the beginning therefore he that is a Melchite is a Catholike and whosoeuer holdeth a contrary opinion is an Hereticke It is this heresie that keepeth the kingdome of Nauarre vnder the Spanish yoke It is this heresie that brought that frowning fortune into our France and had bene the ruine of her if her great and inuincible Melech seconded by faithfull Melchites otherwise called Polititians had not preserued and defended her with the grace and assistance of him which is the onely giuer and translater of Monarchies It is this Heresie that the most Puissant and mightie King of Great Britaine indeuoreth to quench abolish in the hearts of his subiects a heresie which for a while lyeth hid vnder ashes but meeting with any proper matter will breake into a great combustion Euery one may here see that the most part of Christians doe reiect this opinion yea the Romanes themselues although they suffer the Pope of Rome to maintaine it in the Canons Wee will then conclude according to the generall voice That the Primate of the Catholike Church whether he be at Constantinople or at Rome or at Alexandria hath no power or authoritie ouer Temporall Common-wealthes QVESTION VII Whether all the doctrine necessarie to saluation may bee taken out of the holy Scripture THE EAST CHVRCH NIlus Archbishop of Thessalonica This is not then the cause of this difference and much lesse the whole bodie of the Scripture as if it were too short No it is not vttered openly and plainely wherof this question is for to accuse the Scripture is as great a fault as to accuse God but God is voyd of all blame Lombard The Grecians say that the holy Ghost proceedeth onely from the Father the which they beleeue say they because that the Gospell which containeth wholy the Faith that is to say the doctrine of the faith maketh mention of the Father onely The King of Moscouia If the Gospell had not bene written how could the word of God haue bene vnderstood and if the Apostles had not reduced into writing their delegation or Commission how had it bene knowen to the world that they were sent to men Sacranus The Russians say that the teachers of the Latin Church are not credible because they teach but that they receiue from the Greeke Doctors conditionally that they find nothing therein contrary to their owne opinion Annot. The Christians of the East are marueilous iealous of the Traditions and Ceremonies of the Fathers neuerthelesse they hold that the Scripture is necessarie against those that say that the Church may erre Moreouer they hold the same sufficient and a rule of Faith and therefore admit not altogether the Greeke and Latin Doctors but iudge of their doctrine which they could not doe but by examining it by the rule of Scripture THE SOVTH CHVRCH A Luares It was demaunded of me whether all those things that is to say the customes of the Romane Church were contained in our Bookes and whether they seemed better vnto me then those which they vse I answered that I found our bookes reduced into a better order then their bookes were because that since the time of the Apostles wee haue had alwayes great masters and teachers which were neuer imployed in any other vocation but to compose and gather together the holy Scriptures and passages of the Prophets and Apostles scattered in many volumes They replied vnto me that they had fourescore and one bookes of the olde and new Testament and asked whether we had more I answered that we had tenne times more drawne and extracted out of the olde and new Testament enriched with many expositions wherein was contained very deepe doctrine Prester-Iohn caused one to tell me that he was not ignorant of the great quantitie of bookes which we haue but that he desired verie much to know their names Damianus a Goes The Abyssins say that they haue all the writings of Moses and the Prophets and other bookes of the old Testament the foure Euangelists and all the Epistles of S. Paul and that they want not any booke of the holy Scripture whereof they recyted a Catalogue in my presence Neuerthelesse the Bishop Zaga an Ethiopian seemeeth to count the bookes of the Bible otherwise for he saith that in the new Testament there are fiue and thirtie peraduenture he comprehends those which Aluars saith that they call Manda and Abetilis diuided into eight parts but the same Abyssins doe beleeue that the holy Scripture is sufficient for saluation without those for they denie not the name of true Christians to those that haue not those bookes and therefore they hold them not to be of equall authority with the other The same Authour saith that the Abyssins beleeue not that there is any power whether Councel or whatsoeuer able to make lawes which binde the conscience much lesse such doctrine as is not grounded vpon the Scripture Annot. The Ethiopians are of the opinion of the Reformed if they meane those foure-score and one bookes which are in the Volume of the Bible for the same number is to be found if one reckon the Epistle of Ieremie for one booke by it selfe and if one doe seperate the Histories which are not found but in Greeke added to the bookes of Daniel and Hester Moreouer it is to be noted that the Abyssins do limite that which they holde for the word of God within the number of foure score and one bookes against the opinion of the word not written and they demand if the fashion and manner of celebrating the Masse is to be found in the holy Scripture Aluares a Roman Catholik answereth them cleane besides the matter saying that the Romane Church hath Doctors and Teachers which haue a doctrine farre greater and more perfect then that of the olde and new Testament The Reformed Church subscribe not willingly to this Article for they make a contrary Article as hereafter followeth THE REFORMED CHVRCH THe confession of the French Church We