traditions which they equall with the holy Scriptures Their Transubstantiation Their Communion in one kinde Their Purgatorie Their Invocation of Saints Their Worship of Images Their Obedience to the Pope without which no salvation Their Latine Service Their Trafique of Indulgences These and other new doctrines are Canonized in their late meeting at Trent and vpon these and the like is the contestation betweene the Romanists and vs these are obtruded by them as vndoubted verities and to be believed under the Popes curse These are reiected by vs as human inventions some of them cunningly devised to advance their ambition avarice without any solid ground or countenance of Scripture or Antiquitie He that desireth to see mere of the differences betweene the Romanists and us let him reade Doct. Field of the Church Doct. Field of the Church Booke 3. cap. 7. pag. 83. 2 The Agreement of the Churches before named with us in the chiefe Points in Controversie following Of the Greeke Church AS the writings of the Greeke Fathers for above five hundred yeares space after Christ give testimonie to our Religion in the maine Points thereof So also the Churches at this day in those parts doe hold with us and we and they against the now Romish Church As 1 The Greekes deny the Popes Supremacie Cyrill Patriarch of Constantinople 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 10. pag. 28. Wee beleeve that no mortall man can be Head of the Church and that our Lord IESVS CHRIST is the alone Head Marke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concilium Ptorens pag. 721. Binius Archbishop of Ephesus We account the Pope as one of the Pariarks if he be Orthodox Nilus Archbishop of Thessalonica The Greeke Church though it never denied the Primacie of Order to the Pope of Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nilus de Primatu pag. 101. yet their assumed predominancie of Authoritie they have alwayes resisted The Emperour Ioannes Paleologus submitted himselfe to the Pope in the Councell of Florence 1436. in hope of Aide against the Turke Paulus Aemilius cited by Bishop Iewell Defence of the Apolog. pag. 411. for which he was so hated of his people that being dead they denied him Christian buriall Jsodore Archbishop of Kiovia returning from the sayd Councell because he began Hunc Moscovitae obedientiam Romanam praedicantem spoliaverunt in necem extremam impulerunt Mathias à Michou de Sarmatia lib. 2. cap. 1. for unities sake to move the people to submit themselves to the Pope was deposed from his Bishopricke and put to death 2 They account the Pope and his Church Schismaticall The Patriarke of Constantinople doth yearely upon the Sunday In Praefaclene ante acta screpta Theelogorum Wirtembergensium Patriarchae Constantinopolitani Dom. Hieremiae An. Dom. 1576. called Dominica invocavit solemnely excommunicate the Pope and his Clergie for Schismaticks Summum antem Pontisicem Christi Vicarium omnesque Latinos pre excemmunicatis babens Elench Alphab omnium Hareseum lib. 7. pag. 202. Prateolus The Graecians account Christs Vicar the Pope and the Latines excommunicate persons 3 Concerning Transubstantiation Cyrill the Patriarch of Constantinople 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 17. pag. 60. In the administration of the Eucharist we doe confesse a true and reall presence of Christ but such a one as Faith offereth us not such as devised Transubstantiation teacheth For we beleeve the faithfull to cate Christs body in the Lords Supper not sensibly champing it with their teeth but partaking it by the sence of the soule for that is not the body of Christ which offereth it selfe to our eyes in the Sacrament but that which Faith spiritually apprehendeth and offereth to us Hence it ensueth that if we beleeve we cate and participate if we beleeve not we receive no profit by it Hierimi the Patriarch teacheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Respons 1. pag. 101. a change of bread into the body of Christ which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a transmutation which is not sufficient to inferre a Transubstantiation because it may signifie onely a mysticall alteration which the Patriarch in the same place plainely sheweth saying the body and blood of Christ are truely mysteries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Patriar Respons cap. 10. pag. 86. not that these saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are changed into humane flesh but wee into them for the better things haue ever the preheminence Neither was the flesh saith he of our Lord. which he carried about him given to his Apostles for meate not his blood for drinke neither now in the holy mysteries doth the Lords body descend frō heaven this is blasphemie Ganlterus The Greeks say Malos dum consecratum panem accipiunt non accipere corpus Iesu Christi hoc ipsum perpeino Calvini Ministri in ore habent In Tabula Chronograph pag. 604. de Photio 19. that the wicked eating the consecrated bread doe not receive Christs body This also the