and beleeve and am baptised in thee and in thy Father and in thy holy spirit now c. Then the Priest saith the Nicen Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I beleeve in one God the Father Almighty c. And after many prayers and Crossings he putteth the partie baptised into the water saying Such a one N is baptised in the name of the Father Amen And of the Sonne Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of the holy Ghost to everlasting life And so endeth with prayers For the administration of the Eucharist The Priest beginneth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorie be to the Father to the Sonne and to the holy Ghost After some prayers Let us be made worthy sacrificers of praise that we may performe our Priesthood to thee O Lord every thought word worke being a sweet savour offring to thee peace offrings that without spot we may appeare in thy sight all the dayes of our life They say in Breaking Thou art the Lambe of God that takest away the sinnes of the world so he suffered God the word in the flesh he was offrea and broken upon the Crosse and his soule was separated from his body although his divinitie was not separated neither from his soule nor from his body c. Amongst other prayers he saith Make us worthy O Lord God that with contrite hearts and purged from all euili co 〈…〉 thee O Lord our God purely and holily reasonable and spirituall sacrifices in the faith of thy truth After other prayers he endeth The Bible was translated into the Arabique tongue by Iohn Archbishop of Sevill Anno Dom 717. The Habbassin Christians 1 For their Ecclesiasticall Government Zaga Zabo 240. THey are subiect to a Patriarch of their owne whom they call Abunna Non firmiter sentiunt de primatu Romanae ecclesiae Tho. a Iesu de conver lib. 7. pa. 1 cap 6 pag 367. whose place is the seventh Session in generall Councells the next place after the Bishop of Seleucia They do not well beleeve of the Primacy of the Bishop of Rome 2 The Eucharist in both kindes Wee receive the Lords body 1 Assumimus corpus Domini et id sub utraque specie confessio Zaga Zabo Episcopi Abassin apud Damian a Goes pag 227 Boterus part 3 lib. 3 de Christian del Abass and that under both kindes As the Preist 2 Sacramentum integrum verum corpus et verum sanguinem Christi tam clerica quam laici in Templo accipiunt Matthaeus Dresserus de statu Ecclesiae et Religio in Aethiopia apud Neand. pag. 535 so the Laicks receive the whole Sacrament of the true body and true blood of Christ in the Temple All receive the Eucharist under both kindes 3 Sub utraque specie omnes Eucharistiam sumunt Godign de Abassinorum rebus lib 1 cap 35 pag 218 3 They sell no Masses We receive no price or reward for Masse 1 Pro Missa nullum pretium aut mercedem accipimus Zaga Zaoo pag 228. They make no gaine in the Masse 2 Questum in Missa nullum plane faciunt Dresserus apud Nean pag 537. 4 They reserve not the Sacrament nor elevate it Sacramentum Evcharistiae non servatur apud nos in Templis vt fit hic apud Evropaeos Zaga Zabo pag 227. apud Dami a Goes The Sacrament is not reserved amongst us in our Churches as it is amongst the Europeans 5 They use not extreame unction for a sacrament Moreover you must know 1 Praeterea Sciendum apud nos Chrisma five extremam olei Vnctionem pro Sacramento non haberi nec in vsu esse vt video hic ex Romanae Ecclesiae consuetudine fieri Zaga Zabo 226. apud Dam a Goes that with us Chrisme or extreame unction is not accounted a Sacrament nor is in use at all As I see here the custome is in the Roman Church 3 Non usan darla chrisma ni extrema vnction Francis Alvares fol 27. There is no use of Chrisme or extreame unction 6 They allow maried Priests Mariage is no esse allowed to the Clergie then to the Laitie 1 Coningium Clericis et Presbyteris non minus quam politicis permissum est sic tumen vt mortua vxâ—â—e primâ— ducere aliaÌ„ non liceat niâ— Pa riarchâ— dispensante concubinam si quis alat a sacris arcetur Dresserus apud Neandrum pag 537. yet so as that the first wise being dead they are not permitted to marie any more without dispensation from the Patriarch if any keepe a Concubine he is driven from his calling And both Laitie and Clergie possesse but one wife Et tam Laici quam Clerici vnam tantum possident vxorem Zaga Zabo apud Damia a Goes 215. That the Priests may marrie we have received from St. Paul who had rather that the Clergie and Laitie Et quod presbyteri apud nos vxores possideaut ex Apostolo accepimus Qui mavult clericum et Laicum nubere quam vri Zaga Zabo lib. cit pag 215. should marrie then to burne 7 They beleeve the Soules of their Infants dying without Baptisme not to be damned They beleeve the soules of their Infants departed before Baptisme to be saved Alvarez