do beleeue that the word which is conteined in these bookes proceedes from God of whom it taketh his authority and not of men And forasmuch as it is the rule of all truth and verity conteining all that is necessary for the seruice of God and our saluation it is not lawfull for men neither for the Angels themselues to adde diminish or change it THE CATHOLIKE ROMAN CHVRCH I. Maior It is to be noted that wee doe hold many things to be diuine Law which are not expresly conteined in the Diuine law to wit in the holy Scripture neyther may they euidently be deduced from thence As for example not to ordaine a woman to be Priest or the institution of any one order In like manner we read not in the new Testament and much lesse in the old that the soueraigne Bishopricke was graunted to the Successors of S. Peter yet notwithstanding wee hold the soueraigne Bishopricke is by Diuine law The councell of Trent
The Councell seeing that this veritie is conteined partly in written bookss and partly in Traditions not written doth receyue and honour with equall affection pietie and deuotion aswell all the bookes of the old and new Testament as also all Traditions which appertaine as well to faith as to good manners ANNOTATION FIrst the Romane Catholickes especially when they would serue their turnes with the sayings of the Fathers against the Protestants doe not distinguish the doctrine of faith from Ecclesiasticall policie which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Protestants doe beleeue that all matters of Faith may bee sufficiently taken out of the holy Scripture And that that which belongs to Policie Ceremonie and Circumstances hath bene let go by Tradition not written such Tradition which may bee changed by the Catholicke Church that is to say by the mutuall consent good will of all Christian people in like manner by the particular Churches vnder the consent and good liking of the Catholicke Church In sum that the Scripture is the rule of the faith of the Catholicke Church as the Catholicke Church is the rule of the members thereof in that which concernes Policie or outward worship Secondly the foresaid Maior is deceiued in saying that the Scripture prohibiteth not to ordaine women Prests the prohibition is in Saint Paul as for the orders or inferiour offices of Priesthood they are of meere Policie And as touching the soueraigntie of the Bishop or Pope of Rome it is certaine that the Scripture maketh no mention of it also Tradition of the Catholicke Churches doth contradict it It is obiected that the Scripture maketh no mention of the perpetuall virginitie of the Mother of our Sauiour Wherevnto some men answere that it may be gathered out of the Scripture and that whereas the holy virgine is called blessed among all women if she had not beene alwayes a virgine other virgines should haue excelled her in blessednesse He that marrieth doth well saith Saint Paul but hee that marrieth not doth better well then those that haue done best shall bee most blessed in heauen Now if any man will restraine her felicity in regard that shee bore our Sauiour he must giue an account of that restraint Thirdly the Cardinall of Perron saith that the holy Scripture is sufficient to saluatiō because it doth send vs back vnto the Church and the Church teacheth that which particularly is wanting in the Scripture But if that were so the holy Scripture should bee manifestly imperfect and insufficient for if the Scripture teacheth vs not where is the head as Maior auoucheth how may one know by it the body of the Church And for to descant vpon the comparison of the same Cardinall if the King should say to one my Chauncellour shall tell you the rest and then many should arise for to speake vnto whom should hee hearken whom should be beleeue to be the true Chauncellour Our Sauiour neuer said that the Church should continue in Italy or in France and that it should faile in other Countries Moreouer it is certaine that our Sauiour knew all things yet not as a bare man but by participation of the heauenly wisedome neuerthelesse he reuealed not all things to his Apostles And the Apostles knew things which were not lawfull for them to declare but they might happily declare farre more to their Disciples then they haue written to wit many discourses miracles and other particularities of the life and doctrine of the Lord which got them a farre more great and perfect knowledge in Diuinitie Moreouer there haue beene very many profitable things for the gouernment of the Church which were not written but are come to their successors by Tradition But as concerning that which is properly belonging to faith and necessary as well for the Church in generall as for the particulars thereof the Catholicke Church beleeueth That the holy Scripture is sufficient to saluation QVESTION VIII Whether all the Bookes contained in the Volume of the Bible haue an absolute and equall authority THE EAST CHVRCH DAmascenus the greatest Doctor amongst the Greekes The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say the booke replenished with all sorts of vertues and the wisedome of Salomon the which being written in Hebrew by the Father of Sirac was translated into Greeke by his Nephew which although they bee as the rest of the bookes very elegant yet are they not numbred with the others because that they were not contained in the Arke Annot. Although that Saint Iohn Damascene be an ancient Author and that those Christians of the East doe to this day follow his doctrine in that point of the distinction of the Canonicall books from the Apocryphall or lesse authenticall Yet the Grecians haue not had since that any Councell which made a new Canon THE SOVTH CHVRCH THe South Church The Egyptians and Ethiopians do follow altogether the Canon of the Hebrewes and receaue not