Calvinists Ministers have alwayes in their mouthes 4 They celebrate the Eucharist in both kinds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Patriar Respons de Abusib pag. 129. Hieremie the Patriarch You say the holy Supper ought to be received in both kindes and you say well so also doe we when we doe receive those venerable Mysteries Cyrill the Patriarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrill cap 17 pag 61. As the Institutor speaketh of his body so also of his blood which Commandement ought not to be rent a sunder or mangled according to human Arbitrement but the Institution is to be kept intire as it is delivered to us Prateolus Item esse necessario sub vtraque specîe panis scilicet et vini communis andum adeo quidem vt qui vna specie tantum communicat etiamsi laicus sit peccare dicatur quod ut aiunt
blaspheme the Saints of the Roman Church Sacranus They abhorr the Images made by the Catholickes Imagines operis Artificii Catho licorum horrent Sacranus loco citat err 7 9 The wicked eate not Christs body in the sacrament Possevine They say that they which are defiled with some sinnes Dicum qui sunt aliquibus pecatis inquinati corpus Christi Domini non recipere Possev de rebus Moscovi â— doe not receive the Lords body in the Sacrament 10 They refuse to Communicate with the Roman Church Sacranus Si casu quis Catholicorum presbyterorum in altaribus eorum celebâ—verit mox velut execratuÌ„ violant effringunt Sacran loco citato err 23. If by chance any Catholicke Priest shall celebrate vpon one of their Altars they violate it and breake it as a thing curssed This Church except in exacting mariage of their Priests differeth not in any materiall point from the Graecians The Russe Liturgy or Church-service their manner of Administration of the Sacanmemts THEIR morning Service they call Zautrana that is Mattms It is done in this order The Priest entreth into the Church with his Deacon following him And when he commeth into the midle of the Church he beginneth to say with a lowd voice Blasslavey vladika that is Blesse vs heavenly Father Blesse vs heavenly Pastor meaning of Christ then he addeth In the name of the Father of the Sonne and of the holy Ghost one very God in Trinitie and Aspod Pomeluy or Lord haue mercy vpon vs repeating three times This done he goeth on towards the Chauncell or Sanctum sanctorum as they vse to call it and so entreth into the Schars vey Dwere or the heavenly dore which no man may enter into but the Priest only where standing at the Altar or Table set neere to the vpper wall of the Chauncell he saith the Lords prayer and then againe Aspody Pomeluii or Lord haue mercy one vs c. pronounced 12 times Then praised be the Trinitie the Father the Sonne and the holy Ghost for ever and ever whereto the Deacons and people say Amen Next after the Priest addeth the Psalmes for that day and beginneth with O come let vs worship and fall downe before the Lord etc. Therewithall himselfe with Deacons and people crossing themselves bow downe three times after this he readeth the ten commandements and Athanasius Creed out of the Service Booke This being done Boter par 3 lib 1 pag 81 They haue divers of the fathers translated into their owne tongue as Basill Chrysostome Damascen and Gregory the great whose Home lies they do read on holy dayes to the people the Deacon that standeth without the heavenly doore or Chancell readeth An Homilie out of Basil Chrysostome Damascen or Gregorie which they have translated into their owne tongue or the lives of some of their Saints After all this which reacheth to an houre and an halfe or two houres of length he addeth certaine Collects or prayers vpon that which he hath read and so endeth his Service About 9 of the clock they have another service called Obeidna or complim if it be some high or Festivall day Blessed be the Lord God of Israel etc. and we praise thee O God is sung with a more solemne and curious note Their Evening service is called Vecherna where the Priest beginneth with Blâ—slavoy Vladika as he did in the morning and with the Psalmes appointed for the Vecherne which being read he singeth Miâ—sâ—ule doth magnifie the Lord c And theÌ„ the Priest Deacon people all with one voice sing Aspody Pomeluy or Lord have mercy upon us thirtie times together Whereunto the boyes that are in the Church answer all with one voice as fast as their lipps can go Verii Verii Verii c. Praise Praise Praise c. thirty times together Then is read by the Priest and upon the holidayes sung the first Psalme Blessedâ—s the man c. and to the end of it is added Alleluia repeated ten times The next in order is some part of the Gospoll read by the Priest which he endeth with Alleluia repeated three times so having said a collect in remembrance of the Saint of that day he endeth his evening Service All this while the Priest standeth at the Altar or high table within the Chancell whence be never moveth all service time The Deacon or Deacons which are many in their Chathedrall Churches stand without the Chancell