O Lord my God how excellent is thy name in all the world. Protestants Papists half CHRISTIANOGRAPHY, OR The Description of the multitude and sundry sorts of Christians in the World not subject to the Pope. With their Unity, and how they agree with us in the principal points of Difference between us and the Church of Rome. Go ye therefore and teach all Nations, baptising them in the Name of the Father, and of the Son, and of the holy Ghost. Mat. 28.19. And they went forth, and preached every where: The Lord working with them. Mark 16.20. After this I beheld, and lo, a great multitude which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne & before the Lamb. Rev. 7.9. LONDON, Printed by T. P. and W. J. for Matthew Costerden, Stationer. 1635. REcensui Librum hunc cui titulus Christianographie, etc. una cum Epistola Dedicatoria ad R. in Christo Patrem, Franciscum Eliensem, Episcopum: qui quidem liber continet folia 88 in quo nihil reperio, quò minús cum publica utilitate Jmprimatur, modò intra sex menses proximè sequentes typis mandetur. Ex aedi. Londin. Octobris 30. Samuel Baker. TO THE RIGHT REVEREND FATHER IN GOD Francis Lord Bishop of Elie, my very good Lord. IT was an observation of our late Sovereign Lord, King James: that Whereas the Romanists cannot confirm their Faith, either by sacred Scripture, or ancient Traditions; Their manner is to cry up the visibility of the Church, and Authority of the same: And thereby they delude many of the ignorant and unlearned, bearing them in hand, that there was no such thing in the world as a Protestant, before Luther: And that before his time, all the world believed as they do: And that their Church hath not only been visible in all ages, and all times, but eminently conspicuous, and illustrious. And to this purpose one of that Sect lately delivered to a person of quality, this writing following, viz. It is plain in holy Scripture, and confessed by the Protestants, that the Church of God should be always visible, and it was agreed by D. White, and D. Featly, to Mr. Fisher, and Mr. Sweet, to prove a visible succession in the Protestant Church, that they both could and would in all ages, from Christ to Luther by name, out of good Authors produce Doctors and Pastors professing the Religion, which the Church of England, and Protestants profess. This was promised, This is now required, without shifts, and idle delays, etc. Whereas in this writing, an absolute promise is pretended to be made by your Lordship, and D. Featley, to Master Fisher, and Master Sweet: I find in the relation of the conference (testified and subscribed by Honourable personages, and others,) The said promise to be made but upon condition only: Conference. pag. 7. That the forenamed jesuites would show visible professors of the entire Doctrine of the Romish Church, (as yet it is comprised in the Council of Trent) in all ages, and name them out of good Authors, especially for the first 600. years. And in particular your Lordship required them to prove, by Christ and his Apostles, Conference. pag. 22. or by any of the Fathers for the first 600. years, these six Tenets of the Roman Church, viz. 1. That all power of Order, and Jurisdiction, in respect of the Churches, is to be derived from the Church of Rome. 2. That no Scripture sense, or Translation thereof, is Authentical, unless the same were received from the Church of Rome. 3. That the Roman Church only was, and is the Authentical Custos of unwritten Traditions. 4. That all general Counsels were called by the sole Authority of the Pope, and that he might ratify and disannul whatsoever pleased him in them. 5. That the Pope hath power to Canonize Saints. 6. That the Pope had or hath power to depose Princes. Likewise, Conference. pag. 7. Doctor Featley required of them, to produce out of good Authors, not any Empire or Kingdom, but so much as any City, Parish or Hamlet, within 500 years after Christ, in which there was any Visible assembly of Christians to be named, maintaining and defending either their Trent Creed in general, or these points of Popery in special, Conference. page. 9 to wit: 1. That there is a treasury of Saints merits, and super abundant Satisfactions, at the Pope's disposing. 2. That the Laiety are not commanded by Christ's institution, to receive the Sacrament of the Lords Supper in both Kinds. 3. That the public service of God in the Church, aught, or may be celebrated in an unknown tongue. 4. That private Masses wherein the Priest saith (edite & bibite ex hoc omnes) and yet eateth and drinketh himself only, are according to Christ's institution. 5. That the Pope's pardons are requisite, or useful to release souls out of Purgatory. 6. That the effect of the Sacrament dependeth upon the intention of the Minister. 7. That extreme unction is a Sacrament properly so called. 8. That we may worship God by an Image. 9 That the sacred Host ought to be elevated, or carried in solemn procession. 10. That Infidels, and Impious persons, yea Rats and Mice; may eat the body of Christ. 11. That all Ecclesiastical power dependeth on the Pope. 12. That he cannot err in matter of Faith. 13. That he hath power to canonize Saints. 14. To institute Religious orders. 15. To depose Kings, etc. He also urged Master Fisher, and Master Sweet, to name but one Father or one writer of note, who held the particulars above named, for 500 years after Christ: which they would not, nor could do. Whereby any man may see, that they who call for a Succession in our Church, cannot show it in their own. Moreover, it is not a succession of persons, or catalogue of names, that maketh a true Apostolic Church; But the true primitive Faith once given to the Saints, set down in holy Scripture. Our Lord himself telleth us, that he that is baptised, and believeth, shall be saved: Mark 16.16. now to persuade such a one that is baptised, & believeth, that he is no member of Christ's Church, except he can also set down a catalogue of the names of his spiritual parents, since Christ, is all one, as to persuade such a one that he is no man, because he cannot reckon up his natural parents, and fetch his pedigree from Noah or Adam. Lastly, whereas they clamour for a catalogue of names (as in this writing) without all shifts and idle delays, they have catalogues plenty, written both by strangers, as by Jllyricus, by Simon de Voyons, monsieur Plessis, and others, and by our countrymen, as by B. Jewel for the first 500 years, by the Primate of Armagh for the next 500 years; and by the late Lord Archbishop of Canterbury, for the last 500 years, with diverse others, to which they have returned no answer, as I can hear of, but they lie upon their hands: also of late, Mr. Birckbeck hath written a catalogue, who acknowledgeth Doctor Featlies' great furtherance in it, (as I also do) but most especially, I acknowledge myself bound unto your Lordship, for your help and encouragement, which emboldened me both to write, and publish this Treatise. Now although the contents of the former writing have been sufficiently answered, again, and again, and need nothing of mine, being one of the meanest of all my brethren: Yet I shown them that brought it me, that in stead of a Catalogue of Names, I would show them a Catalogue of Churches, in which there now are, and have been many millions of Christians, who have generally borne witness, and now do, to the truth professed by us, and our Religion, in the principal points in controversy between the Roman Church and us, as the Greek Church, which hath four great patriarchs. The first of Constantinople, whose succession I have set down from Saint Andrew to Cyrill, the now Patriarch: which succession, The Cophtis have also a Patriarch of Alexandria: Alexandria was inhabited with Greeks', and also many other great Cities and Provinces, both Africa and Asia, have at this day many Greeks' in them. hath not been so interrupted with so many Schisms, as the Romish succession hath been. The second of Alexandria. The third of Antioch. The fourth of Jerusalem: which Greek Church, is much bigger than the Romish Church in Europe, and more ancient; The Romish Church having received Christianity from them. Again, the Moscovite or Russee Christians, who inhabit many countries not only in Europe, but also in Asia, as the great Kingdoms of Casan, and Astracan, and other great Provinces, all which together are of greater extent than all Europe beside; As also the Christians under the Patriarch of Musall in Asia, which Christians Vitriacus the Cardinal reporteth to live in several, de his qui seorsum habitant quorum infinitus est numerus, taceamus, inter Saracenos non pauciores, ut dicitur, sunt Christiani infidelibus. Vitria. histo. orient. cap. 77. in infinite numbers with their King, and also where they live mingled with Saracens, they are not fewer than they: and howsoever some say that these Christians are decayed since Vitriacus time, yet postel reporteth, idem pag. 76. de jacobitis. that they are yet more than the Latin Church. Postel. Compend. Cosmog. pag. 69. Dico pauci, comparatione priorum temporum, ●on in se, namsunt nobis latinis multo plures. As also the Jacobites dispersed in forty Kingdoms. The Armenian Christians in Europe, Asia, and Africa, who have a thousand Bishops, as Cardinal Baronius reporteth, out of Otho Frisigensis; and also the Abissin Christians in Aethiopia, under their Emperor, who hath many great Kingdoms of Christians under him. All these, and many more hereafter set down; as they do agree with us in the main points of Religion, being all baptised in the name of the Father, Son, and holy Ghost, etc. so also, 1. They deny the Pope's Supremacy, some of them excommunicating him yearly for an Heretic, or Schismatic, accounting him, and his Church heretical. 2. They receive the Communion in both kinds. 3. They have no private Mass. 4. They hold no Transubstantiation. 5. They offer no sacrifice for the quick, and the dead, in their Liturgies. 6. Married Priests do administer amongst them. 7. They know no Purgatory, nor use any Prayers, nor sell any Pardons to release souls from thence. 8. Most of them have their Service in their own tongues. Now howsoever the Romanists account no more of the testimonies of these Christians, then of the testimonies of jews & Turks, and esteem them damned persons, as they do us; yet let them know, that these Christians are baptised, & believe in Christ; and also live devoutly to God, obediently to Princes, and sincerely to men: yea many of them, suffer very much for jesus Christ's sake, which they might free themselves of, if they would renounce their Religion, and obtain great honour, and estate; for the Turks Janissaries, and Bassa's, are most of them renegado Christians, but these poor Christians account their Saviour more dear to them, than all the honours, and riches of the world. Therefore fare be it from any Christian Soul to account these men damned, as the Romanists do, only for not being subject to the Bishop of Rome, Bonif. 8. in extrar. de major. & obedi. cap. unam sanctam, etc. according to their Tenet: That every Soul must of necessity of Salvation be subject to the Bishop of Rome. As for the Dedication, in regard I have received many kindnesses from your Lordship, both when you were my neighbour, and since: I am bold to present this Treatise to your Lordship, desiring your patronage and protection; and also most humbly entreating Almighty God to multiply his blessings upon you, to your own Comfort, and good of his Church. Your Lordship's most humbly devoted, EPHRAIM PAGITT: Parson of the Church of St. edmond's the King in Lombardstreet London. To the Reader. THat which I intent in this treatise, is, to show that there are many Christian Churches as well in Europe, as in the other parts of the world, that do not adhere to the Roman Church, nor acknowledge the Pope for their head. Invaine therefore, and to no purpose, do many of that party run up and down the world, and cry up the Church of Rome, for that one, holy, catholic Church, which is so assisted by the holy Ghost that it cannot err, when she is indeed but a member (and no sound one neither) of that body; as being miserably infested at this day (which also the learned and sober men amongst themselves cannot deny) with many new & fond opinions, and with superstitious practices not a few. The Greek Church may, for aught I know, by the same reason say, that she is that one infallible, Catholic Church, that all are schismatics that communicate not with her, & that out of that church there is no salvation to be had. One thing jadde by way of caution: I have cited many of the opinions & practices of those Christians, that live in the Eastern, and other remote parts of the world, but I do not undertake to justify them in every particular; I would not be so understood: it sufficeth for my present purpose, to show, that many Millions of Christians in the world, differ from the Papists, I, and that in the most of those things, wherein they, and we do disagree, & which is the main of all, that few, or none of all these do acknowledge the Church of Rome for their Mother, or have any dependence on her. The God of peace make peace in Christendom, and grant that all they that confess his holy name may agree in the truth of his holy word, and live in unity and godly love. Amen. So prayeth Thine in our common Saviour: The Contents of the first Chapter. THe several sorts of Christians in the World not subject to the Pope, or differing in Religion from him. First in EUROPE, Protestants, Greeks', and Muscovites. Secondly, in ASIA, The Christians under the Patriarch of jerusalem. Antioch. The Armenians. The Georgians The Mengrellians. The Cinassians. The Christians in Asia the less. Muscovite Christians in Asia. Christians under the Patriarch of Musall. The Jacobites. Christians of St. Thome. The Maronites. Besides the Curdi, Morduites, Drusi, and the Christians of Taprobana. Thirdly, in AFRICA. The Cophtis under the Patriarch of Alexandria. The Abassines, or Ethiopian Christians. The contents of the second Chapter. The several habitations of these Christians, in Europe, Asia, and Africa. The contents of the third Chapter. The Unity, and how these Churches agree with us in the principal points wherein we differ from the Church of Rome. In this chapter is set down; 1 The principal differences between the Church of Rome and us. 2 The points in which these Churches agree with us, with some of their Liturgies. 3 That I find these Churches are not heretical, but orthodox in the main. 4 Of the harmony of the Protestants among themselves. 5 Of the differences, and want of Unity, amongst the Romanists. 6 Our Unity with the ancient East, West, and South Churches; and especially with Gregory, who is pretended to be the founder of the Romish Religion amongst us. 7 Our agreement with the ancient Britan's, our forefathers. 8 The lives and conversations of those Churches comparatively. The Contents of the fourth Chap. Of the Antiquity of these Churches. 1 Some of them are more ancient than the Romish Church. 2 The old Church of Rome, and the now church, are not one, but different. 3 The now church of Rome as it is a new church, so likewise it hath new Articles of Faith, etc. The Contents of the fift Chapter. A Succession of Bishops in Jerusalem. Antioch Alexandria. Rome, for 600. years. In Constantinople for some years. The Metropolites and Bishoprickes of Constantinople. Antioch. Jerusalem. Africa. The Bishops of Constantinople, from Stachys to this day. That the Roman Bishops since Gregory, differ in Title, jurisdiction, Life, and Doctrine from the former. A Succession of the Emperors of Constantinople, and of Aethiopia. The Contents of the sixth Chapter. By what means the Papal Monarchy hath been raised, and how it hath been, and is upheld; in which is set down. 1. The primitive estate of the Roman Bishops. 2. How they got the title of head of all other Churches: and how they increased their Jurisdiction. 3 The Pope's Temporalties. 4 How the Pope got Superiority above the Emperors. 5 Of their inventions to get money. 6 Of the Pope's state and magnificence. 7 Of the Pope's munificence and gifts. 8 Guicchardines' relation of the Pope's rising. 9 How the Popes keep that they have. In giving of Kingdoms to Princes. In dispensing with marriages, and oaths. Their Corrupting the Fathers. Suppressing the reading of holy Scriptures. Their inventing scandalous lies and Books etc. The Conclusion. A letter sent from the Patriarch of Alexandria, to the late Lord Archbishop of Canterbury, and his Answer to the same. CHRISTIANOGRAPHY, or the description of the sundry sorts of Christians in the world, not subject to the Pope. AMongst the usual and false pretences, wherewith our Adversaries of Rome have long gone about to deceive the simple and ignorant. One of the principal, is the Paucity of the Professors of the Reformed Religion, and the Multitude and Amplitude of them, and their Religion, as if all the Christian Kings, Emperouns, and Bishops, before King Henry the Eight, and Archbishop Cranmer, and also the whole Church of God had been subject to the Bishop of Rome: but only a few Protestants, shut up in an obscure corner of Europe: To discover the falsehood of these, their vain and glorious boasting. I purpose to set down. 1 The Churches of Christians in the world, not subject to the Pope, or differing in Religio from him. 2 The places of their Dwellings, and large Habitations. 3 Their UNITY, and how they do agree with us in the principal points in controvery between the Church of Rome and its. 4 The ANTIQVITY of these Churches, some of them being more ancient than the Church of Rome. 5 A SUCCESSION of Bishops in some of their patriarchal Churches, and other Episcopal Sees. 6 How the Church of Rome hath been advanced above other Churches, and how it hath been since supported and held up. The several sorts of Christians In the world, not subject to the Pope, or differing in Religion from him CAP. I. CHristianity is not confined to one Country or Nation, but it is dispersed over the face of the whole Earth. Our Lord and Saviour being ready to ascend into Heaven, commanded his Apostles, Mat. 28 19 saying, Go ye and teach all Nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost. And this his commandment the holy Apostles put in execution. Mar. 16.20. They went forth and preached every where, the Lord working with them. In the Ecclesiastical histories, the country's & Nation's are named, in which and to whom they preached. Peter preached in judea, Pererius ad Roman: cap. 30 sect. 27. ANTIOCH, Galatia, Cappadocia, Pontus, in Asia, Bithynia, and Rome. James The son of Zebedee, in judea and Spain. john, in judaea and Asia the less. ex Origene. Dorotheo, En sebio Hierony more, Isidore aliisque. Andrew in Scythia, Europea, in Epirus, Thratia and Achaia. james the brother of our Lord in Jerusalem. Philip in Scythia and Phrygia. Bartholomew in the farther India, and Armenia the great. Matthew in Ethiopia. Thomas to the Parthians, Medes, Persians, Brachmen, Hyrcanians, Bactrians and Jndians. Simon in Mesopotamia, Judas in Egypt, and both after in Persia. Mathias in the higher Ethiopia, Also Paul and Barnabas, in many countries of Europe and Asia. All these published the same faith for substance, Per Dei voluntatem in scriptures nobis tradiderunt fundamentum et columnam fidei nostrae futuram, Co len. 1625. Irenaeus advers. haeres: lib. 3. cap. 1 Mat. 28.20. which we at this day profess in the Church of England, for they taught those things that Christ commanded them, which are set down by the will of God, in holy Scripture, to be the pillar and foundation of our faith, as Irenaeus writeh. And although men are generally persuaded, that these Churches are perished, or become Heretics, yet according to God's promise of assistance, not only to themselves, (viz) Lo, I am with you always, but also to their Successors, preaching after them, even to the latter end of the world, Christianity remaineth in many of these Regions to this day; maugre the cruelty of the Tyrants, and malice of the devil, as will appear afterwards by the testimony of Historiographers, and other unreprovable Authors. Some make but six sorts of Christians in the world. First the East Church, which challengeth to herself the first place, in regard of her prerogatives and privileges, as having almost all the Apostolic Sees, The greatest number of Patriarcks, the Majesty of the Empire of Constantinople, for above 1000 years, which hath withstood Paganism and Mahometisme, and of the Empire of Trebizonde and Moscow, for some 100 of years: the authority of Seven General Counsels held amongst them: the Syrian language, in which the Son of God delivered his holy Oracles, and the Hebrew and Greek tongues, in which they were registered, and which hath had not only all the holy Apostles and Disciples, but Christ himself when he was in his flesh, preaching amongst them; Of the communion of this Church, are the Grecians, the Muscovites, the Georgians, the Mengrellians, the Circassians, the Syrians, or Melchites and others. The second, They make the Church of Rome in the west: whose Bishops were for some 100, of years, many of them holy men and Martyrs. Now their chief is the Pope, who pretendeth himself to be Christ's alone Vicar, and Head of the Church, and to have all power, not only spiritual, above Counsels and the whole Church of God, but also Temporal above all Princes, Kings, and Emperors, and that he alone hath the Keys of Heaven, Hell, and Purgatory, and he hath in his Treasury the good deeds or works of Supererogation and Superabundant satis factions of all Saints and Martyrs, to bestow them upon whom he list, and that he in cathedra cannot err, and that none can besaved, but those that are under his jurisdiction Of this Church, Italy, Spain, and many other Regions are members, as afterwards more largely is set down. The third is the South or Meridional Church in Egypt under the Patriarch of Alexandria, and the Abassins in Ethiopia under their Abunna. The fourth, are Christians falsely called Nestorians under the Patriarch of Musall, in diverse parts of Asia, who are accused to hold the Heresy of Nestorius which they have revoked. The fifth are the Armenians in Armenia; and dispersed in Europe, Asia, and Africa. The sixth, are the Protestants of the Reformed Churches who inhabit a great part of Europe. But that you may the better take notice of these several sorts of Christians, not subject to the Pope, I purpose to set them down according to their habitations in the several parts of the world. The whole world may be divided into two parts; the Old and the New, The one is called the Old, because it was inhabited many years before the New was heard of amongst us: either of these, may again be subdivided into three parts. The old in to Europe, Asia, and Africa, The new, into America, and the North, and the South, unknown continents. Europe the first part of the old world, EUROPE. Travelors breviate. (as I read) hath in longitude from the farther part of Ireland west, unto the River Tanais East, both places having 52 degrees for latitude 2166 miles And in latitude, from Morea in Graecia South, in the degree 35 to 72 North, 2220 or thereabouts. This is the least part of the world, but the best, being best inhabited, and the inhabitants thereof, excelling in Arts and Sciences; And moreover, Christian Religion flourisheth in Europe, more than any part of the world else. There are four sorts of Christians in EUROPE. 1 The PROTESTANTS or Reformed Churches, under their several METROPOLITANS or Superintendents. The Papists, under the Pope of Rome. 3 The Grecians, under the Patriarch of Constantinople. 4 The Muscovites, under their Patriarch of Moscow. Asin the second part of the old world, measuring it with a right line from the River Tanais, ASIA. to the promontory Tamos, both places having 50 degrees of latitude, it hath in longitnde 4284 miles, and measuring it with a right line, from the 150 degree of Eoplin octiall unto The promontory Tabin, it hath in North latitude 76 degrees, which being multiplied by 60 makes 4560 miles, allowing 60 miles for each degree. This part of the world is famous, in regard of the great Monarchies, as of Persians, Medes, Assyrians, and Babylonians, but indeed most celebrated in holy writ for the CREATION of man in it, for the giving of the law; for the Invention of Acts and Sciences. It being the place also, in which our Lord and Saviour jesus Christ was borne, lived, wrought his Miracles & offered himself a sacrifice for our sins. In Asia are these several sorts of Christians following. 1 The Christians in PALESTINE under the Patriarch of Jerusalem. 2 The Syrians or MALCHITES, under the Patriarch of Antioch. 3 The ARMENIANS, under their two Catholic Patriarches. 4 The GEORGIANS, under their Metropolitan. 5 The MENGRELLIANS. under the Patriarch of Constantinople. 6 The CIRCASSIANS. under the Patriarch of Constantinople. 7 The CHRISTIANS of Asia the lesser. under the Patriarch of Constantinople. 8 Some Christians in Asia under the Patriarch of Moscow. 9 The Christians under the Patriarch of MUSALL. 10 The jacobites under their Patriarch. 11 The Christians of St. Thomas. 12 The Maronites under their Patriarch. Also to these Christians, I might add diverse others in Asia, as the Curdi, the Morduits, and the Christians inhabiting the great Isle of Traprobana, with the Lands ne'er thereunto. Theinhabitants of the which Isles never acknowledged, nor their fathers the Popes of Rome, Cos; lib. 10. cap. 15 as Thomas a jesus reporteth Africa the third part of the old world, AFRICA. is all compassed with the Seasaving in one place, where it is by an istmoes divided from Asia, measuring it from Gambra on the West; to Cape Gardafu, on the East, (both places having ten degrees North latitude) hath in longitude 4155 miles, and in latitude, from the Cape of good Hope, to the Mediterranean Sea, about 4020 miles, containing 67 degrees or thereabouts. In Africa are these Christians following. 1 The Egyptians or Cophtis, under the Patriarch of Alexandria. 2 The Abassins or Ethiopian Christians, Quandoquidem hodie multi sunt, qui cum nihil sciant, scire omnia velint, asscrentes nullos (in his max imis regionibus usque ad Indiam) inveniri Christianos'. Id quod verum non est, sed ubique Christus in mundo suoshabet cultores Id quidem verum est omnes Christia nos transmarinos ●usa Armenos, under their Abunna or Patriarch of Ethiopia. Thus you shall find it to be true, that Brochardus the Monk writeth of the eastern countries, although there are many now adaves, who knowing nothing, would seem to know all things, affirming that there are no Christians to be found in these great Regions, evon 10 ●●lia, which is not true, for Christ hath his worship ●● in all places but it is true that all the Christ is b●●● yond the feas viz, the Armenians, Cappadocians, Greeks, Chaldeans, Medes, Parthians, Indians, Nubeans, jabeans, Asians, Georgians. EUROPA All these several sorts of Christians before named in Europe, Asia, and Africa, are not subject to the papal jurisdiction, or differ from the Pope in religion, except the Papists, and some of the Indians & Maronites, who also differ in some things from the Papists. The several habitations of the Christians before named, and first in Europe. CAP. II. The Protestants. THE Protestants inhabit the Kingdoms of England, England, Scotland, Ireland. Scotland, and Ireland, which being two Lands, the first of them, to wit great Britain containeth in compass 1836 miles, Cambdeni Britannia pag. 2. and Jreland 400 miles in length, and about 200 in breadth. The Monarch of great Britain hath in actual possession, 19 ancient Kingdoms and principalities. England anciently contained seven, Scotland three, Wales hath had 3 principalities. Ireland five, Wales three, and the I'll of Man one: The inhabitants speak nine several languages, as English, Scotish, Welch, Cornish, Irish, Monish, Goatish, in the Orcade Isles (which are 32) French, in jarsy, and Garnsy, and Dutch, in several places where many Netherlanders dwell, having Churches & their service in their own tongue. The Kingdom of England, Imperiorum mundi Catalogus Authore Ioanne Boter. Rex. Angliae pag. 17. is divided into 52 shears. In one only whereof called Yorkshire, it is thought that 70 thousand men may be levied. The chief City is London, in which and the Suburbs 2 miles about, there are esteemed to be about 600000 souls. In the last plague there was buried in one year about 63000 persons. The whole I'll of great Britain may be reputed for one impregnable fortres, the sea coasts being generally cliffy and in accessible. The shipping thereof are of great force, and doubled (as I hear) since the beginning of the Reign of our late Sovereign Lord King james. In Auglia Cantu ariensis Patriarcha nominatur Glossa d. 21. verb. Archiepiscopus apud Miraeum notit Episcop. lib. 1 Cap: 14 pag. 34. In these two Lands before named, are the sees of 8 Archbishops. The Archbishop of Canterbury hath head the title of a Patriarch. England hath about 25 Bishoprickes, Scotland hath many, and Ireland hath had above 40. Again, Iread that there are not so many stately and beautiful Churches, in so much circuit of ground in all the world as are in England And last of all, the glory of great Britain is our religious and pious King Charles, for whose prosperity and long life I most humbly supplicate Almighty God. Also the kingdom of Denmark, which containeth under it, Denmark and Norway. Boter. rel univers: par. 2 Rex Daniae Norvegtacoe si stende spatio di piu di mille e trecento miglia: Mirae lib. 4 cap. 23 notit Episcop. the Cimbricke Chersonesse, the Baltic Island, and others, and the Kingdom of Norway, which alone containeth in length, about 1300 miles, and in breadth half so much; there are reckoned, in Denmark and Norwaty; two Archbishops and 14 Bishops, the Archbishop of Lunden is primate of Denmark, and the Archbishop of Nidrosia, is Primate of Norway. To this kingdom belong some great Lands in the Ocean. The kingdom of Sweden with Scricfinnia, Sweden, astim●tur haec terrarum pars: Italia et Francia maior. In per: munds. Catat: Rex Sueciae. Biarmia, and other provinces thereunto belonging, is bigger than France and Italy, but not so peopled. The Swedes possess in Livonia, Revalia, and narve, and other pieces of good estimation: It is divided (besides Livonia) into three several kingdoms, (viz) Cothland, Sweveland, and Vandalia; in Sweveland, Vpsalia is their chief City and an bishopric, Stockholme is the King's seat. There is mainreined in Sweveland and Gothland about 32 Companies of foot, every troop consisting of five or six hundred harquebussiers, and thirteen companies of horse: The late King, was thought to have eight thousand pieces of great Ordnance, and most of brass; There are in Sweden one Archbishop, and six Bishops. Part of the Netherlands, (videl.) three parts of the Duchy of Gelder's, Part of the Netherlands. Relation of the most famous King domes etcpag. 200 the Earldoms of Holland Zealand, Zutphen, The Lordships of Freezland, Vtrech, Overissell, and Groaning, and some part of Brabant and Flanders, and these countries where the Protestants religion is publicly professed, although they are not so great as the other possessed by the Papists, yet they are more populous and richer: they keep about 30000. men in continual garrison. In Switzerland of the thirteen Cantons, the Protestants in strength, Swissers. Grizons. Sr. Edwins' Sands relation, sect. 45. and ampleness of Territory much exceed the Papists. I read that two thirds of the Swissers and Grizous, were Protestants. For the Protestants in Germany, Germany. preface to Mr. brerewood's inquiries. In the preface to Mr. brerewood's inquire I find, the whole Empire excluding Bohemia and Austria: (where of the one, is rather an Arbiter, in the election of the Emperor, than an Elector, and the Archduke of the other, hath only a kind of extraordinary place in the diet, amongst the ecclesiastical Princes), consisteth of three orders or S●ats, the Prince's Ecclesiastical, the Prince's temporal, and the free Cities. Of the last of these to wit the cities some of them termed the hanse towns, are seated in the Northern parts of Germany between Dantisck Eastward, and Hamburge Westward. Many of these Cities as Hamburge Stoad and Lubeck (in times past a Dukedom) have been able to put to sea every one of them 150 ships. These Sea towns with the rest of the Inland free Cities, Pretestantium parts sequunt●● libere ●ivitates omnes: soculares Principes fere omnes Catholicoruns a secularibus principes pauci ut Bavarus Clevensis, Thes: Polity. a potelesma 6. Sle●d Comment: lib. 24. pag. 302. do in a manner either in whole or a part profess the reformed religion, except three in lower Swe via, which adhere wholly to the Roman Church (called Gmond whirlingen, and Dickels puhell.) Of the strength and wealth of these inland free Cities we may guess by a particular loss: Which was in Anno 1554 Albert marquis of Brandenburge, whose sword was in a manner a law, and his revenue, besieged the City of Norinberg, he burned 100 of the villages belonging to it; 70 Manors and farms appertaining to the Citizens, and 3000 acres of wood, and yet after all this spoil he compounded with them for 200000 Crowns and six pieces of Ordnance. All the Princes temporal of the Empire were firmly Protestant's, Preface before named, anno 162●. none of note excepted besides the Duke of Bavaria and Cleve. Now what the multitudes of subjects there are professing the same Faith with these Princes we may guess by the ampleness of the Dominions under the Government of such only who for their Commands are chief● and most ominent among them: As of the Prince Elector Pilatine; the Duke of Saxony, the marquis of Brandenburg the Duke of Mirtemburg, Landgrave of Hesse Manquesse of Buden, Prince of Anhault, Dukes of Brunswi●ke, Holst, Luneburg, Mec●lenburg, Pomexane, Sweyburg: Amongst whom the marquis of Brandenburg, hath for his dominion not only the Marchisate itself containing an circuit about 520 miles, and furnished with 50 Cities, and aborit 60 other walled Towns: but likewise part of Prus ●● for which he is feudatary unto the King of Poladd: The Region of Prignitz, The Dukedom of Crossèn; the signiories of Sternberg and Coibus. The County of Rapine, and lately the three Dukedoms of Cleve, Gulick, and Berg: of which the two former of them have either of them in circuit 130 miles. There was an old estimate made of Germany by such as favoured the Papacy: Sr. Ed. Sands loco citato, supposeth the Pupasts to be sixth part. that in the beginning of Ferdinand the Emperór, there was not passed on twelfth part of i●● remaiding. Catholickle. There can no exact relation be made of we Protestants there at this day, by reason of the daily alteratiomoaused by the wainscot Hungary preface to Brerw: enquir. In Hungary the Protestants dwell in great multitudes and some thinkle they maked agr●●ter part; especially being compared only with such as are there addicted to the Romish superstition. And in Transilvania in a manner the whole body of the inhabitants were protestants by the favour of Gabniell Batthorius; Transilvania Preface to Mr. Brer. inquir. late their Prince, who did expel all such as were of the jesuitical faction. For the Archduke of Austria's and the Archduke of Gratzs Countries, Austria Nobiles fere omnes qui in subditos & clientes judicia exercent, exnumque nonnulli vitae & necis habent potestatem, movarum opinionum veneno infecti sunt, These Polit. apot. 6. Bohemia. A great part of the people, and especially of the Nobility, are that way affected: In Austria freedom of Religion was granted by the Emperor's Maxinullian and Mathias. And in the Kingdom of Bohemia, and some places thereto adjoining, in which have been 32000 parishes or towns although the Ministers have been lately expulsed and the King, doom conquered, yet the Protestants dwell in great numbers. In the Kingdom of Polonia having under its dominion, Polonia Preface to Brerwood before. Polonia, Lituania, Livonia, Podolia, Rus●ia, the less Volhinia, Massovia, Prussia which united as it were within one roundish enclosure, are in circuit about 2600 miles: and of no less space, than Spain, and France laid together. In this so large and ample Kingdom. The Protestants in great numbers are diffused thorough all quarters thereof; having in every Province their public Churches, and Congregations, orderly severed, and bounded with Dioceses: from whence are sent some of the chiefest and most principal men of worth, unto their general Synods: Of which within these few years, they have held five with great celebrity, as at Sendomire, Ann. 1570 Cracoria 1573. Petricove 1578. Woodislane 1583. and at Torune 1595. In Poland there are also 8 Ruff or Greek Bishoprics. Mira: de notit. opiscop. lib. 4. cap. 19 pag. 213. The Archbishop of Kiow is their Metropolitan. They have also many Armenians, who have a Bishop of their own resident at Leopolis. For the kingdom of France and the state of the Protestants there. France. Preface before named. In the year 1622. I find this written viz. In this mighty Kingdom, those, as they usually style them, (of the Religion) besides the Castles and Forts, that belong in a property to the Duke of Bullen, the Duke of Rhoan, the Count of Lavall, the Duke of Trimovile, monsieur Chastillion, the Marshal of Diguers, the Duke Sally, and others, they are seized of above 70 towns, having Garrisons of Soldiers, governed by Nobles and Gentlemen of the Religion, They have 800 Ministers retaining pensions out of the public Finances, and are so dispersed through the chief Provinces of the kingdom, That in the Principality of Orange and Poictou, almost all the inhabitants. Of Gascony half. In Languedoe, Normandy, and other Western Provinces, a strong party profess the Religion. Now howsoever the King hath taken Rochel, and most of their Forts into his hands; yet they still enjoy their Churches and free liberty; And have now many Churches or congregations at this day: For the assurance of those of the reformed Religion, see the Edict of Nantes, enacted by Henry the Third, confirmed by Henry the 4, and reestablished by Lewis the thirteenth, printed in London, 1623. In Piedmont Luooa and some other parts of Italy there are some Protestants: Piedmont, etc. and also in the Venetian territories. And thus much of the countries inhabited by the Procestants. The Papists inhabit. Spain containing the kingdoms of Castille, Spain. Navarre, Portugal, Arragon, Granda and some other, Maginus. which are all in compass as Maginus writeth about 1893 common miles being somewhat more in compass then the I'll of great Britain but not so well peopled. Damiaes a Goes Hispania, p. 6.7.8. Damianus a Goes reckoneth in Spain ten Archbishoprickes, and 48 Bishoprics. Their revenues are very great as the Archbishop of Toledo hath 150000 ducats yearly and about 100000 ducats more yearly to bestow: The Archbishop of Sevil 24000, etc. Boterus reports that the Clergies revenue is inestimable. The inhabitants of Spain are detained in superstition, by the vigilancy, of the Inquisition, & their own ignorance, The Laity being debarred from reading the sacred Scriptures in the vulgar, without special licence whereby they might come to the knowledge of the truth: This country is much exhausted of people by reason or peopling the West Indies & their daily wars. And in Spain are a sort of people called Maurani who are said to have exceeded the true Christians in number, S. E. Sands Relat. sect. 44. in some of the South parts. Of these many thousands have been lately banished. France also is inhabited by Papists mingled with Protestants as before, France. Alotharingia extendit Caletum us q●spatio quasi 200 leucarum francica rum eiusque latitudo paulo minor est. Imperiorum mundi Catalogus. Rex Frauci●. it is a country in a manner 200, French leagues square as Boterus writeth, within which they reckon the Dukedoms of Burgundy, Savoy, Lorraine, The signory of Geneva, and Avignion the Pones country: which do not acknowledge the French command. At this present France is divided into eight Provinces who are under eight Courts of Parliament. The first is the Province of the I'll of France, wherein the City of Paris is situated, in which City the first court of Parliament resideth. The second parliament is of Languadec residing in the city of Tholouze. The third of Given in the City of Bourdeaux The fourth is of Normandy in the City of Rouen. Boter relat numbers: par. 1. lib. 1. Francia qua itor de chi Arehivescovati pin di cento vescovati Pag. 19 The fist of Burgundy in the city of Diieon. The sixth of Daulphene in Grenoble The 7 of Province in Aix: the eight of Britanny in Rheims, under these eight provinces all France is contained. In France there are 14 Archbishoprickes and above a 100 Bishoprickes. Italy, Italy The length of this region is about 1020 miles In breadth in some places 410 miles & in other places. 