contra Christi praceptum agat qui sub vtraque specie communicare praecipit Prateol elench Alphab omni Haeres lib 7 pag. 202 The say of necessitie they must Communicate in both kindes both of the bread and the wine so that if any take it vnder one kinde although a lay-man he is said to sinne because they say he doth against Christs Commandement Who hath commanded to communicate under both kindes 5 They denie Purgatorie fire Cyrill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 18. pag. 66. Patriarch of Constantinople We beleeve the soules of the dead to be in blisse or in damnation according as every one hath done Nilus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nilus pag. 119. de Purgator igne Archbishop of Thessalonica Wee have not received by Tradition from our Teachers that there is any fire of Purgatorie nor any temporall punishment by fire and we doe know that the Easterne Church doth not beleeve it Alfonsus de Castro It is one of the most knowne errors of the Graecians and Armenians Vnus ex notissimie erroribus Graecorum Armenorum est quo docent nullum esse Purgatorium locum quo animae ab has luce migrantes purgentur à sordibus quas in corpore contraxerant antequam in aeterna Tabernacula recipi maereantur Advers Haeres lib. 12. pag. 188. that they teach that there is no place for Purgatorie where soules after this life are purged from their corruptions which they have contracted in their bodies before they deserve to be received into the eternall Tabernacles Guido sarth Quintus error Graecorum est quia dicunt Purgatorium non esse De Haeresibus Graecorum It is the fifth error of the Greekes that they say there is no Purgatorie Gaulter That there is no Purgatorie Purgatorium non esse quod idem Calvinus c. De Photio pag. 603. which Calvin affirmeth c. 6 They allow married Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prim. Patri Respon p. 129. Jerem. Patr. Wee doe permit those Priests that cannot containe the use of Marriage before they be consecrated for GOD hath commanded Marriage And we are not ignorant Marriage being forbidden to Priests filthie things to be committed by them Pope Stephen the second The Priests Deacons Distinctio 31. Aliter and Subdeacons of the Easterne Church are married 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Resp ad inter 4. p. 97. 7 Concerning Jmages Cyrill the Patriarch We doe not forbid Pictures the Art is noble We grant unto them that wil have them the Pictures of Christ and Saints but their adoration and worship we detest as forbidden by the holy Ghost in holy Scripture lest we should ignorantly adore Colours Art and the creature in stead of our Creator and Maker Damascen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damascen lib. 4. cap. 17 p. 343. Basileae They make no Image of God Who can make an Image of God who is invisible incorporeall and incircumscriptible c. 8 For the Bookes of Canonicall Scripture they agree with us Damascen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ortho. fidei lib. 4. cap. 18. The Wisedome of Salomon and others are not numbred amongst the Canonicall Cyrill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Respons 3. pag. 91. the Patriarch Wee beleeve the Bookes of Canonicall Scripture to be those which the Laodicean Synod hath set downe and which the Catholicke Orthodox Church of Christ being illuminated by the holy Ghost hath confessed to this day to wit 22 Bookes of the Old Testament 9 The sufficiencie of holy Scripture Cyrill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril p. 91. Resp 3. We call the holy Scriptures all the Canonicall bookes which we receive as the rule of faith and of our salvation and so we do retaine them and chiefly because being divinely inspired they set before vs the doctrine which is sufficient to instruct to inlighten and to make perfect him that commeth to the faith Againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrill cap 2. pag 5. Lomb lib 1. Distinct 11. v. Dicunt quod veritas in Evangelio fidem integram continet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nilus de caufis dissent pag 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Ortho fide lib. 1 cap. 1. the Authority of the Scripture is aboue the authority of the Church c. Men may erre and be deceaved but the holy Scripture cannot erre nor deceive nor be deceived but is alwayes infallible and certaine Lombard The Grecians beleive and say that the truth in the Gospell conteineth intirely the faith that is to say the doctrine of Faith Nilus Archbishop of Thessalonica To accuse the Scriptures is as great a fault as to accuse God himselfe But God is void of all blame Damascen whatsoever is delivered unto us in the law and the prophets by the Apostles Evangelists that we receive acknowledge reverence and be sides these we require nothing else 10 They do not forbid the Laitie the reading of the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrill Respon 1. pa. 81. Cyrill the Patriarch As the hearing of the holy Scriptures is forbidden