by the Scarsvey Dwere or heavenly doore The people stand together the whole service time in the body of the church some in the church porch for peiw or seat they have none within in their Churches it were to be wisht there were none in ours The Priest standeth ready in the Churchpoarch with a tub of water The manner of the Russ Baptisme The words used by the priest when he dippeth the child are the very same that are prescribed in the Gospell and used by us viz. In the name of the Father Guagn de relig Moscovit and of the Sonne and of the holy Ghost As often as the Godfathers are asked whether they do renounce the Divell so often they spit upon the ground The Sacrament of the Lords Supper And the manner of their communicating The administration of the Lords Supper First they confesse themselues of all their sinnes to the Priest Then come they to the Church and are called up to the communion table that standeth like an Altar a little removed from the upper end of the Church here first they are asked of the Priest whither they be cleane or no that is whither they have never a sinne behind that they left unconfessed If they answer no They are taken to the table where the priest beginneth with certaine usuall prayers The communicants standing in the meane time with their armes foulded one within an other like penitentiaries or mourners when these prayers are ended the Priest taketh a spoon and fiâ—eth it full of Claret wine Then he putteth into it a small peece of Bread and tempereth them both together and so delivereth them both to the Communicants that stand in order speaking the usuall words of the Sacrament Eat this c. Drinke this c. both at one time without any pause After that he delivereth them againe Bread by it selfe then wine carded together with a little warme water to represent Bloud more rightly and the water withall that flowed out of Christs side Whiles this is in doing the Communicants unfold their armes And folding them againe follow the Priest three times about the Communion table and so returne to their places againe having said certaine other prayers he dismisseth the coÌ„municants with this charg to be ioyfull and to cheere up themselves for seven dayes next following which being ended he inioyneth them to fast for it as long time after which they use to observe with great devotion eating nothing else but bread and salt except a little
over others 2 Transubstantiation Prateolus Negant illi verum Christi corpus realiter in Sacramento Eucharistiae sub panis et sanguinem sub vini speciebus contineri Prateol loco citat error 12 They deny the true body of Christ to be really in the sacrament of the Eucharist conteined under the species of bread and the blood under the forme of the wine They deny the true body of Christ c. Vt supra Negant illi verum Christicorpus realitur ut supra Thom a Iesu de convers omnium gentium lib 7 part 1 cap 17 pag 399. They do not beleeve Non credunt quod consecratione facta per verba Christi super panem et vinum sit sub speciebus panis et vini vere et realiter verum corpus et sanguis Christi sed tantum in similitudine et signo Guido de error Armen 22. that consecration being made by the words of Christ over the bread and wine the true body and blood of Christ is truely and really under the species of bread and wine but onely in a similitude and signe 3 They mingle not Water with Wine Gau lterus In Eucharistia vino mero neâ— mi nima aquae stilla permixto vtendum docebant Gaulter lib. cit de Armenis pag 549. They teach in the Eucharist meere wine is to be used not mixed with the least drop of water Guido Dicunt enim quod aqua non est miscenda vino in sacramento Altaris et si aquam ponant dicunt nullum sacramentum esse Guido de Haer Armen 24. They say that water is not to be mingled with Wine in the sacrament of the Altar and if they put water they say it is no Sacrament 4 They reiect purgatory Gâ—ulterus Purgatorium explodebant explodit Calvinus Gualter loc citat Asserunt praeterea nullum esse purgatorium locum in quo animae ab hac luce migrantes purgentur a sordibus quas in corpore contraxerant antequam in a terna tabernacula recipi mereantur Prateol loc cotat 21. They deny Purgatorie as Calvin doth Prateolus Moreover they doe affirme that their is no Purgatorie or place in which Soules departing from hence are purged from the filth they have received in their bodies before they shall deserve to be received into the everlasting Tabernacles 5 They admit Married Priests Chytraeus Married Priests Nec sacerdotes mariti ab administratione sacri arcentur Chytr de stat eccles pag 23. are not put from their Ministry 6 They distribute the Eucharist in both kindes Chytraeus Omnibus integrum sacramenlum distribuitur Chytr loc citat To every one the whole Sacrament is distributed 7 Of Matrimonie Negabant matrimonium esse sacramentum Gaulter loc citat Gaulterus They deny Matrimonie to be a Sacrament 8 Prayers for the dead are in vaine Gualterus The Prayers are in vaine Vanas esse preces quae pro mortuis funduntur Gaulter