126 miles. It containeth the Dukedoms of Milan, Florence, the territory of the Church of Rome, the kingdom of Naples. The common wealth of Genua. and part of the Venetian territories, The Dukedom of Urbin the State Luca and others. The Pope hath in Jtalie the city of Rome, The Pope. Campania, part of the Marem●na, part of Tuscan, the Duchy of Spolet, Marca, Ancona, part of Romagna, the city of Bononia, in Naples Benevent: and in France Avignion containing 4 cities and 80 walled towns. Mirae lib. 2. page 67. de notit: Eprscop. For his clergy under him Miraeus reckoneth 28 Cardinals Priests 18 Cadinall deacons 6 Cardinal Bishops beside many Metropolitans and Bishops and to make his jurisdiction seem greater than it is; he giveth titles to his followers of the Patriarchships and Bishoprics with which he nor they have nothing to do withal, of which I will speak of afterward. The Venetian signiory is but part of it in Italy as in Lombardie, The Venetians Relat: of the most famous kingdoms pag. 342. Marca, Trevisana, Frivili, in which are beside Venice the Cities of Brescia, Verona, Padua, Bergamo. And others Dominions they have also out of Italy, as Istria, Slavonia, Dalmatia, Albania, or at least some parts of them. Mirae: pag. 178. lib. citat. And also the Lands of Corfu, Cephalonia, Zante, Candie and some others. In this signiory are two Patriarches, five Archbishops, and above forty Bishops. The Papists inhabit these countries, but mingled with Protestants and Greeks'. Part of the Netherlands, Part of the Netherlands. as the Dukedoms of Limburg, Brabant; the Marquisate of the holy Empire, The Earldoms of Flaunders, Artoys, Hainault and Namurce, and the Barony of Macklyn; excepting as before excepted as part of Brabant, and Flaunders in which the reformed Religion is publicly professed. Part of Switzerland, Part of Switzerland. as Lucerne, Urania, Vnderwaldt, Soluze, Switts, Zugh, and Friburg: in some of these Cantons they are some Protestants mingled with the Papists. Germany In Germany the Papists inhabit the Dukedom of Bavaria and part of Cleve and other places of less note, and also they live mingled with Protestants. Maginus fol. 79. There are in Germandy seven Archbishops and above 40 Bishoprickes many of which are also in the Protestants hands. The Archdukes of Austria's country and Grats his, the kingdoms of Hungaria, Bohemia, Austria. and others; are Papists mingled with Protestants as before. In Polonia a great part are subject to the Pope and in this country there are 2 Archbishops, Polonia. Magin. fol. 151. & 16 Bishops: beside the 8 Greek Bishops and the Armenian Bishop before named. The Papists have also other places in Europe of less note in the continent, and also some Lands, and so also have the Protestants. And thus much of the Protestants and Papists in Europe and their habitations. Whereas it may be objected that there are many Papists in England, and other Protestant kingdoms in secret: I confess it to be true. And so also there are many Protestants even in Spain itself; against whom although all laws and wits are strongly bend yet notwitstanding there were thought to have been a great number in Civil itself who were in hart that way affected, Sr. Ed. Sands lib. cit. sect. 44. whom the Inquisitors for numbers sake were commanded to forbear. The Grecian Christians. THE Grecian Christians (some of them,) acknowledge obedience to the Patriarch of Constantinople, Brer. Enquir. pag. 125. Bot. rel. univ. part 3. li. 1. lafoy jurisdiction di questo Patriarch e grandissi ma. whose jurisdiction is very great, having under him in Europe, the Christians of Greece, Macedon, Epirus, Thrace, Bulgaria, Rascia, Servia, Bosnia, Walachia, Moldavia, and Podolia, together with the Lands of Aegean Sea, and others about Greece, as fare as Corfu, besides a good part of the kingdom of Polonia, and those parts of Dalmatia, Croatia, and Hungaria: that are subject to the Turkish dominion, besides most of Asia the less: Boter. rel: par. 2 grand Turco: In these places, the Christians make more than two third parts at least of the Inhabitants: for the Turk, Brer. pag. 68 his inquir. so that Christians pay him his yearly tribute, which is one fourth part of their Increase; and a sultany for every Poll, and speak nothing against the Religion, and sect of Mahomet,) permitted them the liberty of their religion, there are in Constantinople, the very feat of the Turkish Empire, about 20 Churches of Christians; and in the City of Salonica; or Thessalonica, about 30 Churches, Chytrae: pag. 9 de stat. eccle. whereas in the latter, the Mahometants, have but three Temples, or meskites. In the Chalcedon Council: Concil: Calced. can. 28. Mirae notit episcop lib. 1, cap. 10. 28 Provinces were assigned or confirmed, to the Primitive Authority of this Patriarch. In the Emperor Leos time, Anno 1386. The Patriarch of Constantinople had 81 Metropolitans subject to him, and about 38 Archbishops. The patriarchs of Constantinople. As of dignity, so they have been, before the Turkish conquest, men of great estate, as Alexander the Patriarch died worth 800000. Crowns in the year 1043. and Theophilack kept 2000 horse, Anno 956. The Patriarch is now elected by his Metropolitans and Archbishops, Chytrae: pag. 158. de statu eccles. Idem pag. 159. according to the Ecclesiastical Cannons. Being elected, he is confirmed by the Vizier Basse. For his authority with the Grand Signiors, he is admitted the Emperor's presence, and hath the same freedom, as the Ambassadors of Christian Princes have, bringing presents to him. For Metropolitans, he hath now under him 74 who have under them, divers Bishops. Christop●: Ang●●●●●●e instituti● Grae●or●●, cap. 44. Chyt: pag. 4 ●9, lib. ●it●●. As Thessalonica hath ten Bishops under him. Athens hath 6 Bishops under him. Corinth hath 4 Bishops, etc. The Patriarch hath a Senate or College of 12 noble and learned men, Chyt: pag. 9 lische, Pag. 45. with whose advice he governeth and ruleth the Church under him; for his maintenance he hath above 20000. dollars yearly. The Greeks' have Monks, Christoph: Ange●● lib: citat. but only of the order of St. Basil, the great, they be not Idle beggars, nor belligods, but live on their labour: except only the Priests, who apply their Spiritual function. The Moscovite. MOscovite Christians inhabit Moscovia or Russia the whole country is of great length and breadth, Muscovia. The Ruff common wealth Do Fletcher Cap 1. Do Fletcher. from the furthest part westward one the Narve side, to Siberia Eastward is 4400. versed or there about, (a versed is less by one quarter then an English mile) from East to west about 3300 english miles & from the North to the south from Cola to Astracan; about 4260 versed and the Emperor hath more territories northwards fare beyond Cola, Muscovia lieth part in Europe and part in Asia The Provinces of Moscovia are Volodomer, Moscow, Nisnovograd, Plesko, Smolenso, Novograd, Velica, Rostove etc. And the two kingdoms of Cazan, and Astracan all which are reduced into four jurisdictons which they call Chetfyrds that is, Tetrarchies or fourth parts. The chief Cities are Moscow, Cap. 4. Novograd, Rostove, Volodomer, Plesko, Smolensko, Cazan, Astracan, etc. The City of Moscow is reported to be bigger than London twice as big as Pragnes. Math. a Micheu de sarmat lib. 2 cap 52 bis maior quam Praga Fletcher cap. 16. The Emperor's title is Theodore juanowich by the grace of God great Lord and Emperor of all Russia great duke of Volodemer Moscow and Novograd: King of Cazan, King of Astracan, Lord of Plesko and great duke of Smolensko; of Twerrig, joughoria, Permia, Vadska, Bulghoria, and others: Lord great duke Novograd of the low country of Chernigo, Rezan, Polotskoi, Rostove, Yaruflaveley, Bealozera, Liefland, Oudoria, Obdoria and Condenfa, and commander of all Siberia and of the North parts and lord of many others countries. joann. Faber pag. 170 de Theolog: Moscovit: For their Ecclesiastical government they were subject to the Patriarch of Constantinople but since the time that the said Patriarch hath been under the Mahometan tyranny they have a Patriarch of their own at Moscow to whom are subject two Metropolitans one of Novogrod, Fletcher cap. 21 some say 4 metropolites. the other of Rostove Four Archbishops towit of Smolensco, Cazan, Vobsko, and vologda, and their Bishops are six, whom they call Vladikey, their Priests they call Papaes'. The late Patriarch Theodore was father to Michael the now Emperor of Moscovia The Bishops live upon tithes as God hath commanded and they use lordships given to them and also possess farms and castles; joan. Faber pag 172 Decimis quem admodum a Deo decretum est q●oque vivunt Episcop●. Their Renes and revenues to maintain their dignities are some what large, The patriarchs yearly rents out of his lands besides other fees is about 3000: Rubbells or Marks. The Metropolites and Archbishops have about 2500. The Bishops have some 1000 some 800 some less. The matters pertaining to their jurisdiction are the same in manner, that are used by the Clergy in other parts in Christendom, for beside their authority over the Clergy, and matters mere ecclesiastical, their jurisdiction extendeth to all testamentary causes, matters of marriage, and devorcements, and some pleas of injuries etc. This Country containeth two Kingdoms 15 Dukedoms, Imperior mund: cate-log. pag. 51 Bot: relat univer. par. 3: lib. Moscovia. and 16 Provinces. They have in so great reverence the holy Scriptures that they touch them not without many bowings of their heads and making the sign of the Cross; and the like reverence they show to the four first general Counsels The Russians in Polonia finding that they could not have recourse to the Patriarch of Constantinople as was fit, being subject to the tyranny of the Turk in the year 1591. fell from his jurisdiction, but yet retain the Greek religion. Churchces in Asia. Jerusalem. THe Christians subject to the Patriarch of Jerusalem Inhabit (mingled with Turks) and others Palestine, Microcosm pag. 380. The Patriarch doth keep his residence in Jerusalem, In which there are now remaining about 10 Churches of Christians; Chytr. destatu 〈◊〉 clesiarum pag 24. The Patriarcall Church is the Church of St. Sepulchre in Jerusalem and his house is near unto it: Tyrius histor: bellisacri lib. 14. cap. 12. There did belong to this Patriarch the three Palestines. Tyrius addeth more two Provinces (to wit) Rubensis and Beritensis: He also relateth five Metropolitans to have belonged to this Sea, and about 101 Bishops. This Country of Palestine, is called the holy land, because the holy One dwelled, and was borne there, who beareth up all things by the power of his word. Antioch. The Christians under the Patriarch of Antioch are called Syrians, Niceph, histor: eccles: lib. 18. cap. 52. of the place of their chief habitation; And Melchites because their Bishops have always followed in faith and in the counsels the example and authority of the Emperors of Constantinople, Boterus relat: univers: par 3. lib. 1. de melchiti per che questi nella fede e ne concilii hanno sempre seguito l'essempio el autorita de gl. Imperatori Constan ●in ●olitani Idem Ib●●em e ●i tima che questa sia●la piu numerosa na time Christiana di●evante Tyrius in Histor: Bells sacri lib. 14 cap. 12 pag. 247. Their Patriarch is the Patriarch of Antioch, who now keepeth his residence at Damascus. They inhabit (mingled with Mahometants) part of Syria, Beritus, Tripoli, Aleppo, and other places in Asia these are one of the greatest sort Christians in the Orient: This Patriarch had fifteen Provinces allotted to him, and Tyrius reckoneth Metropolitans Archhishops and Bishops belonging to Antioch 142 The Syrians do boast themselves to be the first Christians of the world: because St. Peter had his seat 7 year in Antioch before he went to Rome which is the reason that the Syrians would never submit themselves to the Church of Rome. The Georgians. THe Georgians, Chytreus de stat. ecclesiarum. pag. ●1. inhabit the Country that was anciently named Iberia, betwixt the Euxine and the Caspian seas. They have on the North, Cancasus, on the West, the Mengrellians, on the East, and on the South the Armenians. All their Bishops being 18, profess absolute obedience to their Metrapolitan, without any other higher dependence; these christians live severally by themselves, without any mixture of Mahumetans, or pagans under their own King, or Prince They are a very warlike people, valian in battle, of great strength and might, with an innumerable multitude of Shoulders, very terrible to the parazens: As often as they come to visit the Lords Sepulchre they enter into the holy City, with their Standards, exected not paying any tribute. As it is reported by Vitriacus the Cardinal. And in their standards they bear St G●orge In the year 1614 Teimurazes being Prince of the Georgians the Persian army entered into Georgia and spoiled diverse Cities, and carried away many prisoners, and amongst others Cetaba the Prince's mother was taken in the City Cremen, and carried into Persia; which Cetaba refusing to be come a Mahometan, and to leave Christianty, was put to death and martyred by the Tyrant, and her body cast out into the fields unburied: But Moacla who had been a servant of the Queens and then slave to a Persian got leave of her Master, to bring home the body in the night, telling her master what profit he might receive by it (her son ransoming it) The body she imbalmed and put into a Coffin. There were at that time certain jesuits in Persia who seeking the body and finding it not, being persuaded that it was devoured by wild beasts, got another dead man's head and embalming it and wrapping it in linen traveled towards Georgia: and drawing near, sent a Messenger to the Prince to tell him that there were certain Roman Christians come out of Persia, who had brought with them the head of the holy Martyr Cetaba his Mother, which had delivered them out of many great dangers: The Prince hearing this went a day's journey with a great troop of his Nobility and Clergy, and brought the holy relic to Cachete, And with great honour and celebrity placed it in the Church of holy and great Martyr St. George of Alberdall. And used the Jesuits with all honour and respect and sent them great gifts, which they refused saying, that they had vowed poverty; They also made a show of great holiness, using much fasting and prayer. Also they petitioned the Prince that they might live in some Monastery, and have the custody of the holy relic which he granted them: Now infinite miracles were wrought daily, and great gifts and offerings they had out of all Iberia, the sick and infirm resorted to them. Those that were past cure they told them that their sins were very great, and needed long time of repentance and expiation, and so they should return to them again for help, in which time they often died, to others of whom they had hope of recovery, they used means, and attributed their health to the holy Relic, and to the Bishop of Rome whom the most loving Jesus Christ had left his Vicar here on earth. By this means they enticed many to the Romish religion; and of the Nobility and had great hopes of the Prince himself who was much taken with their miracles, the fame of which filled all Iberia; But in the midst of all this, letters came from Moacla his mother's maid, that she had the body of his Mother which he might ransom, whereupon the Prince Teimurazes, sent Ambassadors to the Persian, and coming to an agreement with him had home his Mother's body, with Moacla her maid and many Captives, which they manifestly knew to be her body by diverse tokens and marks. Whereupon the Prince being angry, commanded the jesuits to prison but they were delivered at the entreaty of some of the Nobility; a few days after came two muleteers out of Persia, who reported that they travailed in the said jesuits company, when they cut of the dead man's head which they thought to be a thief and carried home to their Inn, and saw them anoint it with oil, and odours, and this they declared to the Prince Teimurazes, who commanded the head to be cast out, and his mother's body to be buried. This history is written in Greek by Gregorius Hieromonachus the Patriarcall exarch from Trapezunt. 1626. and by this means the jesuites had almost perverted the prince and Country of Georgia. The Mengrellians. THE Mengrellians inhabit Colohis which lieth near the Euxine Sea, Brerw enq. pag. 135. the people thereof received the faith by the preaching of Saint Mathias. The chief Cities thereof are 1 Alvati, 1 Phasis, 3 Diosourias. In which are many languages spoken, by reason of the resort of abundance of Merchants of sundry kingdoms, and many Interpreters to mediate between the people and the Governor. They are under the obedience of the Patriarch of Constantinople. The Circassians. THE Circassians, Idemibidem. or Zychi. as they were anciently called are Christians of the Greek Communion, and beside of the Patriarch of Constantinople his obedience. These also live by themselves, as before under their own Kings or Princes. The Circassian Country extendeth itself on Meotis 500 miles, and within land 200 miles, the chief Cities are Laeoppa and Cromuco. The Ruff CHristians which dwell in Asia are under the jurisdiction of the Patriarch of Moscow. To wit the Christians in the kingdoms of Casan, Astracan: and in other places in Asia subject to the Emperor of Muscovia. The Christians of Asia the less. Do inhabit Phrygia, Galatia, Bythinia, Pontus, Lydia, Caria, Paphlagonia, Licia, Magnesia, and all the Provinces in Asia the less mingled with Turks, (except Cilicia, and Isauria) which are, or have been under the jurisdiction of the Patriarch of Constantinople. The Armenians. THe Armenian Christians, are found in multitudes, Brere. enq: pa. 170 in most Cities of great Trade, But yet the native Regions of the Armenians, and where they still are found, in greatest number, and their Religion is most supported, is in Armenia the greater (named since the Turks first possession of it Turcomania) beyond Euphrates and Cilicia now termed Carmania. Touching their Ecclesiastical government, Mirae not: Epis. li. 1. ca 17. pa. 41. Bot: rel: univ: par. 3. lib. 2. they acknowledge obedience without any further or higher dependence to two Patriarcks of their own whom they term Catholics, namely of the greater Armenia who at this present keepeth his residence in the Monastery of Ecmeazin by the City of E van in Persia, conv: am●: gent: lib. 7. pa. 1. cap. 14. being translated thither, by occasion of the late wars between the Persians and the Turks: But his ancient seat was Sebastia: the Metropolis of Armenia the greater, The other Patriarch of Armenia the less, anciently kept at Mitilene the Metropolis of that Province, but now is resident in the City of Sis not far from Tarsus in Cilicia. Cardinal Baronius writeth of 1000 Armenian Bishops: Annatom 12. pag. 319. Sands relat. p. 123 another of 300. The same Author relateth, that he coming on a Sunday into one of their Congregations, in the afternoon he found on sitting in the midst of them in habit not differing from the rest, reading on a Bible in the Chaldean tongue, anon the Bishop entered in a veste of black with a staff in his hand, to whom they attributed much holiness, First he prayed, and then he saying certain Psalms, assisted by two or three, after all sung jointly, at interims praying to themselves, resembling the Turks in the posture of their bodies, & often prostrations, the Bishop excepted, who erecting his hands, stood all the while with his face to the Altar, The service ended, one after another did kiss his hands & bestow their Alms, he laying the other hand on their heads & blessing them: Lastly, he prescribed succeeding fasts & festivals Upon the mountains of Arrarat in Armenia, Noah's Ark rested, and from this country was the world repeopled. Tradition Cathol: pag. 2. Maiorem partem Asiae, & totius tractus orientalis inhabitabant, Quidam inter Saraceno alij autem proprias absque infidelium consortio occuparunt regiones: scilicet Nubiam & magnam, Aethiopiae partem & omnes regiones usque in Indiam, plusquam quadraginta regna, 〈◊〉 asserunt continentes: Omnes autem sunt Christiani a Beato Mattheo Aposto●o & aliis a postolicis viris adfidem Christi conversi: Iac: Vitriac: Cardinal; histor orient, cap. 76. Boter relat: univers. li. 2. part. 3. de Giacobiti ecclesia Patriarchalis huius nationis in Mesopotamia extra civitatem moradim, etc. Thom. a Ie●u de The jacobites or Dioscorians. THese Christians are called jacobites: some say from jacob the Patriarch of whose lineage they pretend to be: others writ that they were so called of jacobus Syrus who was also called Zanzalus: They are also called Dioscorians of Dioscorus Patriarch of Alexandria. These Christians (as Cardinal Vitriacus saith) inhabited the greater part of Asia: some of them lived amongst the Saracens, others had their own proper countries, as in Africa, Nubia, and a great part of Aethiopia, and all the regions unto India, containing as they report more than 40 kingdoms. These Christians were converted by St. Matthew and other Apostolic men to the faith of Christ. The Jacobites now are dispersed in the cities of Mesopotamia, Babylonia and Syria, and of other places: for their Ecclesiastical government, they are subject to a Patriarch of their own, whose patriarchal Church is in the monastery of Saphran: near to the City Merdin in the North parts of Mesopotamia: but he keepeth residence in Caramite the ancient Metropolis of Mesopot amia. Eutichae errores uno cum suo authore condemnant qui duas naturas in ●n●m confundebat at ipsi contr● have opinionem asserunt duas in Christo naturas esse unitas unamque factam natur●m personatam: de duab us nature is non personatis, sine mixtione tamen aut confusione apud Tho a jesus de conver lib: 7 par, 1. cap. 14. These jacobites (as Leonard Bishop of Sidon visitor to Pope Greg the 13th. in the East regions) do condemn Eutiches and his error, who confounded the two natures of Christ. And they affirm two natures to be united in Christ: & one personated nature to be made of the two natures not personated, without mixtion or confusion. They renounce Eutiches and honour Dioscorus. The Maronites. THE Maronites are found in Aleppo, Damascus Tripoli of Syria and Cyprus, Mirae not. Episco. lib, 1 cap. 19 but their main habitation is in the Mountain of Lebanus, which containeth in circuit above 700 miles, and is possessed only by the Maronits, who for that privileidge, namely, Tho. a jesus lib. 7. p●●. 1. cap. 22. de convers: omni g●nt. to keep themselves free from the mixture of the Mahometans pay the Turk large Tribute. The Patriarch of the Maronites hath under his jurisdiction 8 or 9 Bishops, and keepeth residence for the most part in Lebanus, keeping ever the name of Peter: Their Patriarch hath lately communion with the Pope as before, Boter: rel. pa. 3. lib. 2 de maronitis sonoda minima natione Christina d●orie●te. but with some reservation. Boterus writeth, that the are the least Christian Nation of the East, whether Maronites inhabiting Damascus, Aleppo, Cyprus and other places, have also Communion with the Pope or no I do not find. Christians under the Patriarch of Musall falsely called Nestorians. THese Christians inhabit mingled with Mahometans and Pagans a great part of the Orient for beside the countries of Babjlon Assyria and Mesopotamia Parthia and Media wherein very many of them are found; Brerwood pag. 139 enquir. These Christians are scattered fare and wide in the East both Northerly in Cataya and Southerly to India. Boter. relat: par. 3 lib. 2. de Nestor● So that in Marcus, Paulus Venetus his history of the East Regions and others, we find mentioned of them and of no sort of Christians but them in very many parts and provinces of Tartary as namely in Cassar, Samarchan Carcham Chinchitalas, Tangut, Cariam, Mangi, Tenduc etc. In so much that beyond the River Tigris Eastward there is not any other sort of Christians to be found for aught I have read, except the Portugals and the Convents made by them in Ind●a and the late Migration of the Armenians into Perfia, Vitriac. histor? Orient cap. 77. pag 149. high nestoriam cum jacobinis longe plures esse dieuntur quam latini vel graeci. the Cardinal Vitriacus a man well experienced in some parts of the orient, hath left registered that these Christians with the jacobites exceeded in multitude the Christians of the Greek or Latin Churches About 400 years ago. Bote: loco citat. The King of Tenduc a Christian ruled far and wide in the North-east part of Asia as having under his dominion besides Tenduc, which was his own native and peculiar kingdom: All the neighbouring Provinces which were at that time for a great part Christians, but after that his Empire was brought to ruin, and he subdued by Chinges a rebel of his own Dominion (and the first founder of the Tartarian Empire) which happened about the year. Marcus Paulus Venetus lib. 1. cap. 64 maior pars provintiae observat fidem Christianam et by Christiani primas tenent in hac provincia. 1190 the state of Christian religion became in short time altered in those parts: for I find in Marcus Paulus who lived within 50 years after Vitriacus, and was a man of more experience in those parts than he, as having spent 17 years together in Tartary, and partly in the Emperor's Court, and partly in travelling over those regions about the Emperor's affairs, that except the Province of Tenduc 20 whereof Marcus Paulus confesseth the greater part to have professed, the Christian religion at his being in Tartary, the rest of the Inhabitants being partly Mahometans, and partly Idolators and Christians but a few. Dico pauci comparatione priorum temporum, non in se, nam sunt nobis latinis multo plures: compend cosmograp pag. 69 postel writeth that they are but a few in comparison of former times, not of themselves they being many more than the Latins are. Borchardus who lived since Paulus Venetus hath left record that in some of those parts there were more Christians than Mahometans: And he speaketh of his own experience that in Cilicia and Armenia subject to the Tartars that he found in a manner at the Inhabitants mere Christians William de Rubriquis also reports that these Christians inhabit fifteen Cities in Cathay and that they have a Bishop in the City Segin, Gulielm us de Rubriquis lib. 27. cited by Parchas. and that they have also a Patriarch in Balduc, Thom. a jesus lib. 7 par, 1. cap. 4. pa. 358. de conv: omn. gent. in Persia Thomas a jesus also writeth that under one of these Patriarches there are many Nations two and twenty Bishoprics. six hundred Territories and more etc. Their chief Patriarch is the Patriarch of Musall, Mirae: notitia epis: lib. 1, cap, 16. in which City is recorded the Nestorians to retain fifteen Temples and the jacobites three which City was in times past Seleucia. To the Bishop whereof was assigned the next Place of session in council after the Bishop of Jerusalem which name and authority in those parts the Bishops of Musall now hath. There is one Church of these Christians in the great City of Quinsay in China. Paul: Venet: de regi orient. lib. 2. cap. 64. Haiton King of Armenia was himself in Tartary and hath wrtten a book thereof and of the aid he had from the great Cam who was a Christian and of the taking of Mesopotamia Babylon and Syria by the Tartars from the Sasens. In former time the heresy of Nestorius prevailed much in these parts of the world, who held that Christ had two persons as well as two natures; and they would not yield that Mary was the Mother of God: The Christians now called Nestorians acknowledge Christ to be perfect God and perfect man from the first moment of his conception, and that Mary might be rightly said to be the mother of the Son of God, Although they have revoked Nestorius' heresy, yet they are still called by his odious name: The Pope hath a titular Patriarch of Musall. The Christians of St. Thomas. THe Christians of St. Thomas are vulgarly so called, Brere: enq: pa. 144 because by his preaching they are supposed to have been converted to Christian religion, and his body as it is thought remaineth buried in the City of Matiapar on the Coast of Coromondall: some of these Christians inhabit on the near point of India, namely in that great Promontory, Boter relat. pag. 3. lib 2. della vecchia Christianita dell' India. whose base lying between the outletts of the River Indus and Ganger stretcheth out the sides fare towards the South well nigh 1000 miles, till meeting in the point of Comari, in the more Southerly part of the great Promontory near to Cape Comori about the Cities of Coulan and Cranganar on the westside and about Maliapar and Negapatan on the East side, and their habitation is thickest about Angamale, 15 miles from the City Cochin Northward where their Archbishop keepeth residence Now as touching the Ecclesiastical government of these Indians their Archbishop till 20 years since or litmore acknowledged obedience to the Patriarch of Musall, Mirae denotit: Episcop, lib. 1. pag. 57 cap. 21. but since it is reported that he he hath submitted himself to the Pope. read miraeus de notitia Episcopatuum. But it is very likely that these Indian Christians were forced to submit to the Pope, for Osorius writeth that the portugals took Cranganor by force and also they have Maliapar and other places in which these Christians do dwell. Lib. 3. pag. 107. de rebus Emanuclis Lusitaniae regis Vesputius writeth that there were many godly Bishops in East India, Americus Vesputius noted by Bishop jewel pag. 35 defence of the Apolog. and also sundry whole Countries converted and christened long before the portugals came thither who never heard of the Pope of Rome. Josephus Indus borne in Cranganor in East India reporteth that there are many Kings in India who know Christ, josep. Ind: navigtiones inter relationes novi orbis. pag. 145, And also that there are Christians from the river Indus where Jndia beginneth to the Isles Ormus Westward: near the Persian gulf; He also reporteth that these Christians have over them a Prelate to whom 12 Cardinals are subject beside two Patriarches, High populi habent magnum Antistitem cui adstant duodecim Cardina les patriarchae duo Archiepiscopi & episcopi complures. lib. 2. epistol. 3. cited by Bishop Morton Apol. Cath. p. 345. Historia Aethiop: traduzido en Castellano per el Padre Fray Thomas de Padilla. and many Archbishops and Bishops. The great I'll of Socotorie is also inhabited by those Christians of St. Thome. St. Thomas also preached in the Kingdom Sinas and converted a great company to Christianity there as Xaverus the jesuite writeth. Also the portugals found an infinite number of Christians in China. The Christians in Africa under the Patriarch of Alexandria. THE Christians called Cophtis, are no other than the Christians of Egypt, who have been called Aegophtis or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Touching their Ecclesiastical government they are subject to the Patriarch of Alexandria whose patriarchal seat is at this present translated, Cbyt. de stat Eccles: pag. 26. Scalig. de emendat tempor: lib. 7. pag. 679. and so hath long been, to the City of Cairo. In times past all Africa, from the mouth of Nile, to the Gaditan streits, and from the Tirrhen sea North, to the Equinoctial line south, Was planted with Churches and Cities of Christians belonging to the said Patriarch: Christianity so flourished in Africa; Concil. Carthag 4. Concil: Carthag 6. Vict. lib. 1. de persecutione Vandalec: that we read of Synods of 200 Bishops to have been gathered there, and of some hundred of Catholic Bishops to have been their expelled by Gensericus King of the Vandals and in one Province alone zengitana by name, (which is that where Carthage stood) to have been 164. Bishops under one Metropolitan, In this North, part of Africa, Christianity is in a manner decayed for want of teachers. To this Batriarches jurisdiction are now belonging not only the Christians of Egypt, Brer. pag. 161. but also, the Christians that are found about the bay of Arabia. And in mount Sinai Eastward and also in Africa as fare as the syrtes westward Likewise the Christians of Aethiopia have acknowledged obedience to this Patriarch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chyt: de stat: eccles: pag. 84. Cyrill the now Patriarch of Constantinople was Patriarch of Alexandria: The title of this Patriarch is Cyrill by the grace of God, Pope and Patriarch of the great city of Alexandria: and judge of the world: he is said to wear two Crowns. St. Morke was the first Bishop of Alexandria. The Abassin Christians. THE Abassin Christians inhabit the Ahassin Empire in Aethiopia, Quadus in Compend univers: lib. cap. 20. Postel. compend. Cosmog. pag. 63. Mathias Quadus. boundeth the Abassin Empire on the North with Nubia et Bugia, on the East with the red sea, and Barbarick Gulf, to the Kingdoms of Aiana and Dangali, on the south, to the mountains Lunae; on the west with Manicongo, the flood Niger, the kingdom of Nubia and Nilus Some report this Emperor's dominion to be as great as Europe. But Mr. Brerewood maketh it equal in dimension with Germany, France, Spain, and Italy. For the Emperor he is called Commonly Presbyter john or Negus but of the Abassins joaanes Belul. Zaga Zabo apud damian: a Goes pag 241. precious john or high john, he is the most potent Prince of Africa. The title of this great Emperor runneth after this manner David supreme of his kingdoms, and beloved of God, the pillar of faith, sprung from the stock of judah, the son of David the son of Solomon, the son of the pillar of Zion, the son of the seed of jacob, the son of the hand of Mary, the Son Nahu after the flesh, the son of Saint Peter and St. Paul by grace, Emperor of the higher and lesser Aethiopia, and of the most large Kingdoms, Dominions, and Countries of Goa, Caffares, Fatigar, Angola, Barn, Baliguazae, Adea, Vangne, Goyam, where are the fountains of Nile, Amara, Baguamodri, Ambea, Vanguci, Trigremaon, Sabaim, the birth place of the Queen of Saba, Barnagassum, and the Lord of all the Regions unto the confines of Egypt. They conceive themselves to be deseended from Solomon and the Queen of Suba Maqueda. The Arms of the Kingdom are reputed to be the same with those of the tribe of judah, the Lion Rampant in the field Or, and their motto is, The Lion of the tribe of judah shall overcome. It is written, the Emperor to have set before him at his mea●e, Godignus cap. 6, pag, 25, de Abass rebus. a vessel full of Ashes, to put him in mind of his Mortality. The Abassins reckon a succession of Christian Emperors from Abraham, called the Saint, Who was Emperor Anno 470. Alvares cap. 13. in Purchas. The Prets or Emperors dwell in a movable city of tents, on festival days he useth red tents. About 50000 Mules attend the Prets camp to remove his carriages. They call themselves as we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ithiopia wian In Arabike are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elhabaschi vulgarly the Abassines _____ presbyter signifieth Apostolic in Arabike. Scaliger de Emen de temporum pag. 680. For their Ecclesiastical government: Ecclesiastical government. Myrae: de notitia episcop. lib. 1 cap. 21 pag. 56. They are subject to a Patriarch of their own whom they call Abunna. Their Abunna, when Alvares, was in Aethiopia, was called Mark, Aluares cap. 14. a Reverend old man aged about 110: a man very gracious in his speech never speaking without blessing God, and giving thankes: his apparel was white; his upper garment like a Cardinal's cloak buttoned before. When he goeth out of his tent he rideth upon a Mule well attended having a Cross in his hand and three crosses carried on staffs about him. Some do report that there are in Ethiopia 127 Archbishops. Godig: de Abassin. rebus. lib. 1. cap. 32. pag. 195. Aluares reporteth in Macham Celacem which is the Church of the holy Trinity, Alvares cap. 14. he saw 200 mitred priests together, and 64 Canopies carried over them. Their Churches are builded round and very rich with