vpon which the ordinarie Bishoppes of cities were constituted And withall Tradition confirmeth this for there is no Church in the world which nameth not the Apostles before the Bishops yea the Church of Rome preferreth the Apostles before the Popes It remaineth then for vs to search who was the successor of S. Iohn in the Catholike Primacy whether Polycarpus was his successor in Ephesus or Simeon successor to S. Peter in Ierusalem or Albinus of Alexandria successor of S. Marke successor and chosen of S. Peter or Ignatius successor of Euodias and of S. Peter in Antioch or Euaristus successor of Clement and of Linus and of S. Peter in Rome There are two Churches which haue contended herein more then eight hundred yeeres that is to say that of Constantinople and that of Rome The Romane Church saith that S. Peter hath ordained is from God that Rome should haue the Primacie and power to command and that for euer They of Constantinople say on the contrarie side that our Lord neuer spoke any such words much lesse Saint Peter himself and if any such thing had been some one of the Apostles would haue written of it this Article being the foundation of all the doctrine and gouernement of the Church Moreouer Saint Peter himselfe would haue Preached the same and Saint Iohn who succeeded and out-liued S. Peter would not haue stayed in Ephesus Well then you see that all the Churches planted by the Apostles not excepting any one doe testifie after many ages that neither they nor their fathers neuer beleeued nor held that the Primacie by diuine power was due to the Church of Rome but rather that it appertaineth to whosoeuer shall bee chosen and elected by the greater part of the Churches and that the Bishop of Rome alone ought not to be q beleeued much lesse in his owne proper cause In like maner many learned men of the Latine Church doe confesse that the reason wherefore Rome is helde to haue the Primacie in diuine affaires is an opinion of the vulgar sort So that rather to Constantinople appertaineth the Primacie seeing it was giuen her by the Apostolicke Churches which they gaue not then to Rome being one of the last seates of Saint Peter but onely in regard of the Imperiall seate Well then to make this the more intelligible it is necessarie to know how it happeneth that the Citie of Rome now a dayes pretendeth that the Primacie is due to her by diuine right The aboue mentioned Apostolicke Churches doe surmise as followeth and say First that Saint Peter had the first place among the Apostles for he was oftentimes demanded many things by the Lord and he answered in the name of his fellowes ouer whom neuerthelesse he had no iurisdiction nor authority although that some doe thinke that he resigned it to Saint Iames when they were together at Hierusalem after that S. Iames was instituted Bishoppe that is to say after that hee was staied that hee should make his ordinarie residence there Secondly that Saint Iohn during his life after the time of S. Peter had the first place amongst all the Euangelists and Bishoppes Thirdly that he neuer taught that Rome by Diuine right ought to be the Mistresse of the other Churches if he had S. Polycarpus his Disciple and others his successors in Ephesus had not debated so earnestly and obstinately against the Roman Church touching the feast of Easter Fourthly that after S. Iohn the Bishop of Rome obtained by iust title the first place among the Bishops which were vnder the Romane Empire for seeing that the Citizens of Rome then raigned ouer the Inhabitants of other Cities hee had been both proud audacious and vnreasonable which would haue preferred himselfe before their Bishop especially without any ordinance of a Councell Fiftly that the churches of Italy and other their neighbours through the laps of time gaue to the Bishop of Rome not only the first place but also the superintendancie ouer the Bishops neare them in particular for to giue his aduice in matters that happened till a Synode might be had Sixtly that the councell of Nice approued the same and ordained that Alexandria should in like manner haue the ouer-sight of the Churches of Egipt and of Affrica and that the church of Antioch should ouer-see those of the east And after a certaine time because the Emperiall seate was transported vnto Constantinople it was ordained that that Bishop should be ouer-seer of the Greeke Churches and the Bishop of Ierusalem should be admitted to be one of the fiue for Palestina and those fiue were called Patriarches Seuenthly that the Bishop of Rome all this while had the first seat but yet without any vniuersall iurisdiction but rather euery one of the foresaid fiue Patriarches iudged or rather gaue his aduise and opinion till a Councell might be had as euen to this day they of Constantinople although that they call themselues Oecumenicke are subiect to Synodes but yet of Greece onely Eightly that Maurice Emperour of Constantinople would haue taken away the primacie from Gregorie Bishoppe of Rome and giuen it to Iohn Bishop of Constantinople who for a Marke of his place desired to haue the Title of a generall Bishoppe and that Gregorie did oppose himselfe against him least he should loose his place vrging how insolent that Title was and saying that Iohn would vsurpe Dominion ouer the other Bishops which peraduenture was not the intention of Iohn but he on the contrary side to shew that he was contented with the ranke or place of his predecessors called himselfe Seruus seruorum Dei The seruant of the seruants of God Ninthly that Phocas hauing slaine Maurice gaue to the Bishop of Rome which was then Boniface the first seate and Title of Generall or Vniuersall Bishop and yet without any iurisdiction or Dominion ouer the other patriarches which notwithstanding the churches acknowledged him not in that quality Tenthly that Charles the great King of France hauing subdued with armes a great part of Europe The citie of Rome craued his ayde against the Lombards who being ouer come by the same King the Romanes proclaimed him their Emperour 11 That then the Emperors of the East with the consent of the Patriarchall and Apostolicke Churches tooke from Rome the primacy and gaue it to the said Church of Constantinople 12 That then the Romanes seeing that by the Ecclesiasticall law they should loose the primacie began to say that the primacy belonged as of Diuine right to them and to their Bishop and consequently that the whole Church together could not take away from them the first ranke because that Rome is the Sea of S. Peter 13 That after that they of the East had rightly said that hee is successor of S. Peter which is elected confirmed and approued by the greatest part of the Churches in what place soeuer he maketh his residence and that imitateth S. Peter in doctrine and humilitie That the Bishoppes of
