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
Deacon and people give thankes to God Christopher Angelus writeth that at the Chauncell dore the Preist delivereth the Evcharist the bread and the wine mingled together saying N. N. the servant of God receiveth In the name of the Father Sonne and Holy Ghost Amen And the people say every one with an humble voyce Lord I doe not kisse thee as Iudas but as the Theefe I trust thou wilt remember me in thy Kingdome There is no mention made in this Liturgie of Saint Basil of the offering of the body and blood of Christ by the Preist nor of redeeming of the living or dead by this worke Or applying of this oblation for others that receive it not And the bread and wine after consecration are called Antitypes and they pray that God would send his holy Spirit vpon the receivers and to Sanctifie the bread c. For the Liturgy of St. Chrysostome although there is mention made of an oblation yet not of a Propitiatorie of the body and blood of CHSIST but of an Evcharisticall Sacrifice of praise thanksgiving or Almes Wee offer vnto thee this rationall and unbloudy worship wee In vocate supplicate and offer unto thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Patriarches Apostles Evangelists for the virgine Mary we offer to thee this reasonable service for all the world for the whole Church for our Kings and their Armies as Tertullian ad Scapalum saith we sacrifice for the health of our Emperour to our God and his in pure prayer Although their be some things in this Liturgie of Saint Chrysostomes which I will not Iustifie to be his which may be added since his death yet in that I finde no Popish Transubst antiation nor private Masse The Sacraments are Administred in both kinds No sacrifice is offered in it to deliver soules out of Purgatorie Married Priests administer and it is administred in the Greeke tongue The Mengrellians and the Circassians are of the Greeke communion and of the Patriarch of Constantinoples obedience Brerwoods enquiries Pag 135. they live intirely by themselves The Christians Inhabiting the greatest part of Asia the lesse live mingled with Mahometans and acknowledge not the Pope but are Christians of the Greekes communion and also of the Patriarch of Constantinoples obedience Of the Georgians There Religion is the same both in substance and ceremonies with the Graecians yet in no sort subiect to the Patriarch of Constantinople but to their owne Metropolitan For their Liturgies The Georgians have for their vulgar speech utuÌ„tur Graeco idiomate in scripturis divinis et Graecorum consuetudines in sacramentis observant Vitriac histor orient cap. 80. de Georgianis a peculiar language of a middle temper which well agreeth with the position of their country betweene the Tartarian and the Armenians as Gesner and Postel have observed in their bookes of Languages yet notwistanding they have their liturgies in the Greâ—ke tongue as Jacobus a Vitriaco Gesner Postel Roccha and divers other have certainely recorded cited by Mr. Brerwood The Moscovites The Muscovites affirme Ioannes Faber ad Ferdinandum Regem Romanorum cui erat a confessionibus in Theol Muscovit pâ—g 170. that they follow that faith which they had preached to them by St. Andrew the Apostle also those things which were concluded of by 318 Bishops in the first Nicene councell under Constantine the Great and which were preached to them by Basill the Great and St. John Chrysostome which things They beleeve to be so holy so firme and sincere That it was never lawfull for any of them to depart from them in the lest manner as neither from the Gospell of Christ 1 Supremacy Sacranus They denie the Popes Supremacy Dicunt dominum Papam haereticum esse cum ecclefix Romana et anathematisant ipsum tempore cenae domini cum suo clero Sacr cap 2 error 3. in elucidar error affirming the Pope to be an heretick and they do excomunicate him and his Clergy They are subiect to their owne Patriarch of Mosco Prateolus They deny the Roman Church to be head over all other Churches Negant Romanam ecclesiam esse caput omnium aliarum ecclesiarum Prateolus elench haeres pag 228. Guagninus they condemne and curse the Romans Romanos damnant et execrantur tanquam primitivae ecclesiae desertores et septem sanctarum synodorum praevaricatores Guagn de Relig. Mosco pa. 231. as forsakers of the Primitive Church and breakers of the seven generall Synods 2 They Reiect Purgatory Sacranus They reiect Purgatory and acknowledge only two Receptacles of soules heaven Asserunt Purgatorium non esse sosuÌ„ esse duo receptacula aminarum caelum et infernum Sacran lib citat error 33. and hell Guagninus The Greekes and the Russians deny Purgatory Purgatorium Graeci et Rutheni negant Guagnin pa. 232 lib. citat 3 They deny the spirituall efficacy of extreame unction Sacranus Dicunt sacramentum extremae unctionis nullam adversus peccatireatum medelam conferre pos se Sacra lib citat err 14. They say the Sacrament of extreame unction doth conferre no helpe against the guilt of sinne Possevine They deny the Sacrament of extreame unction to the sicke Extremae unctionis sacramentum oegrotantibus negant Possevin de rebus Mosoovit pag. 3. 4 They administer the communion in both kindes The Priest mingling both the bread and wine together in the Chalice Sacramentum sacerdos cocleari ex calice in portiunculas minutas redactum et vino commixtum communicantibus distribuit Cassand litur cap. 15 esi comunicano sub utraque speciè Bot rel univ par 3 lib. 1. distributeth it together with a spoone Boterus They communicate under both kindes 5 They allow married Preists Dresserus The Russe Priests have their wives Sacerdotes Rutenici proprias uxores habent et sunt coniuges apud Neand pag. 559 and are married men 6 They have their service in a knowne tongue And the Gospell and Epistle is read in their Church in their own tongue Sacra sive missa slavonica lingua peragitur c. Guagni pag 230 lib citat and their communion in the Slavonian tongue with some Greeke hymnes The Slavon is their vulgar tongue 7 They deny Confirmation to be a Sacrament Sacranus Dicunt Confirmationis Sacramentum nullum esse Sacran loco citat They say that their is no Sacrament of Confirmation 8 They abhorre the Jmages and reiect most of the Saints of the Romish Church Guagninus Habent in Catalogo sanctorum Romanos quosdam pontifices quos inter Sanctos venerantur Caeteros vero qui post eorum schisma fuerunt Execrantur et pro haereticis gravissimis eos habent Guagni de relig Moscovit pa 229 They haue in the Catalogue of Saints certaine Roman Bishops which they reverence as Saints but the others which were after their Schisme they cursse and account them grevious Haereticks Sacranus Sacran loco citat err 6 They
