it hath new and different Articles and doctrines of Faith unknowne to the old Church and not to be found for such in the writings of any of the ancient Fathers for five hundred yeeres after Christ FOr the first The Church of Hierusalem is more ancient then the Church of Rome Hierusalem where our Lord and Saviour Iesus Christ himselfe preached and offered himselfe a Sacrifice for our sinnes and where the Apostles and Disciples first preached for although they were sent to preach to all Nations yet they preached first to the lost sheepe of the house of Israel according to Christs Commandement This Church is most ancient St Iames was the first Bishop there The Law went out of Sion Matth. 10.6 the word of the Lord from Jerusalem This Citie was Emporium Isay 2.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Histor Eccles Lib. 5. cap 9. the Mart of Christian faith the mother of all Churches as Theodoret saith 2. 2. Antioch Acts. 11.26 The Church of Antioch in Syria where the Disciples were first called Christians Of this Church Saint Peter was Bishop some yeres before he went to Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad populum Antioch homil 3. and this Church is also more ancient then the Church of Rome Saint Chrysostome calleth this Church the Head of all the world 3. The Greeke Church was planted by Saint Paul 3. Graecians and Saint Andrew from whence and the fore named Churches the name of Christ flowed Eia igitur Graecia mater nostra cui id totum debet quod habet Latina Ecclesia Conc. Trid. orat Episc Bitont as from a spring over all the world and the faith was spread in all places and this the Bishop of Bitonto acknowledged in the Councell of Trent It is our mother Graecia to whom the Latine Church is beholding for that which she hath the Easterne Church was before the Church of Rome in Time and from thence the Church of Rome hath received Christianitie the new Testament the three Creedes the very name of Baptisme Eucharist Bishop Priest and Deacon 4. 4. Aethiopia Aethiopia received Christianitie from the Eunuch of Queene Candases Huic Philippus responsis Sancti Spiritus jussus primò ex omnibus Gentibus mysterium fidei sacramentum Baptismi tradidit velut quasdam eum Dee primitias omnium consecrat nationū Eusch Eccles histor lib. 2. cap. 1. to whom as Eusebius reporteth first of all the Gentiles Philip by the command of the holy Ghost delivered the mysterie of Faith and the Sacrament of Baptisme and consecrated him to God as the first Fruits of all nations Saint Matthew also preached to the Aethiopians 5. For the Antiquity of the Church of Rome both St Hierom and Eusebius testifie that St Peter came to Rome in the raigne of Claudius the Emperour 5. Rome Hierom Catalog Eccles script pag. 265. Euseb Eccles his lib. 2. c. 14.16 and in his second yeere saith Hierom. 6. The Church of England received Christianitie as some say from Joseph of Arimathea others from Simon Zelotes the Apostle 6. England Guildas Sapiens de excidio Britan. Christus suos radios id efl suapraecepta indulget tempore ut scimus sūmo Tiberij Caesaris quo absque ullo impedimento eius propagabatur religio Bibli vet Pat. tem 5. par 3. pag. 675. Britannia omniū provinciarum prima publicitus Christi nomen recepit Sabel in Ennead 7. lib. 5. Guildas reporteth that our Island received Christianitie in the time of Tiberius Caesar who dyed in the yeere of our Lord 39. which if it bee so the Church of England received Christianitie before the Church of Rome some yeeres before Peter came to Rome which was in the time of Claudius who succeeded Tiberius And for the Honour of my Mother Church I speake that Christianity was first publickly professed by authority in this Kingdome about 130. yeeres before it was in Rome Lucius our King beeing as I reade the first Christran King in Europe who reigned about the yeere of our Lord 170. And moreover Constantine the Christian Emperour was borne amongst us who gave the first publique libertie of Religion to the Roman Church So that Rome was beholding for the publique liberty of Religion to Constantine Our country man Speedes histerie pag. 207. Also the inhabitants of Britaine as I reade were instructers unto others as frō hence was Netherland converted to Christianitie as testifieth the storie of Swithbertus Burgundie by our Columbanus saith Sigebert Swedia by Gallus as saith Petrus de Natalibus and Frisia by Wilfred as it is recorded by Beda and Matthew of Westminster The Franconians Hassians and Turingians by Winifred our Devonshire man The Norvegians by Nicolas Breakespere of Middlesex And the Lituanians by Thomas Walden of Essex and all the reformed Churches in Christendome derived their light from the learned Wickleffe of Oxford In regard of this Polidor Virgil doth rightly call England the Parent or Mother-Monasterie of all Europe And Peter Ramus termeth Britaine to be twice Schoolemistris to the Kingdome of France Terra Britanniae ante adventum Christi unius Dei consensit religionem hom 4. in Ezech. moreover Origen writeth that the Britaine 's received the religion of one God before the comming of Christ Secondly whereas the Church of Rome boasteth of Antiquity The Church of Rome since Boniface the 3 and the old Church of Rome planted by St Peter St Paul are not one and the same but are farre different The old Church of Rome as St Paul telleth us was a branch of that Tree whereof Christ Iesus was the root The now Church of Rome will bee no branch but the roote it selfe The ancient Church of Rome was but a member of the Catholique Church of God of which Iesus Christ was Head But the now Church of Rome is the Catholique Church it selfe of which the Pope is head and such a Church was never in Rome for 600. yeares after Christ for so long no Bishop of Rome durst presume to take upon him Christs title to be head of his Church husband of his spouse till Boniface the third with him began this Church Thirdly And as they have a new Church so they have a new Creede and Articles of Doctrine as for example sake 1. That the Pope the head of the Church cannot erre in the matter of faith 2. That all Ecclesiasticall power dependeth upon the Pope 3. That he hath power to canonize Saints 4. That he hath power to depose Kings 5. That the Popes pardons are requisite or usefull to release soules out of Purgatorie 6. That there is a treasurie of Saints merits and superabundant satisfactions at the Popes disposing 7. That the Priest can make his Maker 8. That the sacred Host made by the Priest ought to bee elevated and carried in solemne procession and adored 9. That the effects of the Sacrament dependeth upon the intention of the
O Lord my God how excellent is thy name in all the world Protestants Papists halfe CHRISTIANOGRAPHIE OR The Description of the multitude and sundry sorts of Christians in the VVorld not subiect to the Pope With their Vnitie and hovv they agree with us in the principall points of Difference betweene us and the Church of Rome Goe yee therefore and teach all Nations baptizing them in the Name of the Father and of the Sonne and of the holy Ghost Mat. 28.19 And they went forth and preached every where The Lord working with them Marke 16.20 After this I beheld and loe a great multitude which no man could number of all nations and kindreds and people and tongues stood before the throne before the Lambe Rev. 7.9 LONDON Printed by T. P. and W. J. for Matthew Costerden Stationer 1635. REcensui Librum hunc cui titulus Christianographie c. una cum Epistola Dedicatoria ad R. in Christo Patrem Franciscum Eliensem Episcopum qui quidem liber continet folia 88. in quo nihil reperio quò minús cum publica utilitate Jmprimatur modò intra sex menses proximè sequentes typis mandetur Ex aedi Londin Octobris 30. Samuel Baker TO THE RIGHT REVEREND FATHER IN GOD Francis Lord Bishop of Elie my very good Lord. IT was an observation of our late Soveraigne Lord King James that VVheras the Romanists cannot confirme their Faith either by sacred Scripture or ancient Traditions Their manner is to crie up the Visibilitie of the Church and Authoritie of the same And thereby they delude many of the ignorant and unlearned bearing them in hand that there was no such thing in the world as a Protestant before Luther And that before his time all the world beleeved as they doe And that their Church hath not onely beene visible in all ages and all times but eminently conspicuous and illustrious And to this purpose one of that Sect lately delivered to a person of qualitie this writing following viz. It is plaine in holy Scripture and confessed by the Protestants that the Church of God should be