a fashion as none can vtter or comprehend in like manner as the faithfull which receiue it are said to be changed into the true body of Christ QVESTION XXIII Whether the change of the signes bee made through these words Hoc est enim corpus meum or whether it be by prayers THE EAST CHVRCHES MArke Bishop of Ephesus in a Treatise expresly made vpon this point sheweth that the breade and wine in the Liturgie are not consecrated neither changed through these words This is my body but rather by prayers and supplications Socolouius The greatest part of the Grecians are of this opinion that the signes are consecrated by prayers and not through the words of Christ onely Scarga The Russians imagine that the body and blood of our Sauiour Iesus Christ on the Altar are not made onely through the words of God that is to say by the pronuntiation of these words Hoc est enim corpus meum but also through the prayers of the Priests THE SOVTH CHVRCHES LIturgia Aethiop Translate O Lord this bread into thy true body and this wine into thy true blood Blesse sanctifie and purifie this bread and transport it into thy flesh without spot and this wine into thy precious blood and let them be made an ardent and acceptable sacrifice a remedie and sauing health both of our soules and bodies THE REFORMED CHVRCHES LIturg Gal. And as our Lord Iesus Christ not onely offered vnto thee O God vpon the Crosse his body and his blood for the remission of our sinnes but also would communicate them vnto vs as nourishment vnto eternall life vouchsafe vs this grace that with true sinceritie of heart and an ardent zeale wee may receiue from him so great a benefit that is that we through stedfast faith may inioy his body blood and that from him all intirely Beza The coniunction of the thing signified with the signes dependeth vpon the onely ordinance and promise of God although it be not locall nor in any naturall manner These men on the contrarie side that is to say the Latins will by the vertue of three or foure words haue the bread to be changed into the body and the wine into the blood of Iesus Christ which would be plaine sorcerie THE LATIN CHVRCH THe Councell of Trent The true body of our Lord Iesus Christ his true blood together with his soule and his diuinity are vnder the form of bread wine but his bodie is vnder the forme of bread by the force and vertue of the words ANNOTATION IN the Liturgie of the Churches of the East and South there are three principall parts as wee haue beene instructed by those of that Countrey The first consisteth in the historie or narration of the institution of the holy Sacrament at that time say they although one doth pronounce these words This is my body it maketh not the consecration The second part is the prayer or prayers wherein they beseech God that the signes may be changed then say they is the consecration made For by prayers a man obtaineth that which he demaundeth and our Sauiour did the same after that he had taken bread for it is sayd that he blessed or consecrated it The third part is when they addresse their wordes to the people saying Take eate this is the body of the Lord Words which declare vnto the people and teach them that it is that which is presented vnto them In like manner our Lord Iesus Christ spake to his Apostles not to the bread when he sayd Take eate this is my body The Protestants doe say as the foresaid people that they doe blesse the bread and wine principally through prayers and not through those words to the which God hath not giuen any intrinsecall vertue to conuert substances The difference betweene the Church of Asia Africa and the Reformed is that those Reformed Churches aske not nor obtaine not by their prayers as the foresaid Churches do pretend that the bread bee changed into the body of Christ but do aske and obtaine that that body may be giuen them in the Communion which they ought to sue for All men alike doe condemne the opinion of the Latins who beleeue that transubstantiation is made by these words Hoc est enim corpus meum or to speake better by the last sillable Vm This opinion of the Church of Rome is the cause that the learned men amongst them who receiue it doe enter into very great difficulties and doubts amongst themselues in desiring to take away some by one meanes and others by other the absurdities which follow thereupon The Christian Reader may aduise himselfe which doctrine hee ought rather to follow whether that of the Latins or the Catholike which is That the consecration and Communion of the body of the Lord is obtained through the prayers of the Church and not through any vertue hidden in these words Hoc est enim corpus meum QVESTION XXIIII Whether the outward formes are really the body and blood of the Lord without vsing of them THE EAST CHVRCHES NIchol The Armenians doe make the consecration in a chalice of glasse or wood Sacranus The Russians doe say that the Sacrament of the Eucharist consecrated the day of the holy Supper is onely meete to be giuen to the sicke and not that which is consecrated euery day and they keepe it also all the yeere long in a Cup prepared for that purpose sometime till it be full of Wormes and spoyled and they giue it in a little spoone Moreouer they consecrate Salt in Chalices of wood and cast the kernels thereof being dried among their small linnen They consecrate for them that goe to the warres Wheaten bread in the body of Christ deliuer it into the hands of the lay people who vpon the very point of the battell doe fill with some liquor or other the first vessell that comes to their hands fit to containe meate or drinke and putting therein this bread they doe communicate in order THE SOVTH CHVRCH ALuares It is a marueilous thing to see the great harme and perill that the little children doe endure in Aethiope whom they make to swallow downe the Communion perforce powring water downe their mouthes as well because the host is of grosse past as because of their continuall groaning Besides they vse Chalices and spoones of wood THE REFORMED CHVRCH BEza The Sacraments are ordained to be vsed according to the word of God and therefore being otherwise vsed they are no Sacraments THE LATIN CHVRCH POpe Pius If through negligence there doth fall any of the blood downe to the ground it shall bee licked vp with the tongue the wood shall bee scraped and if it be not of wood the place shall be scraped to the end that it be not troden downe vnder feete and it shall be burnt and the ashes locked within the Altar and the Priest shall doe penance forty dayes ANNOTATION THe passages or
they vnderstand vs not Melancton thinketh that one might peraduenture vse the ancient maner that is to direct our Prayers to God in making mention of the Prayers which the Saints doe make So that all doe tend to the same end but doe differ in termes The third difference is of lesser importance It is certaine that in the time of the Apostles the widowes were receiued without any regard to their age If there had beene no abuse S. Paul would not haue made mention of Reformation If the Caloiers of the East and the Antonians or Estafarus of Aethiop are not good people it is for the Bishops of those Prouinces to prouide and see to it as also they ought not to thinke much that other Nations haue found out a lawfull remedie The fourth and last point is the Question so much disputed vpon now a dayes touching the changing of the Eucharist Here without doubt is a difference in mens beliefe But the Reformed Churches haue not debated against the Catholike Church and are not seperated from them of the East and the Africans for they were not in their vnion Moreouer those that denie it shewe themselues ready to communicate with them that beleeue Consubstantiation which not withstanding by their saying is almost as contrarie to the Articles of Faith as the Romane Transubstantiation Lesse occasion haue they to hold themselues seperated from the other Apostolicke Churches which as hath beene said beleeue not Iesus Christ to be any where else then in heauen touching his humanitie And their beliefe containeth not any thing that doeth contradict the Scriptures although they be not able to conclude the same necessarily out of the Scriptures The beliefe of these Churches is that by Prayers the Bread is changed into the body of the Lord as Christians are and that in both there is a change not onely in name but really Because that some supernaturall thing proceeding from the matter of the body of the Lord which is onely in heauen is infused into the matter of bread and from thence passeth into the soule of the Communicant and hath the place of forme both in the one and in the other and causeth that both the one and the other be called after a speciall fashion the body of Christ Because that they suffer a change through the obtaining of a new forme or else their forme suffereth a change through the obtaining of new faculties And that is the reason why aswell the said Churches as the Reformed doe confesse that as S. Paul writeth The bread is the Communion of the body of the Lord The difficultie therefore lieth in this point to wit whether the Bread hath positiuely in it selfe this forme or faculties to communicate them vnto the Soule by it selfe