Of the agreement of the Ancient Roman East and South Church with vs in the points set downe and also of Gregorie the great Bishop of Rome who sent Austen into England 7 Of the Religion of the Antient Brittans and of their differences from the now Roman Church 8 Of the Pietie and Devotion of the Christians before named 1 The principall differences betweene the Romanists and us THE maine difference betweene the Church of Rome and us consists in certaine points which they of Rome hold for important and necessary Articles of the Christian faith which we doe not beleive or receive for such For the things which we beleeue are verities cleerely founded upon Scripture and summarily set downe in the Creed and vnaminously received by all Orthodoxall Christianes This Creed which the Antients thought compleat enough seemeth to the Romanists defective and therefore they have adioyned and added to the same many new Articles yea to those twelue which the Apostles set downe for a sufficient Summary of wholesome doctrine The Articles of their New Creed and Doctrines are Their Apocryphall Scriptures Their Dogmaticall Traditions which they equall with the holy Scriptures Their Transubstantiation Their Communion in one kinde Their Purgatorie Their Invocation of Saints Their Worship of Images Their Obedience to the Pope without which no salvation Their Latine Service Their Trafique of Indulgences These and other new doctrines are Canonized in their late meeting at Trent and vpon these and the like is the contestation betweene the Romanists and vs these are obtruded by them as vndoubted verities and to be believed under the Popes curse These are reiected by vs as human inventions some of them cunningly devised to advance their ambition avarice without any solid ground or countenance of Scripture or Antiquitie He that desireth to see mere of the differences betweene the Romanists and us let him reade Doct. Field of the Church Doct. Field of the Church Booke 3. cap. 7. pag. 83. 2 The Agreement of the Churches before named with us in the chiefe Points in Controversie following Of the Greeke Church AS the writings of the Greeke Fathers for above five hundred yeares space after Christ give testimonie to our Religion in the maine Points thereof So also the Churches at this day in those parts doe hold with us and we and they against the now Romish Church As 1 The Greekes deny the Popes Supremacie Cyrill Patriarch of Constantinople 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 10. pag. 28. Wee beleeve that no mortall man can be Head of the Church and that our Lord IESVS CHRIST is the alone Head Marke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concilium Ptorens pag. 721. Binius Archbishop of Ephesus We account the Pope as one of the Pariarks if he be Orthodox Nilus Archbishop of Thessalonica The Greeke Church though it never denied the Primacie of Order to the Pope of Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nilus de Primatu pag. 101. yet their assumed predominancie of Authoritie they have alwayes resisted The Emperour Ioannes Paleologus submitted himselfe to the Pope in the Councell of Florence 1436. in hope of Aide against the Turke Paulus Aemilius cited by Bishop Iewell Defence of the Apolog. pag. 411. for which he was so hated of his people that being dead they denied him Christian buriall Jsodore Archbishop of Kiovia returning from the sayd Councell because he began Hunc Moscovitae obedientiam Romanam praedicantem spoliaverunt in necem extremam impulerunt Mathias à Michou de Sarmatia lib. 2. cap. 1. for unities sake to move the people to submit themselves to the Pope was deposed from his Bishopricke and put to death 2 They account the Pope and his Church Schismaticall The Patriarke of Constantinople doth yearely upon the Sunday In Praefaclene ante acta screpta Theelogorum Wirtembergensium Patriarchae Constantinopolitani Dom. Hieremiae An. Dom. 1576. called Dominica invocavit solemnely excommunicate the Pope and his Clergie for Schismaticks Summum antem Pontisicem Christi Vicarium omnesque Latinos pre excemmunicatis babens Elench Alphab omnium Hareseum lib. 7. pag. 202. Prateolus The Graecians account Christs Vicar the Pope and the Latines excommunicate persons 3 Concerning Transubstantiation Cyrill the Patriarch of Constantinople 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 17. pag. 60. In the administration of the Eucharist we doe confesse a true and reall presence of Christ but such a one as Faith offereth us not such as devised Transubstantiation teacheth For we beleeve the faithfull to cate Christs body in the Lords Supper not sensibly champing it with their teeth but