alwaies visible and it was agreed by D. White and D. Featly to Mr. Fisher and Mr. Sweet to proove a visible succession in the Protestant Church that they both could and would in all ages from Christ to Luther by name out of good Authors produce Doctors and Pastors professing the Religion which the Church of England and Protestants professe This was promised This is now required without shifts and idle delayes c. VVhereas in this writing an absolute promise is pretended to bee made by your Lordship and D. Featley to Master Fisher and Master Sweet I finde in the relation of the conference testified and subscribed by Honorable personages and others The said promise to bee made but upon condition onely Conference pag. 7. That the forenamed Iesuites would shew visible professors of the intire Doctrine of the Romish Church as yet it is comprised in the Councell of Trent in all ages and name them out of good Authors especially for the first 600. yeeres And in particular your Lordship required them to prove by Christ and his Apostles Conference pag. 22. or by any of the Fathers for the first 600. yeeres these sixe Tenets of the Roman Church viz. 1. That all power of Order and Jurisdiction in respect of the Churches is to bee derived from the Church of Rome 2. That no Scripture sence or Translation thereof is Authenticall unlesse the same were received from the Church of Rome 3. That the Roman Church onely was and is the Authenticall Custos of unwritten Traditions 4. That all generall Councels were called by the sole Authoritie of the Pope and that hee might ratifie and disanull whatsoever pleased him in them 5. That the Pope hath power to Canonize Saints 6. That the Pope had or hath power to depose Princes Likewise Conference pag. 7. Doctor Featley required of them to produce out of good Authors not any Empire or Kingdome but so much as any Citie Parish or Hamlet within 500. yeeres after Christ in which there was any Visible assembly of Christians to bee named maintaining and defending either their Trent Creede in generall or these points of Popery in speciall Conference page 9. to wit 1. That there is a treasurie of Saints merits and super abundant Satisfactions at the Popes disposing 2. That the Laiety are not commanded by Christs institution to receive the Sacrament of the Lords Supper in both Kindes 3. That the publicke service of God in the Church ought or may be celebrated in an unknowne tongue 4. That private Masses wherein the Priest saith edite bibite ex hoc omnes and yet eateth and drinketh himselfe onely are according to Christs institution 5. That the Popes pardons are requisite or usefull to release soules out of Purgatory 6. That the effect of the Sacrament dependeth upon the intention of the Minister 7. That extreme unction is a Sacrament properly so called 8. That we may worship God by an Image 9. That the sacred Hoast ought to bee elevated or carried in solemne procession 10. That Infidels and Impious persons yea Rats and Mice may eate the body of Christ 11. That all Ecclesiasticall power dependeth on the Pope 12. That hee cannot erre in matter of Faith 13. That he hath power to cannonize Saints 14. To institute Religious orders 15. To depose Kings c. He also urged Master Fisher and Master Sweet to name but one Father or one writer of note who held the particulars above named for 500. yeres after Christ which they would not nor could doe VVhereby any man may see that they who call for a Succession in our Church cannot shew it in their owne Moreover it is not a succession of persons or catalogue of names that maketh a true Apostolicke Church But the true primitiue Faith once given to the Saints set downe in holy Scripture Our Lord himselfe telleth us that he that is baptized and beleeveth shall be saved Marke 16.16 now to perswade such a one that is baptized beleeveth that he is no member of Christs Church except he can also set downe a catalogue of the names of his spirituall parents since Christ is all one as to perswade such a one that he is no man because he cannot reckon up his naturall parents and fetch his pedigree from Noah or Adam Lastly whereas they clamour for a catalogue of names as in this writing without all shifts and idle delayes they have catalogues plentie written both by strangers as by Jllyricus by Symon de Voyons Mounsier Plessis and others and by our countrymen as by B. Jewell for the first 500. yeeres by the Primate of Armagh for the next 500. yeeres and by the late Lord Archbishop of Canterbury for the last 500. yeeres with divers others to which they have returned no answer as I can heare of but they lie upon their hands also of late
in EVROPE Protestants Greekes and Muscovites Secondly in ASIA The Christians under the Patriarch of Ierusalem Antioch The Armenians The Georgians The Mengrellians The Cinassians The Christians in Asia the lesse Muscovite Christians in Asia Christians under the Patriarch of Musall The Jacobites Christians of St. Thome The Maronites Besides the Curdi Morduites Drusi and the Christians of Taprobana Thirdly in AFRICA The Cophti under the Patriarch of Alexandria The Abassines or Ethiopian Christians The contents of the second Chapter The severall habitations of these Christians in Europe Asia and Africa The contents of the third Chapter The Vnitie and how these Churches agree with us in the principall points wherein wee differ from the Church of Rome Jn this chapter is set downe 1 The principall differences betweene the Church of Rome and us 2 The points in which these Churches agree with us with some of their Liturgies 3 That I finde these Churches are not hereticall but orthodox in the maine 4 Of the harmony of the Protestants among themselves 5 Of the differences and want of Vnity amongst the Romanists 6 Our Vnity with the ancient East West and South Churches and especially with Gregory who is pretended to be the founder of the Romish Religion amongst us 7 Our agreement with the ancient Britans our forefathers 8 The lives and conversations of those Churches comparatively The Contents of the fourth Chap. Of the Antiquity of these Churches 1 Some of them are more ancient then the Romish Church 2 The old Church of Rome and the now church are not one but different 3 The now church of Rome as it is a new church so likewise it hath new Articles of Faith c. The Contents of the fift Chapter A Succession of Bishops in Hierusalem Antioch Alexandria Rome for 600. yeeres In Constantinople for some yeeres The Metropolites and Bishoprickes of Constantinople Antioch Hierusalem Africa The Bishops of Constantinople from Stachys to this day That the Roman Bishops since Gregory differ in Title Iurisdiction Life and Doctrine from the former A Succession of the Emperors of Constantinople and of Aethiopia The Contents of the sixt Chapter By what meanes the Papall Monarchie hath beene raised and how it hath been and is upheld in which is set downe 1. The primitive estate of the Roman Bishops 2. How they got the title of head of all other Churches and how they increased their Jurisdiction 3 The Popes Temporalties 4 How the Pope got Superiority above the Emperors 5 Of their inventions to get money 6 Of the Popes state and magnificence 7 Of the Popes munificence and gifts 8 Guicchardines relation of the Popes rising 9 How the Popes keepe that they have Jn giving of Kingdomes to Princes In dispensing with marriages and oathes Their Corrupting the Fathers Suppressing the reading of holy Scriptures Their inventing scandalous lies and Bookes c. The Conclusion A letter sent from the Patriarch of Alexandria to the late Lord Archbishop of Canterbury and his Answer to the same CHRISTIANOGRAPHIE or the description of the sundrie sorts of Christians in the world not subject to the Pope AMongst the usuall and false pretences wherewith our Adversaries of Rome have long gone about to deceive the simple and ignorant One of the principall is the Paucitie of the Professors of the Reformed Religion and the Multitude and Amplitude of them and their Religion as if all the Christian Kings Emperouns and Bishops before King Henry the Eight and Archbishop Cranmer and also the whole Church of God had beene subiect to the Bishop of Rome but onely a few Protestants shut up in an obscure corner of Europe To discover the falshood of these their vaine and glorious boasting I purpose to set downe 1 The Churches of Christians in the world not subiect to the Pope or differing in Religio from him 2 The places of their Dwellings and large Habitations 3 Their VNITIE and how they do agree with us in the principall points in Controverfie betweene the Church of Rome and its 