as truely Canonicall the bookes of Wisedome Iudith and Maccabees and others they of those Countreys haue hereby giuen vs this aduise If any man can shew that this testimoniall is false hee ought to be beleeued Villamont saith that hee could not discouer what bookes they held authenticall and that he thought they were in Hebrew It is well knowen that the Abyssins doe retaine very much of the old law and therefore one ought not to thinke it strange if those that call themselues Israelites do conforme themselues to the antient Church of Israel THE REFORMED CHVRCHES IN THE WEST THe Confession of the French Church after the account of the bookes according to the Canon of the Hebrewes We acknowledge these bookes to be Canonicall and a certaine rule of our faith not so much for the consent of the Church as by the testimonie of the holy Ghost which made vs to discerne them from the other Ecclesiasticall vpon which although that they be profitable none ought to ground any Article of Faith The confession of Wittenberg We do call holy Scripture the Canonicall bookes of the old and new Testament such as the Authority whereof was neuer called in question in the Church Annot. If any ancient or moderne writers haue doubted of the authority of some Canonicall bookes their doubt ought not to be imputed vnto the whole body of the Church THE CATHOLIKE ROMANE CHVRCH THe Councell of Trent hauing accounted amongst the other auncient Canonicall bookes those which otherwise some doe call the second Canonicall to wit Iudith Wisedome and the Maccabees saith thus If there be any one that will not receiue for good and Canonicall these bookes all whole and entire which haue beene accustomed to be read in the Romane Catholike Church let him be accursed ANNOTATION THe foresaid people of the East and South and the reformed of the West say that our Sauiour and his Apostles after him haue receiued for holy Scripture and perfectly authenticall but onely those bookes which
inuocatitions as also the Protestants doe sing with the Psalmist Prayse God yee Angels of great power yee Angels of God which doe all that he commaundeth as soone as you heare his voice As for other matters two things are obiected against this inuocation or exhortation of Saints practised by the Grecians Armenians other of the East the one that it is an idle vnprofitable interpellation seeing that the Saints vnderstand not at al those that pray vnto thē Whereunto they aunswere that the spirit of Charitie which they haue vnderstandeth the Prayers and knoweth the thoughts of men and that this spirit was promised them vntill the end of the world It seemes that by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they vse they meane the holy Ghost dwelling in the faithfull for the Patriarch Gennade taketh it in this sense in that place of Scripture which wee haue alleadged in the Preface of this Treatise where it is said that all the Apostles had one selfe same teacher to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that the opinion of the Grecians should be this that it is good to recommend our soules to the prayers of Saints because that the holy Ghost which dwelleth in them and which vnderstandeth the prayers of them that are liuing doth moue the Saints to pray for them The other obiection is that there is no commaundement of God to recommend a mans selfe to the Prayers of the dead They answere that God commanded the friends of Iob to goe vnto Iob to pray him to pray to God for them and that there is no impediment why a man may not doe the like to the Saints that are dead The greatest argument herein is the custome receiued from antiquitie in the Catholike Church The intention or meaning thereof now a dayes is That the Saints doe not vnderstand the Prayers of the liuing neuerthelesse it is lawfull for vs to recommend our selues to their Prayers because that the holy Ghost the spirit of Charitie which dwelleth in them doth induce them to pray for the liuing either in generall or in particular for those that recommend themselues to their prayers QVESTION XLI Whether those that haue beene Canonized by the Pope are truely Saints THE EAST CHVRCH THeuet As concerning the Saints of the Latin Church which we reuerence the Indians acknowledge none of them except the Apostles and Prophets nor the Grecians and Iauians likewise Idem The Grecians do keepe holy the Feastiuall daies of Saints as well as we not for that they acknowledge those which the Latins and the Church of Rome doth reuerence Sacranus They speake ill of the Saints of the Catholike Church and faith vnder the Roman obedience Gagninus They reiect the Saints of the Church of Rome and doe hold them for great Heretickes THE SOVTH CHVRCH Theuet The Abyssins doe acknowledge but verie few of our Saints Honored in our Church except Catherine by reason that her body is in Mount Sinai Saint Anthonie an Egyptian and S. Helen except also the Virgin Marie whose name is acknowledged throughout the vniuersall world THE REFORMED CHVRCH CHemnitius Those of the Church of Rome doe worship many Saints which neuer liued as George Christopher and Catharine This saying hath been vsed in the Church of Rome that in earth men doe worship the reliques of many whose soules doe burne in hell They are worthy of the hate of al good men though there were no other reason but this that they haue depraued by their fables the Histories of the liues and deaths of the Saints which doubtlesse were very full of true doctrine and consolation THE LATIN CHVRCH THe Glosse of the Canon Gloriosus The Pope alone hath power not onely to extoll some amongst the Saints but also to Canonise them first because it is one of the greatest matters that can bee propounded amongst Christians Secondly because miracles are attributed vnto faith Thirdly because that if it