rest of the people or at least some part of the people did communicate together Praesbyteres Diaconos Nec non et reliquam plebem aut saltem plebis aliquam partem communicasse Ioannes Hoffmeisterus apud Cassan consult lib. de solita miss pag. 996. Marcus Ephesinus saith that the priest in the Latin Church cateth all and drinketh all himselfe Feidl of the Chur. lib. 3 cap. pr. pa. 55. giving no part to any that are present no not to the Deacon that assisteth him yet cryeth aloud take and eate So saith he that they do many things contrary to the traditions received from the Fathers contrary to the words of Christ contrary to themselves and their owne words in this mystery 13 They have prayer in a knowne tongue Bella. de verbo Dei lib. 2 cap. 16 Bellarmine Confesseth prayer in a knowne tongue continued long in the East and West Churches Nicholas The Greekes do celebrate their Celebrane missa nella lingua loro per poter essere intesi dal commun pepolo Nicolas lib. 4 cap. 36. Liturgie in their owne Language that it may be understood of the common people 14 They use not prayer for soules to be delivered out of Purgatory Nicholas The Greekes deny Purgatory and affirme that the prayers of the living profit the dead nothing Negano il purgatorio affirmando che 1 prieghi digiuni et elemosine de viventi nulla giovino all anime de deffuncti idem ibidem Villamont The Greekes admit not Purgatory N'admettent le Purgatoire Villamont uoiag lib. 2 cap. 21. Prateolus when they take away Purgatory They affirme also that prayers avayle not the dead Cumque tollunt Purgatorium dicunt etiam defunctis nihil prodesse orationes Prateo pag. 203 lib. citato error 15. 15 Of extreme unction Possevin The Greekes reiect the sacrament of extreame unction Possevin de Moscovia negano Greci che visiapin dinna ontione di cresima fol 86. Villamont lib. 2. cap. 21 ils nient le sacrament d'entreme onction Villamont The Greekes know not the Sacrament of extreame unction 16 Of elevating and carying about the Sacrament that it may be adored Festum vero corporis Christi more Romanae ecclesiae non venerantur Moscov religio Gaugninus The Grecians do not obserue the feast of Corpus Christi And generally al the Christians do accord against the latin Church Cathol tradit quest 29 pag. 160 and do not keepe the Sacrament to imploy it to any other use then our Saviour Christ hath instituted it as to carry it in procession or the like Sacranus The Russes and the Greekes do not elevate the Consecrated bread to be worshipped at the Alter In altari positū nemoveueratur ne que elevatur sacran elucid errorum cap 2 error 20. 18 Of Indulgences and Sale of Masses Hieremie the Patriarch They that make gaine of the Sacrament do ill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hier. Patr. Respon 1. pag 130. 19 Of the Sacrifice in the Masse Neither is there in their Cannon any mention made of the sacrifice of the body and blood of CHRIST for the Redemption of the living and dead Nee ullam in eorum canone sacrificii corporis et languinis Christi pro redemptione vivorum et mortuorum oblati mentionem fieri Chytrae de statu eccles pag 14. And thus much of the agreement of The Greeke Church with the Protestants This Cyrill before cited was first Patriarch of Alexandria to whom Archbi Spalata dedicated his booke and now the is 〈◊〉 atriarch of Constantinople being Patriarch of Alex andria he wrot letters to the most Reverend father in God the late Archbishop of Canturbury and sent one Metrophanes to Oxford who is now returned into Aegipt The manner of Administration of the Sacraments of Baptisme and the Lords Supper in the Greeke Church FOR the Administration of the Sacrament of Baptisme The administration of the Sacrament of Baptisms The Preist having said certaine prayers taking the child in his armes and putteth him three times into the water saying the servant of GOD N. N. is Baptized In the name of the Father of the Sonne and of the holy Ghost and so concludeth with certaine prayers as we doe Eucharist Hierem Patr. pag 103. For the Administring of the Eucharist or Lords supper the Grekes have two Liturgies one St. Basil for some holidaies the other St. Chrysostomes St. Basil biginneth O God our God who hast sent this heavenly bread the food of all the world St. Basils Lieturgie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ctc. our Lord Jesus Christ to be to us a Saviour a Redeemer and a benefactor blessing and sanctifying us