hangings of cloth of gold, Velvet and plate They have many goodly Monasteries: to the Monastery of the vision of jesus belongeth about 3000 Monks. Alva, cap, 2. In Europe there was little knowledge of these Abassine Christians until the portugals had footing in the East Indies, Damia Goes de Aethiopum moribus. Idem pa. 161. about the year 1486. john King of Portugal sent Alphonsus a Pavia and Petrus a Covilham to Prester john. They sailed to Cairo like merchants & agreed one of them to go into India, and the other into Aethiopia: Peter having seen Goa and Calcutta and other places in India returneth to Cairo to meet Alphonso where he heard of his death, and received also letters from the King of Portugal, that they should not return without seeing Prester john; Peter writing back what he had seen in India, traveleth into Ethiopiae to the Emperor, and delivereth King john's letters to him, but could never get leave of the said Emperor to return, but lived richly there. Afterwards the King of Portugal sent diverse men, Idem pag. 169. and amongst others Francis Alvares his Chapline who remained in Ethiopia 6 years, and hath written a book of the religion and and customs of the Ethiopians. This Aluares returning, brought letters from the Emperor of Ethiopia to the Pope, which were delivered to him in Bonnonia in the presence of the Emperor Charles the 5. An 1533. Damia Goes pag. 171. Upon the receipt of which letters there was great joy; and a report of a great Country of Christians in afric as big as all Europe that had submitted themselves to the Pope: and especially in that time when diverse Princes in Germany, Tum primum lusitanos adijsse Aethi opidni cum fidem ca tholic●m Lutherus deser●●t Godig. de Abass rebus lib. 1, pag. 145: cap 23. Dam. a Goes pa. 203. de Aethiopus moribus. and King Henry the eight, had with drawn themselves from the Roman Church, David Emperor of Aethiopia sent a learned Bishop called Zabazago into Porgall, a man of admirable faith, learning and Eloquence, whose confession of Faith is set down by Damianus a Goes. The Pope sendeth a Patriarch (with others into Aethiopia) one Johannes Berniudes a Spanish Friar, there went with him 400 shot and some pioneers out of the Portugal Indieses; their commander was Don Christopher a Gama, who arrived in Aethiopia, anno 1538, and was suffered their to remain, until Precious john had vanquished the King of adel, by the help of the said portugals. But the said Patriarch was compelled to return being accused of Sacrilege, for stealing a vessel of gold out of a Church, and with this message that the Emperor would not submit himself to the Bishop of Rome. Afterwards, their were 13 jesuits chosen by Ignatius Eoiola, Godig. de abass: reb. lib. 2. cap. 15 and others to be sent into Ethiopia, of which one of them had the title of Patriarch, to wit Joannes Nonius, Barrtius and two of Bishops, the Patriarch died and never saw Aethiopia, to whom one of the Bishops Androas Orviedo succeeded in his Patriarch all title, be failing with the Portugal ships to Goa in the East Indies, the viceroy sent a Messenger first into Aethiopia, to know whether the Emperor would receive some learned men Portugals, sent to him from the Pope, and the King of Portugal, which he refused not. Where upon the Viceroy sent the said Patriarch Andrea's with some jesuits, and twenty attendants according to the dignity of his person, who landed at a Port in the Red Sea, near to the City of Arquick, in the year 1557. From whence he went to a City called Baroa, where an Ethiopian King called Barnagasses, received the Patriach with great honour, from thence the Patriach was 50 days going to the Emperor Claudius, who receiving his letters, told him that he would never yield obedience to the Bishop of Rome, he gave him leave to teach the Portugals, but forbade him to speak on word to his Abassines, and that he would not suffer the Roman yoke to be laid on him or his, Claudius the Emperor dying, Adamas succeeded, who banished the said-Patriarch Andreas. All these Christians before named, are not subject to the Pope, except before excepted. In Europe the Papists inhabit somewhat above a fourth part. The Protestants, Muscovites, and Greek, Christians inhabit, the rest of it with some Turks, who are mingled with the Greeks, and make one third part with them, some say much less: Bellonius writeth the Greek Rites, Asserlmus Graecauica Ecclesia ritus latius patere quam latina. lib. 1 cap. 35. to extend farther than the Latin: which may be true of the Latins in Europe only. In Asia, the second part of the old world, and Africa the third part, the last (whereof is three times bigger than Europe) and Asia bigger than the other both) The Pope hath very little. Possevine the jesuit writeth, In apparatu de Maronitis. Maronitae Libani Montis in Syria incolae, sub corum Patriarcha, pietatem et fidem erga Romanum ponti ficem et sedem Apostolicam uni ex omnibus Orientis populis sat integran a tempore Innocencii 3. retinuerunt. that the Maronites of mount Lybanus only of the East, kept faith to the Church of Rome. And this may serve to confute them that would impale the Church of God, within the limits of the Roman Church, and pretend that all the Christians of the world, are subject to the Pope, but only a few Protestants in Europe, for here you may see, that the Church of God is not tied to Rome only, but that it is Catholic, and universal, dispersed upon the face of the whole earth; and as God hath been merciful to us, and caused his face to shine upon us, so his ways are known upon earth; and his saving health amongst all Nations, therefore let the earth praise thee O God, yea, let all nations praise thee. To this relation of the habitations of the Christians not subject to the Pope, I think good to give the Reader this Caveat, towit, The Pope to make his jurisdiction to show greater than it is, giveth many titles to his followers of those Churches which he hath not to do with all. As to one he giveth the title of the Patriarch of Constantinople, to another of Aethiopia, Bermudes was called Patriarch of Aethiope Smith of Chalcedon Fleming Archbishop of Dublin etc. so also he gives the title of other Bishoprics in Greece, England and Ireland etc. So also their writers in some of their books, Writ false stories & tales, to make his jurisdiction & Church seem greater than it is, as for example, In a book printed at Coloin entitled Relationes historicae duae duarum illustrium legaticuum etc. Cardinal Baronius writeth a book, and therein publisheth to the world, the submission of the Patriarch of Alexandria, and of the Egyptians, and Aethiopians, which never was; which Treatise is entitled, A relation of the Legates of the Church of Alexandria, to the Apostolic See. The Cardinal in the beginning of the said book, setteth down, the great providence of God in governing his Church, for whereas a few frantic people had forsaken the Roman See; now the Patriarch of Alexandria and all the Provinces of Egypt, and Aethiopia; had submitted themselves to the Roman Church, and he setteth down the submission of the Patriarch in these words: In the name of the Father, Son and holy spirit, of one God. In the name of God most compassionate, and merciful; Everlasting, glory be to God, salvation is from the Lord: O God give us thy Salvation. Humble Gabriel by the grace of God servant of the See of Saint Mark, in the City of Alexandria in Egypt, and in all other places thereunto adjoining in the south Maritime and in Ethiopia the 97 of the Patriaches successor to S. Mark the Evangelist, wisheth health, and offereth the spiritual kiss, to the Father Lord, Father of Fathers, Prince of Patriarches, being the 13 of the Apostles of our glorious Lord jesus Christ. And of the Evangelist, the fifth, Successor to St. Peter the Apostle. He after setteth down his submission at large in this Treatise, which is published by itself and also set down in the latter end of his sixth Tome of his Annals, Thom: a jesus: de conv: omn: gent: lib. 7. pa. 1. cap. 6. pag. 363. Tempore Clementis 8 legatio ficta Alexandrinae ecclesiae ad Romanum pontificem de lataest quae Marcus Patriarcha et cū●o omnes Aegipti provintiae, aliaeque sibi coniunctae, ipsum (ut par est) summum ecclesiae caput universasemque agnoscebant Pastorem ut late in fine: 6 Tom. Annal. Cardinalis. Baronius scripsit Re tamen postea diligentius examinata cuiusdam Bartovis impostoris fuisse mendatium ac figmentum apparuit which history is mere false and feigned as Thomas the jesuit saith. In the time of Pope Cement the 8. a feigned embassage was brought from the Church of Alexandria to the Roman Bishop, in which the Patriarch and all the provinces of Egypt and others adjoining, did acknowledge him (as it was fitting) the chief and universal Pastor of the Church, as Cardinal Baronius hath written in the end of his 6 to me, but the matter being more diligently examined, appeared to be a mere lie and a fiction of a certain Imposture Bartovis. In Africa are The Cophtie Under the Patriarch of Alexandria And the Abassin christians in Aethiope Under their Abunna or Patriarch America and the Christians therein AMerica was discovered about 142 year ago, discovered Anno 1492. in which the King of Spain hath four regions with some Lands, the Regions are new Spain, Castilia del Oro, Peru, and part of Brasile: which are supposed to be a sixth part of America. In the first 40 year after the discovery thereof, these regions with the Lands, were almost depopulated, the Natives being either slain: consumed in the mines, Nos autem pro certo affirmare a● demus iis quadraginta annis quibus Iberi cruentam suam tyr annidem 〈◊〉 ercuerunt ultra d●odecim milliones hominum fato sunctos esse. in narratione rerum indicarum pag 7. or carred into captivity; Bishop Casaus in his book to Philip Prince of Spain writeth of the consumption of 12 millions of men; and that in Hispaniola, there were not 300 natives left, and of a very small remain in the other Lands, and in New Spain itself. Complaint being made to the noble Emperor Charles the fift, he by his proclamation, freed these Indians from slavery, and gave them the state of free men. For the conversion of these Christians, it seemeth to be coact, Oviedo histor Indiae occidental's lib. 1 cap 4 Oviedo reporteth that in Cuba there was scarce any one, or but vey few that became Christians willingly. And what manner of Christians these were you may judge by Benzos' report of New Spain, Benzo histor: novi orbis lib. 2: cap. 19 apud Brer. (viz) that they had nothing almost belonging to Christianity, but only the bare name of Christians: I hope it is better now. This Church is Governed by four Archbishops, and four and twenty inferior Bishops. In America there be diverse plantations of the English, Dutch, and French, and there are now more English in Virginea only than were left of the Natives in New-Spaine after the depopulation before named, I read of about eight thousand Natives remaining there then. CHAP. III. THESE Christians agree with us in the main points of religion, they are all baptised in the name of the Father, Son and Holy Ghost, etc. And in the principal points of controversy between the Roman Church, you shall see how they agree with us, and differ from them. In this Chapter I will set down therefore. 1 The principal differences between us & the Church of Rome. 2 How the Churches before named, agree with us in the chief points in controversy. 3 I find these Churches; not Heretical, but Orthodoxal in the main. 4 Of the agreement of the Protestants among themselves. 5 Of the difference amongst the Papists: 6 Of the agreement of the Ancient Roman East and South Church, with us in the points set down, and also of Gregory the great Bishop of Rome, who sent Austen into England. 7 Of the Religion of the Ancient Britain's, and of their differences from the now Roman Church. 8 Of the Piety and Devotion of the Christians before named. 1 The principal differences between the Romanists and us. THE main difference between the Church of Rome and us consists, in certain points, which they of Rome hold for important and necessary Articles of the Christian faith, which we do not believe or receive for such. For the things which we believe are verities clearly founded upon Scripture and summarily set down in the Creed, and unaminously received by all Orthodoxal Christianes' This Creed; which the Ancients thought complete enough, seemeth to the Romanists defective, and therefore they have adjoined and added to the same, many new Articles yea, to those twelve, which the Apostles set down, for a sufficient Summary of wholesome doctrine. The Articles of their New Creed and Doctrines are: Their Apocryphal Scriptures. Their Dogmatic Traditions, which they equal with the holy Scriptures. Their Transubstantiation. Their Communion in one kind. Their Purgatory. Their Invocation of Saints. Their Worship of Images. Their Obedience to the Pope, without which no salvation. Their Latin Service. Their Traffic of Indulgences. These and other new doctrines are Canonised in their late meeting at Trent, and upon these and the like, is the contestation between the Romanists and us: these are obtruded by them, as undoubted verities, and to be believed under the Pope's curse. These are rejected by us as human inventions, some of them cunningly devised to advance their ambition & avarice, without any solid ground or countenance of Scripture, or Antiquity. He that desireth to see mere of the differences between the Romanists and us, let him read Doct. Field of the Church. Doct. Field of the Church, Book 3. cap. 7. pag. 83. 2 The Agreement of the Churches before named with us, in the chief Points in Controversy following. Of the Greek Church. AS the writings of the Greek Fathers, for above five hundred year's space after Christ, give testimony to our Religion in the main Points thereof: So also the Churches at this day in those parts do hold with us, and we and they against the now Romish Church. As, 1 The Greeks' deny the Pope's Supremacy. Cyrill Patriarch of Constantinople.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cap. 10. pag. 28. We believe, that no mortal man can be Head of the Church, and that our Lord JESUS CHRIST is the alone Head. Mark, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Concilium Ptorens. pag. 721. Binius. Archbishop of Ephesus.) We account the Pope as one of the Pariarks, if he be Orthodox. Nilus, Archbishop of Thessalonica) The Greek Church, though it never denied the Primacy of Order to the Pope of Rome, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Nilus de Primatu, pag. 101. yet their assumed predominancy of Authority they have always resisted. The Emperor joannes Paleologus) submitted himself to the Pope in the Council of Florence, 1436. in hope of Aid against the Turk: Paulus Aemilius cited by Bishop jewel, Defence of the Apolog. pag. 411. for which he was so hated of his people, that being dead, they denied him Christian burial. Jsodore Archbishop of Kiovia) returning from the said Council, because he began, Hunc Moscovitae obedientiam Romanam praedicantem spoliaverunt, & in necem extremam impulerunt. Mathias à Michou, de Sarmatia, lib. 2. cap. 1. for unities sake, to move the people to submit themselves to the Pope, was deposed from his Bishopric, and put to death. 2 They account the Pope and his Church Schismatical. The Patriarch of Constantinople doth yearly, upon the Sunday, In Praefaclene ante acta & screpta Theelogorum Wirtembergensium & Patriarchae Constantinopolitaniss, Dom. Hieremiae, An. Dom. 1576. called Dominica invocavit, solemnly excommunicate the Pope and his Clergy for Schismatics. Summum antem Pontisicem Christi Vicarium omnesque Latinos pre excemmunicatis babens. Elench. Alphab. omnium Hareseum, lib. 7. pag. 202. Prateolus) The Grecians account Christ's Vicar, the Pope; and the Latins, excommunicate persons. 3 Concerning Transubstantiation. Cyrill the Patriarch of Constantinople.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 17. pag. 60. In the administration of the Eucharist, we do confess a true and real presence of Christ; but such a one, as Faith offereth us; not such as devised Transubstantiation teacheth: For we believe, the faithful to eate Christ's body in the Lord's Supper; not sensibly champing it with their teeth, but partaking it by the sense of the soul: for that is not the body of Christ, which offereth itself to our eyes in the Sacrament; but that which Faith spiritually apprehendeth, and offereth to us. Hence it ensueth, that if we believe, we cate and participate; if we believe not, we receive no profit by it. Hierimi the Patriarch teacheth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Respons. 1. pag. 101. a change of bread into the body of Christ, which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is a transmutation, which is not sufficient to infer a Transubstantiation, because it may signify only a mystical alteration, which the Patriarch in the same place plainly showeth, saying, the body and blood of Christ are truly mysteries, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Patriar. Respons. cap. 10. pag. 86. not that these (saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) are changed into humane flesh, but we into them: for the better things have ever the pre-eminence. Neither was the flesh (saith he) of our Lord. which he carried about him given to his Apostles for meat, not his blood for drink, neither now in the holy mysteries doth the Lord's body descend from heaven: this is blasphemy. Ganlterus.) The Greeks say, Malos, dum consecratum panem accipiunt, non accipere corpus jesu Christi: hoc ipsum perpeino Calvini Ministri in ore habent. In Tabula Chronograph. pag. 604. de Photio, 19 that the wicked eating the consecrated bread, do not receive Christ's body: This also the Calvinists Ministers, have always in their mouths. 4 They celebrate the Eucharist in both kinds. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Patriar. Respons. de Abusib. pag. 129. Hieremie the Patriarch:) You say the holy Supper ought to be received in both kinds, and you say well, so also do we, when we do receive those venerable Mysteries. Cyrill the Patriarch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyrill cap: 17, pag 61. As the Institutor speaketh of his body, so also of his blood, which Commandment ought not to be rend a sunder, or mangled according to human Arbitrement, but the Institution is to be kept entire as it is delivered to us. Prateolus.) Item esse, necessario sub utraque specîe panis scilicet et vini communis andum, adeo quidem, ut qui una specie tantum communicate, etiamsi laicus sit, peccare dicatur. quod (ut aiunt) contra Christi praceptum agate, qui sub utraque specie communicare praecipit. Prateol elench: Alphab: omni: Haeres: lib: 7: pag. 202: The say of necessity they must Communicate in both kinds, both of the bread and the wine, so that if any take it under one kind, although a layman, he is said to sin, because they say, he doth against Christ's Commandment: Who hath commanded to communicate under both kinds. 5 They deny Purgatory fire. Cyrill, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cap. 18. pag. 66. Patriarch of Constantinople.) We believe the souls of the dead to be in bliss, or in damnation; according as every one hath done. Nilus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nilus. pag. 119. de Purgator. igne. Archbishop of Thessalonica.) We have not received, by Tradition from our Teachers, that there is any fire of Purgatory, nor any temporal punishment by fire; and we do know, that the Eastern Church doth not believe it. Alfonsus' de Castro.) It is one of the most known errors of the Grecians and Armenians, Vnus ex notissimie erroribus Graecorum & Armenorum est, quo docent nullum esse Purgatorium locum, quo animae ab has luce migrantes purgentur, à sordibus, quas in corpore contraxerant, antequam in aeterna Tabernacula recipi maereantur. Advers. Haeres. lib. 12. pag. 188. that they teach, that there is no place for Purgatory, where souls after this life are purged from their corruptions, which they have contracted in their bodies, before they deserve to be received into the eternal Tabernacles. Guido) sarth, Quintus error Graecorum est quia dicunt Purgatorium non esse. De Haeresibus Graecorum. It is the fifth error of the Greeks', that they say there is no Purgatory. Gaulter.) That there is no Purgatory, Purgatorium non esse, quod idem Calvinus, etc. De Photio, pag. 603. which Calvin affirmeth, etc. 6 They allow married Priests. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Prim. Patri. Respon. p. 129. Jerem. Patr.) We do permit those Priests that cannot contain, the use of Marriage, before they be consecrated; for GOD hath commanded Marriage: And we are not ignorant, Marriage being forbidden to Priests, filthy things to be committed by them. Pope Stephen the second.) The Priests, Deacons, Distinctio 31. Aliter. and Subdeacons' of the Eastern Church are married. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyril, Resp. ad inter. 4. p. 97. 7 Concerning Jmages. Cyrill the Patriarch.) We do not forbid Pictures, the Art is noble: We grant unto them that will have them, the Pictures of Christ, and Saints; but their adoration, and worship, we detest, as forbidden by the holy Ghost, in holy Scripture; lest we should ignorantly adore Colours; Art, and the creature, in stead of our Creator and Maker. Damascen.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Damascen. lib. 4. cap. 17 p. 343. Basileae. They make no Image of God. Who can make an Image of God? who is invisible, incorporeal, and incircumscriptible, etc. 8 For the Books of Canonical Scripture, they agree with us. Damascen.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ortho. fidei, lib. 4. cap. 18. The Wisdom of Solomon, and others, are not numbered amongst the Canonical. Cyrill, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Respons. 3. pag. 91. the Patriarch.) We believe the Books of Canonical Scripture to be those, which the Laodicean Synod hath set down, and which the Catholic Orthodox Church of Christ, being illuminated by the holy Ghost, hath confessed to this day; to wit, 22 Books of the Old Testament. 9 The sufficiency of holy Scripture. Cyrill.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyril, p. 91. Resp. 3. We call the holy Scriptures all the Canonical books, which we receive as the rule of faith, and of our salvation, and so we do retain them: and chief, because being divinely inspired, they set before us the doctrine which is sufficient to instruct, to enlighten, and to make perfect him that cometh to the faith. Again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyrill cap: 2. pag 5. Lomb: lib: 1. Distinct, 11. v. Dicunt quod veritas in Evangelio fidem integram continet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nilus de caufis dissent. pag 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. de Ortho fide lib. 1 cap. 1. the Authority of the Scripture is above the authority of the Church; etc. Men may err, and be deceived, but the holy Scripture cannot err nor deceive, nor be deceived, but is always infallible and certain. Lombard. The Grecians believe and say that the truth in the Gospel containeth entirely the faith, that is to say, the doctrine of Faith. Nilus' Archbishop of Thessalonica) To accuse the Scriptures is as great a fault as to accuse God himself. But God is void of all blame. Damascen whatsoever is delivered unto us in the law and the prophets, by the Apostles & Evangelists, that we receive, acknowledge & reverence, and be sides these we require nothing else. 10 They do not forbid the Laity the reading of the Scriptures. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyrill Respon. 1. pa. 81. Cyrill the Patriarch) As the hearing of the holy Scriptures is forbidden to no Christian man, So no man is to be kept from the Reading of it: For the word is near in the mouth, and in their hearts, Therefore manifest injury is offered to any christian man, of what rank or condition soever he be: who is deprived or kept from reading or hearing the holy Scriptures. 11 They Renounce works of Supererogation and Merit works. Hierem: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Patriarch.) Affirmeth. That we must do good works, but put no confidence in them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Prim. Respons. Patr. cap 6 pa. 71 we must not trust nor believe in Them, Although we have fulfilled all things yet we are unprofitable servants, according to the words of our Saviour. Cyrill the Patriarch:) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyril cap. 13. We believe a man to be justified by faith, not of works. They concur in Assertion with the Protestants. Sir Fdwin Sands Relation of the religion in the West. sect. 53. That it is impossible for any creature to merit, as by way of right, the least dram of reward, at his Creator's hands: But whatsoever reward is bestowed upon the creature, floweth forth from the mere bounty, and graciousness of the Creator, who as in goodness alone, and mere grace did make him, so also in mere grace, doth advance him to that high happiness. 12 They allow not private Mass. Chytraeus, No private Masses are celebrated amongst the Greeks', Constat missas privatas absque communicantibus non ab eis celebrari solere: Chyt. de statu eccles: pag 14 without other Communicants, as their Liturgies and Faithful Relations testify. joannes Hoffmeisterus.) Res ipsa clamat tam in Graeca quam latina ecclesia Non solum Sacerdotem sacrificantem: sed et re- The thing itself doth speak, and cry aloud, both in the Greek, and in the Latin Church that not only sacrificing Priest but the Priest and Deacons and the rest of the people or at least some part of the people did communicate together. Praesbyteres, Diaconos. Nec non et reliquam plebem aut saltem plebis aliquam partem communicasse. joannes Hoffmeisterus apud Cassan consult. lib. de solita. miss. pag. 996. Marcus Ephesinus saith that the priest in the Latin Church cateth all and drinketh all himself, Feidl of the Chur. lib. 3 cap. pr. pa. 55. giving no part to any that are present, no not to the Deacon that assisteth him, yet cryeth aloud take and eat: So saith he that they do many things contrary to the traditions received from the Fathers, contrary to the words of Christ & contrary to themselves and their own words in this mystery. 13 They have prayer in a known tongue. Bella. de verbo Dei lib. 2 cap. 16 Bellarmine) Confesseth prayer in a known tongue continued long in the East and West Churches. Nicholas) The Greeks' do celebrate their. Celebrane missa nella lingua loro per poter essere intesis dal common pepolo. Nicolas lib. 4 cap. 36. Liturgy in their own Language that it may be understood of the common people. 14 They use not prayer for souls to be delivered out of Purgatory. Nicholas) The Greeks' deny Purgatory and affirm that the prayers of the living profit the dead nothing. Negano il purgatorio affirmando i 1 prieghis digiuni et elemosine de viventi nulla giovino all anime de deffuncti: idem ibidem. Villamont) The Greeks' admit not Purgatory. N'admettent le Purgatoire Villamont voiag: lib. 2 cap. 21. Prateolus) when they take away Purgatory They affirm also that prayers avail not the dead. Cumque tollunt Purgatorium dicunt etiam defunctis nihil prodesse orationes Prateo pag. 203 lib. citato error. 15. 15 Of extreme unction. Possevin) The Greeks' reject the sacrament of extreme unction. Possevin de Moscovia negano Greci che visiapin dinna ontione di cresima fol 86. Villamont lib. 2. cap. 21 ills nient le sacrament d'entreme onction. Villamont) The Greeks' know not the Sacrament of extreme unction. 16 Of elevating and carrying about the Sacrament that it may be adored. Festum vero corporis Christi more Romanae ecclesiae non venerantur Moscov. religio. Gaugninus) The Grecians do not observe the feast of Corpus Christi And generally all the Christians do accord against the latin Church; Cathol: tradit: quest: 29 pag. 160 and do not keep the Sacrament to employ it to any other use, than our Saviour Christ hath instituted it, as to carry it in procession or the like. Sacranus) The Russes and the Greeks' do not elevate the Consecrated bread to be worshipped at the Altar. In altari positum nemoveveratur ne que elevatur: sacran: elucid: errorum cap: 2: error 20. 18 Of Indulgences and Sale of Masses. Hieremie the Patriarch) They that make gain of the Sacrament do ill. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hier. Patr. Respon. 1. pag 130. 19 Of the Sacrifice in the Mass. Neither is there in their Cannon any mention made of the sacrifice of the body and blood of CHRIST for the Redemption of the living and dead. Ne ullam in eorum canone sacrificii corporis et languinis Christi pro redemptione vivorum et mortuorum oblati mentionem fieri Chytrae: de statu eccles: pag. 14. And thus much of the agreement of The Greek Church with the Protestants: This Cyrill before cited was first Patriarch of Alexandria (to whom Archbi: Spalata dedicated his book) and now the is 〈◊〉 atriarch of Constantinople: being Patriarch of Alex andria he wrote letters to the most Reverend father in God the late Archbishop of Canturbury, and sent one Metrophanes to Oxford who is now returned into Egypt. The manner of Administration of the Sacraments, of Baptism and the Lords Supper, in the Greek Church. FOR the Administration of the Sacrament of Baptism: The administration of the Sacrament of Baptisms The Priest having said certain prayers, taking the child in his arms, and putteth him three times into the water, saying, the servant of GOD N. N. is Baptised, In the name of the Father, of the Son, and of the holy Ghost: and so concludeth with certain prayers as we do. Eucharist. Hierem: Patr. pag 103. For the Administering of the Eucharist or Lords supper, the Greeks have two Liturgies, one St. Basil for some holidays, the other St. Chrysostom's. St. Basil biginneth. O God our God who hast sent this heavenly bread, the food of all the world, St. Basils' Lieturgie. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ctc. our Lord Jesus Christ; to be to us a Saviour, a Redeemer, and a benefactor blessing, and sanctifying us, bless this our offering and take it into thy Supercelestial Altar: Remember Lord (thou that art good, and loving to mankind) them that offer, and by whom they offer, and keep us immaculate in the holy service, of thy Divine Mysteries etc. Many other prayers and thanks givings follow for God's benefits bestowed upon the Church; from the beginning of the world, and for the Redemption of man kind by the Son of God, borne for us: suffering, dying, and raised again: etc: And then reciting the words of the Institution: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the night in which he gave himself for the life of the world, taking bread in his holy and immaculate hands, giving thankes, and showing to thee God and Father, blessing, sanctifiing, breaking. He gave to his holy Disciples and Apostles saying: Take ye, eat ye, This is my body which is broken for you: in remission of sins. Likewise he took the Cup of the fruit of the vine mingling, giving thanks, blessing and sanctifying He gave to his holy Disciples and Apostles saying: Drink ye all of this, This is the blood of the New Testament, which is shed for you, and many, for the Remission of sins. Do this in remembrance of me as oft as ye eat this bread or drink this Cup confess my death, and set forth my resurrection etc. Then the Priests pray that those Antitypes may be Sanctified by God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And that the Receivers may participate of the Sacrament, not to their condemnation. But that they may find favour before God, in the company of all the holy Fathers, Prophets, Apostles, Mary the holy virgin, john Baptist etc. Then offering the Sacrifice of praise for the Catholic Church, for them that offered Alms, for the Emperor, for all the people, for the Common wealth, for the Archbishop, for all Ministers of the Church, for seasonable weather, for the rooting out of Heresies, and Schisms, and that they may all with one heart and one mouth, celebrate God the Father, Son and Holy Ghost Eternally. This solemn prayer being ended, and the Litanies, and the Lords prayer premised, all Communicate. And the remainder of the bread and offerings, being carried into the Vestry. Cap: 21: de Institutis Graecorum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Deacon and people give thankes to God. Christopher Angelus) writeth, that at the Chancel door, the Priest delivereth the Eucharist, the bread and the wine mingled together, saying: N. N. the servant of God receiveth, In the name of the Father, Son and Holy Ghost; Amen. And the people say every one, with an humble voice, Lord, I do not kiss thee as judas, but as the Thief, I trust thou wilt remember me in thy Kingdom. There is no mention made in this Liturgy of Saint Basil, of the offering of the body and blood of Christ by the Priest, nor of redeeming of the living, or dead, by this work. Or applying of this oblation for others that receive it not. And the bread and wine after consecration, are called Antitypes: and they pray, that God would send his holy Spirit upon the receivers, and to Sanctify the bread: etc. For the Liturgy of St. Chrysostome, although there is mention made of an oblation, yet not of a Propitiatory, of the body and blood of CHSIST, but of an Eucharistical Sacrifice, of praise, thanksgiving, or Alms. We offer unto thee, this rational and unbloudy worship, we In vocate, supplicate, and offer unto thee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for the patriarchs, Apostles, Evangelists, for the virgin Mary, we offer to thee, this reasonable service for all the world, for the whole Church, for our Kings, and their Armies, as Tertullian ad Scapalum, saith, we sacrifice for the health of our Emperor to our God, and his, in pure prayer. Although their be some things in this Liturgy of Saint Chrysostom's, which I will not justify to be his: which may be added since his death, yet in that I find no Popish Transubst antiation, nor private Mass. The Sacraments are Administered in both kinds. No sacrifice is offered in it, to deliver souls out of Purgatory. Married Priests administer, and it is administered in the Greek tongue. The Mengrellians and the Circassians are of the Greek communion, and of the Patriarch of Constantinoples' obedience, Brerwoods' inquiries Pag, 135. they live entirely by themselves. The Christians. Inhabiting the greatest part of Asia the less, live mingled with Mahometans, and acknowledge not the Pope, but are Christians of the Greeks' communion, and also of the Patriarch of Constantinoples' obedience. Of the Georgians. There Religion is the same, both in substance and ceremonies with the Grecians, yet in no sort subject to the Patriarch of Constantinople: but to their own Metropolitan. For their Liturgies. The Georgians have for their vulgar speech, utuntur Graeco idiomate in scriptures divinis et Graecorum consuetudines in sacramentis observant Vitriac: histor orient: cap. 80. de Georgianis. a peculiar language of a middle temper, which well agreeth with the position of their country, between the Tartarian and the Armenians, as Gesner and Postel, have observed in their books of Languages: yet notwithstanding they have their liturgies in the Gre●ke tongue: as Jacobus a Vitriaco, Gesner, Postel, Roccha, and diverse other; have certainly recorded, cited by Mr. Brerwood. The Moscovites. The Muscovites affirm, joannes Faber: ad Ferdinandum Regem Romanorum cui erat a confessionibus in Theol: Muscovit: p●g. 170. that they follow that faith which they had preached to them by St. Andrew the Apostle, & also those things which were concluded of by 318 Bishops in the first Nicene council under Constantine the Great: and which were preached to them by Basill the Great, and St. John Chrysostome, which things They believe to be so holy so firm, and sincere: That it was never lawful for any of them to departed from them in the manner: as neither from the Gospel of Christ 1 Supremacy. Sacranus) They deny the Pope's Supremacy, Dicunt dominum Papam haereticum esse cum ecclefix Romana, et anathematisant ipsum, tempore cenae domini cum suo clero Sacr: cap, 2 error 3. in elucidar. error. affirming the Pope to be an heretic, and they do excommunicate him and his Clergy: They are subject to their own Patriarch of Moscow. Prateolus) They deny the Roman Church to be head over all other Churches. Negant Romanam ecclesiam esse caput omnium aliarum ecclesiarum: Prateolus elench: haeres: pag 228. Guagninus) they condemn and curse the Romans, Romanos damnant et execrantur tanquam primitivae ecclesiae desertores et septem sanctarum synodorum praevaricatores Guagn: de: Relig. Moscow. pa. 231. as forsakers of the Primitive Church, and breakers of the seven general Synods. 2 They Reject Purgatory. Sacranus) They reject Purgatory and acknowledge only two Receptacles of souls, heaven, Asserunt Purgatorium non esse, sosun esse duo receptacula aminarum, caelum et infernum Sacran: lib citat error: 33. and hell. Guagninus) The Greeks' and the Russians deny Purgatory. Purgatorium Graeci et Rutheni negant: Guagnin. pa. 232 lib. citat. 3 They deny the spiritual efficacy of extreme unction. Sacranus, Dicunt sacramentum extremae unctionis nullam adversus peccatireatum medelam conferre pos se Sacra. lib: citat err: 14. They say the Sacrament of extreme unction, doth confer no help against the guilt of sin. Possevine) They deny the Sacrament of extreme unction to the sick. Extremae unctionis sacramentum oegrotantibus negant Possevin de rebus Mosoovit pag. 3. 4 They administer the communion in both kinds. The Priest mingling both the bread and wine together in the Chalice, Sacramentum sacerdos cocleari ex calice in portiunculas minutas redactum, et vino commixtum communicantibus distribuit Cassand: litur: cap. 15 esi comunicano sub utraque speciè Bot: rel: univ. par: 3 lib. 1. distributeth it together with a spoon. Boterus) They communicate under both kinds. 