appertainneth vnto the Pope to determine those things that are doubtfull in the Scripture then by farre greater reason ought he to iudge of holinesse Fourthly to the end that the people should not be deceiued through the simplicity of many Bishoppes and fiftly to the end there should not be an infinite number of Saints least that thereby deuotion should grow cold ANNOTATION IT is a thing confessed that particular Churches may erre namely in the Canonizing of Saints and by tradition of the Catholike Church the Church of Rome ought to bee held for a particular Church This aboue written doth shew that the most part of Christians doe not hold for Saints those which the Pope hath canonized If any man say that the Church cannot erre I will answere that from thence it followeth that it cannot be that she can vndertake to Canonize them whom she neuer did while they were in their bodies The Church cannot make a new article of Faith Pope Leo the third saith Bellarmine was the first which Canonized Saints before they were honoured by custome and not by law the same is retained as yet in the East Countries where they name none Saints but those auncients which liued about a thousand years agoe there are none in those Churches which thinke themselues able to know who those be whom God hath chosen Not because that none ought to hold for saints those whose holinesse the ancient Church did acknowledge it would be worse to doubt it then dangerous to beleeue it charitably That which induceth the Protestants to say that Catherine George and Christopher neuer liued is the falshood of their Legends Bellarmine confesseth that they are Apocrypha They of the East doe beleeue that there was a certaine man named Christopher but no Giant They hold likewise that there haue beene a S. Catherine and a S. George both very renowned in all the east But if credible histories doe contradict the Storie of their liues it may well be said that they were not to wit such as they are imagined to haue beene To end seeing that the Churches haue euery one the memorie of the Saints who haue liued in their Countries the surest way is not to condemne them without good and sufficient proofe Neuerthelesse it is not an Article of Faith that they should be al Saints no nor those neither of the Church of Rome for all the Churches do beleeue That those which the Pope Canonizeth are not vndoubtedly Saints QVESTION XLII Whether it be lawfull to paint God to bowe or kneele before Idoles or Images to bowe the head or vncouer it before Churches Crosses or Pictures of Saints or when we take in hand holy Relickes and the Books of the holy Scripture THE EAST CHVRCHES DAmascen a Greeke Doctor Who can make an Image of God who is inuisible incorporall and incircumscriptible It is a great folly and impiety to seeke to giue a shape to him who is Diuine Sacranus The Russians doe abhorre the Images of the Romane Catholikes and
doe dishonour them as much as they can Cythraeus The Moscouites haue no Images in their Churches but the Pictures of Saint Nicholas and the Virgine Marie They handle not the Bookes of the holy Scripture without bowing their bodies many times in making the signe of the Crosse Ieremie generall Patriarch None ought to reprehend vs if we incline or bow our selues before the Images of Saints for we do bow as well before the one as before the other because that they are made after the Image of God and Saint Basile saith that the honour of the Image doth ascend vnto the first patterne And the Israelites did kneele round about the Tabernacle which bore the Image of Celesticall things and of all the Creation THE SOVTH CHVRCHES ALuares Within their Churches are to be seene many ancient remembrances of Saints which are not vpon the Altars because it is not their custome But they haue them within their vestries wrapped vp and mingled with many bookes and Papers and they neuer bring them foorth vnlesse it bee vpon Feastiuall dayes Idem Vpon the walles of their Churches is to bee seene the remembrances of Iesus Christ our blessed Lady the Apostles and Prophets and all those in flat painted pictures for their is no restauration or mending of them They will not haue Iesus Christ painted as he was crucified saying that no man is worthy to see him in that passion Theuet The Cephalians doe vse Images but onely in flat or plaine pictures after the manner of the Armenians Georgians Grecians and others of the East THE LATIN CHVRCH THe Councell of Trent The Images of Iesus Christ the Virgin Mary mother of God and other Saints must be had and retained especially in Churches and honor and reuerence done vnto them as appertaineth Cardinall Bellarmine The Images of Christ and of the Saints ought to be worshipped not onely by accident or improperly but also in themselues and properly So as that they limite and finish the adoration as considered in themselues and not onely as they supplie the place of the first patterne THE REFORMED CHVRCHES THe Confession of the Swizers Forasmuch as God is an inuisible spirit and an infinite essence he cannot be represented by any art or Image that is the reason why we doe not sticke to call with the holy Scripture the Images of God plaine lies The Confession of Bohemia The Church is also taught that none ought to honour holy men as God much lesse Images neither worship them with any honour or affection of Spirit the which is due onely to God ANNOTATION THere are diuers and sundry opinions touching Images First the Mahometists will haue none at all Secondly the Iconomaques do thinke it vnlawfull to haue any in their Churches Epiphanius held this opinion saying that it is against the authoritie of holy Scripture that the Image of a man should hang in a Church but hee citeth not the place of Scripture Also the Grecians and Latines doe not beleeue that