to no Christian man So no man is to be kept from the Reading of it For the word is neere in the mouth and in their harts Therefore manifest iniurie is offered to any christian man of what ranck or condition soeuer he be who is deprived or kept from reading or hearing the holy Scriptures 11 They Renounce workes of Supererogation and Merit workes Hierem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Patriarch Affirmeth That we must doe good workes but put no confidence in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prim. Respons Patr. cap 6 pa. 71 we must not trust nor beleeve in Them Although we have fulfilled all things yet we are unprofitable servants according to the words of our Saviour Cyrill the Patriarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril cap. 13. We beleive a man to be Iustified by faith not of workes They concurre in Assertion with the Protestants Sir Fdwin Sands Relation of the religion in the West sect 53. That it is impossible for any creature to merit as by way of right the least dramme of reward at his Creators hands But whatsoever reward is bestowed vpon the creature floweth forth from the meere bountie and gratiousnes of the Creator who as in goodnes alone and meere grace did make him so also in meere grace doth advance him to that high happinesse 12 They allow not private Masse Chytraeus No private Masses are celebrated amongst the Greekes Constat missas privatas absque cōmunicantibus non ab eis celebrari solere Chyt de statu eccles pag 14 without other Communicants as their Liturgies and Faithfull Relations testifie Ioannes Hoff-meisterus Res ipsa clamat tam in Graeca quam latina ecclesia Non solum Sacerdotē sacrificātem sed et re The thing it selfe doth speake and cry alowd both in the Greeke and in the Latin Church that not only sacrificing Priest but the Priest and Deacons and the
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
saith inhabited the greater part of Asia some of them lived amongst the Saracens others had their owne proper countries as in Africa Nubia and a great part of Aethiopia and all the regions unto India containing as they report more then 40 kingdomes These Christians were converted by St. Matthew and other Apostolike men to the faith of Christ The Jacobites now are dispersed in the cities of Mesopotamia Babylonia and Syria and of other places for their Ecclesiasticall government they are subiect to a Patriarch of their owne whose patriarchall Church is in the monastery of Saphran neere to the City Merdin in the North parts of Mesopotamia but hee keepeth residence in Caramite the ancient Metropolis of Mesopot amia Eutichae errores uno cum suo authore condemnant qui duas naturas in â—nâ—m confundebat at ipsi contrâ— haâ—c opinionem asserunt duas in Christo naturas esse unitas unamque factam naturâ—m personatam de duab us natur is non personatis sine mixtione tamen aut confusione apud Tho a Iesu de conuer lib 7 par 1. cap. 14. These Iacobites as Leonard Bishop of Sidon visiter to Pope Greg the 13th in the East regions doe condemne Eutiches and his error who confounded the two natures of Christ And they affirme two naturs to be united in Christ one personated nature to be made of the two natures not personated without mixtion or confusion They renounce Eutiches and honor Dioscorus The Maronites THE Maronites are found in Alepo Damascus Tripoli of Syria and Cyprus Mirae not Episco lib 1 cap. 19. but their maine habitation is in the Mountaine of Lebanus which conteineth in circuite aboue 700 miles and is possessed only by the Maronits who for that privileidge namely Tho. a Iesu lib. 7. pâ—â— 1. cap. 22. de convers omni gâ—nt to keepe themselues free from the mixture of the Mahometans pay the Turke large Tribute The Patriarch of the Maronites hath under his iurisdiction 8 or 9 Bishops and keepeth residence for the most part in Lebanus keeping ever the name of Peter Their Patriarch hath lately communion with the Pope as before Boter rel pa. 3. lib. 2 de maronitis sonoda minima natione Christina dâ—orieâ—te but with some reservation Boterus writeth that the are the least Cristian Nation of the East whether Maronites inhabiting Damascus Alepo Cyprus and other places have also Communion with the Pope or no I doe not find Christians under the Patriarch of Musall falsely called Nestorians THese Christians inhabit mingled with Mahometans and Pagans a great part of the Orient for besides the countries of Babjlon Assyria and Mesopotamia Parthia and Media wherein very many of them are found Brerwood pag. 139 enquir These Christians are scattered farre and wide in the East both Northerly in Cataya and Southerly to India Boter relat par 3 lib. 2. de Nestorâ— So that in Marcus Paulus Venetus his historie of the East Regions and others we find mentioned of them and of no sort of Christians but them in very many parts and provinces of Tartaria as namely in Cassar Samarchan Carcham Chinchitalas Tangut Cariam Mangi Tenduc c. In so much that beyond the River Tigris Eastward there is not any other sort of