5 They allow married Priests. Dresserus) The Ruff Priests have their wives, Sacerdotes Rutenici proprias uxores habent, et sunt coniuges apud Neand pag. 559: and are married men 6 They have their service in a known tongue. And the Gospel and Epistle is read in their Church in their own tongue, Sacra sive missa slavonica lingua peragitur etc. Guagni. pag. 230 lib citat. and their communion in the Slavonian tongue, with some Greek hymns. The Slavon is their vulgar tongue 7 They deny Confirmation to be a Sacrament. Sacranus,) Dicunt Confirmationis Sacramentum nullum esse. Sacran: loco citat. They say, that their is no Sacrament of Confirmation: 8 They abhor the Jmages, and reject most of the Saints of the Romish Church. Guagninus,) Habent in Catalogo sanctorum Romanos quosdam pontifices quos inter Sanctos venerantur: Caeteros vero qui post eorum schisma fuerunt: Execrantur et pro haereticis gravissimis eos habent: Guagni: de relig. Moscovit pa: 229: They have in the Catalogue of Saints, certain Roman Bishops, which they reverence as Saints: but the others which were after their Schism they curse, and account them grievous Heretics. Sacranus, Sacran: loco citat: err: 6: They blaspheme the Saints of the Roman Church. Sacranus They abhor the Images made by the Catholics. Imagines operis & Artificii Catho licorum horrent Sacranus loco citat: err: 7 9 The wicked eat not Christ's body in the sacrament Possevine They say that they which are defiled with some sins, Dicum qui sunt aliquibus pecatis inquinati corpus Christi Domini non recipere. Possev: de rebus Moscovi ●. do not receive the Lords body in the Sacrament. 10 They refuse to Communicate with the Roman Church. Sacranus, Si casu quis Catholicorum presbyterorum in altaribus eorum celeb●verit mox velut execratum, violant & effringunt. Sacran. loco. citato err: 23. If by chance any Catholic Priest shall celebrate upon one of their Altars, they violate it, and break it as a thing cursed: This Church, except in exacting marriage of their Priests, differeth not in any material point from the Grecians. The Ruff Liturgy or Church-service, their manner of Administration of the Sacanmemts. THEIR morning Service they call Zautrana, that is Mattms. It is done in this order: The Priest entereth into the Church with his Deacon following him. And when he cometh into the middle of the Church, he beginneth to say with a loud voice, Blasslavey uladika that is, Bless us heavenly Father, Bless us heavenly Pastor, (meaning of Christ) than he addeth, In the name of the Father, of the Son, and of the holy Ghost, one very God in Trinity: and Aspod: Pomeluy or Lord have mercy upon us: repeating three times. This done, he goeth on towards the Chancel or Sanctum sanctorum, (as they use to call it) and so entereth into the Schars vey Dwere, or the heavenly door: which no man may enter into, but the Priest only where standing at the Altar or Table; (set near to the upper wall of the Chancel) he saith the Lord's prayer; and then again, Aspody Pomeluii, or Lord have mercy one us, etc. pronounced 12 times. Then praised be the Trinity, the Father, the Son, and the holy Ghost, for ever and ever, whereto the Deacons and people say, Amen. Next after, the Priest addeth the Psalms for that day, and beginneth with: O come let us worship, and fall down before the Lord etc. Therewithal, himself with Deacons, and people crossing themselves, bow down three times; after this, he readeth the ten commandments, and Athanasius Creed out of the Service Book. This being done, Boter: par: 3 lib: 1 pag. 81 They have diverse of the fathers translated into their own tongue: as Basill, Chrysostome, Damascen, and Gregory the great, whose Home lies they do read on holy days to the people. the Deacon that standeth without the heavenly door, or Chancel, readeth An Homily out of Basil, Chrysostome, Damascen, or Gregory, which they have translated into their own tongue, or the lives of some of their Saints: After all this, (which reacheth to an hour and an half, or two hours of length) he addeth certain Collects, or prayers upon that, which he hath read, and so endeth his Service. About 9 of the clock, they have another service called, Obeidna or complim; if it be some high or Festival day: Blessed be the Lord God of Israel, etc. and we praise thee O God, is sung with a more solemn, and curious note. Their Evening service is called Vecherna where the Priest beginneth with Bl●slavoy Vladika: as he did in the morning, and with the Psalms appointed for the Vecherne, which being read, he singeth: Mi●s●ule doth magnify the Lord, &c And then the Priest, Deacon, & people, all with one voice, sing Aspody Pomeluy, or Lord have mercy upon us, thirty times together: Whereunto the boys, that are in the Church, answer all with one voice, as fast as their lips can go, Verii, Verii, Verii, etc. Praise, Praise, Praise, etc. thirty times together Then is read by the Priest (and upon the holidays sung,) the first Psalm, Blessed●s the man etc. and to the end of it, is added Alleluia, repeated ten times. The next in order, is some part of the Gospoll read by the Priest, which he endeth with Alleluia, repeated three times, so having said a collect in remembrance of the Saint of that day, he endeth his evening Service. All this while, the Priest standeth at the Altar, or high table within the Chancel; whence be never moveth all service time: The Deacon or Deacons, (which are many in their Chathedrall Churches, stand without the Chancel by the Scarsvey Dwere or heavenly door.) The people stand together the whole service time in the body of the church, & some in the church porch, for peiw or seat they have none within in their Churches: & it were to be wished, there were none in ours The Priest standeth ready in the Churchpoarch with a tub of water: The manner of the Russ Baptism. The words used by the priest when he dippeth the child, are the very same, that are prescribed in the Gospel and used by us, viz. In the name of the Father, Guagn. de relig: Moscovit. and of the Son, and of the holy Ghost. As often as the Godfathers are asked, whether they do renounce the Devil, so often they spit upon the ground. The Sacrament of the Lords Supper, And the manner of their communicating. The administration of the Lords Supper. First they confess themselves of all their sins to the Priest: Then come they to the Church, and are called up to the communion table, that standeth like an Altar, a little removed from the upper end of the Church; here, first they are asked of the Priest, whither they be clean or no, that is, whither they have never a sin behind, that they left unconfessed: If they answer no, They are taken to the table, where the priest beginneth with certain usual prayers, The communicants standing in the mean time, with their arms folded one within an other, like penitentiaries or mourners; when these prayers are ended, the Priest taketh a spoon and fi●eth it full of Claret wine, Then he putteth into it a small piece of Bread, and tempereth them both together: and so delivereth them both to the Communicants that stand in order, speaking the usual words of the Sacrament, Eat this etc. Drink this &c. both at one time, without any pause. After that, he delivereth them again, Bread by itself, than wine, carded together with a little warm water, to represent Blood more rightly, and the water withal, that flowed out of Christ's side. Whiles this is in doing, the Communicants unfold their arms. And folding them again; follow the Priest three times about the Communion table, and so return to their places, again having said certain other prayers, he dismisseth the communicants with this charge, to be joyful, and to cheer up themselves for seven days next following: which being ended, he enjoineth them to fast for it as long time after, which they use to observe with great devotion: eating, nothing else, but bread and salt, except a little Cabbage, and some other herbs, or roots, with water or quasse mead for their drink. The Rites which the Muscovites use this day in their holy meetings ex comentariis Sigismundi Liberi apud Cassandrum, liturg. Car 15 Pag. 32. No Priest dare administer the Sacrament of the Lords Supper, Nullus sacerdos, ●ut sacra obire aut ba●tizare aut alio quovis fungi munere audet nisi Diacono praesente. or Baptise, or do any other spiritual work, except the Deacon be present. In every Church they have but one Altar, In singulis templis unicum tant● Altar, et in dies singulos unum quoque sacrum faciendum putant and in every day they administer but once. They administer the Sacracrament in the vulgar tongue, Totum sacrum, seu Missa, gentili aut vernaculâlinguâ, apud illos perag● solet. and in it is their liturgy. They read the Epistle, Epistola praeterea, Evangelium pro tempore, quo magis a popule percipiantur, extra chorum populo astanti, lata voce, recitantur. and the Gospel without the Choir, (the people standing round about them with a loud voice.) They communicate in both kinds, Communicant sub utrâque specie miscente vino panem, seu corpus sanguine: mingling or putting the bread, and wine together. The Priest taketh a part of the bread, and wine, Sumit sacerdos cocleari, ex calice portiunculam, porrigitque communicanti: out of the cup with a spoon, and giveth it to the Communicants. The Melchites. Or Syrians deny the Pope of Rome's supremacy, Villam lib: 2 cap: 22 les Syrio●s se vantent, estre les premiers chre stiens du monde, pour se que saint Pierro tint son siegè septans en Antioch; au paravant que d'aller a Rome qui est cause que iamais les syrious n' ont voul● se foubs mettre a' l' Eglise Roman: and are under the Patriarch of Antioch, they say, they were the first Christians in the world, and that Saint Peter was their Bishop at Antioch, seven years before he came to Rome, and therefore they will not submit themselves unto the Bishops of Rome as before. Idem ibidem quand ils cōmunient cest sou. les deus especes. They receive the Eucharist in both kinds. They acknowledge the Souls of the just to be in Paradise, ils croient que les iustes sont en Parad's et les meschans en enfer, idem ibidem. and the wicked to be in hell. Their Priests have wives. Sacerdotes eorum utuntur uxoribus: Vitriac: hist. orient cap. 75. Patriarchi pieu ellegono e consecra no Vescovi e gl● Archivescovi a lor suaditte Boter Rel. par: 3 lib 2 cap de melchiti. The Patriarch, is chosen by the Archbishops or Bishops, that are under him. They altogether observe the Customs, Consuetudines autem et institutiones Gracorum, in divinis officijs et in aliis spiritualibus, Syriani pemtus observant, vitriac: histo. orient: cap 75. and institutions of the Greeks' in divine offices, and in other spiritual services. They account the Latins excommunicate persons. Omnes latinoes excomunicates reputent Vitriac: hist orient cap. 75 Brerwood page 138. All these Christians before named, are of the same Communion; and in effect, of the same Religion with the Grecians. And whereas the Greek Church is Charged by the latin Church, with this error, that the holy Ghost proceedeth only, from the Father, and not from the Son. The Greeks' use to say; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. proceeding from the Father by the Son, so say the Patriarches jeremy and Cyrill, in their confessions. And the Patriarch Joseph, in the Council of Florence, explaineth himself in these words, We say, that the holy Ghost, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Iraeneus Rodoginus. proceedeth from the Father by the Son, eternally, and substantially, as from one beginning, and cause. The Greeks' d●e charge the Latins. WITH whom, they will have no Communion, with these errors, and opinions amongst others. With their Image worship, forbidden by the Ephesin Council. With the Pope's Supremacy, which he challengeth over all the Churches, contrary to the Decrees of Ancient Counsels; and especially, to the fourth general Council of Chalcedon, which attributeth Superiority, to the See of Constantinople. That they scarce read the Sacred rules, and holy Scriptures; They say, that the Pope's commandments, who for the time sitteth in the See of Rome, are their Canons, and Laws. The Pope and his Priestly train, will remit sins, to a prefixed and determinated time, of Months, or years. They sport after the same manner, with by past offences, forgiving the sins of days, Months, or years. And yet they cannot tell by what authority, and upon what grounds, or by what Ecclesiastical Canon they do this. They shut up all Priests and Deacons, from marriage by their laws, and they hold it an abominations, to receive the Sacrament, from a married Priest. And yet their are many Churchmen amongst them, who commit whoredone, and all kind of uncleanness, most securely, without punishment. When the Gospel is reading, & their Mass is singing, all men who please, sit, and yet they are never blamed by their leaders; Laics sit with Priests, and men of holy orders, and sometime the same Laics, carry spurs upon their heels, and also rods in their hands; yea, which is worst, they suffer dogs to enter into the Church; and when the Priest is sacrificing; and celebrating the host, which they hold to be life, giving bread; they suffer dogs sitting at the Priest's feet, to bark at all those that come in, and to fawn upon the Priests and others, that stand by, at the time of Consecration, The too great and extraordinary exaction of the Pope's legates, for when they brought Chrism or cream to Constantinople, they demanded eighty pounds' weight of gold for it, beside other gifts etc. Thus farrethiss author: Constantinople had communion some few years which the Bishop of Rome, when the Latins had taken it by force, as also Jerusalem. You may see more of these set down, by Peter Stewart in Calecam, pag. 407 editione Ingolstandiensi 1608 ex variis Graecorum monumentis. The Armenians. AMongst the Saints, they reverence most, Inter sanctos colunt plus Thaddaeum Apostolum, asserentes quod eos converter it, et fidem Christi docuerit. Mathias a michou: de Sarmatia Europea lib. 2 cap. 1. Thaddaeus the Apostle, affirming that he converted them, and taught them the faith of Christ. 1 Supremacy of the Pope. They have a Primate of their own, Proprium habent Primatem, quem Catholicum appellitant, et cui, velut summo Pontifici, per omnia obtemperant. Romanum siquidem Antistitem contemnunt, eum dicentes non esse caeteris superiorem: Prateolus de haeres: Armeniorum Litter. A. 67. pag. 63 Vitriac: cap: 79. whom they term Catholic, and obey as their chief Bishop, and the Bishop of Rome they do despise, and say, that he hath no superiority over others. 2 Transubstantiation. Prateolus,) Negant illi verum Christi corpus, realiter in Sacramento Eucharistiae, sub panis, et sanguinem sub vini speciebus, contineri. Prateol: loco citat, error. 12 They deny the true body of Christ, to be really in the sacrament of the Eucharist, contained under the species of bread; and the blood under the form of the wine. They deny the true body of Christ etc. supra. Negant illi verum Christicorpus realitur. ut supra: Thom: a jesus de convers: omnium gentium lib: 7 part 1 cap: 17 pag 399. They do not believe, Non credunt quod consecratione facta: per verba Christi super panem et vinum, sit sub speciebus panis et vini, vere et realiter, verum corpus, et sanguis Christi, sed tantum in similitudine, et signo. Guido, de error: Armen: 22. that consecration being made by the words of Christ, over the bread and wine, the true body and blood of Christ, is truly and really, under the species of bread, and wine, but only in a similitude and sign. 3 They mingle not Water with Wine. Gau lterus,) In Eucharistia vino mero, ne● mi nima aquae stilla permixto, utendum docebant Gaulter. lib. cit: de Armenis pag 549. They teach in the Eucharist, mere wine is to be used, not mixed, with the least drop of water. Guido,) Dicunt enim quod aqua non est miscenda vino in sacramento Altaris, et si aquam ponant, dicunt nullum sacramentum esse: Guido de Haer: Armen: 24. They say, that water is not to be mingled with Wine, in the sacrament of the Altar, and if they put water, they say it is no Sacrament. 4 They reject purgatory. G●ulterus,) Purgatorium explodebant, explodit Calvinus; Gualther: loc citat. Asserunt praeterea, nullum esse purgatorium locum, in quo animae ab hac luce migrantes, purgentur a sordibus, quas in corpore contraxerant antequam in a terna tabernacula recipi mereantur Prateol: loc: cotat. 21. They deny Purgatory as Calvin doth. Prateolus,) Moreover, they do affirm, that their is no Purgatory, or place, in which Souls departing from hence, are purged from the filth, they have received in their bodies; before they shall deserve to be received, into the everlasting Tabernacles. 5 They admit Married Priests. Chytraeus) Married Priests, Nec sacerdotes mariti ab administratione sacri arcentur. Chytr: de stat: eccles. pag 23. are not put from their Ministry. 6 They distribute the Eucharist in both kinds. Chytraeus,) Omnibus integrum sacramenlum distribuitur. Chytr. loc. citat. To every one the whole Sacrament is distributed, 7 Of Matrimony. Negabant matrimonium esse sacramentum. Gaulter: loc. citat. Gaulterus) They deny Matrimony, to be a Sacrament. 8 Prayers for the dead, are in vain. Gualterus) The Prayers are in vain, Vanas esse preces, quae pro mortuis funduntur. Gaulter: loc. citat. haeres. 26. that are made for the dead. 9 They worship not Images. Baronius,) Venerabiles imagines non adorant sed quod magis est, eorum universalis episcopus cum reliquis, eos q●i adorant, anathemate percutit; Baron. tom. 10 pag. 256. They adore not the venerable Images, but that which is more, their universal Bishop with others, do Anathematise them, that do adore them. They have the service in their own tongue. Chytraeus,) They use not in their service, any other tongue, but their own vulgar language. 10 They exercise their common divine service, Mathias Michou de sarmatia lib. 2 cap. 1 Armen: suo ritu guadent, 〈◊〉 literis. Vitriac: cap: 79. in the Armenian tongue. And they have their Bible in the Armenian tongue, which translation, is said to be St. Chrysostom's work, after his banishment from Constantinople; he then living with them. For their Liturgies, Cassander setteth down three. The Armenian Liturgy, out of the book of the observations of Peter Bellonius. lib. 3. cap. 12 set down by Cassander; Liturg. Cap. 13 pag. 31 THe Armenian Priests are married, Presbyteri Armeniorum sunt coniugati, item ut Graecorum: et in celebrandâ missâ calice utuntur, Latinorum more, eisdemque or namentis vestiuntur, neque vero magno pano consecrant Graecorum more, sed ut Latini minutis oblatis seu hostiis. and in Celebrating the Sacrament, (which he calleth the Mass) they use a chalice, as the latins do, and are clad with the like ornaments, as they are: neither do they consecrate with a great loaf, as the Greeks do, but as the latins, with little Cakes, or hosts. As many as stand near the Priest, answer, Quotquot astant sâcerdoti, respondent cantando Armenice. singing in the Armenian tongue. When the Armenian Priest readeth the Gospel, they that assist, Cum presbyter Armenicus dicit Evangelium, assistentes in vicem se dextra sinistraque deosculantur kiss one another, both of the right, and left side. The People have their service in the Armenian tongue, O mnes assistentes linguam Arme nicam, qua utitur sacerdos, intelligunt. which they understand, being their vulgar. The form of celebrating the mysteries of the Christians, or Armenians that are in India, out of the book of Odoardas' Barbosa written in Italian; apud Cassand. Liturg. Cap: 14 pag. 31. The Armenians in India say mass at the Altar, as ours do, Armenii qui sunt in India, dicunt missam ad Altare quomodo nostri cum cruce ante se. with a Cross before them. There are three one in the middle, Sunt autem tres: unus in medio, et ad utrumque latus singuli. and one on each side. Every one cometh to the foot of the Altar to receive, Vnusquisque vadit, ut partem accipiat, ad pedem altaris. For the Element of Wine because there is no wine in India they take raisins, Pro sacramento vini, eo quod in India reperiatur vinum, accipiuntuvas siccas, et imponunt aqua ut molliantur una nocte: et aie sequente quo dicenda est missa, exprimunt: quo succo, utuntur loco vini. and put them into water to moisten them, one night; and in the day following they press them, and the juice thereof they use for wine. Out of the Order of the celebrating the Sacraments, which the Armenians observed in the City of Leopolis, in Ruscia, translated out of the Armenian tongue, by Andrew Lubelczik, set down by Cassander Litur: Cap. 12, pag. 29. In communicating the Priest saith. Fide credo in sanctissimam Trinita tem etc. Fide manduco sanctum, vivificans, et salvificans corpus tuum, Domine jesu Christe sit mihi, ad absolutionem peccatorum meorum. Fide bibo sanctum impermixtum san guinem tuum peccata delentem, Domine jesu Christ in remissionem peccatorum meorum. By faith, I do believe, in the holy Trinity, the Father, Son, and holy Ghost. By faith, I do eat thy holy quickening, and saving body, O Lord jesus Christ, let it be to me, to the absolution, and remission of my sins. Drinking of the Cup. By Faith, I drink thy holy, and unmingled blood, blotting out my Jinnes, Lord jesus Christ, for remission of my sins. In this Liturgy, the Eucharist is administered in both kinds. No private Mass is Celebrated, all must Communicate. No Transubstantiation acknowledged. They receive by faith. Married Priests administer. They celebrate divine service, in their own tongue. And there is no sacrifice, for delivery of souls out of Purgatory: But I do not take upon me, to justify all things in these Liturgies. The Maronites, before their reconciliation. Boterus,) They profess obedience to their own Patriarch, 1 Boter. Relat. par. 3 lib. 2 cap. de maronit. but have been subject to the Patriarch of Antioch. Patriarcha Maronitarum) Our Laics, 2 Interrog. 3 apud Thomam a jesu lib. 7 part 2 cap. 5 pag 485 Laici nostri sub utraque specie communicant. receive the Sacrament of the Eucharist in both kinds. Idem (In leavened bread, 3 Idem Ibidem in azymo his verbis benedixit, fregit, dedit que etc. with these words: He blessed, and broke, and gave, to his Disciples, saying, take, eat. Matth: 26.26. Idem, They do not reserve the Sacrament. 4 Idem Ibidem non asservatur sacra mentum Eucharistiae. Possevine,) Their Priests are married. 5 In apparatu sacro, in maron. These Christians, reconciled themselves to the Roman Church, at what time, the Latins held the holy Land, But when those parts were again taken by Saladine. These Maronites, forsook the Roman Communion, until of late, in the time of Gregory the 13 and Clement the 8: They have acknowledged the Pope's jurisdiction. But not all of them, as I hear since. Jerusalem. THE Patriarch of Jerusalem, keepeth Residence in Jerusalem, in which there remain, 10, or more Christian Churches, as before. It is reported, that Theophanes is now Patriarch of Jerusalem, Thom: a jesus. Cosm. lib. 9 apud Cath. traditi. pag 10. The Liturgy of St. james. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is a Greek, and of their Communion. The Patriarch of Jerusalem, doth usually excommunicate the Pope. The Liturgy of Saint james, Bishop of Jerusalem. Which beginneth, O Lord do not despise me, defiled with the multitude of my iniquities, for behold, I come to this thy divine, and heavenly Mystery, not as one worthy, but trusting in thy goodness: I lift up my voice to thee, O Lord be merciful to me a sinner; I have sinned against heaven, and against thee, and am not worthy, to turn my eyes towards thy holy and Spiritual Table; in which thy only begotten Son, our Lord jesus Christ, is mystically proposed, for a Sacrifice for me, who am a sinner, and polluted with all sin, etc. As in this prayer, he calleth the Sacrament, A divine and Celestial mystery, a spiritual table, in which the Son of God, is mystically set down before them. After, he craveth of God, to declare manifestly that which he setteth forth in signs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he persuadeth the people, to lift up their hearts on high. The Institution of the supper is rehearsed sincerely, to which the people answer, we declare the death of the Lord, and confess his resurrection. Afterwards, he prayeth that God would send his spirit on the gifts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that the bread may be made sacramentally Christ's holy body, And the Cup his precious blood, and that it may be to them that partake thereof, for the remission of their sins. In this Liturgy, 1 I find, no propitiatory sacrifice to be made by the Priest, but a mystical. 2 The Sacrament to be administered in both kinds. 3 Nor private Mass, all must communicate. 4 A confession against merit. 5 After the words of Consecration, prayer is made, that God would by his holy spirit: sanctify the Bread and the Cup. In this Liturgy, there are some things that cannot be S james his, but are inserted since his time. As a prayer for Monks, in Monasteries. etc. jacobites. THey for their Ecclesiastical Government are under their own Patriarch, 1 Boter. Relat. par. 3 lib. 2 cap. de jacobitis. whose patriarchal Church is in the Monastery of Saphron, his residence is at Caramite. They admit not of Purgatory. 2 Purgatorium non admittunt Tho: a jesus lib. 7. par. 1. cap. 23. de conversione omnium gentium. Nor pray for the dead. 3 Nec pro defunctis preces admittunt Thom: a jesus loc. citat. They minister the Sacrament, 4 Mr. George Sands. of the Lords Supper in both kinds. In unleavened bread. 5 Salign. Iter. Hieros. Tom. 8. cap. 1. apud Brerwood. Their Priests are married. 6 Sands loco citat. They do not believe aright, 7 Non firmiter sentiunt de primatu Romanae ecclesiae: Thomas a jesus: loco citat. concerning the primacy of the Roman Church. The Sacrament of extreme Unction, 8 Sacramentum extremae unctionis fere non agnoscunt Tho a jesus lib. 7. par. 1. cap. 23. in a manner they do not acknowledge. For their error of Eutiches, believing one only nature to be in Christ, is long since abolished, as appeareth, by the Confession of the jacobites of Mesopotamia, Egypt, Aethiopia, Armenia. The jacobites inhabiting in Mesopotamia, Brerwood pa. 194. Babylon, Palestine, Syria, and Cyprus have their Liturgies in the Syriaque language. In which language, the new Testament hath been printed at Vienna, the Copy being brought into Europe, by Moses Mardenus a jacobite. It is thought, The Liturgy of the jacobites. that the Liturgy called Anaphora Basilii, translated out of Syriaque into Latin by Masius which is to be found in Bibliotheca veterum patrum in Latin, is the Liturgy of those jacobites. Which beginneth, O eternal God who in the beginning created men, etc. afterwards, he left to us a memory of his passion, these things which we set before you, etc. As often as you do this, set forth my death until I come. The people answer, Lord, we remember thy death, etc. and let thy mercy be upon us all. Priest: Make this bread, the glorious body of our Lord jesus Christ, for expiation of our fa●●●, remission of our sins, and life everlasting to them that take it. The people, Amen. The Priest: Make this Cup, the precious blood of our Lord God, etc. for expiation of sins, etc. to them that receive it. Christians under the Patriarch of Musall, falsely called Nestorians. FOr their Ecclesiastical Government, 1 Villam: voiag: lib. 2. cap. 23. leur chef et Primat qu'ils nomment Catholique et qu'ils reverent comme leur Pape: they are subject to the Patriarch of Musall. Their Primate whom they call Catholic, they reverence as their Pope. The Nestorians, 2 Les nestorians appellant le Pape Evesque reprouve Thom: a jesus Cosm: lib. 10. cap. 25. apud trad: Cath: pag. 18. call the Pope the reprobate Bishop. They celebrate the Eucharist, 3 Eucharistiam conficiebant Nestoriani ex pane fermentate Gualt: lib. citat: pag. 377. with leavened bread. They communicate in both kinds. 4 Eucharistiam sub utrdque specie communicabant Gault: de Nestor. The Priest breaking the bread, 5 Mr. Sands lib: cit. layeth it in the palm of the Communicants hand, they sipping of Cup which is held between his. They mingle not water with wine, 6 Villam: loco citat: ne messent point leave a vec le vin. in the Eucharist. They allow their Priests, 7 Sacerdotes mortua prima uxare secundas & ulteriores faciunt nuptias: Tho: a les ● lib. 7. pa. 1. cap. 2 pag. 354. 1.2. and 3. marriages, or oftener. They have not the Images of the Crucifix on their Crosses. 8 Brerwood pag. 145 They kiss the Cross, 9 Mr. Sands. but pray not before it, They do not reverence Images. They use the Caldean language or Syriac tongue, in their Liturgies. Chaldea autem litera utuutur in divinis scriptures Vitriac: lib. cit. cap. 77. For their ancient error, that there were two persons in Christ, as two natures, they have lately rejected that error, as appeareth by their confession, translated out of the Syrian tongue by Masius, Bibli: tom. 4. pag. 1049. extant in Bibliotheca veterum Patrum. Indians of St. Thomas THey call the Bishop of Rome the Reprobate Bishop. Thavet a jesus Cosmo: lib. 10. cap. 15. apud Trad. Cath: quaest: 2. They receive the Sacrament of the Eucharist, in both kinds. Lo pigliando sub utraque specie Bot. par. 3. lib. 2 cap: della vecches christia. del India. josep: Ind: relat: novi orbis cap. 134. extremam unctionem non habent. Osorius de rebus Emanuel lib. 3. apud Cathol. trad. They have not extreme unxion. They admit of marriage of Priests. These have their Service in the Syriaque tongue, Brerwood enquir. pag. 194. their Liturgy is translated out of Syriac into Latin, and to be seen in Bibliatheca veterum patrum. The Mass, which the ancient Christians of the Bishopric of Angamall. in the kingdom of Malabar in the East Indies use, being amended, & purged from the errors and Blasphemies of the Nestorians: by the illustruous & reverend Lord, the Lord Alexius Menesius, Archbishop of Goa, primate of the Indies, in a synod in the Diocese of Angamall, in the year 1599 which beginneth; Glory be to God on high Amen. Glory be to God on high Amen. The Cophtis or Egyptian Christians. THey are subject to the Patriarch of Alexandria, 1 Mirae: lib. 1 cap: 11. They say the Pope may err in matters concerning faith. 2 Serenissimum Dominum nostrum papam in ijs quae sunt fidei opinautur posse errare Tho: a jesus de conver: omnium Gentium lib. 7 par. 1 cap: 5 pa. 360. They minister the communion in both kinds to all. 3 Eucharistiae sacramentum omnibus sub utraque specie confertur. idem loco citat: pag. 361. In unleavened bread. 4 Idque infermentato. Idem ibidem: To sick persons, they minister not the Sacrament of extreme unction. 5 Infirmis autem neque eleum sanctum administratur etc. idem ibidem They admit not Purgatory, 6 Purgatorium nec pro defunctis preces admittunt: idem lib: 7 p: 1 cap: 23. nor pray for the dead. They elevate not the Sacrament. 7 Tecla Abissin: apud Thevet, lib: 7 p: 1 cap: 13 pag. 383 Corpus dominicum et calicem nunquam elevant in missis. They repute the Roman Church 8 Se nos latinos habere excommunicatos et haereticos proinde Latinorum praxim ac conversationem ad instar Iudaeorum fugiunt Tho: a jes: lib. citat. lib. 7 pa. 1 cap. 5 pag. 360. heretical, Thom: a jesus de conver: omni gent lib. 7 par. 1 cap. 6 Tertio concessu deo aspirante circumcisionis lex primum fuit abrogata. 363. Boterus Rela. univer. par. 3 lib: 3 de common consenso si annullo la leg della circomcissione. Boter: loc. citat. lib. 3. de Christ. de Egypt pag. in christ essere due nature. Tho: a jesus lib. 7 par. 1 Cap. 6 pag. 363. Qui cum idem Deus, idem sit verus homo, et divinam habet a patre iam inde ab omni aeternitate, naturam humanam sumpsit ex matre definitis temperum spaciis. and refuse the Communion and conversation of the Latins, no less than the Jews. For Circumcision used by them; It is reported to be abrogated in the Synod at Cairo Anno, 1583. And for the error of Eutiches, they wholly renounce it. They acknowledge Christ to be true God and man. The Cophtis or Christians of Egypt, (although their vulgar be Arabic,) yet have their liturgy in the Sirtaque tongue, which is composed of the Hebrew, Called, Arabic, and Greek tongues, but for the Gospel, after it is read in Syriaque: it is afterward read, in the Arabic, or vulgar language. The liturgy which they use, is the liturgy of Severus sometime Patriarch of Alexandria, translated out of Syriaque into latin, by Guido Fabritius, to be seen in the 6 Tom: of Bibliotheca patrum. For the order of Administration of Baptism, the Priest beginneth with this prayer. O Almighty God, make us worthy, that we may come with purity, and holiness to thy divine and glorious mysteries of Adoption etc. Afterwards, the Priestreadeth part of the 8 Chapter of the Acts, from the 20 verse to the 39: verse, beloved, the Angel of the Lord spoke to Philip etc. And of the third Chapter of the Gospel after St. john, from the beginning, to the 9 verse; There was a man of the Pharisees, whose name was Nicodemus, etc. And part of the 8 Chapter to the Hebrews; and after some prayers, The Priest signeth, the party baptised three times, with the sign of the Cross: such a one N: is signed, in the name of the Father, Amen, in the name of the Son, Amen, and in the name of the holy Ghost, to life everlasting. Then followeth an Adjuration of the Devil, and a Renuntiation or renouncing of him. Then when the party renounceth the Devil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his face is turned towards the west, and he, or his Godfathers say, I such a one, N: that am haptised, I, do renounce the Devil, and all his works, and all his Angels, all his strength, and all his warfar, and all his fear, and all his pride, and all his worldly error: and every one that doth consent to him, or follow him. Than he turneth him to the East, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saith, I such a one, N: who am baptised, do consent to thee Christ my God, and to all the doctrine that is revealed of thee from heaven, by the Prophets, and Apostles, and holy Fathers, I also confess and believe, and am baptised, in thee, and in thy Father, and in thy holy spirit now etc. Then the Priest saith the Nicen Creed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I believe in one God, the Father Almighty, etc. And after many prayers and Cross, he putteth the party baptised, into the water saying. Such a one, N: is baptised in the name of the Father, Amen: And of the Son, Amen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of the holy Ghost to everlasting life. And so endeth with prayers. For the administration of the Eucharist The Priest beginneth with, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory be to the Father, to the Son, and to the holy Ghost. After some prayers. Let us be made worthy sacrificers of praise, that we may perform our Priesthood to thee O Lord: every thought, word, & work, being a sweet savour (offering to thee peace offerings) that without spot, we may appear in thy sight all the days of our life. They say in Breaking. Thou art the Lamb of God, that takest away the sins of the world, so he suffered, God the word in the flesh, he was offrea and broken upon the Cross, and his soul was separated from his body, although his divinity was not separated, neither from his soul, nor from his body, etc. Amongst other prayers he saith. Make us worthy O Lord God, that with contrite hearts, and purged from all evili co 〈…〉 thee O Lord our God, purely and holily, reasonable and spiritual sacrifices, in the faith of thy truth. After other prayers he endeth. The Bible was translated into the Arabic tongue, by john Archbishop of Sevill, Anno Dom: 717. The Habbassin Christians. 1 For their Ecclesiastical Government Zaga Zabo. 240. THey are subject to a Patriarch of their own, whom they call Abunna; Non firmiter sentiunt de primatu Romanae ecclesiae Tho. a jesus de conver: lib. 7. pa. 1 cap, 6 pag, 367. whose place is the seventh Session in general Counsels, the next place after the Bishop of Seleucia. They do not well believe of the Primacy of the Bishop of Rome. 2 The Eucharist in both kinds. We receive the Lords body, 1 Assumimus corpus Domini, et id sub utraque specie confessio Zaga Zabo Episcopi Abassin: apud Damian: a Goes pag, 227 Boterus part, 3 lib. 3 de Christian. del. Abass. and that under both kinds. As the Priest, 2 Sacramentum integrum, verum corpus, et verum sanguinem Christi, tam clerica quam laici, in Templo accipiunt. Matthaeus Dresserus de statu Ecclesiae et Religio: in Aethiopia apud Neand. pag. 535 so the Laics receive the whole Sacrament of the true body, and true blood of Christ, in the Temple. All receive the Eucharist under both kinds. 3 Sub utraque specie omnes Eucharistiam sumunt Godign, de Abassinorum rebus lib, 1 cap 35, pag, 218, 3 They sell no Masses. We receive no price or reward for Mass. 1 Pro Missa, nullum pretium, aut mercedem accipimus. Zaga Zaoo; pag 228. They make no gain in the Mass. 2 Questum in Missa, nullum plane faciunt. Dresserus apud Nean: pag 537. 4 They reserve not the Sacrament nor elevate it. Sacramentum Eucharistiae, non servatur apud nos in Templis, ut fit hic apud Europaeos: Zaga Zabo. pag 227. apud Dami a Goes. The Sacrament is not reserved amongst us in our Churches, as it is amongst the Europeans. 5 They use not extreme unction for a sacrament. Moreover you must know, 1 Praeterea Sciendum apud nos, Chrisma, five extremam olei Vnctionem, pro Sacramento non haberi, nec in usu esse. ut video hic ex Romanae Ecclesiae consuetudine fieri, Zaga Zabo. 226. apud Dam: a Goes. that with us Chrism or extreme unction, is not accounted a Sacrament, nor is in use at all. As I see here, the custom is in the Roman Church. 3 Non usan darla chrisma ni extrema unction. Francis: Alvares. fol: 27. There is no use of Chrism or extreme unction. 6 They allow married Priests. Marriage is no esse allowed to the Clergy then to the Laity, 1 Coningium Clericis et Presbyteris non minus quam politicis, permissum est sic tumen ut mortua vx●●e prim●, ducere aliam non liceat ni● Pa riarch● dispensante: concubinam si quis alat a sacris arcetur. Dresserus apud Neandrum. pag 537. yet so, as that the first wise being dead they are not permitted to marry any more without dispensation from the Patriarch, if any keep a Concubine, he is driven from his calling. And both Laity and Clergy possess but one wife. Et tam Laici quam Clerici unam tantum possident uxorem Zaga Zabo, apud Damia: a Goes. 215. That the Priests may marry, we have received from St. Paul, who had rather that the Clergy and Laity, Et quod presbyteri apud nos uxores possideaut ex Apostolo accepimus: Qui mavult clericum et Laicum, nubere quam uri. Zaga Zabo, lib. cit: pag 215. should marry then to burn. 7 They believe the Souls of their Infants, dying without Baptism not to be damned. They believe, the souls of their Infants departed before Baptism to be saved, Alvarez Histor: Aethiopica. fol. 27. because they are sprung from faithful parents. 