so learned a man did write the Epistle where the same is found Thirdly many Protestants now a dayes doe say that it is not expedient to place Images in Churches confessing thereby that the same is a thing of it selfe indifferent Fourthly Chemnitius saith that Images are profitable in regard of the historie and decent for the Ornament of Churches and that the abuse maybe auoided by the preaching of true Doctrine Fiftlie the second Councell of Nice after Saint Basill and others followed by the Churches of the East and Africa doth teach that it is lawfull to bow downe before Images and because that the law of God is by some opposed thereunto Thou shalt not bow down to them the Councell aunswereth by distinguishing that there are two fashions of inclining or bowing The one Latria which is to haue trust and confidence in that thing before which a man boweth or to prostrate himselfe altogether before it The other is the inclination called Dulia which a man vseth when hee meeteth with one of his friends for in the East Countreys the custome is to bow their heads in saluting one another as they doe put off their hats in Fraunce in this fashion saith the Councell it is lawfull to bowe or incline before Images And which is more the same Councell saith that this inclination or bowing doth altogether tend to the thing represented the meaning of the Councell was explaned in this verse Hanc videas sed mente colas quod cernis in ipsa Behold the Image but honour in thy heart that which it doth represent Moreouer to the end that none should thinke that this is some particular Ceremonie belonging to Images onely the Councell and the Grecians doe hold to this day that passing before any Church or Crosse or in taking vp the holy Bible a man ought to encline or bow his head which is as much as for a man in France to put off his hat and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Councell that is to say hauing the heart eleuated vp to God The Abyssins doe not passe beyond these limits They haue pictures in their Churches but the people very seldome enter into the place where they are they are not vpon the Altars towards the which they turne themselues in praying Also if they doe incline or bowe their heads it is in passing before Churches Crosses or the stones of the Altar The Ecclesiasticall persons enter not into the Church with their hose and shooes on according to that which God spake to Moyses Put off thy shooes for the place where thou standest is holy ground He that commeth by a Church if he be a horsebacke will alight vntill he be past it Behold here the Ceremonies of the Africanes They of the East doe passe these limits especially the lesser for they stand still while they pray and bow their head before the images but they kneele not downe Ieremie saith that it is not in fauour of the Images for all the honour is carried to the patterne as if he should haue said that they are honoured onely by accident as when a man saluteth any one he putteth off his hat before his habite without hauing any meaning or intention to doe it in honour of his habite So that wheras they pray before the pourtraict or Image it is say they to stirre vp themselues to deuotion and to shew how much they honour the thing represented All these exceptions take no place amongst the Protestants We ought not say they attribute to the Images of Saints any kind of worship either Ciuill or Religious for the same cannot be done without detestable superstition It seemes that this is the greatest accusation which the Protestants haue against the Churches of the East and Africa Neuerthelesse this custome is not now a dayes the auncient doctors which destroied the Pagane idolatrie haue approued it their deuotion did lead them to it Peraduenture no man will thinke it strange if
in handling holy Reliques or the bookes of the holy Scripture That it is some appearance of Idolatrie to passe these limits That it is plaine Idolatry to adore Images properly That it is an imitation of the Pagans to haue Images of releefe in Churches That it is follie and impiety to make an image of God QVESTION XLIII Whether it be lawfull to vowe single life whether Monkes ought to be of diuers Orders and whether it be lawfull for them to begge THE EAST CHVRCHES IEremie the generall Patriarch You say that you prohibite not good workes Neuerthelesse you account holy-daies Ceremonies regular fasting and monastical life vnprofitable workes that is not well done neither doth it agree with the holy Fathers For if you doe approue al good works you will aproue these things for they are good and for instance Basil the great saith that a contemplatiue life hath one chiefe end that is to say the saluation of the soule Theuet Neare to mount Sinai you shall finde at this present a religious order of Monkes which are of good conuersation and holy life founded in times past by the great Emperour Iustinian The Grecians do say that it was the first Monasterie of their religion for others they haue none neither would the Grecian and Trapezontine Emperours euer haue any other order but that of S. Basil Bishoppe of Cesaria who instituted his order of Monkes in the East about the yeare of our Lord 380. He caused those that professed his order to vow chastitie which were not receiued till they had attayned to the age of eight and twenty yeares Gemistius Pletho If the people giuen to meditation doe not labour it is a superstition the third kind of impietie THE SOVTH CHVRCH ALuares In all the Dominions of Prester Iohn there is but one order of Religion which is of Saint Anthonie the Hermite Item the greatest traficke in Faires and Markets is made by Monkes Zaga-zabo Bishop of Aethiopia With vs the Priests Monkes and all the Ministers of the Church doe liue by their labour for the Church hath not nor