Christians to be found for ought I have read except the Portugales and the Convents made by them in Indâ—a and the late Migration of the Armenians into Perfia Vitriac histor Orient cap. 77. pag 149. hi nestoriam cum Iacobinis longe plures esse dieuntur quam latini vel graeci the Cardinall Vitriacus a man well experienced in some parts of the orient hath left registred that these Christians with the Iacobites exceeded in multitude the Christians of the Greeke or Latine Churches About 400 yeeres agoe Bote loco citat The King of Tenduc a Christian ruled farr and wide in the Northeast part of Asia as having under his dominion besides Tenduc which was his owne native and peculiar kingdome All the neighboring Provinces which were at that time for a great part Christians but after that his Empire was brought to ruine and he subdued by Chinges a rebell of his owne Dominion and the first founder of the Tartarian Empire which happened about the yeere Marcus Paulus Venetus lib. 1. cap. 64 maior pars provintiae observat fidem Christianam et bi Christiani primas tenent in hac provincia 1190 the state of Christian religion became in short time altered in those parts for I finde in Marcus Paulus who lived within 50 yeares after Vitriacus and was a man of more experience in those parts then he as having spent 17 yeeres together in Tartaria and partly in the Emperors Court and partly in travelling over those regions about the Emperors affaires that except the Province of Tenduc 20 whereof Marcus Paulus confesseth the greater part to have professed the Christian religion at his being in Tartaria the rest of the Inhabitants being partly Mahometans and partly Idolators and Christians but a few Dico pauci comparatione priorum temporum non in se nam sunt nobis latinis multo plures compend cosmograp pag. 69 Postell writeth that they are but a few in comparison of former times not of themselues they being many more then the Latins are Borchardus who lived since Paulus Venetus hath left record that in some of those parts there were more Christians then Mahometans And he speaketh of his owne experience that in Cilicia and Armenia subiect to the Tartars that he found in a manner at the Inhabitants meere Christians William de Rubriquis also reports that these Christians inhabit fifteene Cities in Cathay and that they have a Bishop in the Citie Segin Gulielm us de Rubriquis lib. 27. cited by Parchas and that they have also a Patriarch in Balduc Thom. a Iesu lib. 7 par 1. cap. 4. pa. 358. de conv omn. gent. in Persia Thomas a Iesu also writeth that under one of these Patriarchs there are many Nations two and twenty Bishopricks sixe hundred Territories and more c. Their cheife Patriarch is the Patriarch of Musall Mirae notitia epis lib. 1 cap 16. in which Citie is recorded the Nestorians to reteine fifteene Temples and the Iacobites three which Citie was in times past Seleucia To the Bishop whereof was assigned the next Place of session in councell after the Bishop of Jerusalem which name and authority in those parts the Bishops of Musall now hath There is one Church of these Christians in the great Citie of Quinsay in China Paul Venet de regi orient lib. 2. cap. 64. Haiton King of Armenia was himselfe in Tartaria and hath wrtten a booke thereof and of the aid he had from the great Cam who was a Christian and of the taking of Mesopotamia Babylon and Syria by the Tartars from the Sasens In former time the heresie of Nestorius prevailed much in these parts of the world
a tempore Innocencii 3. retinuerunt that the Maronites of mount Lybanus only of the East kept faith to the Church of Rome And this may serve to confute them that would empale the Church of God within the limmits of the Roman Church and pretend that all the Christians of the world are subiect to the Pope but only a few Protestants in Europe for here you may see that the Church of God is not tied to Rome onely but that it is Catholike and vniversall dispersed vpon the face of the whole earth and as God hath been mercifull to vs and caused his face to shine vpon vs so his wayes are knowne vpon earth and his saving health amongst all Nations therefore let the earth prayse thee O God yea let all nations praise thee To this relation of the habitations of the Christians not subiect to the Pope I thinke good to give the Reader this Caveat towit The Pope to make his Iurisdiction to shew greater then it is giveth many titles to his followers of those Churches which he hath not to doe with all As to one he giveth the title of the Patriarch of Constantinople to another of Aethiopia Bermudes was called Patriarch of Aethiope Smith of Calcedon Fleming Archbishop of Dublin c. so also he gives the title of other Bishopricks in Greece England and Ireland c. So also their writers in some of their bookes Write false stories tales to make his Iurisdiction Church seeme greater then it is as for example In a booke printed at Coloin intituled Relationes historicae duae duaruÌ„ illustrium legaticuum c. Cardinall Baronius writeth a booke and therein publisheth