partaking it by the sence of the soule for that is not the body of Christ which offereth it selfe to our eyes in the Sacrament but that which Faith spiritually apprehendeth and offereth to us Hence it ensueth that if we beleeve we cate and participate if we beleeve not we receive no profit by it Hierimi the Patriarch teacheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Respons 1. pag. 101. a change of bread into the body of Christ which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a transmutation which is not sufficient to inferre a Transubstantiation because it may signifie onely a mysticall alteration which the Patriarch in the same place plainely sheweth saying the body and blood of Christ are truely mysteries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Patriar Respons cap. 10. pag. 86. not that these saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are changed into humane flesh but wee into them for the better things haue ever the preheminence Neither was the flesh saith he of our Lord. which he carried about him given to his Apostles for meate not his blood for drinke neither now in the holy mysteries doth the Lords body descend frō heaven this is blasphemie Ganlterus The Greeks say Malos dum consecratum panem accipiunt non accipere corpus Iesu Christi hoc ipsum perpeino Calvini Ministri in ore habent In Tabula Chronograph pag. 604. de Photio 19. that the wicked eating the consecrated bread doe not receive Christs body This also the Calvinists Ministers have alwayes in their mouthes 4 They celebrate the Eucharist in both kinds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Patriar Respons de Abusib pag. 129. Hieremie the Patriarch You say the holy Supper ought to be received in both kindes and you say well so also doe we when we doe receive those venerable Mysteries Cyrill the Patriarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrill cap 17 pag 61. As the Institutor speaketh of his body so also of his blood which Commandement ought not to be rent a sunder or mangled according to human Arbitrement but the Institution is to be kept intire as it is delivered to us Prateolus Item esse necessario sub vtraque specîe panis scilicet et vini communis andum adeo quidem vt qui vna specie tantum communicat etiamsi laicus sit peccare dicatur quod ut aiunt
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
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
contra Christi praceptum agat qui sub vtraque specie communicare praecipit Prateol elench Alphab omni Haeres lib 7 pag. 202 The say of necessitie they must Communicate in both kindes both of the bread and the wine so that if any take it vnder one kinde although a lay-man he is said to sinne because they say he doth against Christs Commandement Who hath commanded to communicate under both kindes 5 They denie Purgatorie fire Cyrill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 18. pag. 66. Patriarch of Constantinople We beleeve the soules of the dead to be in blisse or in damnation according as every one hath done Nilus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nilus pag. 119. de Purgator igne Archbishop of Thessalonica Wee have not received by Tradition from our Teachers that there is any fire of Purgatorie nor any temporall punishment by fire and we doe know that the Easterne Church doth not beleeve it Alfonsus de Castro It is one of the most knowne errors of the Graecians and Armenians Vnus ex notissimie erroribus Graecorum Armenorum est quo docent nullum esse Purgatorium locum quo animae ab has luce migrantes purgentur à sordibus quas in corpore contraxerant antequam in aeterna Tabernacula recipi maereantur Advers Haeres lib. 12. pag. 188. that they teach that there is no place for Purgatorie where soules after this life are purged from their corruptions which they have contracted in their bodies before they deserve to be received into the eternall Tabernacles Guido sarth Quintus error Graecorum est quia dicunt Purgatorium non esse De Haeresibus Graecorum It is the fifth error of the Greekes that they say there is no Purgatorie Gaulter That there is no Purgatorie Purgatorium non esse quod idem Calvinus c. De Photio pag. 603. which Calvin affirmeth c. 6 They allow married Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prim. Patri Respon p. 129. Jerem. Patr. Wee doe permit those Priests that cannot containe the use of Marriage before they be consecrated for GOD hath commanded Marriage And we are not ignorant Marriage being forbidden to Priests filthie things to be committed by them Pope Stephen the second The Priests Deacons Distinctio 31. Aliter and Subdeacons of the Easterne Church are married 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Resp ad inter 4. p. 97. 