blesse this our offering and take it into thy Supercelestiall Alter Remember Lord thou that art good and loving to mankind them that offer and by whom they offer and keepe us immaculate in the holy service of thy Divine Mysteries c. Many other prayers and thanks givings follow for Gods benefitts bestowed vpon the Church from the begining of the world and for the Redemption of man kinde by the Sonne of God borne for vs suffering dying and raised againe etc And then reciting the words of the Institution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jn the night in which he gaue himselfe for the life of the world taking bread in his holy and immaculate hands giving thankes and shewing to thee God and Father blessing sanctifiyng breaking He gaue to his holy Disciples and Apostles saying Take yee eate yee This is my body which is broken for you in remission of sinnes Likewise he tooke the Cup of the fruite of the vine mingling giving thanks blessing and sanctifiyng Hee gave to his holy Disciples and Apostles saying Drinke yee all of this This is the blood of the New Testament which is shed for you and many for the Remission of sinnes Do this in remembrance of me as oft as ye eat this bread or drinke this Cup confesse my death and set forth my resurrection c. Then the Priests pray that those Antitypes may be Sanctified by God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that the Receivers may participate of the Sacrament not to their condemnation But that they may finde favour before God in the company of all the holy Fathers Prophets Apostles Mary the holy virgine Iohn Baptist etc. Then offering the Sacrifice of praise for the Catholicke Church for them that offered Almes for the Emperour for all the people for the Common wealth for the Archbishop for all Ministers of the Church for seasonable weather for the rooting out of Haeresies and Schismes and that they may all with one heart and one mouth celebrate God the Father Sonne and Holy Ghost Eternally This solemne prayer being ended and the Letanies and the Lords prayer premised all Communicate And the remainder of the bread and offerings being carried into the Vestry Cap 21 de Institutis Graecorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The
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
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
not Canonicall which though they are not Canonicall yet are they set forth for the edification and instruction of the Church for Eleazar in Machabes the 6. c. Eusebius Bishop of Caesarea The Maccabees are not received amongst us for divine Scriptures Saint Hierom The booke of Wisedome The Easterne Church Sapientia quae vulgo Salomonis inscribitur Iesu filij Syrach liber Iudeth Tobias Haster non sunt in Canone Hierom. Tom. 3. praef in lib. ReguÌ„ of Iesus the sonne of Syrach of Judeth of Tobyas and Haestor are not in the Canon Athanasius Bishop of Alexandria a Athana in Synopsi The bookes of the old Testament are 22. There are others that are not canonicall as the Wisedome of Salomon St. Augustine b De mirabilibus sacra Scripturae lib. 2. cap. 34. not found in the Canonicall Scriptures but in the booke of Maccabees The South Church 3. The sufficiency of the Scriptures Gregory Whatsoever serveth for edification and instruction The old Roman Church Greg. in Ezek. lib. 1. hom 9. In hoc volumine cunctâ— quae aedificant omnia quae erudiunt scriptacontinentur is contained in the volume of the Scriptures Saint Chrysostom a In opere imperfect lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in 2. Thessal hom 3. He commandeth Christian men that will bee assured of true faith to resort to nothing else but to the Scriptures Againe hee saith in holy Scripture all necessary things are plaine Idem The Easterne Church St. Que pertinent ad veram religionem quaerendam tenendam divina scriptura non tacuit August Epist 42. in ijs enim quae aperte in Scripura posita sunt inveniuntur illa omnia quae continent fidem moresque vivendi de doctr Christiana lib. 2. cap. 9. tom 3. Augustine All those things that pertaine to the attaining and keeping of true Religion the holy Scripture hath not concealed St. Augustine In these things which are laid downe plainely in Scriptures all those things are found which appertaine to faith and direction of life 4. Reading of the Scriptures Gregorie The Scripture is an Epistle sent from God to his Creature The old Roman Church Gregor lib. Epist 