to the world the submission of the Patriarch of Alexandria and of the Aegiptians and Aethiopians which never was which Treatise is intituled A relation of the Legats of the Church of Alexandria to the Apostolike See The Cardinall in the beginning of the said booke setteth downe the great providence of God in governing his Church for whereas a few franticke people had forsaken the Roman See now the Patriarch of Alexandria and all the Provinces of Aegipt and Aethiopia had submitted themselves to the Roman Church and he setteth downe the submission of the Patriarch in these words In the name of the Father Sonne and holy spirit of one God In the name of God most compassionate and mercifull Everlasting glorie be to God salvation is from the Lord O God give vs thy Salvation Humble Gabriell by the grace of God servant of the See of Saint Marke in the Citie of Alexandria in Aegipt and in all other places thereunto adjoyning in the south Maritime and in Ethiopia the 97 of the Patriachs successor to S. Marke the Evangelist wisheth health and offereth the spirituall kisse to the Father Lord Father of Fathers Prince of Patriarchs being the 13 of the Apostles of our glorious Lord Iesus Christ And of the Evangelist the fifth Successor to St. Peter the Apostle He after setteth downe his submission at large in this Treatise which is published by it selfe and also set downe in the latter end of his sixt Tome of his Annalls Thom a Iesu de conv omn gent lib. 7. pa. 1. cap. 6. pag. 363. Tempore Clementis 8 legatio ficta Alexandrinae ecclesiae ad Romanum pontificem de lataest quae Marcus Patriarcha et cuÌ„â—o omnes Aegipti provintiae aliaeque sibi coniunctae ipsum ut par est summum ecclesiae caput universasemque agnoscebant PastoreÌ„ ut late in fine 6 Tom. Annal. Cardinalis Baronius scripsit Re tamen postea diligentius examinata cuiusdam Bartouis impostoris fuisse mendatium ac figmentum apparuit which historie is meere false and feigned as Thomas the Iesuit saith In the time of Pope Cement the 8. a feigned embassage was brought from the Church of Alexandria to the Roman Bishop in which the Patriarch and all the provinces of Aegipt and others adjoyning did acknowledge him as it was fitting the cheife and universall Pastor of the Church as Cardinall Baronius hath writton in the end of his 6 to me but the matter being more dilligently examined appeared to be a meere lye and a fiction of a certeine Imposture Bartouis In Africa are The Cophtie Vnder the Patriarch of Alexandria And the Abassin christians in Aethiope Vnder theire Abunna or Patriarch America and the Christians therein AMerica was discovered about 142 yere ago discovered Anno 1492. in which the King of Spaine hath four regions with some Ilands the Regions are new Spaine Castilla del Oro Peru and part of Brasile which are supposed to be a sixt part of America In the first 40 yeare after the discoverie thereof these regions with the Ilands were almost depopulated the Natives being either slaine consumed in the mines Nos autem pro certo affirmare aâ— demus iis quadraginta annis quibus Iberi cruentam suam tyr annidem 〈◊〉 ercuerunt ultra dâ—odecim milliones hominum fato sunctos esse in narratione reruÌ„ indicarum pag 7. or carred into captivitie Bishop Casaus in his booke to Philip Prince of Spaine writeth of the consumption of 12 millions of men and that in Hispaniola there were not 300 natives left and of a very small remaine in the other Ilands and in New Spaine it selfe Complaint being made to the noble Emperor Charles the fift he by his proclamation freed these Indians from slaverie and gave them the state of free men For the conversion of these Christians it seemeth to be coact Oviedo histor Indiae occidental's lib. 1 cap 4 Oviedo reporteth that in Cuba there was scarce any one or but vey few that became Christians willingly And what manner of Christians these were you may iudg by Benzos report of New Spaine Benzo histor novi orbis lib. 2 cap. 19 apud Brer viz that they had nothing almost belonging to Christianitie but onely the bare name of Christians I hope it is better now This Church is Governed by foure Archbishops and foure and twentie inferior Bishops In America there be divers plantations of the English Dutch and French and there are now more English in Virginea onely then were left of the Natives in New-Spaine after the depopulation before named I reade of abovt eight thousand Natives remaining there then CHAP. III. THESE Christians agree with us in the maine points of religion they are all baptized in the name of the Father Sonne and Holy Ghost c. And in the principall points of controversie betweene the Roman Church you shall see how they agree with us and differ from them In this Chapter I will set downe therefore 1 The principall differences betweene vs the Church of Rome 2 How the Churches before named agree with vs in the cheife points in controversie 3 I find these Churches not Hereticall but Orthodoxall in the maine 4 Of the agreement of the Protestants among themselves 5 Of the difference amongst the Papists 6