Or whether the soule receiueth them of the Bread because that the holy Ghost which is present in the Bread as in all things causeth that when one receiueth this bread he receiueth the body of Christ by meanes of this essence or faculties which proceede immediatly from the same body If there were as much Charitie in men as zeale they might find this aboue mentioned tollerable vntill an vniuersall and lawfull Councell In the meane time it is the part of the louers of truth and enemies of heresies to search and seek out the truth sufficiently contained in the holy Scriptures wherein if they find any obscuritie which they shall not in those things necessarie to saluation it is their part to haue recourse vnto the voice of the Churches to the which our Lord hath promised his assistance And if they be not of one accord then to suspend their iudgement or else with a holy libertie to trie all and to retaine that which they take to be good in euery one of them If you proceede thus Christian Reader you will no more say I am of Paul and I am of Cephas but rather you shall bee true Catholickes and Orthodox Christians and in no maner Idolaters or Heretickes Grecians nor Romanes Papists nor Huguenots Lutheranes nor Caluinists Protestants nor Puritanes and make them lyers that seeke to staine your beautifull and holy profession with names so infamous and vnworthy of honourable people and true Christians AN ADVERTISEMENT TO THE READER THose that do build Religion on Ceremonies will thinke that this Booke is lame or maimed because that it doth not declare those which are obserued by euery Nation But we thought it a labour as much vnprofitable as enuious to the most iudicious Readers Calecas a Romane Catholicke hath written a volume against the Grecians wherein hee speaketh almost of nothing else That we may not omit any thing of importance we doe aduertise that there are two euill Ceremonies found among the Grecians The first is that they vse Leauened bread in their Sacrament The other that they abstaine from things strangled and from blood In both they thinke themselues grounded vpon the holy Scripture The Grecians hauing opposed themselues against the Latines doe reprehend them because they vse litle Wafers vnleauened and not ordinarie Bread as our Sauiour did They doe not thinke that this word Bread agrees to those Hosts or Wafers and that most commonly that name is not giuen them Moreouer to make their fashion seeme better they haue thought good to say that Iesus Christ did not institute this Sacrament in the dayes of sweete bread As for vnleauened Bread the Romane Catholickes doe not insist much vpon it And it is not so important a matter of faith to know vpon what day the Sacrament was ordained prouided that one pretend not to preiudice thereby the Historie of the Gospel the passages or sentences whereof may bee better reconciled through the one then through the other As for abstinence from things strangled and from blood It is founded vpon the decrees of the Apostles assembled in Ierusalem the which Decree they doe not thinke to be abrogated because that their Church which they hold to be true and Catholicke hath still obserued it Yea this maner of abstinence hath beene confirmed by the sixt Synode There is likelyhood that they haue remitted this to a generall Councell for they haue not much pressed this point against the Latines The Aethiopians are both in the one and in the other on the Romanes and Protestants side In France the Protestants doe vse leauened Bread after the fashion of the Grecians Against the Churches of the Abyssines in the South is obiected that they are rebaptized euery yeare But the Ambassadour of Prester-Iohn saith that the cause why they bath themselues in Riuers and Ponds is not because that they thinke it necessary to saluation but they doe it vpon the day of the Epiphanie in remembrance of the Baptisme of our Sauiour It is to be noted that this ceremonie is new amongst the Abyssins for their King Dauid which raigned but about some hundred yeares agoe said that the same was by the institution of his Grandfather The Romane Catholikes haue no occasion
CATHOLIQVE TRADITIONS OR A TREATISE OF THE BELIEFE OF THE CHRISTIANS OF ASIA EVROPA AND AFRICA in the Principall Controuersies of our TIME IN FAVOVR OF THE LOVERS Of the CATHOLICKE Trueth and the Peace of the CHVRCH Written in French by Th. A. I. C. And Translated into English by L. O. LONDON Printed by W. STANSBY for HENRY FETHERSTONE and are to be sold at his Shoppe in Pauls Church-yard at the signe of the Rose 1609. TO THE HIGH AND MIGHTIE PRINCE HENRY Prince of Great BRITAINE MY GRACIOVS LORD GReat Attempts become great Princes And is there a greater or a more worthy enterprise more holy in it selfe and more comfortable to the world then the re-establishing of peace in the Church and the refreshing of Christendome through the reconcilement of the differences which ignorance auarice and ambition haue hatched and which passion and stomacke doe as yet maintaine And is there any Prince more worthy for the sincerity of his life more capable for his solide iudgement and rare knowledge in all good sciences especially in those that belong to God and godlinesse then that great King your father the nurs-father of learning Who I say more fit for this great businesse then Hee as well for his eminent dignitie power credite and authority amongst the Christian Princes of the West as also for the experience which he hath in the managing of the like affaires hauing already well nigh pacified those diuisions which the ouermuch scruple of some and the too too much libertie of others had brought into the Church of England vnto the which conformity he hath also most happily reduced the Church of Scotland to be conioyned and re-vnited both in discipline and ceremonies that he may attainne to that marke which he aimes at that is a holy and strict vnion as well in the religion as in the state of all the people and Countries vnder his obedience Who I say can with more hope of good successe vndertake so excellent a peece of worke then he whom the heauens haue so richly endowed with such rare qualities as I haue sayed and other perfections truely heroique and admirable And you my renowned Lord after him and with him for to second him in such a goodly and honourable enterprise seeing that already by reason of the generosity of your spirit the happy education of your youth the imitation of so rare an example and that at home and of your owne Father and aboue all the rest by reason of the bountie and courage of your nature you are the second hope of great Britane and make men expect great and mighty desseignes at your hands and such shal be profitable to all Christendome and if it please God to be one day a principall instrument to tame these damnable Monsters of wicked factions and pernitious sects which haue almost made a spoile of the body of Christ his Church yet not so much doubtlesse through the diuersity of beleefes in the matter of faith which is the soule and essence of religion for the which we are greatly to praise God As for the differences of Ecclesiasticall rytes and ceremonies whereof your highnesse shall see here a patterne or plat-forme established only to shew to the world that in the three other Clymates yea euen among the blind Pagans and impious Mahometists the name of the Sonne of God is knowne and called vpon if not with so much puritie yet surely with more pietie although that their doctrine is not so subtilly expounded then amongst vs and shall be more and more God willing toward the end of the world according to the Propheticall and Euangelicall promises and in the issue to conuince and confound those which doe empale and enclose the Church of Iesus Christ within the circuite of their walles or within the limits of one Prouince or else within the regions of those people who hold one selfe same opinion and are obedient to one chiefe or head aboue all other Iesus Christ is the grand Soueraigne and vniuersal Patriarch of al his Church and the holy Ghost saith that it neither hath nor shall haue any other bounds or limits then the whole compasse of the round world and which is more that it shall haue his presence and assistance for euer although for the ingratitude of men not at all times nor in all places with like glorie and efficacie The Sunne neuer ceaseth to shine vpon the earth but not euery day and in euery place with the like brightnesse This enterprise of Reconciliation my gratious Lord hath been attempted not once or twice but often in ages past as well by calling of Councells as by publicke conferences as for example that with the Donatists through the mediation of Saint Augustine at Carthage where the end was happie enough and might in some sort serue for a paterne in the differences of this age as also the conference at Ratisbon vnder the authority of the Emperour Charles the fift for Germanie and for Fraunce that at Poisi in the raigne of Charles the ninth And besides these publicke meetings and conferences there haue beene found learned iudicious and moderate men not a a few from time to time who bearing a great zeale to the peace of the Church haue opened and shewed certaine meanes and wayes