loc citat haeres 26. that are made for the dead 9 They worship not Images Baronius Venerabiles imagines non adorant sed quod magis est eorum universalis episcopus cum reliquis eos qâ—i adorant anathemate percutit Baron tom 10 pag 256. They adore not the venerable Images but that which is more their vniversall Bishop with others doe Anathematize them that doe adore them They have the service in their owne tongue Chytraeus They use not in their service any other tongue but their owne vulgar language 10 They exercise their common divine service Mathias Michou de sarmatia lib. 2 cap. 1 Armen suo ritu guadent 〈◊〉 literis Vitriac cap 79. in the Armenian tongue And they have their Bible in the Armenian tongue which translation is said to be St. Chrysostomes worke after his banishment from Constantinople hee then living with them For their Liturgies Cassander setteth downe three The Armenian Liturgie out of the booke of the observations of Peter Bellonius lib. 3. cap. 12 set downe by Cassander Liturg. Cap. 13 pag. 31 THe Armenian Priests are maried Presbyteri Armeniorum sunt coniugati item ut Graecorum et in celebrandâ missâ calice utuntur Latinorum more eisdemque or namentis vestiuntur neque vero magno pano consecrant Graecorum more sed ut Latini minutis oblatis seu hostiis and in Celebrating the Sacrament which he calleth the Masse they use a chalice as the latines do and are clad with the like ornaments as they are neither doe they consecrate with a greate loafe as the Greeks do but as the latins with litle Cakes or hoasts As many as stand neere the Priest answere Quotquot astaÌ„t sâcerdoti respondent cantando Armenice singing in the Armenian tongue When the Armenian Priest readeth the Gospell they that assist Cum presbyter Armenicus dicit Evangelium assistentes in vicem se dextra sinistraque deosculantur kisse one another both of the right and left side The People have their service in the Armenian tongue O mnes assistentes linguam Arme nicam qua utitur sacerdos intelligunt which they understand being their vulgar The forme of celebrating the mysteries of the Christians or Armenians that are in India out of the booke of Odoardas Barbosa written in Italian apud Cassand Liturg. Cap 14 pag. 31. The Armenians in India say masse at the Altar as ours doe Armenii qui sunt in India dicunt missam ad Altare quomodo nostri cum cruce ante se with a Crosse before them There are three one in the middle Sunt autem tres unus in medio et ad utrumque latus singuli and one on each side Every one cometh to the foot of the Altar to receive Vnusquisque vadit vt partem accipiat ad pedem altaris For the Element of Wine because there is no wine in India they take raisons Pro sacramento vini eo quod in India reperiatur vinum accipiuntuvas siccas et imponunt aqua ut molliantur una nocte et aie sequente quo dicenda est missa exprimunt quo succo utuntur loco vini and put them into water to moysten them one night and in the day following they presse them and the iuyce thereof they use for wine Out of the Order of the celebrating the Sacraments which the Armenians observed in the Citie of Leopolis in Ruscia translated out of the Armenian tongue by Andrew Lubelczik set downe by Cassander Litur Cap. 12 pag. 29. In communicating the Priest saith Fide credo in sanctissimam Trinita tem c. Fide manduco sanctum vivificans et salvificans corpus tuum Domine Iesu Christe sit mihi ad absolutionem peccatorum meorum Fide bibo sanctum impermixtum san guinem tuum peccata delentem Domine Iesu Christe in remissionem peccatorum meorum By faith J doe beleeve in the holy Trinitie the Father Sonne and holy Ghost By faith I do
Field of the Church lib 3. pa. 73. The Emperor hath supreame authoritie in all causes as well Ecclesiastical as Civill though the Patriarch also exercise a spirituall iurisdiction 13 Concerning Purgatorie Godignus the Iesuit Godignus de Rebus Abassinorum lib 1. Cap 28. pag 172. ex literis Petri Paes qui praesit Iesuit in Aethiopia PurgatoriuÌ„ negant They deny Purgatory 14 They do not expresse the number of their sinnes in Confession Abassinos neque species neque numerum peccatorum in confessione exprimere sed tantum generatim dicere Habessen Habessen hoc est peccavi peccavi Godign lib 1. Cap 35. pag 216. They do not expresse in their Confessions neither the kindes nor number of their sinnes but onely generally ory out Habessen Habessen I have sinned I have sinned 15 Concerning Jmages Mr. Sandes his iourneis lib. 3. pag 171. They haue pictures in their Churches but no Carved Images neither do they bestow any undue reverence on them Idem loco citat They have no crucifixes but use the Crosse as a badge of their profession their preists carrying crosses in their hands 16 Thomas a Iesu They have no oblations oblations for the dead neither do they offer for the living Nullas pro defunctis oblationes habent nec sacra faciunt pro vivis Tho a Iesu de convers omnium Gentium lib 7 pa 1 cap 8 pag 370. Praeterea traditiones sanctas non admittunt solumque verbo Dei scripto fidem dicunt se habere Tho a Iesu lib 7 cap 8 pag 369. 