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
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
benedictione Similiter Evangelium legitur 5 5 Sacerdos maiore digito facit in libo quinque signa tanquam stigmata The Priest with his greatest finger maketh five signes or prickes upon the Cake 6 6 Consecrat in sualinguae iisdem verbis quibus et nos et non sublevat He doth Consecrate in the vulgar tongue in the same words that we doe and doth not elevate it 7 7 Id ipsum quoque facit in calice et no◠elevat The same he doth with the Cup but not elevate it 8 8 Sacramentum panis in manibus acoipiens partitur per medium Taking the sacrament of the bread in his hands he divideth it in the midle 9 9 Ex summitate partis paululum detrahit quam particulam pro se accipit Of the uppermost he taketh a little for himselfe 10 The dish with the Sacrament 10 Lancem in̄ sacramento porrigit ei qui evangelium legit he delivereth to him that readeth the Gospell 11 The Cup with the Sacrament 11 Calicom cum sacrumento porrigit ei qui legit Epistolam he delivereth to him that readeth the Epistle 12 12 Qui continuo dant communionem sacerdotibus qui astant altari Then he giveth to the Priests that stand at the Altar 13 The Deacon taking the Sacrament out of the dish 13 Diaconus sacramentū ex lance sumens manuquo dextra tenens minutim distribuit and holding it in his right hand doth distribute it in parts 14 In the meane season the subdeacon delivereth the blood in a golden silver or wodden spoone 14 Interea Subdiaconui pauxillum de sanguine cochleari aureo argenteo vel ligneo sumptum porigit illis qui sumpserunt sacramentum corporis to them that have received the sacrament of the body 15 In the same manner 15 Eodem modo datur communio illis qui stant ante primam cortinam et aliis qui stant iuxta alteram cortinam the communion is given to them that stand neere the other Cortin 16 Last of all 16 Postea fecularibus qui stant inxta portam princi palem tam viris quam mulieribus to the lay people both men and women 17 Whilst the communion is administring 17 Dum datur communio aut altud quippiam officii sit amnes stant erecti or any other service is doing in the Church all the people stand upright 18 To the Communion all come 18 Ad communionem omnes veniunt sublatis complicatisque manibus lifting up their hands and folding them together In these Liturgies before named although some of them seeme to be corrupted and expurged as they plainely confesse the expurging of the Jndian Liturgie yet the Eucharist is administred in both kinds There is no privat Masse There is mention made of a spirituall sacrifice I finde not Transubstantiation in them There is no elevation of the Sacrament Maried Priests administer And Mans merit is renounced in them as before c. And the like will also appeare in the other old antient Liturgies attributed to St. Peter St. Matthew St. Ambrose St. Andrew St. Dennis St. Clement c. And for the Masse now used in the Roman Church fathered upon St. Gregorie although it hath beene purged and purged againe yet therein still appeareth some footing of truth and Antiquitie As the bread and wine are called Dona and Munera And after Consecration they are called Creatures per quem haec bona semper Creas commaund thy Angells to carry up these to thy high Altar in heaven whereas the Preist would have us beleeve that after he hath gone over them that they are no more Creatures but the Creator that made all things One thing more I note by the way that there is a Liturgie attributed to Saint Peter set downe in Bibliotheca veterum Patrum used in some part of Calahria Now who can beleeve that the Church of Rome holding so much of Saint Peter that under his name shee exalteth her selfe over the whole world would offer Saint Peter so much wrong as to drive his Liturgie out of Rome and suffer a few Preists to use it inhabiting the Mountaines of Basilica in Calabria Also whereas the Romish writers call all these Liturgies Masses as the Masse of Saint Basill the Masse of Saint Chrysostome the Armenian Masse the Aethiopian Masse There is a difference betweene the Romish Masse and their Liturgies for the Church of Rome in their Masse intendeth cheifely a Sacrifice but these Churches a Communion The Aethiopians call the Communion Codash and the bread Corban The Greekes call it the Liturgie as the Liturgie of Saint Basill the Liturgie of Saint Chrisostome As these Liturgies before named agree with us in many things so also there are some things in them which I doe not Iustifie as before and in viewing them and comparing them with our service booke I have great cause to magnifie Gods great goodnesse and mercie to us and this section I will conclude with the words of the Reverend and holie Martir Docter Rowland Tailor vnto Bishop Gardiner and others There was saith he Ecclesiast hist 3. Volum fol 171. Printed 1631. set forth by the most innocent King Edward for whom God be praised everlastingly the whole Church service with the best advice of the learned men of the Realme and authorised