is to say that they neuer receiue or admit any into the gouernment of the Chrurch but onely those men that are married This hath bene practised in all ages peraduenture the Church hath had respect to that which S. Paul saith that a wise Bishop must gouerne well his owne family so that they would haue none but aged and approued men And whereas they admit not them that are twise married it is because they want not conuenient and fit men for that charge vnto the which the most continent are preferred one may therefore say That Church men may marry both by Diuine law and by Ecclesiastical law but cannot marie twise and continue in their office without dispensation QVESTION XXXV Whether there be more then three Orders in the Church that is to say Bishops Priests and Deacons THE EAST CHVRCH ALlphonsus de Castro The Grecians as Guido saith besides the sacred orders admit not any inferior orders but only Readers and they say that the other that is to say exorcists Porters acoluthytes ought not to be accounted amongst the orders Idem The Armenians acknowledge but three orders that is to say Bishops Priests and Deacons THE SOVTH CHVRCH ALuares There assembled a great multitude of people to receiue imposition of hands of the Abuna for no other but he could giue them orders the said Abuna made an exhortation vnto them in the forme of a Sermon then he caused thē to passe through a tent wherin he was and made euery one of them read on a booke and if they could read he caused them to passe on further and vpon those that were examined and were found capable he imposed his hands and they were ordained Deacons THE REFORMED CHVRCH THe Confession of the Frenchmen As touching the true Church we doe beleeue that it ought to bee gouerned according to the policie which our Lord Iesus Christ hath established that is to say that there be Pastors Elders and Deacons to the end that puritie of Doctrine may haue his full scope and course that vices may be corrected and repressed and that the poore and all that are afflicted may be succoured THE LATIN CHVRCH ISidorus All those that serue in Christ his Church are called generally Clerkes whose names and degrees are these the Doore-keeper Psalmist Lector Exorcist Acolythit Sub-deacon Deacon Priest and Bishop And the orders of Bishops are fower to wit Patriarchs Archbishops Metropolitans and Bishops ANNOTATION FIrst The Church is composed of Clerkes so called of the word Cleros which signifieth heritage because that they are after a speciall fashion dedicated to the seruice of God and of the Laickes that is to say those of the Common people so called because that they are the greatest part thereof Of Clerkes some are Bishoppes that is to say Superintendants others Priests that is to say Elders others Deacons that is to say Dispensers Secondly there are fiue degrees of Bishoppes according to the fiue sorts of assemblies or resortes The Parson or Curat which resideth in Parishes for so were the particular Churches in times past called yea the greatest The Bishops of the Diocesses gouerning the Presbiterie or the Senate of the Diocesse The Metropolitans in the Prouinciall Synods the Patriarches in the Synods of nations and the Oecumenicke or generall as they call the Bishoppe of Constantinople at this day which ought to preside or rule in generall Synods The Bishoppe being considered without Iurisdiction is by Diuine Law Let all things be done in order saith S. Paul If he be considered with Iurisdiction and out of assembly he is by positiue law Let the Bishops know saith Saint Ierome that they are greater then the Priests more by the custome of the Church then by Diuine institution This word More sheweth that he acknowledged a certaine Diuine authoritie in them Therefore the Bishoppes in the charge of ruling or gouerning are successors of the Apostles and Euangelists For after them this charge fel to the most ancient Pastor of euery Church One may gather by all likelyhood that it is of such Bishoppes which is spoken in the Apocalyps Write to the Angell of Ephesus Write to the Angell of Pergamus but by and by afterwards a man holdeth it better that Non aetas sed meritum faceret Episcopum The second sort of Clerkes are the Elders whereof some are Preachers and Doctors and doe all that which the Bishop doth excepta Ordinatione The others doe teach the rudiments or principles of religion but not in publicke Sine Episcopo which if they befound fit to doe they are called Liturgij and haue power to administer the Sacraments hauing sufficient instructions contained in the Formularies of the Church These Elders are called Papes in Greece The Russians haue few Preachers but onely these Papes They are very profitable and necessary for little Churches and for the meaner sort of people which get more instruction from a simple Cathechisme then from a learned Sermon They finde many men capable of this office and vse to chuse those that are good and approued people and which are no charge to the Church In Aethiope saith Theuet the Priests after that they haue said Diuine seruice doe goe to worke to get their liuing seeing that the Reuenues which they haue are not sufficient to nourish them and their Familie For they giue not such Donations to the Church there as they doe in these quarters Of these Priests the Nouvelle 123. maketh mention We permit not that any Priest be made which is not fiue and thirtie yeares of age And S. Paul saith The Priests that rule well are worthy of double honour especially they which labour in the word and Doctrine The third sort of Clerkes are the Deacons their office is to serue at the Tables or Altars as well in the receiuing of the gifts or offerings as in the celebration of the Liturgie Fourthly the Laickes doe also employ themselues in Ecclesiasticall affaires Princes themselues doe rule ouer the Clergie of their Dominions The Elders of the people were in times past Counsellors to the Bishops Saint Ambrose thinkes it not good that men should loose any benefit of time Those of the Clergie haue since that cast away this precept altogether The Laickes which serue in the Church are the Sub-Deacons Readers Singers Porters Acolytes Labourers and Diaconisses These according to the Councell of Nice ought not to bee accounted amongst the Clerkes There were no Monkes in times past As concerning the office of Sub-Deacons Lecturers c. they haue beene in seuerall times and places established in a formall office yea and that with ceremonie Neuerthelesse and yet this is the question whereof Diuines doe here dispute the Catholike Church doth beleeue That these little Offices are not Sacramentall that is to say neyther by Diuine nor Apostolike institution QVESTION XXXVI Whether there be an indeleble or perpetuall Character imprinted in the soules of Clerkes that doth
for the rest this Treatise is not for the learned sort of whom we are willing to receiue both councell and correction wheresoeuer it shall so fall out It is but for to solace those which desire to learne and haue not the meanes to read diuers authors especially the Greeke and Latin Those also that search discourses garnished and painted out with all sorts of flowers and coulers shall not bee here satisfied This subiect cannot permit any rhetoricall sentences and the fashion of the Treatise is farre wide from it here is but a Collection of diuerse passages Coppies and sentences of authors word by word with briefe and simple Annotations The breuity is to the end that the simplicity should not be enuious and the simplicity is because that it is conuenient both to the matter and argument In like manner because that which is most plainely spoken should haue lest suspicion and be more intelligible I doe not doubt that this breuity will giue any aduantage to the contentious But I shall haue better meanes hereafter to satisfie them God willing Let it then suffice thee for this present Catholicke Reader to haue here a beginning of the knowledge of this subiect a knowledge which will increase in thee through the loue of the truth The ancient Bishop Meliton as Eusebius writeth did visite the Churches of the East for to learne what were the Canonicall Bookes and true writings of the Apostles If thou doest read this abridgment thou shalt imitate without any paine the holy curiositie of this good man A TREATISE OF THE TRADITION AND BELIEFE of the Christians of Asia Europa and Affrica in