17 Moreover they doe not admit holy Traditions but they say that they must onely beleeve Gods word The Aethiopians do beleive the holy Trinity Zaga Zabo apud Damianum a Goes pag. 204 Credimus in nomen sanctae Trinitatis patrem filium et spiritum sanctum that there are three persons and one God They have goodly Monasteries and Monks but onely of the order of St. Anthony their Monks are not suffred to begg but live on their labours They use the Ni en Creed In their Lent they tast nothing till the sunne be set neither old men nor sick Godignus lib. 1 cap. 35. pag. 218. eate on their fasting time without offence they begin their Lent ten daies before ours In their Churches Idem lib. 1 cap. 2â— pag. 133 134. they do demeane themselues most reverently no man may walke laugh or talke in their Churches they suffer not doggs to come into their Churches or Church-yards they suffer no man to sit in their Churches the aged and weake have onely Crutches to ease them withall For their manner of Administration of the Sacrament of Baptisme they are Baptized They Baptize in the Church-portch in the Church Porch The Priest after hee hath said certeine prayers putteth the partie to be baptised three times under water saying I doe Baptize thee in the name of the Father the Sonne and of the holy Chost the Comforter WheÌ„ he renounceth the Devil the preist turneth the face of the partie to be baptized to the West when the covenaÌ„t is made with God to the east They do beleeve that the Sacrament of Baptisme washeth away origenall sin Godign de Abassin rebus lib 1 cap. 35 pag. 212. with which the soule is tainted as soone as it is infused into the bodie in the Mothers wombe yea in the very moment of his first being Whereas the Aethiopians are charged with having many wives Godign lib. citat cap. 36 pag. 225. it is a scandall for no Nation punisheth Adultery more severely then they And whereas they are accused of rebaptizing themselves yeerely Scaliger de emendatione temporum lib. 8 pag. 683 True it is they do veerely upon the day of our Lord IESVS CHRISTS Baptisme goe into the water and wash themselves as the Moscovites doe and other Christians and this they doe onely in memoriall of our Lords Baptisme And that they absteine from blood Scalig loc citat and things strangled as this was forbidden by the Apostles Cannon Acts 15. so it was the Custome of the auntient Christians in the primitive Church read Cannon 53 of those which are called the Apostles And they doe Circumcise their Children they use it not as a sacrament but as a nationall custome and they Circumcise both Males and Females which the Iewes did not and they are not bound to it by law nor religion And that they Baptise their Children Scaliger de emend temp lib. 8. not onely with water but also with fier It is reported that it is the custome of the Aethiopians not onely of the Christians but also of the Mahometans to burne their Children with a hot Iron in the temple veines to stop distillations from falling into their eyes Some write that the first Aethiopian Emperors Godignus lib. citat cap. 35. pag. 213. that embraced the faith of Christ invented this burning that every Christian man might beare about some outward signe of his Christianity Others write that Iohn the Emperor who was called the Saint who lived in those miserable times of the Arrians Idem pag. 214. appointed that after Baptisme the Aethiopian Children should receive three prickes in the face with an hot Iron in signe that they professed the faith of the holy Trinity The Aethiopian Liturgie set downe by Francis Alvares in the Portugall tongue and afterwards written in Italian related by Cassander in his Liturgies cap. 1 pa. 28. This Alvares was chaplin to K. Iohn of Portugall and was six yeere in Aethiopia Cassander Theologus Belga Imp. Ferdiu 1 et Maximil 2 〈◊〉 a consiliis Printed Parisiis apud Abrahamum Pacard MDCXVI THey make a great Cake or a lesse in their Churches 1 In Ecclesiis faciunt libum magnum aut paruum pro multitudine gentis quia omnes communicant et pro multitudine faciunt erassum dimidio digito aut integro aut etiam crassiorem magno digito infundunt vinum calici factum ex uvis pressis magna quantitate quia quot quot communicant de corpore totidem â—tiam communicant de sanguine according to the multitude of people for all Communicate For the greatenesse of it they make it halfe a finger or a whole finger or more thicke They power wine into the Cup made of Grapes pressed in great quantitie as many as doe Communicate of the bodie so many do Communicate of the blood 2 Is qui missam dicturus est incipit altâ voce Alleluia Sacerdos facit benedictionem cuvs cruce parvâ quam tenet in manu 2 He that saith the service beginneth with a loud voice Alleluia The Preist blesseth with a little Crosse which he holdeth in his hand 3 3 Canunt tam qui foris suut quam qui intus They that are without and within sing 4 The Epistle is read the blessing being asked likewise the Gospell 4 Legitur Epistola cursim petita prius