by the whole Parliament and received and published gladly by the whole Realme which Booke was never reformed but once said my author in his time and yet by that once reformation it was so fully perfected according to the rules of our Christian Religion in every behalfe that no Christian Conscience can be offended with any thing therein conteined I find that these Churches are not hereticall but Orthodox for the maine Wheras these Churches are charged by some to be heretiques you shall find divers good Authors to have written to the contrary As first for the Greeke Church Azorius thinketh them to be no heretikes and sheweth a reason therefore Azorius Instit moral lib 8. cap. 20. quest 10. because in those articles wherein they are thought to erre they differ verbally onely and not really from those that are undoubtedly beleevers and giveth instance in the question touching the proceeding of the holy Ghost wherein he thinketh they differ in the forme of words only Lomb lib 1. div 10. And the like saith Peter Lombard The Craecians affirme that the holy Ghost proceedeth frō the Father only and not from the Son yet they doe acknowledge the Holy Ghost to be the Spirit of the Son as well as of the Father because the Apostle saith that he is the Spirit of the Sonne and in the Gospell Gal. 4◠He is called the Spirit of Truth and now seeing it is no other thing Iohn 10. to be the spirit of the Father and the Sonne then to be from the Father and the Sonne they
Churches and many others whom they scandall and accuse of divers heresies and errors which we and they abhorre and detest This point I will conclude with Doctor Fields observations First Doct. Field of the Church lib 3. cap. 1. that by the mercifull goodnesse of God all these different sorts of Christians though distracted and dissevered by reason of delivering certaine points of faith mistaking one another or variety in opinion touching things not Fundamentall yet agree in one substance of faith and are so farre forth orthodox that they reta in a saving profession of all divine verities absolutly necessary to salvation and are all members of the true Catholicke Church of Christ The second that in the principall controversies touching matters of Religion betweene the Papists and those of the reformed Churches they give testimonie of the truth of that which we professe As Docter Field also hath collected 1 They all denie and impugne that supreame universalitie of Ecclesiasticall Iurisdiction which the Bishop of Rome claimeth 2 They thinke him subiect to error as other Bishops are 3. They deny that he hath any power to dispose of principalities kingdomes of the world or to depose Kings 4 they acknowledge all our righteousnesse to be imperfect and that it is not safe to trust thereunto but to the meere mercy and goodnesse of God 5 They adâ—nit not of the merit of Congruence condignitie nor works of Superrogation 6 They teach not the doctrine of satisfactions as the Romanists doe 7 They beleeue not Purgatorie and pray not to deliver men out of temporall punishments after this lfie 8 They reiect the Romish doctrine touching Indulgences and pardons 9 They beleeve not that there are seven Sacraments 10. They omit many ceremonies which the Roman Church useth in Baptisme as spittle c. 11. They haue no private Masses 12. They minister the Communion in both kindes to all communicants 13 They beleeve not transubstantiation nor the now reall sacrificing of Christ They have their divine service most of them in their owne tongue 15. Their Preists are married and although they permit theÌ„ not to marrie a second wife without dispensation yet if any do they do not avoid or dissoluethe mariage 16. They make no image of God 17 They have no Massy Images but pictures onely 18. They think that properly God onely is to be invocated and howsoever they have a kinde of invocation of Saints yet they thinke that God onely heareth them and not the Saints And thus much of the Vnity of these Churches with us 4 The Vnitie of the Reformed Churches appeareth by their severall Confessions OF Auspurge Set downe in a booke called the Harmonie of ConfessioÌ„s of the faith of the Chrislian Reformed Churches Printed Cambridge 1586. which was first presented in the Germaine tongue at the Citie of Auspurge in the yeare 1530 to Charls the fift being Emperor by certaine most renowned Princes of Germanie and other States of the sacred Empire whoÌ„ they call Protestants Of Straugsborough Constance Meminga Lindan presented to the said Emperour Of Basill called also the Confession of Millaine Of the Helvetian Churches Of the Saxon and Meissen Churches Of Wirtemberge presented by the Ambassadours of Christopher Duke of Wirtemberge and Tecca Earle of Mountbelgard presented to the Councell of Trent the 24 of the Month of Ianuary Anno. 1552. Of the French Confession which was in the yeare 1559. presented to Francis the second King of France Of the latter Confession of the Helvetian Church which was written by the Pastors of Zurich in the yeare 1566. Of Belgia which