CATHOLIQVE TRADITIONS. OR A TREATISE OF THE BELIEF OF THE CHRISTIANS OF ASIA, EUROPA, AND AFRICA, in the Principal Controversies of our TIME. IN FAVOUR OF THE LOVERS Of the CATHOLIC Truth, and the Peace of the CHURCH. 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 Shop in Paul's Churchyard, at the sign of the Rose. 1609. TO THE HIGH AND MIGHTY PRINCE, HENRY, Prince of Great BRITAIN. MY GRACIOUS LORD. GReat Attempts become great Princes. And is there a greater or a more worthy enterprise, more holy in itself, and more comfortable to the world, than the re-establishing of peace in the Church, and the refreshing of Christendom, through the reconcilement of the differences, which ignorance, avarice and ambition have hatched, and which passion and stomach do as yet maintain? And is there any Prince more worthy for the sincerity of his life, more capable for his solid judgement, and rare knowledge in all good sciences, especially in those that belong to God, and godliness, than that great King your father, the nurs-father of learning? Who I say, more fit for this great business than He, as well for his eminent dignity, power, credit and authority amongst the Christian Princes of the West, as also for the experience which he hath in the managing of the like affairs, having already well nigh pacified those divisions, which the overmuch scruple of some, and the too too much liberty of others had brought into the Church of England; unto the which conformity, he hath also most happily reduced the Church of Scotland, to be conjoined and reunited both in discipline, and ceremonies; that he may attainne to that mark which he aims at, that is, a holy and strict union, as well in the religion, as in the state of all the people and Countries under his obedience? Who I say, can with more hope of good success undertake so excellent a piece of work, than he, whom the heavens have so richly endowed with such rare qualities, as I have said, and other perfections truly heroic, 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 own Father: and above all the rest, by reason of the bounty and courage of your nature; you are the second hope of great Britain, and make men expect great and mighty designs at your hands, and such shall be profitable to all Christendom: and (if it please God) to be one day a principal instrument to tame these damnable Monsters of wicked factions and pernicious sects, which have almost made a spoil of the body of Christ his Church; yet not so much doubtless through the diversity of beliefs in the matter of faith, which is the soul and essence of religion (for the which we are greatly to praise God) As for the differences of Ecclesiastical rites and ceremonies, whereof your highness shall see here a pattern or platform, established only to show to the world, that in the three other Climates, yea even among the blind Pagans and impious Mahometists, the name of the Son of God is known and called upon, if not with so much purity, yet surely with more piety (although that their doctrine is not so subtly expounded) then amongst us: and shall be more and more (God willing) toward the end of the world, according to the Prophetical and evangelical promises; and in the issue to convince and confound those which do impale and enclose the Church of jesus Christ, within the circuit of their walls, or within the limits of one Province, or else within the regions of those people, who hold one self same opinion, and are obedient to one chief or head above all other. jesus Christ is the grand Sovereign, and universal Patriarch of all his Church: and the holy Ghost saith, that it neither hath, nor shall have any other bounds or limits, than the whole compass of the round world: and which is more, that it shall have his presence and assistance for ever; although (for the ingratitude of men) not at all times, nor in all places with like glory, and efficacy. The Sun never ceaseth to shine upon the earth, but not every day and in every place, with the like brightness. This enterprise of Reconciliation (my gracious Lord) hath been attempted, not once or twice, but often in ages past, as well by calling of councils, as by public conferences; as for example, that with the Donatists, through the mediation of Saint Augustine at Carthage, where the end was happy enough, and might in some sort serve for a pattern in the differences of this age; as also the conference at Ratisbon, under the authority of the Emperor Charles the fifth, for Germany: and for France that at Poisi in the reign of Charles the ninth. And besides these public meetings and conferences, there have been found learned, judicious and moderate men, not a a few from time to time, who bearing a great zeal to the peace of the Church, have opened and showed certain means and ways, every one according to his knowledge and conscience: But these discoveries of the truth, have found no place in the hearts of them that were lead with passion; but will (by all possibility) bring forth better fruit hereafter in their due season; that is to say. When as God being first overcomeby our Repentance, Cries and Prayers, shall cause that lamentable Schism to cease, being one of the greatest Plagues that ever happened or could happen among Christians. Your Highness shall see by marking that which I have here compiled out of them and their writings, how the difficulty of reconciliation for a great part of our controversies, whether it be with the East or South Churches, or between ourselves of the Western Churches, lies not so much in the things themselves which fall in question, as in the perverse opinion of the disputants: and that those things wherein we agree, are a thousand times of more importance, to the glory of God, and our salvation, than those things wherein we vary and disagree; and shall have far more reason to love us for those things wherein we agree, then for to hate and persecute us cruelly for those things, which remain as yet to be avoided from among us: yea seeing the greater part of our disputations, happen for want of understanding the state of the controversies in question; or else by reason of our terms and fashion of speaking: but far more for want of conceiving the true sense of the holy Scripture; which also some great men of our time have showed manifestly, in certain points of doctrine, which were judged irreconcilable: wherein was manifested God's justice against our sins of presumption, curiosity, vainglory, envy, avarice and ambition. I say the more, because Princes and Sovereign Magistrates should bear sole authority, and by their absolute commandment should testify their good will therein, and employ the prudent advise of their Ecclesiastical subjects, not the wisest only, but the best and godliest also, not so much to dispute and win the victory, as to confer, and amiably to agree: The God of peace will give the fruit of peace, to his glory and our good. But I know not by what Enchantment or destiny, Kings for the most part know not their forces, and willingly do despoil themselves of a great part of their own Authority, and many times perceive it too late. As for the particulars, many do know and see the evil, but do persuade themselves, that the remedy is most dangerous of all: or else for fear, will not be singular in opinion, be it never so good, loving rather to suffer themselves to be carried away with the torrent and stream of division, and to be of the common fashion, that they may the better follow their private affairs. Every one doth brag and vaunt himself of his faith, but few or none will practise charity, and what is faith without charity, more than a tree without fruit? or a body without a soul? I have been here emboldened to address myself to your Highness, for the reasons above said; and to the end that under the lustre of your name, this little Treatise, written only for the public utility, might be the more favourably received and respected of all men, especially of the subjects of the king's Majesty your father; amongst whom are more learned Divines well practised in the art of disputation, in the reading of the Fathers, and in all the Histories of the Church, than (peradventure) in three or four other as great Countries. Their writings do testify it, insomuch that we do admire thereat in these parts; and the English Liturgy gathered according to the model of the Ancients, the purest of them; in the which through the advise of so many excellent men in learning and piety, English men and others, hath been reserved for reverence of Antiquity, all which might be left with a good conscience. Also it is very likely that it shall endure perpetually, and serve for a pattern or example for those which are not as yet reform: The praise whereof (next unto God) shall be to the good and wise Kings of Great Britain; the Predecessors whereof have received and embraced with the first, the faith of jesus Christ, and not with the last, the Reformation which was necessary in the Church: The principal cause truly, or rather the only cause of this long peace & prosperity, wherewith God hath blessed the Kingdoms of your Island, besides many benedictions wherewith he hath favoured your Royal house, and your Highness in particular, who have after his Majesty the first place in age, in valour, and dignity, and who for the gracious respect which naturally you do show unto all men, which through any merit or service do seek the honour of your favour, will move you (I am assured) to receive this little present, as from him, who will think himself happy all the days of his life to say, (* ⁎ *) Your highness most humble, and most obedient servant, Th. A. J. C. ❧ The Preface. ¶ First, Division of Christian people. THe university of Christians is divided into six principal parts, a Sugil. Turc. spurc. cap. 22. And other Authors do reckon ten, they put sometimes three several Nations the which do make but one Church. which do equally vaunt themselves of the Name, of the Church of God. The East Church doth pretend, that the first rank or seat is due to her without any contradiction, in regard of her prerogatives and privileges, b Respo. Confess. August. cap. 13. a Country of great largeness: almost all the Apostolic Seas, and the most part of the patriarchs: The majesty of an Empire, which during the space of more than a thousand years, hath withstood Paganism and Mahometisme: The authority of seven universal Counsels, celebrated within her jurisdiction: The Syrian language, wherein the Son of God pronounced his Oracles: and the Greek tongue in the which they were registered. In this Church doth the Ecumenical c General. patriarch of Constantinople, preside or govern, It is composed of Grecians (a Nation acknowledged as a mother by her proper adversaries) d Orat. Corn. Epis. Biton. in council. Trid. of Syrians, Iberians, slavonians, Russians, Muscovites, and others, scattered into many places of Asia, and Africa: e Thevet. Cosm. 1. lib. 18. cap. 13. all which do call themselves Orthodox f Cras. Turcogr. lib. 3. in ann. Catholics, and do not differ or vary among themselves but only in few g Barlaam. de Papae princ. cap. 15 ceremonies. The Latin, or Catholic Roman Church, might conveniently be placed in the second place. Her primate is called in Latin h A Bridge-maker▪ Fenest. de Sacerd. ca 8. Pontifex, or more commonly Papa, in English i Father. Pope, a name which all they of the East Church do give unto all their Priests. This Pope is acknowledged by the Italians, Frenchmen, Spaniards, by some Germans and Polanders, and withal by some Americans and Indians, which of late are conquered and converted by the Spaniards. The Roman Catholics do say and affirm themselves to be very strongly united together, because that they depend upon one head or chief: Nevertheless, they are not all of one accord so far as his authority doth extend. Some do attribute unto him full authority over the Church and Counsels, and over Kings, and commonwealths, others do contradict k Panor. de council. Basil. it. Nevertheless these do tolerate the Pope in his attempts unto the very execution of them, which is the cause that Christendom is noted to be in schisms and scandals, and her people in wars and dissensions. The third Christian nation, is the South or Meridional Church, which containeth the Nubians, and the l Thevet Cos. lib. 4 cap. 2. Abyssins, subjects of m King. Negus of Ethiop, otherwise called n Apostolic. Prester-Iohn, and many that are scattered in Egypt, Arabia, and Chaldea, which are called jacobits or Israelites, because that they are of the lineage or race of jacob, otherwise called Israel: But some are of opinion that they take name of one jacob an heretic. They are called of some in Greek Cophites, or in Hebrew o Broken or Cut. Cophtes, because that they use Circumcision. Their Primate maketh his residence in Cairo, and is called patriarch of Alexandria, his substitute or Deputy in Ethiop, is called p Our father. Abuna. The fourth Christian nation, are the Nestorians, accused to hold the heresies of old q Isch-ja a man of God. Nestor, which are dispersed here and there in Tartary, Persia, and in the Kingdoms of the East r Vilam. l. 2. cap. 21. Indies: Their Prelate resideth in Mosal or s M. Paul Venet. Hist. Ind. orient. Seleucie, and is called s Sent from God. jascelich. The Historiographers do not exactly report the truth, what is, or in times past hath been their belief, which is the reason wherefore we do not allege them very often. The fifth Nation is that of Armenia, s M. Masius in praef. in lib Mosis de parad. which (peradventure) might be thought to be of the Roman Church, because that they have offered themselves to her in hate of the t Nichol. l. 4. cap. 19 Grecians, and their u Universal. Catholic, (for so they call their chief head) did submit himself to the Pope of Rome: but the truth is, that the Roman Church doth hold them all for x Alphons. de Castro de haeres. passim. heretics, although that she doth deal more discreetly with them, for to withdraw them by little and little to her y Vilamont. l. 2. cap. 23. obedience. The Protestants or reformed Christians, do make the sixth Church of Christians, they inhabit a great part of Germany, and the Kingdoms of England, Scotland, Denmark, and Swethia, and have Churches in France, Flanders and Poland. This reformation attempted and desired by the Albigeans, and Valdians, was received in Bohemia, in the year 1400. or there about, and afterwards in the year of z Sleidan de Stat. Rel. lib. 1. c. ●. 1517. established in the said Regions by the doctrine of Luther, Melanchton, Zuinglius, Bucer, Calvin and others. The reformed have not Primate in common neither any general Synods, which are the a Cyprian de simple. Cl. Marks and Bands of Unity: and from thence have proceeded and entered amongst them, with great scandal, the divisions and names of Hussits, Lutherans, Caluins and Puritans. ¶ Secondly, Certainty of Christian Religion. FOrasmuch as we intent to entreat of divers points of the evangelical verity: It seemeth necessary unto us, before all things, to establish and show the foundation: The which shall be of more authority if we insert here, the end of a learned discourse of Gennade, Patriarch of Constantinople, Gennadius Confession Hist. Eccl. de Const. made by him in the presence of Mahomet the second Emperor of the Turks. Besides these reasons (saith he) there are seven which do altogether assure us of our faith. The first, because that the Prophets of the jews, the which we do receive, have foretold of JESUS and all that which he did, and his Disciples after him through his power: And in like manner the Oracles of the Grecians by the permission of GOD, and the Astronomers of Persia and of Greece, did foretell of him. The second, because the holy Scriptures is altogether conformable to our Faith; for that those which did write them, had all one teacher; to wit, the grace of God: for if the same had not been, they had differed and varied in some point. The third, because that men received this faith (although new and strange) with great care, among all nations, and in great dangers: And not only the foolish, but also the wise and prudent: The Sibyls. and all Diabolicke deceit was perfectly reversed and overthrown: To wit, Pagans. The fourth, because that this faith containeth nothing that is impossible, and which disagreeth with itself: and that there is no corporal thing therein, but rather spiritual, and it is the way which leadeth the soul to the love of God, and to the hope of everlasting life: The fifth, because that those which have received this faith, and that have lived virtuously according to the love of Christ, have received great gifts of God, and have wrought many miracles: the which could not have been done, had not the faith been true. The sixth, because that all that, which may be objected against it, is easily refuted with firm arguments. The seventh, because that the Kings of Paganism Countries, have made Wars against this faith with infinite power and cruelties during many ages, and have profited nothing at all, but rather the faith hath prevailed so well, insomuch that it doth persist until this present, and when the Lord doth come he shall find it. To the same jesus our Lord and true God be glory for ever. Amen. ¶ Thirdly, the Subject and end of this Treatise. IF the Schisms do ruinate Christendom by the advantage that the Infidels do take, it is nothing less endamaged by the scandal which Christians themselves do receive the one of the other: the one liveth uncertain of that which he ought to believe, the other persuadeth himself that he followeth the right way, and animated out of measure against the opinion of the rest, he doth but attend the hour to renew those ancient Furors. If any man speak of a Council, or to correct and eschew those vicious and scandalous extremities, he is so soon reproved by those which have the ears of Kings and people. a Psal. 120. 7. I seek peace (saith the Prophet) and when I talk thereof, they are bend to wars. The saying of Zaga Bishop of Ethiope, and Ambassador of Prester b Damian à Goes de morib. Aethiop. john is more charitable: It is a miserable thing (saith he) that Christian strangers should be so sharply reproved as enemies, as I have been here: and other things which concern not the true faith: But it should be far more convenient to support all Christians, be they Grecians, be they Armenians, be they Ethiopians, be they of any one of the seven Christian Churches, with charity and love of CHRIST, and to permit them to live and converse amongst other christian brethren without any injury, because that we are all Infants of one Baptism, and do hold truly the true faith: and there is no reason to dispute so sharply touching ceremonies, but rather that every one should observe and keep his own, without hating or troubling the other, and not to be excluded out of the commerce of the Church; if being a stranger in other Provinces he keep and observe the customs of his own Country. This is the Discourse of a Moor, Impedit ira animum ne possit cernere verum. which should make us blush: But seeing that ignorance obscureth the understanding, and that anger stoppeth the ears, and shutteth the eyes of the men of this world: It resteth for the Lovers of peace and truth, to put in practise the commandment of our Saviour, Take heed (saith he) of the leaven of the c Mat. 16. 6. Pharisees: For who can assure himself that this commandment hath not more scope? But, some man will say, what means is there to discern this leaven and these Pharisees, in so great a conflict of reason? The answer is, that when the Scriptures, the which all Christians do claim, have not sufficient light, for to make the truth in the doctrine of controversies, to be apparently perceived: Yet may a man now a days use that means which S. Ireneus counseleth d Lib. 4. contra haeres. us, which is, that he have a recourse to the Churches, where the Apostles have conversed for to learn the Apostolic tradition. But men are far enough from taking this way. The one persuadeth himself that the Apostolic Churches are perished, the other calleth them plain heretics: For it is manifest, that we must believe the promise of the Son of God, who said to his Apostles, yea, as well to them as to the College of their successors, Go through the universal world, behold I am with you until the consummation of the e Mat. cap. ult. 20, world. Here is the full But of this Treatise, to make men see by Testimony of Historiographers, being ocular witnesses, and of unreprovable Authors, that there are Churches in the Apostolic Sees, and for to show that they are conformable among themselves, and to the Scripture, in that which is necessary to salvation. As for ceremonies or curious Questions, it matters not, if every one of them doth make, or believe that which seemeth him best: That which is worst of all, is the division, which proceedeth of zeal, but with little charity, and it will not be amiss to recite the moderation which Saint Paul commandeth: If you (saith he) be otherwise minded, GOD shall reveal even the same unto f Phillip cap. 3. 15. you. As for the rest, this Treatise is not for the learned sort, of whom we are willing to receive both council and correction wheresoever it shall so fall out: It is but for to solace those which desire to learn, and have not the means to read divers authors, especially the Greek and Latin, Those also that search discourses garnished and painted out, with all sorts of flowers and colors, shall not be here satisfied. This subject cannot permit any rhetorical sentences, and the fashion of the Treatise is far wide from it, here is but a Collection of diverse passages, Copies and sentences of author's word by word, with brief and simple Annotations. The brevity is, to the end that the simplicity should not be envious, and the simplicity is, because that it is convenient both to the matter and argument: In like manner because that which is most plainly spoken, should have lest suspicion and be more intelligible. I do not doubt that this brevity will give any advantage to the contentious: But I shall have better means hereafter to satisfy them, God willing. Let it then suffice thee for this present (Catholic Reader) to have here a beginning of the knowledge of this subject, a knowledge which will increase in thee, through the love of the truth. The ancient Bishop Meliton, (as Eusebius writeth) g Hist. Eccl. l. 4. cap. 22. did visit the Churches of the East, for to learn what were the Canonical Books, and true writings of the Apostles: If thou dost read this abridgement, thou shalt imitate without any pain, the holy curiosity of this good man. A TREATISE OF THE TRADITION AND BELIEF of the Christians of Asia, Europa, and Africa, in the principal Controversies of our time. QUESTION. I. Whether Saint Peter had authority over the other Apopostles, or only the presidency; and whether his successors have the same authority? THE EAST CHURCH. Nilus' Archbishop of a The causes of dissensions Eccl. 5 1. Thessalonica. The Apostles being in Jerusalem, St. Peter took not upon himself the Primacy, neither, said he, is it lawful for me to make a Canon upon the same: But the Apostles and the Priests assembled themselves together for to consult thereupon, and Saint Peter rejected them not, but he began to speak, and after him Saint james spoke: and they all did condescend to the opinion of Saint james, that is to say, Saint Peter himself and the rest of the Apostles and Priests. Barlaam, Monachus Graecus. b De princip. cap. 2. I acknowledge that St. Peter was an Universal Pastor and Teacher, but he was not alone, but also every one of the other Apostles was in honour equal with him. It is true that our Saviour promised the Keys of the Kingdom of Heaven to Saint Peter, the which he declareth to be no other thing, than the power to bind and unbind: But it is manifest, that he gave the same power to the other Apostles, saying, Whatsoever ye bind on earth, shall be bound in Heaven. We do conclude then, that all the Apostles had equal and like honour, in that which was belonging to the Church, but Saint Peter was preferred, in this holy dozen, and for that the others were present, he propounded the question, and peradventure received the honour to be set in the first rank. Maior. c In 4. Sent. dist. 24. qu. 3. Anacletus saith, that the Apostles received with Saint Peter, an equal Community of honour and authority, but they would that he should be their Prince. And this saying of Anacletus, is confirmed, by this sign, to wit, that the Grecians do follow the contradictory of our conclusion, (that is to say, of the belief of the Church of Rome) and none ought to say, that so great a people are in error, a people I say, that have received the faith before the Romans, and the most part, at the very first foundation or planting of the Church. Sacranus. d 〈…〉 cr. cap 2. The Muscovites deny that Saint Peter was a true Pope, or a true Bishop of the sea of Rome: or that he was the only head of the Militant Church: And they say, that he received not of jesus Christ full authority: The same they believe of the Bishop of Rome, the which they maintain to be like other Bishops. THE SOUTH-CHURCH. ALuares. e Descript. Aeth. cap. 29. Prester-Iohn sent to me, to ask wherefore we have divided the Churches of Antioch and Rome, seeing we profess to be Christians, & seeing that the Church of Antioch, was in a manner the chiefest, until the Council of Pope Leo, whom three hundred and eighteen Bishops assisted. I answered as I had said once before to his greatness, that indeed Antioch, was heretofore the head of the Church, which Saint Peter governed, and dwelled in it five years, and in Rome five and twenty years. After that, he inquired whether we do obey all that which the Pope commanded us; I answered him, that we do, and that we were obliged thereunto, by the Article of our holy faith, which confesseth one holy Catholic Church. Whereupon he replied, that if the Pope would usurp so great prerogative, as to use towards them an unlawful commandment, they would not make any reckoning of it: And if by such means their Abuna would presume so far, they would burn the Copy of such commandment. Annot. By this discourse it is seen that the Aethiopian Church doth hold, that the Primate of the Church may err, and command unlawful things, although he do it in the quality of a Primate (for he commandeth not by any other authority) and that the judgement of the Church is good and valuable, without the advise and consent of the Primate. THE REFORMED CHURCH IN THE WEST. THe Confession of England. f Art. 4. Christ is always present in his Church, and hath no need of any Lieutenant that should succeed him totally in the Church: neither can any one mortal man, embrace in his understanding the Catholic Church, that is to say all the parts of the world, much less to establish a good order, and to administer and govern it well and duly. The Apostles (as Saint Cyprian saith) g Simpl. prael. were all of an equal authority: And the rest of them had the same authority as Saint Peter had. It was spoken to them equally: Feed; go through the Universal world, Preach the Gospel: And as Saint Jerome saith h Ad evagr. All Bishop's in-what place soever they be, either in Rome, or in Eugubio, or in Constantinople, or in Rhegium, are of one self same merit or calling, and of one self same Priesthood. THE ROMAN OR LATIN CHURCH. POpe Leo. i Dist. 19 Ita Dominus. The Lord would that this holy charge should belong in such sort to all the Apostles, that he hath appointed and ordained it in the person of Peter, as sovereign amongst the other Apostles. Pope Stephan. k Dist. eadem enimuerò. Forasmuch as the Roman Church, over the which we do sit and govern, hath been proposed for a mirror and example; all that, whatsoever she doth ordain and command, aught to be for ever inviolably observed. Card. Bellarmine. l Tom. 2. l. 2. c. 17. & 18. The Sovereign Bishop is absolutely above the Counsels, and cannot subject himself to their Coactive sentence. Besides, m In praef. de summo Pont. this point is the most important of all Religion, and to hold the contrary, is as much as if one would say, that the Church may perish and decay. ANNOTATION. THere is three manners of government, that is to say, Monarchy, Aristocracy, and Democracie. n Bodin. Repub. l. 2. c. 1. Monarchy is, when one alone hath power to command. Aristocracy is, when the lesser part of the people hath the Sovereignty in itself, to give a law to the rest of the people, be it to all in general, or to some one in particular. Democracie, when all the people, or the greater part of them, have the sovereign authority. presidency is, when in a State Aristocratique or Democratique, there is one that hath the first rank, and the charge to govern in the assemblies. Magistracy, or superintendency, is when he, that is Precedent, hath jurisdiction over the particulars, for to cause the Laws and Statutes of the Commonwealth, or Monarch, whereof he is a Subject, to be observed. n Durand. de sacris Eccl. lib. 3. c. 2. This charge and jurisdiction is given sometimes for term of life, and instituted both in Title and Office.. Sometimes for a certain time and in the form of a Commission: Some man may demand whether Saint Peter had simply the Primacy, that is to say, the first rank, or place amongst the Apostles, or whether he had jurisdiction over every one of them in particular, or whether he had a Monarchal authority over their company Also whether had he the Primacy in Divine affairs, and in such sort, that it was not Lawful for his fellows to give to unto another. The Roman Church doth hold that Saint Peter had authority in divine matters over the company of the Apostles, and that he that is elected and chosen, to preside or govern in the Church, hath the same authority over it, and is not obliged to follow the greater voice▪ in giving his sentence according to the consultations of the Counsels. For proof whereof is alleged, Thou art Peter and upon this Stone, etc. I will give thee the Keys. n Matth. 16. I have prayed for thee, o john. Feed my Sheep, Strengthen thy Brethren: And that the faith of the Romans was renowned through the p Rom. 1. world. This opinion of the Roman Church, is so particular, that not only the Catholic and Apostolic Churches of the East, South, and of the North, and the reformed Churches of the West, but also the rest, that make profession to believe the Roman Church, cannot approve of this point. Nevertheless this is the ground & foundation of the others. For when one makes profession of Christianity, it is necessary that he be resolved to which he ought to give credit, To wit, whether to the holy Scripture, expounded by the greater voice of Bishops, and of the Apostolic Seas (which▪ is the foundation of the East Churches p 2. Respon. Jerem. fine. :) or to a supreme head, who hath assistance of the Bishops of his quarter (which is the foundation of the Latin Church.) The Church of Rome, pretendeth that her Bishop cannot err, in the things which he pronounceth in the quality of the head thereof, although that one whole Council was of a contrary opinion: But the council of Basil (wherein was assembled all the Latin Church) did hold the contrary: Yea many Catholic Roman Doctors do maintain it in their writings: Concilium esse supra Pontificem (saith Bellarmine) asserunt omnes haeretici: idem asserunt Cardinalis Camaracensis, Io. Gerson, jac. Almaricus, Cusanus, Panormitanus, Cardinalis Florentinus, Abulensis. Moreover it is the voice of the people, that it be so, and if one do ask a Roman Catholic wherefore he believeth; or doth such and such things, he answereth presently, that the Church hath so ordained it. In saying so he confesseth that the Sovereignty belongs to the Church. For were not that a heinous crime so to obscure the Majesty of a Monarch, as to say that the Estates do make Laws and Edicts? And it is manifest that the Roman Catholics, in so doing, do accuse the Pope and the Church of Rome of error, to the which they give nevertheless the title of Mistress of all other Churches: and do confess, that if there be any error in this, there may be likewise in other opinions: And consequently the Grecians, and the Reformed Christians, do build upon a far more sure foundation. As for the places of the holy Scripture alleged by the Latin Church, the foresaid Apostolic Churches do clearly and manifestly affirms, that those places before alleged do conclude nothing for a Monarchy: q Apoc. 21. 14. That the Church is founded upon all the Apostles, in like manner as upon Saint Peter, That our Lord prayed for them all r joh. 14. 16. That all had power to bind and unbind, s Mat. 18. 18 To Feed, t 1. Pet. 5. 1. and confirm them, u Acts 14. 22 And that the faith of the Church of Thessalonica (which is now the faith of the Greek Church) is spread and scattered into all places, x 1. Thes. 1. And moreover that the Lord made a promise to the company of the Apostles, more express than that which he made to S. Peter, in particular: I am (saith he) with you until the end of the world? Mat. 28. 20. And withal two great Lawyers of that time, viz. Hotman and Ranchin y De Statu. Prim. Eccl. After many others, have very amply written thereof: z Revis. Concil. From hence therefore the Catholic and Apostolic conclusion is taken, That the Church (which in her foundation is a Monarchy, because that jesus Christ is the King) ought to be governed Aristocratically by her Bishops, 1. Cor. 12. which are equal in power, although different in charge and degrees, for the order and policy thereof. QUESTION. II. Unto what Bishop appertaineth presidency in the Counsels, and whether this presidency be a Divine Law or Ecclesiastical? THE EAST CHURCH. THe answer to the Council of Ausburge. a Cap. 13. Forasmuch, as the Church of God, which is with us, is the Princess of all other Churches: And that she guideth the people of God in all knowledge and grace, and glorieth in the pure sincerity of the splendore of the Apostolic Traditions and of the Fathers. And for that also she hath born the first prerogative in the Orthodoxal verity: It is reason that all Christian common wealths, should celebrate the Divine mysteries as she doth. Nilus' Archiepiscopus Thessalonicoensis. b De primate. l. 2. The Latins say that the blessed Apostle Saint Peter was constituted by the Lord, the Prince of the twelve Apostles, and that he gave into his hands the Keys of Heaven, against the which the Gates of Hell should never prevail, that he also prayed that his faith should not fail, and such like things, as do manifestly show the Primacy of Saint Peter: And they say, that the Pope was constituted to be his successor, and hath received of Saint Peter all the Primacy, and that he can, all that Peter could in things, concerning faith, and that it is impossible that he should decline from the truth in matters of faith: For if he should fail, all matters of faith would run to ruin. But Honorius Bishop of Rome was an heretic, according to the seventeenth decree of the sixth Universal Council. It may be then that the Pope might decline from the truth in matters of faith. Yet grant that he erred in the faith, the words of the Lord are not in vain. That the gates of Hell shall not prevail against the Church. c Mat. 16. 18 The piety and integrity of Religion, may be firmly preserved in other Bishops. It is then manifest that it is not peculiar to the Roman Church, to be founded upon this stone, for that should be hard and grievous, and not far differing from the jews baseness, to enclose the Church within Rome. Well then, Christ hath built his Church; but he builded it upon the faith and doctrine of Peter, and upon those that shallbe keepers and observers of such a confession. And if Saint Agathon affirmed, that his Church (to wit that of Rome) never erred from the truth, it is no wonder, for it is because that indeed very seldom she falleth from the faith. Otherwise how should a man interpret this place of Scripture: All are gone out of the way: they are all corrupt▪ there is none that doth good, no not d Psal. 14. 4. one, Moreover when he saith that the Church of Rome is not stayed from the way of truth, he speaketh of the time past, and doth not include the time to come: and that which is to be noted, Agathon spoke that, before the sixth Synod. Thevet. e Cosm. lib. 9 The Patriarch of jerusalem, as I have seen, did excommunicate out of the body of their Church, (the which they hold from all antiquity) aswell the pope of Rome, as also all Christian Princes, (to wit, those of the Roman Church) because that they are separated from the Greek Church, the which received the Gospel, before the Latin Church. Villamont. f Voyages. l. 2 cap. 22. The Syrians do boast themselves, to be the first Christians of the world, because that Saint Peter had his seat seven years in Antioch, before that ever he went to Rome, which is the reason that the Syrians would never submit themselves to the Church of Rome. Thevet. i Cosm. l. 10. c. 15. The Christians of Traprobane and the islands near thereunto, do not acknowledge, nor their fathers did never acknowledge, the pope's, Cardinals or prelate's of Rome. Also the Nestorians and other Indians do call the Pope a Bishop unapproved. Sacranus. k Elucid. c. 2. The Ruthenians and Moscovites do say, that the Pope is an Heretic, and do excommunicate him, and his Clergy at such times as they do celebrate the Lords supper. THE SOUTH CHURCH. ALuares l Cap. 26. Prester-Iohn calling to remembrance that I had said, that the Church had drawn these things (that is to say, the ceremonies of the Mass) out of the passion, he demanded of me what was this Church; and wherefore have we two chief heads in Christendom, the one at Constantinople in Greece, and the other at Rome in Italy: unto whom I made answer, that we acknowledged no more than one Head of the Church, and although Constantinople was the chief in the beginning, yet the same now was abolished: for that the head of the Church ought to be, where Saint Peter dwelleth, because that jesus Christ told him: Tues Petrus, & super hanc petram etc. And then, when Saint Peter was in Antioch, the Church was there, by reason that the chief head was then there resident; the which being now come to Rome: there, was the Ecclesiastical judge established, and so firmly placed, that it remaineth there until this present. Moreover he told me then, that I yielded sufficient reason for the Church of Rome; but he asked me what I could say of the Church of Constantinople, which was planted by St. Mark, and of that of Greece, whereof Saint john Patriarch of Alexandria was head. Annot. The reason of this (great King) is, the very same with the Grecians in the controversy▪ against some Cardinals, in these words: m Discept Graci & Caldei. If that your Roman Church be the chief and mother of the other Churches, by reason that Saint Peter was her Pastor, it is more reason that Antioch should obtain these titles, because she first embraced and received his preaching: from thence it cometh, that Antioch is called Theopolis, the city of God; or else that Church of jerusalem, which obtained the great and Sovereign Sacrificer, who preached, and offered himself a Sacrifice therein. The universal Histories of the n Chap. of Ethiop. Indies made mention, that the Pope sent Ouiedo a Spaniard, to draw the Abyssins or Aethiopians to acknowledge the Roman Church, but the Emperor Claudius of Ethiope then reigning, chased him away, and Ouiedo was compelled to hide himself. THE REFORMED CHURCH OF THE WEST. THE confession of Wittenberg. o Cap. 32. We believe and confess, that the Church ought to expound the Scripture: but there are divers opinions concerning the Church, that is to say, where it must be sought for, and whether her jurisdiction be enclosed within certain limits. Now we do think according to the holy Scripture, and the holy Fathers, that the Catholic and Apostolic Church is not tied to any one certain place, to one nation, or to one sort of people, but that it is in that place, and with those nations, where the Gospel is sincerely preached. The confession of the Switzers. o Cap. 17. We do condemn the Donatists, which would enclose the Church in a corner of Africa, and we approve not the Clergy of Rome, who attribute the name of Catholic only to the Roman Church. Annot. The Divines of Tubinge in their letters do call the Patriarch of Constantinople Oecumenicke, and have sought the Union p Acta. Theol Virtemb. of the East Churches. THE CATHOLIC ROMAN CHURCH. POpe Pelagius. q Dist. 21. Quamuis. Although that all the Catholic and Apostolic Churches, established through the universal world, are a nuptial bed of Christ: Nevertheless, the holy Roman Church was not preferred before the other Churches, by any constitutions of counsels, but rather obtained the Primacy from the holy words of our Lord. The Church of Rome is therefore the first Sea of the Apostle Peter, she hath no spot or wrinkle, or any such thing: but in these things the higher her degree is, the greater is her authority: for the greater have the power to command, and the lesser are to yield obedience. ANNOTATION. SAint Peter ought to be considered four manner of ways: first, in the quality of an Apostle, sent by God immediately: as such a one that had no successor. In the second, place as an Apostle simply, having charge to plant many Churches: in such manner S. Mark and other Evangelists (their Substitutes, which also are called Apostles) were his Successors. In the third place, as a Bishop and Precedent in every Church, where he was: that is to say, in Antioch, Rome, jerusalem: as Euodias did succeed him in Antioch, Clement in Rome, S. james the Apostle, and S. Simeon in jerusalem. Fourthly, S. Peter is to be considered as Primate in the Catholic Church: in such manner S. john the Apostle (entirely beloved of the Lord) succeeded him▪ having outlived S. Peter five and twenty, or thirty years: Moreover, that S. john was preferred before all the Bishops of the world, is apparent by that, that he was taken for one of the three pillars of the Church, and was one of the twelve foundations, upon which the ordinary Bishops of cities were constituted. And withal, Tradition confirmeth this: for there is no Church in the world which nameth not the Apostles before the Bishops: yea the Church of Rome preferreth the Apostles before the Popes. It remaineth then for us to search, who was the successor of S. john in the Catholic Primacy, whether Polycarpus was his successor in Ephesus, or Simeon successor to S. Peter in jerusalem, or Albinus of Alexandria successor of S. Mark, successor and chosen of S. Peter, or Ignatius successor of Euodias, and of S. Peter in Antioch: or Evaristus successor of Clement, and of Linus, and of S. Peter in Rome. There are two Churches which have contended herein, more than eight hundred years, that is to say, that of Constantinople, and that of Rome. The Roman Church saith, that S. Peter hath ordained, is from God, that Rome should have the Primacy and power to command, and that for ever. They of Constantinople say on the contrary side, that our Lord never spoke any such words, much less Saint Peter himself, and if any such thing had been, some one of the Apostles would have written of it, this Article being the foundation of all the doctrine, and government of the Church. Moreover Saint Peter himself would have Preached the same, and Saint john who succeeded and outlived S. Peter, would not have stayed in Ephesus. Well then, you see that all the Churches planted by the Apostles not excepting any one, do testify after many ages, that neither they, nor their fathers never believed nor held, that the Primacy by divine power, was due to the Church of Rome, but rather that it appertaineth to whosoever shall be chosen and elected by the greater part of the Churches: and that the Bishop of Rome alone ought not to be q believed, much less in his own proper cause. In like manner many learned men of the Latin Church do confess, that the reason wherefore Rome is held to have the Primacy in divine affairs, is an opinion of the vulgar sort. So that rather to Constantinople appertaineth the Primacy, seeing it was given her by the Apostolic Churches, which they gave not then to Rome, being one of the last seats of Saint Peter, but only in regard of the Imperial seat. Well then, to make this the more intelligible, it is necessary to know how it happeneth, that the City of Rome now a days, pretendeth that the Primacy is due to her by divine right. The above mentioned Apostolic Churches do surmise, as followeth, and say. First, that Saint Peter had the first place among the Apostles, for he was oftentimes demanded many things by the Lord, and he answered in the name of his fellows, over whom nevertheless he had no jurisdiction nor authority: although that some do think, that he resigned it to Saint james, when they were together at Jerusalem: after that S. james was instituted Bishop, that is to say, after that he was stayed, that he should make his ordinary residence there. Secondly, that Saint john during his life, after the time of S. Peter, had the first place amongst all the Evangelists and Bishops. Thirdly, that he never taught that Rome by Divine right, aught to be the Mistress of the other Churches: if he had, S. Polycarpus his Disciple, and others his successors in Ephesus had not debated so earnestly and obstinately against the Roman Church touching the feast of Easter. Fourthly, that after S. john, the Bishop of Rome obtained by just title, the first place among the Bishops which were under the Roman Empire: for seeing that the Citizens of Rome then reigned over the Inhabitants of other Cities: he had been both proud, audacious and unreasonable, which would have preferred himself before their Bishop, especially without any ordinance of a Council. Fiftly, that the churches of Italy, and other their neighbours, through the laps of time gave to the Bishop of Rome, not only the first place, but also the superintendancie over the Bishops near them, in particular, for to give his advice in matters that happened, till a Synod might be had. Sixtly, that the council of Nice approved the same, and ordained that Alexandria s Alexandria was the greatest City of the Empire after Rome. joseph. l. 4. c. 42. should in like manner, have the oversight of the Churches of Egypt and of Africa, and that the church of t Antioch was the third City Josep. bello jud. lib. 3. there was in this City 360. Churches of Christians. Antioch should oversee those of the east. And after a certain time, because the Imperial seat was transported unto Constantinople, it was ordained that that Bishop should be overseer of the Greek Churches, and the Bishop of jerusalem should be admitted to be one of the five, for Palestina: and those five were called patriarchs. Seventhly, that the Bishop of Rome all this while had the first seat, but yet without any universal jurisdiction▪ but rather every one of the foresaid five patriarchs, judged or rather gave his advise and opinion, till a Council might be had, as even to this day they of Constantinople (although that they call themselves Oecumenicke) are subject to Synods, but yet of Greece only. Eightly, that Maurice Emperor of Constantinople, would have taken away the primacy from u The Grecians do call him Gregory Dialoger. Gregory Bishop of Rome, and x John nestentes. That is to say, the younger. given it to john Bishop of Constantinople, who for a Mark of his place, desired to have the Title of a general y Oecumenicos. Bishop: and that Gregory did oppose himself against him, lest he should lose his place, urging, how insolent that Title was, and saying, that john would usurp Dominion over the other Bishops, (which peradventure was not the intention of john:) but he on the contrary side, to show that he was contented with the rank or place of his predecessors, called himself servus servorum Dei. The servant of the servants of God. Ninthly, that Phocas having slain Maurice gave to the Bishop of Rome (which was then Boniface) the first seat and Title of General or Universal Bishop, and yet without any jurisdiction or Dominion over the other patriarchs: which notwithstanding, the churches acknowledged him not in that quality. Tenthly, that Charles the great, King of France, having subdued with arms a great part of Europe: The city of Rome craved his aid against the Lombard's, who being over come by the same King, the Romans proclaimed him their Emperor. 