approved him and so it may be said of many others Moreover their want of unitie will appeare in that the Popes of Rome as Lawgivers set them down in St. Peters Chaire as they pretend and made lawes and constitutions contrary to Gods commandements and Christs institutions As Clement the 5 gathered a Councell at Vienna 1311 in which it was ordeined that the Emperor should give his oath of Allegiance to the Pope Roman 13.1 1 Pet. 2 13. contrary to the written word of God Let every soule be subiect to higher powers And to the King as supreme Also in the Councell at Constance Anno 1414 the Pope and his Prelates altered the Testamentall legacy of Christ himselfe in taking from the Laitie the use of the Cup in the Sacrament the holy Symboll of Christs bloud which caused many true hearted Christians to tremble for that their Prelates durst set their mouthes against heaven and correct the ordinance of Christ himselfe and in that rude manner that although Christ did administer to his disciples under the formes of bread and wine c. Yet they commanded no Priest to communicate to the people in both kindes under the paine of excommunication And last of all Paul the third summoned a Councell at Mantua after removed to Irent wherein some few Bishops assembled being the Popes Creatures Flaccus Illyricus in prote statione adversus concilium Tridentinum of which holy fathers some were titular as Richard Pates Bishop of Worcester and blind Sr. Robert Bishop of Armagh and also two of them were taken in Adultery as Illyricus reporteth the one stroken with a dart the other taken in a trap by the husband Bp. Iuell defence pag. 625. hanged by the neck out of a window these helped to make the new articles of faith before mentioned and upon this Councell the now Roman Church dependeth Against this assembly Bellarm. de effect Sacrament lib. 2 cap. 25. Francis the French King protested and held it but for a private Conventicle and divers other Christian Nations have disavowed the same Many of the Canons therein decreed and established for Articles of faith are repugnant to the holy Scriptures as for example they decreed That Images may be made to be worshipped contrary to Deut. 27 15. and to the very second Commandement it selfe That prayers may be made to the Virgin Mary and to the Saints departed contrary to Math. 6.9 contrary to the practise of the Patriarches Prophets and Apostles and holy men in Scripture That the Sacrament of the Lords Supper is to be ministred and received in one kinde contrary to Christs institution Mat. 26.27 1 Cor 10.16 They that desire to see more particulars of the popish doctrines Barnard pag. 18.19.20 contrary to holy Scriptures let them read Mr. Barnards booke called Looke beyond Luther Doct Feild of the Church lib. 5 pag. 114. Frequentur accidit ut quae opinio paucis ab hinc annis usu non erat modo communi consensione recipiatur in Gallia et Germania nonulli scriptores tradide runt Crucem non esse colendam hono re et veneratione â—atriae sed alio infe viore cultu at in Hispania communi consensione doce tur Cruci cultum et honorem latriae deferendum Azori mora â—instit Tom 1. lib. 2 cap. 13. And moreover their opinions are different according to times places as Azorius the Iesuit saith it fals out that that which was the Comon opinion a few yeares since is not the opinion now and that which is the common opinion of Papists in one place is not the opinion in another As for example it is the comon opinion in Spaine and Italy that Latria or divine honor is due to the Crosse which in France and Germany is not so but some inferror kinde of worship is due thereunto And Navare the Iesuit saith that at Rome no man may say that the Councell is above the Pope nor at Paris that the Pope is above the Councell and thu s much of their want of unity difference between the Romanists VI. The Agreement of the antient Roman East and South Churches with us in these points following Which sent Austen the Monke to us and especially of Gregorie Bishop of Rome who is pretended to be the founder of the Roman Religion amongst us who lived about the yeere 600. which Tenets are condemned by the now Roman Church which plainely sheweth the Noveltie of the Doctrine of the now Romish Church and the Antiquitie of ours 1. The Popes Supremacie GRegory I say confidently The old Roman Church Ego autem sidenter dice quia quisquis se universalem sacerdâ—tem vocat vel vocari desiderat in elatione sua Antichristum pracurrit lib. 6. Epist 30. whosoever calleth himselfe or desires to bee called the universall Bishop is in the pride of his heart the forerunner of Antichrist None of my Predecessors Bishops of Rome Nullus unquam decessorum meerum hoc tam profane vocabulo uti concessit lib. 4. Epist 36. Distinct 99. Vniversalis autem nee etiam Romanus Pontifex appelletur ever consented to use this so profane a name Pope Pelagius Gregories Predecessor decreed that no Bishop no not the Bishop of Rome himselfe ought to be called universall Bishop Saint Chrysostom The Easterne Church Distinct. 40. C. multi ex Chrysos Quicunque desideraverit Primatum in terra inveniet confusionem in coelo nec inter servos Christi computabitur qui de primatu tractaverit Chrysost hom 3. ad Popul Antiochen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fol. 474. Savil. Patriarch of Constantinople He that seeketh primacy in earth in Heaven hee shall finde confusion and hee that doth but once intreate of primacie is not worthy to bee numbred amongst the servants of Christ Our Citie of Antioch is most dearest to Christ above all others and like as Peter did first preach among the Apostles so among Cities this had first of all the name of Christians as a certaine wonderfull Crowne Saint Augustine Bishop of Hippo in Aphrick The South Church Saint August de Verb. Domini Ser. 13. Super me aedificabo te non me super te Cyprian in sententijs Concil Carthag ad QuirinuÌ„ On these words thou art Peter and on this rocke which thou hast confessed I will build my Church I will build thee upon me and not me upon thee None of us maketh himselfe a Bishop of Bishops neither was Peter so arrogant to take things so insolently upon him as to advance himselfe as primate and one unto whom the rest as novices and punies should bee subject The old Roman Church Greg. moral lib. 19 c. 13. art 6. de qua re non inordinate agimus si ex libris licet non canonicis sed tamen ad adificationem Eccl. editis testimoniuÌ„ proferamus Eleazar namque c. 2. Canonicall Scripture Gregory Wee doe not amisse if wee bring forth a testimony out of the bookes
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
Thou shalt not kill 6. Thou shalt not commit adultery 7. Thou shalt not steale 8. Thou shalt not beare false witnesse 9. Thou shalt not desire thy neighbours wife 10. Thou shalt not desire thy neighbours goods 4. And that which is worst of all they forbid the Reading of the holy Scriptures Haeresin esse si quis dicit necessarium esse ut scripturae in vulgares linguas convertantur Sander visib monar lib. 7. hares 191. Credo institutum hoc a Diabelo esse inventum Peresius de Trad. par 1. Assert 3. pag. 47. Characteres mortui Lindan Lib. 2. Stromat cap. 3.6 traducing them and blaspheming them viz. that it is 〈…〉 that it is the Devils in vention to permit the Laitie to reade them that they are dead Characters and not to be permitted Which if they should be suffered to be read they would casily discover their new Articles of Faith to bee blasphemous their Image-Worship to bee Idolatrie and their not erring Bishop to bee a meere Imposture and Deceiver 5. And also to breede an Antipathie and hatred betweene the Papists and Protestants they are taught to beleeve that the Protestants are Blasphemers of God and all Saints That in England Churches are made Stables and that the people are growne barbarous To these they have wilfully feyned many scandalous lies of us and the Reformers set downe by learned Doctor Hall In his scrious disswasive from Poperie pag. 37. now Lord Bishop of Exeter as of Wickliffs Blasphemies of Luthers advice from the Devill of Tindalls communitie of Calvins blasphemous death of Bucers breaking his necke of Beza's Revolt of the blasting of Hugonites of Englands want of Churches and Christendome of our putting English Catholikes into beares skinnes and casting them to dogges to be baited of the Lutherans nightrevelling of Scories drunken or dination of our Bishops in a Taverne of the casting of the remaine of our Sacraments to Doggs of Mounsier Plessis overthrow and the like And lately they have published two Bookes commonly sold in Jtalie and in France