invocate Saints in whom they do not beleeve and call on Some whom they are ignorant of whether they be in Heaven or Hell 3. Matth. 26.26 Whereas Christ hath commanded us to receive the Sacrament of the Lords Supper in both kindes in his holy Institution as it is set downe in the holy Scripture They now sacrilegiously forbid the people under a Curse the Symboll of Christs precious Blood 4. Whereas holy Scripture testifie that marriage is honorable unto all men Heb. 13.4 1 Cor. 10.9 and che bed undefiled and Saint Paule teacheth it is better to marrie then to burne They now Teach Doctrines of Devills Gravius peccare sacerdotem si uxorem ducat quam si dâ—â—ni concubinam foveat Coster in enchrid cap. 17 â—rop 9. 1 Cor. 14. forbidding Marriage that it is better for a Priest to have a concubine then to marrie 5. Whereas Saint Paule teacheth us to pray in spirit and understanding They teach men to pray in an unknowne Tongue without understanding 6. Whereas the worship of Images is flatly forbidden by God in his morall Law under Gods curse Confounded be all they that serue graven Jmages They now command due worship and veneration to be given to Images under the Popes curse 7 Whereas God curseth all them that adde or diminish to his holy word Rev. 22.18.19 They have made many new Articles of Faith contrary to Gods holie word curse them that observe them not 8. Whereas holy Scripture teacheth us to relie onely on the Merits of Christ Psal 2.12 Blessed are all they that trust in him Bell. de iustif 5â— l. cap. 7. which Bellarmine confesseth to be the safest way They joyne their owne Merits with Christs Merits 9 Whereas we are to build our Faith on the Scriptures which cannot erre Regula credendi certissima tutissima Bell. de verbo Dei lib 1. cap. 1. They on the Pope and his Church which doe erre 10 And whereas St. Paul telleth the Roman Church that they are not the Roote but a branch grafted into the Tree and bidds them take heed of Pride Yet the now Church of Rome will not acknowledge herfelfe to be onely a branch or member of Christs Church but will bee the Roote or Head of the holy Catholike Church teach that no man can bee saved unlesse he be a Member of that Chuch Thus you see how the latter Popes of Rome differ from the former Bishops in Title in Iurisdiction in Holinesse of Life and Doctrine so not worthy to be numbred amongst them or to be accounted their Successors To the Succession of Bishops I have added the Succession of the Emperors of Constantinople who have many of them opposed the Popes greatnesse and Doctrines and also the Emperours of Ethiopia who have never been subject to the Pope as farre as I can reade viz. The Emperors of Constantinople before the division Constantinus Constans Constantius Iulianus Apostata Iovintanus Valentinianus Gratianus Theodosius Arcadius Honorius Theoddosius 2. Martianus Leo Zeno Anastatius Dicorus Iustinus Iustinianus Fl. val Iustinus Tib. Constantinus Mauritius Cappa dox Phocas Heraclius Constantinus Constans Constantinus Pogo natuâ— Iustinianus Leontius Absimarus Philippus Bardanes Artemius seu Anastasius Theoaosius Leo 3 Isauricus Constantinus Co. Leo 4 pronymus Irene Emperors since the Division Nicephorus Michael Curopalates Leo Aâ—minus Michael Balbus Theophilus Michael Basilius Macedo Leo Philosophus Alexander Constantinus Romanus Nicephorus Phocas Ioan Cimifces Basilius Porphyrogenitus Constantinus Romanus Argyrus Michael Paphlago Michael Calaphates Zoe Constantinus Mononachus Theodora Michael Stratioticus Isacius Comnenus Constantius Ducas Romanus Diogenes Mich. Parapinacius Niceph. Boteniates Alexius Comnenus Caloioanes Manuel comnenus-Tryphon Andronicus Comnenus Isacius Angelus Alexius Angelus Alexius Iunior Baldninus Comes Flandriae Henricus Petrus Altisiodorensis Robe tus Balduinus Michael Palaeologus Andronicus Palaolog us Andronicus Iunior Ioannes Palaeologus Ioannes Cata. cuzenus Eminuel Palaeologus Ioannes Palaeologus Constantinus Palaeologus Emperors of Aethiopia Baazena Lacasa seu Candace cujus Eunuchus a Philippo fuit bapti-Zatus Baazena Mesve Sectua Agdala Agba Mali Able Dâ—dima Autetes Alda Zeahim de Rama Gafeles Beseseoch Azgua Agua Hherch Besane Guachena Hadas Saghell Affe Asgehba Asgueba Samra Aiba Stendhem Zacham San Igaam Alamida Achinna Abraham Azba fratres deinde solus Abraham Asfa Asba Albamedon Abra Sahell Ghebez Sekul Azba AbraÌ„ Adakana zaham Amida Sahan AZba Zahan Gabed Iacob Dabid frat Arma Zittahana Iacob Constantinus Beth Esrael Gabra Mafchall Nalek Bazen Bensaghed Bahar Saghed Gherma Aapher Saliuba Callula Sion Sargue Zarui Bagaharnaâ— Gianscheda Zeonechia Malgeres Sepharad Agdai Abraham Asbaha Asfa Afra Amsi Ahan Arcada Aladana Alameda Tabena Caleb Gabra Maschel Constantinus Beza Agher Asfa Arma Gianasfa Gianascheda Fressennai Adazahaz Aizar Delnahadan Madai Sahada regina Ambazandin Gemoasfare Girgas Degva Michael Bedegaz Arma Cullandin Sbinahanni Tredda Gabez regina Gabez filius Tredda Gabez Nep. Tredda St. Zalibala St. Zimra Naakutolah Icum Nuam Lach Iacba Hazcon Baazarda