40. ad Theod. medicum Quid autem est scriptura sacra nisi quaedam Epistola omnipotentis Dei c. that is to Priest and people And if thou receive a letter from an earthly King thou wilt never sleepe nor rest till thou understand it The King of Heaven and God of men and Angels hath sent his letters to thee for the good of thy soule and yet thou neglectest the reading of them I therefore pray thee studie them and daily meditate of the word of thy Creator and learne the heart and minde of God in the words of God St. Chrysostom The Easterne Church a Epistol ad Coll. hom 9. Heare you Lay people get you Bibles the Physicke of your soules St. Augustine South Ch. b Sermo 112 feria sexta post dom passionis Lectio assidua purificat omnia Daily reading purifieth all things 5. Concerning Transubstantiation Gregorie The old Roman Church Greg. in 6. Psal paenitent Quis expoenere queat quaÌ„tae fuerit miserationis sacratissima pretiosi sanguinis effusione genus humanum redimere sacrosanctum vivifici corporis sanguinis sui mysterium membris suis tribuere cujus perceptione corpus suum quod est Ecclefia passcitur pouitur abluitur sanctificatur Christ with the effusion of his most precious blood redeemed mankind and giveth unto his members the most holy mysteries of his quickning body and blood by the participation whereof his body which is the Church is nourished with meate and drinke and is washed and sanctified St. Chrysostome If any man taketh it fleshly The Easterne Church In Iohan. homil 46. it profiteth nothing Idem a In opere imperfecto in Mat. pag. 810. Bas in quibus non est verum corpus Christi sed mysterium corporis Christicomiretur In the holy vessels the true body of Christ is not contained but the mysterie of his body St. Augustine The South Church Cont. Adimant cap. 12. Non enim Dominus dubitavit dicere hoc est corpus meum cum signum daret coporis sui Ad quid paras dentes ventrem crede manducasti super Ioan. tract 25. Tom. 9. Christ spake these words This is my body when hee gave the signe of his bodie Jdem Why dost thou provide thy teeth and thy belly beleeve and thou hast eaten 6. Private Masse Gregorie Let not the Priest alone celebrate Masse The old Roman Church In lib. Capitulari cap. 7. apud Cassand liturg cap. 33. pag. 83. sacâ—â— dos missam solus neqnaquam celebret quia sicut illa celebrari non potest sine salutatione sacerdotis responsione nibilominus plebis it a nimirum nequaquam ab une debet celebrari esse enim debent qui ei circumstent ques ille salutet a quibus es respondeatur c. for as hee cannot performe it without the presence of the Priest and people so likewise it ought not to bee performed by one alone for their ought to bee present some to whom hee ought to speake and who in like manner ought to answer him Chrysostome Neither doe we receive more The East Church 2. Thess cap. 2. Homil. 4. De sacrificio missae contra Muscuâ—uÌ„ apnd Cassand lituro cap. 35. pag. 86. Oâ—im omnes tum sacerdetes tum â—â—ici quicunque intererant sacrificio missae peracta oblatione cum sacrifieante communicabant c. Definivit sanctuÌ„ concilium ut nullus presbyter praesumat solus missam cantare apud Cassand pag. 83. or you lesse of the holy table but tast thereof equally together Cochleus Antiently all the Priests and people did communicate together Concilium Nanetense The holy Councell hath decreed that no Priest should presume to celebrate alone 7. Communion in both kindes Gregorie You have learned what the blood of the Lambe is The old Roman Church Tom. 2. Hom. 22. in Ewang Quid namque sit sanguis Agni non audiendo sed bibendo didicistis c. Dial. lib. 4. cap. 58. Ejus sanguis non jam in manns infidelium sed in or a fidelium funditur De conse dist 2. c. Comperimus quod divisio unius ejusdemque mysterij sine grandi sacrilegio nequeat provenire apud Cassand pag. 1020. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by hearing but by drinking Againe the blood of Christ is not powred into the hands of unbeleevers but into the mouthes of the faithfull people Pope Gelasius Decreed to communicate in both kindes because the division of the one mysterie from the other could not bee done without great Sacriledge Saint Chrysostome In some cases 2. Corinth Hoâ— 18. Tom. 3. Edit Savilij pag. 647. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no difference betweene Priest and