one of them of the late Right Reverend Father in God Doctor King late lord Bishop of London his Apostacie the other containing a relation of Gods Iudgement showne upon a sort of Protestant hereticks by the fall of a house in Black-fryers London in which they were assembled to heare a Geneva Lecture Octo. 26. Anno. Dom 1623. By which the simple people were made to beleeve that Iudgement to bee upon the Protestants which God sent upon the Papists and as they scandall us so also the other Christians not subject to them Thus you may see in the Church of Rome Religion to be Metamorphised into Policie and all their Policie tending to maintaine their atchieved Majesty and greatnesse The Conclusion TO Conclude in this little Treatise you may see the Church of God not to be in Rome onely but to bee Catholike and dispersed over the face of the whole Earth Here is also set downe the large habitations and dwellings of the Christians not subject to the Pope and how they doe agree with the Protestants in the mayne Points in difference and the Harmony of the Protestants amongst themselves with the differences in the Roman Church Also the Antiquitie of some of these Churches with a succession of Bishops in some of their Churches not subject at all to the Pope nor acknowledging the Papall Iurisdiction And as these Churches agree with us so you may see what Correspondency they have with the Bishops of Rome The Greeke Church excommunicateth yerely the Pope and his Church for Schismatickes The Muscovites account him an Hereticke The Christians under the Patriarch of Musall call the Pope the reprobate Bishop as before The Churches of Asia answered Pope Iohn the 23. who wrote to them that hee was the alone Head of the Church and Christs Vicar after this manner Wee firmely beleeve thy great authority over them that are subject to thee we cannot indure thy great pride and ambition we cannot satisfie thy great Covetousnesse c. And whereas Pope Gregory as before calleth him Antichrist and Lucifer who shall but in the pride of his heart desire to be called universall Bishop what would hee say if hee lived now to see the Pope lifted up above Kings and Emperors and the whole Catholike Church To conclude I wish every man that hath a care of his Soule to follow the grave and divine instruction of that excellent Light of the Church Saint Augustine for establishing of his Conscience to performe our Saviours Commandement Search the Scriptures 1. Now search diligently whether you can finde in holy Scripture that Christ made Saint Peter and his Successors his alone Vicars 2. Or gave them dominion over the other Apostles 3. Or gave them power to depose Kings 4. Or to dispence with oathes made Sacred by Gods holy name 5. Or to license incestious marriages 6. Or to give pardons for money 7. Or to release Soules out of Purgatory 8. Or whether in holy Writt marriage is forbidden to Priests 9. Or the reading of the Scriptures to the Laiety 10. As also the Symbol of Christs blood in the holy Sacrament 11. Or power given to a Priest to make his Maker 12. Or to Communicate alone And if thou canst finde none of these things in holy Scripture remember what Saint Paul saith Gal. 1.9 if any man preach any other Gospel unto you then that you have received let him be accursed And whereas our Adversaries boast and make a great cry of the Catholike Church here you may see how the Catholike Church of God agreeth with us Now to put an end to this Treatise I thanke God for his truth revealed unto us and his Church and most humbly intreate his divine Majesty to open the eyes of them that erre and have gone astray that they may returne to the great Shepherd and Bishop of their Soules and for them that are in darkenesse that they may also know the great Mystery of Salvation in Iesus Christ Now to Him that is able to doe exceeding abundantly above all that we can aske or thinke to Him be Glory in the Church by Iesus Christ throughout all ages world without end Amen Literae à Patriarcha Alexandrino ad Archiepiscopum Cantuariensem ex Aegypto in Britaniam transmissae ex autographo Cyrilli graeco in Latinum jussu Archiepiscopi traductae à Daniele Featleyo eidem Archiepiscopo à sacris Inscriptio literarum Beatissimo magnificentissimo Domino Archiepiscopo Cantuariensi totius Angliae Primati Metropolitano Georgio Abbati mihi multis nominibus colendissimo officiose cum honore debitâ reverentiâ in Britaniam tradantur istae Subscriptio Cyrillus dei gratia Papa Patriarcha magnae urbis Alexandriae Iudex oecumenicus Exemplar Literarum BEatissime amplissime Archiepiscope Cantuariensis totius Angliae Primas Metropolitane Domine Georgi Domine frater charissime Exopto amplitudini vestrae prosperam valetudinem ademolumentum
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
Constantinople for above 1000 yeeres which hath withstood Paganisme and Mahometisme and of the Empire of Trebizonde and Mosco for some 100 of yeeres the authority of Seven Generall Councells held amongst them the Syrian language in which the Sonne of God delivered his holy Oracles and the Hebrew and Greeke tongues in which they were registred and which hath had not onely all the holy Apostles and Disciples but Christ himselfe when he was in his flesh preaching amongst them Of the communion of this Church are the Grecians the Muscovites the Georgians the Mengrellians the Circassians the Syrians or Melchites and others The second They make the Church of Rome in the west whose Bishops were for some 100 of yeares many of them holy men and Martyrs Now their cheife is the Pope who pretendeth himselfe to be Christs alone Vicar and Head of the Church and to have all power not onely spirituall above Councells and the whole Church of God but also Temporall above all Princes Kings and Emperours and that he alone hath the Keyes of Heaven Hell and Purgatory and he hath in his Treasury the good deedes or workes of Supererogation and Superabundant satis factions of all Saints and Martyrs to bestow them upon whom he list and that he in cathedra cannot erre and that none can besaved but those that are under his Iurisdiction Of this Church Italy Spaine and many other Regions are members as afterwards more largely is set downe The third is the South or Meridional Church in Egypt under the Patriarch of Alexandria and the Abassins in Ethiopia under their Abunna The fourth are Christians falsely called Nestorians under the Patriarch of Musall in divers parts of Asia who are accused to hold the Heresie of Nestorius which they have revoked The fifth are the Armenians in Armenia and dispersed in Europe Asia and Africa The sixt are the Protestants of the Reformed Churches who inhabite a greate part of Europe But that you may the better take notice of these severall sorts of Christians not subiect to the Pope I purpose to set them downe according to their habitations in the severall parts of the world The whole world may be divided into two parts the Old and the New The one is called the Old because it was inhabited many yeares before the New was heard of amongst us either of these may againe be subdivided into three parts The old in to Europe Asia and Africa The new into America and the North and the South unknowne continents Europe the first part of the old world EVROPE Travelors breviat as I read hath in longitude from the farther part of Ireland west unto the River Tanais East both places having 52 degrees for latitude 2166 miles And in latitude from Morea in Graecia South in the degree 35 to 72 North 2220 or thereabouts This is the least part of the world but the best being best inhabited and the inhabitants thereof excelling in Arts and Sciences And moreover