11 That than the Emperors of the East with the consent of the patriarchal and Apostolic Churches took from Rome the primacy, and gave it to the said Church of Constantinople. 12 That than the Romans seeing that by the Ecclesiastical law they should lose the primacy, began to say that the primacy belonged as of Divine right to them, and to their Bishop: and consequently, that the whole Church together could not take away from them the first rank, because that Rome is the Sea of S. Peter. 13 That after that they of the East had rightly said, that he is successor of S. Peter, which is elected, confirmed, and approved by the greatest part of the Churches, in what place soever he maketh his residence, and that imitateth S. Peter in doctrine and humility. That the Bishops of Rome have brought into their church many errors, and have innovated many things without and against the decrees of the counsels, withal they have added to the Symbol of Nice of their private authority, that the holy Ghost proceedeth from the Son, even as from the Father. That although that the universal council hath given the first seat to the bishop of Rome: yet did not they believe that the church in future time could not take from him this place: especially if the church of Rome should fall into any error, as they say she is already fallen. 14 That in the mean while the provinces of the Empire of Charles the great, to wit, France, Italy, Germany and Spain remained under the bishop of Rome, as being their nearest Patriarch, which is the reason that they now go about to persuade men, that the Primacy appertaineth unto him by God's Law, but this should be no prejudice to other Churches, nor to the truth. 15. That the Bishops of Rome enriched with the gifts and Donations of the Kings of France, and per adventure believing themselves to be that which was repated of them, have overthrown both Spiritual and Temporal monarch, and have caused to be received, in places under obedience to them, as well the Laws of their predecessors the Popes, made by the Church of Rome, as also those Laws which they themselves from time to time do add thereunto, in somuch that the Churches of the East, South, and North, with good reason have opposed themselves against these enterprises. The confession and belief of the Apostolic Churches about this Question here in controversy, is this. That the first seat (which is by divine Law, so far as is necessary for the order of Counsels, and is meet to show z S. Cypr. de simple. cl. unity) is by the Ecclesiastical Law, as also the Sea that appertaineth to any such Bishop, whom the Catholic Church shall judge to be fit and capable of such a charge. QUESTION. III. Whether Miracles are sufficient proofs, that a Christian Nation ought to be held for a true Church, and without error. THE EAST CHURCHES. MArcus Paulus a a Lib. 1. cap. 17. & 18. Venetian. The Citizens of the City of Tauris, are Mahomet's, but there are some Christians that inhabit there, to wit, Nestorians, and jacobites. near to which Town is a Mountain, which was once removed out of his place; by the occasion that followeth. The Sarrazins willing to scandal the Gospel, said that it was written: If you have faith as much as a groin of mustard-seed, Matt. 17. 20. you shall say unto this Mountain, remove hence to yonder place, & it shall remove. Well (said the Sarrazins mocking the Christians) if your saith be so excellent? cause this Mountain to remove out of his place. Then one of the Christians fervent in faith, spoke to the Mountain with a great confidence, Get thee hence: The which incontinently, removed in the presence and fight of all the people. The very same Author maketh mention of a Pillar hanging in the air, which sustaineth the Vault of a Church in Sammarchan. b In the third Book of his Voyages. cap. 4 Vilimont. Whosoever would see a thing worthy of memory, must go to a little Town called Sardinale, inhabited by the Christians (of the Church of the Syrians) where Turks, Sarrazins or Moors cannot dwell, but they die before the years end. c D●●Kel. M●sc. ad Ferd. Faber. Not far from the City of Muscovia, there is a great Monastery, wherein is the Sepulchre of one Sergius an Abbot, which Monastery is very much frequented of the people: for it was holden very famous for many miracles that were there wrought, whereof it shall be sufficient to produce one: Which is, that two blind men were restored to their sight there. The same d Ibidem. Author. It is a common thing amongst the Muscovites to enchant Serpents with words, and chase away Devils, and deliver and help them that are possessed. Thomas e Navigat. de Lopes. Lopes. The people of Mangalor say that they went very often to the Sepulchre of S. Thomas, which is in their Country, who wrought among them many miracles. The Ecclesiastical History of f Turcogr. lib. 2. Pach. Constantinople, maketh mention that Arsenius was instituted Bishop by the Pope, he being then become a member of the Church of Rome, for which cause he was Excommunicated by the patriarch Pachomius, a little after that, he died, and his soul went with the souls of Arrius and Eutiches heretics, and his body was found black & swollen, which caused great fear to those that saw him. THE MERIDIAN CHURCH. ALuares. g Cap. 16. There is a Sepulchre of one of the Sons of King Abram, which they say was a Priest. Amongst other miracles which they attribute unto him, they say that the Angels did minister bread and wine unto him when he celebrated. The same Author. h Disc. of Aeth. cap. 17. They attribute the title of a Saint to a certain King, whose name was Balibeta, towards whom the people bear such great devotion, that all Ethiope doth run thither, where his body is buried; which they report to work great miracles. Idem. i Cap. 11. There is a Monastery called Abba Gariman, retaining this name of one which (as they report) reigned in Greece: who having forsaken his Kingdom, retired to this place to do penance for his sins, where he finished his days very holily: and they report that he at this present doth miracles. THE CATHOLIC ROMAN CHURCH. GLoss. Canon. glorios. k De reliq. & ven. sanct. tit. 22. We must inquire of miracles done in the life time, and after death. And to the end that these may be true miracles, four things are requisite: first, that they be of God, and not framed by art, or by the devil; for miracles are wrought by the wicked: secondly, that they be contrary to nature, as that of the Rod of Moses turned into a Serpent: thirdly, that they be not wrought by words, but through the merits of a man: fourthly, that they be for the confirmation of the faith. Annot. Whosoever would know more amply the Miracles of the Latin Church, may read the Legends and lives of the Saints. THE REFORMED CHURCH THe confession of the Frenchmen. l Art. 5. We believe that the word contained in the Canonical Writings proceeded from God. And forasmuch as it is the very rule of truth, it followeth, that neither antiquity, nor customs, nor the multitude, nor human wisdom, neither judgements, nor visions, nor Miracles ought to be opposed to it. ANNOTATION. THe East Churches do believe, that the Roman and Ethiopian Churches do hold an erroneous and Heretical opinion, although there are Miracles wrought amongst them: In like manner the Romans do pronounce an Anathema against all Christians, that have not obeyed them, as well against them of the East and South, as also the North Church, notwithstanding their Miracles: the Church of Africa refuse, nay, scorn to go, and submit or subject themselves either to the Greek Church, or to the Latin Church, notwithstanding their Miracles: the Latin church in the foresaid Canon, doth confess, that Miracles are wrought by wicked persons. The reformed Church saith, that Miracles, or the bruit of Miracles, ought not to be taken as a Mark of the true church: And which is more, they believe that they are not given them for confirmation of their doctrine, because the same is sufficiently proved in the holy Scripture, although that the truth itself is oftentimes holden in suspicion. If then all the Sects of Christians do vaunt themselves equally to have Miracles, how can he that is out of the foresaid churches, and is willing to become a good and a true christian, resolve himself by considering of their Miracles? Surely if every Nation do say, that the Miracles which are done amongst other people, are not assured signs, that the doctrine which they teach is altogether true. We may herethen make this conclusion, as Catholic, and agreed upon by all in general, That miracles are no proofs of Doctrine, neither marks of the true Church. QUESTION. FOUR Whether personal succession be a Mark of the true Church. THE EAST CHURCH. BArlaam. m De princ. cap. 3. How absurd is it, and out of reason to say, that every one of the Apostles was a Pastor and common Teacher of the Universal world, as S. Peter was; and yet that none of them left any successors, but S Peter only? because that if any one of the Apostles hath left for his successor, either Bishops or Governors of the Church, wherein any of them finished his days, and yielded up his soul to God, upon what reason commandest thou that all should be created by the Pope? Moreover, if I should affirm now, that the other Apostles have left successors behind them, amongst whom none was first or last, but all equal and of one self same order: peradventure you would not believe me, but if I shall bring you here some unreprovable testimony, you will not be able to withstand it. It shall be Saint Denis Areopagite in an Epistle which he wrote to Demophilus a Monk, in these words: Moderate thou than thy desires, thy anger, thy purposes, as it is convenient, to the end that the holy Ministers may have authority over thee, and the Priests over them, and the Bishops over the Priests, and the Apostles over the Bishops, the Successors of the Apostles: for if any of them have committed any fault in his office, he may be corrected by them of the same order. This man lived in the time of the Apostles, and knew exactly the affairs and business of those days, which saith, that the successors of the Apostles, are of one equal order and calling. THE SOUTH CHURCH. LItourgia Ethiop. Pray for our prince, the prince of our archbishops, the Lord Gabriel and the chief of the Church of Alexandria, and for the chief of our country, our venerable Archbishop Mark, and for the Bishops, priests, and Deacons of the right faith. THE REFORMED CHURCH COnfessio Heluet. n Cap. 18. The celestial father sent his only son, in whom is the Divine wisdom, which is powered upon us through his most holy, most pure and most perfect doctrine: for he hath chosen his disciples, which he made Apostles: and they being gone through the universal world, have gathered together Churches by the preaching of the Gospel. And afterwards they ordained Pastors in all the Churches of the World, by the commandment of CHRIST, through whose Successors he hath until this present taught and governed the Church. THE ROMAN CHURCH. Carded Bellarmine. o De notis. Eccl. cap. 8. The fifth mark of the Church, is the succession of persons in the Roman Church, continuing from the time of the Apostles, until now: for that is the reason that she is called Apostolic. For if the ancient Fathers have esteemed it so great an argument to prove the true Church, by the continuance of twelve, or twenty, or forty Bishops; how much more ought we to esteem the infallible succession of more than 200 Bishops? especially because we see that the other Apostolic Sees are decayed and failed: that is to say, those of Antioch, Alexandria, and jerusalem, wherein, after that those places were taken away from the Romans by the Persians and Sarrasins (sithence which time, there are nine hundred years past) there hath been no succession, and if there were any, the same was very obscure. ANNOTATION. Our Saviour being now ready to ascend to heaven said to his Apostles: Go through the universal world, and preach the Gospel unto all p Mar. 15. 16 creatures, etc. This commandment was executed, as may appear as well in the holy scripture, as also in ancient histories, that S. Peter was in Antioch, S. Andrew in Greece and Moscovia: S. james kept in judea: S. john went into Asia: S. Philip into Assyria: S. Thomas into India: S. Matthew into Ethiope: S. Thaddeus into Armenia: S. Paul, called from heaven, preached in all countries from Arabia unto Sclavonia. Well then, every one of them left successors, and until this day there is not any one of those regions, where there are not Christian Bishops, which plead to have succeeded the Apostles without any interruption. Bellarmine saith, that if there be any succession, it is obscure. Others do answer him, that it was no more obscure under the Persians and Sarrasins, than it was in the time of the ancient Bishops of Rome under the Roman Pagans and persecutors of the Church. The East Churches never cease to vaunt and brag of their Apostolic seas. The Christians of afric do exalt him of Alexandria, and acknowledge no other head. The Abyssines by antiquity do hold the succession of that sea so certain, that none amongst them can have the imposition of hands, but by the hands of him that is especially chosen by the Church, whom they call Abuna, and whom they do believe to have his succession from S. Peter and S. Mark the Evangelist. Finally if by personal succession a man pretend to know the true Church, he cannot know what part to take: And although that the Latin Church only had the succession without Interruption, that could not be a sure mark, seeing all those nations, which S. Ireneus writeth of, do believe that the Roman Church is not the true Church, notwithstanding her succession. We might here insert the Catalogue of universal Bishops according to the Greek Church, proceeding from S. Peter until the time of Neophytus, which now holdeth or lately held the Sea at Constantinople: But we will omit that for brevity sake. This then here shall be the Catholic conclusion: That the personal succession of the Church of Rome, or of any other, is not the make of a true belief. QUESTION. V. Whether the multitude of Christians or the greatness of Countries are marks of the true Church. THE EAST CHURCH. VIllamont. q L. 2. c. 21. The Church of the holy Sepulchre in Ireusalem is governed by diverse sorts of Religious men, some are Roman Catholics, others are Christians, but schismatics, and no adherents or lovers of the Catholic Apostolic Roman Religion. You have in the first place the Grecians, which are Masters and Lords of the chief place of the Church. Moreover there are there, a certain people which multiply, as well in Greece and Asia, as also in Africa. Besides the r Lib. 2. ca 22 Syrians do very nearly imitate the use, customs, and manners of the Grecians. Again, the Georgians do observe altogether the ceremonies and errors of the Grecians in their Sacrament Lovis. Regius. s De viciss. The Empire of the king of Moscovia doth extend towards the East almost unto the kingdom of Persia. THE SOUTH CHURCH. VIllamont. t Lib. 2. c. 24. The Abyssines are a people of Ethiope, that is to say, a part of Africa, and the greater part thereof, by reason of their large scope. Their King is by them called Negus, and in the Persian tongue Prester-Iohn or Catholic, which Prester-Iohn heretofore dwelled in Tartary: nevertheless he is yet one of the greatest Kings of the East, and of the greatest power and might in all Africa, and his Kingdom doth extend from the end of Egypt unto the Indies: This king hath more than forty kingdoms under him. The u Idem l. 2. cap. 22. jacobites do inhabit a great part of Asia, and live pellmell with the Turks, Persians, and Tartarians: some of them inhabit near the River Nubius, which is in the confines of Egypt, and hold a good part of Ethiope and of the higher Indies, insomuch that it was told me, that they occupy very near forty kingdoms. They call themselves christians of the first conversion, & say, that they were converted to the faith of jesus Christ by S. Matthew the Apostle, before the other nations. They circumcise their children after the fashion and manner of the Sarrasins. THE LATIN CHURCH. BEllarmine. x De not. Eccl. l. 4. c. 2. The fourth mark of the Church, is the greatness or multitude and diversity of the believers: for the church that is truly Catholic, ought not only to comprehend all times, but also all places, all nations, and all sorts of people. And that our Roman church is the true Church, may be proved by this argument: that is, that before the time of Luther, there was not in the world any more Religions than these: that is to say, Paganism, Mahometisme, the greeks, the Nestorians▪ the heresies of the Hussites, and the Roman Church. THE REFORMED CHURCH THe Helvetian confession. y Cap. 18. Forasmuch as there is but one God and one Mediator between God and men jesus Christ the Messias, one holy Ghost, one Salvation, one faith, one covenant: it followeth necessarily that there is but one Church: which is the cause that we call it Catholic, because that it is Universal and spread through all parts of the world, and extendeth herself unto all times, not being enclosed within any time or place. We condemn therefore the Donatists which enclose the Church in a certain corner of Africa. And we approve not the Clergy of Rome, who affirm the Roman church, to be the only Catholic Church. ANNOTATION. THere are two or three hundredth years past, since that it hath been very hard to judge by the multitude, whether the name of the Catholic Church appertained to the Greek Church or the Latin Church. The Greek Church had the Empires of Constantinople and Trebizonde, and the Northern nations, who did maintain her: But now she is diminished by the oppression of the Turks, as the Latin is increased by the conquests of the Spaniards, far otherwise than it was heretofore: For Almanie was half Pagans, and Spain Sarrazins, and this was at such time as there was division between the greeks and Latins: So that if the multitude did give the Name of Catholics, the Grecians should have had it; and the certain time when they lost this Title is not to be known. Notwithstanding all this, these two Churches and that of the jacobites, do profess themselves to be Catholics, the passages or proofs before alleged do show that every one of them is extended very wide. Under the name of jacobites we will comprehend the Cophites and the Abyssins, and we may add thereunto the Nestorians: For Masius telleth us that these people are rather differing in name, then in Religion: whose Testimony is reported to be very true. The reason wherefore they have in jerusalem diverse Churches and Oratories, the one near the other, is to the end every nation might use that language, which he best understandeth. Bellarmine also seemeth to account these three for one: for it is certain that before Luther's time, there were Cophites, Abyssines, and jacobites. The rest, the same Masius as it were dischargeth of the crime of heresy, which was imputed to them. I am assured (saith he) z Praef. in Anaph. Basilij they are free and exempt from that wicked Doctrine of that infamous heretic Nestor: For having read a great Volume of their solemn Prayers which they make to God, I have found nothing that might offend any man of sound opinion in our Religion: if it be not this, that I suspect them, because that they in many places call not the Virgin Marie mother of God: But instead of this Title, they call her the mother of life, and of light. Here is to be noted, that Villamont a Lib. 2. cap. 24. had some notice that Prester john had sent to the Pope, to submit himself to the Church of Rome, and Cotion the jesuit affirmeth that b De sacrifis. the Patriarch of the Cophites had done the like: But we have now fresher news, and know that there is no such matter. Well then, if all those people do make but one Church, the same is as great, or rather greater and ampler than the Latin Church: and if the multitude be the mark of the true Church, it must be attributed to them, as the greater number of people. But because it appeareth not, that either they, or the Greek Churches, do constitute or appoint the multitude for a mark of the true Church, and that it doth not appear where that multitude is: moreover, because that those which now are few in number may exceed the rest hereafter, and that the multitude of the Latins, is not so great to induce others to turn to their religion, we will conclude that according to their belief: The multitude of people, or the greatness or largeness of Regions, are not marks of the true Church. QUESTION. VI Whether the Primate of the Church hath any power or authority over the Temporalty of Commonweals. THE EAST CHURCH. IEremie Patriarch of c Resp. 1. cap. 16. Constantinople. We ought to obey all principalities and power, and not only of good Princes, but also of evil Princes, and to observe inviolably their laws: notwithstanding, that we must obey God rather than men. And in another place, he that resisteth sovereign power shall be condemned. Sacranus. d Eluc. cap 3. The Emperors of Greece have had the power and right to hold under their yokes the patriarchs, and all the Clergy, the which they placed and displaced, when it seemed them best. Nicholas. e Lib. 4. c. 36. The patriarchs of Constantinople, jerusalem, Antioch, and Alexandria, possess neither towns nor Castles, and entertain no Soldiers or Archers for their guard: much less do they clothe themselves either with cloth of gold, velvet, or purple, and have no more Revenues toward their maintenance, habits and books, then about 200. Ducats by the year. In their habits they differ nothing from the other people, and they are no more richly clothed then the simpler sort. Sacranus. f Cap. 3. The Princes of Russia do hold, that it is lawful for the secular Lords, to beat and depose their patriarchs, Bishops, and Priests. Louis Regius. g Viciss. l. 8. The king of Moscovia surpasseth in cruelty and rigour of commanding, all the monarchs of the world, and hath gotten such authority over all his subjects, as well Ecclesiastical as secular, that he may dispose at his pleasure of their lives and goods. They confess publicly that the will of the Prince is the will of God, and therefore they call him the keeper of the keys of heaven, and God's Chamberlain. THE SOUTH-CHURCH. Thevet. h Lib. 2. c. 13 The Gerich, that is to say the Emperor of Ethiope, is as the Pope in his country, and causeth all things to pass under his hands, both the temporal and the most part of the spiritual: Moreover, he bestoweth benefices upon such men as are of good life, and learning (I mean the Ecclesiastical) and upon none else. THE REFORMED CHURCH. THe confession of Ausburg. i Art. 13. There hath been great disputation concerning the authority and power of Bishops, wherein some have very ill handled both the Ecclesiastical authority, and the temporal power. From this confusion have sprung and arisen great wars and stirs, during the time that the pope's relying upon the power of the keys, have not only instituted a new manner of worship, charging men's consciences by reservations of cases, and by violent excommunications; but also they have attempted to transport the kingdoms of the world, and to take the Empire from the Emperors: But good men, and those that were learned in the Church, have heretofore reproved these things. THE ROMAN CHURCH. Extrava. unam sanctam. k De Maior. & obed. Admit that the Grecians, and others say, that the Primacy of the Church was not given to S. Peter and his Successors, then doubtless they must confess, that they are not of the flock of Christ, who said, that there is one fold, and one shepherd. We are taught by the words of the Gospel, that there is therein two swords, that is to say, the one a spiritual, the other temporal. For when the Apostles said, Lo, here are two swords, the Lord answered not that there were too many, but said it is enough. Truly he that denieth, that the temporal sword is not in the power of S. Peter, taketh very little regard to the words of the Lord, who said: Put up thy sword into the sheath: the one and the other is therefore in the power of the Church, to wit, the spiritual and the material: and both swords ought to be governed by the Church, the one by the Priests, the other by the hands of kings and men of war, but according to the will and permission of the Priests, for the one sword must be under the other sword. ANNOTATION. THe Bishop of Rome was obedient in times passed to the Emperors of Constantinople, but after such time as the City of Rome was taken away from the Emperors of of the East, and King Charles surnamed the great, had received from the said Bishop the title of Emperor: He and his successors grew so much obliged to the same Sea of Rome, that the Pope's persuasion joined with their devotion, hath caused that they have given the higher place to them, which ought, as their predecessors did, to show themselves obedient to the secular power. Notwithstanding this, when the Latin monarchs saw their authority too much abated, they could not suffer this indignity: from thence arose those disorders which all Europe hath seen under the frederic, Henries, Philip, surnamed the Fair, the factions of the Guelphs and Gibellines, and such like Tragedies. Our Realm of France hath unto this present maintained some liberties, which were heretofore purloined and taken away from Italy, Spain, and England. But now she fostereth and nourisheth in her bosom ingrateful children, who daily endeavour and seek to receive the Council of Trent. Besides, if the Emperors of Germany have opposed themselves against the attempts of Rome, the Grecians have passed far beyond them. The Pope would have taken away before this time the Title of Emperor from the Emperor of Greece. The Grecian by the consent of the Apostolic Sea had transported into the East S. Peter's Chair: and notwithstanding the Anathemes and enforcements of the Roman Court, the Empire of the East was maintained many ages, that is to say, until the year 1453. A fatal end, at which time the prophecy of Daniel should be accomplished: He shall plant the Tabernacles of his Palace between the Seas in the glorious and holy Mountain, Dan. 12. 45. yet he shall come to his end, and none shall help him. Until that time, this Empire was not held but from God, and by the sword: as the Gloss of the Canon Si Imperator, The Emperor (say some men) hath not his authority from the Pope, but from God only: and the same do I likewise allow of: But where is that true Emperor? It is he of Constantinople; for the other, that is to say, he of Germany, is but a maintainer and defender of the Church of Rome. I must not pass over with silence, how the Romans do open injury to Charles the great, King of France, saying, that the Pope gave him the Empire of the West, which is most false and untrue: for Charles obtained it by Arms, and had conquered and brought the City of Rome itself into subjection, if it had pleased him, or if they had not willingly yielded themselves unto him. If he submitted himself to the Pope, it was of courtesy and devotion, and not of any duty. As for the Christians of the East they have been called Melchites, that is to say, Royalists or l Melech a King. Imperialists, because that they have never acknowledged none, no not the greatest man in the World, but the imperial Majesty. In like manner the Christians of Africa are also Melchites. The ancient Catholic Church was Melchite more than seven hundred years: for there was never any Council where the Emperor had not the highest place, or that the Popes of Rome yielded not their due obedience. The holy Apostles have also been Melchites, yea our Saviour jesus Christ himself, for he paid tribute aswell for himself, as for S. Peter. Likewise in the estate of the Israelites, an estate ordained of God, the Priestly Sovereignty bowed to the secular authority, although that that high sacrificer had an unlimited jurisdiction, and that he was the representative Image of the great and eternal Sacrificer jesus. And as those that rank the high Priest under Emperors and Kings, are Royalists and Emperialists, in like manner in our time the reformed Christians have called those of the contrary opinion Papists: as who would say, subjects of a Priest, for in Greek, Papa signifieth a Priest: a name nevertheless which doth not properly belong but to those that believe, that the Pope hath power to judge and depose Kings. By this which hath been spoken, a man may see that the Imperialists are catholicly spread through the four quarters of the world, and that their belief in this point hath been from the beginning: therefore he that is a Melchite, is a Catholic: and whosoever holdeth a contrary opinion is an Heretic. It is this heresy, that keepeth the kingdom of Navarre under the Spanish yoke. It is this heresy that brought that frowning fortune into our France, and had been the ruin of her, if her great and invincible Melech seconded by faithful Melchites, otherwise called Politicians, had not preserved and defended her, with the grace and assistance of him, which is the only giver and translator of Monarchies. It is this Heresy that the most Puissant and mighty King of Great Britain, endeavoureth to quench & abolish in the hearts of his subjects, a heresy which for a while lieth hid under ashes, but meeting with any proper matter, will break into a great combustion. Every one may here see, that the most part of Christians do reject this opinion, yea, the Romans m Fr Paul of Venice in apology. themselves, although they suffer the Pope of Rome to maintain it in the Canons. We will then conclude according to the general voice, That the Primate of the Catholic Church, whether he be at Constantinople, or at Rome, or at Alexandria, hath no power or authority over Temporal commonwealths. QUESTION. VII. Whether all the doctrine necessary to salvation, may be taken out of the holy Scripture. THE EAST CHURCH. Nilus' Archbishop of n De Causis diss. lib. 1. Thessalonica. This is not then the cause of this difference, and much less the whole body of the Scripture, as if it were too short, No, it is not uttered openly and plainly, whereof this question is: for to accuse the Scripture, is as great a fault, as to accuse God, but God is void of all blame. o Lib. 1. dist. 11. b. Lombard. The Grecians say, that the holy Ghost proceedeth only from the Father: the which they believe (say they) because that the Gospel p john 15. which containeth wholly the Faith (that is to say, the doctrine of the faith) maketh mention of the Father only. The King of q Resp. Rohit Moscovia. If the Gospel had not been written, how could the word of God have been understood: and if the Apostles had not reduced into writing their delegation or Commission, how had it been known to the world, that they were sent to men? Sacranus. r Elucid. ere. The Russians say that the teachers of the Latin Church, are not credible, because they teach but that they receive from the Greek Doctors, conditionally that they find nothing therein, contrary to their own opinion. Annot. The Christians of the East are marvelous jealous of the Traditions and Ceremonies of the Fathers, nevertheless they hold that the Scripture is necessary, against those that say that the Church may err. Moreover they hold the same sufficient and a rule of Faith: and therefore admit not altogether the Greek and Latin Doctors, but judge of their doctrine: which they could not do but by examining it by the rule of Scripture. THE SOUTH CHURCH. A Luares. s Cap. 31. It was demanded of me, whether all those things (that is to say the customs of the Roman Church) were contained in our Books, and whether they seemed better unto me, than those which they use. I answered that I found our books reduced into a better order, than their books were: because that since the time of the Apostles, we have had always great masters and teachers, which were never employed in any other vocation, but to compose and gather together the holy Scriptures, and passages of the Prophets and Apostles, scattered in many volumes. They replied unto me, that they had fourscore and one books of the old and new Testament, and asked whether we had more: I answered, that we had ten times more, drawn and extracted out of the old and new Testament, enriched with many expositions, wherein was contained very deep doctrine. Prester-Iohn caused one to tell me, that he was not ignorant of the great quantity of books which we have; but that he desired very much to know their names. Damianus a Goes. t De indor. leg. art. 11. The Abyssins say, that they have all the writings of Moses and the Prophets, and other books of the old Testament: the four Evangelists, and all the Epistles of S. Paul, and that they want not any book of the holy Scripture, whereof they recited a Catalogue in my presence. Nevertheless the Bishop Zaga an Ethiopian, seemeeth to count the books of the Bible otherwise: for he saith, that in the new Testament there are five and thirty: peradventure he comprehends those which Aluars saith, that they call Manda and Abetilis, divided into eight parts: but the same Abyssins do believe, that the holy Scripture is sufficient for salvation without those: for they deny not the name of true Christians, to those that have not those books, and therefore they hold them not to be of equal authority with the other. The same Author saith, that the Abyssins believe not that there is any power, whether Council, or whatsoever able to make laws, which bind the conscience, much less such doctrine as is not grounded upon the Scripture. Annot. The Ethiopians are of the opinion of the Reformed, if they mean those fourscore and one books which are in the Volume of the Bible: for the same number is to be found if one reckon the Epistle of jeremy for one book by itself, and if one do separate the Histories which are not found but in Greek, added to the books of Daniel and Hester. Moreover it is to be noted, that the Abyssins do limit that which they hold for the word of God, within the number of four score and one books (against the opinion of the word not written) and they demand if the fashion and manner of celebrating the Mass is to be found in the holy Scripture. Aluares a Roman catholic answereth them clean besides the matter: saying, that the Roman Church hath Doctors and Teachers, which have a doctrine far greater and more perfect, then that of the old and new Testament. The Reformed Church subscribe not willingly to this Article, for they make a contrary Article, as hereafter followeth. THE REFORMED CHURCH THe confession of the French Church. u Art. 5. We do believe that the word which is contained in these books, proceeds from God, of whom it taketh his authority, and not of men. And forasmuch as it is the rule of all truth and verity, containing all that is necessary for the service of God and our salvation, it is not lawful for men, neither for the Angels themselves to add, diminish, or change it. THE CATHOLIC ROMAN CHURCH. I. Maior. x In 4. Sent. d. 24. q. 2. It is to be noted, that we do hold many things to be divine Law, which are not expressly contained in the Divine law (to wit in the holy Scripture) neither may they evidently be deduced from thence: As for example, not to ordain a woman to be Priest, or the institution of any one order. In like manner, we read not in the new Testament (and much less in the old) that the sovereign Bishopric was granted to the Successors of S. Peter: yet notwithstanding, we hold, the sovereign Bishopric is by Divine law. The council of Trent. y 4. Sess. decret. 1. The Council seeing, that this verity is contained partly in written bookss, and partly in Traditions not written, doth receive and honour with equal affection, piety, and devotion, aswell all the books of the old and new Testament, as also all Traditions which appertain as well to faith as to good manners. ANNOTATION. FIrst, the Roman Catholics (especially) when they would serve their turns with the sayings of the Fathers against the Protestants, do not distinguish the doctrine of faith, from Ecclesiastical policy, which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Protestants do believe that all matters of Faith may be sufficiently taken out of the holy Scripture: And that, that which belongs to Policy, Ceremony, and Circumstances, hath been let go by Tradition not written; such Tradition which may be changed by the Catholic Church, that is to say, by the mutual consent & good will of all Christian people; in like manner by the particular Churches, under the consent and good liking of the Catholic Church. In sum, that the Scripture is the rule of the faith of the Catholic Church, as the Catholic Church is the rule of the members thereof, in that which concerns Policy or outward worship. Secondly, the foresaid Mayor is deceived in saying, that the Scripture prohibiteth not, to ordain women priests: the prohibition is in Saint Paul, z 1. Tim. 2. 11. as for the orders or inferior offices of Priesthood, 1. Cor. 14. 34. they are of mere Policy. And as touching the sovereignty of the Bishop or Pope of Rome, it is certain that the Scripture maketh no mention of it, also Tradition of the Catholic Churches doth contradict it. It is objected that the Scripture maketh no mention of the perpetual virginity of the Mother of our Saviour. Whereunto some men answer, that it a Smith apud P. Vermil. Martyrem de caelib. may be gathered out of the Scripture, and that whereas the holy virgin is called blessed among all women, if she had not been always a virgin, other virgins should have excelled her in blessedness▪ He that marrieth doth well (saith Saint b 1. Cor. 7. 38. Paul) but he that marrieth not, doth better: well then, those that have done best shall be most blessed in heaven. Now if any man will restrain her felicity in regard that she bore our Saviour, he must give an account of that restraint. Thirdly, the Cardinal of c Contra Tillenum. Perron saith that the holy Scripture is sufficient to salvation, because it doth send us back unto the Church, and the Church teacheth that which particularly is wanting in the Scripture: But if that were so, the holy Scripture should be manifestly imperfect and insufficient: for if the Scripture teacheth us not, where is the head, (as Mayor avoucheth) how may one know by it the body of the Church? And for to descant upon the comparison of the same Cardinal, if the King should say to one, my Chancellor shall tell you the rest, and then many should arise for to speak; unto whom should he hearken? whom should be believe to be the true Chancellor? Our Saviour never said, that the Church should continue in Italy or in France; and that it should fail in other Countries. Moreover, it is certain, that our Saviour knew all things, yet not as a bare man, but by participation of the heavenly wisdom: nevertheless he revealed not all things to his Apostles. And the Apostles knew things which were not lawful for them to declare: but they might happily declare far more to their Disciples, than they have written, to wit, many discourses, miracles, and other particularities of the life and doctrine of the Lord, which got them a far more▪ great and perfect knowledge in Divinity. Moreover there have been very many profitable things for the government of the Church, which were not written, but are come to their successors by Tradition. But as concerning that which is properly belonging to faith, and necessary as well for the Church in general, as for the particulars thereof, the Catholic Church believeth, That the holy Scripture is sufficient to salvation. QUESTION. VIII. Whether all the Books contained in the Volume of the Bible, have an absolute and equal authority. THE EAST CHURCH. DAmascenus the greatest Doctor amongst the greeks. d De fide orth. ca 204. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, the book replenished with all sorts of virtues, and the wisdom of Solomon, the which being written in Hebrew by the Father of Sirac, was translated into Greek by his Nephew, which although they be as the rest of the books, very elegant, yet are they not numbered with the others, because that they were not contained in the Ark. Annot. Although that Saint john Damascene be an ancient Author, and that those Christians of the East, do to this day follow his doctrine, in that point of the distinction of the Canonical books, from the Apocryphal, or less authentical. Yet the Grecians have not had since that any Council which made a new Canon. THE SOUTH CHURCH. THe South Church. The Egyptians and Ethiopians do follow altogether the Canon of the Hebrews, and receive not as truly Canonical, the books of Wisdom, judith, and Maccabees, and others: they of those Countries have hereby given us this advise. If any man can show that this testimonial is false, he ought to be believed. Villamont e Lib. 2. c. 23. saith that he could not discover what books they held authentical, and that he thought they were in Hebrew. It is well known that the Abyssins do retain very much of the old law, and therefore one ought not to think it strange, if those that call themselves Israelites, do conform themselves to the ancient Church of Israel. THE REFORMED CHURCHES IN THE WEST. THe Confession of the French Church, f Art. 4. after the account of the books according to the Canon of the Hebrews. We acknowledge these books to be Canonical, and a certain rule of our faith, not so much for the consent of the Church, as by the testimony of the holy Ghost, which made us to discern them from the other Ecclesiastical; upon which (although that they be profitable) none ought to ground any Article of Faith. The confession of Wittenberg. g Cap. 30. We do call holy Scripture, the Canonical books of the old and new Testament, such as the Authority whereof was never called in question in the Church. Annot. If any ancient or modern writers have doubted of the authority of some Canonical books, their doubt ought not to be imputed unto the whole body of the Church. THE CATHOLIC ROMAN CHURCH. THe Council of Trent, h Sess. 4 doc. 1 having accounted amongst the other ancient Canonical books, those which otherwise some do call the second Canonical, to wit judith, Wisdom, and the Maccabees, saith thus: If there be any one that will not receive for good and Canonical these books all whole and entire, which have been accustomed to be read in the Roman Catholic Church, let him be accursed. ANNOTATION. THe foresaid people of the East and South, and the reformed of the West say, that our Saviour and his Apostles after him, have received for holy Scripture, and perfectly authentical, but only those books which were and have been since in the Canon of the Hebrews: wherein the books of the Maccabees, Wisdom, and the third and fourth book of Esdras are not contained. That the Authors of these books were not as the Prophets inspired of God, who confirmed their doctrine with Miracles: this is the cause why the Church in that time received the one into the Canonical authority and not the other. That the Catholic Church (much less the Roman) cannot make new Articles of Faith. To affirm, that the Ancient Church knew not nor taught the verity in that behalf, and that the Church hath had since new revelations, is an absurd thing. In fine, that they first which numbered these Deutero-canonicall or Ecclesiastical with the Prophetical, intended not to equalize them, but rather thought good to put them in the Volume of the holy Bible, because that there are good precepts in them, and Histories whereby one may see the estate of the Church, after the time of the Prophees, until the coming of the Redeemer. The Council of Trent doth hold likewise for Apocrypha, and in suspect the 4. book of Esdras, although it be in the volume of the Bible. There are also learned men of great account in the Catholic Roman Church, as Cardinal Cajetan, Nicholas de Lyra, and others, which hold not the books of Maccabees for authentical books. And the general voice is, that The books of Wisdom, Syrach, the third and fourth of Esdras, the Maccabees and others (although that they may perhaps call them Canonical) have not equal authority with the books of the Prophets and Apostles. QUESTION. IX. Whether the Latin Translation be of the same authority with the Original Hebrew and Greek, written by the Prophets and Apostles. THE EAST CHURCH. NIcholas. i Lib. 4. c 36. The christians of the East say, that the Popes of Rome (whom they hold for heretics together with their Sectaries) have wholly corrupted, and changed the Gospel, and other books of our Religion: in taking away and adding that which seemed to them most fit, to serve their insatiable covetousness. The King of Moscovia. k See the answer to Rohite. The Chapters which thou cytest out of Apostolical epistles and Gospels, agree not with ours. Here Lasicius, mark that which followeth. The writings of the Apostles are otherwise distinguished by the Russians then by us: for in their language there is in S. Matthew 116. chapters, the most part of them so little, that there is sometimes but three little verses therein, according as the sense of the discourse requireth: and a little after he saith, that all that was done by one Cyrillus a Priest, of the Church of Constantinople, which they do obey, who understood the Sclavonian tongue. Aug. l Epist. ad Eras. Eugub. saith, that the Grecians hold the translation of the seventy Interpreters, which almost quite through differeth from the latin Translation. Aluares m Cap. 31. saith, that Prester-Iohn asked him, how many of the Prophets had foretold the coming of jesus Christ. I answered (saith he) that there was not any one amongst them, which made not some mention of his coming. Afterward he asked him how many books S. Paul had written: who answered, one book divided into many epistles. Annot. This discourse showeth, that the Churches of Ethiope have never seen the Latin Bible of the Church of Rome, and regarded not to approve it, if they found it differing from the Hebrew. THE REFORMED CHURCH IN THE WEST. THe confession of the Switzers. n Cap. 1. We do receive only that Interpretation of the Scriptures for Orthodoxal and lawful, which is taken out of the Scripture itself, expounded according to the true sense and meaning of the language wherein they were written. Whitaker. o De Sacr. Scrip. contr. 