Histor Aethiopica fol. 27. because they are sprung from faithfull parents 8 They doe acknowledge the first 3 Councels They accept the three first generall Councells Zaga Zabo lib citat pag 236. The Nicen the Constantinopolitane the Ephesine 9 Indulgences For remission of soules the Patriarch graunts no Indulgences Ad animarum remissionem Patriarcha dat nullas Indulgentias nullos dies indulgentiarum Patriarcha concedit Zaga Zabo pag 213. Indulgentias nulo las dat neque concedit pag 240. nor gives any pardons at all 10 Jnvocation of Saints As for the Saints It is true that they love and reverence them Sanctos quidem amant et venerantur sed non invocant Matri Christi Mariae Virgini honorem magnum tribuunt sed neque adorant neque opem eius implorant Dresser apud Neandrum pag 536. Atias Major pag 352. Aethiopia but they do not call on them They doe ascribe great honour to the Virgin Marie the mother of Christ but neither do they worship her nor implore her helpe 11 They have service in their owne tongue For they reteine the Epistles and Gospell Nam et Epistolam et Evangelium et verba consecrationis sine elevatione lingua pooulo nota retinent Chytreus pag 28. together with the words of Consecration without elevation these I say they reteine in the vulgar tongue 12 The Conferring of Bishoprickes The Conferring of Bishoprickes Patriarcha sive Abunna Nullum Episcopatum aut Ecclesiae be â—eficium in vllos confert id solum ad Precioâ—um Ioanneâ— spectat Zaga Zabo 240. and their Ecclesiasticall benefices except the Patriarchship belongeth to their Emperor
benedictione Similiter Evangelium legitur 5 5 Sacerdos maiore digito facit in libo quinque signa tanquam stigmata The Priest with his greatest finger maketh five signes or prickes upon the Cake 6 6 Consecrat in sualinguae iisdem verbis quibus et nos et non sublevat He doth Consecrate in the vulgar tongue in the same words that we doe and doth not elevate it 7 7 Id ipsum quoque facit in calice et no◠elevat The same he doth with the Cup but not elevate it 8 8 Sacramentum panis in manibus acoipiens partitur per medium Taking the sacrament of the bread in his hands he divideth it in the midle 9 9 Ex summitate partis paululum detrahit quam particulam pro se accipit Of the uppermost he taketh a little for himselfe 10 The dish with the Sacrament 10 Lancem in̄ sacramento porrigit ei qui evangelium legit he delivereth to him that readeth the Gospell 11 The Cup with the Sacrament 11 Calicom cum sacrumento porrigit ei qui legit Epistolam he delivereth to him that readeth the Epistle 12 12 Qui continuo dant communionem sacerdotibus qui astant altari Then he giveth to the Priests that stand at the Altar 13 The Deacon taking the Sacrament out of the dish 13 Diaconus sacramentū ex lance sumens manuquo dextra tenens minutim distribuit and holding it in his right hand doth distribute it in parts 14 In the meane season the subdeacon delivereth the blood in a golden silver or wodden spoone 14 Interea Subdiaconui pauxillum de sanguine cochleari aureo argenteo vel ligneo sumptum porigit illis qui sumpserunt sacramentum corporis to them that have received the sacrament of the body 15 In the same manner 15 Eodem modo datur communio illis qui stant ante primam cortinam et aliis qui stant iuxta alteram cortinam the communion is given to them that stand neere the other Cortin 16 Last of all 16 Postea fecularibus qui stant inxta portam princi palem tam viris quam mulieribus to the lay people both men and women 17 Whilst the communion is administring 17 Dum datur communio aut altud quippiam officii sit amnes stant erecti or any other service is doing in the Church all the people stand upright 18 To the Communion all come 18 Ad communionem omnes veniunt sublatis complicatisque manibus lifting up their hands and folding them together In these Liturgies before named although some of them seeme to be corrupted and expurged as they plainely confesse the expurging of the Jndian Liturgie yet the Eucharist is administred in both kinds There is no privat Masse There is mention made of a spirituall sacrifice I finde not Transubstantiation in them There is no elevation of the Sacrament Maried Priests administer And Mans merit is renounced in them as before c. And the like will also appeare in the other old antient Liturgies attributed to St. Peter St. Matthew St. Ambrose St. Andrew St. Dennis St. Clement c. And for the Masse now used in the Roman Church fathered upon St. Gregorie although it hath beene purged and purged againe yet therein still appeareth some footing of truth and Antiquitie As the bread and wine are called Dona and Munera And after Consecration they are called Creatures per quem haec bona semper Creas commaund thy Angells to carry up these