euery one according to his knowledge and conscience But these discoueries of the trueth haue found no place in the hearts of them that were lead with passion but will by all possibilitie bring foorth better fruit hereafter in their due season that is to say When as God being first ouercomeby our Repentance Cries and Prayers shall cause that lamentable Schisme to cease being one of the greatest Plagues that euer happned or could happen among Christians Your Highnesse shal see by marking that which I haue here compiled out of them and their writings how the difficultie of reconciliation for a great part of our controuersies whether it be with the East or South Churches or between our selues of the Westerne Churches lies not so much in the things themselues which fall in question as in the peruerse opinion of the disputants and that those things wherein we agree are a thousand times of more importance to the glorie of God and our saluation then those things wherein we varie and disagree and shall haue farre more reason to loue vs for those things wherein we agree then for to hate and persecute vs cruelly for those things which remaine as yet to be auoided from among vs yea seeing the greater part of our disputations happen for want of vnderstanding the state of the controuersies in question or els by reason of our termes and fashion of speaking but farre more for want of conceiuing the true sense of the holy Scripture which also some great men of our time haue shewed manifestly in certain points of doctrine which were iudged irreconcileable wherein was manifested Gods iustice against our sinnes of presumption curiosity vaine-glory enuie auarice and ambition I say the
more because Princes and Soueraigne Magistrates should beare sole authority and by their absolute commaundement should testifie their good will therein and employ the prudent aduise of their Ecclesiasticall subiects not the wisest onely but the best and godliest also not so much to dispute and winne the victory as to conferre and amiably to agree The God of peace will giue the fruit of peace to his glory and our good But I know not by what Inchantment or destinie Kings for the most part know not their forces and willingly do dispoyle themselues of a greate part of their owne Authoritie and many times perceiue it too late As for the particulars many doe know and see the euill but doe perswade themselues that the remedie is most dangerous of all or else for feare will not bee singular in opinion be it neuer so good louing rather to suffer themselues to bee caried away with the torrent and streame of diuision and to be of the common fashion that they may the better follow their priuate affaires Euery one doth bragge and vaunt himselfe of his faith but few or none will practise charitie and what is faith without charitie more then a tree without fruite or a body without a soule I haue beene here emboldened to addresse my selfe to your Highnesse for the reasons aboue said and to the end that vnder the lustre of your name this little Treatise written onely for the publike vtilitie might be the more fauourably receiued and respected of all men especially of the subiects of the kings Maiestie your father amongst whom are more learned Diuines well practised in the art of disputation in the reading of the Fathers and in all the Histories of the Church then peraduenture in three or foure other as great Countries Their writings doe testifie it insomuch that wee doe admire thereat in these parts and the English Liturgie gathered according to the modell of the Auncients the purest of them in the which through the aduise of so many excellent men in learning and pietie English men and others hath beene reserued for reuerence of Antiquitie all which might be left with a good conscience Also it is very likely that it shall endure perpetually and serue for a patterne or example for those which are not as yet reformed The praise whereof next vnto God shall be to the good and wise Kings of Great Britane the Predecessors whereof haue receiued and embraced with the first the faith of Iesus Christ and not with the last the Reformation which was necessary in the Church The principal cause truely or rather the only cause of this long peace prosperity wherwith God hath blessed the Kingdomes of your Iland besides many benedictions wherewith he hath fauoured your Royall house and your Highnesse in particular who haue after his Maiestie the first place in age in valour and dignitie and who for the gratious respect which naturally you doe shew vnto all men which through any merite or seruice doe seeke the honor of your fauour will mooue you I am assured to receiue this little present as from him who will thinke himselfe happy all the dayes of his life to say * ⎠* Your Highnesse most humble and most obedient seruant Th. A. J. C. ⧠The Preface ¶ First Diuision of Christian people THe vniuersitie of Christians is diuided into sixe principall parts which doe equally vaunt themselues of the Name of the Church of God The East Church doth pretend that the first ranke or seate is due to her without any contradiction in regard of her prerogatiues and priuiledges a Countrey of great largenesse almost all the Apostolicke Seas and the most part of the Patriarkes The maiestie of an Empire which during the space of more then a thousand yeeres hath withstood Paganisme and Mahometisme The authoritie of seuen vniuersall Councels celebrated within her iurisdiction The Syrian language wherein the Sonne of God pronounced his Oracles and the Greeke tongue in the which they were registred In this Church doth the Oecumenicall Patriarcke of Constantinople preside or gouerne It is composed of Grecians a Nation acknowledged as a mother by her proper aduersaries of Syrians Iberians Sclauonians Russians Muscouites and others scattered into many places of Asia and Africa al which do call themselues Orthodoxe Catholickes and do not differ or varie among themselues but onely in fewe ceremonies The Latine or Catholicke Romane Church might conueniently be placed in the second place Her primate is called in Latine Pontifex or more commonly Papa in English Pope a name which all they of the East Church doe giue vnto all their Priests This Pope is acknowledged by the Italians Frenchmen Spaniards by some Germanes and Polanders and withall by some Americans and Indians which of late are conquered and conuerted by the Spaniards The Romane Catholickes do say and affirme themselues to be very strongly vnited together because that they depend vpon one head or chiefe Neuerthelesse they are not all of one accord so farre as his authoritie doth extend Some doe attribute vnto him full authoritie ouer the Church and Councels and ouer Kings and Common-wealthes others doe contradict it Neuerthelesse these doe tollerate the Pope in his attempts vnto the very execution of them which is the cause that Christendome is noted to be in schismes and scandals and her people in warres and dissentions The third Christian nation is the South or Meridionall Church which containeth the Nubians and the Abyssins subiects of Negus of Ethiop otherwise called Prester-Iohn and many that are scattered in Egypt Arabia and Chaldea which are called Iacobits or Israelites because that they are of the linage or race of Iacob otherwise called Israel But some are of opinion that they take name of one Iacob an hereticke They are called of some in Greeke Cophites or in Hebrew Cophtes because that they vse Circumcision Their Primate maketh his residence in Caire and is called Patriarcke of Alexandria his substitute or Deputy in Ethiop is called Abuna The fourth Christian nation are the Nestorians accused to hold the heresies of old Nestor which are dispersed here and there in Tartaria Persia and in the Kingdomes of the East Indies Their Prelat resideth in Mosal or Seleucie and is called Iascelich The Historiographers doe not exactly report the truth what is or in times past hath beene their beliefe which is the reason wherefore we do not aleadge them very often The fift Nation is that of Armenia which peraduenture might be thought to be of the Romane Church because that they haue offered themselues to her in hate of the Grecians and their Catholike for so they call their chiefe head did submit himselfe to the Pope of Rome but the truth is that the Romane Church doeth hold them all for heretickes although that shee doeth deale more discreetly with them for to withdraw them