1. We Englishmen do hold, that the Latin translation of the Church of Rome is in very many places miserably corrupted and falsified, and that it is not authentical: and that the Hebrew and Greek edition is sincere Scripture. THE ROMAN OCCIDENTAL CHURCH. THe council of Trent. p Sess. 4. decr. 2. The Council considering that no small profit would redound to the Church, if of many Latin editions of the holy Scriptures one were known to be Authentic, doth ordain and declare that the same vulgar edition be held for such, and that none be so bold to reject it, upon what pretence soever. ANNOTATION. THe Author of the vulgar Latin translation is not known: The Roman Catholics say, that it is the labour of S. Jerome. The Reformed Churches do think that S. Jerome was not the Author thereof. Nevertheless the Council of Trent doth authorize it. Cardinal Bellarmine affirmeth, that that Translation is true, and that the original is corrupted: But there are many Roman q Vatable, Arias Mont. Aug Eugub. and others. Catholics, which do hold the Catholic belief, and have made new Translations, and consequently corrected the vulgar. Those of the East Churches hold, that only the Greek Originals, written by the Apostles are authentical. And as touching the books of the old Testament, they allow of the Translation which is called the Translation of the seventy, or of Ptolomeus. Nevertheless, they hold it not for a certainty, that those be altogether the translation of the seventy, which carry that name. It is thought that the Apostles did use the Translation of the said seventy, the which nevertheless was not altogether conformable with the Hebrew: but if they have approved it, than it followeth, that there was not any error, in that they have alleged it: Moreover the Hebrew text is preferred before all other Translations. The Latins do object, that it is not reasonable to receive the Hebrew Bible of the jews. The greeks do answer, that our Saviour and his Apostles had the Hebrew Bible, and that they left the same to their successors, from whom those of this present time have received it from hand to hand, and not from the unbelieving jews, and therefore the vulgar translation was taken from the Hebrew. It followeth therefore, that the Hebrew was then in the Church: or else that the Roman Church hath taken it from the jews. Masius r Praf. in Mosem. Barcepha. saith that the Syrians hold for authentical the Syrian translation, of one Theodorus: peradventure they intent not to prefer or equalize it with the original Hebrew; and that the Grecians, the Moscovites, the Abyssines, and the Armenians, would attribute each one of them, to the translation used in their Church, as much as the Latins do attribute to theirs: which would be but so many particular opinions, each one of them being rejected by the other: and therefore the Catholic & assured opinion is, That the Latin translation of the Roman Church, or any other, hath not equal authority with the original Hebrew and Greek of the Prophets and Apostles. QUESTION. X. Whether the Traditions of the Latin Church are Catholic, and whether all Christian Nations are obliged to observe them. THE EAST CHURCH. NIcolas. s Lib. 4. 36. The Grecians say, that they were the first Nations that were converted to the faith of jesus Christ, and that in consideration and regard thereof they are the men, that truly and purely hold the Traditions of the Primitive Church, as it was preached and taught unto them by the Apostles. jeremy Ecumenical Patriarch writeth thus to the Protestants of Germany. t 1. Resp. in Conclus. Let these things suffice you (most dear brethren) which (as you see) do best of all accord and agree with the Scriptures, unto us divinely given according to the interpretation and exposition of the most wise and holy Fathers inspired by God. For we are not permitted to trust upon our own particular interpretation, or to understand or teach: but only that which agreeth with the holy Counsels and Doctors of the Church: for fear that being once drawn or led out of the way of the evangelical doctrine, and the path of true wisdom and understanding, we do err, and that our judgement be transported as an other Proteus, one while to one fashion of belief, another while to another. Well, some of you will demand (peradventure) by what means may a man attain to this? That shall he do by the aid and assistance of God, if he do attempt nothing, and follow but that which hath been ordained by the Apostles, and holy Counsels. For he that doth well and constantly continue within these limits, shall march the very same pace, and be of the very same faith and Communion with us. Sacranus. u De Rel. Ruth. ca 2. The Moscovites deny that the Church of Rome is the chief head of all other Churches, saying also, that the Sayings, Statutes, Writings, Canons, and Determinations of the Counsels of the Church of Rome are nothing: and that all Counsels after the seven first Counsels, are not truly Catholic; because that they were holden without their consent and x The Latins do reckon 18. Bellar. tom. 2. lib. 1. cap. 5. approbation. THE CHURCH OF THE SOUTH. ALuares. y Cap. 26. Again it was demanded of me, what number of Bishops were at the Council of Nicei whereunto I answered, three hundred and eighteen. Moreover they asked me, wherefore we do not observe the Statutes and Articles of that holy Council, seeing it was therein ordained, that Priests should marry. I answered, that of all that, which was there ordained, there was now nothing observed, but only the great Symbol or Creed. They put me also in mind of many other things, which were broken and violated by Pope Leo, Aluares a Roman Catholic accuseth the Council of Nice of heresy, in the presence of Prester john. and they prayed me to recite them: But I excused myself, saying that I knew them not: although that in my judgement, if that he infringed any, they were such as savoured of some heresy: and that he had approved and caused to be observed those, which he knew to be holy and necessary. The same Aluares. z Cap. 27. Prester john asked me whether we had a book divided into eight parts, which was composed by the Apostles assembled at jerusalem, which they call Manda and Abetilis, the contents whereof was by them observed: but I answered him, that I never knew any such, because it was not to be found in our Countries. Zaga-zabo an Ethiopian Bishop. a Dam. a Goes de leg. Ind. Neither our Patriarch, nor our Bishops do believe, that either of themselves or in Council, they may make any laws, unto which any man should be bound, upon pain of mortal sin. THE REFORMED CHURCH IN THE WEST. THe confession of the Switzers. b Cap. 2. S. Peter the Apostle saith, that the holy Scriptures are not of any private interpretation: and therefore we approve not all interpretations, neither receive as a lawful exposition that which is called the opinion of the Church of Rome. We do not contemn the exposition of the Fathers, which do agree with the holy Scriptures: we reject all human Traditions, although never so well adorned with fine Titles, if being conferred with the holy Scripture they do differ and vary. Zanchius. c H Zancls ij Fides. We do judge that those Traditions must be retained and observed in the Churches, which do manifestly appear to be of the Apostles observed ever in all the Churches, although that there is no such commandment in the Scripture. It is not the part of a Christian man, Jdem Author. and one that feareth God, to reject that, which is proved to have been received by the consent of all Churches: to reject that (I say) without just and necessary cause: but if he attempt any such matter, it must be debated in a general Council. THE CATHOLIC ROMAN CHURCH. THe Council of Trent. d Sess. 4. dec. 1 The Council considering that all Doctrine and Discipline is contained in Books written, and Traditions not written, following the example of the Catholic Fathers, and good interpreters of the faith, doth receive and honour with equal affection and piety, all the books of the old and new Testament: and in like manner the Traditions which do appertain as well to faith, as to good manners, as having been spoken either by the mouth of jesus Christ, or else by the holy Ghost, and always kept in the Catholic Church (Roman) by continual succession. ANNOTATION. THere is no part of Christendom that hold not themselves to have the best form of government. The three principal (that is to say) the Grecians, Romans, and Abissins or Aethiopians do claim their Traditions from the Apostles, notwithstanding that they are found either to be different or contrary: but in Histories their Original is to be seen, especially the Traditions of the Grecians and Latins. As touching those of the Abissins or Aethiopians, it is harder to find out the Authors: Nevertheless they have received some of the greeks and Latins in the time of justinian the Emperor, as hereafter shall be said: But the most part of their ceremonies are taken from the law of e Scal. de emen. temp. in Eph. Eccl. Eth. Moses. The Reformed Christians f The confession of Beza. part. 7 say, that if ceremonies must be, it is more convenient to observe those which God hath in times past ordained, then to receive any Paganism superstition. That which brought most novelties into the Latin Church, is the authority which is given to one alone: for every Pope would leave some remembrance of faith: from hence do proceed so many canonised saints, and fashions to honour them, feasts, pilgrimages, Religions, or orders of monks and friars, and such like blind devotion, wherein the Latins have surpassed all people: who accuse the foresaid Latins of presumption, because they would make to pass for Catholic, those customs which were never ordained by the seven universal Counsels. They of the East Church require the observation of those of the general Counsels, but not of any particular. The Reformed Christians do protest, that they dispute not against Catholic customs, g Melanchton ad Lang. but against abuse and superstition: or if any thing displeaseth them, it is the multitude of ceremonies, rather than any one of them considered in particular. It is true, that in rejecting those that have been brought only in by the Church of Rome, they have not spared the Catholic ceremonies. h De concilijs. Luther thought that all Christian nations would reform themselves, the one after the other, and also that, that which seemed to be a particular attempt, would be corroborated and confirmed by a Catholic approbation. Howsoever it be, the learned and greatest men amongst them do protest to submit themselves to a general and free Council. The Frenchmen likewise who have of late time begun, and had less means given them to erect or institute such an estate and form of Church, as is to be seen in other Countries, have nevertheless protested in like manner in the conference at Poissy, that it would be easier for them to fall into accord in ceremonies, if the differences in doctrine were once appeased. So it is, that the contempt of Catholic Government doth get the said Reform Christians an evil opinion among other Christians. And that produceth two effects, the one, that the said Protestants considering ceremonies, but as outward shows, (and the Roman Catholics i Matth. historiogr. 1. 6 disc. 5. do confess that ceremonies have justly that name) do condemn the customs of other nations, without discerning those that are Catholic from other more particular; or that are profitable and tolerable from those that are evil and nought. And the other seeing themselves despised and contemned without reason, persuade themselves that it is all one, when one reprehendeth them in a matter concerning faith. Saint Paul saith, that such ceremonies have appearance of holiness, in that they spare not the body, and have no regard to clothe or feed the same: but he said not, that they should abandon all Ceremonies, rather (said he) he that eateth doth well, and he that eateth not, doth likewise well: much less hath he approved that one should rend asunder, or condemn the Catholic Church. The other effect of condemning the Catholic Church is, that a man cannot (now a days) read the writings of the ancient Fathers, nor the Histories of the Apostolic Churches, no not the holy Scripture itself, without finding very many ceremonies and fashions of speaking not used amongst the Protestants of France: from whence it happeneth that many do change their belief, being offended at the contemning of Counsels, as it is seen by their writings and conversations: and on the other side they of the Roman Church which do rely too much upon outward ceremonies, are more and more confirmed in their opinion, presuming that they follow and imitate in all things the holy Scriptures and the Fathers: nay the most learned and those that approve not in all points the Roman Church, do not think it in any wise reasonable to prefer the advise or opinion of some particular and new writers, before the judgement of ancient Counsels, in that which concerns the Policy of the Church. here it is to be marked, that the modern Chronicles in writing the Ecclesiastical History, do cause the readers very often to err. They write the names of the ancient Bishops of Romein Capital letters, naming them alone, and recounting their acts & lives, & they gather their laws, ordinances, & decrees, and make no mention of the Canons which the other Bishops have made in their Churches: from thence grew the opinion, that the said Bishops of Rome were Monarches of all the world, as the Emperors have been in temporal matters of their Empire: and that such Laws, Traditions, and Decrees (which were but only for the Church of Rome) were laws given to the Catholic Church, which is not so. For it hath been but of very late years, that France, Spain, Germany and England have received them, that is to say, three or four hundredth years since: as for other nations they have not received and approved the same as yet, but have invented others. In fine the reformed Christians k Daneus in lib. de hear. say, that the estate of the Church hath been tolerable, during the five first ages, and they approve not Aerius, and such like, which in times past troubled the Church in rejecting the Ecclesiastical customs: and from thence it followeth, that the Customs received during those first ages, are not those which have brought, or do nourish the Schism in Christendom, and therefore all nations do avow, That Catholic Traditions ought to be received, if the inestimable good of peace and agreement might thereupon ensue: always provided, that you comprehend not under the name of Catholic, those which only belong to the Greek Church, or the Latin, or the Abyssin, Aethiopian, Armenian, or any other particular Churches. QUESTION. XI. Whether the holy Ghost proceedeth from the Father and the son, or from the Father only. THE EAST CHURCH. THe second answer to the confession of Ausburg. l De processione Spiritus sancti. You see how many absurdities do arise on every side, if it be concluded that the holy Ghost doth proceed from the Father, and from the Son. Hold not an evil opinion in the name of the Lord. For if the Latins, the Church of Rome and others, do bring approved witnesses, as it seemeth likely to them, that is to say Augustine, Ambrose, and Jerome, we likewise can produce far more, and more worthy of credit. All which have pronounced that the holy Ghost proceedeth from the Father only, and have prohibited upon pain of a grievous Anathema, to hold any other belief. THE ROMAN CATHOLIC CHURCH. THe confession of faith by the Council of Trent. m Sess. 3. decret. 1. We believe in the holy Ghost, the Lord and giver of life, which proceedeth from the Father and the Son, which is worshipped and glorified, together with the Father and the Son, who spoke by the Prophets. THE SOUTH CHURCH. SAint Severus Patriarch of Alexandria. n Formul. Bapt. I believe in one holy Ghost living, which giveth life unto all, who proceedeth from the Father and the Son. The King of Aethiope. o Epist. of David. In the name of God the Father Almighty Creator of all things, visible and invisible: In the name of God the Son jesus Christ, which is one with the Father, light of lights: In the name of the holy Ghost, God living which proceedeth from the Father, I am King, etc. THE REFORMED CHURCH. THe English Confession. We believe that the holy Ghost which is the third person in the holy Trinity, is very God, not made nor created, nor begotten, but proceeding from the one and from the other: to wit, from the Father and the Son, in a manner unknown and unspeakable of men. ANNOTATION. LOmbard surnamed Master by the School Doctors of the Latin Church q Li. 1. dist. 1. saith as followeth, touching the differences between the Grecians and the Latins in this question. The Grecians say that the holy Ghost proceedeth from the Father only, and not from the Son: which they hold, because that the truth in the Gospel, which containeth wholly the faith, speaking of the procession of the holy Ghost, maketh mention only of the Father, and also that in the principallest Counsels which were celebrated with them, their Symbols or Credes have been so fortified by the Anathemaes added, that it is not lawful for any man to teach any thing touching the Trinity otherwise then is therein contained: in which Symbol or Creed, the holy Ghost is fayd to proceed from the Father, and not from the Son: And therefore (say they) all those are Anathema, that do affirm that he proceedeth from the Son: and a little after. We do conclude that the Grecians do accord with the Latins in the matter itself, although that they differ in words. Behold here the opinion of the Master of sentences, who to show that there is no difference between the greeks and the Latins in that point, doth only report the sayings and sentences of the ancient Grecians, who say: that the holy Ghost proceedeth from the Father and the Son. But that hath not satisfied his followers, which think that the modern Grecians hold not the belief of the ancient: besides some of the Latin Doctors do confess, that they understand not well the intention and meaning of the Grecians, others do call them Heretics and Schismatics. The reformed Churches do leave this question with the same irresolution. We reject (saith Tilenus) the error, or as others term it, the * Logomamachiè, strife about words. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the modern Grecians. This difference hath been the cause, or at least wise the pretext of the Schism betwixt the East Churches and the West. The East Churches who would transport the Primacy to Constantinople, pretending that the Pope of Rome abuseth the Church, do take occasion to accuse the Pope upon this Article (that Pope, was Nicholas the first, by the report of Bellarmine, who allegeth r De Christo l. 2. c. 21. Anthoninus or Adrianus as some will have it) because that he had been so bold as to add of his own authority to the Symbol of Nice, that the holy Ghost proceedeth from the son: and because (peradventure) he hath not expounded it fully, they of the East have accused the Latins of constituting two principles: and the Latins laying the fault upon them, do impute unto them blasphemy, saying, that they did derogate from the Divinity of the Son of God. Lombard and others say, that the difference is in words, and not in the matter itself. Peradventure the Grecians do deny the procession of the holy Ghost to be from the son in one consideration, and the Latins do affirm it in another: for to know if it be so, we are constrained to enter into very curious considerations of Divinity. It is therefore necessary to mark, that the son is considered three manner of ways: First as being the Divine essence, and the very same essence with the Father: hoc sensu filius non spirat: for the actions are of the persons, and not of the essence considered apart. Secondly, the Son is to be considered as a Son, and that formally; So the Son produceth not the holy Ghost; for he which is produced, so far as he is produced, produceth not. In the third place the Son is to be considered as a person: and that is it which S. Austen regarded, when he said, that the Son hath from the father, not only to be son, but also to be, or his being: that is to say, to be a distinct person, not to be simply the Divine essence: for the Son hath the same of s Bellar. de Christo lib. 2. cap. 19 himself, and the person begetteth not the essence, but the essence begetteth the person: and if the son produce not in this manner (that is to say) as a person, than the holy Ghost proceeds not from the Son in any wise: for as it hath been said, the holy Ghost proceeds not from the son, either as an essence, or as a Son. Well then, if the Grecians say not that he (to wit the holy Ghost) proceedeth from the essence of the Son, being simply taken, neither from the Son as a Son, the Latins should not take occasion to condemn them, seeing that they say the same. But because the Grecians say, and that according to the Gospel, that the holy Ghost proceedeth from the Father: it is manifest, that they deny not the procession of the holy Ghost to be from the Son, because he proceedeth not from him, either as an essence, or as a Son: for if that were so, they should deny in like manner his procession to be from the father: for the father produced not the holy Ghost as an essence simply (for the essence produceth not:) neither as a father, for if he had produced him as a father, the holy Ghost should be then his son. The Grecians do hold, that the holy Ghost proceedeth from the father in such a sort as he cannot be said to proceed from the son. And they have reason to say so, because the holy Ghost is in the person, and from the person of the Son, the which the father hath begotten as a son: and the father begot not a Son, which had not the holy Ghost, and his productive grace and fertility: Likewise the father is the cause (the Greek Doctors do use this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of the holy Ghost, both as a person primo & per se, and as a father per filium. But the Son inspireth not as a son, primo & per se, neither in producing another person, which should produce the holy Ghost. This observation remaineth obscure, if it be taken without distinction, that the holy Ghost proceedeth from the Father and from the Son: also the Grecians should seem to speak more properly than the Latins. The ancient Doctors confess that the holy Ghost proceedeth from the father proprie: as he speaketh more properly, which saith, the King commandeth, than he that saith, the King goeth: for the commandment proceedeth from the King, as a King, but the King goeth as he is a man. If then the Son be an inspirer, the Father is the cause, even as a father. But because that the Grecians do absolutely deny that the holy Ghost proceedeth from the Son, denying thereby that his person is an inspirer: a man must take heed lest he fall into a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for if by the word proceed, they understand to have his original or beginning, they say not ill, considering the Father alone is the beginning. The Divines do confess as much, when they call the Son Principium quasi Secundarium. This word Secundarium destroyeth the name of Principium, and the word quasi, showeth that it is to speak improperly. Yet here one cannot speak properly enough. Therefore you may see that the holy Ghost is said to proceed from the Father alone in divers sorts, the which the Churches of the East do regard. But they regard not the reasons, wherefore he may be said to proceed from the Son: as also it is very hard to express how the person of the Son is an inspirer without considering him either as an essence simply, or as begotten, for in this person is considered but the essence, and the relation, as those school divines affirm; the which relation hath the place of form from, which the action ought to proceed. It is likewise very hard to say, how the Father inspireth as a person, without inspiring neither as a Father nor as an Essence: Nevertheless we must so say, seeing the son of God himself hath said and taught so, as his beloved Disciple Saint john testifieth unto us, which heard it of himself: But because he hath not said that the holy Ghost proceeds from himself, the Churches of the East will not say so: but do consider the Father as Father, and the Son as Son, and they say with their great Doctor Saint Damascenus: t Orth. fid. li. 1. ca 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Father alone is the cause and beginning as well of the Son as of the holy Ghost. That which moveth the Latins to be so obstinate, and to say that the holy Ghost proceedeth from the person of the Son, is because they fear that otherwise men would feign or imagine inequality in the persons: And if the Father did not communicate to the Son the inspirative power, he communicated not unto him all, that is in him: but he communicated unto him all, except the constitutive property of his person. Nevertheless the truth is, that the Grecians confess constantly the equality of the persons, & they say that the Father did communicate all to the son: but they seem to deny that that production is the action of the Son, because that the Son doth not inspire, but the person already begotten and resident in himself: and they say moreover, that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u Damasc. ibid. that is, that the inspiration is one and the very self same action of them both, the which nevertheless ought to be attributed to the Father alone, because that he alone is the beginning. The Latins do confess all this, that is to say, that there is one self same inspirative virtue, and consequently one self same inspiration which proceedeth from the Father, yea even in that, that it is the action of the Son, and that the Father and the Son do inspire because they are both one, for the essence is the foundation of the power, although that it is the Persons that do produce it. It is as if one would search to know, whether the light which shineth sometimes in the night time, doth proceed only from the Sun, or else, as well from the Sun, as from the Moon A man should not do amiss to maintain both the one and the other, I speak this, yet not comparing the most holy mysteries with creatures, as some for want of a more solid discourse are wont, and would make men believe so. I say this only, that there may be found Logomachies' as well in the one, as in the other. The conclusion according to the intention of all the Churches seemeth to be, that, The Father as a person produceth the holy Ghost, and as a Father begot the Son, who through the inspirative virtue communicated, produceth also the holy Ghost: in such sort that the holy Ghost is said to proceed from the Son, if one consider the action of the Son simply, but if one have regard to the beginning of the same, he proceedeth from the Father only. QUESTION. XII. Whether that the faith (which God giveth) be a sure and certain confidence of salvation. THE EAST CHURCH. IEremie. x 1. Resp. jer. Patr. cap. 4. Let us approach to him which is without sin, entering into repentance with assurance. Let us come to jesus, which is most merciful, with full confidence, not having an ill conscience, or doubting any thing: for he that doubteth cannot approach with assurance. Item, y Cap. 13. We beg first the peace of our consciences, and the salvation of our souls. Peace is a thing most profitable, or rather a virtue which is altogether necessary, for it is impossible that the troubled spirit should have access unto God. THE SOUTH CHURCH. SAint Severus Alexandrinus. z For. de Bapt. Let us approach with a pure heart, and confidence of faith, and let us persevere in the confession of our hope without declining: for he that promised us is faithful. Litourgie Aethiop. Let this Bread and this Cup be effectual unto us all, that shall receive it with Faith unspotted, Charity unfeigned, perfect Patience, firm Hope, and Confidence. THE REFORMED CHURCH. THe confession of Bohemia. a Cap. 5. The repentant are taught to confess their sins before those that have care of their souls, and to receive of them absolution with confidence to enjoy without doubt the remission of their sins. The confession of Wittenberg. b Cap. 14. de conf. Seeing God hath promised us his mercy freely for his sons sake: he requireth in that regard, that we should abandon the doubtfulness of our flesh: and conceive a most certain confidence in his mercy, and to the end that might be, he hath placed our salvation not in the merits of our righteousness which is unperfect, but in the merits of his son jesus Christ. Item, wherefore we do account that those which do command us to doubt of the grace of God, do not only fight against the true belief of the Catholic Church; but also do provide very ill for their soul's health. THE ROMAN CHURCH. THe Council of Trent. c Sess. 6. cap. 9 Albeit it is necessary to believe that sins are not pardoned, nor never shall be pardoned, but freely through the mercy of God, for the love of jesus Christ: Nevertheless it must be held that sins are not pardoned, nor never have been par-pardoned to any, which vaunteth himself of his belief and certainty of the remission of his sins, and reposeth himself only upon that: although perhaps he be an utter heretic: and that in our time this vain hope, being far from all piety is preached with a great force against the Catholic (Roman) Church. And we ought not to be assured, that it must needs be; that those which are truly justified without doubting any thing, do rely upon themselves, that they are justified and that none can be absolved of his sins & justified but he that believeth for a certainty that he is absolved and justified: and a little after: for none can know by the certainty of faith▪ without all question of falsehood, that he hath obtained the grace and favour of God. ANNOTATION. THe Council of Trent saith, that confidence is a vain opinion, a presumption, a vice, remote from all piety, and consequently the way to damnation. The reformed on the contrary side, do maintain that confidence is a Theological virtue, and that faith whereof the Gospel maketh mention so often: and is not hurtful, but rather above all things necessary to salvation: and that he that repenteth, aught to be assured that he is absolved before God, especially then, when he receiveth the Sacraments, the seals of the remission of sins, and at such time, (say the greeks) as one is possessed with the affection of him that said, I have hated iniquity, that is to say at such time, as sin reigneth no more in that man, although it doth remain in him. Every one seeth that this point is of importance: for if the sayings of the Protestants be true, it goeth very hard with the Roman Catholics: because that they follow the doctrine of the said Council, albeit not all, and cast far from them this hope as vain and deceitful, and in so doing cannot be saved. On the other side, the reformed do run in hazard if they do persuade themselves, that this confidence cometh of divine inspiration, which in the decree of the Council is a vice far void from all piety. But because that this is not a place to debate upon the reasons which are alleged on the one side, and on the other, it shall suffice to advertise you, that out of the passages before mentioned, is gathered, that the Churches of the East and South, and many of the Catholic Church of Rome, do hold with the Reformed, contrary to the Council of Trent, That the faith which God giveth to the repentant, is a firm assurance of salvation: and consequently, that whosoever hath this assurance, hath the faith which God giveth. QUESTION. XIII. Whether a man may attain faith or confidence by his free will, or do works proceeding from faith, and such as are profitable unto salvation by the same. THE EAST CHURCH. IEremie. d 1. Resp. c. 18 It is of us to choose and will, but it is of God to perform and bring it to effect. And because that which is most excellent is of him: S. Paul attributeth all unto him, imitating therein the custom of men. As when we see a house built, we atttribute all to the chief builder: yet nevertheless all is not done by him, but by the workmen, and by the owner that provided the stuff: but we attribute all unto him, because he hath laid the foundation, and is the chiefeth builder. In like manner is it here, for so saith S. Paul also: It is not in him that willeth, neither in him that runneth: which saying preventeth two mischiefs, the one that no man exalt himself, for grant saith he, that thou runnest, or that thou dost endeavour, yet think not, that which is well done is thine, for if thou art not inspired from above, all is in vain. It is nevertheless confessed, that thou shalt attain unto the end of that which thou desirest, because that thou runnest, and because thou labourest: For he said not simply that we run in vain, but that we run in vain, if we think that all is of us, and make not God the principal party for God would not, that all should be from him, lest he should seem to crown us for no service, neither that all should be of ourselves, lest we should happen to fall into a foolish opinion of ourselves: for if we be proud of the least part thereof because it is in us, how much more should we be, if we had all in ourselves? Item, in reciting of S. e Idem Chrysostome. To the end that the greatness of his benefits exalt the not, behold how he doth humble thee: that is (saith he) by giving grace through faith. On the contrary side, to the end that free-will have no prejudice, he hath also added that which is of us: And again he hath taken it away: for the same (saith he) is not of us: nay faith itself is not of ourselves. For if he had not called us, how could we have believed? It is the gift of God The Anaphor. of the Cophites. f Anaph. D. Basil. And therefore, O Lord, we thy unprofitable servants, and miserable strangers, whom thou hast vouchsafed to make administrators of thy holy mysteries; not by reason of our righteousness, for we have done no good on the earth, etc. Liturgia Ethiop. Give us thy holy spirit, to the end that with a pure heart, perfect love, and firm hope, we may be bold with confidence, and without fear to pronounce that prayer which thy dearly beloved Son hath taught his holy Apostles. THE LATIN CHURCH. THe Council of Trent. g Ses. 6. can. 4 If any one say that the free-will of a man, being moved and stirred by God, doth not cooperate at all, in assenting to God, which moved and called it; to the end that he dispose and prepare himself to obtain the grace of justification, and that he cannot consent if he would, nay rather that he doth nothing at all, as a thing without a soul, and that he is only a patient and no agent, let him be accursed. Item. h Can. 5. If any one say, that the free-will of a man hath been so lost and razed out after the fall of Adam, that it is a thing without a name, or rather a name without a thing: and to conclude, That it is a fiction that Satan hath brought into the Church, let him be accursed. THE REFORMED CHURCH THe confession of the Saxons. i Art. 4. Those men that were well instructed, have always distinguished outward discipline, from the regeneration of the spirit, which is the beginning of eternal life: and have taught that in man there is such a freedom of will, to rule the external motions of the body, that those which are not regenerate, may in some fashion accomplish that discipline, which is, an external obedience according to the law. But a man cannot deliver himself from sin, and from eternal death by his natural strength. For this deliverance & conversion of man to God, is wrought by the Son of God, which doth quicken us through his holy spirit: and the will having once received the holy spirit, is never after idle or void. The confession of Ausburg. k Art. 18. Touching free-will, the Churches do teach, that man's will hath some liberty to work civil righteousness, and to choose that which is conformeable unto reason: But it hath not the power to work spiritual righteousness, which is the righteousness of God. We confess that all men have free-will, which have the judgement of reason: nevertheless not such, as that they are sufficient of themselves, either to begin without God, or to end without him, in that which concerneth God, but only in the works of this present life, as well good as bad. ANNOTATION. SOme men do think that the difference touching free-will consisteth all in words, which may be granted, because that the Roman Catholics do not hold any thing to be in a man that is regenerated, which the protestants do not confess with them, that is, that it proceedeth either in all, or in part from free-will. But the difference is in this, that the Protestants do think it necessary that a man should have an assured faith, the which (say they) proceedeth in no wise from free-will, nor by consequent from the works that do proceed from this faith: for if it proceed totally from God, it followeth, that the effects ought to be imputed to him only. If the Latins would confess that God giveth this confidence, they should approve the opinion of the Protestants; and indeed many do so, and therein are true Catholics. The Churches of Asia and Africa, which affirm, that it is necessary to salvation, to have this confidence: do also confess, that it cometh from God, and therefore beg it of him, and consequently deny therein free-will, as the Protestants do, and are contrary to the Latins, although that they do not debate with them about it, and (though they know it not) agree with the Protestants: those Protestants (I say) which believe that the Grecians do contrary them, as much or more than the Latins: and so it is certain that the fault is for want of understanding the matter. Now to comprehend well this thing, a man must mark the propositions of the Patriarch jeremy, and explain them, to the end he may gather his meaning by his own discourse. First he saith, that a man hath power or ability to choose the good as well as the evil. These terms are strange to the m Resp. 2. jerem. de l. arb. Protestants. Nevertheless they are true, because that he speaketh of the soul, which is the inward man, and the chiefest part of a man (for so he expoundeth himself.) This soul is of itself apt to judge and choose the good (that is to say, that good which belongeth to moral virtue:) but the body which is the soul's instrument, doth suggest unto it without ceasing those objects, which have appearance of good, in such sort that the soul cannot resist but very hardly; even as a ship, which of itself is apt to be conducted any way, is oftentimes carried by the wind against the will of the Pilot. Secondly, jeremy saith, that a man attempteth, and that God effecteth. The Protestants do confess the same likewise, saying, that a man may by his free-will do a civil work of n The foresaid confession of Ausburg. justice, and such as is commanded by God: But because that of itself it profiteth nothing to salvation, the same jeremy addeth, that God effecteth, by bestowing that which is his own, that is to say, faith. Thirdly. Nevertheless the Protestants say, that all proceedeth from God: The same Author saith so also, and in the very same terms, and showeth that the moral work is but as the matter: even a matter unprofitable, to the which God giveth a form, that is to say, faith. Even as an Housholder which would build, provideth the matter, but the Master workman maketh the house or building, in such sort that all the commodity of inhabiting, which is the use of the house, is attributed to him that builded it. Fourthly, jeremy saith, that God doth cooperate. It is necessary here to mark, that two causes may concur to one effect. Reason leadeth a man to a work of justice, the holy Ghost doth likewise drive him: And a man fortified with special grace, executeth it better, then if he were carried alone by natural reason: Nevertheless all is attributed to God, because that the soul being illuminated, employeth her natural faculties to a good end, the which it would never 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 run, but because that in running he erreth, S. Paul addeth to it, that God must needs give his mercy, which he doth, when he purifieth the heart through faith; faith (I say) which not only maketh the Moral works good, which proceed of reason, but also bringeth forth a far greater number, and maketh the righteousness of the faithful to exceed the righteousness of the Scribes and pharisees: for a man loveth God according to that proportion, that he believeth in him; and a man doth good works according to that measure, that he loveth him; and it cannot be otherwise: for in all our willingness the principal part, or all proceeds from inspiration, and in this consideration it is said, that God giveth the will and the deed. 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 never speak but of that faith, which Bellarmine defineth thus: Catech. cap. 11. Faith is a Theological virtue, whose office is to illuminate the understanding, and to raise it up to a firm belief of all that, which God hath revealed unto us by the means of his Church, although it be a hard thing, and far passing natural reason. 6. The Council of Trent saith, that this faith dependeth partly upon free will, that is to say, in as much as a man disposeth himself to receive it, and may reject it, when it is offered him. The Protestants do call this faith historical, and do confess that a man may further himself in receiving of it. For the authority of the Church may move a man to believe that the Gospel is a true history: likewise the testimony of the Apostles, who are unreprovable Authors, and the predictions of the Prophets and the Sibyls: yet so that all this would be weak, if God should not illuminate the understanding to believe firmly. The Protestants do confess also that one may reject this faith, and fall into despair for this faith hath her seat in the understanding (as the Roman Catholics say very well) but in such sort that the understanding draweth not the will to accept and rest in it seeing that by this faith a man is not assured, whether any 〈◊〉 be given to himself, but only he believeth that it is 〈◊〉 to some men, in such sort that if he loveth God, it is of a 〈◊〉 proportionable to this faith. He loveth him as the Author of nature, and as a benefactor to them that please him. If he keep in some sort his commandments, it is more formidine paenae, then virtutis amore: rather of service fear then of filial love. It is impossible for a man to love him withal 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 Council of Trent) do hold that a man must have confidence and assurance. The confession of Saxony saith as followeth: p De remiss. art. 3. Faith signifieth not only to know the history as the devils themselves do, which believe and tremble but also signifieth to embrace all the Articles of the faith, and amongst the rest this also: I believe the forgiveness of sins, and do believe that they are forgiven, not only unto others, but also unto me. 7. Behold here the true knot of the question of free-will. The Protestants affirm that this faith of assurance, dependeth not at all upon free will: this is not to say, that it is not a man, which believeth and which willeth, but that he believeth not, nor willeth not, if God of his extraordinary and especial grace would not, that a man believed & were willing. Moreover this is not to say, that naturally the actual understanding cannot believe all that which is credible, and that the will naturally accepteth not all, that which the judgement proposeth to be good: but man is said not to help himself by his free will to receive this faith, because that nature doth not show to the judgement of man any reason, whereby he might conclude that God loveth him, & would fain be favourable & merciful unto him, as jeremy very learnedly saith in his second answer: all that which is proved by arguments, is examined very profoundly by earnest inquiry or search: but the simplicity of faith is more firm than the demonstrations which reason doth devise. Moreover, man cannot reject this faith when it is offered him, because that God hath so ordered, that a man judgeth and believeth without any precedent debating. And withal, a man cannot have a will to reject it at such time as it is in the understanding because that the will naturally & necessarily, but freely (for otherwise it should be no will) yieldeth itself to that which the judgement esteemeth to be good and profitable. The Protestants in the confession of Saxony and Ausburg, and others do confess also, that it may be imputed to the understanding, by reason of other succeeding objects, as the cause that vice reigneth in man; for man hath his free will to evil, and God hath not promised salvation to them which sin willingly and notoriously. 8. As touching the Christians of the South, although that this question is not found handled in their writings, yet they speak very sufficiently. They say that assurance of faith is a gift of God, and therefore they beg it at his hands, and they confess that a man cannot do any good in the world, to wit, by his free will. Moreover the Council of Trent confesseth, that this q Sess. 6. 