was published in French in the name of all the Churches of Belgia in the yeare 1566 and in the yeare 1579. In a publique Synod held at Belgia it was repeated confirmed and turned into the Belgian tongue Of Bohemia published in divers places was also approved by common testimonie of the Vniversitie of Wirtembergâ— published in the yeere 1532. Of Scotland subscribed by King James of famous memorie and the States thereof to the glory of God and good example of all men At Edenborough the 28 day of Ianuary 1581 and in the 14 yeere of his Maiefties Raigne Although some private men led more by passion and their owne selfe pleasing conceipt then by the sacred rules of piety and truth have laboured to sow the tares of dissention in the vineyard of the Lord and have made Crooked some branches cleaving unto them as Anabaptists Brownists and others yet the generall societies of these Orthodox Churches in the publique confessions of their faith do so agree that there is a most sacred har mony betweene them in the more substantiall points of Christian Religion necessary to salvation as touching the Holy Scripture the Sacred Trinitie the person of the Sonner of God God and man The providence of God Sinne Freewill the Law the Gospell Iustification by Christ faith in his name Rogeneration the Catholique Church and supreme head thereof Christ the Sacraments their number and use the state of Soules after death the Resurrection Doctor Potters wantâ— of charitie pag. 93. Doct Field of the Church pag 819. and life eternall They differ rather in Phrases and formes of speech concerning Christs presence in his holy Supper other things then in substance of doctrine and also in Ceremonies And to manifest preface to Mr. Brerwoods enquiries this their unity The first Act in the Polonian Synods of which they have had divers lately as before in which assembly are Protestants embracing Bohemick Augustan and Helvetique confessions The first Act is a religious confession of their unfeined consent in the substantiall points of Christian faith necessary to Salvation and also that all disputation should be cut of concerning the manner of Christs presence All of them beleeving the presence it selfe and that the Eucharisticall elements are not naked and emptie signes but doe truely exhibite to the faithfull receiver that which they signifie and represent And for as much as they all accord in the substantiall veritie of Christian doctrine they professe themselves to be content to tollerate diversities of ceremonies according to the divers parctise of their particular Churches 5 Of the differences and want of unitie in the Roman Church WHereas our Adversaries boast much upon unitie and thinke it to be the glorie of their Church as Coster writeth that the Catholickes in the world are under one Pope whom they all obey and constantly retaine one faith they speake one thing they thinke one thing and beleeve one and the same in all things so that they disagree not in the least point of Religion Yet for all this their want of unitie will appeare not onely in the want of concord and love one to another but also in their difference in opinions amongst themselves and moreover they in their new doctrines differ from all the true Catholike Churches of the world yea even from holy Scriptures it selfe Their want of concord and unitie
Hildebrand being examined hee had judgement to be deposed and expelled For unadvisedly preaching of Sacriledges and Factions defending perjuries and scandals a beleever of dreames and divinations a notorious Negromancer a Man possessed with an uncleane spirit an Apostate from the true faith c. This being done the Pope stirreth up the Saxons to create Harman Prince of Luxenburg Emperor who was slaine by a woman with a stone cast from a wall Then he seduceth Ecbert Marquis of Saxonie to take upon him the Empire who was slaine in a Mill by the Emperors Guard hard by Brunswicke All these Plots failing the Emperor Henry calleth an Ecclesiasticall Diet wherein Heldebrand is againe condemned and deposed and Gilbert Archbishop of Ravenna is chosen Pope and called Clement the third Hildebrand dyed in exile after whose death Vrbane intruded upon the Papacie aided with the Dutches Matildas Money and the Armies of the Normans who confirmeth Hildebrands Decrees and also draweth into Parricide the Emperor Henries sonne Conrade who was by his Father made Vizeroie of Jtalie and the Pope bestowing Matilda the rich Princesse upon him they expulse Clement But Vrban the Pope and Conrade being quickly dispatched Paschal by the aforesaid Faction was made Pope who reviveth Hildebrands curse against Henry and procureth the Emperors other sonne Henry to take Armes against his Father and to take upon him his Imperiall Estate Henry the Father whom they could not quell by force was taken by treason against publique oath of safe conduct as hee was travelling to Ments to a Diet and so was degraded by his Sonne and by him committed to Prison where hee finished his troublesome dayes in most miserable manner Thus