receiueth not any Tythes Neuerthelesse the Church hath reuenues and lands which the Monkes doe Till and labour themselues and it is not lawfull for them to begge from doore to doore neither to wrest or wring any Almes from the people THE LATIN CHVRCH THe Councell of Trent In any Religion whatsoeuer as well of men as of women they must not make profession before sixteene yeres be accomplished Sixtus quartus Let not the Parish Priests hereafter say that heresies are arisen of Mendicant Friers seeing that in truth our faith hath beene illuminated and the Church exalted by them and especially by the Orders of the Iacobins and Franciscans THE REFORMED CHVRCH THe Confession of the Suizers Those that haue receiued from heauen the gift of a single life so that they are pure in heart and soule ought to serue the Lord in that vocation so farre forth as they feele themselues endued with this Diuine gift for such men are more fit to set their minds on heauenly things thē those that are distracted with the affaires of their families The Confession of Bohemia There are bountifull and peculiar promises made to them that are such and singular recompenses so that a great reward shall be giuen to this excellent worke to wit To him that shall voluntarily leaue Father Mother Brethren and Wife Those which haue receiued this gift ought to take heede lest they loose it Neuerthelesse there must no snares be laide for any Caluin We reiect not Monasticke vowes for any other reason but that they are rashly made by those which haue not the power to keepe them Idem Saint Austine prooueth that it is not lawful for Munkes to liue in idlenesse Idem Looke how many Monasteries there are in these dayes so many conuenticles are there of Schismatickes And to the end that their diuision might be better knowen they haue giuen themselues diuers names They are not ashamed to glory in that which S. Paule had in execration saying that the Corinthians did diuide Christ when they said I am of Paul and I of Apollo and I of Cephas and I of Christ And now a daies they thinke that they may without doing any iniurie to Christ call themselues Benedictans Franciscans Dominicans ANNOTATION THere are three things to bee regarded in a Monasticall life First the will to liue in a Chaste single life ioyned with the deede Iesus Christ approueth this will and this estate That is the cause that the Grecians did extoll it following S. Basil but with hyperbolicall termes as may bee seene in their answere to the Diuines of Wittemberg They beleeue that if it be a Diuine and supernaturall guift then it ought not to bee esteemed vnprofitable neither as a humane inuention The hate which a man beareth to the abuse of a thing ought not to preiudice the true vse of it They call that life Angelicall Acertaine Grecian expounding that word hath told vs that they beleeue that the life of the Caloiers is Angelicall as long as they doe good but diabolicall as long as they doe euill Secondly is to be noted the Custome of those that will follow this institution to associate themselues in Colledges The Protestants condemne not that The Monasteries say they were in times past houses where some did labour and worke with their hands others did exercise themselues to serue in the Church The third thing to bee noted is the Vow The Protestants likewise do not absolutely condemne it but in that saith Caluin it is made by those that haue not the power to accomplish that which they haue vowed the same Author doth thinke that a Vow may be taken at threescore yeeres of age For S. Paul saith Let not a widdow be taken into the number vnder that age That Canon of Saint Paul hath not beene obserued by his successors for afterward were they receiued at fiftie yeeres of age and after that at fortie Neuerthelesse the same is continued and is as yet held in the East Churches because it is necessarie that he that Voweth should haue knowledge by long experience that he hath receiued of God power to accomplish and performe that which hee hath vowed contrarie to which the doctrine of the Councell of Trent is which saith that a Vowe may be made at sixteene yeeres of age The foresaid Churches would not allow of diuers Sects of Munkes and Friers and therein are differing from the Latine Church or rather contrarie to it As touching the begging of Munkes the proofes before alleadged doe shew that these Churches approoue it not Amongst the Latines themselues there were many which haue condemned it as Pope Nicholas the third saith In the Churches of Africa the solemne vowes of chastitie Pouertie Obedience are not vsed as in the Church of Rome Therfore the beliefe of the foresaid Churches is
to impute this vnto the Abyssins for an errour seeing that in the Church of Rome they baptize Bells and contrary to the practise of the Apostolicke Churches they sprincle water euery day entring into their Churches for remission of veniall sinnes a custome taken eyther from the Iewes as the Grecians doe reproach them or else from Pagan Idolaters The other accusation against the Iacobites is because that they tollerate Circumcision vpon which Berthius saith thus They circumcise their children both Male and Female but they borrow not that from the Iewes insomuch that the same is not for any Religion sake as Aluares also saith but it is an auncient custome for Herodotus witnesseth that the Ethiopians in times past likewised vsed it It hath beene likewise thought by some that the Iacobites baptize with fire But the Historiographers and those of the Countrey doe certifie vs that the same is not so but they make incisions in their temples either for comlines or els for their healths sake If the Ethiopians haue no other errours then those which appeare vnto vs we might peraduenture appropriate vnto them by better right that place of Scripture