4 The ANTIQVITY of these Churches some of them being more ancient then the Church of Rome 5 A SVCCESSION of Bishops in some of their Patriarchall Churches and other Episcopall Sees 6 How the Church of Rome hath beene advanced above other Churches and how it hath beene since supported and held up The seuerall sortes of Christians In the world not subiect to the Pope or differing in Religion from him CAP. I. CHristianity is not confined to one Countrey or Nation but it is dispersed over the face of the whole Earth Our Lord and Saviour being ready to ascend into Heaven commanded his Apostles Mat. 28 19 saying Goe yee and teach all Nations baptizing them in the name of the Father and of the Sonne and of the Holy Ghost And this his commandement the holy Apostles put in execution Mar. 16.20 They went forth and preached every where the Lord working with them In the Ecclesiasticall histories the contries Nations are named in which and to whom they preached Peter preached in Iudea Pererius ad Roman cap. 30 sect 27. ANTIOCH Galatia Cappadocia Pontus in Asia Bithinia and Rome James The sonne of Zebedee in Iudea and Spaine Iohn in Iudaea and Asia the lesse ex Origene Dorotheo En sebio Hierony mo Isidore aliisque Andrew in Scythia Europea in Epirus Thratia and Achaia Iames the brother of our Lord in Hierusalem Philip in Scythia and Phrygia Bartholmew in the farther India and Armenia the great Matthew in Ethiopia Thomas to the Parthians Medes Persians Brachmans Hircanians Bactrians and Jndians Simon in Mesopotamia Judas in Aegypt and both after in Persia Matthias in the higher Ethiopia Also Paul and Barnabas in many countries of Europe and Asia All these published the same faith for substance Per Dei voluntatem in scripturis nobis tradiderunt fundamentum et columnā fidei nostrae futuram Co len 1625. Irenaeus advers haeres lib. 3. cap. 1 Mat. 28.20 which we at this day professe in the Church of England for they taught those things that Christ commanded them which are set downe by the will of God in holy Scripture to be the pillar and foundation of our faith as Irenaeus writeh And although men are generally perswaded that these Churches are perished or become Hereticks yet according to Gods promise of assistance not onely to themselves viz Lo I am with you alway but also to their Successors preaching after them even to the latter end of the world Christianity remaineth in many of these Regions to this day maugre the cruelty of the Tyrants and malice of the divel as will appeare afterwards by the testimony of Historiographers and other unreproveable Authors Some make but six sorts of Christians in the world First the East Church which challengeth to her selfe the first place in regard of her prerogatives and priviledges as having almost all the Apostolicke Sees The greatest number of Patriarcks the Maiesty of the Empire of
tribe of Iudah the Lyon Rampant in the feild Or and their motto is The Lion of the tribe of Iudah shall overcome It is written the Emperour to have set before him at his meaâ—e Godignus cap. 6 pag 25 de Abass rebus a vessell full of Ashes to put him in minde of his Mortality The Abassins reckon a succession of Christian Emperours from Abraham called the Saint Who was Emperor Anno 470. Alvares cap. 13. in Purchas The Prets or Emperours dwell in a movable citie of tents on festival dayes he vseth red tents About 50000 Mules attend the Prets campe to remoue his carriages They call themselues as we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ithiopia wian In Arabike are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elhabaschi vulgarly the Abassines _____ presbiter signifieth Apostolike in Arabike Scaliger de Emen de temporum pag. 680. For their Ecclesiasticall government Ecclesiasticall government Myrae de notitia episcop lib. 1 cap. 21 pag. 56. They are subiect to a Patriarch of their owne whom they call Abunna Their Abunna when Alvares was in Aethiopia was called Marke Aluares cap. 14. a Reverend old man aged about 110 a man very gracious in his speech never speaking without blessing God and giving thankes his apparell was white his upper garment like a Cardinalls cloake buttoned before When he goeth out of his tent he rideth upon a Mule well attended having a Crosse in his hand and three crosses carried on staues about him Some do report that there are in Ethiopia 127 Archbishops Godig de Abassin rebus lib. 1. cap. 32. pag. 195. Aluares reporteth in Macham Celacem which is the Church of the holy Trinitie Alvares cap. 14. he saw 200 mitred preists together and 64 Canopies carried over them Their Churches are builded round and very rich with hangings of cloth of gold Velvet and plate They have many goodly Monasteries to the Monasterie of the vision of Iesus belongeth about 3000 Monks Alva cap 2. In Europe there was litle knowledge of these Abassine Christians untill the Portugalls had footing in the East Indies Damia Goes de Aethiopum moribus Idem pa. 161. about the yeare 1486. Iohn King of Portugall sent Alphonsus a Pavia and Petrus a Covilham to Prester Iohn They saild to Caire like marchants agreed one of them to goe into India and the other into Aethiopia Peter having seene Goa and Calecut and other places in India returneth to Caire to meete Alphonso where he heard of his death and receaved also letters from the King of Portugall that they should not returne without seeing Prester Iohn Peter writing back what he had seene in India traveleth into Ethiopiae to the Emperour and delivereth King Iohns letters to him but could never get leaue of the said Emperour to returne but lived richly there Afterwards the King of Portugall sent divers men Idem pag. 169. and amongst others Francis Alvares his Chapline who remained in Ethiopia 6 yeeres and hath written a booke of the religion and and customes of the Ethiopians This Aluares returning brought letters from the Emperour of Ethiopia to the Pope which were delivered to him in Bonnonia in the presence of the Emperour Charles the 5. An 1533. Damia Goes pag. 171. Vpon the receipt of which letters there was great Ioy and a report of a great Countrie of Christians in Africk as bigg as all Europe that had submitted themselves to the Pope and especially in that time when dyuers Princes in Germanie Tum primum lusitanos adijsse Aethi opidni cum fidem ca tholicâ—m Lutherus deserâ—â—t Godig de Abass rebus lib. 1 pag. 145 cap 23. Dam. a Goes pa. 203. de AethiopuÌ„ moribus and King Henry the eight had with drawne themselves from the Roman Church David Emperour of Aethiopia sent a learned Bishop called Zabazago into Porgall a man of admirable faith learning and Eloquence whose confession of Faith is set downe by Damianus a Goes The Pope sendeth a Patriarch with others into Aethiopia one Johannes Berniudes a Spanish Frier there went with him 400 shot and some pioners out of the Portugall Jndies their commander was Don Christopher a Gama who arrived in Aethiopia anno 1538 and was suffered their to remaine vntill Precious Iohn had vanquished the King of Adell by the help of the said Portugalls But the said Patriarch was compelled to returne being accused of Sacriledge for stealing a vessell of gold out of a Church and with this message that the Emperour would not submit himselfe to the Bishop of Rome Afterwards their were 13 Iesuits chosen by Ignatius Eoiola Godig de abass reb lib. 2. cap. 15 and others to be sent into Ethiopia of which one of them had the title of Patriarch to wit Joannes Nonius Barrtius and two of Bishops the Patriarch dyed and never saw Aethiopia to whom one of the Bishops Androas Orviedo succeeded in his Patriarch all title be failing with the Portugal shipps to Goa in the East Indies the vice-roy sent a Messenger first into Aethiopia to know whether the Emperour would receive some learned men Portugals sent to him from the Pope and the King of Portugall which he refused not Where vpon the Vice-roy sent the said Patriarch Andreas with some Iesuits and twentie attendants according to the dignitie of his person who landed at a Port in the Red Sea neere to the Citie of Arquick in the yeare 1557. From whence he went to a Citie called Baroa where an Ethiopian King called Barnagasses received the Patriach with great honour from thence the Patriach was 50 dayes going to the Emperour Claudius who receiving his letters told him that he would never yeild obedience to the Bishop of Rome he gave him leave to teach the Portugals but forbad him to speake on word to his Abassines and that he would not suffer the Roman yoke to be layd on him or his Claudius the Emperour dying Adamas succeeded who banished the said-Patriarch Andreas All these Christians before named are not subiect to the Pope except before excepted In Europe the Papists inhabit somewhat above a fourth part The Protestants Muscovits and Greeke Christians inhabit the rest of it with some Turkes who are mingled with the Greeks and make one third part with them some say much lesse Bellonius writeth the Greek Rites Asserlmus Graecauica Ecclesia ritus latius patere quaÌ„ latina lib. 1 cap. 35. to extend farther then the Latine which may be true of the Latins in Europe onely In Asia the second part of the old world and Africa the third part the last whereof is three times bigger than Europe and Asia bigger then the other both The Pope hath very little Possevine the Iesuit writeth In apparatu de Maronitis Maronitae Libani Montis in Syria incolae sub corum Patriarcha pietatem et fidem erga RomanuÌ„ ponti ficem et sedem Apostolicam uni ex omnibus Orientis populis sat integraÌ„