9 faith proceedeth not at all from free will: Every man (saith the Council) when he hath regard to himself, and to his own indignity and indisposition, may have some fear and doubt of God's grace: seeing a man cannot know by any certainty of faith, that he hath obtained the grace of God. Out of this confession of the Council a man may conclude, that if God giveth this confidence (as the Apostolic Churches do believe against the said Council) than it is a supernatural gift, and dependeth no way on free-will. 9 But the Reformed stay not on so fair a way, They say that we cannot do any good works through free-will: They would say, in as much as these works proceed of faith: for in that they proceed from natural all reason (which is no less in the faithful then in the unfaithful) the free-will doth cooperate also, nevertheless they are not therefore truly good, that is to say, rewardable: but they are, in that they proceed of faith, or that they are addressed to a true end through faith: and therefore the Catholic Church believeth, That God giveth 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. QUESTION. XIIII. Whether a man receiveth remission of sins by a confident faith, without the works of the law. THE EAST CHURCH. IEremie. r 2. Resp. de just. The one hath need of the other, that is to say, grace of the works, and the works of grace: as the light of the sight, and the sight of the light: as the soul of the body, and the body of the soul. Seeing then that both the one & the otherdoth avail to salvation, without doubt a man ought to have them both: a true faith with works, & the works of virtue through faith; and a man ought to believe without doubting, for doubt and perplexity in faith, is no faith: for that which is proved by arguments, though once received, is examined more profoundly by searching: But the simplicity of faith is more firm than the demonstrations of reason: and those things which are believed without art, are more strong than those that are artificial, 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 steadfast. It being then most certain, and not to be doubted, that a man must believe without Doubting, It remaineth here only, that we must with all our might seek and find in some fashion, what that is? because that we ought to apply ourselves to obtain salvation: for faith without works, and works without faith, are equally rejected of God. The book called Dioptra. s Tur●ogr. curs. in ann. Thou didst descend (O Lord) thou hast taken flesh to save all men, preserve me by thy grace, I beseech thee: for if thou shouldest preserve me by my works, the same should not be reputed grace. For thou (my Lord jesus Christ) hast said: he that believeth in me shall live, and shall never see death. Let faith be imputed to me in stead of works for to justify me: but let that faith suffice me for all. It is faith that will absolve me, it is faith that will justify me, it is faith that will make me partaker of eternal glory, for God requireth no other thing but compunction and mourning. THE CHURCH OF THE SOUTH. ANaphor. Cophit. t Anaph. D. Basil. Lord which art praised by Angels and Archangels, called holy of the Seraphins, which sittest upon the Cherubins, & art praised without ceasing by their voices, form by the divine word; which wouldst also be honoured by a Priestly function, even by us which dwell on the earth, not for that thou hast any need of our worship or service, but for to make us partakers of thy holiness; support us O Lord, (I say) which approach to thy holy altar, & disdain not us thy servants (which do stand before thee) for the blot of sin, 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 justified in thy sight. THE REFORMED CHURCH. THe confession of Ausburg. u Cap. 4. When the Gospel doth reprehend our sins, the astonished hearts ought to hold for a certainty, that the remission of sins and justification through faith are given us freely through jesus Christ, which was made a sacrifice for us, and hath appeased his father: Albeit then the Gospel requireth repentance, yet neverthesse's to the end that the remission of our sins might be certain, it teacheth us, that it is given freely, and that it dependeth not upon condition of our worthiness, and is not given in consideration of any precedent works, neither of any ensuing worthiness or dignity. For remission should become uncertain, if we should hold it not to be given, but after such time as it was merited by precedent works, or else by some notable repentance. THE LATIN CHURCH. THe Council of Trent, x Sess. 6. ca 8. when the Apostle saith, that man is justified by faith, and that freely, those words ought to be understood in that sense, that the Catholic Church hath always held & expounded them, that is to say, that we are justified by faith, because that faith is the beginning of the salvation of mankind, the foundation and root of our justification, without the which it is impossible to please God, & to come into the company of the sons of God. And that we are freely justified by reason that there is no other thing that goeth before justification (be it faith, or good works) which meriteth the grace of justification. For if it be of grace, it is not of works: otherwise (as the same Apostle saith) grace were no grace. Item, y Can. 12. If any man say that justifying faith is nothing else, but the trust which one hath on the mercy of God, which pardoneth sins for the love of jesus Christ: or that this trust is the only thing through which we are justified, let him be accursed. z Can. 13. If any man say, that to obtain remission of sins, It is only necessary that a man believe assuredly, and never to make any doubt, notwithstanding his own infirmity and indisposition, that his sins are pardoned him, let him be accursed. ANNOTATION. TIme (saith Malancthon) a De pace ad Lang. hath mollified the controversy touching justification; for the learned agree in many things, which in the beginning they had in great disputation: all do now confess and maintain that faith is needful, that is to say, confidence in Christ, for the remission of sins: of the which faith or confidence the School men made no mention. Melancthon did suppose, that there were very many men in the Church of Rome, whom they counted learned, that were not of the opinion of the Council of Trent: but confessed with the Churches of the East and South, and with the Reformed Church, that a man both may, and aught to have assurance and confidence. Nevertheless the Reformed cease not to debate upon this point of justification, as also upon that of free will, not only against the Latins, but also against the Grecians. b Respon. Resp. jerem. The Author of a certain discourse called Examen pacific saith, That these are but strive about words invented to trouble the Church, because that one taketh this word justification, in one sense, and another in another sense: one taketh the word Faith in one sense, and another in another sense. In such sort that both the one and the other say true, being taken according to their meaning, although that they differ in words. We have said in the question precedent, that the Latins and the Reformed agree upon the point of free will, if all the Latins would confess, that the Faith of the Elect is a full assurance; we say the very same in this point of justification: but to show where the difference is, we ought not to use the word Faith or justification, without distinguishing of what faith, or what justification we speak The Council of Trent saith four things, First, that faith (that is to say, that which is without confidence, which the Protestants call historical, for the Council acknowledgeth none other) is the beginning of man's salvation: and that this faith cometh from God. The Protestants do acknowledge both the one and the other: to wit, that it is necessary first that one believe that the Gospel is a true history, and then that one cannot believe perfecty, and as he ought, without the grace of God, as the same Council saith. Secondly, that this historical faith, is the beginning and root of justification, that is to say, that it bringeth forth good works which God doth approve, and for which God justifieth a man, that is to say, he holdeth and declareth him just. The Protestants say that this faith may bring forth a certain inherent justice, through the which a man is c Danaus' Eth. Christ. justified, Secondum quid, that is in a sort, but not absolutely, for a man that doth one good work, doth a thousand bad works, which do make him unjust: so that the same man is good and bad, just and unjust, approved of God, and condemned of God again. God were unjust if he should not hold himiust whom he himself hath justified; well than he justifieth men according to civil righteousness, in giving this historical faith, and in stirring up in them charity, such as it is, that is, proportionable to this faith. One cannot (saith Bellarmine) d De Crana lib. 64. love God himself, as the Author of nature, if it be not by the help of special grace. And so there is no difference in this point. In the third place the Council saith, that through this historical faith a man is not absolved of his former sins. The Protestants do confess as much, and add withal, that no more is he through good works, which proceed from thence, which (say they) are not good, but for human societies sake. In the fourth place the Council saith, that Saint Paul and S. james, speaking of this faith in the example which they allege of Abraham: the which (saith the Council) was justified, that is to say, found just, in that he believed God; but plainly justified, that is to say, held just of all, when he effected the commandment of God. The Churches of the East do approve this opinion, but it is not needful to debate much, touching the intention and meaning of S. Paul. The Scripture may receive diverse expositions and all orthodox. It is certain that Abraham was justified in that he believed: and more just in that he laid his hands to the work. But there are two conclusions wherein the Apostolic Churches, and the Reformed Church are contrary in the said Council. The first is that the said Council doth hold that through the works which proceed of this historical faith a man obtaineth (others say a man meriteth) that God should pardon his former sins, in imputing unto them, that do those good works, the merit of the passion of our Saviour. The Protestants on the contrary side say, that such works proceeding from such historical faith serve not to salvation. Hereunto the Churches of the East do agree, who say that the works which proceed from a true faith, are truly good: and they call this faith Confidence, which ought to be noted, to the end that none should doubt the truth of the history, for they declare sufficiently, that they mean, that it is not needful that a repentant man should doubt of his salvation. That is also seen more plainly in that, that they of the East have written before, to the Protestants of Germany, who press very hard this point of Confidence, wherein they of the East do approve and confirm their saying. The second difference is in that the Protestants say, that a man is absolved (they call it justified) at that instant, that he receiveth this confidence by divine inspiration, and that without any consideration of precedent works (otherwise grace should be no grace) as also without consideration of any future works: for it happeneth sometimes (as it did to the good thief) that a man shall have no time to do good works: and if the faith of confidence sufficeth as soon as it is in fused, yea and sufficeth as an instrumental cause to put a man in possession of the passion of the Lord, which is the formal cause of absolution, it followeth, that during all the term of a man's life, he need not seek any other instrumental cause of this application. For when our Saviour healed the sick, he said not unto them, lovest thou me? although it was necessary that they should have loved him, but he said to them believest thou? for by this belief they were healed. And that the Churches of the East do believe, that this confidence putteth a man in possession of the grace of God, they show in that which their Patriarch saith, that his confidence uniteth things separated, and that distrust doth dis-vnite and separate them: for what union can there be with God without remission of sins? Moreover the Grecians confess that God inspireth this confidence: If it be so, it followeth, that at that very instant a man obtaineth pardon: otherwise God should be the Author of deceitful and vain confidence. But some will then demand, to what end serve good works? The Grecians and the Protestants with one consent do answer, that without them one cannot be saved: and if there be no good works, a man falleth from the absolution already received: and look how much force confidence hath to put a man in possession of the merit of the passion of the Lord, so much evil works have (that is to say, so long as they remain and reign in the soul) to break the union that faith had contracted. In like manner good works are causes, sine quibus non, of this justification, or else may be said to be causes per accidens: Neither the Christian Churches of this time, nor the fathers, nor the holy Scripture, do set down the order of every one of these causes, according to the terms of Philosophers, neither is it necessary: It sufficeth that every one have faith, and that every one give himself to good works, and that he know that both the one and the other is necessary. The difference between the foresaid people, and the Protestants is: that the Protestants seeing that the Latins do not attribute enough to faith, or rather do not acknowledge this faith of confidence, to the which they attribute so much, cannot endure to have this faith disgraced: And other Christians hearing of the commendations of this faith, do persuade themselves, that it makes to the prejudice of good works; for which cause they cannot by any means hold their peace. Well then, because that we have said, that evil works cause men to fall from justification, that is to say, from absolution (which is the belief received, without any contradiction, in all times, and by all Christian people) It may be objected, that amongst the Protestants there are some found (for all do not so, as is to be seen in the confessions of Ausburg, Bohemia, Saxony, and Wirtenberg) which say, that he that hath this justifying faith cannot fall. From whence it followeth according to their sayings, that he which believeth himself to be justified, may give himself to all wickedness. To this may be answered, that those which hold this proposition, either do not explain themselves well, or else their explication is not well understood. For they say not simply that every one ought to believe that he is justified, but only he that is repentant aught so to believe. Also that repentance (whereof every one may judge in his own soul) showeth, whether his faith be a justifying faith. And that he that shall say, I will do evil, is not at all repentant: for these are quite contrary. Moreover those which are said to hold this opinion, say ordinarily that none ought to commit sin, in hope to repent: for none can or aught to promise himself, that God will give him time and means to accomplish it: Those which do haunt their Sermons, can bear witness if this be not an ordinary lesson. Well then, what is this but to say that none can have this confidence at such time as vice and sin doth reign in him? And if one cannot have it, is not this as much as to say, that if one had it, he may lose it, in giving himself to wickedness? But behold here how their saying is true: forsooth because confidence of faith doth coutaine in it Historical faith which remaineth in him, in whom vice doth reign, as the Council of Trent also saith: And this faith, if he be elected will move him to repentance, which endeth not in despair, as in the reprobate, but in a full confidence, and all by the assistance of God. The Catholic conclusion is: That a man receiveth remission of his sins at the very instant that the assurance of faith is infused into his soul, and that without any consideration of former or future works. QUESTION. XV. Whether a man meriteth properly everlasting life by his good works. THE EAST CHURCH. IEremie Patriarch Oecumenicke. e 2. Resp. When we praise good works, we do not pretend to exalt ourselves by them, or to put our trust in them: for we should then sin very much in so doing: But we desire that men would give themselves thereunto, as to things that are especially necessary to salvation, and the which every one is bound to exercise according to his power, following the commandment of God. But if we trust in that great and incomprehensible mercy of God, and his only grace, in such sort that we do hope for salvation remaining unfruitful and ingrateful: that must not be by no means; for it will bring us no profit at all. As for the rest, let us judge of that which is in us (although that there is not any thing that is perfect) Nevertheless the same doth profit and makes known what it is which we have in our souls, to wit, that we are charitable and obedient to the commandment of God, and that we pretend not to be carried into heaven, as people amazed, and without understanding, negligent and idle, the which certainly we can never obtain, if we do not conjoin our own power and endeavours, with the grace and mercy of God, for in sticking fast to sin, we are justly to be esteemed fools and senseless, as cleaving to those things that can help us nothing, and which having no being in themselves, are nothing, the which we ought above all things to hate and eschew: because that they do provoke God's wrath against us, and do draw us back far from him. Therefore when we are even at the point to offend God, let us prostrate ourselves before the judgement seat of Christ, which is very terrible, whereon he shall sit in a high and glorious place, as a just judge, before whom shall appear all creatures beholding his glory and majesty, for to render an account of all their words and actions. The King of Moscovia. f His answer to Rohite a minister. As concerning that which thou writest of jesus Christ the mediator, and of his only name through the which we are saved, and of the remission of sins and life everlasting, we believe the very same. THE SOUTH CHURCH. ANaphor. Cophit. g Anaph. D. Severl. Forasmuch (O Lord) as we are thy poor servants, strangers and unprofitable, whom thou hast vouchsafed to make administrators of the holy mysteries, & of the passion of thy Christ: not for our justice, for we have not done any good upon the earth: but for thy mercy and clemency, which thou hast abundantly powered upon us: we do now approach with confidence to touch thy holy Alar. And we which have offered the figure of the body and blood of thy Christ, do adore and most humbly pray thee that thy holy spirit do come upon us and upon these gifts, which we have offered, and that thou wouldst sanctify them. THE REFORMED CHURCH. THe Confession of Saxonia. i Art. 9 de Pram. Everlasting life (saith Saint Paul) is a gift of God, through jesus Christ our Lord: and those which are reconciled or justified, are likewise coheirs with the Son of God for his sake, and not for their own merits: in like manner those that repent are accounted just by faith, by the only means of the Son of God, and are quickened through him, and for the love of him, as also eternal life is given them for his sake, and not for their merits. And we must not doubt that the Son of God hath only merited for us a preparation to eternal life, to the end that afterwards we might merit by our good works. THE LATIN CHURCH. THe Council of Trent. k Sess. 6. 32. If any man say, that the good works of a justified man are the gifts of God only, and that they are not as good merits of him that is justified, or that the same man that is justified doth not truly merit the increase of the grace of God, life everlasting, the possession and season of eternal life, provided that he die in grace, and also the augmentation of glory for the good works which he hath done through the grace of God, and the merit of jesus Christ, of whom he is a living member, Anathema. ANNOTATION. THis question may seem to be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because of the ambiguity of the word Merit, which in the writings of the Fathers signifieth to Obtain, as the confession of Bohemia doth well note, in the which sense the Protestants of Ausburge l Confess. art. 4. have made no scruple to use it. But because that the Council saith that a man doth truly merit, we must confess that it speaketh of a merit which the Protestants admit not of. And even so Cardinal Bellarmine showeth, when he saith thus. Some men do imagine that there is but one satisfaction, to wit that of Christ, and that we do not properly satisfy: but that we do some things, in consideration whereof God doth apply unto us the satisfaction of Christ: that is to say, that our good works are but conditions, without the which the satisfaction of Christ should not be applied unto us, or at the most, but a disposition; so saith Michael Bavius, the which opinion seemeth unto me erroneous: for the holy Scripture and the Fathers, ordinarily do call our works, satisfactions, and redemptions of sins. Moreover, if a man may by his good works merit De Condigno, Life Everlasting, wherefore may he not satisfy for temporal pain which is less? From this discourse of Bellarmine may be gathered two things. The first is, that in the Roman Catholic Church, there are some which hold the opinion of the Protestants. The other is, that the Council by these words, To merit truly everlasting life, doth mean that one may merit it, De condigno, and not that works are only causes, Sine quibus non, or only dispositions. The Protestants do oppose themselves against that very strongly and firmly, and do maintain that merit taken after the meaning of Bellarmine, presupposeth a man hath been profitable to him of whom he meriteth: but men even when they are most perfect are unprofitable servants (to wit to God, and not to themselves or to their neighbours) as our Saviour saith. God doth excel both men and Angels from all eternity, and in perfect beatitude. And if he had appointed to bring them all to nought, even as he created them of nothing, he should not be unjust: If he do a deed of mercy in eternising them, it is because he doth it according to his promise, freely and not of merit. For if a man by his good works hath not obliged God to promise, he obligeth him not neither to effect the same. If a beggar by ask alms doth get ten crowns, no man will say that he merited them de Condigno: no although the giver had made him a promise. Well then, to pray to God and to fast, is to beg his mercy. As touching the Churches of the East, they use not the word Merit, but use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, to obtain or to carry away a recompense, which is a phrase of Scripture. Therefore good works are recompenceable, that is to say, they dispose or make a man fit to receive a recompense, but yet as a gratuity. The same Churches do hold also that opinion which Bellarmine condemneth, that is to say, that good works are causes sine quibus non: without the which (saith their answer) one cannot obtain salvation. Moreover the benefit of good works is recited: vice is neither decent nor profitable, & nothing else but the deprivation of all goodness. Good works do show what we are, to wit, whether we be in grace. In fine, good works are the cause of our salvation (but by accident) seeing that the omission of good works, and the commission of evil, do strange a man much from God. As touching the Christians of the South, there hath not been any disputations among them touching this question, but they agree with us therein. They call themselves unprofitable servants, and confess that they have not done any good in the world. It would be a great injury to the pure simplicity of those Christians, if one should suspect them to hide a dissembling soul under those words. It is to be noted, that the Council of Trent doth make two sorts of recompense, that is to say, everlasting life, and divers degrees of beatitude. As concerning life everlasting, one would think it were thus by searching the cause, to wit, that God loveth himself perfectly, because that he is the lover of perfect goodness and justice. And that the person of his Son, which is the very same essence with the Father, hath taken in personal union, the son of the Virgin, who consequently is perfectly loved, that is to say, he hath perfect righteousness, the which the Deity hath communicated unto him: Therefore it cannot be but that God gave to this humanity all the felicity whereof it was capable. Well then, this love and felicity should not be perfect, if it did not extend to the mystical body of this Emmanuel, God and man, that is to say, to all them that are one with him, as he is one with the Father. In like manner all those that are of that body, are capable of that felicity by reason of the love that God beareth to them in his Son: yea when they have not the means to do any good works: as it is seen in little children; which if they be saved (as it is confessed) it is only for the union which they have with the son of God, whose righteousness is recompensed in them. Then if this righteousness of Christ be sufficient to make them happy: it followeth, that the same is also sufficient to make those happy, which are grownein years, who by the very same means have eternal life, that is to say, by reason of his perfect righteousness. But as God loveth his son, being a man in regard of his actions that are perfectly good, by reason whereof God hath given him a name above all names: In like manner loveth he those which God hath given him, by reason of their good works, although unperfect: and therefore in consideration and according to the proportion of them, he recompenseth them with sundry degrees of felicity: Not that their works were the cause of everlasting life, which was not absolutely promised, but to those which have perfect righteousness The Catholic conclusion in this Question is, That a man meriteth not properly eternal life by his good works, although that they be worthy of reward, that is to say, that they make a man fit to receive a recompense through the grace of God. QUESTION. XVI. Whether that there be a fire of Purgatory, or other torment, where the souls are purified or punished, and whether the prayers of the living do help to deliver them. THE EAST CHURCH. NIcholas. m Lib. 4. 36. The Grecians do deny purgatory, affirming that the prayers of the living do nothing profit the dead. Villamont. n Lib. 2. c. 21. The Grecians do deny purgatory: but you make them amazed, if you ask them this question; seeing that they believe not that there is a purgatory, wherefore then do they pray for the forgiveness of their offences? They answer, that it is to the end God would put them in a more glorious place, and that they are in Mansions where the Angels visit them often. Sacranus. o Cap. 2. The Moscovites affirm, that there is no purgatory: but that there is only two receptacles, or places of receipt for souls, that is to say, heaven and hell, The book of a Grecian touching purgatory, saith p De purgigne apud Nilum. thus: We have not received by Tradition from our Teachers, that there is any fire of purgatory, or any temporal punishment beside, and we know that the Church of the East doth believe so. The same Author. Our Lord in the Gospel according to S. Luke, teaching what shall be the condition both of the one and the other, saith that Lazarus as soon as he was dead, was carried by Angels into Abraham's bosom: and that the soul of the rich man, as soon as he was dead, was carried into hell, and there tormented. And also by the bosom of Abraham he signifieth the final estate of the beloved of God in blessed rest: and by hell and torments, final damnation and eternal pain. And hath left no other place between both, having any temporal pain; and saith, that there is but one bottomless pit, beyond the which none can pass, which separateth the one from the other, and ordained an extreme and utter contrariety between them. THE SOUTH CHURCH. ALuares. q Cap. 5. Being arrived in the Church, they lay not the body within the grave: but lay it near to it without singing any part of any service for the dead, nor any of the Psalms of David, much less those of job: whereupon I desiring to know what they said, they answered me, that they sang, that is to say, they pronounced aloud the Gospel of S. john entirely. Annot. By this it appeareth, that the Churches of the South believe not that there is a purgatory, because they themselves do not make prayers at the burying of their dead. Damianus a Goes reporteth by hearsay, that they bury their dead with Cross and prayers: but Aluares who dwelled many years in that place, denieth it. Peradventure the same Damianus took the lecture of the Gospel for a prayer. David Emperor of Ethiope. r The letter of David. We have caused a Church to be built in honour of the most holy Trinity, where the bones of our deceased fathers are buried, who enjoys (as we hope) eternal felicity. Annot. Our Princes of the Latin Church which believe that there is a Purgatory, are wont to say, speaking of their deceased parents: God have mercy on their souls. THE REFORMED CHURCH THe confession of the Switzers. We believe that the faithful are transported to jesus Christ strait after corporal death: and that they have no need of the prayers and suffrages of the living. We believe also that the wicked are straightway cast into hell, from whence they cannot come forth. And that same which some men teach touching the fire of purgatory, is contrary to Christian faith, I believe the forgiveness of sins, and the all-sufficient purgation made by jesus Christ, and his word: Verily, verily I say unto you, that whosoever heareth my words, and believeth in him that sent me, hath everlasting life, and shall not come into judgement, but passeth from death to life. THE ROMAN CHURCH. THe Council of Trent. t Sess. 9 Forasmuch as the holy Catholic Church, guided by the holy Ghost, hath taught according to the holy Scriptures, and the ancient Traditions of the Fathers in the holy Counsels, and lastly, in that holy universal Council, that there is a purgatory, and that the souls which are there detained, are helped by the prayers of the faithful, and principally by the acceptable sacrifice of the Altar: The holy Council doth command the Bishops, that they take pains, and study diligently, that the good and holy doctrine of Purgatory, which the holy fathers and Counsels have delivered, be received, held, taught and preached every where. ANNOTATION. THis point here hath no difficulty: for as touching the prayers which they make in the East for the dead, we will entreat in that question, where it shall be debated whether it be lawful to pray for the Saints which are in heaven. Only it is to be noted, that the council of Trent doth feign that the holy Scriptures do warrant Purgatory: which the Churches of the East do deny: And if the true Interpretations of Scripture ought to be taken out of the Apostolic Churches which have retained it from hand to hand from their Fathers: it followeth, that those places of Scripture, which the Church of Rome doth allege to prove Purgatory, are wrested by them to another sense, as the Grecians have showed in their Apology, in the Council of Basil. And the Author of the Treatise of the fire of Purgatory before alleged, doth prove it very slenderly. Moreover many Roman Catholic Doctors, and of very good estimation do confess, that Purgatory cannot be proved by the Scripture. Amongst the rest Alphonsus de Castro avoucheth, not only that it is not proved by the Scripture, but also that the Fathers do seldom make mention of it, especially the Greek Fathers: From thence (saith he) it cometh that even until this present time the Grecians do deny Purgatory. The Catholic Conclusion therefore here is this: That there is no fire of Purgatory, nor any other torment, where souls are purged and punished, and that prayers serve not to deliver them, but rather are superfluous and unprofitable t 1. Mach. 11 if that they be made to that intention. QUESTION. XVII. Whether the Pope or any other can give Indulgences or Pardons to deliver men from temporal punishment. THE EAST CHURCH. IEremie Patriarch Gener. t 1. Resp. All these things ought to be done freely, for God's cause, and not for any hope of gain, considering that there is nothing more agreeable to God than that. Sacranus. u Elucid. c. 2 The Moscovites do condemn Orders, Blessings, Priesthood, Prayers, Fast, Indulgences, jubiles, and Ecclesiastical offices, and all that which the Church (to wit of Rome) doth dispense with by the authority of the Keys. In like manner they mock at the obedience and authority Ecclesiastical, and yield no more to excommunication then to Indulgences. THE CHURCH OF THE SOUTH. ZAga-Zabo Bishop of Abyssin. x Dam. a Goes de leg. Ind. It is likewise the office of the Patriarch to denounce excommunication against the obstinate, the observation whereof is so strait, that they let him that is obstinate die for hunger. They give nor grant no Indulgences. THE REFORMED CHURCH. COnfess. Sax. y Art. 17. In times past those that did penance (to the end that it might be perceived that they desired Pardon with all their heart, and to the end that their example should profit others) were not received upon a sudden, but the absolution was deferred: for certain days, to the end that they might be seen to ask it publicly. Afterwards superstition increased so much, that fasting was ordained, and abstinence from women many years. These wil-worshippes' being too much augmented, the Bishops again released them. The relaxation of such customs were called Indulgences. The Monks do not consider the History of these things, if they imagine that they make satisfaction for eternal pain, or the pain of Purgatory, and others of this life, or do add, that satisfactions were ordained by the Church, to the end that these pains should be qualified. Well, we say that this application of Indulgences, by the which the Pope applieth the merits of the Saints, is invented at his pleasure. THE LATIN CHURCH. THe Council of Trent. z Sess. 9 de Indul. Forasmuch as the power to confer Indulgences, hath been given by jesus Christ to the Church, and hath been used in very ancient time, with the like power as it was divinely given: The holy Council teacheth and commandeth, that the usage of these Indulgences which are very necessary for Christian people, and approved by the Authority of the holy Counsels, aught to be received in the Church. ANNOTATION. THe Protestants say that the custom in times past was, to appoint to repentant sinners a certain term, during which by their good works, they might give the Church testimony of their repentance. The same is as yet practised in the East and South Churches. jeremy patriarch of Constantinople, discourseth hereupon as followeth. Satisfactions are profitable, if they be imposed as a medicine by the spiritual ministers, that is to say, for those that are Proud, Covetous, Gluttonous, Incontinent, Envious, Quarrellous, or given to such like vices: Who if they would convert and repent, aught to submit themselves to the rules made according to the advise of the holy Fathers. But if those satisfactions be translated to the gain and profit of those that give them, and not to the true end, which is to provide for the salvation of the Soul, and to heal each sin, which is the intention, for the which they were instituted: In that fashion we do reject them, and do say that they were ordained in vain, which cannot by any means be denied. And we do pronounce remission of sins, with some punishment adjoined for many considerations. First to the end, that a man for voluntary affliction, might escape the inevitable pain of an other life. Bring forth fruits worthy of Repentance, saith S. john, Every tree that beareth not good fruit shall be cut down, and thrown into the fire, to wit, Everlasting. For God is not so much pleased with any thing, as with affliction, and therefore S. Gregory saith, Tears are recompensed with mercy. Secondly, to the end that the inclination of the flesh to voluptuousness, which is the cause of vice, should be taken away. Thirdly, to the end that that punishment should be a stay to the soul, to the end it fall not into such like sin, or worse. Fourthly, to the end that a man should accustom himself to take pains, for virtue is gotten with travail. Fiftly, to the end that a man might be assured, whether he perfectly hateth evil. Nevertheless we do leave all these things in those that depart: For we do count that it is sufficient, if in him that repenteth, there be a true conversion. Therefore we do pronounce remission of sins according to the power of him that said, If you remit sins, they shall be Pardoned. We believe that by the same means the punishment is pardoned, for assurance whereof, we do give the divine gift of the Eucharist. For repentance hath his seat in the soul of the sinner, but not to undergo punishment, is in the hands of God, which for this cause hath really by his own humanity, given remission, as to the thief who did but desire of the Lord, that he would remember him when he came to his Kingdom. See here the Doctrine of the Churches of the East touching satisfaction. The Protestants do proceed more compendiously, they are content that in regard of unknown sins, every one do apply according to his discretion, the saying of S. john, Bring forth fruits worthy of repentance. As concerning sins known by the most part of the Church, satisfaction sufficeth not unless it make a reparation or public acknowledgement, in ask pardon of God, and the Church for the scandal: and if the offence be known but to a few, the same acknowledgement is made in their Consistories. Those that refuse do remain suspended or excommunicated, until that they do obey, and they give no Indulgence. There is also apappointed to the repentant a time of suspension from the Sacraments, more or less, according to the fault; as well for a punishment, as also to the end that the Church may see, whether such repentance be true or feigned by the fruits thereof. The ancient Church imposed punishments, and sometimes so hard, that they were constrained to release the rigour of them, and that relaxation was called Indulgence. The Churches of the South do release or mitigate nothing at all, and also reject Indulgences in what sort soever they are taken: for this evil proceedeth from appointing punishments so hard, that they are constrained afterwards to revoke them. But if satisfaction do consist in doing good works: It is very il done to dispense with men, for doing all the good that is possible for them to do. The people of the East and of the South allow not of this abuse, but they condemn rather the opinion of the Roman Church, which ordain satisfactions to avoid certain pains of Purgatory, and teach, that by Indulgences the said pains are escaped, without performing or making of any satisfaction: yea as if by Indulgences a man might be delivered from the obligation whereby he is bound to God, to do all that is possible to obtain pardon of him. Also the Apostolic Churches do believe, that there is neither Pope nor any other person, which by Indulgences can deliver men from the punishments that God inflicteth: which if it be so, that Indulgences do not deliver a man from temporal punishments of this life, as poverty, sickness, and death itself, how can they deliver him from the pains of Purgatory? For there is the same reason for the one as for the other. It followeth upon the premises, that the Church cannot dispense with times and works lawfully ordained for proof and disproof, but may well release for just and reasonable causes the custom of confessing secret sins, and may pronounce remission without any confessing, as they of the East Churches do to this day by their Synchorese, as we will relate in his due place. We will then make this Catholic conclusion, that The Pope cannot by his Indulgences deliver aniy from those temporal punishments which God inflicts: neither ought he to dispense with the doing of all those works of repentance that are possible. QUESTION. XVIII. Whether the soul of our Lord and Saviour jesus Christ descended into hell, and whether it uscended into heaven the very sameday of his passion. THE EAST CHURCH. RItual of the Syrians. a Rit. Severi. The side of the Lord was pierced through with a Lance, and thence issued water and blood, a sacrifice for all the world, his body was buried and his soul came back from hell, and was united to his body. Moses' the son of Cephas Bishop of Beth-raman. b De Parad. part. 1. john hath written of corporal Paradise in the prayer, whose Title is, Wherefore this tree is called the tree of knowledge of good and evil, and would teach as much as our Saviour jesus Christ said, Thou shalt be this day with me in Paradise: for there he proveth by many arguments that Paradise was corporal. The Liturgy of Saint Basil. Thou hast appeared in the last days unto us, which sat in darkness, and that by thy only Son, which gave himself to death for our salvation, and by reason of our sins descended into hell by his Cross and Passion. THE SOUTH CHURCH. DAmianus a Goes. c De Indor. legate. art. 5. The Aethiopians believe that Christ descended afterward into hell, and having razed and broken the gates thereof, he came back into life the third day with great triumph over his enemies and over death, and that after that, he returned into heaven, from whence he came, and that by his admirable ascension. THE LATIN CHURCH. Cardinal Bellarmine. d Tom. 1. lib. 4. 5. DURAND affirmeth that the soul of Christ descended into hell not according to his substance, but by some effects, that is to say, as it did illuminate and beatify the holy Fathers which were in Limbo, Calvin hath taught some such like thing touching the descent of Christ unto the souls of the holy Fathers, by his efficacy or virtue, 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 CHURCH. LAsicius Polonus. e Theol. Moscow. cap. 12. It is the belief of the Bohemians, that jesus Christ descended into hell in his soul separated from his body, to triumph over Satan. The Sybilles' do derive this word Ades, which signifieth hell, of the word Adam, by reason that Adam descended. This place seems to be elsewhere then in heaven. Vrsinus. f Catech. Vrsin. We must believe that which is certain, to wit, that Christ descended into hell in that fashion as we have said (in suffering in his soul) but if any one can defend that he descended in any other fashion, it is well, but as for me I cannot believe it. ANNOTATION. THe ancient Catholic Church believed, that the souls of the Fathers in the old Testament went to a place called in Hebrew Scheol, in Greek Ades, in English Hell. And all Christians for the most part do believe, that the Apostles have taught so likewise, seeing that there is not any one particular man known, that should be the author of this opinion. And although that this Article was not in the beginning in the Creed of the Apostles (as it is not in the Creed of Nice) nevertheless having been received without contradiction, the same doth argue that the belief was such before time. And which is more, the Scripture of the old Testament makes no mention in any place, that the souls should ascend into heaven, but very often it maketh mention of Scheol, or Hell, and to descend. I will descend into Scheol, with sorrow for my son, said that good man jacob: and to descend signifieth to go to some low place. It is true that the word Scheol signifieth sometimes a grave, but the Catholic Church takes it here for Hell: for the Greek translator approved by the Apostles, taketh it so, as also Saint Luke in this sentence of the Psalms, cited by S. Peter, Thou wilt not leave my soul in Hell. For to understand well this question, you must note first, that it doth not appertain to salvation, to know whether the souls of the Fathers were above or below, provided always that one do not call the holy Scripture into doubt, which it is not done by and by, although a man do not always attain to the true sense of it. Secondly, there are two places that the most learned divines, yea, the ancient, and now a days the Latins and the Protestants can hardly agree off▪ So that in so doing, some proceed in one fashion, others in another. The Creed saith that our Lord descended into hell, and our Lord said, This day shalt thou be with me in Paradise. Some men will ask, Objection. how ascended he into Paradise seeing he descended into hell. The greater voice of the Roman Catholics g Catech. Concil. de desc. and of the Protestants is, h Lasic. Theol. Mosc. that Hell was Paradise, when our Saviour was there, but there are many learned men of the Catholic Romans, as i In 3. sent. dis●. 22. quest. 