vbi cubas in meridie then the auncient Donatists could attribute it vnto themselues * ⎠* FINIS ¶ A TABLE OF THE MATTER CONTAINED IN THIS BOOKE OF the Popes spirituall authority Quest Quest 1. Of the first Seate Quest 2. Of Miracles Quest 3. Of personall Succession Quest 4. Of Multitude Quest 5. Of the Popes temporal authority Quest 6 Of the sufficiency of the holy scripture Quest 7. Of Canonicall bookes Quest 8. Of the Latine Translation of the holy Scripture Quest 9. Of Traditions Quest 10. Of the proceeding of the holy Ghost Quest 11. Of true faith Quest 12. Of Free-will Quest 13. Of Iustification Quest 14. Of the merite of good works Quest 15. Of Purgatory Quest 16. Of Pardons Quest 17. Of Christ his discention into hel Quest 18 Of the necessity of Baptisme Quest 19. Of Confirmation Quest 20. Of particular Confession Quest 21. Of the change of the signes in the Eucharist Quest 22. Of the words of consecration Quest 23 Of the Sacrament reserued Quest 24 Of the bread in the Sacrament Quest 25 Of mingling Wine and Water in the Chalice Quest 26 Of the Communion vnder both kindes Quest 27 Of carrying the Sacrament in Procession Quest 28 Of the eleuation of the Sacram. Quest 29 Of priuate Masses Quest 30 Of the Sacrifice of the Masse Quest 31 Of an vnknowne tongue in the Church Quest 32 Of the ordination of Ecclesiasticall persons Quest 33 Of the Marriage of Ecclesiasticall persons Quest 34 Of Ecclesiastical orders and offices Quest 35 Of the indeleble Character Quest 36 Of Extreame Vnction Quest 37 Of the number of Sacraments Quest 38 Of Praiers for the Saints Quest 39 Of the Inuocation of Saints Quest 40 Of the canonizing of Saints Quest 41 Of Images Quest 42 Of Monasticall vowes Quest 43 Of feasts and fasting Quest 44 a Sugil Turc spurc cap. 22. And other Authors do reckon ten they put sometimes three seueral Nations the which doe make but one Church b Respo Confess August cap. 13. c Generall d Orat. Corn. Epis Biton in concil Trid. e Theuet Cosm 1. lib. 18. cap. 13. f Cras Turcogr lib. 3. in ann g Barlaam de Papae princ cap. 15 h A Bridge-maker Fenest de Sacerd ca. 8. i Father k Panor de concil Basil l Theuet Cos lib. 4 cap. 2. m King n Apostolicke o Broken or Cut. p Our father q Isch-ja a man of God r Vilam l. 2. cap. 21. Å¿ M. Paule Venet. Hist Ind. orient Å¿ Sent from God Å¿ M. Masius in praef in lib Mosis de parad t Nichol. l. 4. cap. 19. u Vniuersal x Alphons de Castro de haeres passim y Vilamont l. 2. cap. 23. z Sleidan de Stat. Rel. lib. 1. c. â— a Cyprian de simpl Cl. Gennadius Confession Hist Eccl. de Const The Sybils To wit Pagans a Psal 120. 7. b Damian à Goes de morib Aethiop Impedit ira animum ne possit cernere verum c Mat. 16. 6. d Lib. 4. contra haeres e Mat. cap. vlt. 20 f Phil cap. 3. 15. g Hist Eccl. l. 4. cap. 22. a The causes of dissentions Eccl. 5 1. b De princip cap. 2. c In 4. Sent. dist 24. qu. 3. d 〈…〉 cr cap 2. e Descript Aeth cap. 29. f Art 4. g Simpl. prael h Ad Euagr. i Dist 19. Ita Dominus k Dist eadem enimuerò l Tom. 2. l. 2. c. 17. 18. m In praef de summo Pont. n Bodin Repub l. 2. c. 1. n Durand de sacris Eccl. lib. 3. c. 2. n Matth. 16. o Iohn p Rom. 1. p 2. Respon Jerem. fine q Apoc. 21. 14. r Ioh. 14. 16. Å¿ Mat. 18. 18 t 1. Pet. 5. 1. u Acts 14. 22 x 1. Thes 1. Mat. 28. 20. y De Statu Prim. Eccl. z Reuis Concil 1. Cor. 12. a Cap. 13. b De primat l. 2. c Mat. 16. 18 d Psal 14. 4. e Cosm lib. 9 f Voyages l. 2 cap. 22. i Cosm l. 10. c. 15. k Elucid c. 2. l Cap. 26. m Discept Graci Caldei n Chap. of Ethiop o Cap. 32. o Cap. 17. p Acta Theol Virtemb q Dist 21. Quamuis Å¿ Alexandria was the greatest Citie of the Empire after Rome Ioseph l. 4. c. 42. t Antioch was the third Citie Josep bello Iud. lib. 3. there was in this Citie 360. Churches of Christians u The Grecians doe call him Gregorie Dialoger x John nestentes That is to say the younger y Oecumenicos z S. Cypr. de simpl cl a Lib. 1. cap. 17. 18. Matt. 17. 20. b In the third Booke of his Voyages cap. 4 c Dâ—â—Kel Mâ—sc ad Ferd. d Ibidem e Nauigat de Lopes f Turcogr lib. 2. Pach. g Cap. 16. h Disc of Aeth cap. 17. i Cap. 11. k De reliq ven sanct tit 22. l Art 5. m De princ cap. 3. n Cap. 18. o De notis Eccl. cap. 8. p Mar. 15. 16 q L. 2. c. 21. r Lib. 2. ca. 22 Å¿ De viciss t Lib. 2. c. 24. u Idem l. 2. cap. 22. x De not Eccl. l. 4. c. 2. y Cap. 18. z Praef. in Anaph Basilij a Lib. 2. cap. 24. b De sacrifi c Resp 1. cap. 16. d Eluc cap 3. e Lib. 4. c. 36. f Cap. 3. g Viciss l. 8. h Lib. 2. c. 13 i Art 13. k De Maior obed Dan. 12. 45. l Melech a King m Fr Paul of Venice in Apologie n De Causis diss lib. 1. o Lib. 1. dist 11. b. p Iohn 15. q Resp Rohit r Elucid err Å¿ Cap. 31. t De indor leg art 11. u Art 5. x In 4. Sent. d. 24. q. 2. y 4. Sess decret 1. z 1. Tim. 2. 11. 1. Cor. 14. 34. a Smith apud P. Vermil Martyrem de caelib b 1. Cor. 7. 38.
intercession of Saints the healing of diseases and such like If all this be besides and against the intention of Iesus Chrrist it is manifest that it were an abuse to cōuert it to other vses The Councell of Trent doth excommunicate those that hold this to be euill it would be knowen whether this Councell bee allowed by the Apostolicke Churches The Grecians say that in their Liturgie they make mention and remembrance of the Saints but this is not to say that they thinke that the Liturgie was ordained to that end Likewise although that the Armenians doe kisse and salute one another in the Liturgie yet no man will impute vnto them that they doe beleeue that it was instituted for to kisse salute one another If the Romane Catholikes cannot shew that the foresaid Nations doe say their Liturgies of purpose for to obtaine thereby the intercession of Saints It is a hazard but they will be found alone in that opinion attending to see if that will be we will here conclude as well vpon this last