Christian Religion flourisheth in Europe more then any part of the world else There are foure sorts of Christians in EVROPE 1 The PROTESTANTS or Reformed Churches under their severall METROPOLITANS or Superintendents The Papists under the Pope of Rome 3 The Grecians under the Patriarch of Constantinople 4 The Muscovites under their Patriarch of Mosco Asin the second part of the old world measuring it with a right line from the River Tanais ASIA to the promontory Tamos both places having 50 degrees of latitude it hath in longitnde 4284 miles and measuring it with a right line from the 150 degree of Eoplin octiall unto The promontory Tabin it hath in North latitude 76 degrees which being multiplied by 60 makes 4560 miles allowing 60 miles for each degree This part of the world is famous in regard of the great Monarchies as of Persians Medes Assyrians and Babylonians but indeed most celebrated in holy writt for the CREATION of man in it for the giving of the law for the Invention af Acts and Sciences It being the place also in which our Lord and Saviour Iesus Christ was borne lived wrought his Miracles offered himselfe a sacrifice for our sins In Asia are these severall sorts of Christians following 1 The Christians in PALESTINE under the Patriarch of Hierusalem 2 The Syrians or MALCHITES under the Patriarch of Antioch 3 The ARMENIANS under their two Catholique Patriarchs 4 The GEORGIANS under their Metropolitan 5 The MENGRELLIANS under the Patriarch of Constantinople 6 The CIRCASSIANS under the Patriarch of Constantinople 7 The CHRISTIANS of Asia the lesser under the Patriarch of Constantinople 8 Some Christians in Asia under the Patriarch of Mosco 9 The Christians under the Patriarch of MVSALL 10 The Iacobites under their Patriarch 11 The Christians of St. Thomas 12 The Maronites under their Patriarch Also to these Christians I might add divers others in Asia as the Curdi the Morduits and the Christians inhabiting the great Isle of Traprobana with the Ilands nere therunto Theinhabitants of the which Iles never acknowledged nor their fathers the Popes of Rome Cos lib. 10. cap. 15 as Thomas a Iesu reporteth Africa the third part of the old world AFRICA is all compassed with the Seasaving in one place where it is by an istmos divided from Asia measuring it from Gambra on the West to Cape Gardafu on the East both places having ten degrees North latitude hath in longitude 4155 miles and in latitude from the Cape of good Hope to the Mediterranean Sea about 4020 miles conteining 67 degrees or thereabouts In Africa are these Christians following 1 The Egyptians or Cophti under the Patriarch of Alexandria 2 The Abassins or Ethiopian Christians Quandoquidem hodie multi sunt qui cum nihil sciant scire omnia velint asscrentes nullos in his max imis regionibus usque ad Indiam inveniri Christianos Id quod veruÌ„ non est sed ubique Christus in mundo suoshabet cultores Id quidem verum est omnes Christia nos transmarinos â—usa Armenos under their Abunna or Patriarch of Ethiopia Thus you shall finde it to be true that Brochardus the Monke writeth of the easterne countries although there are many now adaves who knowing nothing would seeme to know all things affirming that there are no Christians to be found in these great Regions evon 10 â—â—lia which is not true for Christ hath his worship â—â— in all places but it is true that all the Christ is bâ—â—â— yond the feas viz the Armenians Cappadocians Greeks Chaldeans Medes Parthians Indians Nubeans Iabeans Asians Georgians EVROPA All these severall sorts of Christians before named in Europe Asia and Africa are not subiect to the papall iurisdiction or differ from the Pope in religion except the Papists and some of the Indians Maronites who also differ in some things from the Papists The severall habitations of the Christians before named and first in Europe CAP. II. The Protestants THE Protestants inhabit the
blaspheme the Saints of the Roman Church Sacranus They abhorr the Images made by the Catholickes Imagines operis Artificii Catho licorum horrent Sacranus loco citat err 7 9 The wicked eate not Christs body in the sacrament Possevine They say that they which are defiled with some sinnes Dicum qui sunt aliquibus pecatis inquinati corpus Christi Domini non recipere Possev de rebus Moscovi â— doe not receive the Lords body in the Sacrament 10 They refuse to Communicate with the Roman Church Sacranus Si casu quis Catholicorum presbyterorum in altaribus eorum celebâ—verit mox velut execratuÌ„ violant effringunt Sacran loco citato err 23. If by chance any Catholicke Priest shall celebrate vpon one of their Altars they violate it and breake it as a thing curssed This Church except in exacting mariage of their Priests differeth not in any materiall point from the Graecians The Russe Liturgy or Church-service their manner of Administration of the Sacanmemts THEIR morning Service they call Zautrana that is Mattms It is done in this order The Priest entreth into the Church with his Deacon following him And when he commeth into the midle of the Church he beginneth to say with a lowd voice Blasslavey vladika that is Blesse vs heavenly Father Blesse vs heavenly Pastor meaning of Christ then he addeth In the name of the Father of the Sonne and of the holy Ghost one very God in Trinitie and Aspod Pomeluy or Lord haue mercy vpon vs repeating three times This done he goeth on towards the Chauncell or Sanctum sanctorum as they vse to call it and so entreth into the Schars vey Dwere or the heavenly dore which no man may enter into but the Priest only where standing at the Altar or Table set neere to the vpper wall of the Chauncell he saith the Lords prayer and then againe Aspody Pomeluii or Lord haue mercy one vs c. pronounced 12 times Then praised be the Trinitie the Father the Sonne and the holy Ghost for ever and ever whereto the Deacons and people say Amen Next after the Priest addeth the Psalmes for that day and beginneth with O come let vs worship and fall downe before the Lord etc. Therewithall himselfe with Deacons and people crossing themselves bow downe three times after this he readeth the ten commandements and Athanasius Creed out of the Service Booke This being done Boter par 3 lib 1 pag 81 They haue divers of the fathers translated into their owne tongue as Basill Chrysostome Damascen and Gregory the great whose Home lies they do read on holy dayes to the people the Deacon that standeth without the heavenly doore or Chancell readeth An Homilie out of Basil Chrysostome Damascen or Gregorie which they have translated into their owne tongue or the lives of some of their Saints After all this which reacheth to an houre and an halfe or two houres of length he addeth certaine Collects or prayers vpon that which he hath read and so endeth his Service About 9 of the clock they have another service called Obeidna or complim if it be some high or Festivall day Blessed be the Lord God of Israel etc. and we praise thee O God is sung with a more solemne and curious note Their Evening service is called Vecherna where the Priest beginneth with Blâ—slavoy Vladika as he did in the morning and with the Psalmes appointed for the Vecherne which being read he singeth Miâ—sâ—ule doth magnifie the Lord c And theÌ„ the Priest Deacon people all with one voice sing Aspody Pomeluy or Lord have mercy upon us thirtie times together Whereunto the boyes that are in the Church answer all with one voice as fast as their lipps can go Verii Verii Verii c. Praise Praise Praise c. thirty times together Then is read by the Priest and upon the holidayes sung the first Psalme Blessedâ—s the man c. and to the end of it is added Alleluia repeated ten times