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
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
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
of Cuthbert that one Hildmar an officer of Egfrid King of Northumberland intreated Cuthbert to send a Priest that might minister the Sacrament of the Lords body and blood unto his wife that then lay adying Antoninus Archbishop of Florence writeth that William the Conqueror and his whole Armie received the Communion in both kindes And Mathew Paris saith the same to wit the Normans the morning before they fought with Harald strengthened themselves with the body and blood of Christ For the marriage of Priests it was accounted as lawfull then as now Anselme was the first that made a decree against Priests marriage in this Kingdome Hon. Hunting lib. 7. pag. 378. Anselmus prohibuit uxores sacerdotibus Anglorum ante non prohibitas as Henry of Huntington reporteth Anselme saith he held a Synode in London in which he forefended Priests to have wives which they were not inhibited before to have which was about the yeere 1104. It seemeth that the Priests kept their wives after Anselmes time by the Decree made by the Cardinall of Cremen in the yeere 1131. against Priests marriage who having in a long oration commended Chastitie and in a Synod in London made a Decree against the marriage of Priests was himselfe that night found in bed with a whore as Mathew of Paris reporteth to the no little shame of the Clergie What Anselme or the Cardinall did against Priests marriage proceeded from the Pope Gregorie the seventh who under the colour of Chastitie forbad marriage His Bull is to be seene against Priests mariage which the Germans and French resisted what a holy man this Gregory was appeareth by the sentences of the Councell of Wormes and Brixia in which the said Gregory was deposed for his perjurie for necromancy for beeing a Conjurer and many other crimes Ordâ— Baptizandi visitandi For Merit reade a booke set foorth by Anselme Archbishop of Canterbury to be used in his province called the order of Baptizing and visiting the sicke in which are these words Dost thou beleeve that none can bee saved by his owne merits but by the merits of Christs passion to which the sicke partie was taught to make answer all this I beleeve And the Priest concluded Goe to therefore as long as thy soule remaineth in thee place thy whole confidence in his death onely c. And for the Supremacy what did King Henry the eighth assume more then Bishop Eleutherius gave to Lucius our King and that the antient Kings of the Britans assumed to themselves Of these points and others you may reade more in the most learned discourse of the Religion antiently professed by the Irish and British written by the most reverend Father in God Iames Vsher Archbishop of Armagh and Primate of Ireland And thus you may see how King Henry the eight or King Edward brought in no new Religion amongst us but restored the old ancient Religion suppressed for some yeeres by the Church of Rome By this it manifestly appeareth that most of the Doctrines before named now taught and urged for Catholike in the Roman Church were neither the Doctrines of the other Christians in Europe Asia and Africa nor the antient Roman Easterne Southerne Churches nor of Gregory the great Bishop of Rome who sent Austen hither nor of the antient Britaines our forefathers And whereas inquirie is made for the visibilitie of our Church or for any one professing our Religion before Luther heere you may see the whole true Catholike Church of God upon the face of the Earth of the which these Churches are members professing the same faith with us For which common Vnion we have greate cause to rejoyce Hieremie as the Greeke Patriarch having seene the Tenets of some of the reformed Churches congratulateth with them after this manner Wee give thankes to God the Author of all grace and wee rejoyce with many others especially in this that in many things your Doctrine is agreeable to our Church So let us thanke God for the holy harmony and agreement of these Churches with us in the point before mentioned in controversie betweene the Roman Church and us and let us endeavour to keepe the unitie of the Spirit in the bond of peace VIII Of the Devotion and pietie of these Churches BRochardus the Monke telleth us Brochard Monac that he found the Nestorians Jacobites Maronites and Georgians and such others whom they judge to bee heretickes to bee for the most part honest and simple men living sincerely towards God and man men of great abstinency attentively hearing the word of God And that the Armenians and Georgians have for their Prelats men of the best conversation going before them aad teaching them as by word so also by example Devotion Godignus de Abass rebus p. 133. In oratione frequentanda non facile similes reperiri censeo omni namque diluculo cuncti corum toto corpore in pulverem ipsuÌ„ prostrati orationes ad Deum fundunt Faber in Relig. Moscovit p. 180. These Christians use great reverence in their Churches no man is allowed to walke talke or sitt in them the old and weake may leane against the walls Godignus reporteth that the Aethiopians doe allow the old weake crutches to sustaine them withall as before and Faber reports of the Russes that hee hath not seene of them the like for their frequenting prayers and devotion in their prayers which lying prostrate on the ground they poure out unto God They touch not the holy Scriptures but with great reverence and place the Bible in their houses in the most honorable place The Greekes much blame the Latines for their unreverent sitting in their Churches and suffering Lay men with Bootes and Spurres to sit by the Priests at time of Divine Service and also for not keeping dogges out of their Churches as before Of these Churches I may say although wee thinke them not to be so learned as we are they wanting the meanes that we have yet they are more devout For their Fasts Their Fasts these Christians tast nothing at all till Sun sett The Aethiopians doe so macerate themselves in their Lent-fasts which they begin tenne dayes before ours that their enemies commonly set upon them at the end of their Fasts hoping then to finde them feeble and weake in their Fasts especially upon good-friday beside their great abstinence they goe like mutes not saluting one another with their countenances dejected The Greekes also blame the Latines for drinking in their Fasts Irineus Râ—dâ—ginus pag. 15. and that some of them are drunke before their fasts are ended and that when their fasts are ended generally they eate and fill their bellies plentifully For their obedience to Princes Obedience to Princes their Patriarches and Bishops although they are subject to many greivous pressures yet they submitt themselves to their Kings and Princes that God hath placed over them according to that of Lactantius Religion is to bee defended not by