Ezbrahad Cadem Saghed Vdim Raah Amdezeon Sepharab Vdma Asfan David Theodorus Isaacke Andreas Hezbinaam Zarach Bethemariam Schender Amdezcon Nabud Helena Lebnadenghel danid cum matre Helena Asnasgahet Caudius Adamastus By what meanes the Papall Monarchie hath beene raised and how it hath been and is upheld CHAP. VI. THere was a Time when the Bishops of Rome were holy men painefully labouring in the Lords harvest Of the primitive estate of the Bishops of Rome many of them suffering Martyrdome And then they acknowledged our Lord Iesus Christ to be the onely Head of his Church Pope Pius the second testifieth that before the Nicen Councell Aeneas Silvius in epistola 301. Ante Nicenum concilium sibi quisque vivebat ad Romanam ecclesiam parvus habebatur Re spectus the Bishops of Rome had small or no respect That Councell divided the Regiment of the Church into foure Patriarchall Sees Rome Alexandria Antioch and Hierusalem They had all equall Authoritie given them in their owne Provinces as appeareth by eight Councells cited at large by Doctor Willet Afterward Synopsis pag. 148. there was a certaine Primacie of Order Can. 28. quia urbs illa imperaret granted to the Patriarch of Rome as To have the first place to sit first To give sentence first for that Rome was then the Imperiall Citie This reason is yeelded in the Calcedon Councell 2. For the Popes Title about the yeere 604. Boniface the third obtained with much contention of Phocas 2. Popes Title Egit is ab initie administrationis cum Phoca ut Romana Ecclesia esset omnium aliarum capnt nec sine multa contentione Apostolicae sedi datum Sabell Ennead 8. lib. 6 pag. 396. For this read Mouns Plesses his Historie of the Papacie who proveth it by many Testimonies who murthered his Master Maurice the Emperor the title of Vniversall Bishop and that the Church of Rome should be head of all Churches This Phocas murthered also
Abbat by the divine providence Archb. of Cant. Primate of all England Ad verbum most holy Bis ad ver Pope which title was anciently given to all Bishops and and is retained this day in the Greeke Church and Metropolitan to Cyrill his most honoured Lord and brother the Bishop and Patriarke of Alexandria and judge ccumenicall sendeth greeting in Christ AS in many things else the sympathy of the catholique Church and the most sweet communion among her members manifesteth it selfe so at this time especially it appeareth to me in this that I haue opportunity to salute your brotherhood whose face I neuer saw and embrace as it were with both armes a person distant from me many 100. miles severed by a large tract both of land sea yet the unity of faith joyneth us and the bond of charity tyeth us fast together through one and the same spirit Professe ad ver we both breath By which we worthily magnifie one Christ whom we both profesle hartily congratulate the peace of your Church troubled with no schisme as you intimate nor other intestine evill Also we rejoyce together with you for your outward tranquility and after a sort halcyon dayes which you enioy and though even amidst the sworne and most implacable enemies of the Christian faith Psal 110.2 whereby the words of the Kingly Prophet are concerning Christs king dome accomplished in you be thou ruler in the midst of thine enemies We in like manner Ad verb pietie beseech your Grace to blesse God with us for the manifold gifts of his bounty liberally bestowed upon our Churches of great Britaine wherein that which your Chrysostome spake of old concerning our brittish Islands is verified at this day every where a man may heare the people discoursing of the scriptures strangers indeed in speech yet of the houshold of faith in tongue barbarians but in conuersation drawing neerer unto Saints for the Christian Laitie in our Churches which is not permitted in the Romane walketh in the most cleare light of the Gospell and drinke their fill of the pure streames of the water of life in Scripture none driving them from thence but rather encouraging them there abundantly to quench their thirst And for discipline which is not so in other reformed Churches wee retaine the most antient forme of Church governement and distinct orders and degrees in the clergie in every Diocesse The fountaine of all goodnes continue these blessings unto us still though wee such is the corruption of our nature by reason of our sinnes especially the staine of ungratefull hearts have long agoe deserved that our golden Candlestick should be removed and we left in the dark utterly destitute of all comfortable light of Gods word for farre be it from us to ascribe these extraordinary blessings of God to our merits which we know are none at all But first we attribute them to Gods merey next to the singular love which he beareth to his anointed our Soveraigne King Iames the choise instrument of his glory Heire to Queene Elizabeth of blessed memorie aswell in her Religion as in her Realmes both which he establisheth by Law and is a principall ornament to both by his princely example for he is