3. Durand, and the learned k In Apol. cap. de desc. Picus, which thinking it absurd to say that Paradise was in Hell, have thought fit otherwise to agree upon it: And have written that the soul of the Lord went really unto the true Paradise, and descended not into Hell, but by efficacy or virtue. On the other side, amongst the Protestants, Calvin and Beozo, have thought more to the purpose, to refer this word Hell to the torments that our Saviour suffered; to the end, that that which the Scripture saith (that our Saviour went to Paradise) should be believed without running to any false or forged Exposition. Also there are learned men amongst the Latins and the Protestants, which do decline from the common opinion herein, because that it seemeth very absurd unto them. Nevertheless, because that none of the three is received without contradiction, it showeth that there is difficulty in them all. For to say that the Lord descended not into Hell, but by his efficacy or virtue, is to wrest that place of Scripture, Thou wilt not leave my soul in Hell. To say that Hell, whereof mention is made in the Creed, is the torments which the Lord suffered upon the Cross: is an Exposition altogether unknown to the Ancients, and against the intention and meaning of those which added that clause to the Creed, and those Protestants themselves for whom this serveth, are ready to receive one more proper, as is to be seen in that sentence before alleged of Vrsinus. As for the rest, one may give many Expositions; and all Orthodoxal of one self same place of Scripture, when one is not assured of the intent and meaning of the Author, so is it likewise in the Creed. But about these difficulties, the Apostolic Churches in the East do furnish us with a fourth Exposition, and that most ancient of all: They hold with S. Chrysostome a very true Catholic teacher, that the souls of the Fathers were in Ades (the Latins call that place Infernum & Lymbus: but improperly) and that our Saviour descended thither: And that he was the very same day in Paradise, and that Paradise is no other place, but the same which the thief conceived and meant, for if our Saviour had spoken of one place, and the Thief had conceived and meant another, his understanding had been deceived. Now the Thief meant no other Paradise but that earthly Paradise: for he 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 Saviour was that same day in that Paradise, and his soul was not left in hell. It is there also, whether the Fathers were conducted, whereof some rose with the Lord, and were seen in jerusalem. It is in this Paradise (say they) that Henoch and Elias were placed in their bodies, and peradventure Moses, who appeared at the transfiguration of our Saviour jesus Christ: and all the Fathers were rapt up into heaven, some in their bodies when our Saviour ascended, the other only in soul, when he rose from the dead as the same Saint Chrysostome saith, l Serm. de desc. And this opinion is not only held by the Apostolic Churches of the East, as we have understood by themselves: But it is very true by all likelihood, that the Christians of Africa do 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 said book of Moses' Barcepha, m Masius proef in Com. Moses Barcepha de parad. touching the Paradise before alleged, and the Author which he allegeth, who do confirm the same exposition, are very much approved. Now this shall be for the Catholic Reader to follow and approve, 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 souls of the Fathers were in hell, called in Hebrew Scheol, and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that the soul of our Saviour jesus Christ descended thither, yet was not left there, but the same day ascended into heaven QUESTION. XIX. Whether all Infants, I mean those of the Elect▪ aying without Baptism are damned: and whether it be permitted to the Lay people to baptize. THE EAST CHURCH. IEremie. n 1. Resp. conf In Baptism, the matter, is the water. The form, the words of the Priest, to wit, these: This servant of God is baptised in the name of the Father, of the Son, and of the holy Ghost. The instrumental cause is the Priest, although we do not condemn altogether, that which is done by one that is no Priest in time of necessity. johannes Faber. o De Rel. Mosc. In Russia no man is thought sufficient to exercise the office of Baptizing, if he be not a Priest, what necessity soever do happen. Thevet. The Moscovites baptise not at all but within their Churches, unless it be because they are very far from any Church. THE SOUTH CHURCH. ALuares of the Ethiopians. p Cap. 5. They minister Baptism to their male children, when they are forty days old, and to the female when they are threescore days old: the infants not arriving to that age die without Baptism. The which thing being come to my knowledge, I could not detain myself 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 she received being with q Idem. cap. 5 child. They baptise not in Fonts as we do, but in the Porch of the Church, with a pot full of water, and that the fortieth day. Thevet. r Cosm. l. 4. 2 The King of Maitachasi received the Gospel at the persuasion of King Cephalian, which was a Christian, and established in his Churches eight Bishops, 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 above all the other Priests: which within six days preached a thousand heresies. Amongst the rest, that if a woman be delivered, and the child die, it was deprived of eternal be atitude; and on the contrary side, it was decreed by a Synod holden at Quiticoi, that if a woman being ready to be delivered, came to receive the Sacrament, after their usage, law, and faith, and that afterwards her child should be borne dead, by this Sacrament only the child was baptised, and freed from punishment and damnation. THE LATIN CHURCH. THe Council of Trent. s Sess. 6. c. 4. Translation into the estate of grace cannot be, without the water of regeneration, or a firm purpose to be baptised. The Canon Praeter. t Dist. 32. If peradventure there be no Catholic to be found, it is better and more religious to receive Baptism of an Heretic, then to perish eternally. The Canon Mulier. u De Consecr. dist. 4. That women presume not to baptise, if it be not in case of necessity. The Canon Romanus. x Ibidem. The Roman Bishop taketh it not to be the man that baptizeth, but the spirit of God, although he that baptizeth be a Pagan. THE REFORMED CHURCH. THe confession of the Switzers. y Cap. 20. We do teach, that Baptism ought not to be administered by women: for S. Paul forbids them Ecclesiastical offices. The confession of Ausburg. z Art. 9 de Bapt. Touching baptism, the Church doth teach, that it is necessary to salvation, as being a ceremony instituted by jesus Christ. The answer of the Divines of Wirtenberg to the Grecians. a Resp. ad 1. Resp. We do rejoice that there are many points of agreement between us and your holiness, and amongst other things that you hold, that it must not be permitted to any, to presume to take upon him the office of Teaching in the Church, and to administer the Sacraments, which notwithstanding, in case of necessity the laics may baptise. ANNOTATION. THe Protestants in France do hold, that the Infants of the faithful, dying without baptism, are nevertheless saved. This word Faithful seems to be restrained to the Elect: for there are wicked Christians, against whom God denounceth b Exod. 20. that he will punish the iniquity of the fathers upon the children: Moreover it may happen that the parents may be God's Elect, and nevertheless (as all men are subject to err) they may be negligent to procure Baptism for their Infants. Now it may be c Calvin Inst. l. 14. c. 5. 22. doubted, whether this fault be any prejudice to the Infants. These considerations perhaps have moved Christian people to incline to this belief, that the Church ought to hasten Baptism, because they know not who be the children of the Elect, and that one cannot err in providing for the salvation of these Infants by baptizing them, by reason that in Baptism (a token or sign ordained by the Lord) the invocation of the holy Trinity is used, and the pardon of original sin is asked for him that is baptised, wherein we must believe that God heareth his Church. The churches always are carried away some with more care others with less. The Latin Church falleth into an extremity, and believeth the perdition of children not baptized, in so much that she permitteth not only the laics, but also women to baptize, yea Pagans' and heretics: wherein she hath a particular opinion, and that which the other Churches approve not; to show that they have a better hope of the salvation of the same Infants: And above all the rest, the Church of Aethiope which believeth, that they are sanctified in the wombs of their Mothers. The Grecians do permit the laics to baptise, but they think not the same to be true baptism. And indeed the Moscovites, who are united to the Church of Greece, permit not the ministration of baptism to any, but unto Priests, and that within the Temple; or at least wise, that was the place in times past: for Faber hath written so, about a hundred years ago: peradventure both they and the greeks were then of this opinion: and also now a days they rebaptize them, that are baptised by the laics. The Protestants of Germany do permit the laics to baptise: nevertheless they confess that the children of the elect are saved without baptism, as it was concluded by them at Wirtenberg, in the year one thousand five hundred thirty six. The Church of England employeth all the diligence that may be possible. Thus saith the d Can. 69. Canon: If any Minister being advertised of any sickness and danger of death, or finding any Infant within his Parish not baptised, refuse to baptize them, or do delay in such sort, that being able to come in time where the Infant is, & to baptise him, and the same Infant happen to die without baptism by his fault; the same Minister shall be suspended for three months, and shall not receive the favour of absolution, until he acknowledge his fault. From that which hath been said, a man may draw this conclusion as Catholic and Orthodoxal. That Baptism is the ordinary means for Infants to obtain salvation, yet nevertheless God saveth extraordinarily the Infants of the Elect, which have not neglected baptism, and that the Church which knoweth not the Elect, aught to hasten by all good means the baptism of their Infants. QUESTION. XX. Whether confirmation be a Sacrament, that is to say, a Ceremony commanded by God, and whether it doth appertain only to Bishops. THE EAST CHURCH. SAcranus. e Eluic. c. p. 2. The Russians say, that there is no Sacrament of confirmation, and therefore they receive it not, and ordain their Priests without it. Vilamont. f L. 2. ca 22. The Grecians deny the Sacraments of confirmation, and of extreme unction. Gagninus. g De Rut. relig. The Moscovites abhor this Sacrament of confirmation, which they prove to be damnable, because in all the Counsels, especially that of Nice, it hath been said, I confesle one Baptism: and if there be but one Baptism, there is also but one unction: and the Priest and the Bishop have the self same authority and virtue to dispense, aswell with the one as with the other. Thevet. h Cos. lib. 19 cap. 12. They also differ from our Roman Church, in that they reject the Sacrament of confirmation, as a superfluous thing, because (say they) he which was anointed by the Priest in holy Baptism, ought not to come under the hands of the Bishops: seeing that therein the authority of the Bishop and of the Priest is alike. THE SOUTH CHURCH. THe confession of Zaga-zabo Bishop of Aethiop. i Damn a. Goes Moreover it is to be understood, that with us confirmation and Chrism, or the oil of extreme unction, are not holden for Sacraments, neither are they in use, as I see they are here in the Roman Church. THE REFORMED CHURCH THe confession of Wirtemberg. k Cap. 31. We do not doubt but that the Apostles in the beginning of the Gospel revealed, and confirmed at the Festival day of Pentecost, have given by the impositition of hands the admirable gift of the holy Ghost, to those which believed in Christ, to the end that they should speak in divers languages. But of a personal and temporal act of the Apostles, there ought not to be a general and perpetual Sacrament in the Church without the commandment of God. And it is a horrible thing to hear it reported, that the Sacrament of confirmation which the Bishop's Suffragans have accustomed to minister to infants, excelleth in dignity the Sacrament of Baptism. For there are some which fear not to affirm the same. As it is a thing (say they) done by the greatest, that is to say, by the Bishops, and cannot be done by the meaner sort of Priests: so ought it to be held in greater honour and estimation. THE LATIN CHURCH. THe Council of Trent. l Sess. 7. 2. If any say that those which attribute any virtue to the holy ointment of confirmation do injury to the holy Ghost, Anathema. If any say that the ordinary Minister of holy confirmation is not a Bishop only, but also a Priest, Anathema. ANNOTATION. THe Apostolic Churches of the East, North and South, do use oil after Baptism. Socolovius thinketh that this is the Sacrament of confirmation. We follow here a contrary opinion, first because that his Authors before alleged, and others deny it. Secondly, Zaga a Bishop of Aethiop saith plainly, that there is no oil amongst them, that is held for a Sacrament. Thirdly, the foresaid Churches do not hold the use of oil in Baptism by the institution and commandment of God, but by the ordinance of the Church, which (say they) hath invented many things: (so speaks the Patriarch jeremy; touching the unction) Fourthly, the Tradition amongst those people was to permit the Bishops only, to administer the said oil of Baptism. Fiftly, They administer this oil, only to show that in Baptism the Infant receiveth grace to bear the name of a Christian, a name which cometh from Christ, which signifieth anointed: that is it also, which as jeremy declareth, always is called unction, A mystery: we will speak of this word, in his place. To end, the Church of Rome, doth both the one and the other, they use oil in Baptism as the other Apostolic Churches: but beside in particular, they make it a Sacrament. Moreover if they will have unction to be a Sacrament a part, it follows then upon that that, the foresaid Churches have Baptism well nigh in the same simplicity or purity wherein it was ordained by our Saviour: for they add not any thing, neither salt nor spittle. As for the rest, the Protestants m Constit. Angl. can. 60 & Cal. instit. li. 4. ca 19 4. do approve confirmation by the imposition of hands, as is to be seen in the Constitutions of England, but yet as a ceremony, not calling it a Sacrament. To conclude, the Council of Trent, which was very near wholly composed of Italians and Spaniards, doth excommunicate all the Apostolic Churches for these two Articles: first because they hold not, besides the unction in Baptism, a Sacrament of the unction of confirmation: Secondly, because they say, that although it were a Sacrament, yet the Priest might administer it as well as the Bishop: but he that will believe the Catholic Church, notwithstanding the Anathema of the Latin Church, will say, That the oil may be as well applied by the Priest, as by the Bishop in Baptism, and that it is no Sacrament, that is to say, a ceremony commanded by God, or by the Church, besides Baptism. QUESTION. XXI. Whether particular confession stand by divine law, and whether it be necessary to confess every sin by the Ecclesiastical law. THE EAST CHURCH. THe answer of the Church of the East to the Divines of Tubinge. n Resp. 1. We say that he that confesseth, receiveth perfect remission of his sins, if he do confess them all, and the circumstances thereof, as far as he can remember. Nevertheless the sins which a man leaveth unconfessed, either by forgetfulness, or because he is ashamed to utter them, we beseech our merciful God; that he would pardon them together with the rest, and we hope that a man receiveth also pardon for such sins. Panorm. o Dist. 5. c. in paen. The Grecians admit not confession, saying that it is not by Divine law. Gagninus. p De Rel. Mosc. The meaner sort say, that confession doth appertain to Lords, and that it is sufficient for them to believe in God, and in his son jesus Christ, and in the holy Ghost. Scarga. q De Russ. The Russians stand not any more upon the state of Confession, for their Popes or Priests being soiled with sins, without making any other confession, then that which they make once a year, do approach to celebrate divine service. THE SOUTH CHURCH. VIlamont. r Lib. 2. c. 21 The lacobites never confess their sins to any man but to God only, and that in secret. Aluares. s Cap. 37. The custom of the Priests of that Country, is not to keep secret that which was declared unto them in confession: (the Author speaketh of a Portugal which dwelled thirty years in Aethiope.) Because he cannot do a better work, then to open the secrets of the thoughts to him, to whom all things are known. Annot. Out of this discourse of Aluares, may be gathered, that if the Abyssins do confess themselves; it is not by reciting of all their sins, and above all the rest of sins punishable, for that were dangerous for them that confessed. THE REFORMED CHURCH. THe confession of Ausburg. t cap 11. Seeing then that confession is the cause that absolution is given in secret, and that the custom of confessing in particular causeth, that an acknowledgement of the power of the Keys, and of remission of sins is kept and maintained among the people. Moreover seeing that this auricular confession profiteth much to forewarn and teach men, we do retain it for these causes diligently in our Churches: yet in such wise, that we teach, that the reciting of sins is not by Divine Law, and none ought to charge men's consciences with the rehearsing of them. The Synod at Sandomir in Poland. u Ann. 1570. art. 2. No man shall be admitted to the Communion, if first he hath not been examined and absolved by the Minister, or by some of his fellows. In that examination the rudest are opposed and taught, and in the end absolved. THE LATIN CHURCH. THe Council of Trent. x Sess. 4. c. 5. The Lord hath instituted an entire confession of sins, and by Divine Law it is necessary for all those which are fallen after baptism. It is most certain that Priests cannot exercise their judgement without having knowledge of the matter in hand, and that they cannot keep and observe equity and justice, in enjoining penance or punishment, if men declare their sins only in general, and not in special. From hence a man may gather, that the penitents must declare in their confessions all the mortal sins, which they know in their consciences, after such time as they have diligently examined them, although that they were secret and hid, and committed only against the two last commandments of the Decalogue: which wound sometimes their hearts more deep, and are more dangerous than those which they commit publicly. But because that all mortal sins, and every sin according to desert, doth make men the children of wrath, it is necessary to ask pardon of all, by open and penitent confession. ANNOTATION. ALl Christians do confess that the Lord gave to the Apostles, and to their Successors, unto the end of the world, the charge of binding and losing, to remit and to retain sins: that is to say, to denounce against the wicked and impenitent, that they are in the estate of perdition, and to the penitent and repentant, that they are in the estate of grace: In such sort, that whatsoever the Ministers of the Church, which have this office, do open or shut with the key which was given them, that is to say, according to the truth of the word of God, is confirmed and ratified in them. Some man peradventure will ask, whether it be suffcient to preach it in general, or it be commanded to certify every one in particular. The Catholic Church answereth that our Saviour meant, that it should be done in the best form, by following his example, Thy sins are forgiven thee, said he to the particulars. If one consider well what is practised in the greatest part of the world, he shall find a conformity in doctrine and belief, but some diversity in the form and manner of proceeding. The jacobites confess not their sins, but only to God, as many Authors affirm: The same is also true of some nations, above all the rest of those who have their Metropolitan in Caramit, as Boterus saith, for that Church extends into many parts of the world: The jacobites (who come out of Egypt) do report that particular confession is in use amongst those, which are called there jacobites and Cophites. The Protestants in France confess their known sins, either in the Church or in their Consistories, and there receive absolution: and their doctrine declareth, that it is very good for the easing of a troubled conscience, to confess sins particularly: but none can learn when and how the same is practised. The Reformed Protestants of Germany, Poland, and Bohemia have established an order to confess their sins, and to receive absolution: But without naming their faults. They of the East are not far from this form of proceeding: for they say, that the numbering of sins which they require, is not by any divine law, but rather they confess, that they hold it otherwise: for the commandment of the Church binds not in foro conscientiae, unless it be in case of scandal: but it is no scandal to conceal an unknown offence. But the said Churches of the East do more: that is, they hold that a man is not bound to confess that which he is ashamed to declare: which is to open a door to the proceedings of the foresaid Reformed: for if a man be ashamed of all, it followeth that he is not bound to confess any. Moreover, if Shame doth dispense, wherefore do not other considerations of more importance do the same likewise: as the danger to be divulged, and afterwards punished by the Magistrate, or dishonoured for ever? But to show how the Churches of the East do proceed in pronouncing absolution without any confession made, we are advertised, that the Popes, that is to say, the Priests, do it in particular: But because that in that Church of the East, there is a Patriarch which governeth, it seems unto them (having regard unto all the Churches, to whom the keys were given) that if he declareth that absolution, it is more authentic, and giveth more consolation to the conscience: to content the curious reader, we will insert here the form or manner of a Synchorisme translated out of Greek. Theophanes by God's mercy, Archbishop of Constantinople, new Rome, and Oecumenique Patriarch. Our mediocrity y That is to say, purity. Cuiac. ad lib. 6. Gramm. by the grace, gift and power of the holy and living spirit, which our Saviour jesus Christ hath given to his Divine Disciples, and the holy Apostles, for to bind and loose the sins of men, saying, receive the holy Ghost: to whom you remit sins, they shall be remitted, and whose sins you shall retain, they shall be retained: and those that you bind on earth shall be bound in heaven likewise, and those you lose in earth shall be loosed in heaven. We having by a successive descent received from them this Divine grace, do absolve N. aspirituall son of the same, in all things wherein he hath erred or sinned, as a man, and offended God in word, deed, or thought, and in all his senses, if he be under the curse of the Bishop or Priest, or of his father or mother: or if he be fallen into any of his own sins, having sworn by an oath, and not performed it, or if he hath transgressed as a man in other sins, and hath confessed them to his spiritual fathers, and hath received of them the Canon exactly; of all those things and others whereby he is bound, we do unbind and loose him by the power and grace of the most adored and holy Spirit, and also of all things which he hath left unconfessed, whether they be by forgetfulness, or Shame. All which be pardoned him of the most merciful God, which is blessed eternally, Amen. The Latins, otherwise called the Roman Catholics, say that our Saviour commanded every one to confess particularly every sin, and all the circumstances thereof, to employ all possible diligence to remember them, and that he that confesseth not all those memorable sins, cannot be saved. If their opinion be true, the Apostolic Churches of the East, South, North, and the Reformed or Protestants in the West are damned; and the gates of hell shall prevail against the Catholic Church. He that list, let him believe them: so many there be, that do hold with one consent, That our Lord and Saviour jesus Christ hath not commanded any particular confession by numbering our sins, but that it is an ordinance of the Church: which nevertheless constraineth no man to confess those sins which he is ashamed to declare. QUESTION. XXII. Whether the Bread and Wine in the holy Sacrament are changed into the body and blood of the Lord. THE EAST CHURCHES. THe answer of the Patriarch jeremy. a Cap. 10. The tenth Chapter doth treat of the Lords Supper: yet not amply, but (if we may so say) obscurely. For amongst you, men understand many things touching the same, the which agree in no wise with us. The Catholic Church therefore believeth that the bread after the sanctification is changed into the body of Christ, and the wine into his blood by the holy Ghost: provided that the bread be leavened, not without leaven. For the Lord in that night in which he was betrayed, having taken bread, and given thanks, broke it, and said, Take eat, this is (said he), not bread without leaven, or the figure of my body, but) my body and my blood. Nevertheless at that time, the flesh of the Lord which he carried about him, was not given to the Apostles to eat, nor his blood to drink, nor now in the divine celebration of those mysteries, as if the body of the Lord descended from heaven: for it were a blasphemy to say so: but both then and now by the invocation and grace of the Almighty Spirit, the beginner or Author of this mystery, the bread is converted and changed into the body of the Lord, and the wine into his blood. And in another place he saith thus: And from thence it cometh, that the Mass or Lump of bread is broken in pieces, & it is not offered entire or whole: which figureth the passion of our Saviour. And at the time that this bread is offered, it is Common Bread, offered only to God, but afterwards it is made extraordinary bread, and is changed in deed: but if we would by reasons, causes, and effects, debate and resolve thereof, we should need a thousand tongues, and yet they would not be sufficient. But our Saviour hath commanded to do this in remembrance of him. And a little after, he saith, that the Church is signified in mysteries, and not as in Symbols; but as the members depend on the heart, and as the boughs on the root of the plant: and (as the Lord said) in that fashion, that the branch is in the stock of the vine. For here is not only a Communion of name, or a similitude of Analogy, but the identity of the things themselves. For the body and blood of the Lord are true mysteries, which are not changed into any human body, but we are changed into them: for the better things have ever the pre-eminence. Even as Iron being united with fire becometh fire, but the fire never becomes Iron. And even as when the Iron is glowing hot, we see not the Iron, but only the fire, the properties of the Iron not being apparent: even so also if a man might see the Church of God, as it is united to him, and participates of his body, he should see nothing else but the only body of our Saviour, by reason whereof Saint Paul writeth, Ye are the body of Christ. THE SOUTH CHURCH. LIturgia Ethiopica. O our Lord jesus Christ, whose substance was not created, but art the pure word; thou art the Son of the Father, thou art the bread of life descending from heaven, who wouldst come in the figure of a Lamb without spot, for the redemption of the world: Now, O thou lover of mankind, we do most humbly beseech thy bounty, praying thee that thou wouldst show the light of thy countenance upon this bread, and upon this portable Altar; bless, sanctify, purify, and translate this bread into thy spotless flesh, and this wine into thy precious blood, and let it be made an ardent and an acceptable sacrifice, and the salvation of our souls and bodies, for thou art our King. THE LATIN CHURCH. THe Council of Trent. b Sess 3. c. 4. Forasmuch as our Lord and redeemer jesus Christ hath said, that it was his true body, which he offered under the form of bread: for this cause the Church of God hath always had the same persuasion: and this holy Council doth again declare it, that through the consecration of bread and wine, all the substance of the bread is converted into the substance of Christ our Lord, and all the substance of the wine into the substance of his blood. And this conversion hath the Catholic Church conveniently and properly called Transubstantiation. THE REFORMED CHURCH. THe Confession of Wittenberg. c Cap. 19 We believe that the Eucharist is a Sacrament instituted by jesus Christ himself, and the use thereof was recommended to the Church, unto the end of the world. But because that the substance thereof is one thing, and the use another, we will speak in order of them both. Touching the substance of the Eucharist, we believe and teach, that the true body and blood of our Saviour jesus Christ is distributed in the Eucharist, & do reject those that say that the bread and wine in the Eucharist are but signs of the body and blood of Christ being absent. We do also believe, that the Almighty power of God is so great, that he may either bring to nothing the substance of the bread, or change it into the body and blood of Christ: but it cannot be proved by the manifest word of God, that God exerciseth in the Eucharist any such absolute power; and it appeareth that no such matter was known to the ancient Church. But as when he speaketh of the City of jerusalem, portrayed upon a brick, this same is jerusalem, it was not necessary that the brick should be changed into the City of jerusalem: 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 verity of the Sacrament, that the body of Christ be truly present with the bread: yea rather the verity of the Sacrament requireth, that the true bread remain with the true presence of God. For even as for the truth of the Sacrament of Baptism, it is necessary that in the use thereof, the water should be and remain true water: In like manner it is necessary in the Lord's Supper, that the bread in the use thereof be and remain true bread; because that if the substance of the bread were changed, the verity of the Sacrament remained not in his true nature. The Confession of England. d Art. 12. We say that the bread and the wine are sacred and celestial mysteries, and that by them jesus Christ the true bread of life eternal, is offered unto them that are present, that do receive his body and blood through faith: Nevertheless we say not, that we believe that the nature of the bread and wine are wholly changed and reduced to nothing. Liturgia Gall. Let us lift up our spirits and our hearts, where jesus Christ is in the glory of the father, and from whence we look for our redemption. And let us not dwell upon these earthly and corruptible Elements, which we see with our eyes, and touch with our hands, to seek for it there, as though it were enclosed in the bread or wine. For than our souls shall be fit to be nourished and revived by his substance, when they shall be elevated above all terrestial things, to obtain heaven, and to enter into the kingdom of GOD where he dwelleth. The Confession of the French men. e Art. 36. We do confess that the holy Supper of the Lord is a testimony unto us, of the unity which we have with Christ jesus, because that he is not only dead and risen again for us: but also nourisheth and feedeth us truly 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 heaven, until such time that he shall come to judge the world; yet nevertheless we believe that through the secret and incomprehensible power of his spirit, he nourisheth and quickeneth us 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 converted into the body and blood of the Lord. It is true which Alphon. de Castro saith, that the Armenians have heretofore otherwise believed, but he showeth not, whether it was their ancient manner, or whether any particular man brought it in amongst them. As touching the Abyssins, there is mention made oftentimes of transmutation in their Liturgy, which they refer to the Apostles, according to the subscription thereof. But the f Birth. tabu. geog. de Abyss. after many others. Historiographers do say, that the said Abyssins were not Christians so long ago as they make us believe. They report themselves to have received the Christian faith, by the Eunuch of Queen Candace, and by Saint Matthew, and Saint Philip: But it is thought in these parts, that in the fifteenth year of justinian Emperor of Constantinople, Adad King of the Auxumites made a vow to become a Christian, if he got the victory against the King of the Omerites; which having obtained, he sent Ambassadors to the Emperor justinian, to have Bishops sent to him, which being come thither, converted his people to the faith. Both opinions may be true, that is to say, that Adad would have received the faith, and yet not after the form of the other Ethiopians, but rather after the East Church. In like manner the French men received the faith under king Clovis, the which faith notwithstanding, was in France three hundred years before. Likewise Great Britain is said, to have received the Gospel by joseph of Arimathea: Yet nevertheless the Romans do brag that they converted the English men five hundred years after. Howsoever it be, the Liturgy of the Ethiopians came unto them from the Sea of Alexandria, as appeareth by the Greek names which are inserted therein. Aluares saith, that they have another so brief, that it was no sooner begun, but it presently ended: One might doubt whether this were not the ancientest. If we had the books which the said Aluares saith that they have in great number, one might know whether they differ. But howsoever it be, it appeareth not, that this belief of Transmutation was received in any place of the world as a new thing. Now a days it is a question whether the Fathers have believed it, or whether it be slipped in by little and little. If the Latins and greeks do allege proofs out of the Fathers: the Protestants do think them to be Hyperbolical terms, for to lift or move men's souls to the worshipping of the Sacrament. If the Protestants do bring on the contrary side other proofs: some will answer them that the Fathers did keep close that belief, for fear of giving occasion to the Pagans to mock them. We will leave these difficulties: the Fathers are not in the world now to resolve us: But the Churches scattered through the universal world, are as yet to bear witness of the Tradition in this point as well as in others, and to declare and explain their meaning to those that understand it not. Well then, seeing that the bread and wine in the Sacrament are changed, we must examine their discourse to find who doth serve from the Catholic faith. There are four things in a true body, First the matter, Secondly the accidents and essential properties, Thirdly the form, which the Philosophers hold to give life or being to a thing, Fourthly the hidden properties which depend upon the form. As touching the accidents and essential properties of the body of the Lord, all do confess that they are not in the Sacrament: but rather the accidents and properties of the bread. As concerning the matter of the said body: the Latins do believe that it is invisibly contained under the accidents of bread, and that the matter of the bread becomes nothing: but the belief of the Churches of the East and South seemeth to be quite contrary to that. First the Patriarch jeremy absolutely saith, that the flesh of our Saviour which he carried, was not given to his Apostles to eat. From whence it followeth, that they did eat some other matter, which nevertheless was also the body of Christ. Moreover he expoundeth it, saying, that it is as Iron or Wood burnt, which is called fire, because that the fire surmounteth or overcometh: and the matter of the Iron is not reduced to nothing. As concerning the third, he saith in like manner, that those that do communicate the Sacrament, are changed into the body of Christ, and that the Church is the true body of Christ: Nevertheless every one confesseth, that the matter of human bodies is not reduced or brought to nothing. Likewise one may see that the Church is called the true body of Christ, or else if the bread be called the true body of Christ: this word True, is put as opposite, (even as the same Author doth expound it) to the bare similitude, figure, or proportion, and not as referred to the identity of the matter. The Churches of the South say the very same: they do pray in their Liturgy or service, that God would change the bread and wine of the Sacrament, as he changed the water into wine in Cana: for the matter of the water was not reduced to nothing, to give place to other wine created a new, but the water lost his form, and that matter which was before water, received the internal form, and all the qualities and properties of wine. These considerations and many others, the which would be too tedious to recite, do make some Latin writers (and amongst the rest Durandus) to believe, that the bread looseth his form, and not his matter, no more than the accidents and properties thereof. It is also to be noted, what the foresaid jeremy saith against consubstantiation, that there is not two things in the holy Sacrament, to wit, the bread and the body of Christ: but one only, to wit, the body of Christ, giving to note thereby, that that matter which remaineth is no more the matter of bread, but the matter of the body of Christ: as in the miracle of Cana, that matter which was then the matter of water, when it had the form of water, was the matter of wine, when it had the form of wine. And which is more, there was no change wherein the matter continued not the same. And if one well weigh the sayings of the Fathers, who believed some miracle to be in the Sacrament, he shall find that they do accord herein: also they say, that the substance of our flesh is augmented by the Eucharist, and that there be two sorts of the flesh of Christ. We must then observe, how they conceive that the bread is changed into the body of Christ. It seems that they would only have it a matter, (be it that it loosed his form, as Durandus saith, or loosed it not) which should receive the form of the body of Christ, and the hidden properties which do proceed from that form: and that that form being joined to the matter, it is no more bread, neither the matter of bread; but it is the body of Christ; and the matter of the body of Christ: for as the Philosophers say, forma dat esse rei. Some will say it is a dangerous curiosity to sound these mysteries: but I answer that of two inconveniences, the lesser is to be chosen, and that it is a most dangerous carelessness to leave the Church in division, and to cause Christians to be wounded and slain, for want of teaching, that the difference is not so great as it is imagined. Moreover, the learned men of the Church of Rome have a thousand times more curiously searched this point, and have left themselves nothing to say, in such sort that that will suffice to make up a peace, which they have searched out by debate amongst themselves. This than may likely be gathered out of the Liturgy of Christian people, that the bread taketh the form of the body of the Lord, which (for the matter and accidents thereof) is but only in heaven: or that it receiveth the hidden properties of the form of the body of Christ, although that this form be not without his matter. These faculties and properties serve (as the said jeremy noteth) to sanctify a man, and to make him capable of everlasting life. If it be demanded what this form is? The Prince of Philosophers answereth, that man's understanding is as fitly disposed for the knowledge of natural things, as the eyes of an Owl to behold the brightness of the sun. And that learned Fernelius beginneth his book of Physic thus: When the Spirit is free and unbound, seeing the naked and clear substances of things, it enjoyeth a most perfect and clear knowledge, but whilst it is wrapped within the body, it remains in extreme ignorance. The Philosophers and Physicians seeing in nature sundry admirable effects, have judged that they could not proceed from the matter which is one in all things, but have been constrained to confess that the form or essence, was the beginning and foundation of those effects. But if they acknowledged man's understanding, unfit to judge of those forms: much less can Divines determine this effect, which they confess to proceed of the body of jesus Christ. Also that which we do attribute to the Christians of the East and South, touching the form of the body of the Lord coming upon the matter of the bread, we cannot determine that their belief is such, for they resolve upon nothing, saying, That a thousand heads are not able to express it: which is nothing else but to signify, that the Sacrament may be said to be the true body of our Lord jesus Christ, although it be granted, that the matter of the body of Christ is only in heaven. For it sufficeth for a change, even in things pre-existent, that there be an identity of form, or else of qualities and hidden virtues. As for the Protestants, though they hold not the belief of the same people, yet they have not written against them, but much against the Latins, who do constitute accidents without a subject, one matter in many places, a body without his essential properties, one God and man living 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 never entered into the imaginations or hearts of the ancient Fathers, or of the Divines of the East and South Churches, who never yielded or gave place to the Latins, either in quickness of spirit or in curiosity: and who have had no want of heretics to give them occasion, to exercise themselves in these difficulties, whereinto some one amongst so many learned men as they have had, in so many ages, and such as have written so many volumes, must have necessarily fallen, if that they believed that the body of the Lord is materially in the host or bread Now we must see how far the belief of the Protestants differs from those of the East and other people: which to perform we must enter into the consideration of secret or hidden faculties and proprieties. There are two sorts of opinions, touching supernatural operations: some think that God worketh immediately in the place where the thing is, from whence it seemeth that the effect proceedeth: even as when the water of the pool of Siloe being moved or stirred by the Angel, did seem to heal, they say that God healed of himself and by himself, even then after the touching of the water. Others do believe that this supernatural faculty is given to the things themselves, so that the said water receives of God such a virtue, as some medicines or salves have in some diseases. For it is as easy for God to give those properties to a form, as it was for him to give them to those that have them ever since the creation of the world. Nevertheless, this is not thus done by the devils, who cannot create essences or beings, neither endue them with admirable faculties, so that the devils do work the like by illusions. Behold here then the difference: The foresaid Christians do believe that the matter of bread receiveth the form of the body of the Lord, or that the form of bread obtaineth the hidden properties thereof, or that there is some spiritual thing which hath the place of form in that matter, and that thereupon dependeth the Mystical union, whereof S. Paul speaketh. But the Protestants, whom some call Caluinists, do hold, that the body of the Lord is only in heaven, together with his quickening form and virtue, and that a substance proceedeth from g Confess. of Coyer. him, and is applied to the souls of men by the virtue 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 do confess, 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 figurative. This consideration hath caused that those who are called Caluinists and Lutherans, and some Grecians in Poland, have treated of some means of agreement, imagining that the difference is not in re, but in modo rei. This union hath been hitherto hindered by two opinions, which fall into extremities: Brentius, Smidlin, and others, for the better proving of the real, yea material presence, have had recourse to ubiquity: And on the other side (as jurguieius findeth fault) there are some who speak in such sort of the receiving of the Sacrament, that they have destroyed by their contrary terms, that which they thought to have built up, saying, that the faithful under the old Testament received jesus Christ, as they receive him now a days: from whence it should follow, that if there be any mystical union made, it should be wrought only by the Divinity, as in times past, and not by the humanity, whereof the holy Scripture always beareth witness, that it hath life in itself, 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 receiveth but the sign at the most. These men seem not to speak properly, for one is not said to receive that, which he hath ordinarily. See here the divers terms that are used. But the truth is, that Ubiquity is rejected in the body by the Lutherans, and the real communicating with the substance of the body of Christ, is confessed by the others in the body, as it was resolved in the Synods at Rochel in France, and at Torun in Poland. We will bring in here two similitudes, by the which amongst others, Protestants do cause their meaning to be understood, and do show that the communion which they believe, is real, and nevertheless hath no absurdity in it. The body of the Sun (saith Calvin) is only in heaven, notwithstanding the light thereof is here upon earth. Therefore many do hold that light is a substance, otherwise it should not be found out of his proper subject. Moreover the Philosopher saith, that Sol & homo generant hominem: Wherefore then should not the Sun of righteousness have power to regenerate a man, though his body be not on earth? The Adamant stone (saith Beza) draweth Iron, communicating itself with the Iron, through an admirable virtue, without mingling his matter therewith: In like manner the body of the Lord uniteth itself with a man's soul, though the matter of his body be no where else but in heaven. Hereupon that is to be noted, which Gilbertus a learned Physician observed, that is to say, that the form of the Adamant is carried out of the limits of his own matter, and is found in the Loadstones subject, and not in the air between both. It may be said likewise, that the body of the Lord doth communicate itself from heaven without extension, multiplication, or any mixture of matter. If a man hold himself firmly to these similitudes, he shall never set his imagination or thoughts upon the place of Reality: for these effects of nature are real and true. To conclude, a man may see by that which hath been spoken, that the Churches of the East and those of the South do not approve this last opinion, neither that of the Lutherans: withal, as it seemeth, they hold not that of the Latins, touching the real eating of the matter of the body of the Lord: neither the absurdities that follow thereupon; for they do openly deny that the Apostles did eat the flesh, that our Saviour jesus 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 only in heaven, yet notwithstanding the bread and wine in the Sacrament are changed into the body and blood of the Lord, in such a fashion as none can utter or comprehend; in like manner as the faithful, which receive it, are said to be changed into the true body of Christ. QUESTION. XXIII. Whether the change of the signs be made through these words Hoc est enim corpus meum, or whether it be by prayers. THE EAST CHURCHES. Mark Bishop of Ephesus, in a Treatise expressly made upon this point, showeth, that the bread and wine in the Liturgy are not consecrated, neither changed through these words, This is my body, but rather by prayers, and supplications. Socolovius. h Censura Orient. Eccles. cap. 10. The greatest part of the Grecians are of this opinion, that the signs are consecrated by prayers, and not through the words of Christ only. Scarga. i De uno. p. 3 The Russians imagine that the body and blood of our Saviour jesus Christ on the Altar are not made only through the words of God, (that is to say, by the pronunciation of these words, Hoc est enim corpus meum) but also through the prayers of the Priests. THE SOUTH CHURCHES. LIturgia Aethiop. Translate O Lord this bread into thy true body, and this wine into thy true blood. Bless, sanctify, and purify 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 remedy and saving health both of our souls and bodies. THE REFORMED CHURCHES. LIturg. Gal. And as our Lord jesus Christ not only offered unto thee (O God) upon the Cross his body and his blood for the remission of our sins, but also would communicate them unto us as nourishment unto eternal life: vouchsafe us this grace, that with true sincerity of heart, and an ardent zeal, we may receive from him so great a benefit, that is, that we through steadfast faith may enjoy his body & blood, and that from him all entirely. Beza. k Confes. 