Priest 10. That Infidels and impious persons yea ratts and mise may eate the body of Christ 11. That the Laiety are not bound by Christs institution to receive the Communion in both kindes 12. That private Maffes wherin the Priest saith Eat drink ye all of this yet eateth drinketh himselfe only is according to Christs institutioÌ„ 13. That extreme Vnction is a Sacrament properly so called 14. That the publique service of God in the Church ought or may be celebrated in an unknowne tongue 15. That wee may worship God by an Image c. These and other new Tenets and Doctrines defide of the now Church of Rome cannot be shewed to bee the Doctrines of faith of the old ancient Church of Rome To conclude this point as there is Antiquity of Time so also of Truth and Doctrine for a people to receive Christianity the true faith from the Apostles or Christ himselfe profiteth nothing except they doe still retaine the said Faith Doctrine as our Lord told the Pharises boasting of antiquity that they had Abraham to their Father That they were of their father the devill not doing Abrahams workes So it may be said of them Iohn 8. that boast only of Antiquity of Time without Antiquity of Truth Doctrine The succession of Bishops CHAP. V. WHereas inquirie is made but for one Bishop of our Religion before Cranmer although wee neede no witnesses having our blessed Lord and Saviour Iesus Christ the great Bishop of our Soules and the twelve Apostles with Saint Paul Saint Iohn Baptist St Marke and St Luke for our Bishops Doctors teaching the truth professed by us yet I have set downe a fuccession of Bishops in some of the Patriarchall Churches as of Hierusalem Antioch Alexandria Constantinople and also of Rome for the first 600 yeeres amongst whom you may finde very many noble witnesses Hierusalem St. Iames. Simeon Cleophas Iustus a Iew Zacheus Tobias Benjamin Iohn Matthias Philip Sennecas Iustus the second Levi Ephrem Ioseph Iudas Marcus Cassianus Publius Maximus Iulianus Caius Symachus Caius the 2. Iulianus the 2. Capito Maximus Antoninus Valens Dolychiauus Narcissus Dios Germanon Gordius Narcissus and Alexander Mazabanes Hyminaeus Zambdas Hermon Macarius Maximus Cyrillus Herenius Heraclius Hilarius Cyrillus Iohn Nepos Prayllius Invenalis Polycbronius Theodosius Anastasius Martyrius Salustius Helias Petrus Macarius Eustochius Iohn c. Antioch St Peter Euodius Ignatius Heros Cornelius Theophilus Maximinus Serapion Asclepiades Philetus Zebinus Babylas Fabius Demetrianus Paulus Samosatenus Domnus Timaeus Ciryllus Dorotheus Tyrannus Vitalis Philogonus Eustathius Eulalius Euphonins Placitus Steven Leontius Eudoxius Anianus Meletius Euzojus Dorotheus Paulinus Evagrius Dorotheus Meletius Flavianus Porphyrius Alexander Theodotus Iohn Domnus Maximus Martyrius Iulianus Basilius Peter Gnapheus Stephen Calandio Peter Gnapheus Paladius Flauianus Severus Paulus Euphremius Domninus Anastatius Gregorius c. Alexandria St. Marke Anianus Abilius Cerdo Primus Iustus Eumenes Marcus Celadion Agrippas Iulianus Demetrius Heraclas Dionysius Maximinus Theonas Peter Achillas Alexander Athanasius Gregorie Peter Timothie Theophilus Cyrillus Dioscorus Proterius Timotheus Aelurus Timotheus Basilicus Peter Athanasius Iohn Theodosius Zoilus Appollinarius Iohn Eulogius Rome St. Peter Linus Clemens Cletus Anacletus Euarestus Alexander â—yxtus Telesphorus Hyginus Pius Anicetus Soter Eleutherius Victor Zepherinus Calistus Vrbanus Pontianus Anterus Fabianus Cornelius Lucius Steven Xystus Dionysius Felix Eutychianus Caius Marcellinus Marcellus Eusebius Miltiades Silvester Marcus Iulius Liberius Felix Demasdele Siricius Anastasius Innocentius Zosimus Bonifacius Celestinus Sixtus Leo Hilarius Simplicius Felix Gelasius Anastasius Symachus Hormisda Iohn Boniface Agapetus Silverius Vigilius Pelagius Iohn Benedict Pelagius Gregorie the great c. Constantinople St Andrew Stachis Onesimus Polycarpus Plutarchus Sedecion Diogenes Elutherius Felix Polycarpus Athenodorus Euzoius Laurentius Alippius Pertinax Olympianus Marcus Cyrillianus Constantius Ciriacus Castinus Titus Domitius Metrophanes Probus Alexander c. AS there is a Succession of Bishops in the Patriarchall Churches before-named so generally of the Metropolitans and Bishops kept in the Registers as is reported Titus was the first Bishop of the Church of the Cretians Tit. cap. 3. placed there by St Paul hee was not a Parson Tit. cap. 1.15.5 or Minister of one Parish but Bishop of the whole Isle called Hecatompolis of one hundred Cities placed as aforesaid by St Paul to ordaine Elders in every City Mirae lib. 4. pa. 181. de notitia episcop Miraeus reporteth that there are in the Isle of Crete one Archbishop and seven Bishops Of Ephesus Timothie was the first Bishop 2 Tim. 4. in fin placed there also by St Paul Caius succeeded him and many other famous men as Marke so famous in the last Florentine Councell Of Thessalonica Silvanus was the first Bishop Theatrum convers gentium anthor frat Arnol. Iohn Merman pag. 42. Chryt de statu Eccles pag. 159. Idemibidem placed there also by St Paul I heare that Athanasius is now Metropolitan thereof and I read ten Bishopricks to be under that See In Corinth Silas was also placed by St Paul The Metropolitane of Corinth hath foure Bishops under him Of Caesarea Apollo was the first Bishop Idem pag. 44. 45. Of Sardis Clemens the first Fruits of Achaia or Convert of the Gentiles Of Nicomedia Procorus the Deacon In Nice St Andrew placed Calistus In Iconium Tertius was first In Smyrna Polycarpus In Thebes Rusus In Philpipi Hermas And so I might name some others But to shew the Greatnesse of some of these Churches I will set downe a Catalogue of some of their Metropolites Of the Metropolites and Archbishoprickes which are or have been belonging to the Patriarch of Constantinople Metropoles 1 Caesarea 2 Ephesus 3 Heraclea 4 Ancyra 5 Cyzicus 6 Sardes 7 Nicomedia 8 Nicaea 9 Calcedon 10 Sida 11 Sebastea 12 Amasea 13 Melitene 14 Tyana 15 Gangra 16 Thessalonica 17 Claudiopolis 18 Neocaesarea 19 Pissinas 20 Mira 21 Caria 22 Laodicea 23 Synada 24 Iconium 25 Antiochia 26 Sylaeum 27 Corinthus 28 Athenae 29 Mocissus 30 Seleucia 31 Calauria 32 Patrae 33 Trapezus 34 Larissa 35 Naupactus 36 Philippopolis 37 Trajanopolis 38 Rhodus 39 Philippensis 40 Adrianopolis 41 Hierapolis 42 Dyrrhachium 43 Smyrna 44 Catana 45 Ammorium 46 Camachus 47 Cotyaium 48 Sancta Seuerinae 49 Mitelena 50 Novae Patrae 51 Euchaita 52 Amastris 53 Chonae 54 Hydrus 55 Kelzene 56 Colonia 57 Thebae 58 Serrae 59 Pompeiopolis 60 Rossia 61 Alana 62 Aedelenus 63 Tiberiopolis 64 Euchania 65 Cerasus 66 Nacolia 67 Germanicia 68 Madyta 69 Apamea 70 Basileum 71 Drystra 72 Nazianzus 73 Corcyra 74 Abydus 75 Methymna 76 Christianopolis 77 Rusium 78 Lacaedaemonia 79 Naxia 80 Attalia c. Archiepiscopatus 1 Bizya 2 Leontopolis 3 Maronea 4 Germia 5 Arcadiopolis 6 Parium 7 Miletus 8 Praeconesus 9 Selybria 10 Chius 11 Apros 12 Cypsella 13 Nice 14 Neapolis 15 Selga 16 Cherson 17 Messana 18 Garella 19 Brysis 20 Dercos 21 Carabyzya 22 Lemnus 23 Leucas 24 Misthea 25 Cudrae 26 Soteropolis 27 Pedachthea 28 Germa
Kingdome of the Lombards gave unto the Popes The Exarchate Vrbin Ancona Spoleto and many other Townes and Territories about Rome Sixtly That the Popes in all their Bulls or Charters expressed the date of them in these formall words Such a one our lord the Emperor reigning Seventhly That long after the translation of the Empire from France to Germany the Popes began to make open protestation that the Pontificall Dignity was rather to give Lawes to Emperors then to receive any from them Eighthly That being thus raised to an Earthly power they forgot the Saluation of Soules Sanctitie of Life and the Commandements of God Propagation of Religion and Charity towards men And to raise Armes to make Warre against Christians to invent new devices for the getting of Money to profane Sacred things for their owne ends and to enrich themselves their Children and kindred was their onely study and this is the substance of Guiccardine in that place an Author above all Exception Having thus a little glanced at the meanes by which the present demeasnes of the Church of Rome were first gotten and increased The policies by which the Popes keepe that which they have Let us consider by what Policies the Monarchie hath been held up in respect and magnificence The donation of severall Kingdomes to those that have no right or Title to them but from the Pope and in force of his Donation cannot but oblige them to him Their allowance of Marriages prohibited by God and Nature the issue of which cannot but uphold the Popes infinite Authoritie without whom their Birth is unnaturall and their persons not capable of their Estates Their dispensing with Oathes of Princes which both preserve their Credits in not beeing perjured as they thinke since allowed by the Church and also get somewhat for which they cannot be unthankefull to the Papacy Their State hath the firmest foundation of any as being laid in the Conscience of men by perswading them of their infallible Power and their Ecclesiasticall and temporall Iurisdiction which they have over Heaven Hell Earth and Purgatory The Choosing of younger Sonnes of potent Families into their Cardinall-ships by which meanes the whole Lineage are ready to support him as the chiefe staffe of their Brothers or Cozens preferment The innumerable Preferments of men of