The next in order is some part of the Gospoll read by the Priest which he endeth with Alleluia repeated three times so having said a collect in remembrance of the Saint of that day he endeth his evening Service All this while the Priest standeth at the Altar or high table within the Chancell whence be never moveth all service time The Deacon or Deacons which are many in their Chathedrall Churches stand without the Chancell by the Scarsvey Dwere or heavenly doore The people stand together the whole service time in the body of the church some in the church porch for peiw or seat they have none within in their Churches it were to be wisht there were none in ours The Priest standeth ready in the Churchpoarch with a tub of water The manner of the Russ Baptisme The words used by the priest when he dippeth the child are the very same that are prescribed in the Gospell and used by us viz. In the name of the Father Guagn de relig Moscovit and of the Sonne and of the holy Ghost As often as the Godfathers are asked whether they do renounce the Divell so often they spit upon the ground The Sacrament of the Lords Supper And the manner of their communicating The administration of the Lords Supper First they confesse themselues of all their sinnes to the Priest Then come they to the Church and are called up to the communion table that standeth like an Altar a little removed from the upper end of the Church here first they are asked of the Priest whither they be cleane or no that is whither they have never a sinne behind that they left unconfessed If they answer no They are taken to the table where the priest beginneth with certaine usuall prayers The communicants standing in the meane time with their armes foulded one within an other like penitentiaries or mourners when these prayers are ended the Priest taketh a spoon and fiâ—eth it full of Claret wine Then he putteth into it a small peece of Bread and tempereth them both together and so delivereth them both to the Communicants that stand in order speaking the usuall words of the Sacrament Eat this c. Drinke this c. both at one time without any pause After that he delivereth them againe Bread by it selfe then wine carded together with a little warme water to represent Bloud more rightly and the water withall that flowed out of Christs side Whiles this is in doing the Communicants unfold their armes And folding them againe follow the Priest three times about the Communion table and so returne to their places againe having said certaine other prayers he dismisseth the coÌ„municants with this charg to be ioyfull and to cheere up themselves for seven dayes next following which being ended he inioyneth them to fast for it as long time after which they use to observe with great devotion eating nothing else but bread and salt except a little
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
seeme to agree with us in iudgement though they differ in words as also Thomas a Iesu writeth Lib. 6 pag. 248. solis verbis differre But for full satisfaction in this point reade the Conference betweene the most Reverend father in God the Lo Archbishop of Canterburie his grace my honorable Patron and Fisher the Iesuit bound with the Lo Bp. of Elies booke against Fisher Secondly in questions touching the Pope his power Priviledges and authoritie the said Azorius affirmeth that the Greekes have no other opinion then Gerson and the learned men of Paris held who were yet never accounted Heretiques nor Schismatikes either for they yeild a Primacie to the Pope if he be Orthodox but no Supremacie They acknowledge him as Patriarch over his owne Iurisdiction but they deny as the French doe that his power is Supreme or his iudgment is infallible and and affirme that he is subiect to a Councell All which things were defined in the Councell of Constance and Basil and the contrary positions condemned as Hereticall Neither wants there at this day many worthy divines living in the Communion of the Roman Church who strongly adhere to the Councells before named as the whole king dome and State of France admitted these and reiect the Councells of Florence Trent who would no lesse with drawe themselues from the Communion of the Roman Church if they were pressed to acknowledge the Popes power and authoritie is Supreame that he cannot erre and that he may depose Kings and dispose of their Kingdomes as the Iesuits and other flatterers affirme and defend wherefore the Greekes are no Heriticks as Azorius resolveth So that the Romanists have done the Greekes infinite wrong in condemning to hell so many millions of Christian soules redeemed with the precious bloud of his deerest Son for this point onely Andr Fric de Ecclesia lib 4 cap 2. Andreas Fricius also saith that there are some who thinke that the Russians Armenians and other Christians of the East part perteine not to Christs Church but seeing they use the same Sacraments which we do seeing they professe to fight under the banner of Christ Crucified and reioyce in their sufferings for his sake farr be it from us ever to thinke that they should be cast out and reiected from being fellow Citizens with the Saints who have endured the heate of the day so many ages in the vineyard of the Lord Nay rather I thinke that there can be no perfection nor union of the holy Church without them Many of these Christians live under the Turke and Pagans and suffer very much for Iesus Christs sake which they might quit themselves of if they would renounce their religion and also might enioy many immunities and priviledge which they are for their religion only deprived of as before The lamentable Calamities of these afflicted and distressed Churches should cause all true hearted Christians in true sence and compassion of their miseries to make their prayers and humble petitions to Almighty God to cast downe his pitifull eyes upon them And farr be it from us to boleive that all these Christians are excluded heaven and plunged into hell for not submitting themselves onely to the Bishop of Rome Also although the greatest part of Christians in Assyria Persia Tartaria and other Easterne Provinces are called by the odious and hatefull name of Nestorians yet they hold nothing Onuphr in vit Iulii 3. hi Nestoriani nomen potius Nestorij haeretici quam errores retinuisse mihi videntur nam nihil plane quod ad illam sectam referat comperio Thom a Iesu couvers lib 7. part 1. cap. 3 et 4. savouring of the Nestorian heresie as Onuphrius writeth and the same appeareth also by the confession of Elias their Patriarch of Musall sent to Rome which was found Orthodox and right as Leonardus Bishop of Sidon reporteth Also the Aâ—menians are Iudged by many to be Eutichian heretickes for that they received not the Councell of Calcedon which they refused to subscribe unto upon a false suggestion and appreheÌ„sion that in that CouÌ„cell the heresie of Nâ—â—torius conde mned in the Councell of Ephesus was againe revived Genebrard Cron ad Annum 1153. of this imputatioÌ„ Genebrard also cleereth them The Christians of Aegypt Asserunt duas in Christo naturas esse vnitas vnamque factam naturam personatam de duabus naturis non personatis fine mixtione tamen et confusione apud Tho a Iesu lib citat cap 14. and Aethiopia with the Jacobits of Syria are thought also to be infected with the heresio of Eutiches whom they curse for an hereticke as Leonardus Bishop of Sidon reporteth for the confounding the two Natures of God and Man in Christ but yet affirmed that the two natures are so vnited that there is one personated nature arising of the two natures not personated without mixtion or confusion Likewise Mr. Brerwood writeth Brerw Enquirie pag 