8 They do acknowledge the first 3 Counsels. They accept the three first general Counsels, Zaga Zabo. lib: citat: pag 236. The Nicen, the Constantinopolitan & the Ephesine. 9 Indulgences. For remission of souls the Patriarch grants no Indulgences, Ad animarum remissionem Patriarcha dat nullas Indulgentias nullos dies indulgentiarum Patriarcha concedit. Zaga Zabo. pag 213. Indulgentias nulo las dat neque concedit. pag 240. nor gives any pardons at all. 10 Jnvocation of Saints. As for the Saints, It is true, that they love and reverence them, Sanctos quidem amant et venerantur, sed non invocant: Matri Christi Mariae Virgini honorem, magnum tribuunt, sed neque adorant, neque opem eius implorant. Dresser. apud Neandrum. pag 536. Atias Major, pag 352. Aethiopia. but they do not call on them: They do ascribe great honour to the Virgin Marie the mother of Christ, but neither do they worship her, nor implore her help. 11 They have service in their own tongue. For they retain the Epistles and Gospel, Nam et Epistolam, et Evangelium, et verba consecrationis, sine elevatione lingua pooulo nota retinent. Chytreus, pag 28. together with the words of Consecration, without elevation: these I say they retain in the vulgar tongue. 12 The Conferring of Bishoprickes. The Conferring of Bishoprickes, Patriarcha sive Abunna Nullum Episcopatum, aut Ecclesiae be ●eficium in ullos confert id solum ad Precio●um Ioanne● spectat. Zaga Zabo, 240. and their Ecclesiastical benefices, (except the Patriarchship) belongeth to their Emperor. Field of the Church. lib: 3. pa. 73. The Emperor hath supreme authority in all causes, as well Ecclesiastical as Civil: though the Patriarch also exercise a spiritual jurisdiction. 13 Concerning Purgatory. Godignus the jesuit,) Godignus de Rebus Abassinorum, lib: 1. Cap: 28. pag 172. ex literis Petri Paes qui praesit jesuit: in Aethiopia) Purgatorium negant. They deny Purgatory. 14 They do not express the number of their sins in Confession. Abassinos, neque species, neque numerum peccatorum in confession exprimere, sed tantum generatim dicere, Habessen Habessen (hoc est) peccavi, peccavi. Godign: lib; 1. Cap: 35. pag 216. They do not express in their Confessions neither the kinds, nor number of their sins, but only generally ory out, Habessen Habessen, I have sinned, I have sinned. 15 Concerning Jmages. Mr. Sands his journeys. lib. 3. pag 171. They have pictures in their Churches, but no Carved Images, neither do they bestow any undue reverence on them. Idem loco citat. They have no crucifixes, but use the Cross as a badge of their profession, their priests carrying crosses in their hands. 16 Thomas a jesus.) They have no oblations oblations for the dead, neither do they offer for the living. Nullas pro defunctis oblationes habent, nec sacra faciunt pro vivis Tho, a jesus de convers: omnium Gentium lib: 7 pa: 1 cap: 8 pag. 370. Praeterea traditiones sanctas non admittunt, solumque verbo Dei scripto fidem dicunt se habere. Tho: a jesus lib: 7 cap: 8 pag, 369. 17 Moreover they do not admit holy Traditions, but they say that they must only believe God's word. The Aethiopians, do believe the holy Trinity, Zaga Zabo apud Damianum a Goes pag. 204 Credimus in nomen sanctae Trinitatis, patrem filium, et spiritum sanctum. that there are three persons, and one God. They have goodly Monasteries, and Monks, but only of the order of St. Anthony; their Monks are not suffered to beg, but live on their labours. They use the Ni en Creed. In their Lent they taste nothing till the sun be set, neither old men nor sick, Godignus lib. 1 cap. 35. pag. 218. eat on their fasting time without offence, they begin their Lent ten days before ours. In their Churches, Idem lib. 1 cap. 2● pag. 133, 134. they do demean themselves most reverently, no man may walk, laugh or talk in their Churches, they suffer not dogs to come into their Churches, or Churchyards, they suffer no man to sit in their Churches, the aged and weak, have only Crutches to ease them withal. For their manner of Administration of the Sacrament of Baptism, they are Baptised, They Baptise in the Church-portch in the Church Porch; The Priest, after he hath said certain prayers, putteth the party to be baptised three times under water, saying, I do Baptise thee in the name of the Father, the Son, and of the holy Chost the Comforter. When he renounceth the Devil, the priest turneth the face of the party to be baptised to the West, when the covenant is made with God to the east. They do believe that the Sacrament of Baptism, washeth away origenall sin, Godign: de Abassin: rebus lib: 1 cap. 35 pag. 212. with which the soul is tainted: as soon as it is infused into the body in the Mother's womb, yea, in the very moment of his first being. Whereas the Aethiopians are charged with having many wives, Godign: lib. citat. cap. 36 pag. 225. it is a scandal, for no Nation punisheth Adultery more severely than they. And whereas they are accused of rebaptising themselves yearly: Scaliger de emendatione temporum lib. 8 pag. 683 True it is, they do veerely upon the day of our Lord JESUS CHRIST'S Baptism, go into the water and wash themselves, as the Moscovites do and other Christians, and this they do only in memorial of our Lord's Baptism. And that they abstain from blood, Scalig: loc: citat. and things strangled: as this was forbidden by the Apostles Cannon. Acts 15. so it was the Custom of the ancient Christians in the primitive Church: read Cannon 53 of those which are called the Apostles. And they do Circumcise their Children, they use it not as a sacrament but as a national custom, and they Circumcise both Males, and Females (which the jews did not, and they are not bound to it by law nor religion. And that they Baptism their Children, Scaliger de emend: temp: lib. 8. not only with water, but also with fire; It is reported, that it is the custom of the Aethiopians, not only of the Christians, but also of the Mahometans, to burn their Children with a hot Iron in the temple veins, to stop distillations from falling into their eyes. Some writ that the first Aethiopian Emperor's, Godignus lib. citat. cap. 35. pag. 213. that embraced the faith of Christ, invented this burning, that every Christian man might bear about, some outward sign of his Christianity. Others writ, that john the Emperor, who was called the Saint, who lived in those miserable times of the Arrians, Idem pag. 214. appointed that after Baptism, the Aethiopian Children, should receive three pricks in the face with an hot Iron, in sign that they professed the faith of the holy Trinity. The Aethiopian Liturgy set down by Francis Alvares in the Portugal tongue and afterwards written in Italian, related by Cassander in his Liturgies. cap. 1 pa. 28. This Alvares was chaplin to K. john of Portugal, and was six year in Aethiopia. Cassander Theologus Belga Imp. Ferdiu: 1 et Maximil: 2 〈◊〉 a consiliis. Printed Parisiis apud Abrahamum Pacard: MDCXVI. THey make a great Cake, or a less in their Churches, 1 In Ecclesiis faciunt libum magnum aut paruum, pro multitudine gentis, quia omnes communicant, et pro multitudine faciunt erassum dimidio digito, aut integro, aut etiam crassiorem magno digito, infundunt vinum calici factum ex uvis pressis magna quantitate, quia quot quot communicant de corpore, totidem ●tiam communicant de sanguine. according to the multitude of people: for all Communicate. For the greatness of it they make it half a finger, or a whole finger, or more thick. They power wine into the Cup, made of Grapes pressed in great quantity, as many as do Communicate of the body, so many do Communicate of the blood. 2 Is qui missam dicturus est, incipit altâ voce, Alleluia Sacerdos facit benedictionem cuus cruce paruâ, quam tenet in manu. 2 He that saith the service, beginneth with a loud voice Alleluia, The Priest blesseth with a little Cross, which he holdeth in his hand. 3 3 Canunt tam qui foris suut, quam qui intus. They that are without, and within sing. 4 The Epistle is read (the blessing being asked) likewise the Gospel. 4 Legitur Epistola cursim petita prius benedictione Similiter Evangelium legitur. 5 5 Sacerdos maiore digito facit in libo, quinque signa tanquam stigmata. The Priest with his greatest finger maketh five signs or pricks upon the Cake. 6 6 Consecrat in sualinguae iisdem verbis quibus et nos et non sublevat. He doth Consecrate in the vulgar tongue in the same words that we do: and doth not elevate it. 7 7 Id ipsum quoque facit in chalice et no● elevat. The same he doth with the Cup, but not elevate it. 8 8 Sacramentum panis in manibus acoipiens partitur per medium. Taking the sacrament of the bread in his hands, he divideth it in the middle. 9 9 Ex summitate partis paululum detrahit, quam particulam pro se accipit. Of the uppermost he taketh a little for himself. 10 The dish with the Sacrament, 10 Lancem in̄ sacramento porrigit ei qui evangelium legit. he delivereth to him that readeth the Gospel. 11 The Cup with the Sacrament, 11 Calicom cum sacrumento porrigit ei, qui legit Epistolam. he delivereth to him that readeth the Epistle. 12 12 Qui continuo dant communionem sacerdotibus, qui astant altari. Then he giveth to the Priests that stand at the Altar. 13 The Deacon taking the Sacrament out of the dish, 13 Diaconus sacramentum ex lance sumens, manuquo dextra tenens, minutim distribuit. and holding it in his right hand doth distribute it in parts. 14 In the mean season, the subdeacon delivereth the blood in a golden silver or wooden spoon, 14 Interea Subdiaconui pauxillum de sanguine cochleari aureo argenteo, vel ligneo sumptum porigit illis, qui sumpserunt sacramentum corporis. to them that have received the sacrament of the body. 15 In the same manner, 15 Eodem modo datur communio illis, qui stant ante primam cortinam, et aliis qui stant iuxta alteram cortinam. the communion is given to them that stand near the other Cortin 16 Last of all, 16 Postea fecularibus, qui stant inxta portam princi palem, tam viris, quam mulieribus. to the lay people, both men and women. 17 Whilst the communion is administering, 17 Dum datur communio, aut altud quippiam officii sit amnes stant erecti. or any other service is doing in the Church, all the people stand upright. 18 To the Communion all come, 18 Ad communionem omnes veniunt sublatis complicatisque manibus. lifting up their hands and folding them together. In these Liturgies before named, although some of them seem to be corrupted, and expurged as they plainly confess the expurging of the Jndian Liturgy, yet the Eucharist is administered in both kinds. There is no private Mass. There is mention made of a spiritual sacrifice, I find not Transubstantiation in them. There is no elevation of the Sacrament. Married Priests administer. And Man's merit is renounced in them as before etc. And the like will also appear in the other old ancient Liturgies, attributed to St. Peter, St. Matthew, St. Ambrose, St. Andrew, St. Dennis, St. Clement. etc. And for the Mass now used in the Roman Church, fathered upon St. Gregory, although it hath been purged, and purged again, yet therein still appeareth some footing of truth and Antiquity. As the bread and wine are called Dona, and Munera, And after Consecration, they are called Creatures, per quem haec bona semper Creas, command thy Angels to carry up these to thy high Altar in heaven, whereas the Priest would have us believe, that after he hath gone over them, that they are no more Creatures, but the Creator that made all things. One thing more I note by the way, that there is a Liturgy attributed to Saint Peter, set down in Bibliotheca veterum Patrum, used in some part of Calahria. Now who can believe that the Church of Rome holding so much of Saint Peter, that under his name, she exalteth herself over the whole world, would offer Saint Peter so much wrong, as to drive his Liturgy out of Rome, and suffer a few Priests to use it, inhabiting the Mountains of Basilica in Calabria. Also, whereas the Romish writers call all these Liturgies Masses, as the Mass of Saint Basill, the Mass of Saint Chrysostome, the Armenian Mass, the Aethiopian Mass, There is a difference between the Romish Mass, and their Liturgies, for the Church of Rome in their Mass, intendeth chiefly a Sacrifice, but these Churches a Communion; The Aethiopians call the Communion Codash and the bread Corban. The Greeks' call it the Liturgy, as the Liturgy of Saint Basill, the Liturgy of Saint Chrisostome. As these Liturgies before named, agree with us in many things, so also there are some things in them which I do not justify as before, and in viewing them, and comparing them with our service book, I have great cause to magnify Gods great goodness, and mercy to us, and this section, I will conclude with the words of the Reverend and holy Martyr, Doctor Rowland Tailor unto Bishop Gardiner, and others. There was saith he, Ecclesiast: hist: 3. Volume. fol: 171. Printed, 1631. set forth by the most innocent King Edward for whom God be praised everlastingly, the whole Church service, with the best advice of the learned men of the Realm, and authorised by the whole Parliament and received, and published gladly by the whole Realm, which Book was never reform but once, (said my author in his time) and yet by that once reformation it was so fully perfected; according to the rules of our Christian Religion in every behalf, that no Christian Conscience, can be offended with any thing therein contained. I find that these Churches are not heretical but Orthodox for the main. Whereas these Churches are charged by some, to be heretics, you shall find diverse good Authors to have written to the contrary. As first for the Greek Church, Azorius thinketh them to be no heretics, and showeth a reason therefore, Azorius Instit: moral: lib: 8. cap. 20. quest: 10. because in those articles wherein they are thought to err, they differ verbally only, and not really from those that are undoubtedly believers, and giveth instance in the question touching the proceeding of the holy Ghost, wherein he thinketh they differ in the form of words only. Lomb: lib: 1. div. 10. And the like saith Peter Lombard. The Craecians affirm, that the holy Ghost proceedeth from the Father only, and not from the Son, yet they do acknowledge, the Holy Ghost to be the Spirit of the Son, as well as of the Father, because the Apostle saith, that he is the Spirit of the Son, and in the Gospel, Gal. 4● He is called the Spirit of Truth, and now seeing it is no other thing, john 10. to be the spirit of the Father, and the Son, then to be from the Father and the Son, they seem to agree with us in judgement, though they differ in words, as also Thomas a jesus writeth: Lib. 6 pag. 248. solis verbis differre. But for full satisfaction in this point, read the Conference between the most Reverend father in God the Lo: Archbishop of Canterbury his grace, my honourable Patron, and Fisher the jesuit bound with the Lo: Bp. of Elies' book against Fisher. Secondly, in questions touching the Pope his power, Privileges and authority, the said Azorius affirmeth, that the Greeks' have no other opinion than Gerson, and the learned men of Paris held, who were yet never accounted Heretics, (nor Schismatics either,) for they yield a Primacy to the Pope, if he be Orthodox, but no Supremacy. They acknowledge him as Patriarch over his own jurisdiction, but they deny as the French do, that his power is Supreme, or his judgement is infallible, and and affirm, that he is subject to a Council. All which things were defined, in the Council of Constance and Basil, and the contrary positions condemned as Heretical. Neither wants there at this day, many worthy divines, living in the Communion of the Roman Church, who strongly adhere to the Counsels before named, as the whole king doom and State of France admitted these, and reject the Counsels of Florence & Trent, who would no less, with draw themselves, from the Communion of the Roman Church, if they were pressed to acknowledge, the Pope's power and authority is Supreme, that he cannot err, and that he may depose Kings, and dispose of their Kingdoms, as the jesuits, and other flatterers affirm, and defend, wherefore the Greeks' are no Heriticks, as Azorius resolveth. So that the Romanists, have done the Greeks' infinite wrong, in condemning to hell so many millions of Christian souls, redeemed with the precious blood of his dearest Son, for this point only. Andr: Fric: de Ecclesia: lib: 4 cap: 2. Andrea's Fricius also saith that there are some who think that the Russians, Armenians, and other Christians of the East part pertain not to Christ's Church, but seeing they use the same Sacraments which we do, seeing they profess to fight under the banner of Christ Crucified, and rejoice in their sufferings for his sake, far be it from us, ever to think that they should be cast out and rejected, from being fellow Citizens with the Saints, who have endured, the heat of the day so many ages, in the vineyard of the Lord; Nay rather I think, that there can be no perfection, nor union, of the holy Church without them. Many of these Christians, live under the Turk, and Pagans, and suffer very much for jesus Christ's sake, which they might quit themselves of, if they would renounce their religion, and also might enjoy many immunities, and privilege, which they are for their religion, only deprived of as before. The lamentable Calamities, of these afflicted and distressed Churches, should cause all true hearted Christians, in true sense and compassion of their miseries, to make their prayers, and humble petitions to Almighty God, to cast down his pitiful eyes upon them: And far be it from us to boleive, that all these Christians are excluded heaven and plunged into hell for not submitting themselves only to the Bishop of Rome. Also, although the greatest part of Christians in Assyria, Persia, Tartary, and other Eastern Provinces, are called by the odious and hateful name of Nestorians, yet they hold nothing, Onuphr: in vit: julii. 3. high: Nestoriani, nomen potius Nestorij haeretici, quam errores retinuisse mihi videntur: nam nihil plane quod ad illam sectam referat comperio. Thom: a jesus couvers: lib: 7. part: 1. cap. 3 et 4. savouring of the Nestorian heresy as Onuphrius writeth, and the same appeareth also by the confession of Elias their Patriarch of Musall sent to Rome which was found Orthodox, and right, as Leonardus Bishop of Sidon reporteth Also the A●menians are judged by many to be Eutichian heretics, for that they received not the Council of Chalcedon, which they refused to subscribe unto, upon a false suggestion and apprehension that in that Council the heresy of N●●torius conde mned in the Council of Ephesus was again revived, Genebrard Cron: ad Annum. 1153. of this imputation Genebrard also cleareth them. The Christians of Egypt, Asserunt duas in Christo naturas, esse unitas, unamque factam naturam personatam de duabus naturis, non personatis fine mixtione tamen et confusione: apud Tho: a jesus. lib: citat: cap: 14. and Aethiopia, with the Jacobits of Syria, are thought also to be infected with the heresio of Eutiches, whom they curse for an heretic, as Leonardus Bishop of Sidon reporteth, for the confounding the two Natures of God and Man in Christ, but yet affirmed, that the two natures, are so united, that there is one personated nature, arising of the two natures not personated: without mixtion, or confusion. Likewise, Mr. Brerwood writeth, Brerw: Enquirie, pag 183. That the Christians of the East, have disclaimed, and abandoned, those Heretical fantasies, touching our Saviour, wherein by their misleaders, they have been auntiently plunged, doth manifestly appear, first of the jacobites, Secondly, of the Nestorians, by their several Confessions, Translated out of the Syrian tongue, by Masius, extant in Bibliotheca veterum Patrum. Thirdly, of the Armenians, by their own Confession, translated by Pretorius. Fourthly, of the Cophtis, by their own Confession of faith, mentioned by Baronius, & also by Tho: a jesus, and of the Abassines, by the Relation of Zaba Zago. Moreover the Romanists scandal these Churches, with false imputations, as Guido the Carmelite and Prateolus, impute unto the Grecians sundry errors, which Lucinianus of Cyprus, Possevin: Bibliosk●, lib: 6. cap: 1. a Bishop and a learned Dominican, and a worthy man, as Possevin accounteth him, sheweth to be falsely ascribed unto them. 1. As first, simple fornication to be no sin. 2. That they condemn second Marriages, which he showeth to be untrue. 3. That they think, that the contract of marriage may be broken, and the band dissolved, at the pleasure of the parties, whereas contrary he affirmeth, they allow no divorce, to permit a second marriage while both parties live. 4 They are said to affirm, that the Sacrament consecrated on Maunday Thursday, is of more force, virtue, and efficacy, then consecrated any other day, wherein he showeth that they are wronged, as in the other imputations. 5 They are charged to teach, that it is no sin to lend upon usury, and that it is not necessary to make restitution of things, unjustly taken away. 6 They are said to think, that if a Priest's wife die, he ceaseth to be a Priest any longer, which is as mere a slander as the rest were. So that it is true that Thomas a jesus saith, that one of the principal things; that maketh the Grecians so averse from the Latins, is, that they are wronged by them; by untrue reports, and unjust imputations. And as they use them, so also us, and the reformed Churches, and many others whom they scandal, and accuse of diverse heresies, and errors which we and they abhor, and detest. This point, I will conclude with Doctor Fields observations. First, Doct. Field of the Church. lib: 3. cap. 1. that by the merciful goodness of God, all these different sorts of Christians, though distracted and dissevered, by reason of delivering certain points of faith, mistaking one another, or variety in opinion, touching things not Fundamental; yet agree in one substance of faith, and are so fare forth orthodox, that they reta in a saving profession of all divine verities, absolutely necessary to salvation, and are all members of the true Catholic Church of Christ. The second, that in the principal controversies touching matters of Religion; between the Papists, and those of the reformed Churches, they give testimony of the truth, of that which we profess. As Doctor Field also hath collected 1 They all deny and impugn that supreme universality of Ecclesiastical jurisdiction, which the Bishop of Rome claimeth. 2, They think him subject to error, as other Bishops are. 3. They deny that he hath any power, to dispose of principalities & kingdoms, of the world, or to depose Kings. 4, they acknowledge all our righteousness to be imperfect, and that it is not safe to trust thereunto, but to the mere mercy and goodness of God. 5, They ad●nit not of the merit of Congruence, condignity, nor works of Supererogation. 6, They teach not the doctrine of satisfactions, as the Romanists do. 7, They believe not Purgatory, and pray not to deliver men out of temporal punishments after this life. 8 They reject the Romish doctrine, touching Indulgences and pardons 9 They believe not that there are seven Sacraments. 10. They omit many ceremonies which the Roman Church useth in Baptism, as spittle, etc. 11. They have no private Masses. 12. They minister the Communion in both kinds to all communicants. 13 They believe not transubstantiation, nor the now real sacrificing of Christ. They have their divine service most of them in their own tongue. 15. Their Priests are married, and although they permit them not to marry a second wife, without dispensation, yet if any do, they do not avoid or dissoluethe marriage. 16. They make no image of God. 17 They have no Massy Images, but pictures only. 18. They think that properly, God only is to be invocated, and howsoever they have a kind of invocation of Saints, yet they think that God only heareth them, and not the Saints. And thus much of the Unity of these Churches with us. 4 The Unity of the Reformed Churches appeareth, by their several Confessions. OF Auspurge, Set down in a book, called the Harmony of Confessions of the faith, of the Chrislian & Reformed Churches. Printed, Cambridge 1586. which was first presented in the German tongue, at the City of Auspurge, in the year 1530: to Charles the fift, being Emperor, by certain most renowned Princes of Germany, and other States of the sacred Empire, whom they call Protestants. Of Straugsborough, Constance, Meminga, Lindan, presented to the said Emperor. Of Basill, called also the Confession of Milan Of the Helvetian Churches. Of the Saxon, and Meisen Churches. Of Wirtemberge, presented by the Ambassadors of Christopher Duke of Wirtemberge, and Tecca, Earl of Mountbelgard, presented to the Council of Trent, the 24 of the Month of january, Anno. 1552. Of the French Confession, which was in the year 1559. presented to Francis the second King of France. Of the latter Confession of the Helvetian Church, which was written by the Pastors of Zurich, in the year 1566. Of Belgia, which was published in French, in the name of all the Churches of Belgia, in the year 1566, and in the year, 1579. In a public Synod, held at Belgia: it was repeated, confirmed, and turned into the Belgian tongue. Of Bohemia, published in diverse places, was also approved by common testimony, of the University of Wirtemberg●, published in the year, 1532. Of Scotland, subscribed by King James of famous memory, and the States thereof, to the glory of God, and good example of all men. At Edinburgh, the 28 day of january 1581., and in the 14 year of his Maiefties Reign. Although, some private men led more by passion, and their own self pleasing conceit, then by the sacred rules of piety and truth, have laboured to sow the tares of dissension, in the vineyard of the Lord, and have made Crooked some branches, cleaving unto them, as Anabaptists, Brownists, and others, yet the general societies, of these Orthodox Churches, in the public confessions of their faith, do so agree, that there is a most sacred harmony between them, in the more substantial points of Christian Religion necessary to salvation, as touching the Holy Scripture, the Sacred Trinity, the person of the Sonner of God, God and man, The providence of God, Sin, Freewill, the Law, the Gospel, justification by Christ, faith in his name, Rogeneration, the Catholic Church and supreme head thereof, Christ, the Sacraments, their number, and use, the state of Souls after death, the Resurrection, Doctor Potter's want● of charity, pag. 93. Doct: Field of the Church pag, 819. and life eternal: They differ rather in Phrases and forms of speech, concerning Christ's presence in his holy Supper, & other things, then in substance of doctrine, and also in Ceremonies. And to manifest, preface to Mr. Brerwoods' inquiries. this their unity. The first Act in the Polonian Synods, of which they have had diverse lately, as before, in which assembly, are Protestants embracing Bohemick, Augustan, and Helvetique confessions, The first Act is a religious confession, of their unfeigned consent in the substantial points of Christian faith, necessary to Salvation, and also, that all disputation should be cut of concerning the manner of Christ's presence. All of them believing the presence itself, and that the Eucharistical elements are not naked and empty signs; but do truly exhibit to the faithful receiver, that which they signify and represent: And for as much as they all accord in the substantial verity of Christian doctrine, they profess themselves to be content, to tolerate diversities of ceremonies, according to the diverse parctise of their particular Churches. 5 Of the differences and want of unity in the Roman Church. WHereas our Adversaries boast much upon unity, and think it to be the glory of their Church, as Coster writeth that the Catholics in the world are under one Pope, whom they all obey, and constantly retain one faith, they speak one thing, they think one thing, and believe one and the same in all things, so that they disagree not in the least point of Religion Yet for all this their want of unity will appear, not only in the want of concord and love one to another, but also in their difference in opinions amongst themselves, and moreover, they in their new doctrines; differ from all the true Catholic Churches of the world, yea, even from holy Scriptures itself. Their want of concord and unity, Schisms. may appear in their several schisms, of which there have been 26, In Chronolog: as Cardinal Bellarmin reporteth, in which there have been 2 or 3 Popes at a time, of whom the strongest in Battle wore the triple crown: what want of concord was in the Church of Rome, in those times you may guess; by the Cruel and bloody battles, fought only between Pope Vrban the sixth, and Pope Clement, in which many 1000 of Christians were slain, the French and others, held with Clement, and our Nation and others with Pope Vrban this schism continued above 40 year one residing in Rome and the other in Avignion. This urban, Platin: in vita Vrban: after that he had tormented 5 of his Cardinals, he cut of their heads, and cast them into the River Tiber. Also their want of concord, Bellum pontificium. and unity, may be seen in the cruel and hateful war, between the Popes and the Emperors, called Bellum Pontificium; wherein the Popes not only thundered out their excommunications against the Emperors, but also absolved their subjects from their oaths, made unto them: stirring them up against their Princes yea sometime their own Children, against their natural Parents, as Henry and Conrade against their natural Father, Henry the 4 who was taken against oath given, as he was going to a Dier, and imprisoned, where he miserably ended his days. And after his death, by the Pope's command, he was ungtaved and kept above ground 5 years. Their want of concord and Unity, may appear, Cruelty of one Pope to another. Platin: in vit: horum Pontifie: by the cruelty of one Pope to another, as about the year 900. Pope Stephen the 6, abrogated all the decrees of his predecessor Pope Formosus, and not contented with that; took his dead body out of his grave, and cut of two of his fingers. After him, succeeded Pope Romanus, who abrogated the decrees of Stephanus, Pope Theodore the 2, and Pope john the 10, who all confirmed Pope Formosus doings. But after them, succeeded Pope Sergius, who not only dissanulled the former Pope's Acts, but also again, took up the body of the said Pope Formosus, & cut of his head, and cast his body into the River Tiber. Their want of Unity also may appear, by the bitter contentions between the Franciscans and Dominicans, Differences between the Dominicans, etc. about the Virgin Mary, whether she was conceived in sin or no As also by the qnarrells between the Dominicans, and jesuits about grace and freewill. Their want of unity may appear, Different opinions. Bish. Hall's peace of Rome. in their different opinions: Doct: Hall now Lord Bishop of Exeter in his book called the peace of Rome, setteth down 300 contradictions, or differences of opinions, maintained in the Popish Church set down by Cardinal Bellarmine himself, And also, 60 differences of opinion amongst their doctors, in the point of confession, only set down by Navarr. Doct: Doct: willet's 4 pillar of Papistry Willet also setteth down, the like, with one hundred contradictions in their canons, which are the very sinews, and marrow of Popery. And their differences are not only amongst private men, Differences Nationall. but Nationall, as the French, and Venetians, differ from other Popish Nations in opinion. For the French, French decree 1611. besides their pragmatical sanction, by a public decree, Anno 1611. expelled the jesuits, except they approved these 4 Articles. 1 That the Pope hath no power to depose Kings. 2 That the Council is above the Pope. 3 That the Clergy ought to be subject to the civil Magistrate. 4 That confession, aught to be revealed, if it touch the King's person. Cardinal Bellarmine's book, of the Pope's power in temporals, was condemned in the Parliament of Paris, Ano 1610 and with Mariana's book, de Rege et Regis institutione, cast into the fire, by the hands of the hangman. You may see also, Varia tamfaculta tis theologicae et curiae Parisiensis, quam aliorum Theologorum et jureconsultorum opuscula decreta, et censurae, Item commoncsactiones et postulata Regioru●● in Gallia the arrest of the Parliament of Paris, against Cardinal Bellarmine's book, in a book entitled, the works, and decrees, and censures of the Theologicke faculty, of the Court of Paris, and of other divins & Lawyers, in which the chief head of the jesuits faith is overthrown, to wit, of the Pope's power, over Kings, and Princes, and their subjects, and Principalities, Cognitorum quibus primarium Ie suiticae fides caput de Remani Pontificis super omnes Reges et Principes, corumque sub ditos Regna et principatus evertitur. and of the lawful power of secular Magistrates, over persons Ecclesiastical. Amongst others, there is a treatise in that book, called Ius Regum, written by Mr. I: Bedaeus advocate of the Parliament of Paris, against Cardinal Bellarmine, and other lesuits; who do extol the Pope, (as he saith) not only above all that is called God, in spiritualities, but also in Temporalities. Moreover, the Kingdom of France doth acknowledge the Council of Constance, assembled by Sigismond the Emperor, with a concurrent consent of other Christian Princes, decreeing a general Synod, to be superior to the pope, to be a true Council, and so likewise the Council of Basill: And affirmeth, that the assembly of Trent, to be no lawful Council, and the Canons thereof to be esteemed the Pope's decrees, they being made by the Pope's Creatures etc. And for the Venetian difference, read the full satisfactory answer; to the late and unadvised Bull, thundered by Pope Paul the fift, against the renowned state of Venice, by father Paul a Friar of the order of Servie. Moreover, their want of Unity, will appear in the manifold difference, between Pope and Pope, Between Pope & Pope. Council and Council, contradicting one another. Greg: imagines adorare omnibus modis devita: lib: 9 ep: 2 Zeged: specul pont pag, 36. For the Popes, Gregory the 1. forbade Image worshippers, Pius the 4 commands it by his bull, Gela●ius & Hillary taught against Transubstantiation, Innocent the 3 and Pius the 4 stood for it. Read doctor james his Bellum papale, Bellum papale. of the difference between Pope Sixtus the 5. and Clement the 8, the one commanding one bible only to be used, the other another, and no other, under their curses; In which treatise the author before named, setteth down the manifold additions, and contradictions, between the two Popes in their bibles, in which one of them must needs err; By which, the Roman Catholics are involved, into a miserable necessity, either to use no bible at all, or to under go the Curse of Pope Clement, if they use Sixtus bible, or of Sixtus, if they used Clements. The like difference, appeareth in their Counsels, whereof some forbidden Image worship, as the council of Toledo, Counsels. Canon 2. others command it, as the 2 Council of Nue The Chalcedon Conncell condemned Eutiches; the Ephesine approved him, and so it may be said of many others. Moreover, their want of unity will appear, in that the Popes of Rome, as Lawgivers, set them down in St. Peter's Chair as they pretend, and made laws and constitutions, contrary to God's commandments, and Christ's institutions. As Clement the 5 gathered a Council at Vienna, 1311, in which it was ordained, that the Emperor should give his oath of Allegiance to the Pope, Roman. 13.1 1 Pet. 2, 13. contrary to the written word of God Let every soul be subject to higher powers: And to the King, as supreme. Also in the Council at Constance, Anno 1414, the Pope and his Prelates, altered the testamental legacy of Christ himself, in taking from the Laity, the use of the Cup in the Sacrament, the holy Symbol of Christ's blood, which caused many true hearted Christians to tremble, for that their Prelates durst, set their mouths against heaven, and correct the ordinance of Christ himself, and in that rude manner, that although Christ did administer to his disciples, under the forms of bread and wine etc. Yet they commanded no Priest, to communicate to the people in both kinds, under the pain of excommunication. And last of all, Paul the third, summoned a Council at Mantua, after removed to Irent, wherein some few Bishops assembled, being the Pope's Creatures, Flaccus Illyricus in prote station adversus concilium Tridentinum. of which holy fathers, some were titular, as Richard Pates Bishop of Worcester, and blind Sr. Robert Bishop of Armagh; and also two of them were taken in Adultery, as Illyricus reporteth, the one strooken with a dart, the other taken in a trap by the husband, Bp. jewel defence pag. 625. & hanged by the neck out of a window; these helped to make the new articles of faith before mentioned, and upon this Council, the now Roman Church dependeth, Against this assembly, Bellarm. de effect; Sacrament. lib. 2 cap. 25. Francis the French King protested, and held it but for a private Conventicle, and diverse other Christian Nations, have disavowed the same, Many of the Canons therein decreed, and established for Articles of faith, are repugnant to the holy Scriptures, as for example they decreed. That Images may be made to be worshipped contrary to Deut. 27, 15. and to the very second Commandment itself. That prayers may be made to the Virgin Mary, and to the Saints departed, contrary to Math. 6.9. & contrary to the practice of the patriarchs, Prophets, and Apostles, and holy men in Scripture. That the Sacrament of the Lords Supper, is to be ministered, and received in one kind, contrary to Christ's institution Mat. 26.27. 