the principall Controuersies of our time QVESTION I. Whether Saint Peter had authority ouer the other Apopostles or onely the Presidencie and whether his successors haue the same authority THE EAST CHVRCH NIlus Archbishop of Thessalonica The Apostles being in Hierusalem St. Peter tooke not vppon himselfe the Primacy neither said he is it lawfull for me to make a Canon vpon the same But the Apostles and the Priests assembled themselues together for to consult thereupon and Saint Peter reiected them not but he began to speake and after him Saint Iames spake and they all did condescend to the opinion of Saint Iames that is to say Saint Peter himselfe and the rest of the Apostles and Priests Barlaam Monachus Graecus I acknowledge that St. Peter was an Vniuersall Pastor and Teacher but hee was not alone but also euery one of the other Apostles was in honour equall with him It is true that our Sauiour promised the Keyes of the Kingdome of Heauen to Saint Peter the which he declareth to bee no other thing then the power to binde and vnbinde But it is manifest that he gaue the same power to the other Apostles saying Whatsoeuer yee binde on earth shall bee bound in Heauen Wee doe conclude then that all the Apostles had equall and like honour in that which was belonging to the Church but Saint Peter was preferred in this holy dozen and for that the others were present he propounded the question and peraduenture receiued the honour to be set in the first ranke Maior Anacletus saith that the Apostles receiued with Saint Peter an equall Communitie of honour and authoritie but they would that hee should bee their Prince And this saying of Anacletus is confirmed by this signe to wit that the Grecians doe follow the contradictorie of our conclusion that is to say of the beliefe of the Church of Rome and none ought to say that soe great a people are in errour a people I say that haue receiued the faith before the Romanes and the most part at the very first foundation or planting of the Church Sacranus The Muscouites deny that Saint Peter was a true Pope or a true Bishop of the sea of Rome or that hee was the onely head of the Militant Church And they say that he receiued not of Iesus Christ full authority The same they beleeue of the Bishop of Rome the which they maintaine to bee like other Bishops THE SOVTH-CHVRCH ALuares Prester-Iohn sent to me to aske wherfore we haue diuided the Churches of Antioche and Rome seeing we professe to be Christians seeing that the Church of Antioche was in a manner the chiefest vntill the Councell of Pope Leo whom three hundred and eighteene Bishoppes assisted I answered as I had said once before to his greatnesse that indeed Antioche was heretofore the head of the Church which Saint Peter gouerned and dwelt in it fiue yeares and in Rome fiue and twenty yeares After that hee inquired whether we doe obay all that which the Pope commaunded vs I answered him that we doe and that we were obliged therunto by the Article of our holy faith which confesseth one holy Catholicke Church Whereupon hee replied that if the Pope would vsurpe so great prerogatiue as to vse towards them an vnlawfull commaundement they would not make any reckoning of it And if by such meanes their Abuna would presume so farre they would burne the Coppie of such commaundement Annot. By this discourse it is seene that the Aethiopian Church doth hold that the Primate of the Church may erre and commaund vnlawfull things although he doe it in the qualitie of a Primate for hee commandeth not by any other authority and that the Iudgement of the Church is good and valuable without the aduise and consent of the Primate THE REFORMED CHVRCH IN THE WEST THe Confession of England Christ is alwaies present in his Church and hath no neede of any Lieuetenant that should succeede him totally in the Church neither can any one mortall man embrace in his vnderstanding the Catholicke Church that is to say all the partes of the world much lesse to establish a good order and to administer and gouerne it well and duely The Apostles as Saint Cyprian sayth were all of an equall authoritie And the rest of them had the same authority as Saint Peter had It was spoken to them equally Feed goe through the Vniuersall world Preach the Gospell And as Saint Ierome saith All Bishops in-what place soeuer they be either in Rome or in Eugubio or in Constantinople or in Rhegium are of one selfe same merite or calling and of one selfe same Priesthood THE ROMAN OR LATIN CHVRCH POpe Leo. The Lord would that this holy charge should belong in such sort to all the Apostles that he hath appointed and ordained it in the person of Peter as soueraigne amongst the other Apostles Pope Stephan Forasmuch as the Romaine Church ouer the which wee doe sit and gouerne hath beene proposed for a mirror and example all that whatsoeuer she doth ordaine and command ought to be for euer inuiolably obserued Card. Bellarmine The Soueraigne Bishop is absolutely aboue the Councels and cannot subiect himselfe to their Coactiue sentence Besides this point is the most important of all Religion and to holde
that hee erred in the faith the words of the Lord are not in vaine That the gates of Hell shall not preuaile against the Church The piety and integrity of Religion may be firmely preserued in other Bishops It is then manifest that it is not peculiar to the Roman Church to bee founded vpon this stone for that should be hard and grieuous and not far differing from the Iewes basenesse to inclose the Church within Rome Well then Christ hath built his Church but he builded it vpon the faith and doctrine of Peter and vpon those that shal be keepers and obseruers of such a confession And if Saint Agathon affirmed that his Church to wit that of Rome neuer erred from the truth it is no wonder for it is because that indeed very seldome she falleth from the faith Otherwise how should a man interpret this place of Scripture All are gone out of the way they are al corrupt there is none that doth good no not one Moreouer when he saith that the Church of Rome is not stayed from the way of truth he speaketh of the time past and doth not include the time to come and that which is to bee noted Agathon spake that before the sixt Synode Theuet The Patriarch of Ierusalem as I haue seene did excommunicate out of the body of their Church the which they hold from al antiquity aswel the pope of Rome as also all Christian Princes to wit those of the Roman Church because that they are seperated from the Greeke Church the which receiued the Gospell before the Latine Church Villamont The Syrians doe boast themselues to be the first Christians of the world because that Saint Peter had his seate seauen yeares in Antioch before that euer he went to Rome which is the reason that the Syrians would neuer submit themselues to the Church of Rome Theuet The Christians of Traprobane and the Ilands neare thereunto doe not acknowledge nor their fathers did neuer acknowledge the popes Cardinalles or prelates of Rome Also the Nestorians and other Indians doe call the Pope a Bishop vnapproued Sacranus The Ruthenians and Moscouites doe say that the Pope is an Hereticke and doe excommunicate him and his Clergy at such times as they do celebrate the Lords supper THE SOVTH CHVRCH ALuares Prester-Iohn calling to remembrance that I had said that the Church had drawn these things that is to say the ceremonies of the Masse out of the passion he demaunded of me what was this Church and wherefore haue we two chiefe heads in Christendome the one at Constantinople in Greece and the other at Rome in Italy vnto whom I made