all sorts and humors as having well-nigh in their disposing all the Benefices and Bishopricks of Italie halfe in Spaine divers in France and Germany which keepe the Clergie in an infallible bond of Allegiance especially enjoying divers priviledges which they of the temporality are not capable of The multitude of Friers their spirituall Knights or Souldiers whose hopes depend upoÌ„ his safety are known to be more then a Million whereof halfe at the least would grow fit to be imployed in any Warlike service and all them are maintained at other mens costs themselves not disbursing a penny The readinesse of their Ministers to kill such as resist them cannot but deterre Princes from injuring them and constraine them to keepe their Friendships especially since by a Writ of excommunication they can arme the Subjects against the Soveraigne and without levying of a Souldier either utterly to destroy him or bring him to good Conformity The Severitie or Tyranny of the Inquisition crusheth not only the beginnings but the smallest suppositions in being contrarily affected To which I adde that the Church of Rome having beene conscious of their errors and Corruptions both in Faith and manners have sundry times pretended Reformation yet their great Pride and infinite Profit arising from Purgatory Pardons and such like hath hindred all such Reformations Therefore to maintaine their greatnesse errors and new Articles of Faith 1. They have corrupted many of the ancient Fathers and reprinting them Doctor Iames in his treatise of the Corruption of Scriptures Councels and Fathers c. make them speake as they would have them as Doctor Iames hath set downe at large 2. They have written many Bookes in the Names of the ancient Writers and forged many Decrees Canons and Councells to beare false witnesse to them As for example Whereas in the beginning of this Chapter you heare of Pope Pius the 7. his report that the Church of Rome was but of little esteeme before the Nicen Councell The answer of the now Archbishop of Arimagh to a Challenge made by a Iesuite pag. 12. You shall have as the Primate of Armagh relateth a Crafty Merchant Jsidorus Mercator I trowe they call him that will helpe the matter by counterfeiting Decretal Epistles in the name of the primitive Bishops of Rome and in bringing in Thirtie of them in a row as so many Knights of the Post to beare witnesse of that great Authoritie which the Church of Rome enjoyed before the Nicene Fathers were assembled If the Nicene Fathers have not amplisied the bounds of her Iurisdiction in so large a manner as shee desired shee hath had her well-willers that have supplyed the Councells negligence in that behalfe and made Canons for the purpose in the Name of the good Fathers that never dreamed of such a businesse As if the power of Judgeing all others will not content the Pope unlesse hee himselfe may bee exempted from being judged by any other Another Councell as antient at least as that of Nice shall be suborned wherein it shall bee concluded Concil Rom. Sub Syluest cap. 20. Nemo enim judicabit primam sâ—dem Concil Sinuessan circa finem by the consent of 284. Jmaginarie Bishops that no man may Iudge the first Seate And for failing in an elder Councell then that consisting of 300. Buckram Bishops of the selfe same making the like Note shall bee sung Quoniam prima sedes non judicabitur a quoquam The first Seate must not bee judged by any man Lastly if the Pope doe not thinke that the fulnesse of Spirituall power is sufficient for his Greatnesse unlesse he may bee also Lord Paramount in temporalibus hee hath his followers ready at hand to frame a faire Donation in the name of Constantine the Emperor whereby his Holinesse shall be estated not onely in the Citie of Rome but also in the Seigniorie of the whole West Jt would require a volume to rehearse the Names of those severall Tractates which have beene basely bred in the former dayes of Darkenesse and fathered upon the antient Fathers of the Church who if they were now alive would be deposed that they were never privie to their begetting 3. As they have expurged antient Writings so also the holy Commandements of God And lest the Lay people should smell their Idolatrie they leave out the second Commandement of the Ten out of 〈◊〉 Psalters and Catechismes and they are published by the Church of Rome in this manner following 1. I am thy Lord God thou shalt have no other Gods but me 2. Thou shalt not take the name of God in vaine 3. Remember to sanctifie the holy daies 4. Honour thy Father and Mother 5.
coagmentationem concrediti tibi gregis Cum jam Christi gratiâ Aegypto nostrae redditi pace fruamur Ecclesiasticâ res postulat ut fidem per literas Beatit vestrae astrictam liberemus Nusquam siquidem magis quam hac innostrâ Christus Ecclesia altam agit pacem nulla de fide lite aut contentione inter nos gliscente idque adeo inimicis Christiani nominis acerrimis infestissimis habenas moderantibus A quibus etiamsi variis exagitemur exerceamur que modis nobis tamen pro Christinomine quem spiramus cujusque stygmata in corpore circumferimus ab istiusmodi hominibus perquam volupe est affligi vexari sinecesse est durissima atque ultima sustinere ut hac exploratione fides nostra magis magisque splendescat Dei gloria illustretur Ab his igitur nihil nobis timemus sed à canibus potius operariis sudolis Hypocritis dico quibus solenne est aliud clausum habere in pectore aliud promptum in linguâ qui deum ipsum projecta audacia impetere haud erubescunt dummodo Romani pontificis tyrannidi quoquo modo velificentur hi emissarij terrorem mirum in modum nobis incutiunt nostraeque imponunt simplicitati cui mancipandae varias admovent machinas maxime frcti eruditionis fuco spinosarum disputationum aculeis cum nos intereà eruditorum penuriâ laboremus qui cum sciolis istis aequo marte congrediantur Etenim propter peccata nostra despicabiles factisumus prae omnibus gentibus cum imperio artes quoque liberales amisimus Haec cum crebrò animum feriret cogitatio negotium tandem cum charitate vestra contulinus vestrumque consilium auxilium imploravimus Ac ex responso vestrae Beatit maximum cepimus solatium quo non sine mandato principis nobis authores fuistis ut quendam è nostratibus transmitteremus qui sedulam sacro-sanctae Theologiae apud vos navaret operam En igitur hominem graecum gradu presbyterum graecis literis non leviter tinctum Ecclesiae nostrae Alexandrinae alumnum haud obscuro loco natum ingenio ad reconditiorem eruditionem imbibendam probe comparato Cujus progressus non poenitendes fore speramus gratiae Divinae aurâ caelitus aspirante Beatit vestra dextram auxiliatricem porrigente Ac quia utexte audio allubescit hoc consilium nostrum serenissime a Deo coronato regi Iacobo primo gratiae debentur ipsius humanitati qua adcaelestis regis bonitatem misericordiam proxime accedit A quo certe nec aliud expectari poterat utpote cui Deus coelitus benedixerit uberrimis eum gratiae donis locupletaverit ex speciali providentiâ tanti talisque imperij gubernaculis admoverit Quapropter prime a Beatit vestra petimus ut nostro nomine summa cum reverentiâ humillima corporis inclinatione celsissimam ipsius majestatē venerabunde salutes cui ex intimis nos sensibus vitam prolixam senectutem productam comprecamur Deinde ab ipsius humanitate submisissime petimus ut pro innatâ prope dixeram immensâ benignitate scintillulam beneficentiae aliquam huic nostro Metrophani jubeat affulgere Ad extremum si quid in hisce literis nostris quod ad hunc hominem instruendum perpoliendumque pertinet desideretur id omne tua facile assequetur supplebitque prudentia quem deus extulit tanquam facem clarissimā in edito loco constituit ut aliis solatio esse possis nec tuis tantum Britannis sed Graecis nostratibus lucem porrigas Vale vir beatissime largiatur tibi Dominus Deus diuturnam felicem vitam unáque vires subministret quibus regninegotijs Ecclesiae curis par sis subeundus ex Aegypto calendis Martijs aerae Christianae Anno Millesimo Sexcentesimo decimo sexto A Letter sent out of Aegypt into England from the Patriarch of Alexandria to the Lord Archbishop of Canterbury Translated by his Graces appointment into Latin out of the Greeke originall by Doctor Featley his Graces Chaplaine in house The Indorsement To the most Reverend and Gratious Prelate the Lord Archbishop of Canterbury Adverbum most blessed and magnificent Primate of all England and Metropolitane George Abbat my most honoured Lord with due respect and reverence present these in England The Subscription Cyrill by the grace of God Many Christians call their Priests Papas Pope and Patriarch of the great Citie