7. art. The conjunction of the thing signified with the signs, dependeth upon the only ordinance and promise of God, although it be not local, nor in any natural manner. These men on the contrary side (that is to say the Latins) will by the virtue of three or four words have the bread to be changed into the body, and the wine into the blood of jesus Christ, which would be plain sorcery. THE LATIN CHURCH. THe Council of Trent. l Sess. 3. ca 3. The true body of our Lord jesus Christ, & his true blood, together with his soul and his divinity are under the form of bread & wine; but his body is under the form of bread, by the force and virtue of the words. ANNOTATION. IN the Liturgy of the Churches of the East and South, there are three principal parts, as we have been instructed by those of that Country. The first consisteth in the history 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 signs may be changed: then say they, is the consecration made. For by prayers a man obtaineth that which he demandeth: and our Saviour did the same after that he had taken bread, for it is said that he blessed or consecrated it. The third part is, when they address their words to the people, saying, Take, eat, this is the body of the Lord: Words which declare unto the people, and teach them, that it is that, which is presented unto them. In like manner our Lord jesus Christ spoke to his Apostles, not to the bread, when he said, Take, eat, this is my body. The Protestants do say (as the foresaid people) that they do bless the bread and wine principally through prayers, and not through those words, to the which God hath not given any intrinsical virtue to convert substances. The difference between the Church of Asia, Africa, and the Reformed is, that those Reformed Churches ask not, nor obtain not by their prayers, as the foresaid Churches do pretend, that the bread be changed into the body of Christ: but do ask and obtain that that body may be given them in the Communion, which they ought to sue for. All men alike, do condemn the opinion of the Latins, who believe that transubstantiation is made by these words, Hoc est enim corpus meum: or to speak better, by the last syllable, Umh, This opinion of the Church of Rome, is the cause that the learned men amongst them who receive it, do enter into very great difficulties and doubts amongst themselves, in desiring to take away (some by one means, and others by other) the absurdities which follow thereupon. The Christian Reader may advise himself, which doctrine he ought rather to follow, whether that of the Latins, or the Catholic, 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 virtue hidden in these words, Hoc est enim corpus meum. QUESTION. XXIIII. Whether the outward forms are really the body and blood of the Lord, without using of them. THE EAST CHURCHES. NIchol. m Li. 4. ca 19 The Armenians do make the consecration in a chalice of glass or wood. Sacranus. n Eluc. ca 2. The Russians do say, that the Sacrament of the Eucharist consecrated the day of the holy Supper, is only meet to be given to the sick, and not that which is consecrated every day: and they keep it also all the year long in a Cup, prepared for that purpose, sometime till it be full of Worms, and spoiled, and they give it in a little spoon. Moreover, they consecreate Salt in Chalices of wood, and cast the kernels thereof being dried among their small linen. They consecreate (for them that go to the wars) Wheaten bread in the body of Christ, & deliver it into the hands of the lay people, who upon the very point of the battle, do fill with some liquor or other the first vessel that comes to their hands, fit to contain meat or drink, and putting therein this bread, they do communicate in order. THE SOUTH CHURCH. ALuares. o Cap. 3. It is a marvelous thing to see the great harm and peril that the little children do endure in Aethiope, whom they make to swallow down the Communion perforce, pouring water down their mouths, as well because the host is of gross past, as because of their continual groaning. Besides they use Chalices and spoons of wood. THE REFORMED CHURCH BEza. p Confes. 7. art. The Sacraments are ordained to be used according to the word of God: and therefore being otherwise used, they are no Sacraments. THE LATIN CHURCH. POpe Pius. q De consecr. dist. 2. Si per. If through negligence there doth fall any of the blood down to the ground, it shall be licked up with the tongue, the wood shall be scraped: and if it be not of wood, the place shall be scraped, to the end that it be not trodden down under feet: and it shall be burnt, and the ashes locked within the Altar, and the Priest shall do penance forty days. ANNOTATION. THe passages or places before alleged, seem not to be to the purpose of this question, nevertheless they satisfy sufficiently. We search out in this Treatise the Tradition of Christian people, and because that this question hath not been disputed upon before this time, a man cannot find any express testimonies: in so much that it must be gathered from the practice of the Church, what her belief is. Some man will ask, whether Christian people do believe or have believed, that after the usage of the Sacrament, the body of the Lord be in the rest of the bread and wine consecrated, and whether the rest of the bread and wine be holy things, or whether they have no holiness in them, even as the water of Baptism, which is not scrupulously kept, after it is once used. The Roman Church holdeth the affirmative, that is to say, that the bread being lost, the wine being shed or soaked into wood, are and still remain the true body of Christ, as is to be seen by the cautions of the Canon before alleged. But seeing that other people take not such care to keep the remnants, and to gather them up religiously; it followeth, that they believe not that it is in any wise the body of our Saviour jesus Christ. When we speak of the remnants, we mean not that which is pretended to be kept for the sick: for that remainder is thought to abide still changed in those places where that custom is, to wit, in the East: but not in the Churches of the Abyssins, or Aethiopians. The Maronites of jerusalem, who suck the Sacrament of blood with a pipe, cannot draw out all. Those that do eat with little reverence, and do cast away the rest of the sacred bread, attribute no more to it. The Abyssins although that they wash the basin wherein the Sacramental bread was, and do drink the water, and also seem to do it with reverence and care: yet nevertheless seeing that they cause the little children perforce to eat this sacred bread, it cannot be otherwise, but they must needs lose some of it. As touching that which is practised amongst other nations, to use wooden Chalices, that showeth manifestly that they attribute not, or that their Ancestors have not attributed any divine virtue to the leavings which soaketh into the wood. Howsoever the law of Pope Pius be, it is not observed: for the wooden Chalices nor the pipes are not scraped nor burned, neither the ashes kept within the Altar. From thence may be gathered, That they believe not, that the Remainder of the Sacrament (wherewith no man means to serve his turn any more) is the body of Christ. QUESTION. XXV. Whether we ought to consecrate one Loaf for all the Communicants, or whether it be lawful to use little Wafers. THE EAST CHURCH. VIlamont. r Lib. 2. c. 23. The Grecians do in this fashion celebrate the consecration of the Lord: They take a leavened loaf, of the value of two or three pence, which they bless, and break a little morsel out of the midst, which the Priest consecrateth. It is to be noted, that this morsel is great or small according to the number of the communicants. Gagnin. s Descr. Sarmat. The women make a loaf to sacrifice with, which they call Proscura: They do consecrate the bread for the Communicants, in the mean time while the Liturgy is said, and the Priest divideth it into many portions, and distributes it to the Communicants, who take it with a spoon, and dip it in the Chalice. THE SOUTH CHURCH. ALuares. t Descr. Ethop. cap. 3. They make a Cake of Wheaten flower without leaven, the very same hour: it is very white and fair, being of the greatness and roundness of a Platter, and of such greatness as the number of the people requireth, whereof there are but few in that Monastery, but in other Churches a man shall see a great number of people: This bread is made big enough and substantial, by reason that every one communicateth. This bread is called by them Corbon. THE REFORMED CHURCHES. BEza. u Quaest. & Resp. 194. The omission of breaking the bread taketh not away the very eating of the Sacrament itself, but only the true and lawful manner thereof: even as a spot in ones face, blemisheth the grace of a man's favour, but abolisheth not his shape. THE LATIN CHURCH. HOnorius. x Laturg. Cass. de Eulog. It is reported, that the Priests long a go took Meal of every Family (the which the Grecians do observe as yet) and with the same did make the bread of the Lord, which they did offer for the people, and after having consecrated it, did distribute it to them: for all those that had offered meal, were found at Mass; and for them it was said in the Canon, Remember these assistants, which offer unto thee this Sacrifice of praise. But after that the Churches increased in number of people, but decreased in holiness; it was ordained to communicate three times in the year: And for that the people did not communicate, it was not needful to make so great a Loaf, it was ordained that they should make them in the form of a penny, and that the people in lieu of offering the same Meal, should offer pence. Durandus. y Gem. an. cap. 36. The Host is of the bigness of a penny, because that our Saviour was sold for thirty pence. ANNOTATION. THe Christian nations, contrary to the practice of the Latin Church, do think that we ought to follow the example of the Lord, and to obey his commandment. He broke the bread and gave the pieces to the Apostles, and commanded them to do as he had done, that is to say, to give to the Communicants the pieces of one self same bread. This Circumstance is noted in that great Mystery, whereof Saint Paul speaketh: It is (saith he) a great Mystery in Christ and the Church: and he showeth that all the faithful do participate of the same body of the Lord, and are one body amongst themselves. The cup of blessing (saith S. Paul) which we bless, 1. Cor. 10. 16 is it not the communion of the blood of Christ? and the bread which we break, is it not the communion of the body of Christ? for we that are many, are one bread, and one body: for we are all partakers of one bread. And as for the rest, our Saviour would that a man should do that which he did, and that in remembrance of him. And this Sacrament is not simply a memorial of him, being considered as he is in heaven, but a memorial of his passion: and also of the effect thereof, which is to make them that communicate partakers of his body, being broken for them all. The foresaid Christians do think that those little Wafers are not fit to call to mind that Communion. They show rather that the Lord was not broken, and that every one hath his Christ apart. This therefore shall be the Conclusion: That in the holy Sacrament, the bread ought to be big enough, and that it ought to be broken, and the parts there of distributed to the people. QUESTION. XXVI. Whether it be necessary to put water into the Chalice, or to put more Wine than Water, or whether one may use any other liquor for want of Wine. THE EAST CHURCH. LVbelz. a Liturg. Cassandris. The Armenians use unleavened bread, and mingle not any water with the wine. Alphonsus de Castro. b Aduerss haer. l. 6. The seventh heresy is that which is just contrary to the precedent: for here the wine is put into the Chalice in such wise, that there is no water at all put therein: and he saith that there needs not any mingling. This is the error of the Grecians, which Guido Carme did put in the sixth place: It is also the error of the Armenians. Scarga. c De ere. Mosc. The Muscovites in the preparation of the Chalice, do mingle two or three drops of Wine in hot water, in such sort that one cannot perceive the Wine consumed in the Water. Also in stead of wine they use sometimes the juice of Apples, which they colour with some red berries. They make no scruple to put in so much water after the consecration that the wine being consumed by the number of the Communicants, there remaineth no taste of wine at all. Barbosa. d Odoard. Barb. apud. Cass. The Armenians that are in India, in stead of the Sacrament of wine (by reason that in India there is no wine) do take dry Raisins, and lay them in water all night, to mollify or soften them, and the day following, when they say service, they strain them, and use the juice in stead of wine. THE SOUTH CHURCH. ALuares. e Cap. ult. In Monasteries and Churches they keep many Raisins half dried, which are laid in water for the space of twelve days, till that they begin to swell: then they take them, and afterwards put them under a Press, because that of the liquor that issueth from them, they celebrate Divine service. THE REFORMED CHURCH. REspon. ad jerem. f Resp. ad 1. Resp. We mingle not water with wine in the holy Supper, because that jesus Christ said, I will not drink henceforth of the fruit of this Vine: and made no mention of any water. In like manner we do not think it necessary to mingle any water; yet if peradventure there be any, we hold it indifferent. THE LATIN CHURCH. HOnorius. g De celeb. miss. 41. c. 13. A pernicious abuse is brought into the Country, that is to say, that they put more water than wine in the sacrifice, whereas according to the reasonable custom of the Church, they should put more wine than water. Comp. Theol. h Lib. 6. If there had been more water than wine, the consecration should have been hindered. Lochmaier. i Par. cur. cap. 9 But for want of wine one may omit the sign of the blood, which yet he must do by dispensation from the Pope. ANNOTATION. THe diversity of the practice of Christians doth declare, that this is an indifferent point, for the which we ought not to contest and strive. And the one part ought not to condemn the other. The Armenians do mingle no water. The Grecians mingle it not at the same time that the Latins do. The Abyssines and Indians mingle it not for any ceremony, but use wine that hath more water than wine. The Moscovites care not whether there be more wine or water. Also no man knoweth, whether our Saviour did mingle more of the water or of the wine. The Protestants find no fault with the Northern nations that use Cider: What should one do (saith Bucanus) in a Region where is no bread, as ours wherein is no wine? we must use such food as men use in those countries, for that agreeth with the intention of jesus Christ. The Catholic conclusion drawn from that before alleged, is, That there is neither Divine or Ecclesiastical Law, that condemneth those that mingle, or those that mingle not water with the wine, whether it be by way of Ceremony, or without Ceremony. QUESTION. XXVII. Whether it be necessary to Communicate under the signs both of bread and wine. THE EAST CHURCHES. IEeremie Oecumenicke. k Resp. 1. Moreover we will answer to the abuse, whereof you speak. First you say that all aught to communicate under both kinds, and you say well, for we do so, even when we do participate of the venerable mysteries. Nichol. l Li. 4. ca 36. In the Lord's Supper, the Grecians do Communicate under both kinds. Vilamont. m Lib. 2. 23. The Nestorians do consecrate with leavened bread after the fashion of the Grecians. Idem. n Li. 2. ca 21. When the jacobites do minister the Communion to young children, it is under both kinds, being therein conformable to the Grecians & the Syrians. THE SOUTH CHURCH. Thevet. o Cos. 2. ca 14 When they do Communicate, they receive under both kinds, which also I have seen observed of the Abyssins by their Sect in jerusalem. Aluares. p Cap. 3. Their vessels are far bigger than ours are: but of an ill fashion, using no plate, and they celebrate the Mass with the wine of raisins, which they power into the Chalice in great quantity: for all those that Communicate of the body, do likewise of the blood. THE REFORMED CHURCHES. THe Confession of England. q Art. 12. There must be given to the people that come to the Communion, both the one and the other kind of the Eucharist: for the Lord hath so commanded, and his Apostles have so ordained through all the earth: and all the ancient Fathers and Catholic Bishops have imitated them. THE LATIN CHURCH. THe Council of Constance. r Sess. 13. Being advertised that in many Churches, they have continued to administer to the Laics the Sacrament in both kinds, we do declare, that although that jesus Christ did so, seeing that afterwards it hath been received by the Priests, and by the Lay people under the sign of bread only: that all this notwithstanding; the Law, and authority of the Canons, and the custom approved by the Church (Roman) hath observed and observeth, to avoid certain dangers, that this Sacrament shall be distributed under one kind, & we do command upon pain of excommunication, that no Priest do minister the Communion to the people under both kinds of bread & wine. ANNOTATION. THis Question hath no difficulty, all nations, except the Latins, do think that they ought herein to obey jesus Christ. Those that do hold the holy Scripture to be true, do confess, that even in things which seem to be of small importance, God will be obeyed, yea Adam and all his children and race, for having eaten of the forbidden fruit was lost. And God would have slain Moses, because that his Son was not circumcised. Vzzah fell down dead, because he touched the Ark, notwithstanding his good intention. It is a wonder to see that those that believe this, have yet made a Law contrary to the Divine commandment of God. The fault is now a days known to many; yet they will not confess that there is any error therein, for fear least men should call into question other doctrines. So it is that all nations do confess. That we ought to Communicate in both kind of bread and wine. QUESTION. XXVIII. Whether the Sacrament must be kept, to be carried in procession, and for other uses, or only to be carried to the sick. THE EAST CHURCH. GAgnin. s Descr. Sar. They use the Sacrament of the Eucharist in both kinds, & they have a custom to use one fashion for the sick, & another for the Communicants. For the sick it is kept, all the year, being consecrated the week before Easter. Scarga. Their Popes, that is to say, their Priests after dinner sometimes half drunk, do eat with little or no reverence, the rest of the body of Christ, which was not eaten by the faithful. Gagninus. They keep not holy the feast of the body of the Lord. THE SOUTH CHURCH. ZAga Ethiop. t Dam. à Goes. The Sacrament of the Eucharist is not kept with us in the Temples or Churches, as they do in Europe, that is to say, in the Roman Church. The sick receive not the body of the Lord, but at such time as they have recovered their health: This they do, because the Priests and the laics do use to receive twice every week; and all those that would receive it, go to the Temple: and it is not permitted neither to the Patriarch himself, nor to Prester-Iohn to do otherwise. THE REFORMED CHURCH. THe confession of Saxon. u Art. 34. It is a manifest profanation, to carry about in procession a part of the Sacrament, and to adore or worship it, seeing that part is transferred to an use quite contrary to the institution, where the Text saith, Take, eat, etc. The Divines of Wittenberg. x Resp. jerem de Chirot. The Ministers of the Church are ordained amongst us to baptize, and celebrate the Lords supper, both publicly in the Temples, and particularly in the houses of those that are near death. THE ROMAN CHURCH. CLement. y De rel. & ven. We must principally employ ourselves about the right use of this lively Sacrament of the body and blood of jesus Christ, which is the glory and crown of all the Saints, to the end that it may shine through a festival and special celebration, to supply thereby that which is omitted in the other Offices of the Mass. ANNOTATION. ALl Christian Nations do agree together against the Roman Church, that none ought to keep the Sacrament to employ it to any other use, then that to which our Saviour hath dedicated it, to wit, the Communion: And therefore it ought not to be carried in Procession, as Pope Clement hath of late time commanded, in the institution of the feast of God, or Corpus Christi. As for the reservation which is made to be carried to the sick, it is not in use in the Churches of Africa, but the Grecians and Latins do approve it, yea and the Protestants likewise, as appear in the place before mentioned. Thinkest thou (saith Beza) that none ought to celebrate the holy Supper of the Lord, Noah where else but only in a public assembly? Answer. In the beginning of the ancient Church, it was the custom to send the Eucharist by the Deacons to the sick, being absent, to whom I doubt not, but that the same did bring great consolation: I desire heartily that this custom were put in use again. The Resolution of this question is, That none ought to reserve or keep the Sacrament, but only to carry to the sick. QUESTION. XXIX. Whether the Sacrament ought to be elevated or lifted up by the Priest, for to adore and worship it, or for to Sacrifice through that external ceremony? THE EAST CHURCH. SAcranus. a De Cer. Mosc. 2. The Russians (as also some amongst the Grecians) before that they prepare the Chalice, do light wax Candles, and show to the people the bread that is to be consecrated, with the wine and water powered in the Chalice, and then the people fall down, bending their bodies to worship and to commit idolatry: But being once set upon the Altar, and consecrated, it is not worshipped of any, neither is it elevated or lifted up. THE SOUTH CHURCH. ZAga. b Dam. à Goës. In this Ministry the Sacrament is not showed, as I see they do here in the Roman Church. Aluares. c Cap. 3. After that, the Priest cometh speaking in his own language, after our fashion, and the very same words, but that he doth not elevate the Sacrament, but covereth it. THE REFORMED CHURCH THe confession of Basil. d Art. 6. We adore not jesus Christ in the signs of bread and wine, which we commonly call Sacraments of the body and blood of the Lord: But in heaven on the right hand of God the father, from whence he shall come for to judge the quick and the dead. THE LATIN CHURCH. THe Canon. e Lib. 3. tit. 41. ca 10. That every Priest do oftentimes teach his people to bow reverently, when in the celebration of the Mass the wholesome host is elevated, and that he do the same, when he carrieth it to any sick person. ANNOTATION. THere is no Catholic (saith f De Sacr. Eu. l. 4. c. 29. Bellarmine) that teacheth, that the Sacramental signs must be adored in themselves, and properly, with that worship which is called Latria, but that they must be worshipped with a lesser honour, which belongeth to all Sacraments. But we say that Christ must be worshipped in himself, and that adoration or worship doth belong to the signs, in regard that they are conceived to be the same thing with Christ: even as they that adored Christ, being clothed upon earth, adored not him only, but also his habit, for he commanded not himself to be stripped naked. The Latins do accuse the Protestants, because that they worship not the Sacrament, or jesus Christ in the Sacrament; but if a man consider the matter well, he shall find that they do all that Bellarmine requireth. Socolovius to show that there is a great defect, yea impiety in them, layeth before them the example of all the Christians of the world, who (saith he) do worship or adore jesus Christ in the Sacrament, every one Suo modo. And if one can show that the Protestants do the same also, Suo modo: those that search out occasion to complain, shall they not have reason to be content? Bellarmine speaketh of the worshipping of the signs, and of the worshipping of jesus Christ signified In both these the Protestants do use such adoration as Bellarmine himself doth paint out. Those that honoured our Saviour being in his Clothes, had not any intention or meaning to honour or adore his clothes: likewise following the example of Bellarmine, be it that a man have no intention to honour the Sacrament, he is blameless. If Bellarmine do say, that the clothes of the Lord were worshipped per accidens: I do answer him, that in like manner the Protestants do honour the signs per accidens In Germany they receive the Sacrament upon their knees: The constitutions of g Can. 23. England do ordain the like. In so doing they do adore jesus Christ before the Sacrament, that is to say, the Sacrament per accidens, with a more humble ceremony then the Christians of the East do, who (as Vilamont saith) receive it not upon their knees. The Churches of the South do the like. If the Frenchmen do follow their example, they adore it also: eorum modo, and Suo modo. The Roman Catholics themselves do not kneel always when they pray or adore, as it is seen in the benediction of the table, it sufficeth then in adoring to have the head uncovered, according to the ordinance of Saint Paul. As for the rest, those of the East do elevate or lift up the Chalice in saying to the people Proschomen, agia tois, agiois: let us prepare ourselves, holy things are for holy people. These words do show that this elevation of the Cup is not to require any adoration, nor to be a sign of a sacrifice: but it is done after the example of jesus Christ, who said to his Apostles, Take, eat. In like manner it is very well spoken to all the people, that they may prepare themselves to take it, yea, our Saviour did show it to his Apostles, when he said Take, and the Apostles saw it. And when there be many people in a Church, and the Altar is low, it cannot be seen of the people without elevation: but there needeth not any ceremony of inclination or bowing then (for the elevation is not to that end) it is good at the very instant of receiving. If the question be of the adoration of jesus Christ, there is none that will not confess, but that he ought to be worshipped properly and with that honour called Latria, in the Sacrament. But the Protestants say that to do this, men must lift up their hearts on high, as it is said in all the Syrian, Grecian, Roman, and Aethiopian Liturgies. These words Sursum Corda, do declare that we must worship him in heaven, and such as he is: in so doing we shall not deceive ourselves. But he shall deceive himself that imagith him to be under the figures: for if he doth honour him under them, as if he were there in such manner as he is in heaven, that is to say, having his distinct parts, he is deceived, for it is not so: and on the other side, one cannot imagine such a human body, as it is said that he is; to wit, without dimensions, taking up no place, without order of parts: having the least part of his feet and arms, with the least part of his head, without seeing, hearing, feeling, or moving & yet living. A man cannot comprehend such things, he conceiveth that which presenteth itself before his eyes, that is to say the Figures, and erreth in the fact, although that he had no evil intention (thinking that it had been materially.) Moreover, a man cannot know whether the Priest hath had a meaning to consecrate, and so, either one deceiveth himself, or else cannot know whether he be deceived or no. But one cannot be deceived, if he remember Sursum Corda: for so a man adoreth both jesus Christ, with true worship, and the figures, Per accidens, as Bellarmine will have it. This consideration also of the elevation serveth to avoid an important question, that is to say, Whether the ceremony of the external sacrifice be made in the very body of jesus Christ. It appeareth here not to be so, for if it be not made by the elevation (as it is certain that the foresaid people do believe, seeing they make no elevation) it is not made neither in the breaking of the bread, for the body of our Saviour cannot be really broken: nor in the distribution, for that belongs not to the essence of the Sacrifice, but rather to the Sacrament: It followeth then, that the Ceremony of the Sacrifice is not made outwardly in the proper person of jesus Christ, and consequently it is a Sacrifice purely mental and spiritual. From this above written, and from the practice of the Apostolic Churches it follows: That none ought to elevate the Sacrament, neither with an intention to cause it to be adored, nor to offer it to God: unless (peradventure) that he do it to show it to the people, when he summons them to the Communion. QUESTION. XXX. Whether the Liturgy ought to be celebrated without a Communion, and whether the Communion be the principal end thereof. THE EAST CHURCHES. Thevet. h Li. 8. ca 15. The Armenians say the Mass always in the company of two or three, by reason that the Priest ministers the Communion to the assistants upon solemn feasts, according to the observation of the ancient Fathers. Odoardus Barbosa. i Liturg. Cass. The Armenians which are in India do Communicate Salt with Bread, in steed of the host, because that they Consecrate for all them that are in the Church, and each one goeth to the foot of the Altar to receive there a part. Melancton. k De pace. In the Parishes in Greece, there are no private Masses: but the Monasteries do imitate the custom of the Latins. THE SOUTH CHURCHES. ALuares. l Cap. 30. The Debeteres do publish every where that they never heard such a Mass (meaning the Roman Mass) nor so divinely celebrated (by reason of the Music) and they find fault with no other thing, but that one man alone sang therein, without administering the Communion to those that assisted him in his office. Moreover. m Ibidem. They make a Cake in bigness according to the number of the persons. In the towns they make this bread greater and more substantial, because that they do all Communicate. THE REFORMED CHURCH. THe Confession of Ausburg. n Cap. 1. de Abus. The institution doth ordain that there be a Communion, that is to say, that the ministers of the Church do deliver also to the rest the body and blood of our Saviour. THE LATIN CHURCH. THe Council of Trent. o Sess. 6. c. 6. The Council desireth that at every Mass the faithful would Communicate, not only with one spiritual affection, but also by receiving Sacramentally the Eucharist: nevertheless if they do not so, yet it condemneth not Masses as private and unlawful, but doth approve and command them. ANNOTATION. WHen our Saviour instituted the holy Sacrament, he broke the bread, and dealt the pieces, and commanded that others should do the like. The Protestants do accuse the Latins for doing the contrary: for their Priests do break the host, but deal not about the pieces, which is the principal end of breaking. The greater part of Christian people use the Communion, and above all the rest, those of Africa: which was the reason that Marnix said, that they had the Lords supper, but not the Mass. Nevertheless the Latins do call the Mass the Ethiopique celebration. As touching the name, it is neither Mass nor Supper; for they call it Codash, and the bread is called by the Abyssins Corbon. If question be about the thing itself, it seemeth that every thing ought to be considered according to his principal end, and the principal end of the Codash, of the Cophites and Abyssins, is the Communion: the which Communion is not at all in the Latin Mass, but the same Mass having another special principal end, to wit the Sacrifice: it followeth that the Codash or celebration of the Corbon is the Supper, according to the saying of Marnix, and not the Mass, as Father Coton the jesuit p De Sacr. imagineth. As for the Cross, wax Candles, Censings, and Processions which are in use in the foresaid celebration, they change not the essence of the Sacrament, but rather it continueth entire, for all that splendour of ceremonies: A man may gather by that which hath been spoken, that the voice of Christians is well nigh divided into two parts. The Armenians, Indians, Africans, and the Protestants of the West do not celebrate without a Communion: But the Latins and Grecians do. I put the Grecians in this rank, because that although their Liturgy holds more of the Sacrament then of the simple Sacrifice: yet they do approve or tolerate the Liturgies without a communion; Nevertheless they say, that it is not their intention: but that it is the fault of the people, who present not themselves, although that they were summoned thereunto. And they forbear not to celebrate the Liturgy, for seeing that action hath divers ends, they think that although they cannot obtain the principal, yet they ought not to omit the other, unless (peradventure) some man will say, that the Liturgy is a Sacrament to the Priest, and serveth the people simply as a Sacrifice. But because that particular Liturgies were not ordained by any universal Council, which the one half of Christians, or rather more, have not, and the Greek Church hath only by toleration, and that seldom, it may be said; that, The Liturgy ought not to be celebrated without a Communion, which is the principal end thereof. QUESTION. XXXI. Whether the Liturgy be a Sacrifice expiatory, and propitiatory, and obtaining the intercession of Saints, remedy for diseases, and such like things. THE EAST CHURCH. IEremie. q 1. Resp. c. 13 This holy action is sanctified in two sorts, the one by mediation, for gifts presented, because that they are presented, do sanctify those that do offer them, and those for whom they are offered, and do make them favoured of God: The other by receiving, for that is unto us the true bread and drink, as Christ saith. Of these two sorts, the first is common to the living and dead, for this Sacrifice is made as well for the one as for the other. The other appertaineth to the living only, for the dead can neither eat nor drink: What then? doth not that sanctification which cometh by receiving, concern them, and is their condition worse than that of the living? That is not so; for jesus Christ communicateth himself unto them, in a fashion best known to himself. Cythraeus. The Canon of S. Basil is far more famous than the other, wherein is an excellent prayer. He maketh no mention in that Liturgy of offering the body and blood of Christ, much less to ransom by that deed, the living or the dead, or to apply it for others. Sigismundus Lib. In every Temple there is but one Altar. THE SOUTH CHURCH. ZAga Bishop of Ethiope. r Dam. à Goes. We say no Mass for the remission of sins, or the redemption of souls, but the dead are buried with Cross and prayers. Aluares. s Cap. 5. I have seen them bury persons of all qualities in one self same manner, without any difference: without saying any Masses, either for the dead, or for the good of those that were living. THE REFORMED CHURCH. THe Confession of Wittenberg. t De ord c. 20 If it be necessary to speak of the Commemoration of that only sacrifice, and of the application of the merits thereof, than the Ministers of the Church, do not only make a true and due commemoration of the expiatory sacrifice, but also do apply the merits of this Sacrifice. Bucanus. The oblation of the unbloody Sacrifice doth continue safe and sound with us, whether one regard the benediction of the signs, that is to say, the recital of the institution of the Lord, and the explication thereof joined with prayers: by the which (as S. Cyprian saith) the passion of the Son in some sort is offered to God his father: or that by that Sacrifice one understand the profession of the faith, or the giving of thanks, or the Contribution of Alms. THE LATIN CHURCH. THe council of Trent. u Sess. 6. 3. If any man say that the Sacrifice of the Mass is only a Sacrifice of praise and thanksgiving: or only a commemoration of the Sacrifice made on the Cross, and not propitiatory: and that it profiteth him only that receiveth it, and that none ought to offer it for the living and the dead: and that it is a cozenage to celebrate the Mass in the honour of Saints, and to obtain their intercession to God, let him be accursed. ANNOTATION. THis is a very hard point to be understood: First it may be demanded, whether the Eucharist be a sacrifice: Secondly, what that is that is offered: Thirdly, whether it be expiatory: Fourthly, whether it profit them that communicate not: Fiftly, whether it may serve to obtain the intercession of Saints. First, All Christian people do hold it for a sacrifice, yea the Protestants, Marcyr, Beza, and Chemnitius: Bucanus calleth it (with the Catholic Church) a Sacrifice not bloody: Every one seeth plainly that it is so. If therefore the Ancient Fathers have ascribed unto this holy Sacrifice the prophecies of Malachi, and others, they are not peradventure far wide from the intention of the Prophets. Nevertheless if the principal end of this action is to be a Sacrament: the name of Sacrament is more fit and convenient for it. In a Sacrifice one offereth, at the Sacrament one receiveth: here one receiveth not, because he hath not first offered, but one offereth, to the end he may receive. Secondly. The difference is not such in the thing which is offered: One cannot offer but either gifts, or jesus Christ: But he explaineth not his meaning, which speaks on this fashion, that is, to offer jesus Christ: he was offered only once, when upon the Cross he besought God, that he would receive his passion, then presented in satisfaction for all the sins of the world. Moreover he is a continual intercessor for men, and presenteth to God, not a new passion, which might be the formal cause of expiation: for that was once done, and cannot be done again, unless he should die again: but he offereth a continual sacrifice of that passion, in that he incessantly entreateth, that God would receive that very same passion: And to desire of God to receive or accept a thing, is to offer it to him. Well then, if men do beseech him, that he would accept and receive the passion of jesus Christ, they offer it him, even as jesus Christ offered it him: but with this difference, that jesus Christ offered it by himself alone, and immediately; and men do it by the means and intercession of the great Sacrificer, and by seconding his sacrifice, and adjoining their own vows. But some man will say, hereupon it followeth, that in all prayers jesus Christ is offered. The answerere is, that there are four sorts of offering: the first is, that by the which jesus Christ offered himself in suffering on the Cross: then he besought God either by express words or in silence, that God would receive his passion there presented. Secondly, jesus Christ at his last supper by the breaking of the bread, and by the distributing thereof, represented his Passion, and obtained of God that the Apostles might receive that expiation, which was to be merited by his then approaching passion. In like manner he is offered in the Eucharist, and that fashion of offering by signs is called Sacrifice. x We speak with the voice, the heart, & by signs, saith Bellarmine, in his 2. book and 30. Chap. De Imag. Thirdly, under the Law they offered sacrifices, which figured the passion of the Lord, and his only Sacrifice: but those were bare figures. For the Fathers, although that they knew that they should be saved by the Messias, yet they knew not altogether, or at least clearly, that the same should be accomplished by his sacrifice upon the Cross and passion of our Saviour: It is to be seen, that the Apostles themselves, even after that they had been instructed, could not conceive this in their hearts and souls. So that the ancients in sacrificing intended not to offer the only sacrifice of the Passion of Christ. Fourthly, there is a mental sacrifice, which is made every time, that one beseecheth God to receive the sacrifice of jesus Christ: But because that there is no visible thing therein, neither the Passion of jesus Christ, nor the representative ceremony thereof: therefore it is not properly called a sacrifice. It seems that this before may be agreed upon, as well by the Latins, as by the Protestants: but behold here the difference. The Liturgies, and amongst the rest that of the Roman Church, do not explicate this point clearly: but say indistinctly, that God receiveth jesus Christ: so that one cannot know whether it must be understood, that God is entreated to receive or except the action presented by the Priest being considered in himself; or whether one desireth that God would receive the sacrifice of jesus Christ represented by the action of the Priest. Moreover one cannot know whether he ought to understand, that God receiveth jesus Christ considered in his Passion; or considered as he is believed to be in the hands of the Priest. For if a man pretend to offer him in this last fashion, that will not be to present or represent the ancient and only sacrifice, but to make another, and of another quality, although that it be the very same host. And it is this very point, that the Epistle to the Hebrews doth contradict, saying, Heb. 10. 5. to the 15. That jesus Christ offereth not himself again, That is to say, considered in the estate wherein he is at this present; but yet he offereth himself, as he is considered in the sacrifice of his Passion always presented before God. That beforesaid (which of other men might have been better explained) being well and truly distinguished, may take away the offence risen thereupon. But it is not in these days that these words of offering jesus Christ, have troubled the Christian world. Peucer y Chronol. li. 4 ca Manuel. writeth, that in the time of the Emperor Manuel Comnenus, this very same thing was debated in Greece, even as it is here with us now a days. In this time (saith he) was argued that question touching the oblation which is made in the Mass, for the living and the dead. Some men do dispute of the Canon of the greeks, which speaketh more strictly than the Latins, that is to say, that in the Mass the Son of God offereth himself to his Father, and is offered by the hands of the Priest, and whosoever contradicted that fiction was deposed and banished. Hereby a man may see that many have believed that the meaning of the Liturgy is, that jesus Christ is offered, being considered so, as he is believed to be there: which being taken in that sense, cannot be true. And it is nothing to the purpose, to say that because he is offered, therefore it is necessary that he should be there really and materially: for Saint Irenaeus z Aduer. haeres. cap. 34. saith, that Altar nostrum est in coelis: Our Altar is in heaven, and likewise the host. jesus Christ is also very near to God, and the same Christ considered in his only sacrifice, is in heaven, as he was on the earth. Say it be true, that all the foresaid Christians do think (as it hath been said) that the matter which was the matter of bread, is the matter of the flesh of jesus Christ, in this fashion it may be said to be present in the Sacrament: but that is not of the essence of that sacrifice, so as the Church pretendeth. When I name the Church, I do imagine that the Doctors and Teachers thereof, if they have not well explained themselves, will do it better hereafter. Thirdly, there is no great difficulty in the demand, that is, whether that sacrifice be expiatory and propitiatory. If it be meant in that sense, as prayers are called propitiatory, there is no danger. The Publican said, Be merciful (O God) unto me a poor sinner. This was done, God was merciful unto him, he received remission and forgiveness of his sins, and obtained all this by his prayers: a man obtaineth no less in the Sacrament. Fourthly, Some man may ask whether the Liturgy profiteth them that Communicate not. The Africanes are altogether for the Protestants: for they say no Mass, neither for the living, nor for the dead. As for the Grecians they make no great matter for those that communicate not: but admit that they say for them particularly, or that they do comprehend them in the public Liturgy: they distinguish, and that very well, saying, that in the Liturgy there must be two things considered. First the prayers and gifts which are presented, that (say they) doth profit those which communicate not. The Protestants confess the same, for they themselves in the prayers of the Liturgy, do pray for men: well then to pray, give and offer in the Church, to obtain God's grace for another, is a deed which cannot be evil: all which is granted for those that are alive and Communicate not: for as concerning the dead, the Grecians mean those that are in Paradise, as hereafter shall be declared: therein they are not approved, neither by the Roman Catholics, nor by the Protestants: seeing neither the one nor the other pray for the Saints which are in Paradise. Now remaineth the principal point, yea all the Sacrament, to wit, the breaking and the receiving thereof. The Grecians do secretly confess, that it was not instituted, to the end that those which eat and drink thereof, should obtain by that eating and drinking any benefit, for those that did neither eat nor drink thereof: which is as much as to say, that private Masses are abuses, being considered as a sacrifice and Sacrament: but yet that they profit those for whom they are said, in consideration of the prayers and gifts. Nevertheless, lest all should seem to be attributed unto this holy Sacrament: they say, that the same doth verily profit, but God knoweth how. Their irresolution being joined with the practice of the Churches of Africa, and of India, doth give us good occasion to gather, that the greatest part do hold, that such Liturgies profit those nothing which Communicate not, whether living or dead: unless only in consideration of the prayers which there are made. Fiftly, the question is, to know whether the holy Sacrament and Sacrifice was instituted to obtain the intercession of Saints, the healing of diseases, and such like. If all this be beside and against the intention of jesus Chrrist, it is manifest, that it were an abuse to convert it to other uses. The Council of Trent doth excommunicate those that hold this to be evil: it would be known, whether this Council be allowed by the Apostolic Churches. The Grecians a 1. Resp. c. 13 say, that in their Liturgy they make mention and remembrance of the Saints: but this is not to say, that they think that the Liturgy was ordained to that end. Likewise, although that the Armenians do kiss and salute one another in the Liturgy; yet no man will impute unto them, that they do believe, that it was instituted for to kiss & salute one another. If the Roman Catholics cannot show, that the foresaid Nations do say their Liturgies of purpose for to obtain thereby the intercession of Saints: It is a hazard but they will be found alone in that opinion: attending to see if that will be, we will here conclude, as well upon this last Article as upon the precedents, and will say, That the Liturgy which the Latins call the Mass, and the Protestants the Lord's Supper, is a Sacrifice wherein the Communicants, by the receiving of the Sacrament and Prayers, do obtain forgiveness of their sins: and by their prayers and offerings, and not by the Communion, do profit those that Communicate not: but this Sacrifice is not instituted to obtain the intercession of the Saints, nor for any other uses. QUESTION. XXXII. Whether we ought to use in the Church an unknown Language, as Latin or any other, and whether the people ought to read the holy Scripture, or hear it read. THE EAST CHURCHES. BElon. b Li. 3. ca 12. When the Priest in Armenia readeth the Gospel, the attendants do salute one another, both on the right hand and on the left▪ every one understanding the Armenian tongue, in which language it is always read. Vilamont. c Li. 2. ca 22. The jacobite, do use many languages, according to the several Provinces where they inhabit, having nevertheless one particular language which they use only in Divine Service: but what language it was, I could not discover. Idem. d Li. 2. ca 23. The Nestorians use the Chaldean language in their Liturgy or Divine Service, and in their Scriptures. Idem. e Ibidem. The Armenians can speak divers Languages, but in their Divine Service, Masses, Prayers, and Ceremonies, they use the Armenian tongue, which is understood both of men and women throughout all their Country. Nichol. f Li. 4. ca 36. The Grecians do celebrate the Liturgy in their own language, to the end the common people may be able to understand them. Vilamont. The Maronites do use the pure Syrian tongue in their Divine Service. Thevet. g Cos. l. 9 c. 12. The Moscovites have few Preachers, contenting themselves only with the Lectures which the Priests make every Sunday, who read unto them the Gospel and Epistles of the Apostles, and the books of learned men, in a language that they understand. Cythraeus. The Priests (in Russia) do consecrate with the words spoken by jesus Christ, but it is only in the language of the Country. THE SOUTH CHURCH. Thevet. h Cos. l. 2. c. 14 I have seen many Bishops, and have heard their Masses, which they say in the Abyssin language, the which is very near the Arabic, yea in the Characters themselves. Aluares. i Cap. ult. All their books (whereof the number is great) are of Parchment, for they have no other paper, and their Scripture is read in the Tigique tongue, which is Abyssin, the first Country that received the doctrine of the Gospel. THE REFORMED CHURCH. Calvin. k Just. l. 3. c. 20. 