7 Concerning Jmages Cyrill the Patriarch We doe not forbid Pictures the Art is noble We grant unto them that wil have them the Pictures of Christ and Saints but their adoration and worship we detest as forbidden by the holy Ghost in holy Scripture lest we should ignorantly adore Colours Art and the creature in stead of our Creator and Maker Damascen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damascen lib. 4. cap. 17 p. 343. Basileae They make no Image of God Who can make an Image of God who is invisible incorporeall and incircumscriptible c. 8 For the Bookes of Canonicall Scripture they agree with us Damascen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ortho. fidei lib. 4. cap. 18. The Wisedome of Salomon and others are not numbred amongst the Canonicall Cyrill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Respons 3. pag. 91. the Patriarch Wee beleeve the Bookes of Canonicall Scripture to be those which the Laodicean Synod hath set downe and which the Catholicke Orthodox Church of Christ being illuminated by the holy Ghost hath confessed to this day to wit 22 Bookes of the Old Testament 9 The sufficiencie of holy Scripture Cyrill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril p. 91. Resp 3. We call the holy Scriptures all the Canonicall bookes which we receive as the rule of faith and of our salvation and so we do retaine them and chiefly because being divinely inspired they set before vs the doctrine which is sufficient to instruct to inlighten and to make perfect him that commeth to the faith Againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrill cap 2. pag 5. Lomb lib 1. Distinct 11. v. Dicunt quod veritas in Evangelio fidem integram continet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nilus de caufis dissent pag 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Ortho fide lib. 1 cap. 1. the Authority of the Scripture is aboue the authority of the Church c. Men may erre and be deceaved but the holy Scripture cannot erre nor deceive nor be deceived but is alwayes infallible and certaine Lombard The Grecians beleive and say that the truth in the Gospell conteineth intirely the faith that is to say the doctrine of Faith Nilus Archbishop of Thessalonica To accuse the Scriptures is as great a fault as to accuse God himselfe But God is void of all blame Damascen whatsoever is delivered unto us in the law and the prophets by the Apostles Evangelists that we receive acknowledge reverence and be sides these we require nothing else 10 They do not forbid the Laitie the reading of the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrill Respon 1. pa. 81. Cyrill the Patriarch As the hearing of the holy Scriptures is forbidden to no Christian man So no man is to be kept from the Reading of it For the word is neere in the mouth and in their harts Therefore manifest iniurie is offered to any christian man of what ranck or condition soeuer he be who is deprived or kept from reading or hearing the holy Scriptures 11 They Renounce workes of Supererogation and Merit workes Hierem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Patriarch Affirmeth That we must doe good workes but put no confidence in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prim. Respons Patr. cap 6 pa. 71 we must not trust nor beleeve in Them Although we have fulfilled all things yet we are unprofitable servants according to the words of our Saviour Cyrill the Patriarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril cap. 13. We beleive a man to be Iustified by faith not of workes They concurre in Assertion with the Protestants Sir Fdwin Sands Relation of the religion in the West sect 53. That it is impossible for any creature to merit as by way of right the least dramme of reward at his Creators hands But whatsoever reward is bestowed vpon the creature floweth forth from the meere bountie and gratiousnes of the Creator who as in goodnes alone and meere grace did make him so also in meere grace doth advance him to that high happinesse 12 They allow not private Masse Chytraeus No private Masses are celebrated amongst the Greekes Constat missas privatas absque cōmunicantibus non ab eis celebrari solere Chyt de statu eccles pag 14 without other Communicants as their Liturgies and Faithfull Relations testifie Ioannes Hoff-meisterus Res ipsa clamat tam in Graeca quam latina ecclesia Non solum Sacerdotē sacrificātem sed et re The thing it selfe doth speake and cry alowd both in the Greeke and in the Latin Church that not only sacrificing Priest but the Priest and Deacons and the