These termes are strange to the Protestants Neuerthelesse they are true because that hee speaketh of the soule which is the inward man and the cheefest part of a man for so he expoundeth himselfe This soule is of it selfe apt to iudge and chuse the good that is to say that good which belongeth to morall vertue but the bodie which is the soules instrument doth suggest vnto it without ceasing those obiects which haue appearance of good in such sort that the soule cannot resist but very hardly euen as a shippe which of it selfe is apt to be conducted any way is oftentimes carried by the winde against the will of the Pilot. Secondly Ieremie saith that a man attempteth and that God effecteth The Protestants doe confesse the same likewise saying that a man may by his free-will doe a ciuil worke of iustice and such as is commanded by God But because that of it selfe it profiteth nothing to saluation the same Ieremie addeth that God effecteth by bestowing that which is his own that is to say faith Thirdly Neuerthelesse the Protestants say that all proceedeth from God The same Authour saith so also and in the very same termes and sheweth that the morall worke is but as the matter euen a matter vnprofitable to the which God giueth a forme that is to say faith Euen as an Housholder which would build prouideth the matter but the Master workeman maketh the house or building in such sort that all the commoditie of inhabiting which is the vse of the house is attributed to him that builded it Fourthly Ieremie saith that God dooth cooperate It is necessary here to marke that two causes may concurre to one effect Reason leadeth a man to a worke of iustice the holy Ghost doth likewise driue him And a man fortified with special grace executeth it better then if he were caried alone by naturall reason Neuerthelesse all is attributed to God because that the soule being illuminated employeth her naturall faculties to a good end the which it would neuer do without God and for this cause S. Paul saith that it is not in him that willeth nor that runneth wherein he teacheth that a man may will and runne but because that in running he erreth S. Paul addeth to it that God must needs giue his mercy which he doth when he purifieth the heart through faith faith I say which not onely maketh the Morall works good which proceede of reason but also bringeth forth a farre greater number and maketh the righteousnesse of the faithfull to exceed the righteousnesse of the Scribes and Pharisies for a man loueth God according to that proportion that hee beleeueth in him and a man doth good workes according to that measure that hee loueth him and it cannot be otherwise for in all our willingnesse the principall part or all proceedes from inspiration and in this consideration it is sayd that God giueth the will and the deede 5. When a man speaketh of faith it is necessary to distinguish it for the want of this is the cause of the strife about words The Latins neuer speake but of that faith which Bellarmine defineth thus Catech. cap. 11. Faith is a Theologicall vertue whose office is to illuminate the vnderstanding and to raise it vp to a firme beleefe of all that which God hath reuealed vnto vs by the meanes of his Church although it be a hard thing and farre passing naturall reason 6. The Councell of Trent saith that this faith dependeth partly vpon free will that is to say in as much as a man disposeth himselfe to receaue it and may reiect it when it is offered him The Protestants doe call this faith historicall and do confesse that a man may furder himselfe in receiuing of it For the authoritie of the Church may moue a man to beleeue that the Gospell is a true historie likewise the testimonie of the Apostles who are vnreproueable Authors and the predictions of the Prophets and the Sybils yet so that all this would be weake if God should not illuminate the vnderstanding to beleeue firmely The Protestants doe confesse also that one may reiect this faith and fall into dispaire for this faith hath her seat in the vnderstanding as the Romane Catholickes say very well but in such sort that the vnderstanding draweth not the will to accept and rest in it seing that by this faith a man is not assured whether any 〈◊〉 be giuen to himselfe but onely he beleeueth that it is 〈◊〉 to some men in such sort that if he loueth God it is of a 〈◊〉 proportionable to this faith Hee loueth him as the Author of nature and as a benefactor to them that please him If he keepe in some sort his commaundements it is more formidine paenae then virtutis amore rather of seruice feare then of filiall loue It is impossible for a man to loue him withall his heart whom he mistrusteth 6. This is the cause that the Church of the East South together with the reformed Church of the West and that against the Councell of Trent doe hold that a man must haue confidence and assurance The confession of Saxonie saith as followeth Faith signifieth not onely to know the historie as the diuels themselues doe which beleeue and tremble but also signifieth to imbrace all the Articles of the faith and amongst the rest this also I beleeue the forgiuenesse of sinnes and doe beleeue that they are forgiuen not only vnto others but also vnto me 7. Behold here the true knot of the question of free-will The Protestants affirme that this faith of assurance dependeth not at all vpon free will this is not to say that it is not a man which beleeueth and which willeth but that he beleeueth not nor willeth not if God of his extraordinary and especial grace would not that a man beleeued were willing Moreouer this is not to say that naturally the actuall vnderstanding cannot beleeue all that which is credible and that the will naturally accepteth not all that which the iudgement proposeth to be good but man is sayd not to helpe himselfe by his free will to receiue this faith because that nature doth not shew to the iudgement of man any reason whereby hee might conclude that God loueth him would faine be fauorable merciful vnto him as Ieremy very learnedly saith in his second answere all that which is proued by arguments is examined very profoundly by earnest inquirie or search but the simplicitie of faith is more firme then the demonstrations which reason doth deuise Moreouer man cannot reiect this faith when it is offered him because that God hath so ordered that a man iudgeth and beleeueth without any precedent debating And withall a man cannot haue a will to reiect it at such time as it is in the vnderstanding because that the wil naturally necessarily but freely for otherwise it should be no will yeeldeth it selfe to that which the iudgement esteemeth to bee good
and profitable The Protestants in the confession of Saxonie and Ausburg and others doe confesse also that it may be imputed to the vnderstanding by reason of other succeeding obiects as the cause that vice raigneth in man for man hath his free will to euill and God hath not promised saluation to them which sinne willingly and notoriously 8. As touching the Christians of the South although that this question is not found handled in their writings yet they speake very sufficiently They say that assurance of faith is a guift of God and therefore they begge it at his hands and they confesse that a man cannot doe any good in the world to wit by his free will Moreouer the Councell of Trent confesseth that this faith proceedeth not at all from free will Euery man saith the Councell when he hath regard to himselfe and to his owne indignity and indisposition may haue some feare and doubt of Gods grace seeing a man cannot know by any certainety of faith that hee hath obtained the grace of God Out of this confession of the Councell a man may conclude that if God giueth this confidence as the Apostolike Churches doe beleeue against the said Councell then it is a supernaturall gift and dependeth no way on freewill 9. But the Reformed stay not on so faire a way They say that we cannot doe any good workes through free-will They would say in as much as these workes proceede of faith for in that they proceede from naturall all reason which is no lesse in the faithfull then in the vnfaithfull the free-will doth cooperate also neuerthelesse they are not therefore truely good that is to say rewardable but they are in that they proceede of faith or that they are addressed to a true end through faith and therfore the Catholike Church beleeueth That God giueth a kind of faith called confidence which proceedeth not in any wise from free-will nor by consequent works considered as effects of this faith QVESTION XIIII Whether a man receiueth remission of sinnes by a confident faith without the workes of the law THE EAST CHVRCH IEremie The one hath neede of the other that is to say grace of the works and the workes of grace as the light of the sight and the sight of the light as the soule of the body and the body of the soule Seeing then that both the one the otherdoth auaile to saluation without doubt a man ought to haue them both a true faith with works the works of vertue through faith and a man ought to beleeue without doubting for doubt and perplexity in faith is no faith for that which is proued by arguments though once receiued is examined more profoundly by searching But the simplicity of faith is more firme then the demonstrations of reason and those things which are beleeued without arte are more strong then those that are artificiall without all comparison For if one sound the depth of Faith she is tossed to and fro but if she be considered in her simple disposition she remaineth stedfast It being then most certaine and not to be doubted that a man must beleeue without Doubting It remaineth here onely that we must with all our might seeke and find in some fashion what that is because that we ought to apply our selues to obtaine saluation for faith without workes and workes without faith are equally reiected of God The booke called Dioptra Thou didst discend O Lord thou hast