183. That the Christians of the East haue disclaimed and abandoned those Hereticall phantasies touching our Saviour wherein by their misleaders they haue been auntiently plunged doth manifestly appeare first of the Iacobites Secondly of the Nestorians by their severall Confessions Translated out of the Syrian tongue by Masius extant in Bibliotheca veterum Patrum Thirdly of the Armenians by their owne Confession translated by Pretorius Fourthly of the Cophti by their owne Confession of faith mentioned by Baronius also by Tho a Iesu and of the Abassines by the Relation of Zaba Zago Moreover the Romanists scandall these Churches with false imputations as Guido the Carmelite and Prateolus impute unto the Graecians sundry errours which Lucinianus of Ciprus Possevin Biblioskâ— lib 6. cap 1. a Bishop and a learned Dominican and a worthy man as Possevin accounteth him sheweth to be fasly ascribed unto them 1. As first simple fornication to be no sinne 2. That they condemne second Mariages which he sheweth to be untrue 3. That they thinke that the contract of mariage may be broaken and the band dissolved at the pleasure of the parties whereas contrary he affirmeth they allow no divorce to permit a secoÌ„d mariage while both parties live 4 They are said to affirme that the Sacrament consecrated on Maunday Thursday is of more force vertue and efficacy then consecrated any other day wherin he sheweth that they are wronged as in the other imputations 5 They are charged to teach that it is no sin to lend upon usury and that it is not necessary to make restitution of things uniustly taken away 6 They are said to thinke that if a Priests wife die he ceaseth to be a Preist any longer which is as meere a slander as the rest were So that it is true that Thomas a Iesu saith that one of the principall things that maketh the Graecians so averse from the Latins is that they are wronged by them by untrue reports and uniust imputations And as they use them so also us and the reformed
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
not Canonicall which though they are not Canonicall yet are they set forth for the edification and instruction of the Church for Eleazar in Machabes the 6. c. Eusebius Bishop of Caesarea The Maccabees are not received amongst us for divine Scriptures Saint Hierom The booke of Wisedome The Easterne Church Sapientia quae vulgo Salomonis inscribitur Iesu filij Syrach liber Iudeth Tobias Haster non sunt in Canone Hierom. Tom. 3. praef in lib. ReguÌ„ of Iesus the sonne of Syrach of Judeth of Tobyas and Haestor are not in the Canon Athanasius Bishop of Alexandria a Athana in Synopsi The bookes of the old Testament are 22. There are others that are not canonicall as the Wisedome of Salomon St. Augustine b De mirabilibus sacra Scripturae lib. 2. cap. 34. not found in the Canonicall Scriptures but in the booke of Maccabees The South Church 3. The sufficiency of the Scriptures Gregory Whatsoever serveth for edification and instruction The old Roman Church Greg. in Ezek. lib. 1. hom 9. In hoc volumine cunctâ— quae aedificant omnia quae erudiunt scriptacontinentur is contained in the volume of the Scriptures Saint Chrysostom a In opere imperfect lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in 2. Thessal hom 3. He commandeth Christian men that will bee assured of true faith to resort to nothing else but to the Scriptures Againe hee saith in holy Scripture all necessary things are plaine Idem The Easterne Church St. Que pertinent ad veram religionem quaerendam tenendam divina scriptura non tacuit August Epist 42. in ijs enim quae aperte in Scripura posita sunt inveniuntur illa omnia quae continent fidem moresque vivendi de doctr Christiana lib. 2. cap. 9. tom 3. Augustine All those things that pertaine to the attaining and keeping of true Religion the holy Scripture hath not concealed St. Augustine In these things which are laid downe plainely in Scriptures all those things are found which appertaine to faith and direction of life 4. Reading of the Scriptures Gregorie The Scripture is an Epistle sent from God to his Creature The old Roman Church Gregor lib. Epist 40. ad Theod. medicum Quid autem est scriptura sacra nisi quaedam Epistola omnipotentis Dei c. that is to Priest and people And if thou receive a letter from an earthly King thou wilt never sleepe nor rest till thou understand it The King of Heaven and God of men and Angels hath sent his letters to thee for the good of thy soule and yet thou neglectest the reading of them I therefore pray thee studie them and daily meditate of the word of thy Creator and learne the heart and minde of God in the words of God St. Chrysostom The Easterne Church a Epistol ad Coll. hom 9. Heare you Lay people get you Bibles the Physicke of your soules St. Augustine South Ch. b Sermo 112 feria sexta post dom passionis Lectio assidua purificat omnia Daily reading purifieth all things 5. Concerning Transubstantiation Gregorie The old Roman Church Greg. in 6. Psal paenitent Quis expoenere queat quaÌ„tae fuerit miserationis sacratissima pretiosi sanguinis effusione genus humanum redimere sacrosanctum vivifici corporis sanguinis sui mysterium membris suis tribuere cujus perceptione corpus suum quod est Ecclefia passcitur pouitur abluitur sanctificatur Christ with the effusion of his most precious blood redeemed mankind and giveth unto his members the most holy mysteries of his quickning body and blood by the participation whereof his body which is the Church is nourished with meate and drinke and is washed and sanctified St. Chrysostome If any man taketh it fleshly The Easterne Church In Iohan. homil 46. it profiteth nothing Idem a In opere imperfecto in Mat. pag. 810. Bas in quibus non est verum corpus Christi sed mysterium corporis Christicomiretur In the holy vessels the true body of Christ is not contained but the mysterie of his body St. Augustine The South Church Cont. Adimant cap. 12. Non enim Dominus dubitavit dicere hoc est corpus meum cum signum daret coporis sui Ad quid paras dentes ventrem crede manducasti super Ioan. tract 25. Tom. 9. Christ spake these words This is my body when hee gave the signe of his bodie Jdem Why dost thou provide thy teeth and thy belly beleeve and thou hast eaten 6. Private Masse Gregorie Let not the Priest alone celebrate Masse The old Roman Church In lib. Capitulari cap. 7. apud Cassand liturg cap. 33. pag. 83. sacâ—â— dos missam solus neqnaquam celebret quia sicut illa celebrari non potest sine salutatione sacerdotis responsione nibilominus plebis it a nimirum nequaquam ab une debet celebrari esse enim debent qui ei circumstent ques ille salutet a quibus es respondeatur c. for as hee cannot performe it without the presence of the Priest and people so likewise it ought not to bee performed by one alone for their ought to bee present some to whom hee ought to speake and who in like manner ought to answer him Chrysostome Neither doe we receive more The East Church 2. Thess cap. 2. Homil. 4. De sacrificio missae contra Muscuâ—uÌ„ apnd Cassand lituro cap. 35. pag. 86. Oâ—im omnes tum sacerdetes tum â—â—ici quicunque intererant sacrificio missae peracta oblatione cum sacrifieante communicabant c. Definivit sanctuÌ„ concilium ut nullus presbyter praesumat solus missam cantare apud Cassand pag. 83. or you lesse of the holy table but tast thereof equally together Cochleus Antiently all the Priests and people did communicate together Concilium Nanetense The holy Councell hath decreed that no Priest should presume to celebrate alone 7. Communion in both kindes Gregorie You have learned what the blood of the Lambe is The old Roman Church Tom. 2. Hom. 22. in Ewang Quid namque sit sanguis Agni non audiendo sed bibendo didicistis c. Dial. lib. 4. cap. 58. Ejus sanguis non jam in manns infidelium sed in or a fidelium funditur De conse dist 2. c. Comperimus quod divisio unius ejusdemque mysterij sine grandi sacrilegio nequeat provenire apud Cassand pag. 1020. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by hearing but by drinking Againe the blood of Christ is not powred into the hands of unbeleevers but into the mouthes of the faithfull people Pope Gelasius Decreed to communicate in both kindes because the division of the one mysterie from the other could not bee done without great Sacriledge Saint Chrysostome In some cases 2. Corinth Hoâ— 18. Tom. 3. Edit Savilij pag. 647. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no difference betweene Priest and