1 Cor 10.16. They that desire to see more particulars of the popish doctrines, Barnard pag. 18.19.20. contrary to holy Scriptures, let them read Mr. Barnard's book called Look beyond Luther. Doct: Feild of the Church lib. 5 pag. 114. Frequentur accidit ut quae opinio paucis ab hinc annis usu, non erat modo communi consensione recipiatur in Gallia et Germania nonulli scriptores tradide runt Crucem non esse colendam hono re et veneratione ●atriae sed alio infe viore cultu at in Hispania communi consensione doce tur Cruci cultum et honorem latriae deferendum Azori mora ●instit. Tom 1. lib. 2 cap. 13. And moreover, their opinions are different according to times, places, as Azorius the jesuit saith it falls out that that which was the Common opinion a few years since, is not the opinion now, and that which is the common opinion of Papists in one place is not the opinion in another. As for example, it is the common opinion in Spain and Italy that Latria, or divine honour is due to the Cross: which in France and Germany is not so but some inferror kind of worship is due thereunto, And Navare the jesuit saith, that at Rome no man may say that the Council is above the Pope, nor at Paris that the Pope is above the Council, and thou s much of their want of unity, & difference, between the Romanists. VI The Agreement of the ancient Roman, East, and South Churches, with us in these points following; Which sent Austen the Monk to us. and especially of Gregory Bishop of Rome, who is pretended to be the founder of the Roman Religion amongst us, who lived about the year 600. (which Tenets are condemned by the now Roman Church) which plainly showeth the Novelty of the Doctrine of the now Romish Church, and the Antiquity of ours. 1. The Pope's Supremacy. GRegory] I say confidently, The old Roman Church Ego autem sidenter dice, quia quisquis se universalem sacerd●tem vocat, vel vocari desiderat, in elatione sua Antichristum pracurrit. lib. 6. Epist. 30. whosoever calleth himself, or desires to be called the universal Bishop, is in the pride of his heart, the forerunner of Antichrist. None of my Predecessors, Bishops of Rome, Nullus unquam decessorum meerum hoc tam profane vocabulo uti concessit. lib. 4. Epist. 36. Distinct. 99 Vniversalis autem nee etiam Romanus Pontifex appelletur. ever consented to use this so profane a name. Pope Pelagius] Gregory's Predecessor decreed that no Bishop, no not the Bishop of Rome himself, aught to be called universal Bishop. Saint Chrysostom, The Eastern Church. Distinct. 40. C. multi ex Chrysos. Quicunque desideraverit Primatum in terra, inveniet confusionem in coelo, nec inter servos Christi computabitur, qui de primatu tractaverit. Chrysost. hom. 3. ad Popul Antiochen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fol. 474. Savil. Patriarch of Constantinople] He that seeketh primacy in earth, in Heaven he shall find confusion: and he that doth but once entreat of primacy, is not worthy to be numbered amongst the servants of Christ. Our City of Antioch is most dearest to Christ above all others, and like as Peter did first preach among the Apostles, so among Cities, this had first of all the name of Christians, as a certain wonderful Crown. Saint Augustine Bishop of Hippo in Aphrick,] The South Church. Saint August. de Verb. Domini Ser. 13. Super me aedificabo te, non me super te. Cyprian in sententijs Concil. Carthag. ad Quirinun. On these words: thou art Peter, and on this rock which thou hast confessed, I will build my Church: I will build thee upon me, and not me upon thee. None of us maketh himself a Bishop of Bishops, neither was Peter so arrogant to take things so insolently upon him, as to advance himself as primate, and one, unto whom the rest, as novices and punies, should be subject. The old Roman Church Greg. moral lib. 19 c. 13. art. 6. de qua re non inordinate agimus, si ex libris licet non canonicis, sed tamen ad adificationem Eccl. editis, testimonium proferamus. Eleazar namque, etc. 2. Canonical Scripture. Gregory] We do not amiss, if we bring forth a testimony out of the books not Canonical, which though they are not Canonical, yet are they set forth for the edification and instruction of the Church: for Eleazar, in Macchabees the 6. etc. Eusebius, Bishop of Caesarea,] The Maccabees are not received amongst us for divine Scriptures. Saint Hierom] The book of Wisdom, The Eastern Church. Sapientia quae vulgo Salomonis inscribitur, & jesu filij Syrach liber, & judeth, & Tobias, & Haster non sunt in Canone Hierom. Tom. 3. praef. in lib. Regum. of jesus the son of Syrach, of Judeth, of Tobyas, and Haestor, are not in the Canon. Athanasius Bishop of Alexandria] a Athana. in Synopsi. The books of the old Testament are. 22. There are others that are not canonical, as the Wisdom of Solomon. St. Augustine] b De mirabilibus sacra Scripturae. lib. 2. cap. 34. not found in the Canonical Scriptures, but in the book of Maccabees. The South Church. 3. The sufficiency of the Scriptures. Gregory] Whatsoever serveth for edification and instruction, The old Roman Church. Greg. in Ezek. lib. 1. hom. 9 In hoc volumine, cunct● quae aedificant, omnia quae erudiunt, scriptacontinentur. is contained in the volume of the Scriptures. Saint Chrysostom] a In opere imperfect. lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. in 2. Thessaly. hom. 3. He commandeth Christian men that will be assured of true faith, to resort to nothing else but to the Scriptures. Again he saith, in holy Scripture all necessary things are plain, Idem. The Eastern Church. St. Que pertinent ad veram religionem quaerendam, & tenendam, divina scriptura non tacuit. August. Epist. 42. in ijs enim quae aperte in Scripura posita sunt; inveniuntur illa omnia quae continent fidem moresque vivendi: de doctr. Christiana. lib. 2. cap. 9 tom. 3. Augustine] All those things that pertain to the attaining and keeping of true Religion, the holy Scripture hath not concealed. St. Augustine] In these things which are laid down plainly in Scriptures, all those things are found, which appertain to faith, and direction of life. 4. Reading of the Scriptures. Gregory] The Scripture is an Epistle sent from God to his Creature, The old Roman Church Gregor. lib. Epist. 40. ad Theod. medicum. Quid autem est scriptura sacra, nisi quaedam Epistola omnipotentis Dei, etc. that is, to Priest and people; And if thou receive a letter from an earthly King, thou wilt never sleep, nor rest till thou understand it: The King of Heaven, and God of men and Angels, hath sent his letters to thee, for the good of thy soul, and yet thou neglectest the reading of them: I therefore pray thee study them, and daily meditate of the word of thy Creator, and learn the heart and mind of God in the words of God. St. Chrysostom] The Eastern Church. a Epistol. ad Coll. hom. 9 Hear you Lay people, get you Bibles, the Physic of your souls. St. Augustine] South Ch. b Sermo. 112 feria sexta post dom. passionis. Lectio assidua purificat omnia. Daily reading purifieth all things. 5. Concerning Transubstantiation. Gregory] The old Roman Church Greg. in 6. Psal. penitent. Quis expoenere queat quantae fuerit miserationis, sacratissima pretiosi sanguinis effusione genus humanum redimere, & sacrosanctum vivifici corporis, & sanguinis sui mysterium membris suis tribuere, cujus perceptione corpus suum, quod est Ecclefia, passcitur, & povitur, abluitur, & sanctificatur. Christ with the effusion of his most precious blood redeemed mankind, and giveth unto his members the most holy mysteries of his quickening body and blood, by the participation whereof, his body, which is the Church, is nourished with meat and drink, and is washed and sanctified. St. Chrysostome] If any man taketh it fleshly, The Eastern Church. In johan. homil. 46. it profiteth nothing. Idem: a In opere imperfecto in Mat. pag. 810. Bas. in quibus non est verum corpus Christi, sed mysterium corporis Christicomiretur. In the holy vessels the true body of Christ is not contained, but the mystery of his body. St. Augustine] The South Church. Cont. Adimant. cap. 12. Non enim Dominus dubitavit dicere, hoc est corpus meum, cum signum daret coporis sui. Ad quid paras dentes & ventrem? crede, & manducasti. super joan. tract. 25. Tom. 9 Christ spoke these words, This is my body, when he gave the sign of his body. Jdem: Why dost thou provide thy teeth and thy belly? believe, and thou hast eaten. 6. Private Mass. Gregory] Letoy not the Priest alone celebrated Mass; The old Roman Church In lib. Capitulari. cap. 7. apud Cassand. liturg. cap. 33. pag. 83. sac●● does missam solus neqnaquam celebret; quia sicut illa celebrari non potest sine salutatione sacerdotis, & responsione nibilominus plebis, it a nimirum nequaquam ab une debet celebrari: esse enim debent, qui ei circumstent, ques ille salutet, a quibus es respondeatur, etc. for as he cannot perform it without the presence of the Priest and people; so likewise it ought not to be performed by one alone for their ought to be present, some to whom he ought to speak, and who in like manner ought to answer him. Chrysostome] Neither do we receive more, The East: Church. 2. Thess. cap. 2. Homil. 4. De sacrificio missae contra Muscu●ū apnd Cassand. lituro. cap. 35. pag. 86. O●im omnes tum sacerdetes, tum ●●ici quicunque intererant sacrificio missae, peracta oblatione cum sacrifieante communicabant, etc. Definivit sanctum concilium, ut nullus presbyter praesumat solus missam cantare. apud Cassand. pag. 83. or you less of the holy table, but taste thereof equally together. Cochleus] Anciently, all the Priests, and people did communicate together. Concilium Nanetense] The holy Council hath decreed, that no Priest should presume to celebrate alone. 7. Communion in both kinds. Gregory] You have learned what the blood of the Lamb is, The old Roman Church Tom. 2. Hom. 22. in Ewang. Quid namque sit sanguis Agni, non audiendo sed bibendo didicistis, etc. Dial. lib. 4. cap. 58. Ejus sanguis non jam in man's infidelium, sed in or a fidelium funditur. De conse. dist. 2. c. Comperimus, quod divisio unius, ejusdemque mysterij sine grandi sacrilegio nequeat provenire. apud. Cassand. pag. 1020. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by hearing, but by drinking. Again, the blood of Christ is not poured into the hands of unbelievers, but into the mouths of the faithful people. Pope Gelasius] Decreed to communicate in both kinds, because the division of the one mystery from the other, could not be done without great Sacrilege. Saint Chrysostome] In some cases, 2. Corinth. Ho●. 18. Tom. 3. Edit. Savilij. pag. 647. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no difference between Priest and people, as when they must enjoy the Reverend Mysteries. Again, But one Body, & one Cup is given to all. Cassander] It is sufficiently manifest, Consult. de utraque specie. pag. 1025. Eccle. orientalis in hunc usque diem, occidentalis verò, five Romana mille amplius annis continuis, non aliliter quam sub duplicispecie in conventu Ecclesiae sacramentum hoc Dominici corporis & sanguinis administrasse legitur, etc. that the universal Church to this day, and the Western or Roman Church, for more than a thousand years, did exhibit the Sacrament in both kinds, to all the members of Christ's Church. 8. Merit of Works. Gregory] There are some which glory that they are saved by their own strength, The old Roman Church In 28. job. lib. 18. cap. 25. sunt nonnulli, qui salvos se suis viribus exultant, suisque pr●cedentibus meritis redemptos esse gloriantur, quorum assertio invenitur sibimet ipsis contraria: quia dum & innoce●●●● se asserunt, & redemptes, hoc ipsum in se redemptionis nomen evacnant. & brag that they are redeemed by their own precedent merits, but herein they contradict themselves, & whilst that they affirm that they are innocent, and yet redeemed, they frustrate the name of Redemption in themselves. Chrysostom] Although we die a thousand times, Chrys. de Compunct. cordis lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and if we fulfil all the virtues of the mind, yet we do nothing worthy to those things which we have received of God. Saint Augustine] God Crowneth in us the gifts of his mercy. In joh. tract. 13. Tom. 9 Coro●at in nobis Deus dona misericordiae suae. The old Roman Church Adorare imagines omnibus modis devita. lib. 9 epist. 9 9 Worshipping of Images. Gregory] The Adoration of them avoid by all means. The ancient Greek Church long withstood Images, which was a principal cause of the division of the Empire, The Pope's excommunicating, Leo, Constantine, and others of the Greek Emperors, who were against Images; and the weakness of the Christians divided, was a great cause of the Mahometan conquests, and greatness: To the jews and Mahometans, the worship of images is abominable. And whereas the Turks know much of Christ, Postel. Compend. Cosmograp. p. 76. as that he was borne of the Virgin Mary, conceived by the Holy Ghost, received by the Christians, being the Christ promised in the jews Law, who is in heaven, in body & soul; and that he shall come to judge the quick and the dead, with just judgement: yet the image-worship used by some Christians, is so offensive to them, that it may be supposed to be a hindrance of their conversion. The South Church. De morib. Eccle. lib. 1. cap. 34. Augustine] I know certain worshippers of Tombs, whom the Church condemneth. Thus as you have seen the agreement of the Modern Churches beforenamed with us, as also of the old ancient Roman, East & South Churches in the points before named, which doctrines then taught by Saint Gregory, Saint Au●●e●, Saint Chrysostome and others, are not now owned by the Roman Church; but by them disallowed and anathematised. VII. The Religion of the Ancient Britain's, and the differences from their now Roman Church. THe Ancient writers testify, that most of the points before named, were the Tenets of the Britain's, both before and also after the coming of Austen, for although the the Romanists pretend, that at the coming of Austen, Christianity was lost amongst us; yet Historiographers witness the contrary, Bed. Eccle. hister. lib. 2. cap. 2. as Beda testifieth, that at the coming of the said Austen, which was about the year 600. there were here 7. Bishops, one Archbishop, and above 2000 Monks of Bangor, and many learned men: And also the Queen was then a Christian: and that Christianity was amongst us before, Bishop jewellies Defen. pag. 11. Bishop jewel proveth out of Saint Chrysostome, who lived about the year 400. and Saint Hilary, who lived about the year 360. And Origen, who lived about the year 240. And Tertullian, who lived about the year 230. Haec epistola communiter habetur inter leges divi Edvardi. Antiq. Britan. pag. 5. in margin. And this will also appear by the letter of Eleutherius Bishop of Rome to our King Lucius then a Christian: and as the inhabitants were Christians as before, so the ancient writers testify, that they were them differing from the now Romish Religion in their new Articles. For the sufficiency of Scriptures, Tantum ea quae in Propheticis, Evangelicis & Apostolicis literis discere poterant, observantes. Bed. lib. 3. hist. cap. 4. Omnes aut legendis Scripturis aut psalmis discendis operam dare. Bed. Eccl. hist. lib. 3. cap. 5. Beda records the Successors of Columkelle, that they observed only those things which they could learn in the Prophetical, Evangelicall, and Apostolical writings. They had them also in their own language, and Beda reporteth amongst others of a translation made by the appointment of King Adelstan: The Clergy and Laity were bound to read the holy Scriptures, and they accounted them their chief riches, according to that of Columbanus. Sint tibi Divitiae divinae dogmata legis. Beda also commendeth Altfrid the King for a most learned man in the Scriptures, Alfrit vir in scriptures doctissimus. lib. 4. cap. 26. and also their service was in their own language, as Bishop jewel proveth in his reply. Bishop jewel. pag. 142. For the Doctrine of Sacrament of the Lords Supper, the same was taught then which we teach now. Hom. in die sanctae. pascae. pag. 17. As you may see in the Homily of Elfrick approved by diverse Bishops in their Synods, This book is subscribed by the two Archbishops of Canterbury and of York, and 13. other Bishops. and appointed to be read upon Easterday, before the receiving of the Communion: who saith; There is a great difference betwixt the body wherein Christ suffered, and the body which is hallowed housel. The body truly that Christ suffered in, It was borne of the flesh of Mary, with blood, with bone, with skin, and with sinnewes, in humane limbs, with a reasonable soul living. And his Ghostly body which we call the housel, is gathered of many corns without blood and bone, without limb, without soul, and therefore there is nothing to be understood bodily, Beda in vita Cutberti. cap. 15. pag. 163. mittas Presbyterum qui illam priusquam moriatur visitet, ●ique Dominici corporis & sanguinis Sacramenta ministret. Antoninus archi. Florent cronic. 2. par. pag. 623. Northmanni autem confessioni peccatorum vacantes mane Dominico corpore & sanguine communicaverunt. Mat. Paris in Harald. Normani mane Dominici corporis & sanguinis munimine saginati, etc. pag. 3. but it is ghostly (or spiritually to be under stood.) And this Doctrine also Scotus our Countryman did teach, for the Communion in both kinds: Beda also reporteth in the life of Cuthbert, that one Hildmar an officer of Egfrid King of Northumberland, entreated Cuthbert to send a Priest that might minister the Sacrament of the Lords body and blood unto his wife that then lay adying. Antoninus' Archbishop of Florence writeth that William the Conqueror and his whole Army received the Communion in both kinds; And Matthew Paris saith the same, to wit the Normans the morning before they fought with Harald, strengthened themselves with the body and blood of Christ. For the marriage of Priests, it was accounted as lawful then as now. Anselme was the first that made a decree against Priest's marriage in this Kingdom, Hon. Hunting. lib. 7. pag. 378. Anselmus prohibuit uxores sacerdotibus Anglorum ante non prohibitas. as Henry of Huntingdon reporteth: Anselme, saith he, held a Synod in London, in which he forefended Priests to have wives, which they were not inhibited before to have, which was about the year 1104. It seemeth that the Priests kept their wives after Anselmes' time by the Decree made by the Cardinal of Cremen in the year 1131. against Priest's marriage; who having in a long oration commended Chastity, and in a Synod in London made a Decree against the marriage of Priests, was himself that night found in bed with a whore, as Matthew of Paris reporteth, to the no little shame of the Clergy. What Anselme or the Cardinal did against Priest's marriage, proceeded from the Pope Gregory the seventh, who under the colour of Chastity forbade marriage. His Bull is to be seen against Priest's marriage, which the Germans and French resisted: what a holy man this Gregory was appeareth by the sentences of the Council of Worms and Brixia, in which the said Gregory was, deposed for his perjury, for necromancy, for being a Conjurer, and many other crimes. Ord● Baptizandi & visitandi. For Merit, read a book set forth by Anselme Archbishop of Canterbury to be used in his province, called the order of Baptising and visiting the sick, in which are these words; Dost thou believe that none can be saved by his own merits, but by the merits of Christ's passion (to which the sick party was taught to make answer,) all this I believe: And the Priest concluded, Go to therefore, as long as thy soul remaineth in thee, place thy whole confidence in his death only, etc. And for the Supremacy, what did King Henry the eighth assume more than Bishop Eleutherius gave to Lucius our King, and that the ancient Kings of the Britan's assumed to themselves. Of these points and others, you may read more in the most learned discourse of the Religion anciently professed by the Irish and British, written by the most reverend Father in God james Usher Archbishop of Armagh, and Primate of Ireland. And thus you may see how King Henry the eight, or King Edward brought in no new Religion amongst us, but restored the old ancient Religion suppressed for some years by the Church of Rome. By this it manifestly appeareth, that most of the Doctrines before named, now taught and urged for Catholic in the Roman Church, were neither the Doctrines of the other Christians in Europe, Asia, and Africa, nor the ancient Roman, Eastern, Southern Churches, nor of Gregory the great, Bishop of Rome, who sent Austen hither, nor of the ancient Britain's our forefathers. And whereas inquiry is made for the visibility of our Church, or for any one professing our Religion before Luther, here you may see the whole true Catholic Church of God, upon the face of the Earth; of the which these Churches are members professing the same faith with us. For which common Union, we have great cause to rejoice, Hieremie. as the Greek Patriarch having seen the Tenets of some of the reformed Churches, congratulateth with them after this manner: We give thankes to God, the Author of all grace; and we rejoice with many others, especially in this, that in many things your Doctrine is agreeable to our Church. So let us thank God for the holy harmony and agreement of these Churches with us in the point before mentioned, in controversy between the Roman Church and us; and let us endeavour to keep the unity of the Spirit in the bond of peace. VIII. Of the Devotion and piety of these Churches. BRochardus the Monk telleth us, Brochard Monac. that he found the Nestorians, Jacobites, Maronites, and Georgians, and such others, whom they judge to be heretics, to be for the most part, honest and simple men, living sincerely towards God and man, men of great abstinency, attentively hearing the word of God. And that the Armenians and Georgians have for their Prelates, men of the best conversation, going before them, and teaching them, as by word, so also by example. Devotion. Godignus de Abass. rebus p. 133. In oratione frequentanda non facile similes reperiri censeo, omni namque diluculo cuncti corum toto corpore in pulverem ipsum prostrati orationes ad Deum fundunt. Faber in Relig. Moscovit. p. 180. These Christians use great reverence in their Churches, no man is allowed to walk, talk, or sit in them; the old and weak may lean against the walls: Godignus reporteth that the Aethiopians do allow the old & weak, crutches to sustain them withal as before; and Faber reports of the Russes, that he hath not seen of them the like, for their frequenting prayers and devotion in their prayers, which, lying prostrate on the ground, they pour out unto God: They touch not the holy Scriptures, but with great reverence, and place the Bible in their houses in the most honourable place. The Greeks' much blame the Latins for their unreverent sitting in their Churches, and suffering Lay men with Boötes and Spurs to sit by the Priests at time of Divine Service, and also for not keeping dogs out of their Churches, as before. Of these Churches I may say, although we think them not to be so learned as we are (they wanting the means that we have) yet they are more devout. For their Fasts, Their Fasts. these Christians taste nothing at all till Sun set: The Aethiopians do so macerate themselves in their Lent-fasts (which they begin ten days before ours) that their enemies commonly set upon them at the end of their Fasts, hoping then to find them feeble and weak: in their Fasts, especially upon good-friday, beside their great abstinence, they go like mutes, not saluting one another, with their countenances dejected. The Greeks' also blame the Latins for drinking in their Fasts, Irineus R●d●ginus pag. 15. and that some of them are drunk before their fasts are ended, and that when their fasts are ended, generally they eat and fill their bellies plentifully. For their obedience to Princes, Obedience to Princes. their patriarchs and Bishops, although they are subject to many grievous pressures, yet they submit themselves to their Kings and Princes that God hath placed over them, according to that of Lactantius Religion is to be defended, not by killing, but by dying; not by cruelty, but by patience; not by wickedness, but by faith, etc. For their Chastity, among the Russes, adultery is severely punished, and the Aethiopians punish all fornication and lust, and none of the patriarchs of these Churches allow brothelhouses or Stews that I read of. Whereas the Pope of Rome, howsoever they pretend Chastity, yet they only of all Christians patriarchs allow stews, & brothelhouses; where a father, Sixtus ponti●ex maximus Romae nobile admodunlupanar extruxi● Agrippa de van ta●e scientiarum cap. 64. Atque utrique sexui assignavit Zeg. spec. ponti. pag. 79. Dici nequit qua● incredibili Christianorum tum p●dore, tum etiam ●orum qui vere tales sunt, cordolio, ut judae filiae scortari non licea● Dei filiae liceat. his son and his brother may commit uncleanness with one whore; yea Sixtus the fourth built a famous Stews in Rome for both Sexes. This wickedness is not unpunished among the jews themselves. Bishop Espensous reporteth to the great shame of (Roman) Christians, of a jew maid, who renounced her Religion, and turned (Romish) Christians, that she might freely exercise the art of Ribandie not permitted by herown Religion; his words are, It cannot be spoken, but with incredible shame of Christians, & with the great heart grief of them that are the like; that it is not lawful for a daughter of Judah to commit fornication, but lawful for the daughter of God: Imo Israe is filia meretricari non aliter ante possit, quam facta per Baptismum sanctum Christi soror, & filia. yea the daughter of Jsrael may not otherwise play the whore, before she be made by holy baptism sister and daughter of Christ, etc. Moreover, he writeth that we cannot but be offended to see so many Stews in one City; and that it may be almost said of Rome Christian as of Rome Ethnic, that the whole City is one stews. Again, these patriarchs and Bishops sell no pardons to deliver souls out of Purgatory, nor allow the sale of any Sacrament, that I read; whereas the Roman Church maketh infinite gain of their Masses, Romana scorta in singulas hebdemadas julium poudent Pontifici, Agrippa loco citat. Zeg, loco. Citat. Taxa Cancel. Apostolicae. Parisiis. 1613. Pardons, and Dispensations; yea the Popes themselves have a rent out of the brothel houses, every whore paying weekly a julie to his holiness, which rent is more some years then 40000. Ducats. In the book of taxes of the Apostolic Chancery and sacred penitentiaries, you may see the prizes and rates of all dispensations and absolutions, as for murders of all kinds, as of Clergy men, Lay men, of Father, Mother, Son, Brother, Sister, Wife, etc. For impoisoning, enchantment, witchcraft, sacrilege, simony, etc. for fornication, adultery, incest, without any exception or distinction, etc. Also for dispensations for oaths, vows, and many things more, although there be many sins reigning amongst these Christians and us; yet they are not allowed by them and us, and so they are not the sins of the Churches, as fornication is one of the sins of the Roman Church, as before. To put an end to this: some of their sins are not only personal, but Cathedral, from whence they seem to have a liberty of sinning (to use their own distinction) their venial sins are easily done away with a short shrift; & as for mortal sins, a man may have for money a warrant dormant, Anton. sum. par. 3 tit. 1. cap. 11. Crantzius. saxon. lib. 5. cap. 8. Quid enim hodie per dispensationem Apostolicam non obtinetur? Quinta causa dissidij Graecorum credipotest species austerioris vitae quaein eorum Hiere monachis, Metropolitis, Archiepiscopis at que episcopis frequenter cernitur. Haec igitur austerioris vitae ratio Latines contemnendi praebuit occasionem, etc. Tho. a jesis. de convers. p. 284. or dispensation to commit sins against nature, as to marry his Aunt, his brother's wife, his niece, & his own daughter: for which Pope Martin the fift gave a dispensation, as Antonius reporteth: and what (saith Crantzius their own writer) cannot be gotten by dispensation? To conclude, Thomas the jesuite confesseth, that the fift cause of difference between the Greeks' and Latins, may be thought to be the show of a more austere life, which is often seen in their holy Monks, Metropolites, Archbishops, and Bishops: this their more austere life causeth the Greeks to contemn the Latins, etc. But the Greeks' are to know that Christian righteousness doth not consist chief in macerating the body, but in Charity, Faith, & Hope, Humility, and Patience, and other virtues. WHereas there is come to my hands a book of Possevins the jesuit written against Chytraeus, in which he challengeth these Churches for agreeing with them; In praying for the Dead, invocating Saints, worshipping Images, having of Monks, etc. I answer, that I find these Churches in these things also to differ from the Papists. 1. As in praying for the dead, they pray not to deliver Souls out of Purgatory, nor from any temporal punishment, as the Papists do, but for their general resurrection, Field of the Ch. pag. 59 public acquital, etc. 2. For their invocating of Saints, some do it not at all, pag. 109. of this book. as the Aethiopians, as before, but I will not justify all these Churches in their invocations. 3. For Imageworship, Nullas habent sanctorum imagines. josephus Indus cap. 133. some have none at all, as the Indians, others have Pictures only, to which they give no undue reverence as the Aethiopians, yet will I not justify some of them in this point. 4. For their Monks, Singuli pro sui Monasterij oeconemia sustinenda laborant, alij vineas fodientes, etc. Bellon. obser. lib. 1. cap. 35. they are not idle bellygods, or beggars, but live on their labour as before. For other things mentioned, the jesuit hath a stream of witnesses against him. And last of all, if these Churches agree with the Roman Church, why do most of them excommunicate the Pope and his clergy as before And more especially, to show their disagreement with the Aethiopian Church, Godign. de Abass. rebus. pag. 225. the Bishop of Sydonia gave new orders to Tecla Maria an Aethiopian Priest in the Chapel of the Cardinal of Saint Severin by the commandment of the Pope and advice of the Cardinals. Of the Antiquity. CHAP. FOUR WHereas the Church of Rome boasteth of her Antiquity, I purpose to set down in this Chapter, three things. 1. That some of these Churches, are Churches more ancient than the Church of Rome, and that the ancient Church of Rome received Christianity from them, or some of them. 2. That the now Church of Rome, and the ancient before Boniface the third, are not one and the same Church, but different. 3. As the now Church of Rome is a new Church, and a different from the old, so it hath new, and different Articles and doctrines of Faith, unknown to the old Church, and not to be found for such, in the writings of any of the ancient Fathers, for five hundred years after Christ. FOr the first, The Church of Jerusalem is more ancient than the Church of Rome; Jerusalem: where our Lord and Saviour jesus Christ himself preached, and offered himself a Sacrifice for our sins, and where the Apostles, and Disciples first preached: for although they were sent to preach to all Nations, yet they preached first to the lost sheep of the house of Israel, according to Christ's Commandment. This Church is most ancient; St james was the first Bishop there The Law went out of Zion, Matth. 10.6. & the word of the Lord from Jerusalem. This City was Emporium, Isay 2.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Histor. Eccles. Lib. 5. cap 9 the Mart of Christian faith, & the mother of all Churches, as Theodoret saith. 2. 2. Antioch. Acts. 11.26. The Church of Antioch in Syria, where the Disciples were first called Christians; Of this Church Saint Peter was Bishop some years before he went to Rome; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad populum Antioch. homil. 3. and this Church is also more ancient than the Church of Rome: Saint Chrysostome calleth this Church the Head of all the world. 3. The Greek Church was planted by Saint Paul, 3. Grecians. and Saint Andrew, from whence, and the fore named Churches, the name of Christ flowed, Eia igitur Graecia matter nostra, cui id totum debet quod habet Latina Ecclesia. Conc. Trid. orat. Episc. Bitont. as from a spring, over all the world; and the faith was spread in all places; and this the Bishop of Bitonto acknowledged in the Council of Trent. It is our mother Graecia to whom the Latin Church is beholding for that which she hath: the Eastern Church was before the Church of Rome in Time, and from thence the Church of Rome hath received Christianity, the new Testament, the three Creeds, the very name of Baptism, Eucharist, Bishop, Priest, and Deacon. 4. 4. Aethiopia. Aethiopia received Christianity from the Eunuch of Queen Candases, Huic Philippus, responsis Sancti Spiritus jussus primò ex omnibus Gentibus mysterium fidei & sacramentum Baptismi tradidit, & velut quasdam eum Dee primitias omnium consecrat nationum. Eusch. Eccles. histor. lib. 2. cap. 1. to whom (as Eusebius reporteth) first of all the Gentiles, Philip (by the command of the holy Ghost) delivered the mystery of Faith, and the Sacrament of Baptism, and consecrated him to God, as the first Fruits of all nations. Saint Matthew also preached to the Aethiopians. 5. For the Antiquity of the Church of Rome, both St Hierom and Eusebius testify, that St Peter came to Rome in the reign of Claudius the Emperor, 5. Rome. Hierom Catalogue. Eccles. script. pag. 265. Euseb. Eccles. his. lib. 2. c. 14.16. and in his second year saith Hierom. 6. The Church of England received Christianity (as some say,) from Joseph of Arimathea; others from Simon Zelotes the Apostle: 6. England. Guildas Sapiens de excidio Britan. Christus suos radios (id efl) suapraecepta indulget tempore, ut scimus summo Tiberij Caesaris, quo absque ullo impedimento eius propagabatur religio. Bibli. vet: Pat. tem. 5. par. 3. pag. 675. Britannia omnium provinciarum prima publicitus Christi nomen recepit Sabel. in Ennead. 7. lib. 5. Guildas reporteth that our Island received Christianity in the time of Tiberius Caesar, who died in the year of our Lord 39 which if it be so, the Church of England received Christianity before the Church of Rome, some years before Peter came to Rome; which was in the time of Claudius, who succeeded Tiberius. And for the Honour of my Mother Church, I speak, that Christianity was first publicly professed by authority in this Kingdom, about 130. years before it was in Rome; Lucius our King being (as I read) the first Christran King in Europe, who reigned about the year of our Lord, 170. And moreover, Constantine the Christian Emperor was borne amongst us, who gave the first public liberty of Religion to the Roman Church. So that Rome was beholding for the public liberty of Religion to Constantine Our country man. Speeds histerie. pag. 207. Also the inhabitants of Britain as I read were instructers unto others, as from hence was netherlands converted to Christianity, as testifieth the story of Swithbertus: Burgundy by our Columbanus, saith Sigebert: Swedia by Gallus, as saith Petrus de Natalibus: and Frisia by Wilfred, as it is recorded by Beda, and Matthew of Westminster: The Franconians, Hassians, and Turingians by Winifred our Devonshire man. The Norvegians by Nicolas Breakespere of Middlesex. And the Lituanians by Thomas Walden of Essex, and all the reformed Churches in Christendom derived their light from the learned Wickleffe of Oxford. In regard of this, Polidor Virgil doth rightly call England the Parent or Mother-Monasterie of all Europe. And Peter Ramus termeth Britain to be twice Schoolemistris to the Kingdom of France: Terra Britanniae ante adventum Christi unius Dei consensit religionem. hom. 4. in Ezech. moreover Origen writeth, that the Britaines received the religion of one God, before the coming of Christ. Secondly, whereas the Church of Rome boasteth of Antiquity, The Church of Rome since Boniface the 3 and the old Church of Rome planted by St Peter, & St Paul, are not one, and the same, but are fare different. The old Church of Rome as St Paul telleth us, was a branch of that Tree whereof Christ jesus was the root: The now Church of Rome will be no branch, but the root itself. The ancient Church of Rome was but a member of the Catholic Church of God, of which jesus Christ was Head: But the now Church of Rome is the Catholic Church itself, of which the Pope is head; and such a Church was never in Rome for 600. years after Christ: for so long no Bishop of Rome durst presume to take upon him Christ's title, to be head of his Church, & husband of his spouse, till Boniface the third; & with him began this Church. Thirdly, And as they have a new Church, so they have a new Creed, and Articles of Doctrine: as for example sake. 1. That the Pope, the head of the Church, cannot err in the matter of faith. 2. That all Ecclesiastical power dependeth upon the Pope. 3. That he hath power to canonize Saints. 4. That he hath power to depose Kings. 5. That the Pope's pardons are requisite or useful to release souls out of Purgatory. 6. That there is a treasury of Saints merits, and superabundant satisfactions, at the Pope's disposing 7. That the Priest can make his Maker. 8. That the sacred Host made by the Priest, aught to be elevated, and carried in solemn procession, and adored. 9 That the effects of the Sacrament dependeth upon the intention of the Priest. 10. That Infidels and impious persons, yea rats and mice, may eat the body of Christ. 11. That the Laiety are not bound by Christ's institution to receive the Communion in both kinds. 12. That private Maffes, wherein the Priest saith Eat & drink ye all of this, & yet eateth & drinketh himself only, is according to Christ's institution. 13. That extreme Unction is a Sacrament properly so called. 14. That the public service of God in the Church, aught or may be celebrated in an unknown tongue. 