people as when they must enjoy the Reverend Mysteries Againe But one Body one Cup is given to all Cassander It is sufficiently manifest Consult de utraque specie pag. 1025. Eccle. orientalis in hunc usque diem occidentalis verò five Romana mille amplius annis continuis non aliliter quam sub duplicispecie in conventu Ecclesiae sacramentum hoc Dominici corporis sanguinis administrasse legitur c. that the universall Church to this day and the Westerne or Roman Church for more then a thousand yeeres did exhibit the Sacrament in both kindes to all the members of Christs Church 8. Merit of Workes Gregorie There are some which glorie that they are saved by their owne strength The old Roman Church In 28. Iob. lib. 18. cap. 25. sunt nonnulli qui salvos se suis viribus exultant suisque prâ—cedentibus meritis redemptos esse gloriantur quorum assertio invenitur sibimet ipsis contraria quia dum innoceâ—â—â—â— se asserunt redemptes hoc ipsum in se redemptionis nomen evacnant brag that they are redeemed by their owne precedent merits but herein they contradict themselves whilest that they affirme that they are innocent and yet redeemed they frustrate the name of Redemption in themselves Chrysostom Although we die a thousand times Chrys de Compunct cordis lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and if wee fulfill all the vertues of the minde yet wee doe nothing worthie to those things which we have received of God Saint Augustine God Crowneth in us the gifts of his mercy In Ioh. tract 13. Tom. 9. Coroâ—at in nobis Deus dona misericordiae suae The old Roman Church Adorare imagines omnibus modis devita lib. 9 epist. 9. 9. Worshipping of Images Gregory The Adoration of them avoid by all meanes The ancient Greeke Church long withstood Images which was a principall cause of the division of the Empire The Popes excommunicating Leo Constantine and others of the Greeke Emperors who were against Images and the weakenesse of the Christians divided was a great cause of the Mahumetan conquests and greatnesse To the Iewes and Mahumetans the worship of images is abominable And wheras the Turkes know much of Christ Postel Compend Cosmograp p. 76. as that hee was borne of the Virgin Mary conceived by the Holy Ghost received by the Christians being the Christ promised in the Iewes Law who is in heaven in body soule and that he shall come to judge the quicke and the dead with just judgement yet the image-worship used by some Christians is so offensive to them that it may bee supposed to bee a hindrance of their conversion The South Church De morib Eccle. lib. 1. cap. 34. Augustine I know certaine worshippers of Tombes whom the Church condemneth Thus as you have seene the agreement of the Moderne Churches beforenamed with us as also of the old antient Roman East South Churches in the points before named which doctrines then taught by Saint Gregory Saint Auâ—â—eâ— Saint Chrysostome and others are not now owned by the Roman Church but by them disallowed and anathematized VII The Religion of the Antient Britaines and the differences from their now Roman Church THe Ancient writers testifie that most of the points before named were the Tenets of the Britains both before and also after the comming of Austen for although the the Romanists pretend that at the comming of Austen Christianity was lost amongst us yet Historiographers witnesse the contrarie Bed Eccle. hister lib. 2. cap. 2. as Beda testifieth that at the comming of the said Austen which was about the yeere 600. there were here 7. Bishops one Archbishop and above 2000. Monkes of Bangor and many learned men And also the Queene was then a Christian and that Christianitie was amongst us before Bishop Iewellâ— Defen pag. 11. Bishop Iewell proveth out of Saint Chrysostome who lived about the yeere 400. and Saint Hillarie who lived about the yere 360. And Origen who lived about the yeere 240. And Tertullian who lived about the yeere 230. Haec epistola communiter habetur inter leges divi Edvardi Antiq. Britan. pag. 5. in margine And this will also appeare by the letter of Eleutherius Bishop of Rome to our King Lucius then a Christian and as the inhabitants were Christians as before so the antient writers testifie that they were them differing from the now Romish Religion in their new Articles For the sufficiency of Scriptures Tantum ea quae in Propheticis EvaÌ„gelicis Apostolicis literis discere poterant observantes Bed lib. 3. hist cap. 4. Omnes aut legendis Scripturis aut psalmis discendis operam dare Bed Eccl. hist lib. 3. cap. 5. Beda recordes the