33. It is evident that public prayers ought to be pronounced, not in Greek amongst the Latins, neither in Latin amongst the Frenchmen and Englishmen, as heretofore hath been used, but in the vulgar tongue, to the end that they might be understood by the people: for it is convenient that all be done in the Church to edification: for no man receiveth any fruit from an unknown language. THE LATIN CHURCH. THe Council of Trent. l Sess. 6. c. 8. Albeit the Mass doth contain much instruction for faithful people: Neveruerthelesse it seemed not expedient to the Fathers that it should be celebrated every where in the vulgar tongue. ANNOTATION. IN the Catholic Church of the East, West, North, and South is manifestly accomplished, that Scripture, which saith, That all languages do confess the Lord. The Church of Rome only (say the Protestants) labours to hinder the same: They will not permit the Mass, nor any part of Divine service, to be celebrated in the French tongue in France: and which is more, they have brought their Latin service into America: But the people cannot say m 1. Cor. 14. 16. Amen, to any purpose: if they understand not that which is said in the Church, their vows and their intentions cannot be joined together with those of the Priest. The Priest and the people, which speak a language unknown and barbarous each to other, may think one thing and say another: behold here the confusion. Likewise one may gather by the places or sentences before alleged, that the foresaid Apostolic Churches prohibit not at all the reading of the holy Scripture: for if it be permitted to the Laics, yea commanded, to be present at the reading thereof, being written in the vulgar tongue: it followeth that they may read it also in private. There are Roman Catholics which on the contrary side do abhor and hate the same. Their Doctors and Teachers n Alph. de Castro de hares. not being ashamed to say, that the Translation of the holy Scripture into the vulgar tongue is the mother of heresies. But there are many Catholics in the Church of Rome which are not of this opinion, and who read attentively the holy Scripture. Imitating therefore the practice of the Catholic Church, we will say, That the language of the Country ought to be used in every Church, and that it is good to read the holy Scriptures, and to hear them read in the vulgar tongue. QUESTION. XXXIII. Whether the Ordination of the Ministers of the Church doth depend on the Pope of Rome. THE EAST CHURCH. IEremie Patriarch. o 1. Resp. c. 14 Ordinations are no further respected of us, than the holy Canons have prescribed. And as touching the Ordination of a Bishop, the first Canon of the Apostles teacheth us thus: That a Bishop be ordained by two or three Bishops: and a Priest by a Bishop; in like manner the Deacons, and the rest. Nichol. p Lib. 4. c. 36. The four patriarchs are created and elected by the Metropolitans of the Provinces, who above all other things take great care to elect him, who is amongst them, the maturest in years, wisdom, and holiness. Gagninus. q Desc. Sar. de rel. Mosc. All the Metropolitans of the Ruthenians and Moscovites have their authority from the Patriarch of Constantinople, and in the beginning the Metropolitan was elected and chosen by the judgement and consent of the Bishops and Abbots, and of all the spiritual orders, but now the great Duke of Moscovia hath this authority. Thevet. r Cosm. li. 10. cap. 14. Within the Island of Gezert doth the Patriarch of the sect of the Nestorians make his residence: And also, there the chiefest Bishop resideth; being ordained to give Orders of Priesthood and ministery, according to the Persuasion and Custom of the Nestorians. THE SOUTH CHURCH. ALuares. s Cap. 34. The Patriarch of the great Negus, who is over all Aethiopia is called Abuna, without whom there is none found which hath authority to make Priests but by him alone. THE REFORMED CHURCH. MOnsieur du Plessis. t Treatise of the Church cap. 11. If our adversaries ask us, what was the vocation of those first Ministers, which undertook the Reformation of the Church in these last days: we will answer that it is the very same vocation and succession, whereof they brag: But that vocation which they abuse, our men have well used: And to the vain succession, which they so much stand upon, we have added the succession of true doctrine, without the which all succession is but continuance of abuse, and a vain title. For john Hus, Luther, Zuinglius, Oecolampadius, Bucer, Capito, Martyr, and others, out of whose school the Ministers are come forth, were Priests, Curates, and Doctors in Divinity. I forbear to speak of Archbishops, Bishops and Cardinals in Germany, England, Italy and France. THE LATIN CHURCH. THe Canon Renovantes. u De Priu. tit 33. 23. Renewing the ancient privileges of the patriarchal Seats, we do ordain that after the Roman Church (which by the disposing of God obtaineth the principality of the ordinary power and authority over all the rest, as a Mother and Mistress of all the faithful Children of Christ): that of Constantinople have the first place: that of Alexandria the second: that of Antiochia the third: and that of jerusalem the fourth: reserving for each one her proper dignity: in such sort, that after that their Prelates have received the Pall or rob, of x Pallium. the Bishop of Rome, (the which is the livery of the plenitude of the Pontifical Office) and made unto him the Oath of obedience and fidelity: they likewise have licence to give the foresaid Pall to their Suffragans, receiving of them the Canonical profession, and taking of them promise of obedience to the Church of Rome. ANNOTATION. THe question is not here, to know in what part of Christendom, the true succession and Ordination is to be found, and which is the Church that hath it not. This cannot be found out by the Tradition of the Churches, and the greater number thereof: for every one severally doth condemn in general and in particular all the rest. It is sufficient to know, whether they believe, that it is necessary for Bishops and Priests, to take their ordination from one head or chief whosoever he be. It may be gathered out of the Authors afore alleged, that they do think that the Apostles having left Successors behind them in all parts and quarters, those Successors had power to ordain Bishops: Nevertheless for order sake, the Church hath given particular charge and authority to the patriarchs and metropolitans to ordain other Bishops. Also the Bishops of Constantinople, jerusalem, Antiochia, Alexandria, and others have equal authority every one in his own quarter, and they are installed into their charges by those of their quarter without encroaching one upon another. Also those of the Clergy of England have their odinay and lawful ordination: for if the Church of England did voluntarily submit itself to receive Ordination and Confirmation from the Church of Rome, she might challenge her ancient right. Touching the Pastors and evangelical Doctors of other places, the Roman Catholics do think them as much, or rather more, intruded without vocation, seeing that Luther and Zuinglius themselves, and others were no Bishops, and consequently excluded by their Canons from the power to ordain. But the answer is, that indeed a Priest alone, as a Priest, cannot ordain, but a Priest authorized by a company of Priests, may: for he hath the place and power of the body of the Presbetery. If a company of Priests cannot make a Priest a Bishop, the Pope could not be a lawful Bishop of Rome: for he is not made Bishop of Rome, but by Priests and Cardinal Deacons, that is to say, the principallest of the Church of Rome; it followeth therefore, That Ordination dependeth not upon an universal head, but only upon the patriarchs or Metroplitanes of every place. QUESTION. XXXIIII. Whether Priests and Deacons may marry, as well by God's law, as by Ecclesiastical law. THE EAST CHURCHES. Thevet. y Li. 10. c. 15. The Priests in India are married, and nevertheless cease not to execute their duties and offices. Item. z Li. 8. ca 15. The Priests of the Armenians are married, as all the rest of the East Countries. Item. a Li. 4. ca 2. No man is made Deacon in Moscovia, that is not married: nevertheless he is not permitted to marry twice, and he that marrieth twice, remaineth amongst the Lay people: and he that remaineth continent, although he cannot sacrifice by reason of age, yet doth he assist at the Sacrifice. Vilam. b Li. 2 ca 22. In Syria the Priests are married as in Greece, in brief they do imitate very near the use and customs of the Grecians. Scarga. c De uno past. lib. 2. cap. 12. The Russians and Moscovites admit no man to be Priest, that hath not a wife. Thevet. d Lib. 7. ca 3. In Cyprus the Bishops have in all ages been married, as well as the Priests. THE SOUTH CHURCH. ZAga Episcopus. e Damn à Goes de mor. Aethiop. The reason why Priests are married with us, is because that Saint Paul thought it better both for the Clergy and Laity to marry then to burn. He himself saith, that a Bishop ought to be the husband of one wife, irreprehensible and sober: and the Deacons likewise. Item. The Bishops and Priests cannot marry twice, unless the Patriarch will dispense with them. Aluares. f Cap 26. It was demanded of me (in the presence of Prester-Iohn) wherefore we do not observe the Statutes of the holy Council of Nice, seeing therein it was ordained that Priests should marry: and a little after he saith thus. Besides his Majesty caused me to speak more concerning the marriages of Priests, ask me if it was ever known that the Apostles were married. Whereunto I answered, that I remembered not that ever they married any woman, after that they were called by jesus Christ: and although that Saint Peter had a daughter, that was before such time as he was of the number of the Apostles: but they told me, that their books did command that they should marry, the which expressly Saint Peter had in charge. THE REFORMED CHURCH. THe Confession of England. g Art. 7. We say that marriage is holy and honourable, in all kind of people, and each estate: and as Saint Chrysostome saith, that it is lawful for a married man to mount up to the Episcopal Chair. THE LATIN CHURCH. POpe Lucius. h Dist. 81. Ministri. Let such Ministers, Priests and Deacons of the Altar be chosen, for the services of the Lord, as observe and keep continency. ANNOTATION. THe Latins do note above all the rest, that the Christians of the East South and North, are contrary to them in this point, as well as the Protestants. The vulgar think that there is no other difference. The foresaid people notwithstanding do differ from the Protestants in this one point, that is to say, that they never receive or admit any into the government of the Chrurch, but only those men that are married. This hath been practised in all ages, peradventure the Church hath had respect to that which S. Paul saith, that a wise Bishop must govern well his own family, so that they would have none but aged and approved men. And whereas they admit not them that are twice married, it is because they want not convenient and fit men for that charge, unto the which the most continent are preferred: one may therefore say, That Church men may marry both by Divine law, and by Ecclesiastical law, but cannot marry twice, and continue in their office without dispensation. QUESTION. XXXV. Whether there be more than three Orders in the Church, that is to say, Bishops, Priests, and Deacons. THE EAST CHURCH. ALlphonsus de Castro. i De haeres. lib. 13. The Grecians (as Guido saith) besides the sacred orders admit not any inferior orders, but only Readers, and they say that the other, that is to say, exorcists Porters, & acoluthytes, ought not to be accounted amongst the orders. Idem. The Armenians acknowledge but three orders, that is to say, Bishops, Priests and Deacons. THE SOUTH CHURCH. ALuares. k Cap. 34. There assembled a great multitude of people to receive imposition of hands of the Abuna, (for no other but he could give them orders,) the said Abuna made an exhortation unto them, in the form of a Sermon, than he caused them to pass through a tent wherein he was, and made every one of them read on a book, and if they could read, he caused them to pass on further, and upon those that were examined, and were found capable, he imposed his hands, and they were ordained Deacons. THE REFORMED CHURCH. THe Confession of the Frenchmen. l Art. 20. As touching the true Church, we do believe that it ought to be governed according to the policy, which our Lord jesus Christ hath established: that is to say, that there be Pastors, Elders, and Deacons, to the end that purity of Doctrine may have his full scope and course, that vices may be corrected, and repressed, and that the poor and all that are afflicted may be succoured. THE LATIN CHURCH. ISidorus. m Dist. 21. Cleros. All those that serve in Christ his Church, are called generally Clerks; whose names and degrees are these: the Doorkeeper, Psalmist, Lector, Exorcist, Acolythit, subdeacon, Deacon, Priest, and Bishop. And the orders of Bishops are four, to wit, Patriarches, Archbishops, Metropolitans, and Bishops. ANNOTATION. FIrst, The Church is composed of Clerks, so called of the word Cleros, which signifieth heritage, because that they are after a special fashion, dedicated to the service of God; and of the laics, that is to say, those of the Common people, so called, because that they are the greatest part thereof. Of Clerks some are Bishops, that is to say, Superintendants, others Priests, that is to say, Elders, others Deacons, that is to say Dispenser's. Secondly, there are five degrees of Bishops, according to the five sorts of assemblies or resorts. The Parson or Curate which resideth in Parishes (for so were the particular Churches in times past n Euseb. l. 2. c. p. 1. called, yea the greatest.) The Bishops of the Dioceses, governing the Presbytery, or the Senate of the Diocese. The Metropolitans in the Provincial Synods, the patriarchs in the Synods of nations, and the Oecumenicke or general (as they call the Bishop of Constantinople at this day) which ought to preside or rule in general Synods. The Bishop being considered without jurisdiction, is by Divine Law: Let all things be done in order, saith S. Paul. If he be considered with jurisdiction, and out of assembly, he is by positive law. Let the Bishops know (saith Saint o In Epist. ad Tit. cap. 1. & ad evagr. Jerome) that they are greater than the Priests, more by the custom of the Church then by Divine institution. This word More showeth that he acknowledged a certain Divine authority in them: Therefore the Bishops in the charge of ruling or governing, are successors of the Apostles and Evangelists: For after them this charge fell to the most ancient Pastor of every Church: One may gather by all likelihood that it is of such Bishops, which is spoken in the Apocalyps: Write to the Angel of Ephesus: Write to the Angel of Pergamus, but by and by afterwards a man holdeth it better, that, Non aetas sed meritum faceret Episcopum: The second sort of Clerks are the Elders, whereof some are Preachers and Doctors, and do all that which the Bishop doth excepta Ordinatione. The others do teach the rudiments or principles of religion, but not in public, Sine p Ign. Epist. Episcopo: which if they befound fit to do, they are called q Dion. eccls Hier. cap. 5. Liturgij, and have power to administer the Sacraments, having sufficient instructions, contained in the Formularies of the Church. These Elders are called Papes in Greece: The Russians have few Preachers but only these r Thevet. 19 12. Papes. They are very profitable and necessary for little Churches, and for the meaner sort of people, which get more instruction from a simple catechism, then from a learned Sermon. They find many men capable of this office, and use to choose those that are good and approved people, and which are no charge to the Church. In Aethiope (saith s Lib. 2. c. 14. Thevet) the Priests after that they have said Divine service, do go to work to get their living, seeing that the Revenues which they have, are not sufficient, to nourish them and their Family: For they give not such Donations to the Church there, as they do in these quarters. Of these Priests the Nouvelle 123. maketh mention: We permit not that any Priest be made▪ which is not five and thirty years of age. And S. Paul t Tim. 5. 17. saith, The Priests that rule well, are worthy of double honour, especially they which labour in the word and Doctrine. The third sort of Clerks are the Deacons, their office is to serve at the Tables or Altars: as well in the receiving of the gifts or offerings, as in the celebration of the Liturgy. Fourthly, the laics do also employ themselves in Ecclesiastical affairs; Princess themselves do rule over the Clergy of their Dominions. The Elders of the people were in times past Counsellors to the Bishops. Saint Ambrose thinks it not good, that men should lose any benefit of time. Those of the Clergy have since that cast away this precept altogether: The laics which serve in the Church, are the Subdeacons, Readers, Singers, Porters, Acolytes, Labourers, and Diaconisses. These according to the Council of Nice ought not to be accounted amongst the Clerks. There were no Monks in times past. As concerning the office of Subdeacons, Lecturers, etc. they have been in several times and places established in a formal office, yea and that with ceremony: Nevertheless (and yet this is the question, whereof Divines do here dispute) the Catholic Church doth believe, That these little Offices are not Sacramental, that is to say, neither by Divine nor Apostolic institution. QUESTION. XXXVI. Whether there be an indelible or perpetual Character imprinted in the souls of Clerks, that doth restrain them from becoming Lay-men again. THE EAST CHURCHES. GAgnin. u Desc. Sar. If any Priest that is a Widower, do marry with another woman which is at liberty, he is deprived of his charge, and must not communicate with the Clergy. THE SOUTH CHURCH. ALuares. x Desc. Aeth. If it happen that a married Priest do accompany with another woman, he shall be prohibited to enter into the Church (because that the Lay-people, enter not within, or do not enter within the Closet, where the Clerks be) and shall not participate of their Revenues. This I know to be true, because that I saw one which was called before the Patriarch for being found a bed with a woman, the which he could not deny, and confessed the same in my presence; for punishment whereof he was forbidden to carry any more the Cross in his hand, and condemned to take upon him the estate of a secular man. Moreover, If a Priest that is a widower do happen to marry with a woman (that is to say, without dispensation, as Zaga saith) he must remain amongst the Lay people. Alphonsus de Castro. y De haeres. The Armenians do hold that in the Sacrament of orders there is no grace bestowed, which they hold likewise of the rest of the Sacraments. THE REFORMED CHURCH. THe Ecclesiastical Discipline of the Frenchmen. z Cap. 1. The Ministers shall be deposed and degraded that teach false doctrine, if after that they have been sufficiently advertised, they do not desist. THE LATIN CHURCH. THe Council of Trent. a Sess. 7. ca 4. Forasmuch as in this Sacrament of orders, is imprinted a Character which cannot be defaced, raised out, or taken away, as in Baptism, and in Confirmation: The holy Council hath just occasion to reject as damnable, the opinion of those which say, that Priests have a power which endureth only for a time, and that they may retire back again into their first estate and condition of Lay people. ANNOTATION. THis before spoken, showeth the consent of four Churches, against the Council of Trent. It is true, that the Grecians in their answer to the Divines of Wittemberge do speak of a Spragiss a Seal, or mark: Socolovius interpreteth it a Character, peradventure willing to persuade men, that the foresaid Churches do hold with the Roman Church, that in the souls of Clerks, there is an indelible and perpetual Character so surely imprinted, that after their death it may be known. It appeareth not that they have this opinion, howsoever it be, both they and the Africanes do hold the opinion, which the Council of Trent doth call damnable, to wit, That there is not any such indelible or perpetual Character, which hindereth a Clergy man to take again upon him the estate of a secular man. QUESTION. XXXVII. Whether that the anointing of the sick be a Sacrament, and whether the observation thereof be now necessary. THE EAST CHURCH. SAcranus. b Eluc. c. 2. The Russians do say, that the Sacrament of extreme unction cannot give any remedy against the stain of sin, and that S. james (speaking of unction) did mean that it was only to help and cure bodily infirmities. Vilamont. c Lib. 2. c. 2●. The Grecians do deny the Sacrament of confirmation, and Extreme Unction. THE SOUTH CHURHCES. THe Confession of Zaga. d Dam. à Goës. It is to be noted, that with us, confirmation and the Chrism, or the oil of extreme unction are not held for Sacraments, nay they are not in use, as I see here they are in these parts, according to the custom of the Church of Rome. Aluares. e Cap. 5. The Abyssins use neither Chrism nor oil of extreme unction. THE REFORMED CHURCH. THe Confession of the Switzers. f Cap. 19 Confirmation and Extreme Unction are man's inventions, whereof the Church may rid itself without any damage: and we have them not in our Churches. THE LATIN CHURCH. THe Council of Trent. g Sess. 4. c. 1. This holy Unction or anointing of the sick was instituted by our Lord jesus Christ, as a true and proper Sacrament of the new Testament. The virtue of this Sacrament is the grace of the holy Ghost: the unction whereof serves to wipe out the guilt of sin, if there be any as yet to purge. ANNOTATION. SAint james commandeth to anoint the sick, Cap. 5. 5. and to pray for them, and addeth, that prayer by faith bringeth health and remission of sins Here is a difference between the Roman Catholic Church and the reformed Church. The Churches of Africa and Asia which do use it, are manifestly on the Protestants part. As touching the Greek Church, those that have traveled those parts do protest unto us, that this unction or anointing is not also in use there. Nevertheless jeremy writeth, that they hold it until this present time as a Mystery: It is peradventure likely that the use of oil hath been delivered by some one or other of the Apostles, but it is clear that it was ordained by S. james: it is his Tradition, which since his time hath been observed of us. Those of that Country do tell us, that they hold it not necessary, and therefore it is not used, although they hold it as a Mystery, to fill up the tale of the seven holy numbers. Sacranus witnesseth, that in his time (which is but a hundred years since) the Moscovites, and consequently the Grecians did believe, that this oil was only to heal diseases. But because that jeremy saith, that it serveth for the body and the soul, and allegeth for it the very text of Saint james, one may easily reconcile that place in saying, that the unction properly regardeth corporal diseases: Nevertheless consequently it was a mark of remission, because that God giveth not the one without the other. And therefore a man may by this which hath been spoken gather, that the meaning of the Churches is, That the anointing of the sick is one of the seven Mysteries: Nevertheless the use thereof is not at this time necessary, in regard that the same was purposely Instituted for the miraculous healing of Diseases. QUESTION. XXXVIII. Whether there be seven Mysteries in the Church, and whether that two of them may be called Sacraments. THE EAST CHURCHES. IEremie. y 1. Resp. Conf Ausb. cap. 7. In the Catholic Church of the Orthodox Christians, there are seven Mysteries or Celebrations: that is to say, Baptism, the anointing with holy oil, the holy Communion, imposition of hands, marriage, repentance, and holy oil. THE SOUTH CHURCH. THe confession of Zaga. z Dam. à Goës. It is to be noted, that with us Confirmation and Chrism, or the oil of extreme unction, are not holden for Sacraments. THE LATIN CHURCH. THe council of Trent. a Sess. 7. ca 1 If any man say, that the Sacraments of the new law have not been all instituted by our Lord jesus Christ, or that there are more or less than seven: that is to say, Baptism, Confirmation, Eucharist, Penance, Extreme Unction, Orders, and Marriage, or that any one of them is not truly and properly a Sacrament, Let him be accursed. THE REFORMED CHURCH. THe confession of England. b 〈…〉. We do acknowledge two Sacraments, which ought to be called by that name, that is to say, Baptism and the Eucharist. ANNOTATION. HEre is a question concerning the words Sacrament and Mystery. As touching the word Sacrament, no Christian Nation is holden to use it: for it is grounded neither upon Divine law, nor Ecclesiastical Catholic law. The word is Latin, and the Catholic Church never speaketh Latin, but only Greek in the universal Counsels. If therefore the Protestants will call none Sacraments, but Baptism and the Eucharist, they do nothing either against God, or against the Church. But these two Ceremonies are by them esteemed so holy, and so authentical, and to have such prerogatives, that they think it meet and reasonable to call them by some peculiar name: first because that they are common to all those of the Church: secondly, because that they have a visible substance or matter, ordained by jesus Christ: and thirdly, because that the holy Scripture doth attribute very much unto them. But some will say, the Protestants are contrary to the East Church, both in the name and in the thing itself: for that Church believeth that there are seven Mysteries. Here is to be noted, that as concerning the word Mystery, the Protestants have not as yet put it in use, and have not defined what that is, which may be called Mystery. That word with them is further extended than the word Sacrament: and which is yet more, they confess that the word Sacrament may be taken more largely, and they protest, that they will never be superstitious about words. Chemnitius saith, that it was never yet stood upon, but that absolution of Penitents might be called a Sacrament. Calvin saith, that Imposition of hands in any Ordination, may be called a Sacrament. And the Apology of the Confession of Ausburg saith the very same. Confirmation is commanded in the Canons of the English Church: and Calvin desireth that it might be used and practised. The Anointing or Unction of the sick is likewise a Sacrament, yea even at this time, as Monsieur de Moulin b In his answer to the demands. saith: for the reason wherefore it is not used, is, because that men see not the effects of those days. As concerning Marriage, if it be likewise taken simply, they never call it a Sacrament: It is common both to the jews, Turks, and Pagans; but if one speak 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 jeremy calleth it, a Mystery or a Mysterious action, and a holy celebration. And if all, or the most part of Ecclesiastical actions may be called Sacraments, then more properly may they by them be called Mysteries: for although that the word of God in itself be also called a Mystery, yet more particularly when it is employed in some holy action. The Churches of Africa hold not for Sacraments, neither the Chrism nor the oil of Extreme Unction, as Zaga-Zabo one of their own Bishops and Aluares, who dwelled many years in Aethiope, do witness. These men are more credible than Titleman, and such like, who never were there. Peradventure the Abyssins would expound them according to the belief of them of the East: but seeing that here is nothing controverted but words, it will be no inconvenience to make this conclusion, That there are seven celebrations in the Church, the which are called mysteries; and two principal b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which may be called Sacraments. QUESTION. XXXIX. Whether it be lawful or needful to pray for the Saints which are in Paradise. THE EAST CHURCH. LIturgia S. Basilij. Lord have mercy upon us, remember the Saints which have pleased thee from the beginning: our holy Fathers, the patriarchs, Prophets, Apostles, Martyrs, Confessors, Evangelists, Preachers, and all the righteous which are dead in the Faith, & especially the holy blessed and ever-virgine Marie, Saint john Baptist, and Saint Stephan the Protomartyr. THE SOUTH CHURCH. THe Liturgy of Cyrill of Alexandria. O Lord, have pity upon our Fathers and Brethren, whose souls thou hast received: give them rest, call to remembrance our holy Fathers the patriarchs, Prophets, Apostles, and above all the rest the holy and glorious Virgin Marie, Saint john Baptist, and Saint Stephan. Grant (O Lord) that the of souls them all may rest and repose in the bosom of our holy Fathers, Abraham, Isaac and jacob, grant that their souls may inhabit and dwell in a green place by the waters of Comfort in the Paradise of pleasure, from whence grief, heaviness, and sigh are chased away. Raise their bodies in the day which thou hast ordained according to thy true promises, which cannot fail. THE LATIN CHURCH. BEllarmine. c De Sanct. Beat. The first question is, whether the souls of the faithful separated from their bodies (and such as have no need of Purgatory) are admitted to enjoy the felicity which consisteth in the clear vision of God. This hath been the opinion of ancient and modern heretics, that they are reserved until 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 Council of Florence. Luther holdeth the very same error, and Calvin d Instit. l. 4. 20 also, who bringeth no arguments to prove it. THE REFORMED CHURCH. THe Council of Wittenberg. e Cha. 24. De mem. Def. The State is all one of a Saint which is at rest in Christ, and a faithful man that dieth, for he that dieth in the Faith is a Saint. We do think it a thing agreeable to a godly soul to make an honest mention of his Elders departed in the faith. Charity requireth that we wish and desire to the dead all tranquillity and felicity in Christ. But there is no testimony in the Prophetical and Apostolical doctrine, that the dead are helped by Prayers, Watchings and Merits, or that they obtain in heaven a greater felicity thereby. ANNOTATION. BEllarmine telleth us, that the Churches of Greece and Armenia do believe, that until the day of judgement, the Saints do not enjoy that perfect felicity, which is called the vision or sight of God. They think (saith f L. 2. ch. 21. Vilamont) that there are none there but the Virgin Marie, and (peradventure) the good thief. And that the rest are in certain Chambers, where the Angels wont to visit them: They would say lodgings, whereof our Saviour speaketh. In my Father's house are many mansions. The Africanes do believe the same, as may be gathered by their Liturgy. Bellarmine attributeth the same to Calvin. As for the Syrians, their errors (saith Villamont) are not so great as these of the Grecians: for they believe that the righteous are in Paradise, and the wicked in hell, and that in praying for the dead, their pains are diminished, albeit there is no place to purge souls; the Anaphore of the Syrians, g Anaph. D. Basil. saith thus: O Lord, Creator of soul and body, remember those that are departed out of this world, refresh them in thy Tabernacle: pass them thither from horrible lodgings, draw them out of darkness and dolour. In like manner the opinion of the Apostolic Churches, is contrary both to the Roman Catholics and to the Protestants (but it is a curious question.) For they hold, That the Saints which are in Heaven, do not enjoy the vision or sight of God, until the last day, and that we ought to pray for them, that is request that God would put them in a clear place, or that he would keep them if they are his own, or that he would raise them in the last day, or that he would pardon them at the day of the h 1. Mach. 12 Resurrection. QUESTION. XL. Whether the Saints do understand, or see by reason of the vision or sight of God, or by any other means, the Prayers and affairs of those that are upon the earth, and whether it be lawful for them of this world, to recommend themselves to their Prayers. THE EAST CHURCHES. IEremie Patriarch General. i 1. Resp. c. 21 Invocation agreeth properly to God alone, and appertaineth to him, both chiefly, and very peculiarly. But that which is done to the Saints, is not properly due to them, but (if it may be so said) rather by accident and grace: for neither Peter nor Paul understand nor hear those that call upon them, but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the spirit of Charity that is in them: according to that which was spoken by the Lord, I will be with you until the consummation of the world. THE SOUTH CHURCH. THe Liturgy of the Ethiopians. Rejoice O Lady, for we will pray for thy health: O Virgin at all times, mother of God and of Christ, carry up our prayers on high, unto the ears of thy son, to the end that our sins may be pardoned. Rejoice O Lady, for thou hast brought forth unto us the true light, jesus Christ: Pray for us unto him, to the end that he may have pity upon our souls; O thou good Minister S. Paul the healer of Diseases, which hast received the Crown, pray for us, that our souls may be delivered through the multitude of the mercies of jesus Christ. THE LATIN CHURCH. THe council of Trent. k Sess. 9 Decr. 2. The holy Council doth command all Bishops, and all others who have charge to teach, that they instruct the faithful, concerning the intercession and Invocation of Saints; teaching them that the Saints do offer their prayers to God for men: and that it is a thing both good and profitable to call upon them humbly, and to have our refuge to their prayers. THE REFORMED CHURCH. THe Apology of the confession of Ausburg. l Of the Invocation of Saints. We do confess that the Angels do pray for us, yea even in particular, as in in Zacharie, cap. 1. The Angel prayed thus: O Lord of Hosts, how long wilt thou be unmerciful to jerusalem? Melancton. m Ad Langaeum. If we must needs retain some intercession by reason of the Custom received, albeit that the same be dangerous: nevertheless it would be determined: whether it ought to be constituted in that form, which is in the ancient prayers of the Church, where Invocation is made to God, and not to Saints: and yet there is mention made of some intercession, for it is certain that the Saints in heaven do pray for the Church in general, as godly men do in this world. The confession of Wittenberg. n De inuo●. cap. 2●. The Angels do pray to God for us in some sort: But for all the Prayers of the Saints which are in heaven, we must not take occasion thereby to call upon the Saints: for in the holy Scripture there is neither commandment nor example thereof. And seeing that it is necessary, that he that is called upon should be a searcher of the heart, the saints ought not to be called upon. ANNOTATION. BEhold here two questions: the one concerning faith or belief, the other concerning the practice of the Church. First, A man may demand, Whether the Saints do understand our prayers? The Roman Catholic Church doth answer, that they understand them in the vision or sight of God, as in a glass. The belief of the East Church is contrary, which saith, that the Saints do not understand any thing at all: and indeed, as it hath been said in the precedent question, they believe not that the Saints do enjoy perfect felicity in the vision of God. But rather they hold with the Reformed Churches, which do abhor this Invocation of Saints, especially because the Church of Rome doth attribute unto them, that which appertaineth to God, and which God never communicated to any creature whatsoever, to wit, to have an habitual knowledge of the thoughts of men: for if any Prophet hath had by revelation any knowledge, the same was by an extraordinary dispensation. S. o De cura pre mort. Augustine saith, that if the Saints have any care of the living, it is even as the living have care of them, to wit, the one not having any particular knowledge of the estate of the other. Secondly, The other question is, to know whether it be lawful for a man to recommend himself to the prayers of the Saints. Here they commit three Logomachies': The first is in the word to Invocate or Invocation, which sound so ill in the ears of the Protestants, that they therefore do abhor all other Christians. jeremy Bishop of Constantinople, avoucheth, that this word is improper: It rests only then to find out a word more pleasing and fit. Well then thus it must be, to recommend a man's self to the prayers of Saints, is to attribute unto them some divine matter; but on the contrary side it confesseth them to be creatures, subject to the Creator, nay it is to debase them, when a man doth desire them to pray for him, which is as much as to endeavour to stir up their piety and charity. The second Logomachia is in the word Intercessor, which they use for want of another, to signify him that prayeth for another. Bellarmine himself confesseth, that jesus Christ is the only Intercessor, and therefore if the Saints are heard, it is by reason of jesus Christ the Intercessor, as well for the living as for the dead. In like manner, the Saints dead and living are in the same rank, and the Saints departed are Intercessors unto jesus Christ himself for the living. The third variance in words is, in that the Grecians and the Latins do pray thus, Saint Peter help us, our Lady have pity upon us us. Bellarmine saith that this is, as if one should say, Saint Peter help us through thy prayers: but the Protestants would that men should speak plainly, and they are as far from receiving these terms, as the Latins are little disposed to correct their Hours, or the Grecians their Horologe, (for so they call their books of prayers). It appeareth not that the Aethiopians use this manner of speech: yea Hondius in his Cosmographical Cart or Map, saith that they do in no wise call upon the Saints. Aluares neither saith not that they do, which he would hardly have forgotten, if it had been so: so that if they have no other invocation, but that which is found in their Liturgy, a man may think that these are rather Apostrophes and Prosopopaeaes', to stir them up to devotion, then true invocatitions: as also the Protestants do sing with the Psalmist, Praise God ye Angels of great power, ye Angels of God, which do all that he commandeth, as soon as you hear his voice. As for other matters, two things are objected against this invocation or exhortation of Saints practised by the Grecians, Armenians, & other of the East: the one, that it is an idle & unprofitable interpellation, seeing that the Saints understand not at all those that pray unto them. Whereunto they answer, that the spirit of Charity, which they have, understandeth the Prayers, and knoweth the thoughts of men, and that this spirit was promised them until the end of the world: It seems that by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they use, they mean the holy Ghost, dwelling in the faithful: for the Patriarch Gennade taketh it in this sense, in that place of Scripture which we have alleged in the Preface of this Treatise, where it is said, that all the Apostles had one self same teacher, to wit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So that the opinion of the Grecians should be this, that it is good to recommend our souls to the prayers of Saints, because that the holy Ghost which dwelleth in them, and which understandeth the prayers of them that are living, doth move the Saints to pray for them. The other objection is, that there is no commandment of God to recommend a man's self to the Prayers of the dead. They answer, that God commanded the friends of job, to go unto job to pray him, to pray to God for them, and that there is no impediment, why a man may not do the like to the Saints that are dead. The greatest argument herein, is the custom received from antiquity in the Catholic Church. The intention or meaning thereof now a days is, That the Saints do not understand the Prayers of the living, nevertheless it is lawful for us to recommend ourselves to their Prayers, because that the holy Ghost, the spirit of Charity, which dwelleth in them, doth induce them to pray for the living, either in general, or in particular for those that recommend themselves to their prayers. QUESTION. XLI. Whether those that have been Canonised by the Pope, are truly Saints. THE EAST CHURCH. Thevet. p Cos. lib. 10. cap. 15. As concerning the Saints of the Latin Church, which we reverence, the Indians acknowledge none of them, except the Apostles and Prophets, nor the Grecians and javians likewise. Idem. q Lib. 18. 10 The Grecians do keep holy the Festival days of Saints as well as we, not for that they acknowledge those which the Latins and the Church of Rome doth reverence. Sacranus. r De r●l. mosc They speak ill of the Saints of the Catholic Church, and faith, under the Roman obedience. Gagninus. They reject the Saints of the Church of Rome, and do hold them for great Heretics. THE SOUTH CHURCH. Thevet. s Lib. 10. 