15. That we may worship God by an Image, etc. These and other new Tenets and Doctrines defied, of the now Church of Rome, cannot be showed to be the Doctrines of faith of the old ancient Church of Rome. To conclude this point, as there is Antiquity of Time, so also of Truth and Doctrine: for a people to receive Christianity, & the true faith from the Apostles, or Christ himself, profiteth nothing, except they do still retain the said Faith & Doctrine, as our Lord told the Pharises boasting of antiquity, that they had Abraham to their Father: That they were of their father the devil, not doing Abraham's works. So it may be said of them, john 8. that boast only of Antiquity of Time, without Antiquity of Truth & Doctrine. The succession of Bishops. CHAP. V. WHereas inquiry is made but for one Bishop of our Religion before Cranmer, although we need no witnesses, having our blessed Lord and Saviour jesus Christ, the great Bishop of our Souls, and the twelve Apostles, with Saint Paul, Saint john Baptist, St Mark, and St Luke for our Bishops & Doctors, teaching the truth professed by us, yet I have set down a fuccession of Bishops in some of the patriarchal Churches, as of Jerusalem, Antioch, Alexandria Constantinople, and also of Rome, for the first 600 years amongst whom you may find, very many noble witnesses. Jerusalem. St. james. Simeon Cleophas justus a jew Zacheus Tobias Benjamin john Mathias Philip Sennecas justus the second Levi Ephrem joseph judas Marcus Cassianus Publius Maximus julianus. Caius Symachus Caius the 2. julianus the 2. Capito Maximus Antoninus Valens Dolychiaws Narcissus Dios Germanon Gordius Narcissus and Alexander Mazabanes Hyminaeus Zambdas Hermon Macarius Maximus Cyrillus Herenius Heraclius Hilarius Cyrillus john Nepos Prayllius Invenalis Polycbronius Theodosius Anastasius Martyrius Salustius Helias Petrus Macarius Eustochius john, etc. Antioch. St Peter Euodius Ignatius Heros Cornelius Theophilus Maximinus Serapion Asclepiades Philetus Zebinus Babylas Fabius Demetrianus Paulus Samosatenus Domnus Timaeus Ciryllus Dorotheus Tyrannus Vitalis Philogonus Eustathius Eulalius Euphonins Placitus Steven Leontius Eudoxius Anianus Meletius Euzojus Dorotheus Paulinus Evagrius Dorotheus Meletius Flavianus Porphyrius Alexander Theodotus john Domnus Maximus Martyrius julianus Basilius Peter Gnapheus Stephen Calandio Peter Gnapheus Paladius Flavianus Severus Paulus Euphremius Domninus Anastatius Gregorius, etc. Alexandria. St. Mark. Anianus Abilius Cerdo Primus justus Eumenes Marcus Celadion Agrippa's julianus Demetrius Heraclas Dionysius Maximinus Theonas Peter Achillas Alexander Athanasius Gregory Peter Timothy Theophilus Cyrillus Dioscorus Proterius Timotheus Aelurus Timotheus Basilicus Peter Athanasius john Theodosius Zoilus Appollinarius john Eulogius. Rome. St. Peter. Linus Clemens Cletus Anacletus Euarestus Alexander ●yxtus Telesphorus Hyginus Pius Anicetus Soter Eleutherius Victor Zepherinus Calistus Vrbanus Pontianus Anterus Fabianus Cornelius Lucius Steven Xystus Dionysius Felix Eutychianus Caius Marcellinus Marcellus Eusebius Miltiades Silvester Marcus julius Liberius Felix Demasdele Siricius Anastasius Innocentius Zosimus Bonifacius Celestinus Sixtus Leo Hilarius Simplicius Felix Gelasius Anastasius Symachus Hormisda john Boniface Agapetus Silverius Vigilius Pelagius john Benedict Pelagius Gregory the great. etc. Constantinople. St Andrew. Stachis' Onesimus Polycarpus Plutarch Sedetion Diogenes Elutherius Felix Polycarpus Athenodorus Euzoius Laurentius Alippius Pertinax Olympianus Marcus Cyrillianus Constantius Ciriacus Castinus Titus Domitius Metrophanes Probus Alexander, etc. AS there is a Succession of Bishops in the patriarchal Church's beforenamed, so generally of the Metropolitans and Bishops, kept in the Registers, as is reported. Titus was the first Bishop of the Church of the Cretians, Tit. cap. 3. placed there by St Paul; he was not a Parson, Tit. cap. 1.15.5. or Minister of one Parish, but Bishop of the whole Isle, called Hecatompolis, of one hundred Cities; placed, as aforesaid, by St Paul, to ordain Elders in every City; Mirae. lib. 4. pa. 181. de notitia episcop. Miraeus reporteth, that there are in the Isle of Crete, one Archbishop, and seven Bishops. Of Ephesus, Timothy was the first Bishop, 2 Tim. 4. in fin. placed there also by St Paul; Caius succeeded him, and many other famous men, as Mark, so famous in the last Florentine Council. Of Thessalonica, Silvanus was the first Bishop, Theatrum convers. gentium author. frat. Arnol. john Merman. pag. 42. Chryt. de statu. Eccles. pag. 159. Idemibidem. placed there also by St Paul; I hear that Athanasius is now Metropolitan thereof; and I read ten Bishoprics to be under that See. In Corinth, Silas was also placed by St Paul: The Metropolitan of Corinth hath four Bishops under him. Of Caesarea, Apollo, was the first Bishop. Idem. pag. 44. & 45. Of Sardis, Clemens, the first Fruits of Achaia, or Convert of the Gentiles. Of Nicomedia, Procorus the Deacon. In Nice, St Andrew placed Calistus. In Iconium, Tertius was first. In Smyrna, Polycarpus. In Thebes, Rusus. In Philpipi, Hermas. And so I might name some others: But to show the Greatness of some of these Churches, I will set down a Catalogue of some of their Metropolites. Of the Metropolites and Archbishoprickes which are, or have been belonging to the Patriarch of Constantinople. Metropoles. 1 Caesarea 2 Ephesus 3 Heraclea 4 Ancyra 5 Cyzicus 6 Sardes 7 Nicomedia 8 Nicaea 9 Chalcedon 10 Sida 11 Sebastea 12 Amasea 13 Melitene 14 Tyana 15 Gangra 16 Thessalonica 17 Claudiopolis 18 Neocaesarea. 19 Pissinas' 20 Mira 21 Caria 22 Laodicea 23 Synada 24 Iconium 25 Antiochia 26 Sylaeum 27 Corinthus 28 Athenae 29 Mocissus 30 Seleucia 31 Calauria 32 Patrae 33 Trapezus 34 Larissa 35 Naupactus 36 Philippopolis 37 Trajanopolis 38 Rhodus 39 Philippensis 40 Adrianopolis 41 Hierapolis 42 Dyrrhachium 43 Smyrna 44 Catana 45 Ammorium 46 Camachus 47 Cotyaium 48 Sancta Severinae 49 Mitelena 50 Novae Patrae 51 Euchaita 52 Amastris 53 Chonae 54 Hydrus 55 Kelzene 56 Colonia 57 Thebae 58 Serrae 59 Pompeiopolis 60 Rossia 61 Alana 62 Aedelenus 63 Tiberiopolis 64 Euchania 65 Cerasus 66 Nacolia 67 Germanicia 68 Madyta 69 Apamea 70 Basileum 71 Drystra 72 Nazianzus 73 Corcyra 74 Abydus 75 Methymna 76 Christianopolis 77 Rusium 78 Lacaedaemonia 79 Naxia 80 Attalia, etc. Archiepiscopatus. 1 Bizya 2 Leontopolis 3 Maronea 4 Germia 5 Arcadiopolis 6 Parium 7 Miletus 8 Praeconesus 9 Selybria 10 Chius 11 Apros 12 Cypsella 13 Nice 14 Neapolis 15 Selga 16 Cherson 17 Messana 18 Garella 19 Brysis 20 Dercos 21 Carabyzya 22 Lemnus 23 Leucas 24 Misthea 25 Cudrae 26 Soteropolis 27 Pedachthea 28 Germa 29 Bosporus 30 Cotradis 31 Eroina 32 Carpathus 33 Mesembria 34 Gotthia 35 Sugdaia 36 Phullae 37 Aegina 38 Pharsala 39 Matracha Bishoprickes which have belonged to the Church of Antioch. Sedes 1. Tyrus: sub qua sede sunt episcopatus. XIIII Porphyreon Archis Ptolemais Sydon Sarepta Byblium Botryon Ortosia Arados Antarados Paneas Maraclea Araclia Tripoli Sedes 2 Tharsus: sub hae sede sunt episcopat. V Sebastia Mallos Thina Choricos Poderades Sedes 3 Edissa: sub hae sede simt episcopat. X. Virchi Constantiae Capron Marcopolis Varnon Cedmaron Himeria Querquensia Tapsaron Celimeos Sedes 4 Apamia: sub qua sede sint episcopat. VII. Epiphania Seleuconvilla Larissa Valanea Mariania Ruphania Arethusa Sedes 5 Hierapolis: sub qua sede sunt episcopat. VIII. Zeuma Surron Varnalis Neoecaesaria Perri Ormion Dolichi Europis Sedes 6 Bostra: sub qua sedesunt episcopat. XIX. Cerasson Philadelphia Adraon Midanon Anstamidon Belmindon Zoroyma Herry Iceny Entemy Constantia Paramboli Dionysia Conothaton Maximopolis Philippolis Chrisopolis Heylon Lorea Sedes 7 Anaverza sub qua sunt episcopat. IX. Epiphania Alexandris Hirenopolis Cambrisopolis Flavia's Rossas Castravalet Egnas Lysia Sedes 8 Seleucia: sub hac sede sunt episcopatus. 24. Claudiopolis. Diocaesarea Oropis Dalysanidos Serinla Celenderis Anemory Titopolis Lamosy Antiochia parva Nephelia Ristra Selinuntis Hioropy Philadelphia parva. Hermopolis Germanicopolis Mosoda Demenopolis Sbydi Synopolis Adrasson Myim Neapolis Sedes 9 Damasens: sub hac sede sunt episcopatus. XI. Ably Palimpon Laodicea Euria Renocora Hiabanda Danabi Carathea Hardam Sirrah Quini Sedes 10 Amida: sub hac sede sunt episcopatus. VII. Hynilon Valentium Arsamosata Sophin Caytaris Riphi Zeuma Sedes TWO Sergiopolis: sub hac sede sunt epis. FOUR Byzanonias Marcopolis Venethall Ermenia Sedes 12 Theodosiopolis: sub hac sede sunt epis. VII. Oricos Mazmini Mauriocastron Agyamaria Axieri Tarosia Palitinios' Sedes 13 Emissa: sub hac sede sunt episcopatus FOUR Arqui Orisson Herigem Oragison Metropolitanis per se sustinentes. VIII. Piericus Heliopolis Laodicia. Samosata Cyros Pompeiopolis Mopsphestia Adama Archiepiscopi. XIII. Verea Calquis Gabula Scleucia Piperia Anasar Phon Paltos Germanicia Salamias' Varcosos Fassos Ananagarthon The Bishoprickes which have belonged to the Church of Jerusalem; set down by William Metropolitan and Archbishop of Tyre. Sedes 1. Caesarea maritima: Tyrrius histor belli Sacri lib. 14. cap. 12. sub hac sede sunt episcopat. XX. Dora Antipatrida. Idmnias Nicopolis Onus Sorutis Raphias Regium Apatos Regium Hierico Regium Livas Regium Gadaron Azolus Hiaralias Azotus Hippon Estomason Triconias Taxus Saltum Constantinianum Sedes 2. Scythiopolis: sub hac sede sunt episcopat. IX. Capitoliados Miru Gadaron Pelon Philippus Terraconias Clima Gallanis Comanas Sedes 3. Rubba Moabitis: sub hac sede sunt episco. XII. Augustopolis Arnidilla Carah Hierapolis Memsidos Eluris Zora Virossam Pentacomia Mamapson Mitrotomias Saltum Hieraticon Sedes 4. Becerra Arabiae: sub hac sede sunt episcopat. XXXV. Adrasson Dias Medavon Hierasson Nein Philadelphia Hierapolis Esuos Neapolis Phenustus Philopopolis Dionysius Constantianis Pentacomias Tricomias Conafados Saltu Vocaneos Hexacomias Euacomias Comagannas Comogeros Comostanis Comis Mahederon Comocoreatos Comis Copion Comis julianos Comis Pygmarethon Comis Petius Comis Anathon Comis Neotis Clima Anatolis quae visinon Comis Anochis Comis Traliconos Comis Nephdomos Suffraganeae. Lidda joppe Ascalon Gaza Lennas Diocletianopolis Bergrobin Neapolis Sebastea Hiericuntos Tiberiadis Diocaesarea Legionum Capitolina Mauronensis Gedera Nazareth Thabor Caracavel Petra Hadroga Aphra Helem Faran Helenopolis Mons Syna For the Church of Alexandria. SAint Mark consecrated with the mysteries of Christian Religion Egypt, Merman Theatrum conversionis. pag. 80. Libya, Marmarica, Aemmoniaca and Pentapolis. Idem. pag. 30. Alexandria, for the worship of God flourishing therein, is often called the Paradise of God. To this Patriarch belonged ten Provinces; Mirae, lib. 1. cap. 11. pag. 24. de notitia Epis. so many metropolitans, Theodosius and Valentinianus commanded to be Convocated in the Epistle to Dioscorus, which is repeated in the first Act of the Chalcedon Council. The Church of Alexandria challengeth a succession from St Mark to Gabriel, the late Patriarch of Alexandria The Bishoprickes which have been in Africa, Alphabetically set down by Miraeus in his Notitia Episcopatuum. Page 94. Abbezensis Episcopus Abiddensis Abbiritensis Abbirmaius Abbissensis Abitinensis Abbrensis Abziritensis A casis Favensibus A casis Silvanae Acemerinianus Aceniensis Adequizirensis Adrumetinus Advocatensis Aggeritensis Aguensis Agnensis Ajurensis Altiburitensis Amburensis Ammoderensis Amphorensis Ancusensis Anguiensis Apissanensis Aptucensis Aptugnitensis Aquae Albensis Aquae-Nonensis Aquensis Regiorum sive Aquisregiensis Arenensis Asenemsalensis Assabensis Assuritensis Aturburnitensis Avicoateriensis Avinicensis Auincensis Auvidarcensis Ausugradensis Auzagerensis Azugensis Badiensis Bagvaiensis Bajesitensis Bahannensis Bamaccorensis Bartiniziensis Bauzarensis Bazarididacensis Bazaritanus Bazienus Bazitensis Betagbarensis Bennefensis Beucennensis Bicensis Bizaciensis Bladiensis Bonustensis Bosutensis Botrianensis Boucarensis Bucaborensis Buccomensis Bullensis Burensis Buritanus Burugiatensis Caesariensis Calamensis Calanensis Canianensis Caniopitaneorum Capsensis Carcabianensis Carianensis Carpitensis Carthaginiensis Casensis Medianensis Casensis Nigrensis Castellanus Catagnensis Catharensis Cathauguritensis Caviopipavorensis Cebarsussensis Cediensis Celerinensis Cellensis Cenculianensis Cenensis Cenestensis Centenariensis Centurionensis Centuriensis Ceramuensis Cerramusensis Cessitensis Cilibiensis Cillitensis Cincaritensis Cliensis Clypiensis Constantiniensis Creperulensis Cresmiensis Cubdensis Cufrutensis Cuiculitensis Cullitensis Culusitensis Dianensis Dionysianensis Druensis Drusilianensis Drusitensis Dusensis Dydritensis Edistianensis Eguilguilitensis Eguizetensis Eptiminensis Ermianensis Euerensis Felicianiatensis Feraditensis Ficensis Fissanensis Flumen-Piscensis Furvitensis Gaguaritensis Garbensis Gartanensis Gazabianensis Gegitensis Gemellensis Germaniensis Ginesittensis Girbitensis Gisipensis Gittensis Giviritensis Gobbensis Gratianopolitanus Guirensis Guzabentensis Gypsuriensis Habensis Hermianensis Hierpinianensis Hiltensis Hippensis Hipponiensis Hirenensis Icositensis jadessensis Idicrensis Idicrisensis Idurensis Imuntensis Infitensis Inucensis jubaltianensis jucundianensis Iziarianensis Labdensis Lacuducensis Lamasbensis Lamasuensis Lambiensis Lambiritensis Lamiggigensis Lampuensis Lamsortensis Lamzellensis Larensis Laritensis Legensis Lelalitensis Leptitensis Lettimiensis Libertinensis Lubertimensis Lucimagnensis Macanianensis Macomadiensis Macomarensis Macrensis Macrianensis Mactaritensis Madaurensis Margarmelitensis Magnensis Magomaziensis Malianensis Mamillensis Manazenensis Mandasunutensis Marazenensis Marcellianensis Masculitensis Masdianensis Mataritanensis Mazacensis Mazulitanensis Medefessitensis Medianensis Melzitensis Memblositensis Membressitensis Merferaritensis Mesarfeltensis Metenensis Metensis Midicensis Midiliensis Migirpensis Milensis Milevitanus Moptensis Mullitensis Munavilitensis Mustitensis Mutigennensis Muznensis Muzucensis Naraggaritensis Narensis Nasaitensis Nationensis Neapolitensis Nebbitensis Neglapolitanus Nigizubitensis Nomapetrensis Nonasinuensis Novasumensis Novensis Numidiensis Nurconensis Obbensis Oënsis Olivensis Omzensis Oriensis Pauzerensis Perdicensis Pisitensis Presidiensis Pudentianensis Puppitensis Putiensis Putisiensis Refalensis Regensis Ressianensis Rotariensis Rusipitensis Rusticianensis Rusubiccariensis Rusuccadensis Rusuccuritanus Rusucensis Sapensis Satafensis Satatensis Scillitensis Segiomitensis Seleuciamensis Serrensis Serteitensis Siccesitensis Sicilibbensis Sifaitensis Signitensis Sililitensis Sillitensis Simidiccensis Simittensis Simmaritensis Simungitensis Sinitensis Sinnipsensis Sitensis Sitifensis Sitipensis Solencianensis Suboabburitensis Subratensis Sucardensis Sufasaritensis Sufetelensis Sufetensis Sululittensis Tabaicariensis Tabanensis Tabazagensis Taborensis Tabracensis Tabudensis Tabudesensis Tacapitensis Tacaratestensis Tacaratensis Tagannitensis Tagaratensis Tagareyensis Tagorensis Talensis Tamagristensis Tamallensis Tambalensis Tamiggigensis Tanudaiensis Tanussensis Tamogadensis Tasfaltensis Tebestinus Tegulatensis Telensis Teleptensis Temonianensis Tenitensis Tesaniamensis Teodalensis Tibaritensis Tibilitensis Tibizabulensis Ticcnsis Tigillanensis Tigillabensis Tigisitensis Tigimmensis Tignalensis Tignensis Tignicensis Tigualensis Tunicitensis Tinistensis Teseditensis Tisilitensis Tivicitensis Traprurensis Tricensis Trigisitensis Trisipensis Trofimianensis Truvascaninensis Tubiensis Tubiniensis Tubulbacensis Tuburbitanus Tuburbitaronensis Tubursicensis Tubusubtensis Tuccensis Tuggensis Tullitensis Tumidensis Tuneyensis Tunsudensis Tunugabensis Turensis Turreblansiensis Turre●amallumēsis Turrisalbae Turubitensis Turudensis Turuzitensis Tusdritensis Tusuritensis Tuzummensis Tzellensis Vagalitensis Vagealensis Vagensis Vaiensis Valletensis Vamaccorensis Vanarionensis Vatarbensis Vazaritanensis Vcimaius Vculensis Vensanensis Verronensis Vesceritensis Vicensis Villagerensis Viltensis Vindensis Virensis Visitensis Vivensis Vndesitensis Volitensis Vosetensis Vrugitensis Vsilensis Vticensis Vtimarensis Vtinensis Vtinicensis Vtinunensis Vtunnensis Vzalensis Vzittarensis Vuaggiensis Vuazensis Zamensis Zaraitensis Zaritorensis Zattarensis Zellensis Zenitensis Zertensis Zicensis Zipparitanus Zugabbaritensis Zummensis. The Church of Constantinople fetcheth her Original from St Andrew the Apostle, as Nicephorus testifieth, who hath had a succession to Cyrill, the now Patriarch. St Andrew ordained Stachis, Bishop of Byzantium, now called Constantinople. The Bishops and Patriarches of Constantinople. Niceph. lib. 8. cap. 6. pag. 540. St Andrew. Stachis' Onesimus Polycarpus Plutarch Sedetion Diogenes Elutherius Felix Polycarpus Athenodorus Euzoius Laurentius Alippius Pertinax Olympianus Marcus Cyrillianus Constantius Ciriacus Castinus Titus Domitius Probus Metrophanes Alexander, Paulus Euscbius Macedonius Eudoxius Demophilus Euagrius Gregorius Nazianzen. Nectarius johannes Chrysost. Arsacius Atticus Sisinnius Nestorius Maximianus Proclus Flabianus Anatolius Genadius Acasius Phrabitas Euphenius Macedonius Timotheus johannes Cappadox Epiphanias Anthinius Menas Eutichius johannes Eutichius johannes Diaconus Cyriacus Thomas Sergius Pyrrhus Paulus Petrus Thomas johannes Constantinus Theodorus Georgius Paulus Calinicus Cyrus johannes Germanus Anastasius Constantinus Nicetas Paulus Tarasius Nicephorus Theodorus Antonius johannes St Methodius St Ignatius Photius Stephanus St Antonius Nicholaus Euthimius Nicolaus Stephanns Polyenostus Basilius Antonius Nicolaus Sisimius Sergius Constantinus johannes Cosmius Eustratius Nicolaus Leo Michael Cosmus Theodosius Basilius Nicetas Leontius Dositheus Georgius Xiphilinus johannes Michael Theodorus Maximus Manuel Germanus Methodius Manuel Nicephorus Arcenius Germanus josephus johannes josephus Georgius Athanasius johannes Athanasius Niphon johannes Gerasinus Isaias johannes Calistus Philetus Macarius Nilus Antonius Calistus Euthymius josephus Gregorius Genadrus Sophronius Simeon Maximus Niphon Pachomus Theoliptus jeremias Dionysius joseph Metrophanes jeremias, to whom the Ministers of Germany sent their Confessions, 1576. Macarius Mattheus Gabriel Theophanes Meletius Mattheus Neophitus Mattheus Raphael Neophitus Cyrillus Tymotheus Cyrillus The pretended Succession of the Bishops of Rome. FOR the Succession of the latter Bishops of Rome, of which Boniface the third, was the first; they succeeded the former Bishops, many of them only in name, and place; but not in Title, jurisdiction, holiness of life, nor faith, as is hereafter showed and so, not worthy to be named, or ranked amongst them. 1. Generally for the Title, the former Bishops of Rome, were most of them, men of great humility, their glory was to be members of the holy Catholic Church, of which Christ jesus was the alone head: But these latter Bishops, have presumed to take upon them, the Title due only to Christ, to wit, to be head of the univerfall Church of God, and Husbands of Christ's Spouse, the Church. 2. For their jurisdiction, The former Bishops were subject to higher powers; even to cruel Nero, and other persecuting Emperors 25 of them were Martyrs; but these latter by degrees have got jurisdiction, not only Spiritual but also Temporal, above Princes, and the Emperors themselves. 3. For life, the former of them were most of them holy men; these latter, most of them most wicked ad vicious. 4. For doctrine, for the former (their Faith was heard of in all the world: these latter are fallen from the truth, in many main points, as afterwards followeth. First, Title. Pelag. distinct. 99 for Title, Pope Pelagius the second, in his days perceiving that Maurice the Emperor went about to make and establish an universal Bishop, very much opposed it, and decreed, that no Bishop, no, not the Bishop of Rome himself, aught to be called the universal Bishop. And Pope Gregory his Successor writeth, that none of his Predecessors, ever consented, to use so profane a name, as before. Secondly, jurisdiction. for jurisdiction the Pope claimeth both Spiritual, and Temporal, not only over all Bishops, and the Church of God, but above all Kings and Emperors, causing some of them to lie under his feet, some to hold his stirrup, Kings to lead his horse by the bridle, some to kiss his feet, placing and displacing Emperors, Kings, Duke's, whom, and when he li●●, taking upon him: to translate the Empire at his pleasure first from Greece to France, from France to Germany, preferring and deposing, whom he pleased. 3. For the life and conversation of some of them, Baronius reporteth, Baron. Annal. 985. that Boniface the seventh, was a very villain, a Church robber, a Savage thief, the cruel murderer of two Popes; and invader of Peter's chair; Sigon. reg. Ital. lib 7.963. john the thirteenth, Was accused in a Synod for Murder, Adulteries, Incests, Perjuries, and vices of all sorts, etc. B●tron. Ann: anno. 912. What was the face of the Roman Church (saith Baronius, and how most filthily did it appear, when the most impudent and base Queans bore all the sway at Rome, changed Sees, and gave Bishoprickes at their pleasure, and (which is most abominable, and not to be named) placed their Paramours into St. peters Chair. Their own Genebrard, confesseth that there were fifty of those Pope's irregular, disordered, Quod per anno● 150. pontifices circiter. 50. a jeannc scilicet. 8. ad leonem 9 a virtute maiorum prosus defecarint. Genebrard. Chron lib. 4. pag. 553. john 5.39. Psal. 1. and Apostatical. Fourthly, for their Doctrine, some of it is contrary to the Word of God, pernicious to men's consciences, and injurious to Christ himself, viz. 1. Whereas Christ hath commanded us to read the holy Scriptures; and the Holy Ghost blesseth them that delight therein. The now Church of Rome, forbid th' the reading thereof to the Laity in the vulgar tongue, without special licence 2. Whereas Christ hath taught us to pray to God; (and St. Paul) to call on him, in whom we believe. Rom. 10.14. They invocate Saints, in whom they do not believe, and call on Some, whom they are ignorant of, whether they be in Heaven, or Hell 3. Matth. 26.26. Whereas Christ hath commanded us to receive the Sacrament of the Lords Supper in both kinds, in his holy Institution (as it is set down in the holy Scripture.) They now sacrilegiously forbidden the people under a Curse, the Symbol of Christ's precious Blood. 4. Whereas holy Scripture testify, that marriage is honourable unto all men, Heb. 13.4. 1 Cor. 10.9. and i bed undefiled and Saint Paul teacheth, it is better to marry, then to burn. They now Teach Doctrines of Devils, Gravius peccare sacerdotem si uxorem ducat, quam si d●●ni concubinam foveat. Coster in enchrid. cap. 17. ●rop. 9 1 Cor. 14. forbidding Marriage; & that it is better for a Priest to have a concubine then to marry. 5. Whereas Saint Paul teacheth us to pray in spirit and understanding. They teach men to pray in an unknown Tongue without understanding. 6. Whereas the worship of Images is flatly forbidden by God in his moral Law, under God's curse; Confounded be all they that serve graven Jmages. They now command due worship, and veneration to be given to Images, under the Pope's curse. 7 Whereas God curseth all them that add or diminish to his holy word. Rev. 22.18.19. They have made many new Articles of Faith, contrary to God's holy word; & curse them, that observe them not. 8. Whereas holy Scripture teacheth us to rely only on the Merits of Christ, Psal. 2.12. Blessed are all they that trust in him. Bell. de iustif. 5● l. cap. 7. which Bellarmine confesseth to be the safest way; They join their own Merits with Christ's Merits. 9 Whereas we are to build our Faith on the Scriptures, which cannot err; Regula credendi certissima & tutissima. Bell. de verbo Dei. lib: 1. cap. 1. They on the Pope and his Church, which do err. 10 And whereas St. Paul telleth the Roman Church, that they are not the Root, but a branch grafted into the Tree; and bids them take heed of Pride: Yet the now Church of Rome will not acknowledge herfelfe to be only a branch or member of Christ's Church; but will be the Root or Head, of the holy Catholic Church, & teach that no man can be saved unless he be a Member of that Church. Thus you see how the latter Popes of Rome differ from the former Bishops in Title, in jurisdiction, in Holiness of Life and Doctrine: so not worthy to be numbered amongst them, or to be accounted their Successors. To the Succession of Bishops, I have added the Succession of the Emperors of Constantinople, who have many of them, opposed the Pope's greatness, and Doctrines, and also the Emperors of Ethiopia, who have never been subject to the Pope as fare as I can read, viz. The Emperors of Constantinople, before the division. Constantinus Constans Constantius julianus Apostata jovintanus Valentinianus Gratianus Theodosius Arcadius & Honorius Theoddosius 2. Martianus Leo Zeno Anastatius Dicorus justinus justinianus Fl. val. justinus Tib. Constantinus Mauritius Cappa dox. Phocas Heraclius Constantinus Constans Constantinus Pogo natu● justinianus Leontius Absimarus Philippus Bardanes Artemius seu Anastasius Theoaosius Leo 3 Isauricus Constantinus Co. Leo 4 pronymus Irene. Emperors since the Division. Nicephorus Michael Curopalates Leo A●minus Michael Balbus Theophilus Michael Basilius Macedo Leo Philosophus Alexander Constantinus Romanus Nicephorus Phocas joan Cimifces Basilius Porphyrogenitus Constantinus Romanus Argyrus Michael Paphlago Michael Calaphates Zoe Constantinus Mononachus Theodora Michael Stratioticus Isacius Comnenus Constantius Ducas Romanus Diogenes Mich. Parapinacius Niceph. Boteniates Alexius Comnenus Caloioanes Manuel comnenus-Tryphon Andronicus Comnenus Isacius Angelus Alexius Angelus Alexius junior Baldninus Comes Flandriae Henricus Petrus Altisiodorensis Robe tus Balduinus Michael Palaeologus Andronicus Palaolog us Andronicus junior joannes Palaeologus & joannes Cata. cuzenus Eminuel Palaeologus joannes Palaeologus Constantinus Palaeologus Emperors of Aethiopia. Baazena Lacasa seu Candace cujus Eunuchus a Philippo fuit baptizatus Baazena Mesve Sectua Agdala Agba Mali Able D●dima Autetes Alda Zeahim de Rama Gafeles Beseseoch Azgua Agua Hherch Besane Guachena Hadas Saghell Affe Asgehba Asgueba Samra Aiba Stendhem Zacham San Igaam Alamida Achinna Abraham & Azba fratres deinde solus Abraham Asfa Asba Albamedon Abra Sahell Ghebez Sekul Azba Abran & Adakana zaham Amida Sahan AZba Zahan Gabed jacob & Dabid frat. Arma Zittahana jacob Constantinus Beth Esrael Gabra Mafchall Nalek Bazen Bensaghed Bahar Saghed Gherma Aapher Saliuba Callula Zion Sargue Zarui Bagaharna● Gianscheda Zeonechia Malgeres Sepharad Agdai Abraham Asbaha Asfa Afra Amsi Ahan Arcada Aladana Alameda Tabena Caleb Gabra Maschel Constantinus Beza Agher Asfa Arma Gianasfa Gianascheda Fressennai Adazahaz Aizar Delnahadan Madai & Sahada regina Ambazandin Gemoasfare Girgas Degva Michael Bedegaz Arma Cullandin Sbinahanni Tredda Gabez regina Gabez filius Tredda Gabez Nep. Tredda St. Zalibala St. Zimra Naakutolah Icum Nuam Lach jacba Hazcon Baazarda Ezbrahad Cadem Saghed Vdim Raah Amdezeon Sepharab Vdma Asfan David Theodorus Isaac Andreas Hezbinaam Zarach Bethemariam Schender Amdezcon Nabud Helena Lebnadenghel danid cum matre Helena Asnasgahet Caudius Adamastus By what means the Papal Monarchy hath been raised, and how it hath been, and is, upheld. CHAP. VI THere was a Time when the Bishops of Rome were holy men, painfully labouring in the Lord's harvest, Of the primitive estate of the Bishops of Rome. many of them suffering Martyrdom: And then they acknowledged our Lord jesus Christ to be the only Head of his Church. Pope Pius the second testifieth, that before the Nicen Council, Aeneas Silvius in epistola 301. Ante Nicenum concilium sibi quisque vivebat & ad Romanam ecclesiam parvus habebatur Re spectus. the Bishops of Rome had small or no respect: That Council divided the Regiment of the Church, into four patriarchal Sees; Rome, Alexandria, Antioch, and Jerusalem. They had all equal Authority given them in their own Provinces, as appeareth by eight Counsels, cited at large by Doctor Willet. Afterward, Synopsis pag. 148. there was a certain Primacy of Order, Can. 28. quia urbs illa imperaret granted to the Patriarch of Rome; as, To have the first place, to sit first; To give sentence first, for that Rome was then the Imperial City: This reason is yielded in the Chalcedon Council. 2. For the Pope's Title, about the year 604. Boniface the third obtained with much contention of Phocas, 2. Pope's Title. Egit is ab initie administrationis, cum Phoca, ut Romana Ecclesia esset omnium aliarum capnt, nec sine multa contentione Apostolicae sedi datum, Sabell. Ennead 8. lib. 6 pag. 396. For this read Mouns. Plesses, his History of the Papacy who proveth it by many Testimonies. who murdered his Master Maurice the Emperor, the title of Universal Bishop, and that the Church of Rome should be head of all Churches. This Phocas murdered also the Empress with her children, and being displeased with Cyriacus Patriarch of Constantinople (who would not allow of his cruel Murders) gave the title which he claimed, to Boniface Bishop of Rome. This murderer tyrannising over the Nobility: some of them with Photinus (whose wife he had ravished) took him and cut off his head, feet, and privities, giving his body to the Soldiers, who burned it. Platina reports, that since this time the Popes have in all their Mandates used these words; In●it● Bonifacij. 3. Volumus & jubemus, We will and command. Also Pope Adrian the second, flattering another Traitor, to wit, Basilius, who had murdered Michael the Emperor, Baronius. the said Basilius deposed Photius, Patriarch of Constantinople, who had debarred him from the Communion, for his murders, and advanced the Bishop of Rome, suffering none to enter the Council then called, that did not subscribe to the Pope's Supremacy: This Basilius also came to an untimely death, being killed by a Stag: and thus was the Supremacy founded. Donnus the first, subjected the Church of Ravenna to the Papacy, Sabell. Ennead. 8. lib. 7. pag. 415. by the help of Theodore the Archbishop. After whose death Felix the Archbishop his Successor, going about to shake off the Roman yoke, had his eyes put out with a hot iron, and was banished into Pontus. Stephen the ninth, subdued the Church of Milan to the Papacy, which had been free from the Apostles time. 3. For the Pope's Temporalties, 3. Pope's Temporalties. Stephanus 9 Ecclesiam Mediolanensem quae a temporibus Apostolorum libera fuit, sub obedientiam Romani Pontificis redegit. Zeged specul. Pontif. pag. 15. Sigon: de reg. Ital. lib. 3. ne ●i tributum darent, aut aliâ ratione obedirent, indixit. Gregory the third, did excommunicate his Lord, and Emperor Leo the third: who was desirous to abolish the Worship of Images, (then creeping into the Church) and caused them to be defaced. Also the said Pope forbade the Italians to pay the said Leo tribute, or to obey him: Upon this Sentence and inhibition of Popes, part of Italy rebelled against their Emperor, and laid violent hands upon his Deputies and Lieutenants, of whom they slew two, and put out the eyes of a Third: by reason of which uproar and tumults ensuing, part of the country that rebelled was conquered by the King of Lombardy and Rome: and the dominions of the Roman Dukedom, fell unto the Pope. So the Pope, who till that time had been a Bishop only, became a Prince, Zacharias Papa ex authoritate sancti Petri Apostoli mandat populo Francorum ut Pipinus qui potestateregia utebatur, etiam nominis dignitate frueretur. Ita Hildericusultimus Merovingorum qui Francis imperab●t depositus est, & in monasterio missus est. Marian. Scot historiae. lib. 3.4. How the Pope got Superiority above the Emperors. and that also by Treason. Pope Zacharie the first, absolved Pipin, and the French, from their oaths to Chilperich King of France; who being put into a Monastery, Pipin was made King in his stead: for reward hereof, the Exarchat of Ravenna, and other lands are given to the Papacy; which lands are now called St Peter's patrimony: and by this means also the Pope's Temporalities are increased. Nicholas the second, giveth Apulia, Calabria, and Sicilia to the Normans, conditionally, that when they should conquer those Regions, and take them from the Greeks', they should hold them of the Papacy, and pay an Annual tribute for them. Gregor. 7. primus imperium pontificum condidit, quod successores invito mundo, invitis Imperatoribus adeò duxere, ut inferos, superos in ser vitutemredegerint, etc. Avent. Lib. 5. Gregory the seventh, before called Hildebrand, founded the Pontifical Empire, which his Successors have enjoyed to this day in despite of the World, and of the Emperors. For although since the time of Charles the great, the Popes have often opposed the Emperors: Yet it was not the will of Almighty God to suffer them totally to cast off the yoke of obedience, by holy Writ invested upon Princes, until the time of this Gregory: who contrary to the custom of his predecessors, usurped the Papacy without any consent of the Emperor at all. And he also decreed that he had not only power in Heaven to bind, Formula Decreti extat. C. si quis deincep. and to lose, but also that he had plenitude of Jurisdiction in Earth, to take away, and to give Empires and Kingdoms, and Principalities, etc. Henry the fourth being then Emperor, although infinitely perplexed with the War of Saxony; yet to suppress this novel pertinacy of this Pope, calleth a Council at Worms, in which a Decree was made: That since Hildebrand, a fugitive Monk, first of all other, encroached upon the Papacy, without the good liking & privity of the Emperor, constituted of God, to be his Sovereign lord, and that contrary to the custom of his predecessors, contrary to Law, and contrary to his oath of Jnstalment, etc. ipso facto he was deposed: Platina in vita Grego. 7. Hildebrand receiving this sentence, excommunicateth the Emperor: Him he proscribeth, depriveth of all Kingly authority, despoileth of his Kingdoms, and absolveth his Subjects from their Oaths of obedience: Some of the Princes of Germany taking notice of this Curse, and threatening a Revolt, This great Emperor being a man neither unlearned, Vspergen. Cronicon. pag. 170. nor a coward (for he had fought above 60. battles) was compelled to wait barefooted, clad in canvas, with his Empress and his son, three days at the Pope's gate for Absolution: to whom also, in token of obedience, he resigned his Imperial Ornaments. The Pope fearing that the Emperor's great stomach would not digest this indignity, for all his absolution given, goeth about to depose him; and sendeth an Imperial crown to Rodulph Duke of Swevia the Emperor's brother in law: who although he was his Leigeman, and had received many benefits from him, yet seduced by the Pope, he taketh upon him the title of Emperor, and invadeth the lands of his Sovereign: The Pope to help, reneweth his excommunications, Vspergensis Chron. folio 172. Fertur in ext●●nis positus & abscissam dexteram intuitus ad Episcopesqui forte aderant graviter suspirans dixisse Ecce haec est manus qua Domino meo Henrico fidem sacramento firmavi, etc. Vspergensis Chron. pag. 171. impres. Argentorat. 1609. Idem. pag. 170. and sendeth forth his Mandates, full stuffed with fury. Henry, after many bicker, in a battle overthroweth Rodulph, who being deadly wounded, and having lost his right hand, saith to his Bishops who were present, looking upon his hand, My lords, this is the hand, with which I plighted my faith to my lord Henry, at your entreaties, thus and thus many times, yet hath unfortunately fought against him. Return ye, and make good your first Oath to him: I am to departed to my fathers. Rodolph being dead, Henry calleth a Counsel at Brixia: where the Acts of Hildebrand being examined, he had judgement to be deposed, and expelled; For unadvisedly preaching of Sacrileges and Factions, defending perjuries, and scandals, a believer of dreams and divinations: a notorious Necromancer, a Man possessed with an unclean spirit, an Apostate from the true faith, etc. This being done, the Pope stirreth up the Saxons to create Harman Prince of Luxenburg Emperor, who was slain by a woman with a stone cast from a wall: Then he seduceth Ecbert Marquis of Saxony to take upon him the Empire, who was slain in a Mill by the Emperor's Guard, hard by Brunswick. All these Plots failing, the Emperor Henry calleth an Ecclesiastical Diet, wherein Heldebrand is again condemned and deposed; and Gilbert Archbishop of Ravenna is chosen Pope, and called Clement the third: Hildebrand died in exile; after whose death Vrbane intruded upon the Papacy, aided with the Duchess Matilda's Money, and the Armies of the Normans, who confirmeth Hildebrands' Decrees; and also draweth into Parricide the Emperor Henry's son, Conrade, who was by his Father made Vizeroie of Jtalie: and the Pope bestowing Matilda, the rich Princess upon him, they expulse Clement. But Vrban the Pope, and Conrade being quickly dispatched, Paschal, by the aforesaid Faction, was made Pope: who reviveth Hildebrands' curse against Henry; and procureth the Emperors other son Henry, to take Arms against his Father, and to take upon him his Imperial Estate: Henry the Father, whom they could not quell by force, was taken by treason, against public oath of safe conduct, as he was travelling to Mentzes to a Diet, and so was degraded by his Son, and by him committed to Prison, where he finished his troublesome days in most miserable manner. Thus by the means before named, the Papacy hath obtained such greatness, that whereas before, the Popes were to have the Allowance and Confirmation of the Emperors: since Gregory the sevenths' time, the Emperors crave the Pope's allowance, and confirmation. For means to get money to support Papacy, Means to get Money. Agrip● de vanit. scientiarum. eap. 61. primus in dulgentiarum nundinas, primus in purgatorium extendit indulgentias. idems. they have invented many; as, Pope Boniface the eighth, first instituted the sale, or Market of Pardons; he first made pardons extend into Purgatory: Of their blasphemous Bulls, and Indulgences read a book called Fiscus Papalis. The sums of money which the Pope receiveth for first fruits, Palls, Jndulgences, Bulls, Confessionalls, Jndults, Rescrips, Testaments, Dispensation, tot quots, cannot be counted. The Archbishop of Mentzes, paid for his Pall to the Popes, 26000. Florence. The Courtesans of Rome pay yearly about 40000. ducats. The Pope's Legates demanded, or received for Chrism, in one City before named, Irevaeus Rhodoginus. 