to thy high Altar in heaven whereas the Preist would have us beleeve that after he hath gone over them that they are no more Creatures but the Creator that made all things One thing more I note by the way that there is a Liturgie attributed to Saint Peter set downe in Bibliotheca veterum Patrum used in some part of Calahria Now who can beleeve that the Church of Rome holding so much of Saint Peter that under his name shee exalteth her selfe over the whole world would offer Saint Peter so much wrong as to drive his Liturgie out of Rome and suffer a few Preists to use it inhabiting the Mountaines of Basilica in Calabria Also whereas the Romish writers call all these Liturgies Masses as the Masse of Saint Basill the Masse of Saint Chrysostome the Armenian Masse the Aethiopian Masse There is a difference betweene the Romish Masse and their Liturgies for the Church of Rome in their Masse intendeth cheifely a Sacrifice but these Churches a Communion The Aethiopians call the Communion Codash and the bread Corban The Greekes call it the Liturgie as the Liturgie of Saint Basill the Liturgie of Saint Chrisostome As these Liturgies before named agree with us in many things so also there are some things in them which I doe not Iustifie as before and in viewing them and comparing them with our service booke I have great cause to magnifie Gods great goodnesse and mercie to us and this section I will conclude with the words of the Reverend and holie Martir Docter Rowland Tailor vnto Bishop Gardiner and others There was saith he Ecclesiast hist 3. Volum fol 171. Printed 1631. set forth by the most innocent King Edward for whom God be praised everlastingly the whole Church service with the best advice of the learned men of the Realme and authorised by the whole Parliament and received and published gladly by the whole Realme which Booke was never reformed but once said my author in his time and yet by that once reformation it was so fully perfected according to the rules of our Christian Religion in every behalfe that no Christian Conscience can be offended with any thing therein conteined I find that these Churches are not hereticall but Orthodox for the maine Wheras these Churches are charged by some to be heretiques you shall find divers good Authors to have written to the contrary As first for the Greeke Church Azorius thinketh them to be no heretikes and sheweth a reason therefore Azorius Instit moral lib 8. cap. 20. quest 10. because in those articles wherein they are thought to erre they differ verbally onely and not really from those that are undoubtedly beleevers and giveth instance in the question touching the proceeding of the holy Ghost wherein he thinketh they differ in the forme of words only Lomb lib 1. div 10. And the like saith Peter Lombard The Craecians affirme that the holy Ghost proceedeth frō the Father only and not from the Son yet they doe acknowledge the Holy Ghost to be the Spirit of the Son as well as of the Father because the Apostle saith that he is the Spirit of the Sonne and in the Gospell Gal. 4◠He is called the Spirit of Truth and now seeing it is no other thing Iohn 10. to be the spirit of the Father and the Sonne then to be from the Father and the Sonne they
Thom a Iesu Cosm lib. 10. cap. 25. apud trad Cath pag. 18. call the Pope the reprobate Bishop They celebrate the Eucharist 3 Eucharistiam conficiebant Nestoriani ex pane fermentate Gualt lib. citat pag. 377. with leavened bread They communicate in both kinds 4 Eucharistiam sub utrdque specie communicabant Gault de Nestor The Priest breaking the bread 5 Mr. Sands lib cit layeth it in the palme of the Communicants hand they sipping of Cuppe which is held betweene his They mingle not water with wine 6 Villam loco citat ne messent point leau a vec le vin in the Eucharist They allow their Priests 7 Sacerdotes mortua prima vxare secundas vlteriores faciunt nuptias Tho a les ◠lib. 7. pa. 1. cap. 2 pag. 354. 1.2 and 3. marriages or oftner They have not the Images of the Crucifixe on their Crosses 8 Brerwood pag 145 They kisse the Crosse 9 Mr. Sands but pray not before it They doe not reverence Images They use the Caldean language or Syriacke tongue in their Liturgies Chaldea autem litera utuutur in divinis scripturis Vitriac lib. cit cap. 77. For their ancient error that there were two persons in Christ as two natures they have lately reiected that error as appeareth by their confession translated out of the Syrian tongue by Masius Bibli tom 4. pag. 1049. extant in Bibliotheca veterum Patrum Indians of St. Thomas THey call the Bishop of Rome the Reprobate Bishop Thavet a Iesu Cosmo lib. 10. cap. 15. apud Trad. Cath quaest 2. They receive the Sacrament of the Eucharist in both kinds Lo pigliando