15. The Abyssins do acknowledge but very few of our Saints Honoured in our Church, except Catherine, by reason that her body is in Mount Sinai, Saint Anthony an Egyptian, and S. Helen: except also the Virgin Marie, whose name is acknowledged throughout the universal world. THE REFORMED CHURCH. CHemnitius. t De ven. Sanct. Those of the Church of Rome do worship many Saints, which never lived, as George, Christopher, and Catharine. This saying hath been used in the Church of Rome, that in earth men do worship the relics of many, whose souls do burn in hell. They are worthy of the hate of all good men, though there were no other reason but this, that they have depraved by their fables, the Histories of the lives and deaths of the Saints, which doubtless were very full of true doctrine and consolation. THE LATIN CHURCH. THe Gloss of the Canon Gloriosus. u De rel. & Ven. The Pope alone hath power, not only to extol some amongst the Saints, but also to Canonize them: first because it is one of the greatest matters that can be propounded amongst Christians: Secondly, because miracles are attributed unto faith: Thirdly, because that if it appertainneth unto the Pope, to determine those things that are doubtful in the Scripture, then by far greater reason ought he to judge of holiness: Fourthly, to the end that the people should not be deceived through the simplicity of many Bishops: and five, to the end there should not be an infinite number of Saints, lest that thereby devotion should grow cold. ANNOTATION. IT is a thing confessed, that particular Churches may err, namely in the Canonizing of x Bellar. de Sanct. beat. lib. 1. cap. 18. Saints: and by tradition of the Catholic Church: the Church of Rome ought to be held for a particular Church. This above written doth show that the most part of Christians do not hold for Saints those which the Pope hath canonised. If any man say that the Church cannot err: I will answer, that from thence it followeth, that it cannot be, that she can undertake to Canonize them, whom she never did while they were in their bodies. The Church cannot make a new article of Faith. Pope Leo the third (saith Bellarmine) was the first which Canonised Saints; before they were honoured by custom, and not by law: the same is retained as yet in the East Countries, where they name none Saints, but those ancients which lived about a thousand years ago; there are none in those Churches which think themselves able to know, who those be whom God hath chosen. Not because that none ought to hold for saints, those whose holiness the ancient Church did acknowledge: it would be worse to doubt it, then dangerous to believe it charitably. That which induceth the Protestants to say that Catherine, George, and Christopher never lived, is the falsehood of their Legends: Bellarmine confesseth, that they are Apocrypha. They of the East do believe, that there was a certain man named Christopher, but no Giant. They hold likewise that there have been a S. Catherine, and a S. George, both very renowned in all the east: But if credible histories do contradict the Story of their lives, it may well be said, that they were not, to wit, such as they are imagined to have been. To end, seeing that the Churches have every one the memory of the Saints, who have lived in their Countries: the surest way is, not to condemn them without good and sufficient proof: Nevertheless it is not an Article of Faith, that they should be all Saints, no nor those neither of the Church of Rome: for all the Churches do believe, That those which the Pope Canonizeth, are not undoubtedly Saints. QUESTION. XLII. Whether it be lawful to paint God, to bow or kneel before Idols or Images, to bow the head or uncover it before Churches, Crosses, or Pictures of Saints, or when we take in hand holy Relics, and the Books of the holy Scripture? THE EAST CHURCHES. DAmascen a Greek Doctor. y Lib. 4. ca 8. Who can make an Image of God, who is invisible, incorporal, and incircumscriptible? It is a great folly and impiety to seek to give a shape to him, who is Divine. Sacranus. z Eluc. ca 2. The Russians do abhor the Images of the Roman Catholics, and do dishonour them as much as they can. Cythraeus. The Moscovites have no Images in their Churches, but the Pictures of Saint Nicholas and the Virgin Marie. They handle not the Books of the holy Scripture without bowing their bodies many times, in making the sign of the Cross. jeremy general Patriarch. a 2. Answer to the confession of Ausburg. None ought to reprehend us if we incline or bow ourselves before the Images of Saints: for we do bow as well before the one as before the other, because that they are made after the Image of God: and Saint Basile saith, that the honour of the Image doth ascend unto the first pattern. And the Israelites did kneel round about the Tabernacle, which bore the Image of Celestical things, and of all the Creation. THE SOUTH CHURCHES. ALuares. b Cap. ult. Within their Churches are to be seen many ancient remembrances of Saints, which are not upon the Altars, because it is not their custom: But they have them within their vestries wrapped up and mingled with many books and Papers, and they never bring them forth unless it be upon Festival days. Idem. Upon the walls of their Churches is to be seen the remembrances of jesus Christ, our blessed Lady, the Apostles and Prophets: and all those in flat painted pictures, for their is no restoration or mending of them. They will not have jesus Christ painted, as he was crucified, saying that no man is worthy to see him in that passion. Thevet. c Cos. li. 4. cap. 2. The Cephalians do use Images, but only in flat or plain pictures, after the manner of the Armenians, Georgians, Grecians, and others of the East. THE LATIN CHURCH. THe Council of Trent. d Sess. 9 2. The Images of jesus Christ, the Virgin Mary, mother of God, and other Saints must be had and retained, especially in Churches, and honour and reverence done unto them, as appertaineth. Cardinal Bellarmine. e De Imag. cap. 21. The Images of Christ and of the Saints ought to be worshipped, not only by accident or improperly: but also in themselves and properly; So, as that they limit and finish the adoration, as considered in themselves, and not only as they supply the place of the first pattern. THE REFORMED CHURCHES. THe Confession of the Switzers. f Cap. 4. Forasmuch as God is an invisible spirit, and an infinite essence, he cannot be represented by any art or Image: that is the reason, why we do not stick to call (with the holy Scripture) the Images of God plain lies. The Confession of Bohemia. g Cap. 17. The Church is also taught that none ought to honour holy men as God, much less Images, neither worship them with any honour or affection of Spirit, the which is due only to God. ANNOTATION. THere are divers and sundry opinions touching Images. First the Mahometists will have none at all. Secondly, the Iconomaques do think it unlawful to have any in their Churches. Epiphanius held this opinion, saying, that it is against the authority of holy Scripture, that the Image of a man should hang in a Church, but he citeth not the place of Scripture: Also the Grecians and Latins do not believe that so learned a man did write the Epistle, where the same is found. Thirdly many Protestants now a days do say, that it is not expedient to place Images in Churches, confessing thereby that the same is a thing of itself indifferent. Fourthly Chemnitius saith that Images are profitable in regard of the history, and decent for the Ornament of Churches: and that the abuse maybe avoided by the preaching of true Doctrine. fiftly, the second Council of Nice after Saint Basill and others (followed by the Churches of the East and Africa) doth teach that it is lawful to bow down before Images: and because that the law of God is by some opposed thereunto, Thou shalt not bow down to them, the Council answereth by distinguishing, that there are two fashions of inclining or bowing. The one Latria, which is to have trust and confidence in that thing, before which a man boweth, or to prostrate himself altogether before it. The other is the inclination called Dulia, which a man useth when he meeteth with one of his friends: (for in the East Countries, the custom is to bow their heads in saluting one another, as they do put off their hats in France) in this fashion saith the Council, it is lawful to bow or incline before Images: And which is more, the same Council saith, that this inclination or bowing, doth altogether tend to the thing represented: the meaning of the Council was explained in this verse, Hanc videas, sed mente colas, quod cernis in ipsa. Behold the Image, but honour in thy heart, that which it doth represent. Moreover, to the end that none should think that this is some particular Ceremony belonging to Images only, the Council and the Grecians do hold to this day, that passing before any Church or Cross, or in taking up the holy Bible, a man ought to incline or bow his head, which is as much as for a man in France to put off his hat: and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Council, that is to say, having the heart elevated up to God. The Abyssins do not pass beyond these limits. They have pictures in their Churches, but the people very seldom enter into the place where they are: they are not upon the Altars, towards the which they turn themselves in praying. Also if they do incline or bow their heads, it is in passing before Churches, Crosses, or the stones of the Altar. The Ecclesiastical persons enter not into the Church with their hose and shoes on, according to that which God spoke to Moses, Put off thy shoes, for the place where thou standest is holy ground. He that cometh by a Church, if he be a horseback, will alight, until he be past it. Behold here the Ceremonies of the Africanes. They of the East do pass these limits; especially the lesser, for they stand still, while they pray and bow their head before the images, but they kneel not down. jeremy saith, that it is not in favour of the Images: for all the honour is carried to the pattern; as if he should have said, that they are honoured only by accident, as when a man saluteth any one, he putteth off his hat, before his habit, without having any meaning or intention, to do it in honour of his habit. So that whereas they pray before the portrait or Image, it is, (say they) to stir up themselves to devotion, and to show how much they honour the thing represented. All these exceptions take no place amongst the Protestants. We ought not (say they) h Obs. in harm. Conf. Sect. 2. attribute to the Images of Saints any kind of worship, either Civil or Religious, for the same cannot be done without detestable superstition. It seems that this is the greatest accusation, which the Protestants have against the Churches of the East and Africa. Nevertheless this custom is not now a days, the ancient doctors which destroyed the pagan idolatry have approved it: their devotion did lead them to it. Peradventure no man will think it strange, if he consider the persons, time, and place. Those Fathers might defend themselves, as having the Spirit resting upon them insignes, which is not granted to the meaner sort of people. The Christians of the East have been always given to ceremonies. It was the custom to bow the head before the Images of Kings and Princes. Artabanus king of Persia (saith Suetonius) worshipped the Eagles and the Images of the Emperors. The Grecians at this time do argue thus: If it be lawful to uncover the head, in passing by the Image of a King, why not in like manner by the Image of jesus Christ? They of these Countries do answer, that it is not the custom amongst them, to uncover their heads before the Images of i 2. Resp. ad Gre. Kings: whosoever should do it, would be held ridiculous. In like manner, if a man should do so before the Image of a Saint, the Protestants would call it superstition. The Roman Catholics do pass very often by Churches, and Images, without once moving their hats, or bowing their bodies: Neither do they so, when they take in hand their Hours, or the holy Bible. The custom in these parts is, to put off the hat, when in public acts the King is named: Moreover the Protestants in England do ordain, that men put off their hats at Sermons, when they hear the name of k Can. 18. jesus. In like manner all countries have their customs: that which is ridiculous and superstitious in one place, is held and esteemed comely and religious in another. The most expedient way would be, in stead of calling one another Idolaters and Heretics, to exhort one another charitably, to do all to edification; to avoid the appearance of evil, and excess, and not to scandalise the Infidels and unbelievers. If any Infidel do enter into the Church (saith S. Paul) will not he say, that you are out of your wits? In like manner, when an Infidel or unbeliever doth see a Christian praying, with his eyes fixed upon an Image: will not he say, that he speaketh to the Image? Entreaties, obtestations, and mutual demonstrations do serve sometimes to procure the peace of the Church, but injurious speeches will never take away schisms, and the passages or places of Scripture which are alleged, to make that seem unlawful, which is but undecent: do not cause either the superstitious to leave their superstition, or the less devout their irreligion. The strife founded upon the Equivocation of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 edifies as little. A great part of the Church will never consent to a manifest alteration. Those that govern the Church, do swear at their entrance, to follow the tract of their Predecessors: but it happeneth very often that evil customs do ware away by laps of time, although not so fast as those which are good. The Church of Rome never stayeth upon these terms, as Wicelius a Roman Catholic writeth, yea one that was very much l Epist. in exerc. verae pietat. affectionate. If I would (saith he) I could produce the testimony of the Primitive Church, by the which the use of the intercession of Saints is coroborated. But as I do affirm this, so I also confess, that it doth grieve me, that under pretext of I know not what Dulia, it is affirmed, that one may and aught to honour with adoration the Saints and their Images? The Divines of the ancient Church have preached to the people, that they must honour, but not worship or adore the Saints: Well then, if they have truly spoken thus of the Saints, what think you, would they have said of the Statues and Images of Saints worshipped in Appearance, and honoured with the manner of Divine worship? Those who in Churches adore Images through any appearance, seem not much unlike those, which in times past worshipped Gods and Goddesses. Where is the sobriety of our understanding, to bow or stoop before carved or molten Images, contrary to the law of God? unless peradventure we would offend the jews, the Saracens, and those which are parted from us, through such like enormities? The strange nations, of whom we have spoken (to wit the Christians of the East and South) have very holily kept and observed the law of God touching adoration, and have honoured the souls of the Saints, in rendering to God that which appertaineth to God, and to the Saints that which appertaineth to the Saints: for who can find colours always to excuse himself if he daily being too much given to vice, do foolishly search out extremities, by mistaking the mean? From this discourse of Wicelius a man may learn two things: First, that the Churches of the East, and of Africa, are not fallen into the error of the Latins. Secondly, that in the Church of Rome there are good people, which will not be Idolaters, no not in outward appearance, They are to be well advised, whether it be tolerable for them to stay in the Church of Rome, and to call her Mother and Mistress, and to hold them for heretics which do depart from her, and yet withal to call her Mother and Mistress of Idolatry. For it is certain, that she approveth not only the appearance of evil, which Wicelius condemneth, but also the evil itself. And for the same cause Thomas of Aquin. hath been canonized by her, yea honoured by a solemn feast, as a Saint and a true Teacher: and it is he that maintaineth, that a man ought to adore and worship Images with the same adoration or worship as the thing represented; to wit, the Image of jesus Christ with Latria, and those of the Saints with Dulia, in such sort, that the Images are also the object of adoration: against which doctrine, the learned Earl m In Apol. de in. Picus hath written, who nevertheless denieth not, that a man ought to adore Images: but not, saith he, with that adoration which Thomas maintaineth. Some man may ask, if Thomas went beyond the mean, in the adoration of Images, how shall we call that error and vice? The Image adored with Latria, shall it not be an Idol? and he that adoreth it in like manner, shall he not be called an Idolater? But this opinion is not yet foregone in the Church of Rome. Cardinal Bellarmine their great Doctor maintaineth it. We must not (saith he) adore the Images only by accident or improperly (as the Grecians say) but also properly, and in themselves. The foresaid Christian people are also contrary to the Church of Rome, in that they will not have the Divine essence painted, especially in the Churches: and follow the opinion of their Doctor Damascen, although that there are some Grecians in places near to Italy, which take liberty herein, as may be seen in their Horologies, printed at Venice. Moreover they abhor Images of Gould, Silver, wood and stone, as smelling of Paganish idolatry, and have none but pictures. The conclusion of this question, according to the opinion of the foresaid people, is, That it is lawful, but not necessary, neither (peradventure) profitable to bow, or uncover the head before Churches, Altars, Crosses, Portraitures, or Images of Saints, or in handling holy Relics, or the books of the holy Scripture. That it is some appearance of Idolatry to pass these limits. That it is plain Idolatry to adore Images properly. That it is an imitation of the Pagans to have Images of relief in Churches. That it is folly, and impiety to make an image of God. QUESTION. XLIII. Whether it be lawful to vow single life, whether Monks ought to be of divers Orders, and whether it be lawful for them to beg. THE EAST CHURCHES. IEremie the general Patriarch. n 1. Resp. You say that you prohibit not good works: Nevertheless you account holidays, Ceremonies, regular fasting and monastical life unprofitable works; that is not well done, neither doth it agree with the holy Fathers: For if you do approve all good works, you will approve these things, for they are good; and for instance: Basil the great saith, that a contemplative life hath one chief end, that is to say, the salvation of the soul. Thevet. o Lib. 6. c. 1. Near to mount Sinai you shall find at this present a religious order of Monks, which are of good conversation and holy life, founded in times passed by the great Emperor justinian: The Grecians do say that it was the first Monastery of their religion: for others they have none, neither would the Grecian and Trapezontine Emperors ever have any other order, but that of S. Basil, Bishop of Cesaria, who instituted his order of Monks in the East, about the year of our Lord 380. He caused those that professed his order to vow chastity, which were not received, till they had attained to the age of eight and twenty years. Gemistius Pletho. p De Pelop. If the people given to meditation do not labour, it is a superstition, the third kind of impiety. THE SOUTH CHURCH. ALuares, q Descr. Aethiop. In all the Dominions of Prester john, there is but one order of Religion, which is of Saint Anthony the Hermit. Item. the greatest traffic in Fairs and Markets, is made by Monks. Zaga-zabo Bishop of r Damin Goes Aethiopia. With us, the Priests, Monks and all the Ministers of the Church do live by their labour; for the Church hath not, nor receiveth not any Tithes: Nevertheless, the Church hath revenues and lands, which the Monks do Till and labour themselves, and it is not lawful for them to beg from door to door, neither to wrest or wring any Alms from the people. THE LATIN CHURCH. THe Council of s Sess. 9 ea. 15 Trent. In any Religion whatsoever, as well of men as of women, they must not make profession before sixteen years be accomplished. Sixtus t Extr. de treuga & Pace. quartus. Let not the Parish Priests hereafter say, that heresies are arisen of Mendicant Friars, seeing that in truth our faith hath been illuminated, and the Church exalted by them, and especially by the Orders of the jacobins and Franciscans. THE REFORMED CHURCH. THe Confession of the u Cap. 19 Suizers. Those that have received from heaven the gift of a single life, so that they are pure in heart and soul, aught to serve the Lord in that vocation, so far forth as they feel themselves endued with this Divine gift: for such men are more fit to set their minds on heavenly things, them those that are distracted with the affairs of their families. The Confession of x Cap. 19 Bohemia. There are bountiful and peculiar promises, made to them that are such, and singular recompenses, so that a great reward shall be given to this excellent work, to wit, To him that shall voluntarily leave Father, Mother, Brethren, and Wife. Those which have received this gift, aught to take heed lest they lose it: Nevertheless, there must no snares be laid for any. Calvin. y Inst. lib. 4. cap. 13. 18. We reject not Monastic vows for any other reason, but that they are rashly made, by those which have not the power to keep them. Idem. z Sect. 9 Saint Austin proveth, that it is not lawful for monks to live in idleness. Idem. a Sect. 14. Look how many Monasteries there are in these days: so many conventicles are there of schismatics: And to the end that their division might be better known, they have given themselves divers names. They are not ashamed to glory in that which S. Paul had in execration, 1. Cor. 1. 12. saying that the Corinthians did divide Christ, when they said, I am of Paul, and I of Apollo, and I of Cephas; and I of Christ. And now a days they think, that they may without doing any injury to Christ call themselves Benedictans, Franciscans, Dominicans. ANNOTATION. THere are three things to be regarded in a Monastical life. First, the will to live in a Chaste single life, joined with the deed. jesus Christ approveth this will and this b Mat. 19 11 estate. That is the cause that the Grecians did extol it, following S. Basil, but with hyperbolical terms, as may be seen in their answer to the Divines of Wittenberg: They believe that if it be a Divine and supernatural gift, than it ought not to be esteemed unprofitable, neither as a human invention. The hate which a man beareth to the abuse of a thing, ought not to prejudice the true use of it. They call that life Angelical: A certaine Grecian expounding that word, hath told us, that they believe that the life of the Caloiers is Angelical, as long as they do good, but diabolical as long as they do evil. Secondly, is to be noted the Custom of those that will follow this institution, to associate themselves in Colleges. The Protestants condemn not that. The Monasteries (say they) were in times past houses, where some did labour and work with their hands, others did exercise themselves to serve in the Church. The third thing to be noted is the Vow. The Protestants likewise do not absolutely condemn it, but in that (saith c Instit. lib. 4. cap. 13. Calvin) it is made by those that have not the power to accomplish that which they have vowed; the same Author doth think that a Vow may be taken at threescore years of age: For S. Paul saith, Let not a widow be taken into the number under that age. That Canon of Saint Paul hath not been observed by his successors, for afterward were they received at fifty years of d Novel. 6. age, and after e Novel. 123. that at forty. Nevertheless, the same is continued, and is as yet held in the East Churches, because it is necessary that he that Voweth, should have knowledge by long experience, that he hath received of God power to accomplish and perform that which he hath vowed, contrary to which the doctrine of the Council of Trent is, which saith, that a Vow may be made at sixteen years of age. The foresaid Churches would not allow of divers Sects of monks and Friars: and therein are differing from the Latin Church, or rather contrary to it. As touching the begging of monks, the proofs before alleged do show that these Churches approve it not. Amongst the Latins themselves, there were many which have condemned it, as Pope Nicholas the third f De verb. sig▪ c. 2. saith. In the Churches of Africa, the solemn vows of chastity, Poverty & Obedience, are not used, as in the Church of Rome. Therefore the belief of the foresaid Churches is, That such may vow Chastity, as know by sufficient experience, that they have power to accomplish & perform their vows. And that monks, ought not to bear the name of divers Sects, nor consume by their begging that which appertaineth unto those which cannot labour. QUESTION. XLIIII. Whether the Church ought to have Festival days and fasting days, appointed: and whether there be any Divine or general Ecclesiastical law, about the same. THE EAST CHURCHES. IEremie Patriarch of Constantinople. g 1 Resp. We ought not only to perform the Commandments, but also ought not to despise the institutions of Feasts, having in remembrance the 53. Canon of the Apostles, which saith, If any one upon festival days eat not flesh, etc. And the 69. Canon saith, If any do not fast the holy Lent, or Wednesdays and Fridays, let him be deposed. Nicholas. h Lib. 4. The Armenians do keep Lent, neither eating any earthly flesh or fish: and to show themselves much differing from the Grecians, upon certain Fridays they eat flesh, and drink wine, and all other food that pleaseth them. Vilamont. i Lib. 2. cap. 21 The Grecians observe not the four times nor the Vigilles: they eat flesh every Saturday: they have four Lents in the year. The Armenians keep not Christmas day holy. Gagnin. k Desc. Sar. The Moscovites do celebrate many feasts of saints: but not upon those days that the Romans do celebrate them: they have not at all the feast of Corpus Christi: upon the festival days the chiefest amongst them, after service, do spend the time in eating and drinking, but the Citizens and Artificers do betake themselves to labour and Domestical affairs, and other business, saying, that it is for Lords to keep feasts, and to abstain from labour. Genebrard hath brought to light the Calendar of the Syrian, Greek, and Latin Churches, wherein one may see the difference touching feasts. THE SOUTH CHURCH. ALuares. l Cap. 7. The Aethiopians do keep Lent, and do begin it the Monday after Sexagesima, (ten days after Shrove-tewesday) and so they make their Lent to continue fifteen days longer, taking those days for advantage, because that they fast not on Saturdays. Their manner of fasting is, NOT TO EAT until night, communicating every day, which is the reason why they sing not the Mass during that time, but only in the night: and after service they communicate, and then go to supper. And even as they have these fifty days of Lent: In like manner they take other fifty days after Easter, and the Pentecost, wherein they fast not, and then when it is not fasting day, they celebrate Mass in the morning, eating flesh during that time, without excepting any one day. The Lord of Escales hath brought to light the Calendar of the Church of Aethiopia, wherein one may see the feasts and the fasting days there, and how much they differ from ours. THE LATIN CHURCH. THe Council of Lions. m De Conf. dist. 3 Pronunt and●m. It must be declared to the Lay people, what times they must keep holy in the year; to wit, every Sunday from eve to eve, and to eschew all imitation of the jews, they must also keep these Feasts, Christmas, S. Steven, S. john, etc. The Fasting-days of the Latin Church, are ordained De Consecr. dist. 3. and elsewhere. THE REFORMED CHURCH. THe constitutions of n Can. 33. England. Seeing that the Authority of the holy Fathers, grounded upon the example of the Apostles, hath commanded to celebrate Prayers and Fasting in the solemn ordination of Ministers, and to that end, hath ordained certain prefixed times for the foresaid Prayers and Fast: We honouring their Holy and Pious institution, do will and ordain that hereafter no Priests nor Deacons, be ordained, but upon those Sundays, which follow immediately after the Fasting of the four times, vulgarly called the Ember weeks, hitherto kept in the Church of England. The Synod at Torun in o Of the year 1595. Art. 15 Poland. We have thought it necessary to appease the wrath of God with Fasting and Prayers, assembling ourselves together with one consent at certain times. And to the end, that we may not ordain any new thing touching this matter, we have Dedicated unto Fasting, the days accustomed four times in the year, which are vulgarly called the days of abstinence: Nevertheless, we will not hinder the faithful to follow their devotion, in observing Fasting and Prayers at other times: but on the contrary side we do exhort and stir them up thereunto. Oecolampadius. We have not learned out of God's word any distinction of meats: Nevertheless, that we may pray more sincerely, we do abstain, not without fruit, from meats not prohibited: In consideration whereof, the fathers have consecrated forty days before Easter for to Fast. Zanchius. p In 4. Praec. The ancient institution of Lent cannot be simply condemned, but the necessity which is enforced. Item. Telesphorus about the year 139. maketh mention thereof, as a thing observed before his time. We do ordain (saith he) that all the Clergy do abstain from flesh, seven whole weeks before Easter. Saint Ambrose saith that before, Lent continued but six weeks. The festival days of the Church of England are set down in the Book of Common Prayers of the said Church. Chemnicius and Zanchius do note those feasts which are kept by the Protestants of Germany. ANNOTATION. THis Question might have been omitted: Nevertheless because that there are too many scrupulous people, which take more heed to the external service of God, then to the truth of belief, it shall not be much besides the purpose, to give here advertisement touching Feasts and fasting. It is therefore to be understood, that the Apostles never made in common any order touching Feasts and Fasting: If they had, it would have been known, for the Tradition would have been alike amongst all Nations, which is not, nor never was. Incontinently after the time of the Apostles, the Churches of Asia, where Saint john governed, yea, where S. Peter and S. Paul taught, were found to differ from the Church of Rome, touching the Feast of Easter. There is no doubt, but that the Feasts of the Apostles were ordained a long time after their decease. As touching fasting, there are two sorts: The one (which is truly and properly fasting) is abstinence from all kind of meat: this fasting is observed and very much used in Aethiop, and amongst all the jacobites. The other kind of Fasting, is an abstinence from the most delicate and delicious meats. Against which Fasting, the Protestants do bring this sentence out of S. Paul. q 1. Tim. 4. 1. The spirit speaketh evidently, that in the latter days, men shall give heed unto the spirits of error, and doctrine of Devils, which teach lies through hypocrisy, commanding to abstain from meats, which GOD hath created, to be received with giving of thanks. Some will demand whether the Protestants do pretend, that this place of Scripture is absolutely against Lent and observation of Fridays: Zanchius answereth no. Lent was instituted before the year 139. and the Author is not known: For the constitution of Telesphorus served but to confirm that, which was then already received: So that if some of the Apostles were not the inventors thereof, yet it is certain that it was some of their Disciples, all the rest consenting thereunto. The saying also of S. Paul cannot be applied to that institution; for S. Paul saith, that this forbidding should be in the latter days. The same Zanchius saith, that Lent was free until the time of Pope Gregory the seventh, that is to say, until the year 1075. And that this Pope did forbid (in the Latin Church) to eat flesh, upon pain of mortal sin: And that this prohibition so absolute and exact, is that whereof S. Paul speaketh: For otherwise it is not a true prohibition or forbidding. The Roman Catholics do bring other exceptions, to wit, that these meats are not forbidden as evil of themselves: Another answereth them, that Saint Paul saith, the use of them must not be forbidden, and speaketh in the same sort of Marriage, which is not forbidden, but only to those which have vowed never to marry. Also unless one do vow not to eat flesh, the use ought not to be absolutely forbidden him. The Latins say also, that they forbid it not, but for certain times. The contrary part doth reply, that it is ever a forbidding. That which is white for one day (saith r Eth. 1. Aristotle) is no less white, then if it had been so a whole year. As for the Christians of the East, they are more exact observers of Fasting and abstinence than the Latins are, although that their Church hath not this doctrine, that it should be unto them a mortal sin: Zeal and devotion is many times imitated by superstition. The Reformed Churches have their Fasts, and do keep them straightly, and the common people amongst them might fall into some scruple of conscience, but that they are oftentimes advertised of their Christian liberty. It hath been said before, that the Ethiopians do believe, that the commandments of the Church do not bind a man upon pain of mortal sin. And in that point they are manifestly on the Protestants side, as the Grecians also are, if they hold that which their ancestors held: all alike do believe, that the Bishops may both make laws, use their censures, and impose certain punishments upon the infringers or breakers of them: but not forbid as God, If thou dost eat of this fruit, thou shalt die the death, both temporal and eternal. So that some scruple is noted among Christians, but the doctrine which they confess, is, That the Church may ordain holy or festival days, together with abstinence of all or some kind of meats: nevertheless not so as to bind the conscience, without contempt or scandal: and the divers practice thereof doth show, that there is no Catholic ecclesiastical law, which hath ordained either festival days, or fasting days, or the manner of keeping those feasts or fasts. ¶ The Conclusion of this Treatise. THe Council of Basil hath declared the Pope to be subject unto the Church. If the same were believed at this day by the Latins, as it is by all other Christians, it were sufficient to make a peace. If the Pope may transport that Sea out of Rome, the Church may do it far better; yea the East Church might have done it at such time, as it was greater than the Latin. It followeth also, that all that the Popes have ordained, approved, or tolerated, is under correction. If there had not been ambition in him, or in his Clergy of Rome, he would have heard the Catholic voice of the Church: This ambition is the cause, wherefore the Grecians do call him an Archhereticke, the Indians a reprobate Bishop, the Protestants the son of perdition. Those that live under him use not these terms: Nevertheless they are not far wide from this belief. If the Duke of Venice should presume to call himself Monarch, and that the most part took arms against him, call him Tyrant, Capital and Principal enemy of the Commonwealth; and that there were others more patient than they, which confessed that in truth he was not such a one, as he counted himself to be: nevertheless believed that he ought to be supported: I pray you would not all these Citizens agree together in the principal point, although they were of divers opinions in the manner of proceeding? Father a De Sacr. Coton after many others, maketh an argument here, which he thinketh to be invincible: The Son of Perdition (saith he) must sit in the Temple of God according to Saint Paul, that is to say, in the Church of God, according to b Upon the 2. Epistle to the Thess. cap 2. 4. Crysostome: And we must not go out of the Church, for out of it there is no salvation; therefore we must continue under the son of perdition. Answer. The Temple of God is all the earth: in this Temple there are many Episcopal Chairs, which (as Pope Pelagius saith) are one nuptial bed of Christ, that is to say, which make but one Church, which begetteth children to God by baptism. Well then, if he that sitteth in S. Peter's Chair teacheth not at all, who will gainsay, but that without forsaking the Church, one may go to hear him which sits in Saint Peter's chair at Antioch, among the c Stan. Orach. Ep. ad Hosiu●●. Armenians, or in the seat of S. Andrew in Constantinople? Some will say that the Protestants do not take this way: But we have showed that if ceremonies were laid apart, and that Logomachies' were eschewed, there would want but little of agreement: and scarce would there be any discord, but only in these four points: First, about Images: Secondly, prayers to Saints: Thirdly, the time of making Monastical vows: Fourthly, about the conversion of Bread and Wine in the Eucharist, and peradventure not so great as is imagined. For the first, it is decreed in the second Council of Nice, that one should put off his Hat in passing before a Church, a Cross, an Altar, an Image or portrait of a Saint, having the heart lifted up to God. The Protestants do call the same superstition. See, here is a great heresy, a trim subject to divide Christianity! Panigarolas confesseth that one may altogether let pass Images, why not then this ceremony? The Catholic Romans know well enough, that sometimes they were not used at all. And Wicelius saith that we ought to eschew all appearance of evil. In the time of S. Basil there was toleration herein. Vigilantius broke the peace, peradventure his injurious speeches have been the cause, why men did more in hate of him. The second Question, whether one ought to recommend himself to the Prayers of the Saints, is of the same nature. They of the East Churches do confess, that the Saints do not understand our Prayers: Nevertheless, that the holy Ghost which they have, doth induce them to pray and to cry Abba father, (saith S. Paul) that is to say, in general, for those that recommend themselves to their Prayers. The Protestants do confess that the Saints do pray, and that one may wish or desire, that they would so do; notwithstanding, they hold it absurd to address our Prayers unto them, seeing that we do know that they understand us not. Melancton thinketh that one might peradventure use the ancient manner, that is, to direct our Prayers to God, in making mention of the Prayers which the Saints do make: So that all do tend to the same end, but do differ in terms. The third difference is of lesser importance. It is certain that in the time of the Apostles, the widows were received, without any regard to their age: If there had been no abuse, S. Paul would not have 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 Provinces to provide and see to it, as also they ought not to think much, that other Nations have found out a lawful remedy. The fourth and last point, is the Question so much disputed upon now a days, touching the changing of the Eucharist. Here without doubt is a difference in men's belief. But the Reformed Churches have not debated against the Catholic Church, and are not separated from them of the East and the Africans, for they were not in their union. Moreover, those that deny it, show themselves ready to communicate with them that believe Consubstantiation, which not withstanding by their saying, is almost as contrary to the Articles of Faith, as the Roman Transubstantiation. Less occasion have they to hold themselves separated from the other Apostolic Churches, which (as hath been said) believe not jesus Christ to be any where else then in heaven, touching his humanity: And their belief, containeth not any thing that doth contradict the Scriptures, although they be not able to conclude the same necessarily out of the Scriptures. The belief 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 only in name but really. Because that some supernatural thing proceeding from the matter of the body of the Lord, which is only in heaven, is infused into the matter of bread, and from thence passeth into the soul of the Communicant, and hath the place of form both in the one and in the other, and causeth that both the one and the other be called, after a special fashion, the body of Christ: Because that they suffer a change through the obtaining of a new form, or else their form suffereth a change through the obtaining of new faculties. And that is the reason, why aswell the said Churches as the Reformed, do confess that (as S. Paul writeth) The bread is the Communion of the body of the Lord; The difficulty therefore lieth in this point, to wit, whether the Bread hath positively in itself this form or faculties: to communicate them unto the Soul by itself: Or whether the soul receiveth them of the Bread, because that the holy Ghost which is present in the Bread, as in all things, causeth that when one receiveth this bread, he receiveth the body of Christ, by means of this essence, or faculties which proceed immediately from the same body. If there were as much Charity in men as zeal, they might find this above mentioned tolerable, until an universal and lawful Council. In the mean time, it is the part of the lovers of truth, and enemies of heresies, to search and seek out the truth, sufficiently contained in the holy Scriptures, wherein if they find any obscurity (which they shall not in those things necessary to salvation) it is their part to have recourse unto 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 judgement: or else with a holy liberty to try all, and to retain that which they take to be good in every one of them. If you proceed thus (Christian Reader) you will no more say, I am of Paul, and I am of Cephas, but rather you shall be true Catholics and Orthodox Christians, and in no manner Idolaters or Heretics, Grecians nor Romans, Papists nor Huguenots, Lutherans nor Caluinists, Protestants nor Puritans: and make them liars, that seek to stain your beautiful and holy profession, with names so infamous and unworthy of honourable people and true Christians. AN ADVERTISEMENT TO THE READER. THose that do build Religion on Ceremonies, will think that this Book is lame or maimed, because that it doth not declare those, which are observed by every Nation. But we thought it a labour as much unprofitable, as envious to the most judicious Readers. Calecas a Roman Catholic hath written a volume against the Grecians, wherein he speaketh almost of nothing else. That we may not omit any thing of importance, we do advertise, that there are two evil Ceremonies found among the Grecians. The first is, that they use Leavened bread in their Sacrament: The other that they abstain from things strangled and from blood: In both they think themselves grounded upon the holy Scripture, The Grecians having opposed themselves against the Latins, In answer to the confession of Ausburg. do reprehend them because they use little Wafers unleavened, and not ordinary Bread, as our Saviour did. They do not think that this word Bread, agrees to those Hosts or Wafers, and that most commonly that name is not given them. Moreover to make their fashion seem better, they have thought good to say, that jesus Christ did not institute this Sacrament in the days of sweet bread. As for unleavened Bread, the Roman Catholics do not insist much upon it. And it is not so important a matter of faith, to know upon what day the Sacrament was ordained, provided that one pretend not to prejudice thereby the History of the Gospel, the passages or sentences whereof may be better reconciled through the one, Acts 15. 15. then through the other. As for abstinence from things strangled and from blood: It is founded upon the decrees of the Apostles assembled in jerusalem, the which Decree they do not think to be abrogated, because that their Church which they hold to be true and Catholic, hath still observed it: Yea, this manner of abstinence hath been confirmed by the sixth Synod. There is likelihood that they have remitted this to a general Council, for they have not much pressed this point against the Latins. The Aethiopians are both in the one and in the other, on the Romans and Protestants side. In France the Protestants do use leavened Bread, after the fashion of the Grecians. Against the Churches of the Abyssines in the South is objected that they are rebaptized every year: But the Ambassador of Prester-Iohn saith, that the cause why they bathe themselves in Rivers and Ponds, is not because that they think it necessary to salvation, but they do it upon the day of the epiphany in remembrance of the Baptism of our Saviour. It is to be noted, that this ceremony is new amongst the Abyssins: for their King David which reigned but about some hundred years ago, said that the same was by the institution of his Grandfather. The Roman Catholics have no occasion to impute this unto the Abyssins for an error: seeing that in the Church of Rome they baptise Bells, and contrary to the practice of the Apostolic Churches, they sprinkle water every day entering into their Churches, for remission of venial sins, a custom taken either from the jews, as the Grecians do reproach them, or else from Pagan Idolaters. The other accusation against the jacobites is, because that they tolerate Circumcision: upon which Berthius saith thus: They circumcise their children, both Male and Female, but they borrow not that from the jews: (insomuch that the same is not for any Religion sake, as Aluares also saith) but it is an ancient custom, for Herodotus witnesseth, that the Ethiopians in times past likewised used it. It hath been likewise thought by some, that the jacobites baptise with fire: But the Historiographers and those of the Country do certify us, that the same is not so: but they make incisions in their temples, either for comeliness, or else for their health's sake. If the Ethiopians have no other errors, than those which appear unto us, we might (peradventure) appropriate unto them by better right that place of Scripture, Cant. ca 1. ubi cubas in meridie, than the ancient Donatists could attribute it unto themselves. * ⁎ * FINIS. ¶ A TABLE OF THE MATTER CONTAINED IN THIS BOOK. OF the Pope's spiritual authority. Quest. Quest. 1. Of the first Seat. Quest. 2. Of Miracles. Quest. 3. Of personal Succession. Quest. 4. Of Multitude. Quest. 5. Of the Pope's temporal authority. Quest. 6 Of the sufficiency of the holy scripture. Quest. 7. Of Canonical books. Quest. 8. Of the Latin Translation of the holy Scripture. Quest. 9 Of Traditions. Quest. 10. Of the proceeding of the holy Ghost. Quest. 11. Of true faith. Quest. 12. Of Free-will. Quest. 13. Of justification. Quest. 14. Of the merit of good works. Quest. 15. Of Purgatory. Quest. 16. Of Pardons. Quest. 17. Of Christ his dissension into hell. Quest. 18 Of the necessity of Baptism. Quest. 19 Of Confirmation. Quest. 20. Of particular Confession. Quest. 21. Of the change of the signs in the Eucharist. Quest. 22. Of the words of consecration Quest. 23 Of the Sacrament reserved. Quest. 24 Of the bread in the Sacrament. Quest. 25 Of mingling Wine and Water in the Chalice. Quest. 26 Of the Communion under both kinds. Quest. 27 Of carrying the Sacrament in Procession. Quest. 28 Of the elevation of the Sacram. Quest. 29 Of private Masses. Quest. 30 Of the Sacrifice of the Mass. Quest. 31 Of an unknown tongue in the Church. Quest. 32 Of the ordination of Ecclesiastical persons. Quest. 33 Of the Marriage of Ecclesiastical persons. Quest. 34 Of Ecclesiastical orders and offices Quest. 35 Of the indelible Character. Quest. 36 Of Extreme Unction. Quest. 37 Of the number of Sacraments. Quest. 38 Of Prayers for the Saints. Quest. 39 Of the Invocation of Saints. Quest. 40 Of the canonizing of Saints. Quest. 41 Of Images. Quest. 42 Of Monastical vows. Quest. 43 Of feasts and fasting. Quest. 44