by the meanes before named the Papacie hath obtained such greatnesse that whereas before the Popes were to have the Allowance and Confirmation of the Emperors since Gregorie the sevenths time the Emperors crave the Popes allowance and confirmation For meanes to get money to support Papacie Meanes to get Money Agripâ— de vanit scientiarum eap 61. primus in dulgentiarum nundinas primus in purgatorium extendit indulgentias idems they have invented many as Pope Boniface the eighth first instituted the sale or Market of Pardons hee first made pardons extend into Purgatorie Of their blasphemous Bulls and Indulgences reade a booke called Fiscus Papalis The summes of money which the Pope receiveth for first fruits Palls Jndulgences Bulls Confessionalls Jndults Rescrips Testaments Dispensation tot quots cannot be counted The Archbishop of Ments paid for his Pall to the Popes 26000. Florence The Curtezans of Rome pay yeerely about 40000. ducats The Popes Legats demanded or received for Chrisme in one City before named Ireuaeus Rhodoginus 80 pound weight of Gold What may he have in all other places also for Palls Curtesans and Chrisme The Archbishop of Maidenburg writeth that in the time of Pope Martin the fift There was brought out of France to Rome nine times 1000. Crownes What then might the Pope have out of Germany Spaine England and other Countries You may see a relation of the Popes receipts out of England pag. 640. in Bishop Jewells defence The Popes Treasure issuing out of Purgatorie onely is inexhaustible a Mint lately found out and possessed by the Pope alone for no Patriarch in the world hath any share in it Boter in Latin printed at Coloine Pape non deerunt pecuniae quans diu ipsi manus eruns calamus or ever had For the Popes meanes it is reported That Sixtus the fourth was wont to say that the Pope could never want money solong as his hand could hold a pen. For the Popes State and Magnificence His State and Magnificence it is set downe in the bookes called Caeremoniae Ecclesiae Romanae Sacrarum Caeemoniarum lib. prim pag. 17. in words to this effect Whensoever the Popes holinesse is perswaded to ride on horseback then must the Emperor or King which is present hold his stirrop and after a while leade the horse by the bridle in his hand And alwaies when the Pope will be carried in a Chaire then is the Emperor or King whosoever it bee bound of duty to how downe his necke and to take up the Chaire upon his shoulders And likewise when the Pope goeth to Dinner the duty of the Emperor or King is to serve him with water wherewith to wash his holy hands And he must besure to attend at the Table untill the first course beserved And all men living are bound of Duty as soone as they come within his presence to fall three times downe upon their knees and then to kisse his feete And wheresoever he passeth by there must they all fall down upon their knees and worship him c. as it is set forth in the Booke aforesaid As you have seene the Popes Magnificence so his munificence For his Munificence and gifts Camden in the life of Queene Elizab. 141. Idem ibidem and largesses issuing out of his Treasury are not very great as Pope Clement the 8. gave to Tyrone for all his good services in Ireland a plume of Phenix feathers And Vrban the third gave Earle John sonne to Henry the second King of England a Coronet of Peacockes feathers Leo the tenth gave a Rose to Fredericke Duke of Saxony and Iulius the second a sword to King Henry the seventh And some Princes they reward with Titles or give them their Feete to kisse for a Favour And oftentimes he payeth his men of Warre with his treasure issuing out of Purgatorie as Clement the sixt gave to his crossed Souldiers by his Bull power every one of them to deliver three or foure Soules out of Purgatory even whom they would And by reason of this his wealth greatnesse before named the Pope taketh upon him superlative Authority and hee is very unlike our Lord and Saviour whose Vicar he pretendeth to be for whereas Christ paid Tribute to Caesar he maketh Caesar pay him Tribute And whereas Christ washed his Disciples feet the Pope maketh the Emperor his Lord kisse his Feete To confirme the forenamed relation of the Popes rising reade Guiccardines historie His Relation Lib. 4. prope finem who in the latter end of his fourth Booke not onely denieth the feined Donation of Constantine but affirmeth that divers learned men reported that Silvester he lived in divers Ages Then he sheweth how obscure base they were during the time that the barbarous nations made havocke of Italie Secondly that in the Institution of the Exarchate the Popes had nothing to doe with the Temporall Sword but lived as subject to the Emperors Thirdly that they were not very much obeyed in matters Spirituall by reason of the corruption of their manners Fourthly that after the overthrow of the Exarchate the Emperors now neglecting Italie the Romans began to bee governed by the advice and power of the Popes Fiftly That Pipin of France and his sonne Charles having overthrowne the