answere that we acknowledged no more then one Head of the Church and although Constantinople was the chiefe in the beginning yet the same now was abolished for that the head of the Church ought to be where Saint Peter dwelleth because that Iesus Christ tolde him Tues Petrus super hanc petram c. And then when Saint Peter was in Antioch the Church was there by reason that the chiefe head was then there resident the which being now come to Rome there was the Ecclesiasticall Iudge established and so firmely placed that it remaineth there vntil this present Moreouer he told me then that I yeelded sufficient reason for the Church of Rome but hee asked me what I could say of the Church of Constantinople which was planted by St. Marke and of that of Greece whereof Saint Iohn Patriarch of Alexandria was head Annot. The reason of this great King is the very same with the Grecians in the controuersie against some Cardinals in these wordes If that your Roman Church be the chiefe and mother of the other Churches by reason that Saint Peter was her Pastor it is more reason that Antioch should obtaine these titles because she first embraced and receiued his preaching from thence it commeth that Antioch is called Theopolis the citie of God or else that Church of Ierusalem which obtained the great and Soueraigne Sacrificer who preached and offered himselfe a Sacrifice therein The vniuersall Histories of the Indies made mention that the Pope sent Ouiedo a Spaniard to drawe the Abyssins or Aethiopians to acknowledge the Romane Church but the Emperour Claudius of Ethiope then raigning chased him away and Ouiedo was compelled to hide himselfe THE REFORMED CHVRCH OF THE WEST THE confession of Wittenberg Wee beleeue and confesse that the Church ought to expound the Scripture but there are diuers opinions concerning the Church that is to say where it must be sought for and whether her iurisdiction be inclosed within certain limits Now wee doe thinke according to the holy Scripture and the holy Fathers that the Catholike and Apostolike Church is not tyed to any one certaine place to one nation or to one sort of people but that it is in that place and with those nations where the Gospell is sincerely preached The confession of the Swizers We doe condemne the Donatists which would inclose the Church in a corner of Affrica and we approue not the Clergie of Rome who attribute the name of Catholike onely to the Romane Church Annot. The Diuines of Tubinge in their letters doe call the Patriarch of Constantinople Oecumenicke and haue sought the Vnion of the East Churches THE CATHOLIKE ROMAN CHVRCH POpe Pelagius Although that all the Catholicke and Apostolike Churches established through the vniuersall world are a nuptiall bedde of Christ Neuerthelesse the holy Roman Church was not preferred before the other Churches by any constitutions of councels but rather obtained the Primacy from the holy words of our Lord. The Church of Rome is therefore the first Sea of the Apostle Peter she hath no spot or wrinkle or any such thing but in these things the higher her degree is the greater is her authoritie for the greater haue the power to commaund and the lesser are to yeelde obedience ANNOTATION SAint Peter ought to be considered foure manner of wayes first in the quality of an Apostle sent by God immediately as such a one that had no successor In the second place as an Apostle simply hauing charge to plant many Churches in such manner S. Marke and other Euangelistes their Substitutes which also are called Apostles were his Successors In the third place as a Bishoppe and President in euery Church where he was that is to say in Antioch Rome Ierusalem as Euodias did succeede him in Antioch Clement in Rome S. Iames the Apostle and S. Simeon in Ierusalem Fourthly S. Peter is to be considered as Primate in the Catholike Church in such manner S. Iohn the Apostle entirely beloued of the Lord succeeded him hauing out-liued S. Peter fiue and twenty or thirty yeares Moreouer that S. Iohn was preferred before all the Bishops of the world is apparent by that that he was taken for one of the three pillers of the Church and was one of the twelue foundations
SOVTH ZAga-Zabo Bishop of Abyssin It is likewise the office of the Patriarch to denounce excommunication against the obstinate the obseruation whereof is so straight that they let him that is obstinate die for hunger They giue nor graunt no Indulgences THE REFORMED CHVRCH COnfess Sax. In times past those that did penance to the end that it might be perceiued that they desired Pardon with all their heart and to the ende that their example should profite others were not receiued vpon a suddaine but the absolution was deferred for certaine daies to the end that they might be seene to aske it publickely Afterwards superstition encreased so much that fasting was ordained and abstinence from women many yeares These wil-worshippes being too much augmented the Bishops againe released them The relaxation of such customes were called Indulgences The Monks doe not consider the Historie of these things if they imagine that they make satisfaction for eternall paine or the paine of Purgatorie and others of this life or do adde that satisfactions were ordained by the Church to the end that these paines should be qualified Well we say that this application of Indulgences by the which the Pope applyeth the merites of the Saints is inuented at his pleasure THE LATIN CHVRCH THe Councell of Trent Forasmuch as the power to conferre Indulgences hath beene giuen by Iesus Christ to the Church and hath beene vsed in very auncient time with the like power as it was diuinely giuen The holy Councell teacheth and commaundeth that the vsage of these Indulgences which are very necessarie for Christian people and approued by the Authoritie of the holy Councels ought to be receiued in the Church ANNOTATION THe Protestants say that the custome in times past was to appoint to repentant sinners a certaine terme during which by their good workes they might giue the Church testimonie of their repentance The same is as yet practised in the East and South Churches Ieremie Patriarcke of Constantinople discourseth hereupon as followeth Satisfactions are profitable if they be imposed as a medicine by the spiritual ministers that is to say for those that are Proude Couetous Gluttonous Incontinent Enuious Quarrelous or giuen to such like vices Who if they would conuert and repent ought to submit themselues to the rules made according to the aduise of the holy Fathers But if those satisfactions bee translated to the gaine and profit of those that giue them and not to the true end which is to prouide for the saluation of the Soule and to heale each sinne which is the intention for the which they were instituted In that fashion we doe reiect them and doe say that they were ordained in vaine which cannot by any meanes be denied And we doe pronounce remission of sinnes with some punishment adioyned for many considerations First to the end that a man for voluntarie affliction might escape the ineuitable paine of an other life Bring forth fruites worthy of Repentance saith S. Iohn Euery tree that beareth not good fruit shall be cut down and throwne into the fire to wit Euerlasting For God is not so much pleased with any thing as with affliction and therefore S. Gregorie saith Teares are recompensed with mercie Secondly to the end that the inclination of the flesh to voluptuousnesse which is the cause of vice should be taken away Thirdly to the end that that punishment should be a stay to the soule to the end it fall not into