of Alexandria and oecumenicall Iudge The Letter MOst Reverend Adverbum most blessed and great and right Honourable Lord George Archbishop of Canterbury Primate of England and Metropolitane our dearest brother I pray hartily for the continuance of your Graces health for the welfare of the flocke committed to your charge Now that through the favour of God we are returned into Aegypt and enjoy peace in our Church It is requisite that by our Letters we should acquit us of the promise whereby wee stand engaged to your Grace for there is no Church God bee blessed at more peace then ours is at this present no controversies nor variances arising amongst our selves concerning faith And which is more to bee admired the mortall enemies of Christs name sitting at the sterne and bearing all the sway by whom though wee are many waies molested and disquicted yet for the name of Christ which wee professe and whose markes we beare about in our bodies it is a joy to us to be thus afflicted and vexed yea also if so it be the will of God to abide the utmost extremity of their crueltie that in the fierie triall our faith may shine more brightly and God receive the greater glory from these therefore wee feare little hurt but rather from Dogges deceitfull workemen I meane Hypocrites who speake one thing meane another who blush not with boldnesse to set upon God himselfe so that by any meanes they may advance the Papacie These Romish Scouts doe verie much terrifie us and put trickes upon our simplicitie endeavouring to enthrall us with sophisticall arguments and Logick quirkes but especially they beare themselves upon a shew of learning and acutenesse of disputation wee wanting learned men to deale with them at their owne weapons for by reason of our sinnes we are in comparison of other nations become despicable and together with our libertie have lost all liberall Arts When this thought often came in my minde in the end I brake the busines to your Grace by letters and implored your councell and assistance and from your Graces answer I received extraordinary comfort in which by order from his Majestie you wished us to send over one of our Countrimen to study Divinitie among you and loe heere now I have sent you this Grecian a man in holy orders not meanely skild in the Greeke tongue a member of our Church of Alexandria well borne and of readie capacitie who we hope through Gods grace and your helping hand will make no small progresse
Abbat by the divine providence Archb. of Cant. Primate of all England Ad verbum most holy Bis ad ver Pope which title was anciently given to all Bishops and and is retained this day in the Greeke Church and Metropolitan to Cyrill his most honoured Lord and brother the Bishop and Patriarke of Alexandria and judge ccumenicall sendeth greeting in Christ AS in many things else the sympathy of the catholique Church and the most sweet communion among her members manifesteth it selfe so at this time especially it appeareth to me in this that I haue opportunity to salute your brotherhood whose face I neuer saw and embrace as it were with both armes a person distant from me many 100. miles severed by a large tract both of land sea yet the unity of faith joyneth us and the bond of charity tyeth us fast together through one and the same spirit Professe ad ver we both breath By which we worthily magnifie one Christ whom we both profesle hartily congratulate the peace of your Church troubled with no schisme as you intimate nor other intestine evill Also we rejoyce together with you for your outward tranquility and after a sort halcyon dayes which you enioy and though even amidst the sworne and most implacable enemies of the Christian faith Psal 110.2 whereby the words of the Kingly Prophet are concerning Christs king dome accomplished in you be thou ruler in the midst of thine enemies We in like manner Ad verb pietie beseech your Grace to blesse God with us for the manifold gifts of his bounty liberally bestowed upon our Churches of great Britaine wherein that which your Chrysostome spake of old concerning our brittish Islands is verified at this day every where a man may heare the people discoursing of the scriptures strangers indeed in speech yet of the houshold of faith in tongue barbarians but in conuersation drawing neerer unto Saints for the Christian Laitie in our Churches which is not permitted in the Romane walketh in the most cleare light of the Gospell and drinke their fill of the pure streames of the water of life in Scripture none driving them from thence but rather encouraging them there abundantly to quench their thirst And for discipline which is not so in other reformed Churches wee retaine the most antient forme of Church governement and distinct orders and degrees in the clergie in every Diocesse The fountaine of all goodnes continue these blessings unto us still though wee such is the corruption of our nature by reason of our sinnes especially the staine of ungratefull hearts have long agoe deserved that our golden Candlestick should be removed and we left in the dark utterly destitute of all comfortable light of Gods word for farre be it from us to ascribe these extraordinary blessings of God to our merits which we know are none at all But first we attribute them to Gods merey next to the singular love which he beareth to his anointed our Soveraigne King Iames the choise instrument of his glory Heire to Queene Elizabeth of blessed memorie aswell in her Religion as in her Realmes both which he establisheth by Law and is a principall ornament to both by his princely example for he is not onely a constant hearer of Sermons and a most devout pertaker of the Sacrament and religious observer of the festivals of the Church But which is beyond example and most to be admired in so great a King who alone beares the burthen of so weightie affaires he strongly maintaines argument with his Bishops best versed in controversies about the most intricate points of Schoole Divinity Moreover we are indebted to his Royall pen for many excellent Treatises written by him and lately printed by speciall command wherein he fortifieth the orthodox faith and demolisheth the Romish forts newly erected against it I am exceeding glad that your Grace hath purchased unto you the friendship of such and so great a Monarch who most curteously returnes your Salutations and speakes all good of you and in testimony of his great good will unto you gave mee charge to make much of your Metrophanes whom I receive from you as a pledge of your love and most precious pawne of our indissoluble friendship and accordingly I will see him provided of all things fitting And for the present I have set that noble plant takeÌ„ out of your Greeke Nurserie in a most fertile garden to the end it may grow the faster and more kindly and maturely beare fruit among us I meane the Vniversity of Oxford beautified with seventeene Colledges fairely built and a Library furnished with infinite variety of Bookes in which Academie as in the Prytaneum of Athens a multitude of learned Students is maintained at the publique charge into which number your Metrophanes is admitted who as soone as hee shall grow ripe and fructifie among us as your wisedome shall thinke fit and it shall stand with the good of your Church either his Root shall bee fixed with us here or hee shall bee returned backe to bee transplanted in his native soyle For conclusion wee most earnestly desire your affectionate prayers most holy brother for our Brittish Churches as we also shall not cease to offer up our fervent devotions for your Greeke Church that you together with all the members of the Catholique Church may bee compassed with the Divine custodie as with a of brasse and may bee established in Truth and Peace together and withall that you may bee freed from those prying innouators you speake of who undermine as well Christian verity as liberty among whom you are chiefly to beware of a sort of Monkes newly come out of the Romish forge assuming to themselues the most venerable name of our Saviour who prefesse themselves to follow peace yet trouble all the Christian world and they would seeme to teach onely the truth yet deliver doctrinally the art of lying even with implied perjurie under the name of equivocation from these Foxes and rauenous Wolues Ad verb. Pietie the great Shepheard of the sheepe preserve his flocke and in it your Grace crowning you with his manifold favors and perpetuall felicity London November the 17. Your Graces most loving brother and fellow servant in Christ Ad verbum Your blessednes GEORGE CANT IN the Epistle pag. 11. Line 13. The Armenians have not so many Bishops as the Card. reports Jn the Contents pag. 19. line 16. r. most of them p. 4. l. 21. To be aded Part â— read Ierusalem and others pag. 10. line 23. in England 4. ships for one pag. 20. line 19. adde Luxenburg and part of Guelders pag. 22. line 1. Some of the Grecians p. 32. l. 27. Meotis and Tanais p. 33. l. last reade one of p. 44. l. 9. Alexandria hath two Patriarchs one a Cophite the other a Greeke p. 130. l. 2. r. most p. 152. l. 14. for these r. some of these p. 154. Espens de continent l. 3. c. 4. Margent Nicephorus setteth downe most ofthem p. 40 l. 16. some of the. p. Part 2. 