Successors of Columkelle that they observed onely those things which they could learne in the Propheticall Evangelicall and Apostolicall writings They had them also in their owne language and Beda reporteth amongst others of a translation made by the appointment of King Adelstan The Clergie and Laitie were bound to read the holy Sciptures and they accounted them their chiefe riches according to that of Columbanus Sint tibi Divitiae divinae dogmata legis Beda also commendeth Altfrid the King for a most learned man in the Scriptures Alfrit vir in scripturis doctissimus lib. 4. cap. 26. and also their service was in their owne language as Bishop Iewell proveth in his replie Bishop Iewell pag. 142. For the Doctrine of Sacrament of the Lords Supper the same was taught then which wee teach now Hom. in die sanctae pascae pag. 17. As you may see in the Homilie of Elfrick approved by divers Bishops in their Synods This booke is subscribed by the two Archbishops of Canterbury and of Yorke and 13. other Bishops and appointed to be read upon Easterday before the receiving of the Communion who saith There is a great difference betwixt the bodie wherein Christ suffered and the body which is hallowed housell The body truely that Christ suffered in It was borne of the flesh of Mary with blood with bone with skin and with sinne wes in humane limmes with a reasonable soule living And his Ghostly bodie which wee call the housell is gathered of many cornes without blood and bone without lymbe without soule and therefore there is nothing to be understood bodily Beda in vita Cutberti cap. 15. pag. 163. Vt mittas Presbyterum qui illam priusquam moriatur visitet â—ique Dominici corporis sanguinis Sacramenta ministret Antoninus archi Florent cronic 2. par pag. 623. Northmanni autem confessioni peccatorum vacantes mane Dominico corpore sanguine communicaverunt Mat. Paris in Harald Normani mane Dominici corporis sanguinis munimine saginati c. pag. 3. but it is ghostly or spiritually to bee under stood And this Doctrine also Scotus our Country-man did teach for the Communion in both kindes Beda also reporteth in the life
of Cuthbert that one Hildmar an officer of Egfrid King of Northumberland intreated Cuthbert to send a Priest that might minister the Sacrament of the Lords body and blood unto his wife that then lay adying Antoninus Archbishop of Florence writeth that William the Conqueror and his whole Armie received the Communion in both kindes And Mathew Paris saith the same to wit the Normans the morning before they fought with Harald strengthened themselves with the body and blood of Christ For the marriage of Priests it was accounted as lawfull then as now Anselme was the first that made a decree against Priests marriage in this Kingdome Hon. Hunting lib. 7. pag. 378. Anselmus prohibuit uxores sacerdotibus Anglorum ante non prohibitas as Henry of Huntington reporteth Anselme saith he held a Synode in London in which he forefended Priests to have wives which they were not inhibited before to have which was about the yeere 1104. It seemeth that the Priests kept their wives after Anselmes time by the Decree made by the Cardinall of Cremen in the yeere 1131. against Priests marriage who having in a long oration commended Chastitie and in a Synod in London made a Decree against the marriage of Priests was himselfe that night found in bed with a whore as Mathew of Paris reporteth to the no little shame of the Clergie What Anselme or the Cardinall did against Priests marriage proceeded from the Pope Gregorie the seventh who under the colour of Chastitie forbad marriage His Bull is to be seene against Priests mariage which the Germans and French resisted what a holy man this Gregory was appeareth by the sentences of the Councell of Wormes and Brixia in which the said Gregory was deposed for his perjurie for necromancy for beeing a Conjurer and many other crimes Ordâ— Baptizandi visitandi For Merit reade a booke set foorth by Anselme Archbishop of Canterbury to be used in his province called the order of Baptizing and visiting the sicke in which are these words Dost thou beleeve that none can bee saved by his owne merits but by the merits of Christs passion to which the sicke partie was taught to make answer all this I beleeve And the Priest concluded Goe to therefore as long as thy soule remaineth in thee place thy whole confidence in his death onely c. And for the Supremacy what did King Henry the eighth