such like sinne or worse Fourthly to the end that a man should accustome himselfe to take paines for vertue is gotten with trauaile Fiftly to the end that a man might bee assured whether he perfectly hateth euill Neuerthelesse we doe leaue all these things in those that depart For we doe count that it is sufficient if in him that repenteth there bee a true conuersion Therefore we doe pronounce remission of sinnes according to the power of him that said If you remit sinnes they shall be Pardoned We beleeue that by the same meanes the punishment is pardoned for assurance whereof we doe giue the diuine gift of the Eucharist For repentance hath his seate in the soule of the sinner but not to vndergoe punishment is in the handes of God which for this cause hath really by his owne humanitie giuen remission as to the thiefe who did but desire of the Lord that hee would remember him when he came to his Kingdome See here the Doctrine of the Churches of the East touching satisfaction The Protestants doe proceede more compendiously they are content that in regard of vnknowen sinnes euery one doe apply according to his discretion the saying of S. Iohn Bring forth fruits worthy of repentance As concerning sinnes knowen by the most part of the Church satisfaction sufficeth not vnlesse it make a reparation or publike acknowledgment in asking pardon of God and the Church for the scandale and if the offence be knowne but to a few the same acknowledgement is made in their Consistories Those that refuse doe remaine suspended or excommunicated vntill that they doe obey and they giue no Indulgence There is also apappointed to the repentant a time of suspension from the Sacraments more or lesse according to the fault as well for a punishment as also to the end that the Church may see whether such repentance be true or fained by the fruits therof The auncient Church imposed punishments and sometimes so hard that they were constrained to release the rigor of them and that relaxation was called Indulgence The Churches of the South doe release or mittigate nothing at all and also reiect Indulgences in what sort soeuer they are taken for this euill proceedeth from appointing punishments so hard that they are constrained afterwards to reuoke them But if satisfaction doe consist in doing good workes It is very il done to dispence with men for doing all the good that is possible for them to doe The people of the East and of the South allow not of this abuse but they condemne rather the opinion of the Romane Church which ordaine satisfactions to auoide certaine paines of Purgatorie and teach that by Indulgences the said paines are escaped without performing or making of any satisfaction yea as if by Indulgences a man might be deliuered from the obligation whereby he is bound to God to doe all that is possible to obtaine pardon of him Also the Apostolicke Churches doe beleeue that there is neither Pope nor any other person which by Indulgences can deliuer men from the punishments that God inflicteth which if it be so that Indulgences do not deliuer a man from temporall punishments of this life as pouertie sickenesse and death it selfe how can they deliuer him from the paines of Purgatory For there is the same reason for the one as for the other It followeth vpon the premises that the Church cannot dispence with times and workes lawfully ordained for proofe and disproofe but may well release for iust and reasonable
chiefest Bishoppe resideth being ordained to giue Orders of Priesthood and Ministerie according to the Perswasion and Custome of the Nestorians THE SOVTH CHVRCH ALuares The Patriarch of the great Negus who is ouer all Aethiopia is called Abuna without whom there is none found which hath authority to make Priests but by him alone THE REFORMED CHVRCH MOnsieur du Plessis If our aduersaries aske vs what was the vocation of those first Ministers which vndertooke the Reformation of the Church in these last dayes we wil answere that it is the very same vocation and succession whereof they bragge But that vocation which they abuse our men haue well vsed And to the vaine succession which they so much stand vpon wee haue added the succession of true doctrine without the which all succession is but continuance of abuse and a vaine title For Iohn Hus Luther Zuinglius Oecolampadius Bucer Capito Martyr and others out of whose schoole the Ministers are come forth were Priests Curates and Doctors in Diuinitie I forbeare to speake of Archbishops Bishops and Cardinals in Germany England Italy and Fraunce THE LATIN CHVRCH THe Canon Renouantes Renuing the auncient priuiledges of the Patriarchall Seates we doe ordaine that after the Romane Church which by the disposing of God obtaineth the principalitie of the ordinarie power and authority ouer al the rest as a Mother and Mistresse of all the faithfull Children of Christ that of Constantinople haue the first place that of Alexandria the second that of Antiochia the third and that of Ierusalem the fourth reseruing for each one her proper dignitie in such sort that after that their Prelates haue receiued the Pall or Robe of the Bishoppe of Rome the which is the liuery of the plenitude of the Pontificall Office and made vnto him the Oath of obedience and fidelity they likewise haue license to giue the foresaid Pall to their Suffragans receiuing of them the Canonicall profession and taking of them promise of obedience to the Church of Rome ANNOTATION THe question is not here to know in what part of Christendome the true succession and Ordination is to bee found and which is the Church that hath it not This cannot bee found out by the Tradition of the Churches and the greater number therof for euery one seuerally doth condemne in generall and in particular all the rest It is sufficient to know whether they beleeue that it is necessary for Bishops and Priests to take their ordination from one head or cheefe whosoeuer he be It may be gathered out of the Authors afore alleadged that they doe thinke that the Apostles hauing left Successors behind them in all parts and quarters those Successors had power to ordaine Bishops Neuerthelesse for order sake the Church hath giuen particular charge and authoritie to the Patriarkes and Metropolitanes to ordaine other Bishops Also the Bishops of Constantinople Ierusalem Antiochia Alexandria and others haue equall authoritie euery one in his owne quarter and they are installed into their charges by those of their quarter without incroaching one vpon another Also those of the Clergie of England haue their odinay and lawfull ordination for if the Church of England did voluntarily submit it selfe to receiue Ordination and Confirmation from the Church of Rome she might challenge her auncient right Touching the Pastors and Euangelicall Doctors of other places the Romane Catholikes doe thinke them as much or rather more intruded without vocation seeing that Luther and Zuinglius themselues and others were no Bishops and consequently excluded by their Canons from the power to ordaine But the answere is that indeed a Priest alone as a Priest cannot ordaine but a Priest authorised by a companie of Priests may for he hath the place and power of the body of the Presbetery If a companie of Priests cannot make a Priest a Bishop the Pope could not be a lawfull Bishop of Rome for he is not made Bishop of Rome but by Priests and Cardinall Deacons that is to say the principallest of the Church of Rome it followeth therefore That Ordination dependeth not vpon an vniuersall head but onely vpon the Patriarkes or Metroplitanes of euery place QVESTION XXXIIII Whether