41. l. 14. r. 1000. 1000. p. 44. l. 11. r. some Psalters p. 55. l. 2. in the margent put Microcosme the same pag. 50. l. 12. p. 52. l. 19. Zeged speculum pontif Pag. 1. l. 9. of the Epistle r. their Church p. 14. l. 5. r. Wit temberg p. 18. l. 3. r. Errata Part 1. 100000. margent adde extendit p. 19. in the margent for numbers univers p. 22. l. 5. r. Bulgaria Rascia p. 44. mar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 49. l. 13. for called r. of p. 59. mar 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 6. mar r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 63. mar read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 66. mar r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 94. marg r. non reperiatur Ibid. for vas r. uvas p. 136. l. 25. r. Navaret p. 137. mar r. consensit p. 141. mar r. pascitur potatur p. 139 mar for Hester r. Paster p. 146 for Andrew â—â—stusten Page 9 l. 16. for desmadell Damasus p. 10. l. 3. for Silverius r. Liberius l. 6. add Felix p. 11. l. 20. r. Philipi p. 12. l. 21. for Caria r. Stauropolis l. 2. adde Creta Errata Part 2. 4. Rhegium 10. for Euchania r. Achaia p. 42. l. 6. for Henry the Seventh reade Henry the Second p. 52. l. 10. r. as before p. 56. l. 13. for sudolis r. subdolis Other literall faults mend with thy pen. Protestants Papists Papists Protestants Greekes mingled with Turkes Moscovites
killing but by dying not by crueltie but by patience not by wickednes but by faith c. For their Chastitie among the Russes adulterie is severely punished and the Aethiopians punish all fornication and lust and none of the Patriarches of these Churches allow brothel-houses or Stewes that I reade of Whereas the Pope of Rome howsoever they pretend Chastity yet they onely of all Christians Patriarches allow stewes brothelhouses where a father Sixtus pontiâ—ex maximus Romae nobile admodunlupanar extruxiâ— Agrippa de van taâ—e scientiarum cap. 64. Atque utrique sexui assignavit Zeg spec ponti pag. 79. Dici nequit quaâ— incredibili Christianorum tum pâ—dore tum etiam â—orum qui vere tales sunt cordolio ut Iudae filiae scortari non liceaâ— Dei filiae liceat his sonne and his brother may commit uncleannesse with one whore yea Sixtus the fourth built a famous Stewes in Rome for both Sexes This wickednes is not unpunished among the Iewes themselves Bishop Espensous reporteth to the great shame of Roman Christians of a Iew maide who renounced her Religion and turned Romish Christians that she might freely exercise the art of Ribandie not permitted by herown Religion his words are It cannot bee spoken but with incredible shame of Christians with the great heart griese of them that are the like that it is not lawfull for a daughter of Judah to commit fornication but lawfull for the daughter of God Imo Israe is filia meretricari non aliter ante possit quam facta per BaptismuÌ„ sanctuÌ„ Christi soror filia yea the daughter of Jsrael may not otherwise play the whore before shee bee made by holy baptisme sister and daughter of Christ c. Moreover he writeth that we cannot but be offended to see so many Stewes in one Citie and that it may be almost said of Rome Christian as of Rome Ethnick that the whole Citie is one stewes Againe these Patriarches and Bishops sell no pardons to deliver soules out of Purgatorie nor allow the sale of any Sacrament that I reade wheras the Roman Church maketh infinite gaine of their Masses Romana scorta in singulas hebdemadas juliuÌ„ poudent Pontifici Agrippa loco citat Zeg loco Citat Taxa Cancell Apostolicae Parisiis 1613. Pardons and Dispensations yea the Popes themselves have a rent out of the brothell houses every whore paying weekely a Iulie to his holines which rent is more some yeeres then 40000. Duckets In the booke of taxes of the Apostolike Chancerie and sacred penitentiaries you may see the prises and rates of all dispensations and absolutions as for murthers of all kindes as of Clergie men Lay men of Father Mother Sonne Brother Sister Wife c. For impoisoning inchantment witchcraft sacriledge simony c. for fornication adultery incest without any exceptioÌ„ or distinction c. Also for dispensations for oathes vowes and many things more although there be many sinnes raigning amongst these Christians and us yet they are not allowed by them and us and so they are not the sinnes of the Churches as fornication is one of the sinnes of the Roman Church as before To put an end to this some of their sinnes are not only personall but Cathedrall from whence they seeme to have a liberty of sinning to use their own distinctioÌ„ their veniall sins are easily done away with a short shrift as for mortal sins a man may have for money a warrant dormant Anton. sum par 3 tit 1. cap. 11. Crantzius saxon lib. 5. cap. 8. Quid enim hodie per dispensationem Apostolicam non obtinetur Quinta causa dissidij Graecorum credipotest species austerioris vitae quaein eorum Hiere monachis Metropolitis Archiepiscopis at que episcopis frequenter cernitur Haec igitur austerioris vitae ratio Latines contemnendi praebuit occasionem c. Tho. a Iesis de convers p. 284. or dispensation to commit sinnes against nature as to marie his Aunt his brothers wife his neece his own daughter for which Pope Martin the fift gave a dispensation as Antonius reporteth and what saith Crantzius their own writer cannot be gotten by dispensation To conclude Thomas the Iesuite confesseth that the fift cause of difference betweene the Greekes and Latins may bee thought to be the shew of a more austere life which is often seene in their holy Monkes Metropolites Archbishops and Bishops this their more austere life causeth the Greeks to contemne the Latins c. But the Greekes are to know that Christian righteousnes doth not consist chiefly in macerating the body but in Charity Faith Hope Humility and Patience and other vertues WHereas there is come to my hands a booke of Possevins the Iesuit written against Chytraeus in which he challengeth these Churches for agreeing with them In praying for the Dead invocating Saints worshipping Images having of Monkes c. I answer that I finde these Churches in these things also to differ from the Papists 1. As in praying for the dead they pray not to deliver Soules out of Purgatorie nor from any temporall punishment as the Papists do but for their generall resurrectioÌ„ Field of the Ch. pag. 59. publicke acquital c. 2. For their invocating of Saints some doe it not at all pag. 109. of this booke as the Aethiopians as before but I will not justifie all these Churches in their invocations 3. For Imageworship Nullas habent sanctorum imagines Iosephus Indus cap. 133. some have none at all as the Indians others have Pictures onely to which they give no undue reverence as the Aethiopians yet will I not justifie some of them in this point 4. For their Monks Singuli pro sui Monasterij oeconemia sustinenda laborant alij vineas fodientes c. Bellon obser lib. 1. cap. 35. they are not idle bellygods or beggers but live on their labour as before For other things mentioned the Iesuit hath a streame of witnesses against him And last of all if these Churches agree with the Roman Church why doe most of them excoÌ„municate the Pope and his clergie as before And more especially to shew their disagreement with the Aethiopian Church Godign de Abass rebus pag. 225. the Bishop of Sydonia gave new orders to Tecla Maria an Aethiopian Priest in the Chapell of the Cardinall of Saint Severin by the coÌ„mandement of the Pope and advice of the Cardinals Of the Antiquitie CHAP. IIII. WHereas the Church of Rome boasteth of her Antiquity I purpose to set downe in this Chapter three things 1. That some of these Churches are Churches more ancient then the Church of Rome and that the ancient Church of Rome received Christianitie from them or some of them 2. That the now Church of Rome and the ancient before Boniface the third are not one and the same Church but different 3. As the now Church of Rome is a new Church and a different from the old so