people as when they must enjoy the Reverend Mysteries Againe But one Body one Cup is given to all Cassander It is sufficiently manifest Consult de utraque specie pag. 1025. Eccle. orientalis in hunc usque diem occidentalis verò five Romana mille amplius annis continuis non aliliter quam sub duplicispecie in conventu Ecclesiae sacramentum hoc Dominici corporis sanguinis administrasse legitur c. that the universall Church to this day and the Westerne or Roman Church for more then a thousand yeeres did exhibit the Sacrament in both kindes to all the members of Christs Church 8. Merit of Workes Gregorie There are some which glorie that they are saved by their owne strength The old Roman Church In 28. Iob. lib. 18. cap. 25. sunt nonnulli qui salvos se suis viribus exultant suisque prâ—cedentibus meritis redemptos esse gloriantur quorum assertio invenitur sibimet ipsis contraria quia dum innoceâ—â—â—â— se asserunt redemptes hoc ipsum in se redemptionis nomen evacnant brag that they are redeemed by their owne precedent merits but herein they contradict themselves whilest that they affirme that they are innocent and yet redeemed they frustrate the name of Redemption in themselves Chrysostom Although we die a thousand times Chrys de Compunct cordis lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and if wee fulfill all the vertues of the minde yet wee doe nothing worthie to those things which we have received of God Saint Augustine God Crowneth in us the gifts of his mercy In Ioh. tract 13. Tom. 9. Coroâ—at in nobis Deus dona misericordiae suae The old Roman Church Adorare imagines omnibus modis devita lib. 9 epist. 9. 9. Worshipping of Images Gregory The Adoration of them avoid by all meanes The ancient Greeke Church long withstood Images which was a principall cause of the division of the Empire The Popes excommunicating Leo Constantine and others of the Greeke Emperors who were against Images and the weakenesse of the Christians divided was a great cause of the Mahumetan conquests and greatnesse To the Iewes and Mahumetans the worship of images is abominable And wheras the Turkes know much of Christ Postel Compend Cosmograp p. 76. as that hee was borne of the Virgin Mary conceived by the Holy Ghost received by the Christians being the Christ promised in the Iewes Law who is in heaven in body soule and that he shall come to judge the quicke and the dead with just judgement yet the image-worship used by some Christians is so offensive to them that it may bee supposed to bee a hindrance of their conversion The South Church De morib Eccle. lib. 1. cap. 34. Augustine I know certaine worshippers of Tombes whom the Church condemneth Thus as you have seene the agreement of the Moderne Churches beforenamed with us as also of the old antient Roman East South Churches in the points before named which doctrines then taught by Saint Gregory Saint Auâ—â—eâ— Saint Chrysostome and others are not now owned by the Roman Church but by them disallowed and anathematized VII The Religion of the Antient Britaines and the differences from their now Roman Church THe Ancient writers testifie that most of the points before named were the Tenets of the Britains both before and also after the comming of Austen for although the the Romanists pretend that at the comming of Austen Christianity was lost amongst us yet Historiographers witnesse the contrarie Bed Eccle. hister lib. 2. cap. 2. as Beda testifieth that at the comming of the said Austen which was about the yeere 600. there were here 7. Bishops one Archbishop and above 2000. Monkes of Bangor and many learned men And also the Queene was then a Christian and that Christianitie was amongst us before Bishop Iewellâ— Defen pag. 11. Bishop Iewell proveth out of Saint Chrysostome who lived about the yeere 400. and Saint Hillarie who lived about the yere 360. And Origen who lived about the yeere 240. And Tertullian who lived about the yeere 230. Haec epistola communiter habetur inter leges divi Edvardi Antiq. Britan. pag. 5. in margine And this will also appeare by the letter of Eleutherius Bishop of Rome to our King Lucius then a Christian and as the inhabitants were Christians as before so the antient writers testifie that they were them differing from the now Romish Religion in their new Articles For the sufficiency of Scriptures Tantum ea quae in Propheticis EvaÌ„gelicis Apostolicis literis discere poterant observantes Bed lib. 3. hist cap. 4. Omnes aut legendis Scripturis aut psalmis discendis operam dare Bed Eccl. hist lib. 3. cap. 5. Beda recordes the Successors of Columkelle that they observed onely those things which they could learne in the Propheticall Evangelicall and Apostolicall writings They had them also in their owne language and Beda reporteth amongst others of a translation made by the appointment of King Adelstan The Clergie and Laitie were bound to read the holy Sciptures and they accounted them their chiefe riches according to that of Columbanus Sint tibi Divitiae divinae dogmata legis Beda also commendeth Altfrid the King for a most learned man in the Scriptures Alfrit vir in scripturis doctissimus lib. 4. cap. 26. and also their service was in their owne language as Bishop Iewell proveth in his replie Bishop Iewell pag. 142. For the Doctrine of Sacrament of the Lords Supper the same was taught then which wee teach now Hom. in die sanctae pascae pag. 17. As you may see in the Homilie of Elfrick approved by divers Bishops in their Synods This booke is subscribed by the two Archbishops of Canterbury and of Yorke and 13. other Bishops and appointed to be read upon Easterday before the receiving of the Communion who saith There is a great difference betwixt the bodie wherein Christ suffered and the body which is hallowed housell The body truely that Christ suffered in It was borne of the flesh of Mary with blood with bone with skin and with sinne wes in humane limmes with a reasonable soule living And his Ghostly bodie which wee call the housell is gathered of many cornes without blood and bone without lymbe without soule and therefore there is nothing to be understood bodily Beda in vita Cutberti cap. 15. pag. 163. Vt mittas Presbyterum qui illam priusquam moriatur visitet â—ique Dominici corporis sanguinis Sacramenta ministret Antoninus archi Florent cronic 2. par pag. 623. Northmanni autem confessioni peccatorum vacantes mane Dominico corpore sanguine communicaverunt Mat. Paris in Harald Normani mane Dominici corporis sanguinis munimine saginati c. pag. 3. but it is ghostly or spiritually to bee under stood And this Doctrine also Scotus our Country-man did teach for the Communion in both kindes Beda also reporteth in the life
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