not onely a constant hearer of Sermons and a most devout pertaker of the Sacrament and religious observer of the festivals of the Church But which is beyond example and most to be admired in so great a King who alone beares the burthen of so weightie affaires he strongly maintaines argument with his Bishops best versed in controversies about the most intricate points of Schoole Divinity Moreover we are indebted to his Royall pen for many excellent Treatises written by him and lately printed by speciall command wherein he fortifieth the orthodox faith and demolisheth the Romish forts newly erected against it I am exceeding glad that your Grace hath purchased unto you the friendship of such and so great a Monarch who most curteously returnes your Salutations and speakes all good of you and in testimony of his great good will unto you gave mee charge to make much of your Metrophanes whom I receive from you as a pledge of your love and most precious pawne of our indissoluble friendship and accordingly I will see him provided of all things fitting And for the present I have set that noble plant takeÌ„ out of your Greeke Nurserie in a most fertile garden to the end it may grow the faster and more kindly and maturely beare fruit among us I meane the Vniversity of Oxford beautified with seventeene Colledges fairely built and a Library furnished with infinite variety of Bookes in which Academie as in the Prytaneum of Athens a multitude of learned Students is maintained at the publique charge into which number your Metrophanes is admitted who as soone as hee shall grow ripe and fructifie among us as your wisedome shall thinke fit and it shall stand with the good of your Church either his Root shall bee fixed with us here or hee shall bee returned backe to bee transplanted in his native soyle For conclusion wee most earnestly desire your affectionate prayers most holy brother for our Brittish Churches as we also shall not cease to offer up our fervent devotions for your Greeke Church that you together with all the members of the Catholique Church may bee compassed with the Divine custodie as with a of brasse and may bee established in Truth and Peace together and withall that you may bee freed from those prying innouators you speake of who undermine as well Christian verity as liberty among whom you are chiefly to beware of a sort of Monkes newly come out of the Romish forge assuming to themselues the most venerable name of our Saviour who prefesse themselves to follow peace yet trouble all the Christian world and they would seeme to teach onely the truth yet deliver doctrinally the art of lying even with implied perjurie under the name of equivocation from these Foxes and rauenous Wolues Ad verb. Pietie the great Shepheard of the sheepe preserve his flocke and in it your Grace crowning you with his manifold favors and perpetuall felicity London November the 17. Your Graces most loving brother and fellow servant in Christ Ad verbum Your blessednes GEORGE CANT IN the Epistle pag. 11. Line 13. The Armenians have not so many Bishops as the Card. reports Jn the Contents pag. 19. line 16. r. most of them p. 4. l. 21. To be aded Part â— read Ierusalem and others pag. 10. line 23. in England 4. ships for one pag. 20. line 19. adde Luxenburg and part of Guelders pag. 22. line 1. Some of the Grecians p. 32. l. 27. Meotis and Tanais p. 33. l. last reade one of p. 44. l. 9. Alexandria hath two Patriarchs one a Cophite the other a Greeke p. 130. l. 2. r. most p. 152. l. 14. for these r. some of these p. 154. Espens de continent l. 3. c. 4. Margent Nicephorus setteth downe most ofthem p. 40 l. 16. some of the. p. Part 2. 41. l. 14. r. 1000. 1000. p. 44. l. 11. r. some Psalters p. 55. l. 2. in the margent put Microcosme the same pag. 50. l. 12. p. 52. l. 19. Zeged speculum pontif Pag. 1. l. 9. of the Epistle r. their Church p. 14. l. 5. r. Wit temberg p. 18. l. 3. r. Errata Part 1. 100000. margent adde extendit p. 19. in the margent for numbers univers p. 22. l. 5. r. Bulgaria Rascia p. 44. mar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 49. l. 13. for called r. of p. 59. mar 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 6. mar r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 63. mar read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 66. mar r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 94. marg r. non reperiatur Ibid. for vas r. uvas p. 136. l. 25. r. Navaret p. 137. mar r. consensit p. 141. mar r. pascitur potatur p. 139 mar for Hester r. Paster p. 146 for Andrew â—â—stusten Page 9 l. 16. for desmadell Damasus p. 10. l. 3. for Silverius r. Liberius l. 6. add Felix p. 11. l. 20. r. Philipi p. 12. l. 21. for Caria r. Stauropolis l. 2. adde Creta Errata Part 2. 4. Rhegium 10. for Euchania r. Achaia p. 42. l. 6. for Henry the Seventh reade Henry the Second p. 52. l. 10. r. as before p. 56. l. 13. for sudolis r. subdolis Other literall faults mend with thy pen. Protestants Papists Papists Protestants Greekes mingled with Turkes Moscovites