taken flesh to saue all men preserue me by thy grace I beseech thee for if thou shouldest preserue me by my workes the same should not bee reputed grace For thou my Lord Iesus Christ hast sayde he that beleeueth in mee shall liue and shall neuer see death Let faith be imputed to me in stead of workes for to iustifie me but let that faith suffice me for all It is faith that will absolue me it is faith that will iustifie me it is faith that will make me partaker of eternall glorie for God requireth noe other thing but compunction and mourning THE CHVRCH OF THE SOVTH ANaphor Cophit Lord which art praised by Angels and Archangels called holy of the Seraphins which sittest vpon the Cherubines art praised without ceasing by their voices formed by the diuine word which wouldest also be honored by a Priestly function euen by vs which dwell on the earth not for that thou hast any need of our worship or seruice but for to make vs partakers of thy holinesse support vs O Lord I say which approach to thy holy altar disdaine not vs thy seruants which doe stand before thee for the blot of sinne wherewith we are spotted for thou which art our maker knowest and seest what thy creature is for no man borne of a woman shall be iustified in thy sight THE REFORMED CHVRCH THe confession of Ausburg When the Gospell doth reprehend our sinnes the astonished hearts ought to holde for a certaintie that the remission of sins and iustification through faith are giuen vs freely thorough Iesus Christ which was made a sacrifice for vs and hath apeased his father Albeit then the Gospel requireth repentance yet neuerthesse to the end that the remission of our sinnes might be certaine it teacheth vs that it is giuen freely and that it dependeth not vpon condition of our worthinesse and is not giuen in confideration of any precedent workes neither of any insuing worthinesse or dignitie For remission should become vncertaine if wee should hold it not to bee giuen but after such time as it was merited by precedent workes or else by some notable repentance THE LATIN CHVRCH THe Councell of Trent when the Apostle saith that man is iustified by faith and that freely those words ought to be vnderstood in that sence that the Catholike Church hath alwayes held expounded them that is to say that we are iustified by faith because that faith is the beginning of the saluation of mankind the foundation and root of our iustification without the which it is impossible to please God to come into the companie of the sonnes of God And that we are freely iustified by reason that there is no other thing that goeth before iustification bee it faith or good workes which meriteth the grace of Iustification For if it be of grace it is not of works otherwise as the same Apostle saith grace were no grace Item If any man say that iustifying faith is nothing els but the trust which one hath on the mercy of God which pardoneth sinnes for the loue of Iesus Christ or that this trust is the onely thing through which we are iustified let him be accursed If any man say that to obtaine remission of sinnes It is onely necessary that a man beleeue assuredly and neuer to make any doubt notwithstanding his owne infirmitie and indisposition that his sinnes are pardoned him let him be accursed ANNOTATION TIme saith Malancthon hath mollified the controuersie
causes the custome of confessing secret sinnes and may pronounce remission without any confessing as they of the East Churches doe to this day by their Synchoreses as we will relate in his due place We will then make this Catholike conclusion that The Pope cannot by his Indulgences deliuer aniy from those temporall punishments which God inflicts neither ought he to dispence with the doing of al those workes of repentance that are possible QVESTION XVIII Whether the soule of our Lord and Sauiour Iesus Christ descended into hell and whether it vscended into heauen the very sameday of his passion THE EAST CHVRCH RItual of the Syrians The side of the Lord was pearced thorough with a Launce and thence issued water and blood a sacrifice for all the world his body was buried and his soule came backe from hell and was vnited to his bodie Moyses the sonne of Cephas Bishop of Beth-raman Iohn hath written of corporall Paradise in the prayer whose Title is Wherefore this tree is called the tree of knowledge of good and euill and would teach as much as our Sauiour Iesus Christ said Thou shalt be this day with me in Paradise for there he proueth by many arguments that Paradise was corporall The Liturgie of Saint Basil Thou hast appeared in the last dayes vnto vs which sate in darkenesse and that by thy onely Sonne which gaue himselfe to death for our saluation and by reason of our sinnes descended into hell by his Crosse and Passion THE SOVTH CHVRCH DAmianus a Goes The Aethiopians beleeue that Christ descended afterward into hell and hauing rased and broken the gates thereof he came backe into life the third day with great triumph ouer his enemies and ouer death and that after that hee returned into heauen from whence he came and that by his admirable ascention THE LATIN CHVRCH CArdinall Bellarmine DVRAND affirmeth that the soule of Christ descended into hell not according to his substance but by some effects that is to say as it did illuminate and beatifie the holy Fathers which were in Lymbo Caluin hath taught some such like thing touching the descent of Christ vnto the soules of the holy Fathers by his efficacie or vertue and not by his essence Idem It contradicteth the holy Scripture and the Fathers to say that Christ returned from hell the first day THE REFORMED CHVRCH LAsicius Polonus It is the beleefe of the Bohemians that Iesus Christ descended into hell in his soule seperated from his body to triumph ouer Satan The Sybilles doe deriue this word Ades which signifieth hell of the word Adam by reason that Adam descended This place seemes to be els-where then in heauen Vrsinus We must beleeue that which is certaine to wit that Christ descended into hell in that fashion as we haue sayd in suffering in his soule but if any one can defend that he descended in any other fashion it is well but as for me I cannot beleeue it ANNOTATION THe auncient Catholike Church beleeued that the soules of the Fathers in the old Testament went to a place called in Hebrew Scheol in Greeke Ades in English Hell And all Christians for the most part doe beleeue that the Apostles haue taught so likewise seeing that there is not any one particular man knowen that should be the author of this opinion And although that this Article was not in the beginning in the Creede of the Apostles as it is not in the Creed of Nice neuerthelesse hauing beene receiued without contradiction the same doth argue that the beleefe was such before time And which is more the Scripture of the old Testament makes no mention in any place that the soules should ascend into heauen but very often it maketh mention of Scheol or Hell and to descend I will descend into Scheol with sorrow for my sonne sayd that good man Iacob and to descend signifieth to go to some lowe place It is true that the word Scheol signifieth sometimes a graue but the Catholike Church takes it here for Hell for the Greeke translator approued by the Apostles taketh it so as also Saint Luke in this sentence of the Psalmes cited by S. Peter Thou wilt not leaue my soule in Hell For to vnderstand well this question you must note first that it doth not appertaine to saluation to know whether the soules of the Fathers were aboue or belowe prouided alwayes that one doe not call the holy Scripture into doubt which it is not done by and by although a man doe not alwayes attaine to the true sense of it Secondly there are two places that the most learned diuines yea the antient and now a dayes the Latins and the Protestants can hardly agree off So that in so doing some proceede in one fashion others in another The Creede saith that our Lord descended into hell and our Lord said This day shalt thou be with me in Paradise Some men will aske how ascended he into Paradise seeing he descended into hell The greater voice of the Romane Catholikes and of the Protestants is that Hell was Paradise when our Sauiour was there but there are many learned men of the Catholike Romans as Durand and the learned Picus which thinking it absurd to say that Paradise was in Hell haue thought fit otherwise to agree vpon it And haue written that the soule of the Lord went really vnto the true Paradice and descended not into Hell but by efficacie or vertue On the other side amongst the Protestants Caluin and Beozo haue thought more to the purpose to referre this word Hell to the torments that our Sauiour suffered to the end that that which the Scripture saith that our Sauiour went to Paradise should be beleeued without running to any false or forged Exposition Also there are learned men amongst the Latines and the Protestants which doe decline from the common opinion herein because that it seemeth very absurd vnto them Neuerthelesse because that none of the three is receiued without contradiction it sheweth that there is difficultie in them all For to say that the Lord descended not into Hell but by his efficacie or vertue is to wrest that place of Scripture Thou wilt not leaue my soule in Hell To say that Hell whereof mention is made in the Creede is the torments which the Lord suffered vpon the Crosse is an Exposition altogether vnknowen to the Ancients and against the intention and meaning of those which added that clause to the Creede and those Protestants themselues for whom this serueth are ready to receiue one more proper as is to bee seene in that sentence before alleadged of Vrsinus As for the rest one may giue many Expositions and all Orthodoxall of one selfe same place of Scripture when one is not assured of the intent and meaning of the Authour so is it likewise in the Creede But about these difficulties the Apostolicke Churches in the East doe furnish vs with a fourth