29 Bosporus 30 Cotradis 31 Eroina 32 Carpathus 33 Mesembria 34 Gotthia 35 Sugdaia 36 Phullae 37 Aegina 38 Pharsala 39 Matracha Bishoprickes which have belonged to the Church of Antioch Sedes 1. Tyrus sub qua sede sunt episcopatus XIIII Porphyreon Archis Ptolemais Sydon Sarepta Byblium Botryon Ortosia Arados Antarados Paneas Maraclea Araclia Tripolis Sedes 2 Tharsus sub hae sede sunt episcopat V. Sebastia Mallos Thina Choricos Poderades Sedes 3 Edissa sub hae sede simt episcopat X. Virchi Constantiae Capron Marcopolis Varnon Cedmaron Himeria Querquensia Tapsaron Celimeos Sedes 4 Apamia sub qua sede sint episcopat VII Epiphania Seleuconvilla Larissa Valanea Mariania Ruphania Arethusa Sedes 5 Hierapolis sub qua sede sunt episcopat VIII Zeuma Surron Varnalis Neoecaesaria Perri Ormion Dolichi Europi Sedes 6 Bostra sub qua sedesunt episcopat XIX Cerasson Philadelphia Adraon Midanon Anstamidon Belmindon Zoroyma Herry Iceny Entemy Constantia Paramboli Dionysia Conothaton Maximopolis Philippolis Chrisopolis Heylon Lorea Sedes 7 Anaverza sub qua sunt episcopat IX Epiphania Alexandris Hirenopolis Cambrisopolis Flavias Rossas Castravalet Egnas Lysia Sedes 8 Seleucia sub hac sede sunt episcopatus 24. Claudiopolis Diocaesarea Oropi Dalysanidos Serinla Celenderis Anemory Titopolis Lamosy Antiochia parva Nephelia Ristra Selinuntis Hioropy Philadelphia parva Hermopolis Germanicopolis Mosoda Demenopolis Sbydi Synopolis Adrasson Myim Neapolis Sedes 9 Damasens sub hac sede sunt episcopatus XI Ably Palimpon Laodicea Euria Renocora Hiabanda Danabi Carathea Hardam Surra Quini Sedes 10 Amida sub hac sede sunt episcopatus VII Hynilon Valentium Arsamosata Sophin Caytaris Riphi Zeuma Sedes II Sergiopolis sub hac sede sunt epis IIII. Byzanonias Marcopolis Venethall Ermenia Sedes 12 Theodosiopolis sub hac sede sunt epis VII Oricos Mazmini Mauriocastron Agyamaria Axieri Tarosia Palitinios Sedes 13 Emissa sub hac sede sunt episcopatus IIII. Arqui Orisson Herigem Oragison Metropolitani per se sustinentes VIII Piericus Heliopolis Laodicia Samosata Cyros Pompeiopolis Mopsphestia Adama Archiepiscopi XIII Verea Calquis Gabula Scleucia Piperia Anasar Phon Paltos Germanicia Salamias Varcosos Fassos Ananagarthon The Bishoprickes which have belonged to the Church of Hierusalem set downe by William Metropolitane and Archbishop of Tyre Sedes 1. Caesarea maritima Tyrrius histor belli Sacri lib. 14. cap. 12. sub hac sede sunt episcopat XX. Dora Antipatrida Idmnias Nicopolis Onus Sorutis Raphias Regium Apatos Regium Hierico Regium Livas Regium Gadaron Azolus Hiaralias Azotus Hippon Estomason Triconias Taxus Saltum Constantinianum Sedes 2. Scythiopolis sub hac sede sunt episcopat IX Capitoliados Miru Gadaron Pelon Philippus Terraconias Clima Gallanis Comanas Sedes 3. Rubba Moabitis sub hac sede sunt episco XII Augustopolis Arnidilla Carah Hierapolis Memsidos Eluris Zora Virossam Pentacomia Mamapson Mitrotomias Saltum Hieraticon Sedes 4. Becerra Arabiae sub hac sede sunt episcopat XXXV Adrasson Dias Medavon Hierasson Nein Philadelphia Hierapolis Esuos Neapolis Phenustus Philopopolis Dionysius Constantianis Pentacomias Tricomias Conafados Saltu Vocaneos Hexacomias Euacomias Comagannas Comogeros Comostanis Comis Mahederon Comocoreatos Comis Copion Comis Iulianos Comis Pygmarethō Comis Petius Comis Anathon Comis Neotis Clima Anatolis quae visinon Comis Anochis Comis Traliconos Comis Nephdomos Suffraganeae Lidda Ioppe Ascalon Gaza Lennas Diocletianopolis Bergrobin Neapolis Sebastea Hiericuntos Tiberiadis Diocaesarea Legionum Capitolina Mauronensis Gedera Nazareth Thabor Caracavel Petra Hadroga Aphra Helem Faran Helenopolis Mons Syna For the Church of Alexandria SAint Marke consecrated with the mysteries of Christian Religion Aegypt Merman Theatrum conversionis pag. 80. Libya Marmarica Aemmoniaca and Pentapolis Idem pag. 30. Alexandria for the worship of God flourishing therein is often called the Paradise of God To this Patriarch belonged ten Provinces Mirae lib. 1. cap. 11. pag. 24. de notitia Epis so many Metropolitanes Theodosius and Valentinianus commanded to be Convocated in the Epistle to Dioscorus which is repeated in the first Act of the Calcedon Councell The Church of Alexandria challengeth a succession from St Marke to Gabriel the late Patriarch of Alexandria The Bishoprickes which have beene in Africa Alphabetically sett downe by Miraeus in his Notitia Episcopatuum Page 94. Abbezēsis Episcopus Abiddensis Abbiritensis Abbirmaius Abbissensis Abitinensis Abbrensis Abziritensis A casis Favensibus A casis Silvanae Acemerinianus Aceniensis Adequizirensis Adrumetinus Advocatensis Aggeritensis Aguensis Agnensis Ajurensis Altiburitensis Amburensis Ammoderensis Amphorensis Ancusensis Anguiensis Apissanensis Aptucensis Aptugnitensis Aquae Albensis Aquae-Nonensis Aquensis Regiorum siue Aquisregiensis Arenensis Asenemsalensis Assabensis Assuritensis Aturburnitensis Avicoateriensis Avinicensis Auincensis Auvidarcensis Ausugradensis Auzagerensis Azugensis Badiensis Bagvaiensis Bajesitensis Bahannensis Bamaccorensis Bartiniziensis Bauzarensis Bazarididacensis Bazaritanus Bazienus Bazitensis Betagbarensis Bennefensis Beucennensis Bicensis Bizaciensis Bladiensis Bonustensis Bosutensis Botrianensis Boucarensis Bucaborensis Buccomensis Bullensis Burensis Buritanus Burugiatensis Caesariensis Calamensis Calanensis Canianensis Caniopitaneorum Capsensis Carcabianensis Carianensis Carpitensis Carthaginiensis Casensis Medianēsis Casensis Nigrensis Castellanus Catagnensis Catharensis Cathauguritensis Caviopipavorensis Cebarsussensis Cediensis Celerinensis Cellensis Cenculianensis Cenensis Cenestensis Centenariensis Centurionensis Centuriensis Ceramuensis Cerramusensis Cessitensis Cilibiensis Cillitensis Cincaritensis Cliensis Clypiensis Constantiniensis Creperulensis Cresmiensis Cubdensis Cufrutensis Cuiculitensis Cullitensis Culusitensis Dianensis Dionysianensis Druensis Drusilianensis Drusitensis Dusensis Dydritensis Edistianensis Eguilguilitensis Eguizetensis Eptiminensis Ermianensis Euerensis Felicianiatensis Feraditensis Ficensis Fissanensis Flumen-Piscensis Furvitensis Gaguaritensis Garbensis Gartanensis Gazabianensis Gegitensis Gemellensis Germaniensis Ginesittensis Girbitensis Gisipensis Gittensis Giuiritensis Gobbensis Gratianopolitanus Guirensis Guzabentensis Gypsuriensis Habensis Hermianensis Hierpinianensis Hiltensis Hippensis Hipponiensis Hirenensis Icositensis Iadessensis Idicrensis Idicrisensis Idurensis Imuntensis Infitensis Inucensis Iubaltianensis Iucundianensis Iziarianensis Labdensis Lacuducensis Lamasbensis Lamasuensis Lambiensis Lambiritensis Lamiggigensis Lampuensis Lamsortensis Lamzellensis Larensis Laritensis Legensis Lelalitensis Leptitensis Lettimiensis Libertinensis Lubertimensis Lucimagnensis Macanianensis Macomadiensis Macomarensis Macrensis Macrianensis Mactaritensis Madaurensis Margarmelitensis Magnensis Magomaziensis Malianensis Mamillensis Manazenensis Mandasunutensis Marazenensis Marcellianensis Masculitensis Masdianensis Mataritanensis Mazacensis Mazulitanensis Medefessitensis Medianensis Melzitensis Memblositensis Membressitensis Merferaritensis Mesarfeltensis Metenensis Metensis Midicensis Midiliensis Migirpensis Milensis Mileuitanus Moptensis Mullitensis Munavilitensis Mustitensis Mutigennensis Muznensis Muzucensis Naraggaritensis Narensis Nasaitensis Nationensis Neapolitensis Nebbitensis Neglapolitanus Nigizubitensis Nomapetrensis Nonasinuensis Nouasumensis Novensis Numidiensis Nurconensis Obbensis Oënsis Olivensis Omzensis Oriensis Pauzerensis Perdicensis Pisitensis Presidiensis Pudentianensis Puppitensis Putiensis Putisiensis Refalensis Regensis Ressianensis Rotariensis Rusipitensis Rusticianensis Rusubiccariensis Rusuccadensis Rusuccuritanus
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