80 pound weight of Gold. What may he have in all other places, also, for Palls, Courtesans and Chrism? The Archbishop of Maidenburg, writeth, that in the time of Pope Martin the fift; There was brought out of France, to Rome, nine times 1000 Crowns: What then might the Pope have out of Germany, Spain, England, and other Countries? You may see a relation of the Pope's receipts out of England, pag. 640. in Bishop Jewels defence. The Pope's Treasure issuing out of Purgatory only, is inexhaustible: a Mint lately found out, and possessed by the Pope alone, for no Patriarch in the world, hath any share in it, Boter in Latin, printed at Coloine. Pape non deerunt pecuniae, quans diu ipsi manus eruns & calamus. or ever had. For the Pope's means it is reported; That Sixtus the fourth was wont to say, that the Pope could never want money, solong as his hand could hold a pen. For the Pope's State and Magnificence, His State and Magnificence. it is set down in the books called Caeremoniae Ecclesiae Romanae, Sacrarum Caeemoniarum. lib. prim. pag. 17. in words to this effect: Whensoever the Pope's holiness is persuaded to ride on horseback, then must the Emperor, or King, which is present, hold his stirrup, and after a while, lead the horse by the bridle in his hand. And always when the Pope will be carried in a Chair; then is the Emperor or King, whosoever it be, bound of duty; to how down his neck, and to take up the Chair upon his shoulders. And likewise, when the Pope goeth to Dinner, the duty of the Emperor, or King, is to serve him with water, wherewith to wash his holy hands: And he must besure to attend at the Table, until the first course beserved; And all men living are bound of Duty, as soon as they come within his presence, to fall three times down upon their knees, and then to kiss his feet; And wheresoever he passeth by, there must they all fall down upon their knees, and worship him, etc. as it is set forth in the Book aforesaid. As you have seen the Pope's Magnificence, so his munificence, For his Munificence and gifts. Camden in the life of Queen Elizab. 141. Idem ibidem. and largesses issuing out of his Treasury, are not very great, as Pope Clement the 8. gave to Tyrone, for all his good services in Ireland, a plume of Phoenix feathers; And Vrban the third, gave Earl John, son to Henry the second King of England, a Coronet of Peacock's feathers; Leo the tenth, gave a Rose to Frederick Duke of Saxony; and julius the second, a sword to King Henry the seventh: And some Princes they reward with Titles, or give them their Feet to kiss for a Favour. And oftentimes he payeth his men of War, with his treasure issuing out of Purgatory, as Clement the sixth gave to his crossed Soldiers by his Bull, power, every one of them, to deliver three or four Souls out of Purgatory, even whom they would. And by reason of this his wealth, & greatness before named, the Pope taketh upon him superlative Authority, and he is very unlike our Lord and Saviour, whose Vicar he pretendeth to be: for whereas Christ paid Tribute to Caesar, he maketh Caesar pay him Tribute: And whereas Christ washed his Disciples feet, the Pope maketh the Emperor his Lord, kiss his Feet. To confirm the forenamed relation of the Pope's rising, read Guiccardines' history, His Relation. Lib. 4. prope finem. who in the latter end of his fourth Book, not only denieth the feigned Donation of Constantine, but affirmeth, that diverse learned men reported, that Silvester, & he, lived in diverse Ages; Then he showeth how obscure, & base they were, during the time that the barbarous nations made havoc of Italy. Secondly, that in the Institution of the Exarchate, the Popes had nothing to do with the Temporal Sword, but lived as subject to the Emperors; Thirdly, that they were not very much obeyed in matters Spiritual, by reason of the corruption of their manners. Fourthly, that after the overthrow of the Exarchate, the Emperors now neglecting Italy, the Romans began to be governed by the advice, and power of the Popes. Fiftly, That Pippin of France, and his son Charles, having overthrown the Kingdom of the Lombard's, gave unto the Popes, The Exarchate, Urbin, Ancona, Spoleto, and many other Towns and Territories about Rome. Sixtly, That the Popes in all their Bulls or Charters, expressed the date of them in these formal words; Such a one our lord the Emperor reigning. Seventhly, That long after the translation of the Empire from France to Germany, the Popes began to make open protestation; that the Pontifical Dignity was rather to give Laws to Emperors, then to receive any from them. Eighthly, That being thus raised to an Earthly power, they forgot the Salvation of Souls, Sanctity of Life, and the Commandments of God, Propagation of Religion, and Charity towards men. And to raise Arms, to make War against Christians, to invent new devices for the getting of Money, to profane Sacred things for their own ends, and to enrich themselves, their Children, and kindred, was their only study; and this is the substance of Guiccardine in that place; an Author above all Exception. Having thus a little glanced at the means by which the present demesnes of the Church of Rome, were first gotten, and increased: The policies by which the Popes keep that which they have. Let us consider by what Policies, the Monarchy hath been held up in respect, and magnificence. The donation of several Kingdoms to those that have no right, or Title to them, but from the Pope, and in force of his Donation, cannot but oblige them to him. Their allowance of Marriages prohibited by God and Nature; the issue of which cannot but uphold the Pope's infinite Authority, without whom, their Birth is unnatural, and their persons not capable of their Estates. Their dispensing with Oaths of Princes, which both preserve their Credits, in not being perjured, as they think (since allowed by the Church) and also get somewhat, for which they cannot be unthankful to the Papacy. Their State hath the firmest foundation of any, as being laid in the Conscience of men, by persuading them of their infallible Power, and their Ecclesiastical, and temporal jurisdiction, which they have over Heaven, Hell, Earth, and Purgatory. The Choosing of younger Sons of potent Families into their Cardinallships, by which means, the whole Lineage are ready to support him, as the chief staff of their Brothers, or Cousin's preferment. The innumerable Preferments of men of all sorts and humours, as having well-nigh in their disposing all the Benefices and Bishoprics of Italy, half in Spain, diverse in France, and Germany, which keep the Clergy in an infallible bond of Allegiance, especially enjoying diverse privileges, which they of the temporality are not capable of. The multitude of Friars, their spiritual Knights or Soldiers, whose hopes depend upon his safety, are known to be more than a Million whereof half at the least, would grow fit to be employed in any Warlike service, and all them are maintained at other men's costs, themselves not disbursing a penny. The readiness of their Ministers to kill such as resist them, cannot but deter Princes from injuring them, and constrain them to keep their Friendships, especially since by a Writ of excommunication, they can arm the Subjects against the Sovereign, and without levying of a Soldier, either utterly to destroy him, or bring him to good Conformity. The Severity or Tyranny of the Inquisition crusheth not only the beginnings, but the smallest suppositions, in being contrarily affected. To which I add, that the Church of Rome having been conscious of their errors, and Corruptions, both in Faith, and manners; have sundry times pretended Reformation; yet their great Pride, and infinite Profit, arising from Purgatory, Pardons, and such like, hath hindered all such Reformations: Therefore to maintain their greatness, errors, and new Articles of Faith; 1. They have corrupted many of the ancient Fathers, and reprinting them, Doctor james, in his treatise of the Corruption of Scriptures, Counsels, and Fathers. etc. make them speak as they would have them: as Doctor james hath set down at large. 2. They have written many Books in the Names of the ancient Writers, and forged many Decrees, Canons, and Counsels, to bear false witness to them. As for example; Whereas in the beginning of this Chapter, you hear of Pope Pius the 7. his report, that the Church of Rome was but of little esteem before the Nicen Council: The answer of the now Archbishop of Arimagh to a Challenge made by a jesuite: pag. 12. You shall have (as the Primate of Armagh relateth,) a Crafty Merchant (Jsidorus Mercator, I trow they call him) that will help the matter, by counterfeiting Decretal Epistles, in the name of the primitive Bishops of Rome, and in bringing in Thirty of them in a row, as so many Knights of the Post, to bear witness of that great Authority which the Church of Rome enjoyed before the Nicene Fathers were assembled; If the Nicene Fathers have not amplisied the bounds of her jurisdiction, in so large a manner as she desired, she hath had her well-willers that have supplied the Counsels negligence in that behalf; and made Canons for the purpose in the Name of the good Fathers, that never dreamt of such a business. As if the power of judging all others will not content the Pope, unless he himself may be exempted from being judged by any other. Another Council, as ancient at least as that of Nice, shall be suborned, wherein it shall be concluded, Concil. Rom. Sub sylvest cap. 20. Nemo enim judicabit primam s●dem. Concil. Sinuessan. circa finem. by the consent of 284. Jmaginarie Bishops, that no man may judge the first Seat: And for failing, in an elder Council than that, consisting of 300. Buckram Bishops of the self same making, the like Note shall be sung, Quoniam prima sedes non judicabitur a quoquam, The first Seat must not be judged by any man. Lastly, if the Pope do not think that the fullness of Spiritual power is sufficient for his Greatness, unless he may be also Lord Paramount in temporalibus, he hath his followers ready at hand, to frame a fair Donation, in the name of Constantine the Emperor, whereby his Holiness shall be estated, not only in the City of Rome, but also in the Signiory of the whole West: It would require a volume to rehearse the Names of those several Tractates which have been basely bred in the former days of Darkness, and fathered upon the ancient Fathers of the Church, who if they were now alive, would be deposed, that they were never privy to their begetting. 3. As they have expurged ancient Writings; so also the holy Commandments of God. And lest the Lay people should smell their Idolatry, they leave out the second Commandment of the Ten, out of 〈◊〉 Psalters and Catechisms: and they are published by the Church of Rome in this manner following. 1. I am thy Lord God, thou shalt have no other Gods but me. 2. Thou shalt not take the name of God in vain. 3. Remember to sanctify the holy days. 4. Honour thy Father and Mother. 5. Thou shalt not kill. 6. Thou shalt not commit adultery. 7. Thou shalt not steal. 8. Thou shalt not bear false witness. 9 Thou shalt not desire thy neighbour's wife. 10. Thou shalt not desire thy neighbour's goods. 4. And that which is worst of all, they forbidden the Reading of the holy Scriptures, Haeresin esse si quis dicit necessarium esse ut scripturae in vulgares linguas convertantur: Saunder. visib. monar. lib. 7. hares. 191. Credo institutum hoc a Diabelo esse inventum. Peresius de Trad. par. 1. Assert. 3. pag. 47. Characteres mortui, Lindan. Lib. 2. Stromat. cap. 3.6. traducing them, and blaspheming them, viz. that it is 〈…〉 that it is the Devils in vention to permit the Laity to read them: that they are dead Characters, and not to be permitted. Which if they should be suffered to be read, they would easily discover their new Articles of Faith, to be blasphemous, their Image-Worship to be Idolatry, and their not erring Bishop, to be a mere Imposture, and Deceiver. 5. And also to breed an Antipathy, and hatred between the Papists, and Protestants, they are taught to believe, that the Protestants are Blasphemers of God, and all Saints; That in England, Churches are made Stables, and that the people are grown barbarous. To these they have wilfully feigned many scandalous lies of us, and the Reformers; set down by learned Doctor Hall, In his scrious dissuasive from Popery, pag. 37. now Lord Bishop of Exeter, as of Wickliffs' Blasphemies, of Luther's advice from the Devil, of Tindalls' community, of Calvins' blasphemous death, of Bucers' breaking his neck, of Beza's Revolt, of the blasting of Hugonites, of England's want of Churches and Christendom; of our putting English Catholics into bears skins, and casting them to dogs to be baited; of the Lutherans nightrevelling, of Scories drunken or dination of our Bishops in a Tavern, of the casting of the remain of our Sacraments to Dogs, of monsieur Plessis overthrow, and the like. And lately they have published two Books, commonly sold in Jtalie, and in France: one of them of the late Right Reverend Father in God, Doctor King, late lord Bishop of London, his Apostasy: the other, containing a relation of God's judgement shown upon a sort of Protestant heretics, by the fall of a house in Blackfriars London; in which they were assembled to hear a Geneva Lecture, Octo. 26. Anno. Dom 1623. By which the simple people were made to believe, that judgement to be upon the Protestants, which God sent upon the Papists: and as they scandal us, so also the other Christians, not subject to them. Thus you may see in the Church of Rome, Religion to be Metamorphised into Policy, and all their Policy tending to maintain their achieved Majesty and greatness. The Conclusion. TO Conclude, in this little Treatise you may see the Church of God not to be in Rome only, but to be Catholic, and dispersed over the face of the whole Earth; Here is also set down the large habitations, and dwellings of the Christians not subject to the Pope; and how they do agree with the Protestants in the main Points in difference, and the Harmony of the Protestants amongst themselves; with the differences in the Roman Church: Also the Antiquity of some of these Churches, with a succession of Bishops in some of their Churches, not subject at all to the Pope, nor acknowledging the Papal jurisdiction. And as these Churches agree with us, so you may see what Correspondency they have with the Bishops of Rome. The Greek Church excommunicateth yearly the Pope and his Church, for schismatics. The Muscovites account him an Heretic. The Christians under the Patriarch of Musall call the Pope, the reprobate Bishop, as before. The Churches of Asia answered Pope john the 23. who wrote to them, that he was the alone Head of the Church, and Christ's Vicar, after this manner: We firmly believe thy great authority over them that are subject to thee; we cannot endure thy great pride and ambition: we cannot satisfy thy great Covetousness, etc. And whereas Pope Gregory (as before) calleth him Antichrist, and Lucifer, who shall but in the pride of his heart, desire to be called universal Bishop; what would he say, if he lived now to see the Pope lifted up above Kings, and Emperors, and the whole Catholic Church. To conclude; I wish every man that hath a care of his Soul, to follow the grave and divine instruction of that excellent Light of the Church, Saint Augustine, for establishing of his Conscience, to perform our Saviour's Commandment, Search the Scriptures. 1. Now search diligently, whether you can find in holy Scripture; that Christ made Saint Peter and his Successors, his alone Vicars 2. Or gave them dominion over the other Apostles. 3. Or gave them power to depose Kings. 4. Or to dispense with oaths, made Sacred by Gods holy name. 5. Or to licence incestuous marriages. 6. Or to give pardons for money. 7. Or to release Souls out of Purgatory. 8. Or whether in holy Writ marriage is forbidden to Priests. 9 Or the reading of the Scriptures to the Laiety. 10. As also the Symbol of Christ's blood in the holy Sacrament 11. Or power given to a Priest to make his Maker. 12. Or to Communicate alone. And if thou canst find none of these things in holy Scripture; remember what Saint Paul saith, Gal. 1.9. if any man preach any other Gospel unto you, then that you have received, let him be accursed. And whereas our Adversaries boast, and make a great cry of the Catholic Church; here you may see how the Catholic Church of God agreeth with us. Now to put an end to this Treatise, I thank God for his truth revealed unto us, and his Church, and most humbly entreat his divine Majesty, to open the eyes of them that err, and have gone astray, that they may return to the great Shepherd and Bishop of their Souls; and for them that are in darkness, that they may also know the great Mystery of Salvation in jesus Christ: Now to Him that is able to do exceeding abundantly, above all that we can ask or think, to Him be Glory in the Church, by jesus Christ, throughout all ages, world without end, Amen. Literae à Patriarcha Alexandrino ad Archiepiscopum Cantuariensem, ex Aegypto in Britaniam transmissae, ex autographo Cyrilli graeco in Latinum, jussu Archiepiscopi traductae à Daniele Featleyo, eidem Archiepiscopo à sacris. Inscriptio literarum. Beatissimo & magnificentissimo Domino Archiepiscopo Cantuariensi, totius Angliae Primati, & Metropolitano, Georgio Abbati, mihi multis nominibus colendissimo, officiose cum honore & debitâ reverentiâ in Britaniam tradantur istae. Subscriptio. Cyrillus dei gratia Papa & Patriarcha magnae urbis Alexandria, & judex oecumenicus. Exemplar Literarum. BEatissime & amplissime Archiepiscope Cantuariensis, totius Angliae Primas & Metropolitane, Domine Georgi, Domine & frater charissime. Exopto amplitudini vestrae prosperam valetudinem ademolumentum & coagmentationem concrediti tibi gregis. Cum jam Christi gratiâ Aegypto nostrae redditi, pace fruamur Ecclesiasticâ, res postulat, ut fidem per literas Beatit: vestrae astrictam liberemus. Nusquam siquidem magis, quam hac innostrâ Christus Ecclesia altam agit pacem, nulla de fide lite aut contentione inter nos gliscente, idque adeo inimicis Christiani nominis acerrimis & infestissimis habenas moderantibus. A quibus etiamsi variis exagitemur exerceamur que modis, nobis tamen pro Christinomine quem spiramus, cujusque stygmata in corpore circumferimus, ab istiusmodi hominibus perquam volupe est affligi, vexari, & sinecesse est, durissima atque ultima sustinere, ut hac exploratione fides nostra magis magisque splendescat, & Dei gloria illustretur. Ab his igitur nihil nobis timemus, sed à canibus potius & operariis sudolis, Hypocritis dico, quibus solenne est, aliud clausum habere in pectore, aliud promptum in linguâ; qui deum ipsum projecta audacia impetere haud erubescunt, dummodo Romani pontificis tyrannidi quoquo modo velificentur: hi emissarij terrorem mirum in modum nobis incutiunt, nostraeque imponunt simplicitati, cui mancipandae varias admovent machinas, maxime frcti eruditionis fuco, & spinosarum disputationum aculeis, cum nos intereà eruditorum penuriâ laboremus, qui cum sciolis istis aequo marte congrediantur. Etenim propter peccata nostra despicabiles factisumus prae omnibus gentibus, & cum imperio artes quoque liberales amisimus. Haec cum crebrò animum feriret cogitatio, negotium tandem cum charitate vestra contulinus, vestrumque consilium, & auxilium imploravimus, Ac ex responso vestrae Beatit; maximum cepimus solatium: quo (non sine mandato principis) nobis authores fuistis, ut quendam è nostratibus transmitteremus, qui sedulam sacro-sanctae Theologiae apud vos navaret operam. En igitur hominem graecum, gradu presbyterum, graecis literis non leviter tinctum, Ecclesiae nostrae Alexandrinae alumnum, haud obscuro loco natum, ingenio ad reconditiorem eruditionem imbibendam probe comparato. Cujus progressus non poenitendes fore speramus, gratiae Divinae aurâ caelitus aspirante, & Beatit: vestra dextram auxiliatricem porrigente. Ac quia (utexte audio,) allubescit hoc consilium nostrum serenissime, & a Deo coronato regi Iacobo primo, gratiae debentur ipsius humanitati qua adcaelestis regis bonitatem & misericordiam proxime accedit. A quo certe nec aliud expectari poterat, utpote cui Deus coelitus benedixerit, & uberrimis eum gratiae donis locupletaverit, & ex speciali providentiâ tanti talisque imperij gubernaculis admoverit. Quapropter prime a Beatit. vestra petimus, ut nostro nomine, summa cum reverentiâ, & humillima corporis inclinatione, celsissimam ipsius majestatem venerabunde salutes, cui ex intimis nos sensibus vitam prolixam, & senectutem productam comprecamur. Deinde ab ipsius humanitate submisissime petimus, ut pro innatâ, & prope dixeram immensâ, benignitate, scintillulam beneficentiae aliquam huic nostro Metrophani jubeat affulgere. Ad extremum, si quid in hisce literis nostris, quod ad hunc hominem instruendum perpoliendumque pertinet, desideretur; id omne tua facile assequetur, supplebitque prudentia, quem deus extulit, & tanquam facem clarissimam in edito loco constituit, ut & aliis solatio esse possis, nec tuis tantum Britannis, sed & Graecis nostratibus lucem porrigas. Vale vir beatissime: largiatur tibi Dominus Deus, diuturnam & felicem vitam, unáque vires subministret, quibus & regninegotijs, & Ecclesiae curis par sis subeundus: ex Aegypto, calendis Martijs aerae Christianae, Anno Millesimo Sexcentesimo decimo sexto. A Letter sent out of Egypt into England, from the Patriarch of Alexandria, to the Lord Archbishop of Canterbury: Translated by his Grace's appointment into Latin, out of the Greek original, by Doctor Featley, his Grace's Chaplain in house. The Endorsement. To the most Reverend, and Gracious Prelate, the Lord Archbishop of Canterbury, Adverbum, most blessed and magnificent. Primate of all England, and Metropolitan; George Abbot, my most honoured Lord, with due respect, and reverence present these, in England. The Subscription. Cyrill by the grace of God, Many Christians call their Priests Papas. Pope and Patriarch of the great City of Alexandria, and ecumenical judge. The Letter. MOst Reverend, Adverbum, most blessed and great. and right Honourable Lord, George Archbishop of Canterbury, Primate of England, and Metropolitan; our dearest brother. I pray heartily for the continuance of your Grace's health, for the welfare of the flock committed to your charge. Now that, through the favour of God, we are returned into Egypt, and enjoy peace in our Church, It is requisite, that by our Letters we should acquit us of the promise whereby we stand engaged to your Grace: for, there is no Church (God be blessed) at more peace, then ours is at this present; no controversies, nor variances arising amongst ourselves concerning faith: And, which is more to be admired, the mortal enemies of Christ's name, sitting at the stern, and bearing all the sway: by whom though we are many ways molested, and disquicted; yet for the name of Christ which we profess, and whose marks we bear about in our bodies, it is a joy to us to be thus afflicted, and vexed: yea also (if so it be the will of God) to abide the utmost extremity of their cruelty, that in the fiery trial our faith may shine more brightly, and God receive the greater glory; from these therefore we fear little hurt, but rather from Dogs, deceitful workmen, I mean Hypocrites, who speak one thing, & mean another; who blush not with boldness, to set upon God himself, so that by any means they may advance the Papacy These Romish Scouts do very much terrify us, and put tricks upon our simplicity, endeavouring to enthrall us, with sophistical arguments and Logic quirks, but especially they bear themselves upon a show of learning, and acuteness of disputation, we wanting learned men to deal with them at their own weapons: for by reason of our sins, we are in comparison of other nations become despicable, and together with our liberty, have lost all liberal Arts: When this thought often came in my mind, in the end, I broke the business to your Grace by letters, and implored your council and assistance, and from your Grace's answer I received extraordinary comfort, in which, by order from his Majesty, you wished us to send over one of our Countrymen, to study Divinity among you; and lo, here now I have sent you this Grecian, a man in holy orders, not meanly skilled in the Greek tongue, a member of our Church of Alexandria, well borne, and of ready capacity: who, we hope through God's grace, and your helping hand, will make no small progress in learning in short time: And for that (as your letters testify) this our Motion is well entertained by the most renowned, and the Lords anointed, james the first: let thankes first been returned to him, for his great goodness, wherein he doth nearly resemble the bounty of our heavenly King: And indeed no less could be expected from him, upon whom God hath plentifully showered down his blessings, and by his special Providence set him upon the throne of so great and powerful an Empire: wherefore we beseech your Grace, to tender our most humble respects, and dutiful prostration, to his most excellent Majesty, to whom we wish from the very bottom of our heart, a long life, and fullness of days. Next we humble crave of his Majesty, that he would be pleased out of his imbred (I had well-nigh said) infinite bounty, to vouchsafe to let a little spark light upon our Metrophanes: Lastly, if any thing be omitted in these our letters, which might conduce to the farther instruction and furthering of this our countryman, it may easily be supplied by your Grace's wisdom, whom God hath lifted up, and set as a beacon in an high place, to give light, not only to the Britain, but also to the Grecian coasts: Farewell most Reverend and wise Prelate. Adverbum, most blessed. The Lord grant you a long and prosperous life, together with strength to undergo your great charge, and to manage the weighty affairs both of Church, and common wealth. From Egypt Cal. Mar. in the year of our Lord. 1616. Georgius Abbat, divina providentia Archiepiscopus Cantuariens is, totius Angliae Primas & Metropolitanus, sanctissimo domino, & fratri, Cyrillo, Papae & patriarchae Alexandrino, & judici oecumenico, in Christo salutem. CVmmulta sint quae universalis Ecclesiae in membris sympathiam, suavissimamque conspirationem loquantur: tum eandem vel hinc maxime in hoc tempore persentisco, quod mihi fraternitatem vestram de facie nunquam cognitam, longissimisque adeo terrae marisque spatijs dissitam, tanquam praesentem ambabus datur ulnis amplexari; utrumque nempe fideiunitate colligante, & communi charitatis vinculo constringente, per unum eundenoque spiritum. Quo Christum, quem uterque spiramus, meritis celebramus laudibus, vobisque pacem ecclesiasticam, nullo (ut affirmas) schismate, aut malo intestino turbatam ex animo gratulamur, nec non externam tranquillitatem haud quidem omni ex parte inviolatam & halcyoniam, stapendam tamen, quâctiam inter hostes Christiani nominis acerrimos infensissimosque fruimini, Psal. 110.2. juxtaillud prophctae Regis de Christo vaticinium, dominare in medio inimicorum tuorum. Vestram & nos vicissim rogamus pietatem, ut nobiscum unâ laetetur de varijs dei donis in ecclesiam Britanicam affatim effusis. In qua (quod olim de nostris insulis vester Chrysostomus) audire est ubique populum è scripturis sacris Philofophantem, Chrysostom. homil. quod utilis sit sacrae scripturae lectio. voce quidem peregrina, fide domestica, linguâ barbarorum, utentem moribus sanctorum. Etenim quod in ecclesijs Romano pontifici dicatis obtineri nequit, populas Christo colendo addictissimus in clarissima evangelij luce versatur, & aquae vivifica rivis limpidissimis, arcente nemine, sitim abunde explet. Ac ad disciplinam quod spectat (quod in alijs ecclesijs etiam a faece papismi repurgatis, aliter habet) antiquissimam ecclesiastici regiminis formam distinctosque ministrorum gradus retinemus. Haec nobis aeternùm servet bonorum omnium largitor Deus, at nos (quae naturae nostrae est pravitas) propter peccata nostra, maxime labem animi minus grati jamdiu meruimus, ut candelabrum nostrum aureum, suo dimoveretur loco, nosque omni sacrarum scripturarum luce penitus destitueremur. Nec enim haec quibus fruimur bona, nostris (quae nulla sunt) meritis acocpta ferimus, sed divinae primum misericordiae, deinde singulari qua electum suae gloriae organum complectitur charitati, regem dicoserenissimum jacobum, qui laudatissimae Elizabethae, tum regni, tum religionis haeres, utraque & firmat legibus, & illustrat exemplo. Etenim non solum ass iduum se praebet sacrarum concionum auditorem, & ad tremendam mensam dominicam in celebrioribus praesertim ecclesiae festis convivam, sed etiam, quod exemplo majus, & in Rege magno maximum, Qui tot sustineat, qui tanta negotia solus: de abstrusissimis scholae mysterijs cum episcopis in palaestrâ theologicâ exercitatissimis nervose disserit. Imo & de re theologicâ multacalamo regio accuratè exaravit, quae nuperrimè typis mandata sunt, ad fidem orthodoxam statuminandam, & errores praesertim pontificios convellendos. Talem tibi tantumque regem perquàm gratulor amicum, qui lectis vestrae sanctitatis ad me literis, vestram Beat: pie resalutat, & de vobis honorificè loquitur. Ac quosuam erga vos benevolentiam testatiorem redderet, mihi in mandatis dedit, ut dilectissimus vester Metrophanes humaniter, amiceque exciperetur. Quem quidem ego, ut amor is in me vest●i obsidem, arrhamque pretiosissimam in sinu habebo, & quae illi necessaria erunt, aut opportuna, omnia haud gravate impendam. I am verò etiam generosum hunc è seminario graecanico surculum, quò apud nos germinet, fructusque maturè proferat horto amaenissimo inscrui, Academiae Oxoniensi, Bibliotheca instructissima, & septendecim collegiis splendidissimis conspicuae, in quibus, studiosorum, eruditorumque gens numerosa tanquam in Prytanaeo publice alitur, Horum catalogo vester inscriptus iam est Metrophanes, qui cum matururit, & fructus ubercs exerurit, prout vestrae prudentiae visum fuerit, & e re crit vestrae ecclesiae, aut apud nos fixas aget radices, aut in natale solum denuò transplantandus remitietur. Quod reliquum est, vestram (sanctis●ime frater) imploramus pietatem, ut precibus ad deum assiduis ecclesiam Britanicam habeatis commendatam, sicut & nos pro vostra graecaitidem interpellabimus: uti●a una cum tota catholica divinae providentiae presidio seu muro circumcincta, in veritate juxta ac pace firmetur. Nec non ut ab emissariis istis novatoribus Christianam veritatem pariter ac libertatem cuniculis oppugnantibus liberetur. Quos inter imprimis cavenda & averruncanda pseudomonachorum turba recense figulinà prodeuntium, intemer andum seruatoris cognomen sibi arrogantium, qui pacem sectari se profitentur, turbant tamen miscentque omnia, & veritatiunice studere videri volun●, equivocum tamen mendacium, etiam perjurio implicitum dogmatizant. Ab his vulpeculis lupisque rapacibus universis gregem suum tueatur magnus ille ovium pastor, unaque vestram pietatem in gratia perpetuaque felicitate conservet. Londini Novembris 17. 1617. vestrae beatitudinis frater amantissimus, & in Christo conseruus, Georgius Cantuariensis. George Abbot, by the divine providence Archb. of Cant. Primate of all England, Ad verbum most holy. Bis. ad ver. Pope. which title was anciently given to all Bishops and and is retained this day in the Greek Church. and Metropolitan; to Cyrill his most honoured Lord and brother, the Bishop and Patriarch of Alexandria, and judge ccumenicall sendeth greeting in Christ. AS in many things else the sympathy of the catholic Church, and the most sweet communion among her members manifesteth itself: so at this time especially it appeareth to me, in this that I have opportunity to salute your brotherhood, whose face I never saw, and embrace (as it were) with both arms, a person distant from me many 100 miles, & severed by a large tract both of land & sea. yet the unity of faith joineth us, and the bond of charity tieth us fast together, through one and the same spirit. Profess. ad ver. we both breath. By which we worthily magnify one Christ, whom we both profesle, & heartily congratulate the peace of your Church troubled with no schism (as you intimate) nor other intestine evil. Also we rejoice together with you for your outward tranquillity and after a sort halcyon days, which you enjoy, and though even amidst the sworn and most implacable enemies of the Christian faith, Psal. 110.2. whereby the words of the Kingly Prophet are concerning Christ's king doom accomplished in you, be thou ruler in the midst of thine enemies. We in like manner, Ad verb, piety. beseech your Grace to bless God with us for the manifold gifts of his bounty liberally bestowed upon our Churches of great Britain, wherein that which your Chrysostome spoke of old concerning our british Islands is verified at this day, every where a man may hear the people discoursing of the scriptures, strangers indeed in speech, yet of the household of faith, in tongue barbarians, but in conversation drawing nearer unto Saints, for the Christian Laity in our Churches (which is not permitted in the Roman) walketh in the most clear light of the Gospel, and drink their fill of the pure streams of the water of life in Scripture, none driving them from thence, but rather encouraging them there, abundantly to quench their thirst. And for discipline (which is not so in other reformed Churches) we retain the most ancient form of Church government, and distinct orders and degrees in the clergy in every Diocese. The fountain of all goodness continue these blessings unto us still, though we (such is the corruption of our nature) by reason of our sins, especially the stain of ungrateful hearts, have long ago deserved, that our golden Candlestick should be removed, and we left in the dark utterly destitute of all comfortable light of God's word: for fare be it from us to ascribe these extraordinary blessings of God to our merits, which we know are none at all. But first we attribute them to Gods merey; next, to the singular love which he beareth to his anointed, our Sovereign King james, the choice instrument of his glory, Heir to Queen Elizabeth of blessed memory, aswell in her Religion, as in her Realms: both which, he establisheth by Law, and is a principal ornament to both, by his princely example: for he is not only a constant hearer of Sermons, and a most devout partaker of the Sacrament, and religious observer of the festivals of the Church: But, which is beyond example, and most to be admired in so great a King, who alone bears the burden of so weighty affairs, he strongly maintains argument with his Bishops (best versed in controversies) about the most intricate points of School Divinity. Moreover we are indebted to his Royal pen for many excellent Treatises written by him, and lately printed by special command, wherein he fortifieth the orthodox faith, and demolisheth the Romish forts newly erected against it. I am exceeding glad that your Grace hath purchased unto you the friendship of such, and so great a Monarch, who most courteously returns your Salutations and speaks all good of you; and in testimony of his great good will unto you, gave me charge to make much of your Metrophanes whom I receive from you, as a pledge of your love, and most precious pawn of our indissoluble friendship, and accordingly I will see him provided of all things fitting. And for the present, I have set that noble plant taken out of your Greek Nursery, in a most fertile garden: to the end, it may grow the faster, and more kindly and maturely bear fruit among us; I mean the University of Oxford, beautified with seventeen Colleges fairly built, and a Library furnished with infinite variety of Books, in which Academy, as in the Prytaneum of Athens, a multitude of learned Students is maintained at the public charge: into which number your Metrophanes is admitted, who as soon as he shall grow ripe, and fructify among us, as your wisdom shall think fit, and it shall stand with the good of your Church: either his Root shall be fixed with us here, or he shall be returned back, to be transplanted in his native soil. For conclusion, we most earnestly desire your affectionate prayers (most holy brother) for our British Churches, as we also shall not cease to offer up our fervent devotions for your Greek Church, that you together with all the members of the Catholic Church may be compassed with the Divine custody, as with a of brass, and may be established in Truth and Peace together, and withal, that you may be freed from those prying innovators (you speak of) who undermine, as well Christian verity as liberty, among whom you are chief to beware of a sort of Monks newly come out of the Romish forge, assuming to themselves the most venerable name of our Saviour, who prefesse themselves to follow peace, yet trouble all the Christian world: and they would seem to teach only the truth, yet deliver doctrinally the art of lying, even with implied perjury, under the name of equivocation, from these Foxes and ravenous Wolves, Ad verb. Piety. the great Shepherd of the sheep preserve his flock, and in it your Grace, crowning you with his manifold favours and perpetual felicity. London, November the 17. Your Grace's most loving brother and fellow servant in Christ, Ad verbum. Your blessedness. GEORGE CANT. IN the Epistle, pag. 11. Line 13. The Armenians have not so many Bishops as the Card. reports. In the Contents, pag. 19 line 16. r. most of them. p. 4. l. 21. To be aded. Part ●. read jerusalem and others. pag. 10. line 23. in England 4. ships, for one. pag. 20. line 19 add Luxenburg and part of Gelder's. pag. 22. line 1. Some of the Grecians. p. 32. l. 27. Meotis and Tanais. p. 33. l. last read, one of. p. 44. l. 9 Alexandria hath two Patriarches, one a Cophite, the other a Greek. p. 130. l. 2. r. most. p. 152. l. 14. for these, r. some of these p. 154. Espens. de continent. l. 3. c. 4. Margin, Nicephorus setteth down most ofthem. p. 40 l. 16. some of the. p. Part 2. 41. l. 14. r. 1000 1000 p. 44. l. 11. r. some Psalters. p. 55. l. 2. in the margin put, Microcosm. the same pag. 50. l. 12. p. 52. l. 19 Zeged speculum pontiff. Pag. 1. l. 9 of the Epistle, r. their Church. p. 14. l. 5. r. Wit temberg. p. 18. l. 3. r. Errata Part 1. 100000. margin add extendit. p. 19 in the margin, for numbers univers. p. 22. l. 5. r. Bulgaria Rascia. p. 44. mar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 49. l. 13. for called r. of. p. 59 mar. 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 6. mar. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 63. mar. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 66. mar. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 94. mark r. non reperiatur. Ibid. for vas, r. uvas. p. 136. l. 25. r. Navaret. p. 137. mar. r. consensit. p. 141. mar. r. pascitur & potatur. p. 139 mar. for Hester r. Paster. p. 146 for Andrew ●●stusten. Page 9 l. 16. for desmadell, Damasus. p. 10. l. 3. for Silverius, r. Liberius. l. 6. add Felix. p. 11. l. 20. r. Philipi. p. 12. l. 21. for Caria, r. Stauropolis. l. 2. add Creta. Errata Part 2. 4. Rhegium. 10. for Euchania, r. Achaia. p. 42. l. 6. for Henry the Seventh, read Henry the Second. p. 52. l. 10. r. as before p. 56. l. 13. for sudolis, r. subdolis. Other literal faults mend with thy pen. Protestants. Papists Papists Protestant's Greeks' mingled with Turks. Moscovites