Priests and Deacons may marry as well by Gods law as by Ecclesiasticall law THE EAST CHVRCHES THeuet The Priests in India are married and neuerthelesse cease not to execute their duties and offices Item The Priests of the Armenians are married as all the rest of the East Countreyes Item No man is made Deacon in Moscouia that is not married neuerthelesse he is not permitted to marry twise and he that marrieth twise remaineth amongst the Lay people and he that remaineth continent although he cannot sacrifice by reason of age yet doth he assist at the Sacrifice Vilam In Syria the Priests are married as in Greece in briefe they doe imitate very neare the vse and customes of the Grecians Scarga The Russians and Moscouites admit no man to be Priest that hath not a wife Theuet In Cyprus the Bishops haue in all ages bin married as well as the Priests THE SOVTH CHVRCH ZAga Episcopus The reason why Priests are married with vs is because that Saint Paul thought it better both for the Clergie and Laitie to marrie then to burne He himselfe saith that a Bishop ought to be the husband of one wife irreprehensible and sober and the Deacons likewise Item The Bishops and Priests cannot marry twise vnlesse the Patriarke will dispence with them Aluares It was demaunded of me in the presence of Prester-Iohn wherefore we doe not obserue the Statutes of the holy Councell of Nice seeing therein it was ordained that Priests should marrie and a little after hee saith thus Besides his Maiesty caused me to speake more concerning the marriages of Priests asking me if it was euer knowen that the Apostles were married Wherevnto I answered that I remembred not that euer they married any woman after that they were called by Iesus Christ and although that Saint Peter had a daughter that was before such time as he was of the number of the Apostles but they told me that their bookes did commaund that they should marry the which expresly Saint Peter had in charge THE REFORMED CHVRCH THe Confession of England We say that marriage is holy and honourable in all kind of people and each estate and as Saint Chrysostome saith that it is lawfull for a married man to mount vp to the Episcopall Chaire THE LATIN CHVRCH POpe Lucius Let such Ministers Priests and Deacons of the Altar be chosen for the seruices of the Lord as obserue and keepe continency ANNOTATION THe Latines do note aboue all the rest that the Christians of the East South and North are contrary to them in this point as well as the Protestants The vulgar thinke that there is no other difference The foresaid people notwithstanding doe differ from the Protestants in this one point that
concerning the wordes Sacrament and Mysterie As touching the word Sacrament noe Christian Nation is holden to vse it for it is grounded neither vpon Diuine law nor Ecclesiasticall Catholicke law The word is Latine and the Catholike Church neuer speaketh Latine but onely Greeke in the vniuersall Councels If therefore the Protestants will call none Sacraments but Baptisme and the Eucharist they doe nothing either against God or against the Church But these two Ceremonies are by them esteemed so holy and so authenticall and to haue such prerogatiues that they thinke it meete and reasonable to cal them by some peculiar name first because that they are common to all those of the Church secondly because that they haue a visible substance or matter ordained by Iesus Christ and thirdly because that the holy Scripture doth attribute very much vnto them But some will say the Protestants are contrarie to the East Church both in the name and in the thing it selfe for that Church beleeueth that there are seuen Mysteries Here is to be noted that as concerning the word Mysterie the Protestants haue not as yet put it in vse and haue not defined what that is which may be called Mysterie That word with them is further extended then the word Sacrament and which is yet more they confesse that the word Sacrament may be taken more largely and they protest that they will neuer be superstitious about words Chemnitius saith that it was neuer yet stood vpon but that absolution of Penitents might be called a Sacrament Caluin saith that Imposition of hands in anie Ordination may be called a Sacrament And the Apologie of the Confession of Ausburg saith the verie same Confirmation is commaunded in the Canons of the English Church and Caluin desireth that it might be vsed and practised The Annointing or Vnction of the sicke is likewise a Sacrament yea euen at this time as Monsieur de Moulin saith for the reason wherefore it is not vsed is because that men see not the effects of those daies As concerning Marriage if it be likewise taken simplie they neuer call it a Sacrament It is common both to the Iewes Turkes and Pagans but if one speake of the marriage of Christians considered as it is contracted and blessed in the face of the Church it may be called as the Patriarch Ieremie calleth it a Mysterie or a Mysterious action and a holy celebration And if all or the most part of Ecclesiasticall actions may bee called Sacraments then more properlie may they by them be called Mysteries for although that the word of God in it selfe be also called a Mysterie yet more particularly when it is emploied in some holy action The Churches of Affrica hold not for Sacraments neither the Chrisme nor the oile of Extreame Vnction as Zaga-Zabo one of their owne Bishops and Aluares who dwelt many yeares in Aethiope doe witnesse These men are more credible then Titelman and such like who neuer were there Peraduenture the Abyssins would expound them according to the beleefe of them of the East but seeing that here is nothing controuerted but words it will be no inconuenience to make this conclusion That there are seuen celebrations in the Church the which are called mysteries and two principall which may be called Sacraments QVESTION XXXIX Whether it be lawfull or needfull to pray for the Saints which are in Paradise THE EAST CHVRCH LIturgia S. Basilij Lord haue mercy vpon vs remember the Saints which haue pleased thee from the beginning our holy Fathers the Patriarkes Prophets Apostles Martyrs Confessors Euangelists Preachers and all the righteous which are dead in the Faith especially the holy blessed and euer-Virgine Marie Saint Iohn Baptist and Saint Stephan the Protomartyr THE SOVTH CHVRCH THe Liturgie of Cyrill of Alexandria O Lord haue pitty vpon our Fathers and Brethren whose soules thou hast receiued giue them rest call to remembrance our holy Fathers the Patriarkes Prophets Apostles and aboue all the rest the holy and glorious Virgine Marie Saint Iohn Baptist and Saint Stephan Graunt O Lord that the of soules them all may rest and repose in the bosome of our holy Fathers Abraham Isack and Iacob graunt that their soules may inhabite and dwell in a greene place by the waters of Comfort in the Paradise of pleasure from whence griefe heauinesse and sighings are chased away Raise their bodies in the day which thou hast ordained according to thy true promises which cannot faile THE LATIN CHVRCH BEllarmine The first question is whether the soules of the faithfull separated from their bodies and such as haue no need of Purgatorie are admitted to enioy the felicitie which consisteth in the cleere vision of God This hath beene the opinion of auncient and moderne heretickes that they are reserued vntill the last day in some secret receptacle where they see not God and are not blessed but in hope Tertullian affirmed it first Vigilantius followed him Guido attributeth the same to the Armenians The Grecians held it in the Councell of