Exposition and that most ancient of all They hold with S. Chrysostome a very true Catholicke teacher that the soules of the Fathers were in Ades the Latines call that place Infernum Lymbus but improperly and that our Sauiour descended thither And that he was the very same day in Paradise and that Paradise is no other place but the same which the thiefe conceiued and meant for if our Sauiour had spoken of one place and the Thiefe had conceiued and meant another his vnderstanding had beene deceaued Now the Thiefe meant no other Paradise but that earthly Paradise for hee could not know what Paradise it was but by the Scripture of the old Testament which speaketh not of any other Paradise It followeth then that our Sauior was that same day in that Paradise and his soule was not left in hell It is there also whether the Fathers were conducted wherof some rose with the Lord and were seene in Ierusalem It is in this Paradise say they that Henoch and Elias were placed in their bodies and peraduenture Moses who appeared at the transfiguration of our Sauiour Iesus Christ and all the Fathers were rapt vp into heauen some in their bodies when our Sauiour ascended the other onely in soule when he rose from the dead as the same Saint Chrysostome saith And this opinion is not onely held by the Apostolicke Churches of the East as we haue vnderstood by themselues But it is very true by all likelihoode that the Christians of Africke doe consent thereunto for they are Cophites and of the same faith and Religion as the Cophites Syrians and Assyrians are for in all the Churches the sayd booke of Moyses Bar-cepha touching the Paradise before alleaged and the Author which he alledgeth who doe confirme the same exposition are very much approued Now this shall bee for the Catholike Reader to follow and approue that is to say either of the foresaid three opinions or else that of the Churches of the East and South which is That the soules of the Fathers were in hell called in Hebrew Scheol and in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that the soule of our Sauiour Iesus Christ descended thither yet was not left there but the same day ascended into heauen QVESTION XIX Whether all Infants I meane those of the Elect aying without Baptisme are damned and whether it be permitted to the Lay people to baptise THE EAST CHVRCH IEremie In Baptisme the matter is the water The forme the words of the Priest to wit these This seruant of God is baptized in the name of the Father of the Sonne and of the holy Ghost The instrumentall cause is the Priest although we doe not condemne altogether that which is done by one that is no Priest in time of necessity Iohannes Faber In Russia no man is thought sufficient to exercise the office of Baptizing if he be not a Priest what necessity soeuer doe happen Theuet The Moscouites baptize not at all but within their Churches vnlesse it be because they are verie farre from any Church THE SOVTH CHVRCH ALuares of the Ethiopians They minister Baptisme to their male children when they are fortie dayes olde and to the female when they are threescore dayes olde the infants not arriuing to that age die without Baptisme The which thing being come to my knowledge I could not detaine my selfe from publishing in many places the great fault and error which was committed against the Gospel where it is written That which is borne of the flesh is flesh and that which is borne of the spirit is spirit Whereunto they answered me that for that matter the faith of the mother sufficed together with the communion which shee receiued being with childe They baptize not in Fonts as wee doe but in the Porch of the Church with a potte full of water and that the fortieth day Theuet The King of Maitachasi receiued the Gospell at the perswasion of King Cephalian which was a Christian and established in his Churches eight Bishoppes a notable company of Priests and other Ministers there was also established an Alcaide or Ismiel that is to say in their language a Priest aboue all the other Priests which within sixe daies preached a thousand heresies Amongst the rest that if a woman be deliuered and the child die it was depriued of eternal be atitude and on the contrary side it was decreede by a Synod holden at Quiticoi that if a woman being ready to be deliuered came to receiue the Sacrament after their vsage law and faith and that afterwards her childe should be borne dead by this Sacrament only the child was baptized and freede from punishment and damnation THE LATIN CHVRCH THe Councell of Trent Translation into the estate of grace cannot be without the water of regeneration or a firme purpose to be baptized The Canon Praeter If peraduenture there be no Catholicke to be found it is better and more religious to receiue Baptisme of an Hereticke then to perish eternally The Canon Mulier That women presume not to baptize if it be not in case of necessity The Canon Romanus The Romane Bishop taketh it not to be the man that baptizeth but the spirit of God although he that baptizeth be a Pagan THE REFORMED CHVRCH THe confession of the Swizers We doe teach that Baptisme ought not to be administred by women for S. Paul forbiddes them Ecclesiasticall offices The confession of Ausburg Touching baptisme the Church doth teach that it is necessary to saluation as being a ceremony instituted by Iesus Christ The answere of the Diuines of Wirtenberg to the Grecians We doe reioyce that there are many points of agreement between vs and your holinesse and amongst other things that you hold that it must not be permitted to any to presume to take vpon him the office of Teaching in the Church and to administer the Sacraments which notwithstanding in case of necessity the Laickes may baptize ANNOTATION THe Protestants in France doe hold that the Infants of the faithfull dying without baptisme are neuerthelesse saued This word Faithfull seemes to be restrained to the Elect for there are wicked Christians against whom God denounceth that he will punish the iniquitie of the fathers vpon the children Moreouer it may happen that the parents may be Gods Elect and neuerthelesse as all men are subiect to erre they may be negligent to procure Baptisme for their Infants Now it may be doubted whether this fault be any preiudice to the Infants These considerations perhaps haue moued Christian people to encline to this beleefe that the Church ought to hasten Baptisme because they know not who be the children of the Elect and that one cannot erre in prouiding for the saluation of these Infants by baptizing them by reason that in Baptisme a token or signe ordained by the Lord the inuocation of the holy Trinity is vsed and the pardon of originall
againe declare it that through the consecration of bread and wine all the substance of the bread is conuerted into the substance of Christ our Lord and all the substance of the wine into the substance of his blood And this conuersion hath the Catholicke Church conueniently and properly called Transubstantiation THE REFORMED CHVRCH THe Confession of Wittenberg We beleeue that the Eucharist is a Sacrament instituted by Iesus Christ himselfe and the vse thereof was recommended to the Church vnto the end of the world But because that the substance thereof is one thing and the vse another we will speake in order of them both Touching the substance of the Eucharist we beleeue and teach that the true body and blood of our Sauiour Iesus Christ is distributed in the Eucharist do reiect those that say that the bread and wine in the Eucharist are but signes of the body and blood of Christ being absent We doe also beleeue that the Almightie power of God is so great that hee may eyther bring to nothing the substance of the bread or change it into the body and blood of Christ but it cannot be proued by the manifest word of God that God exerciseth in the Eucharist any such absolute power and it appeareth that no such matter was knowne to the auncient Church But as when he speaketh of the Citie of Ierusalem portrayed vpon a bricke this same is Ierusalem it was not necessary that the bricke should be chaunged into the Citie of Ierusalem In like manner when he speaketh of the bread this is my body It is not necessary that the substance of the bread should be changed into the substance of the body of Christ But it sufficeth for the veritie of the Sacrament that the body of Christ be truely present with the bread yea rather the verity of the