Article as vpon the precedents and will say That the Liturgie which the Latines call the Masse and the Protestants the Lords Supper is a Sacrifice wherein the Communicants by the receiuing of the Sacrament and Prayers doe obtaine forgiuenesse of their sinnes and by their prayers and offerings and not by the Communion doe profite those that Communicate not but this Sacrifice is not instituted to obtaine the intercession of the Saints nor for any other vses QVESTION XXXII Whether we ought to vse in the Church an vnknowen Language as Latin or any other and whether the people ought to read the holy Scripture or heare it read THE EAST CHVRCHES BElon When the Priest in Armenia readeth the Gospel the attendants doe salute one another both on the right hand and on the left euery one vnderstanding the Armenian tongue in which language it is alwayes read Vilamont The Iacobite doe vse many languages according to the seuerall Prouinces where they inhabite hauing neuerthelesse one particular language which they vse onely in Diuine Seruice but what language it was I could not discouer Idem The Nestorians vse the Chaldean language in their Liturgie or Diuine Seruice and in their Scriptures Idem The Armenians can speake diuers Languages but in their Diuine Seruice Masses Prayers and Ceremonies they vse the Armenian tongue which is vnderstood both of men and women throughout all their Countrey Nichol. The Grecians doe celebrate the Liturgie in their owne language to the end the common people may be able to vnderstand them Vilamont The Maronites doe vse the pure Syrian tongue in their Diuine Seruice Theuet The Moscouites haue fewe Preachers contenting themselues onely with the Lectures which the Priests make euery Sunday who reade vnto them the Gospell and Epistles of the Apostles and the bookes of learned men in a language that they vnderstand Cythraeus The Priests in Russia do consecrate with the words spoken by Iesus Christ but it is onely in the language of the Countrey THE SOVTH CHVRCH THeuet I haue seene many Bishoppes and haue heard their Masses which they say in the Abyssin language the which is very neare the Arabicke yea in the Characters themselues Aluares All their bookes whereof the number is great are of Parchment for they haue no other paper and their Scripture is read in the Tigique tongue which is Abyssin the first Countrey that receiued the doctrine of the Gospell THE REFORMED CHVRCH CAluin It is euident that publicke prayers ought to be pronounced not in Greeke amongst the Latines neyther in Latine amongst the French-men and English-men as heretofore hath beene vsed but in the vulgar tongue to the end that they might bee vnderstood by the people for it is conuenient that all bee done in the Church to edification for no man receiueth any fruite from an vnknowne language THE LATIN CHVRCH THe Councell of Trent Albeit the Masse doth containe much instruction for faithfull people Neueruerthelesse it seemed not expedient to the Fathers that it should bee celebrated euery where in the vulgar tongue ANNOTATION IN the Catholike Church of the East VVest North and South is manifestly accomplished that Scripture which saith That all languages doe confesse the Lord. The Church of Rome onely say the Protestants labours to hinder the same They will not permit the Masse nor any part of Diuine seruice to bee celebrated in the French tongue in Fraunce and which is more they haue brought their Latine seruice into America But the people cannot say Amen to any purpose if they vnderstand not that which is said in the Church their vowes and their intentions cannot be ioyned together with those of the Priest The Priest and the people which speake a language vnknowne and barbarous each to other may thinke one thing and say another behold here the confusion Likewise one may gather by the places or sentences before alleadged that the foresaid Apostolicke Churches prohibite not at all the reading of the holy Scripture for if it be permitted to the Laicks yea commaunded to be present at the reading therof being written in the vulgar tongue it followeth that they may reade it also in priuate There are Romane Catholickes which on the contrary side doe abhorre and hate the same Their Doctors and Teachers not being ashamed to say that the Translation of the holy Scripture into the vulgar tongue is the mother of heresies But there are many Catholikes in the Church of Rome which are not of this opinion and who reade attentiuely the holy Scripture Immitating therefore the practise of the Catholike Church we will say That the language of the Countrey ought to bee vsed in euery Church and that it is good to read the holy Scriptures and to heare them read in the vulgar tongue QVESTION XXXIII Whether the Ordination of the Ministers of the Church doth depend on the Pope of Rome THE EAST CHVRCH IEremie Patriarch Ordinations are no further respected of vs then the holy Canons haue prescribed And as touching the Ordination of a Bishoppe the first Canon of the Apostles teacheth vs thus That a Bishop be ordained by two or three Bishoppes and a Priest by a Bishoppe in like manner the Deacons and the rest Nichol. The foure Patriarches are created and elected by the Metropolitans of the Prouinces who aboue all other things take great care to elect him who is amongst them the maturest in yeares wisedome and holinesse Gagninus All the Metropolitans of the Ruthenians and Moscouites haue their authoritie from the Patriarch of Constantinople and in the beginning the Metropolitan was elected and chosen by the iudgment and consent of the Bishops and Abbots and of all the spirituall orders but now the great Duke of Moscouia hath this authority Theuet Within the Iland of Gezert doth the Patriarch of the sect of the Nestorians make his residence And also there the