Florence Luther holdeth the very same error and Caluin also who bringeth no arguments to proue it THE REFORMED CHVRCH THe Councell of Wittenberge The State is all one of a Saint which is at rest in Christ and a faithfull man that dieth for he that dieth in the Faith is a Saint We doe thinke it a thing agreeable to a godly soule to make an honest mention of his Elders departed in the faith Charitie requireth that we wish and desire to the dead all tranquilitie and felicitie in Christ But there is no testimonie in the Propheticall and Apostolicall doctrine that the dead are helped by Prayers Watchings and Merits or that they obtaine in heauen a greater felicitie thereby ANNOTATION BEllarmine telleth vs that the Churches of Greece and Armenia doe beleeue that vntill the day of Iudgement the Saints doe not enioy that perfect felicitie which is called the vision or sight of God They thinke saith Vilamont that there are none there but the Virgine Marie and peraduenture the good thiefe And that the rest are in certaine Chambers where the Angels wont to visite them They would say lodgings whereof our Sauiour speaketh In my Fathers house are many mansions The Africanes doe beleeue the same as may be gathered by their Liturgie Bellarmine attributeth the same to Caluin As for the Syrians their errors saith Villamont are not so great as these of the Grecians for they beleeue that the righteous are in Paradise and the wicked in hell and that in praying for the dead their paines are diminished albeit there is no place to purge soules the Anaphore of the Syrians saith thus O Lord Creatour of soule and body remember those that are departed out of this world refresh them in thy Tabernacle passe them thither from horrible lodgings draw them out of darkenesse and dolour In like maner the opinion of the Apostolicke Churches is contrarie both to the Romane Catholickes and
to the Protestants but it is a curious question For they hold That the Saints which are in Heauen doe not enioy the vision or sight of God vntill the last day and that we ought to pray for them that is request that God would put them in a cleere place or that hee would keepe them if they are his owne or that he would raise them in the last day or that hee would pardon them at the day of the Resurrection QVESTION XL. Whether the Saints doe vnderstand or see by reason of the vision or sight of God or by any other meanes the Prayers and affaires of those that are vpon the earth and whether it be lawfull for them of this world to recommend themselues to their Prayers THE EAST CHVRCHES IEremie Patriarch Generall Inuocation agreeeth properly to God alone and appertaineth to him both chiefely and very peculiarly But that which is done to the Saints is not properly due to them but if it may be so said rather by accident and grace for neither Peter nor Paul vnderstand nor heare those that call vpon them but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of Charitie that is in them according to that which was spoken by the Lord I will be with you vntill the consummation of the world THE SOVTH CHVRCH THe Liturgie of the Ethiopians Reioyce O Lady for we will pray for thy health O Virgin at all times mother of God and of Christ carrie vp our praiers on high vnto the eares of thy sonne to the end that our sinnes may be pardoned Reioyce O Lady for thou hast brought forth vnto vs the true light Iesus Christ Pray for vs vnto him to the end that he may haue pittie vpon our soules O thou good Minister S. Paul the healer of Diseases which hast receiued the Crown pray for vs that our soules may bee deliuered through the multitude of the mercies of Iesus Christ THE LATINE CHVRCH THe councell of Trent The holy Councell dooth commaund all Bishoppes and all others who haue charge to teach that they instruct the faithfull concerning the intercession and Inuocation of Saints teaching them that the Saints doe offer their prayers to God for men and that it is a thing both good and profitable to call vpon them humbly and to haue our refuge to their prayers THE REFORMED CHVRCH THe Apologie of the confession of Ausburg We doe confesse that the Angels doe pray for vs yea euen in particular as in in Zacharie cap. 1. The Angell praied thus O Lord of Hosts how long wilt thou be vnmercifull to Ierusalem Melancton If we must needes retaine some intercession by reason of the Custome receiued albeit that the same be dangerous neuerthelesse it would be determined whether it ought to be constituted in that forme which is in the auncient prayers of the Church where Inuocation is made to God and not to Saints and yet there is mention made of some intercession for it is certaine that the Saints in heauen doe pray for the Church in generall as godly men doe in this world The confession of VVittenberg The Angels doe pray to God for vs in some sort But for all the Prayers of the Saints which are in heauen we must not take occasion thereby to call vpon the Saints for in the holy Scripture there is neyther commandement nor example thereof And seeing that it is necessary that he that is called vpon should be a searcher of the hart the saints ought not to be called vpon ANNOTATION BEhold here two questions the one concerning faith or beleefe the other concerning the practise of the Church First A man may demaund Whether the Saints doe vnderstand our praiers The Romane Catholik Church doth answere that they vnderstand them in the vision or sight of God as in a glasse The beleefe of the East Church is contrary which saith that the Saints doe not vnderstand anie thing at all and indeede as it hath beene said in the precedent question they beleeue not that the Saints doe enioy perfect felicity in the vision of God But rather they hold with the Reformed Churches which doe abhorre this Inuocation of Saints especially because the Church of Rome doth attribute vnto them that which appertaineth to God and which God neuer communicated to any creature whatsoeuer to wit to haue an habituall knowledge of the thoughts of men for if any Prophet hath had by reuelation any knowledge the same was by an extraordinarie dispensation S. Augustine saith that if the Saints haue any care of the liuing it is euen as the liuing haue care of them to wit the one not hauing any particular knowledge of the estate of the other Secondly The other question is to know whether it be lawfull for a man to recommend himselfe to the praiers of the Saints Here they commit three Logomachies The first is in the word to Inuocate or Inuocation which sound so il in the eares of the Protestants that they therfore doe abhorre all other Christians Ieremie Bishoppe of Constantinople auoucheth that this word is improper It rests onely then to finde out a word more pleasing and fit Well then thus it must be to recommend a mans selfe to the praiers of Saints is to attribute vnto them some diuine matter but on the contrarie side it confesseth them to bee creatures subiect to the Creator nay it is to debase them when a man doth desire them to pray for him which is as much as to endeuour to stirre vp their piety and charity The second Logomachia is in the word Intercessor which they vse for want of another to signifie him that praieth for another Bellarmine himselfe confesseth that Iesus Christ is the onely Intercessor and therefore if the Saints are heard it is by reason of Iesus Christ the Intercessor as well for the liuing as for the dead In like maner the Saints dead and liuing are in the same ranke and the Saints departed are Intercessors vnto Iesus Christ himselfe for the liuing The third variance in words is in that the Grecians and the Latins doe pray thus Saint Peter helpe vs our Lady haue pittie vpon vs vs. Bellarmine saith that this is as if one should say Saint Peter helpe vs through thy prayers but the Protestants would that men should speake plainely and they are as farre from receiuing these tearmes as the Latines are little disposed to correct their Howers or the Grecians their Horologe for so they call their bookes of prayers It appeareth not that the Aethiopians vse this manner of speech yea Hondius in his Cosmographicall Cart or Map saith that they do in no wise call vpon the Saints Aluares neither saith not that they doe which he would hardly haue forgotten if it had bene so so that if they haue no other inuocation but that which is found in their Liturgie a man may thinke that these are rather Apostrophes and Prosopopaeaes to stirre them vp to deuotion then true