Sacrament requireth that the true bread remaine with the true presence of God For euen as for the truth of the Sacrament of Baptisme it is necessary that in the vse therof the water should be and remaine true water In like manner it is necessary in the Lords Supper that the bread in the vse therof be and remaine true bread because that if the substance of the bread were changed the veritie of the Sacrament remained not in his true nature The Confession of England We say that the bread and the wine are sacred and celestiall mysteries and that by them Iesus Christ the true bread of life eternall is offered vnto them that are present that doe receiue his body and blood through faith Neuerthelesse we say not that we beleeue that the nature of the bread and wine are wholly changed and reduced to nothing Liturgia Gall. Let vs lift vp our spirits and our hearts where Iesus Christ is in the glory of the father and from whence we looke for our redemption And let vs not dwell vpon these earthly and corruptible Elements which we see with our eyes and touch with our hands to seeke for it there as though it were inclosed in the bread or wine For then our soules shall be fit to be nourished and reuiued by his substance when they shall be eleuated aboue all terrestiall things to obtaine heauen and to enter into the kingdome of GOD where he dwelleth The Confession of the French men We do confesse that the holy Supper of the Lord is a testimony vnto vs of the vnitie which wee haue with Christ Iesus because that he is not onely dead and risen againe for vs but also nourisheth and feedeth vs truely with his flesh and blood to the end that we should be one with him and that his life should be our life And albeit that he be in heauen vntil such time that he shal come to iudge the world yet neuerthelesse we beleeue that through the secret and incomprehensible power of his spirite he nourisheth and quickeneth vs by the substance of his body and blood ANNOTATION ALl Christian nations do with one consent agree that the bread and wine of the holy Sacrament are conuerted into the body and bloud of the Lord. It is true which Alphon. de Castro saith that the Armenians haue heretofore otherwise beleeued but he sheweth not whether it was their auncient manner or whether any particular man brought it in amongst them As touching the Abyssins there is mention made oftentimes of transmutation in their Liturgie which they referre to the Apostles according to the subscription thereof But the Historiographers doe say that the said Abyssins were not Christians so long agoe as they make vs beleeue They report themselues to haue receiued the Christian faith by the Eunuch of Queene Candace and by Saint Matthew and Saint Philip But it is thought in these parts that in the fifteenth yeare of Iustinian Emperor of Constantinople Adad King of the Auxumites made a vowe to become a Christian if he got the victory against the King of the Omerites which hauing obtained he sent Embassadours to the Emperour Iustinian to haue Bishops sent to him which being come thither conuerted his people to the faith Both opinions may be true that is to say that Adad would haue receiued the faith and yet not after the forme of the other Ethiopians but rather after the East Church In like manner the French men receiued the faith vnder king Clouis the which faith notwithstanding was in Fraunce three hundred yeares before Likewise Great Britaine is said to haue receiued the Gospell by Ioseph of Arimathea Yet neuerthelesse the Romanes doe bragge that they conuerted the English men fiue hundred yeares after Howsoeuer it be the Liturgie of the Ethiopians came vnto them from the Sea of Alexandria as appeareth by the Greeke names which are inserted therein Aluares saith that they haue another so briefe that it was no sooner begun but it presently ended One might doubt whether this were not the auncientest If we had the bookes which the said Aluares saith that they haue in great number one might know whether they differ But howsoeuer it be it appeareth not that this beleefe of Transmutation was receiued in any place of the world as a new thing Now a daies it is a question whether the Fathers haue beleeued it or whether it be slipt in by little and little If the Latines and Greekes do alleadge proofes out of the Fathers the Protestants doe thinke them to be Hyperbolicall tearmes for to lift or moue mens soules to the worshipping of the Sacrament If the Protestants doe bring on the contrary side other proofes some will answere them that the Fathers did keepe close that beleefe for feare of giuing occasion to the Pagans to mocke them We will leaue these difficulties the Fathers are not in the worlde now to resolue vs But the Churches scattered through the vniuersall world are as yet to beare witnesse of the Tradition in this point as well as in others and to declare and explane their meaning to those that vnderstand it
constitute accidents without a subiect one matter in many places a body without his essentiall properties one God and man liuing in the host or bread who heareth not seeth not feeleth not nor tasteth not which is say the Protestants an opinion contrary to the holy Scripture and neuer entred into the imaginations or hearts of the auncient Fathers or of the Diuines of the East and South Churches who neuer yeelded or gaue place to the Latins either in quickenesse of spirit or in curiositie and who haue had no want of heretickes to giue them occasion to exercise themselues in these difficulties whereinto some one amongst so many learned men as they haue had in so many ages and such as haue written so many volumes must haue necessarily fallen if that they beleeued that the body of the Lord is materially in the host or bread Now wee must see how farre the beleefe of the Protestants differs from those of the East and other people which to performe we must enter into the consideration of secret or hidden faculties and proprieties There are two sorts of opinions touching supernaturall operations some thinke that God worketh immediatly in the place where the thing is from whence it seemeth that the effect proceedeth euen as when the water of the poole of Siloe being mooued or stirred by the Angell did seeme to heale they say that God healed of himselfe and by himselfe euen then after the touching of the water Others doe beleeue that this supernaturall facultie is giuen to the things themselues so that the sayd water receiues of God such a vertue as some medicines or salues haue in some diseases For it is as easie for God to giue those properties to a forme as it was for him to giue them to those that haue them euer since the creation of the world Neuerthelesse this is not thus done by the diuels who cannot create essences or beings neither indue them with admirable faculties so that the diuels doe worke the like by illusions Behold here then the difference The foresaid Christians doe beleeue that the matter of bread receiueth the forme of the body of the Lord or that the forme of bread obtaineth the hidden properties thereof or that there is some spirituall thing which hath the place of forme in that matter and that thereupon dependeth the Mysticall vnion whereof S. Paul speaketh But the Protestants whom some call Caluinists doe hold that the body of the Lord is onely in heauen together with his quickning forme and vertue and that a substance proceedeth from him and is applyed to the soules of men by the vertue of the holy Ghost and that immediately which certainly is a very slender disputation and of small estimation in comparison of the report which is made of it considering that all doe confesse that the bread is really the communion of the body of Christ as S. Paul saith Also these words This is my body being referred to the whole should be spoken without figure but referred to that which one seeth that is to say to the accidents and to the matter through the accidents they are figuratiue This consideration hath caused that those who are called Caluinists and Lutherans and some Grecians in Poland haue treated of some means of agreement imagining that the difference is not in re but in modo rei This vnion hath beene hitherto hindered by two opinions which fall into extremities Brentius Smidlin and others for the better prouing of the reall yea materiall presence haue had recourse to vbiquitie And on the other side as Iurguieius findeth fault there are some who speake in such sort of the receiuing of the Sacrament that they haue destroyed by their contrary tearmes that which they thought to haue built vp saying that the faithfull vnder the old Testament receiued Iesus Christ as they receiue him now a daies from whence it should follow that if there be any mysticall vnion made it should bee wrought onely by the Diuinitie as in times past and not by the humanity whereof the holy Scripture alwaies beareth witnes that it hath life in it selfe and that it quickeneth Others say also that a man doth participate of the body of the Lord without the Sacrament in the same manner as with the Sacrament So that one receiueth but the signe at the most These men seeme not to speake properly for one is not said to receiue that which he hath ordinarily See