assume more then Bishop Eleutherius gave to Lucius our King and that the antient Kings of the Britans assumed to themselves Of these points and others you may reade more in the most learned discourse of the Religion antiently professed by the Irish and British written by the most reverend Father in God Iames Vsher Archbishop of Armagh and Primate of Ireland And thus you may see how King Henry the eight or King Edward brought in no new Religion amongst us but restored the old ancient Religion suppressed for some yeeres by the Church of Rome By this it manifestly appeareth that most of the Doctrines before named now taught and urged for Catholike in the Roman Church were neither the Doctrines of the other Christians in Europe Asia and Africa nor the antient Roman Easterne Southerne Churches nor of Gregory the great Bishop of Rome who sent Austen hither nor of the antient Britaines our forefathers And whereas inquirie is made for the visibilitie of our Church or for any one professing our Religion before Luther heere you may see the whole true Catholike Church of God upon the face of the Earth of the which these Churches are members professing the same faith with us For which common Vnion we have greate cause to rejoyce Hieremie as the Greeke Patriarch having seene the Tenets of some of the reformed Churches congratulateth with them after this manner Wee give thankes to God the Author of all grace and wee rejoyce with many others especially in this that in many things your Doctrine is agreeable to our Church So let us thanke God for the holy harmony and agreement of these Churches with us in the point before mentioned in controversie betweene the Roman Church and us and let us endeavour to keepe the unitie of the Spirit in the bond of peace VIII Of the Devotion and pietie of these Churches BRochardus the Monke telleth us Brochard Monac that he found the Nestorians Jacobites Maronites and Georgians and such others whom they judge to bee heretickes to bee for the most part honest and simple men living sincerely towards God and man men of great abstinency attentively hearing the word of God And that the Armenians and Georgians have for their Prelats men of the best conversation going before them aad teaching them as by word so also by example Devotion Godignus de Abass rebus p. 133. In oratione frequentanda non facile similes reperiri censeo omni namque diluculo cuncti corum toto corpore in pulverem ipsuÌ„ prostrati orationes ad Deum fundunt Faber in Relig. Moscovit p. 180. These Christians use great reverence in their Churches no man is allowed to walke talke or sitt in them the old and weake may leane against the walls Godignus reporteth that the Aethiopians doe allow the old weake crutches to sustaine them withall as before and Faber reports of the Russes that hee hath not seene of them the like for their frequenting prayers and devotion in their prayers which lying prostrate on the ground they poure out unto God They touch not the holy Scriptures but with great reverence and place the Bible in their houses in the most honorable place The Greekes much blame the Latines for their unreverent sitting in their Churches and suffering Lay men with Bootes and Spurres to sit by the Priests at time of Divine Service and also for not keeping dogges out of their Churches as before Of these Churches I may say although wee thinke them not to be so learned as we are they wanting the meanes that we have yet they are more devout For their Fasts Their Fasts these Christians tast nothing at all till Sun sett The Aethiopians doe so macerate themselves in their Lent-fasts which they begin tenne dayes before ours that their enemies commonly set upon them at the end of their Fasts hoping then to finde them feeble and weake in their Fasts especially upon good-friday beside their great abstinence they goe like mutes not saluting one another with their countenances dejected The Greekes also blame the Latines for drinking in their Fasts Irineus Râ—dâ—ginus pag. 15. and that some of them are drunke before their fasts are ended and that when their fasts are ended generally they eate and fill their bellies plentifully For their obedience to Princes Obedience to Princes their Patriarches and Bishops although they are subject to many greivous pressures yet they submitt themselves to their Kings and Princes that God hath placed over them according to that of Lactantius Religion is to bee defended not by