inuocatitions as also the Protestants doe sing with the Psalmist Prayse God yee Angels of great power yee Angels of God which doe all that he commaundeth as soone as you heare his voice As for other matters two things are obiected against this inuocation or exhortation of Saints practised by the Grecians Armenians other of the East the one that it is an idle vnprofitable interpellation seeing that the Saints vnderstand not at al those that pray vnto thē Whereunto they aunswere that the spirit of Charitie which they haue vnderstandeth the Prayers and knoweth the thoughts of men and that this spirit was promised them vntill the end of the world It seemes that by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they vse they meane the holy Ghost dwelling in the faithfull for the Patriarch Gennade taketh it in this sense in that place of Scripture which wee haue alleadged in the Preface of this Treatise where it is said that all the Apostles had one selfe same teacher to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that the opinion of the Grecians should be this that it is good to recommend our soules to the prayers of Saints because that the holy Ghost which dwelleth in them and which vnderstandeth the prayers of them that are liuing doth moue the Saints to pray for them The other obiection is that there is no commaundement of God to recommend a mans selfe to the Prayers of the dead They answere that God commanded the friends of Iob to goe vnto Iob to pray him to pray to God for them and that there is no impediment why a man may not doe the like to the Saints that are dead The greatest argument herein is the custome receiued from antiquitie in the Catholike Church The intention or meaning thereof now a dayes is That the Saints doe not vnderstand the Prayers of the liuing neuerthelesse it is lawfull for vs to recommend our selues to their Prayers because that the holy Ghost the spirit of Charitie which dwelleth in them doth induce them to pray for the liuing either in generall or in particular for those that recommend themselues to their prayers QVESTION XLI Whether those that haue beene Canonized by the Pope are truely Saints THE EAST CHVRCH THeuet As concerning the Saints of the Latin Church which we reuerence the Indians acknowledge none of them except the Apostles and Prophets nor the Grecians and Iauians likewise Idem The Grecians do keepe holy the Feastiuall daies of Saints as well as we not for that they acknowledge those which the Latins and the Church of Rome doth reuerence Sacranus They speake ill of the Saints of the Catholike Church and faith vnder the Roman obedience Gagninus They reiect the Saints of the Church of Rome and doe hold them for great Heretickes THE SOVTH CHVRCH Theuet The Abyssins doe acknowledge but verie few of our Saints Honored in our Church except Catherine by reason that her body is in Mount Sinai Saint Anthonie an Egyptian and S. Helen except also the Virgin Marie whose name is acknowledged throughout the vniuersall world THE REFORMED CHVRCH CHemnitius Those of the Church of Rome doe worship many Saints which neuer liued as George Christopher and Catharine This saying hath been vsed in the Church of Rome that in earth men doe worship the reliques of many whose soules doe burne in hell They are worthy of the hate of al good men though there were no other reason but this that they haue depraued by their fables the Histories of the liues and deaths of the Saints which doubtlesse were very full of true doctrine and consolation THE LATIN CHVRCH THe Glosse of the Canon Gloriosus The Pope alone hath power not onely to extoll some amongst the Saints but also to Canonise them first because it is one of the greatest matters that can bee propounded amongst Christians Secondly because miracles are attributed vnto faith Thirdly because that if it appertainneth vnto the Pope to determine those things that are doubtfull in the Scripture then by farre greater reason ought he to iudge of holinesse Fourthly to the end that the people should not be deceiued through the simplicity of many Bishoppes and fiftly to the end there should not be an infinite number of Saints least that thereby deuotion should grow cold ANNOTATION IT is a thing confessed that particular Churches may erre namely in the Canonizing of Saints and by tradition of the Catholike Church the Church of Rome ought to bee held for a particular Church This aboue written doth shew that the most part of Christians doe not hold for Saints those which the Pope hath canonized If any man say that the Church cannot erre I will answere that from thence it followeth that it cannot be that she can vndertake to Canonize them whom she neuer did while they were in their bodies The Church cannot make a new article of Faith Pope Leo the third saith Bellarmine was the first which Canonized Saints before they were honoured by custome and not by law the same is retained as yet in the East Countries where they name none Saints but those auncients which liued about a thousand years agoe there are none in those Churches which thinke themselues able to know who those be whom God hath chosen Not because that none ought to hold for saints those whose holinesse the ancient Church did acknowledge it would be worse to doubt it then dangerous to beleeue it charitably That which induceth the Protestants to say that Catherine George and Christopher neuer liued is the falshood of their Legends Bellarmine confesseth that they are Apocrypha They of the East doe beleeue that there was a certaine man named Christopher but no Giant They hold likewise that there haue beene a S. Catherine and a S. George both very renowned in all the east But if credible histories doe contradict the Storie of their liues it may well be said that they were not to wit such as they are imagined to haue beene To end seeing that the Churches haue euery one the memorie of the Saints who haue liued in their Countries the surest way is not to condemne them without good and sufficient proofe Neuerthelesse it is not an Article of Faith that they should be al Saints no nor those neither of the Church of Rome for all the Churches do beleeue That those which the Pope Canonizeth are not vndoubtedly Saints QVESTION XLII Whether it be lawfull to paint God to bowe or kneele before Idoles or Images to bowe the head or vncouer it before Churches Crosses or Pictures of Saints or when we take in hand holy Relickes and the Books of the holy Scripture THE EAST CHVRCHES DAmascen a Greeke Doctor Who can make an Image of God who is inuisible incorporall and incircumscriptible It is a great folly and impiety to seeke to giue a shape to him who is Diuine Sacranus The Russians doe abhorre the Images of the Romane Catholikes and