heere the diuers termes that are vsed But the truth is that Vbiquitie is reiected in the body by the Lutherans and the reall communicating with the substance of the body of Christ is confessed by the others in the body as it was resolued in the Synods at Rochell in Fraunce and at Torun in Poland We will bring in here two similitudes by the which amongst others Protestants doe cause their meaning to be vnderstood and doe shewe that the communion which they beleeue is reall and neuerthelesse hath no absurdity in it The body of the Sunne saith Caluin is onely in heauen notwithstanding the light thereof is here vpon earth Therefore many doe hold that light is a substance otherwise it should not be found out of his proper subiect Moreouer the Philosopher saith that Sol homo generant hominem Wherefore then should not the Sunne of righteousnesse haue power to regenerate a man though his body be not on earth The Adamant stone saith Beza draweth Iron communicating it selfe with the Iron through an admirable vertue without mingling his matter therewith In like manner the body of the Lorde vniteth it selfe with a mans soule though the matter of his body be no where else but in heauen Hereupon that is to be noted which Gilbertus a learned Physition obserued that is to say that the forme of the Adamant is carried out of the limits of his owne matter and is found in the Load-stones subiect and not in the ayre betweene both It may be said likewise that the body of the Lord doth communicate it selfe from heauen without extension multiplication or any mixture of matter If a man hold himselfe firmely to these similitudes he shall neuer set his imagination or thoughts vpon the place of Realitie for these effects of nature are reall and true To conclude a man may see by that which hath beene spoken that the Churches of the East and those of the South doe not approue this last opinion neither that of the Lutherans withall as it seemeth they hold not that of the Latines touching the reall eating of the matter of the body of the Lord neyther the absurdities that followe thereupon for they doe openly denie that the Apostles did eate the flesh that our Sauiour Iesus Christ did carry about him This then is their saying or opinion That the body of the Lord as touching the matter and accidents is onely in heauen yet notwithstanding the bread and wine in the Sacrament are changed into the body and blood of the Lord in such
restraine them from becomming Lay-men againe THE EAST CHVRCHES GAgnin If any Priest that is a Widdower doe marry with another woman which is at liberty he is depriued of his charge and must not communicate with the Clergie THE SOVTH CHVRCH ALuares If it happen that a married Priest doe accompany with another woman he shall be prohibited to enter into the Church because that the Lay-people enter not within or doe not enter within the Closset where the Clerkes be and shall not participate of their Reuenues This I know to be true because that I saw one which was called before the Patriarch for being found a bedde with a woman the which he could not denie and confessed the same in my presence for punishment whereof hee was forbidden to carry anie more the Crosse in his hand and condemned to take vpon him the estate of a secular man Moreouer If a Priest that is a widdower doe happen to marrie with a woman that is to say without dispensation as Zaga sayth he must remaine amongst the Lay people Alphonsus de Castro The Armenians doe hold that in the Sacrament of orders there is no grace bestowed which they hold likewise of the rest of the Sacraments THE REFORMED CHVRCH THe Ecclesiasticall Discipline of the Frenchmen The Ministers shall be deposed and degraded that teach false doctrine if after that they haue beene sufficiently aduertised they doe not desist THE LATINE CHVRCH THe Councell of Trent Forasmuch as in this Sacrament of orders is imprinted a Character which cannot be defaced raised out or taken away as in Baptisme and in Confirmation The holy Councell hath iust occasion to reiect as damnable the opinion of those which say that Priests haue a power which endureth onely for a time and that they may retire backe againe into their first estate and condition of Lay people ANNOTATION THis before spoken sheweth the consent of foure Churches against the Councell of Trent It is true that the Grecians in their answer to the Diuines of Wittemberge doe speake of a Spragis a Seale or marke Socolouius interpreteth it a Character peraduenture willing to perswade men that the foresaid Churches do hold with the Romane Church that in the soules of Clerkes there is an indeleble and perpetuall Character so surely imprinted that after their death it may be knowen It appeareth not that they haue this opinion howsoeuer it be both they and the Africanes doe hold the opinion which the Councel of Trent doth call damnable to wit That there is not any such indeleble or perpetuall Character which hindereth a Clergie man to take againe vpon him the estate of a secular man QVESTION XXXVII Whether that the annointing of the sicke be a Sacrament and whether the obseruation thereof be now necessary THE EAST CHVRCH SAcranus The Russians doe say that the Sacrament of extreme vnction cannot giue any remedie against the staine of sinne and that S. Iames speaking of vnction did meane that it was onely to helpe and cure bodily infirmities Vilamont The Grecians doe denie the Sacrament of confirmation and Extreame Vnction THE SOVTH CHVRHCES THe Confession of Zaga It is to be noted that with vs confirmation and the Chrisme or the oile of extreame vnction are not held for Sacraments nay they are not in vse as I see here they are in these parts according to the custome of the Church of Rome Aluares The Abyssins vse neither Chrisme nor oyle of extreame vnction THE REFORMED CHVRCH THe Confession of the Swizers Confirmation and Extreame Vnction are mans inventions whereof the Church may ridde it selfe without any damage and we haue them not in our Churches THE LATINE CHVRCH THe Councell of Trent This holy Vnction or annointing of the sicke was instituted by our Lord Iesus Christ as a true and proper Sacrament of the newe Testament The vertue of this Sacrament is the grace of the holy Ghost the vnction whereof serues to wipe out the guilt of sinne if there be any as yet to purge ANNOTATION SAint Iames commaundeth to annoint the sicke and to pray for them and addeth that praier by faith bringeth health and remission of sinnes Here is a difference betweene the Romane Catholike Church and the reformed Church The Churches of Affrica and Asia which doe vse it are manifestly on the Protestants part As touching the Greeke Church those that haue trauelled those parts doe protest vnto vs that this vnction or anointing is not also in vse there Neuerthelesse Ieremie writeth that they hold it vntill this present time as a Mystery It is peraduenture likely that the vse of oyle hath beene deliuered by some one or other of the Apostles but it is cleare that it was ordained by S. Iames it is his Tradition which since his time hath beene obserued of vs. Those of that Countrey do tell vs that they holde it not necessary and therefore it is not vsed although they holde it as a Mysterie to fill vp the tale of the seuen holy numbers Sacranus witnesseth that in his time which is but a hundred yeares since the Moscouites and consequently the Grecians did beleeue that this oile was onely to heale diseases But because that Ieremie sayth that it serueth for the body and the soule and alleadgeth for it the very text of Saint Iames one may easily reconcile that place in saying that the vnction properly regardeth corporall diseases Neuerthelesse consequently it was a marke of remission because that God giueth not the one without the other And therefore a man may by this which hath beene spoken gather that the meaning of the Churches is That the annointing of the sicke is one of the seuen Mysteries Neuerthelesse the vse thereof is not at this time necessary in regard that the same was purposely Instituted for the miraculous healing of Diseases QVESTION XXXVIII VVhether there be seuen Mysteries in the Church and whether that two of them may be called Sacraments THE EAST CHVRCHES IEremie In the Catholike Church of the Orthodox Christians there are seuen Mysteries or Celebrations that is to say Baptisme the annointing with holy oile the holy Communion imposition of hands marriage repentance and holy oyle THE SOVTH CHVRCH THe confession of Zaga It is to be noted that with vs Confirmation and Chrisme or the oyle of extreame vnction are not holden for Sacraments THE LATIN CHVRCH THe councell of Trent If any man say that the Sacraments of the new law haue not beene all instituted by our Lord Iesus Christ or that there are more or lesse then seuen that is to say Baptisme Confirmation Eucharist Penance Extreame Vnction Orders and Marriage or that any one of them is not truely and properly a Sacrament Let him be accursed THE REFORMED CHVRCH THe confession of England We doe acknowledge two Sacraments which ought to be called by that name that is to say Baptisme and the Eucharist ANNOTATION HEre is a question
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