sub utraque specie Bot. par 3. lib. 2 cap della vecchs christia del India Iosep Ind relat novi orbis cap. 134. extremam unctionem non habent Osorius de rebus Emanuel lib. 3. apud Cathol trad They have not extreame vnxion They admit of marriage of Priests These have their Service in the Syriaque tongue Brerwood enquir pag. 194. their Liturgie is translated out of Syriacke into Latin and to be seene in Bibliatheca veterum patrum The Masse which the antient Christians of the Bishoprick of Angamall in the kingdome of Malabar in the East Indies use being amended purged from the errors and Blasphemies of the Nestorians by the illustruous reverend Lord the Lord Alexius Menesius Archbishop of Goa primate of the Indies in a synode in the Diocesse of Angamall in the yere 1599. which beginneth Glory be to God on high Amen Glory be to God on high Amen The Cophti or Aegiptian Christians THey are subject to the Patriarch of Alexandria 1 Mirae lib. 1 cap 11. They say the Pope may err in matters concerning faith 2 Serenissimū Dominum nostrum papam in ijs quae sunt fidei opinautur posse errare Tho a Iesu de conver omnium Gentium lib. 7 par 1 cap 5 pa. 360. They minister the communion in both kindes to all 3 Eucharistiae sacramentum omnibus sub utraque specie confertur idem loco citat pag 361. In unleavened bread 4 Idque infermentato Idem ibidē To sicke persons they minister not the Sacrament of extreme unction 5 Infirmis autem neque eleum sanctū administratur etc. idē ibidē They admit not Purgatorie 6 Purgatorium nec pro defunctis preces admittunt idem lib 7 p 1 cap 23. nor pray for the dead They elevate not the Sacrament 7 Tecla Abissin apud Thevet lib 7 p 1 cap 13 pag 383 Corpus dominicum et calicem nunquam elevant in missis They repute the Roman Church 8 Se nos latinos habere excommunicatos et haereticos proinde Latinorum praxim ac conversationem ad instar Iudaeorum fugiunt Tho a Ies lib. citat lib. 7 pa. 1 cap. 5 pag. 360. hereticall Thom a Iesu de conver omni gent lib. 7 par 1 cap. 6 Tertio concessu deo aspirante circumcisionis lex primum fuit abrogata 363. Boterus Rela univer par 3 lib 3 de comun consenso si annullo la legge della circomcissione Boter loc citat lib. 3. de Christ de Aegipt pag. in christe essere due nature Tho a Iesu lib. 7 par 1 Cap. 6 pag. 363. Qui cum idem Deus idem sit verus homo et divinam habet a patre iam inde ab omni aeternitate naturam humanam sumpsit ex matre definitis temperum spaciis and refuse the Communion and conversation of the Latins no lesse then the Jewes For Circumcision used by them It is reported to be abrogated in the Synod at Caire Anno 1583. And for the error of Eutiches they wholy renounce it They acknowledge Christ to be true God and man The Cophti or Christians of Aegipt although their vulgar be Arabique yet have their liturgie in the Sirtaque tongue which is composed of the Hebrew Calde Arabique and Greeke tongues but for the Gospell after it is read in Syriaque it is afterward read in the Arabique or vulgar language The liturgie which they use is the liturgie of Severus sometime Patriarch of Alexandria translated out of Syriaque into latin by Guido Fabritius to be seene in the 6 Tom of Bibliotheca patrum For the order of Administration of Baptisme the Priest beginneth with this prayer O Almighty God make us worthy that we may come with purity and holinesse to thy divine and glorious mysteries of Adoption c. Afterwards the Priestreadeth part of the 8 Chapter of the Acts from the 20 verse to the 39 verse beloved the Angell of the Lord spake to Philip c. And of the third Chapter of the Gospell after St. Iohn from the beginning to the 9 verse There was a man of the Pharisees whose name was Nicodemus c. And part of the 8 Chapter to the Hebrewes and after some prayers The Priest signeth the partie baptized three times with the signe of the Crosse such a one N is signed in the name of the Father Amen in the name of the Sonne Amen and in the name of the holy Ghost to life everlasting Then followeth an Adiuration of the Divell and a Renuntiation or renouncing of him Then when the party renounceth the Divell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his face is turned towards the west and he or his Godfathers say I such a one N that am haptised I do renounce the Divell and all his workes and all his Angells all his strength and all his warfar and all his feare and all his pride and all his worldly error and every one that doth consent to him or follow him Then he turneth him to the East 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saith J such a one N who am baptised do consent to thee Christ my God and to all the doctrine that is revealed of thee from heaven by the Prophets and Apostles and holy Fathers I also confesse