THE DIFFERENCES BETWEENE THE Easterne and Westerne CHVRCHES.
THe causes of this lamē table Schisme, which diuided the affections of Christians, and brought vpon them the yoake of Turkish seruitude, as I can gather them from Petrus Stewartius Leodius, (a man by discent of the Scottish blood, for Religion a Romish Catholicke, remarkable for his dignity, Vice-Chauncelour, and professor of Diuinitie in Ingolstade famous for the Iesuites [Page 2] renowned Schoole there) neither adding, nor diminishing from his words (as they are set downe in his notes vpon Caleca, who being a Greeke, wrote against the Orientall Churches in defence of the Ceremonies of the Occidentall Churches) you shall haue faithfully translated, as here followeth.
Petrus Stewartius in Calecam Pag. 407. editione Ingolstadiensi 1608. Ex varijs Graecorum monumentis.
WE think that the causes, or rather the excuses of the Schisme, are foure.
1. First, the deuision of the Empire: for albeit the Emperours who did raigne at Constantinople, after Constantines departure from the Citie of Rome (He toucheth the forged donation of Constantine which I would wish no man to beleeue, since it is refuted inuincibly by the learned of this Age. Reynolds with Hart. History of Magdenburge, and the Booke intituled Constantines defence. because they had by a donation bestowed it all, (as wee spake before) vpon the Church) had not right it Italy, yet not withstanding sometimes they ruled [Page 3] This indeed is not probable that they had no right at all in Rome, and yet should rule euery where. Iudge indifferent Reader. euery where. But when a barbarous Nation had rushedInfra pro in videtur poni. into Italy, euen to Rome, and theLoe. 3. Pope had required the aide of Leo Emperour then at Constantinople, who negligently refused aide to the Church, the Pope was forced to recallAnno Dom. 800. Charles-maine from the French Territories, and make him Emperour in Italy, and defender of the Church: For this Pope Leo was a man much giuen to voluptuousnesse, (as we read) and therefore too too remisse in his gouernement of the Empire, whence it came to passe, that in his time the Sarazens tooke Syria, & the Turks, Capadocia; and so the Roman Empire was diuided.
2. The second cause of the deuision was, because they were not called to the CounsellVltra montanum seu Lugdunense lib. Greg. x. beyond the hills, when the word (filioque, and from the sonne) was added.
3. The third occasion was (which they themselues sometimes in familiar conference did shew vnto vs) the too great and extraordinary exaction of the Popes Legats; for when they brought yearely the Chrisme from the Apostolicke Sea to Constantinople, they would not depart from thence, vnlesse they had eighty pound weight of gold, besides other gifts bestowed vpon them. I will be silent of the pompe and pride (whereof they spake) which the Legats shew there.
4. The fourth and chiefest cause vpon the [Page 4] Clergies part was the deposition of their Patriarch Photius, Et in the Latine multiplied soundeth harshly. the excommunicating of him with other Prelats and some Abbots.
Paulo infra.
These things were written in Constantinople, by the preaching Friers for the edifying of the people and for the profiting of soules, in the yeare of our Lord 1252. to the praise and glory of the Father, Sonne, and Holy Ghost. Amen.
The Articles controuerted.
1 The procession of the Holy-Ghost not only from the Father, but from the Sonne also, of which Caleca writeth copiously in his first three Bookes.
2 The second Controuersie is the addition of the word (filióque and from the Sonne) to the Creede.
3 The third is vnleauened bread, vsed in the Eucharist for leauened; for the Easterne Churches say that Christ vsed leauened Bread.
4 The fourth is the blessed estate of the Saints, and damnation of the wicked; for the Grecians hold, that though soules are fully clensed and purged from sinne in this life, yet they inioy not their blessednesse in an instant after they part from the body, but [Page 5] that they are suspended vntill the day of generall resurrection: So they hold that the soules of Reprobates which die in their sins without repentance, are not tormented in the highest measure before the day of Doome.
5 The fift is Purgatory, concerning which point the Grecians wrote a Booke, which now is translated into Latin, and set out by a Protestant writer Vulcanius, in which they refute Purgatory, and answer to the Testimonies of Scripture and Fathers obiected against them for the defence of it.
6 The sixt is, because in the Latine Church a Priest will execute the Office of a Deacon, for the Grecians hold it vnlawfull, that any man except he be a Deacon read their Liturgie, or common seruice, (which the Latins call Masse) whereas the Latin Church will suffer a Priest to doe the Office of a Deacon, seeing that a Church man is ordained Deacon before he be Priest; and the taking vpon him the Order of Priest-hood, which is a superiour degree, excludeth not the inferiour degree of Deaconship, which he had before. Now the Office of a Deacon is to giue the Cup to the Priest.
7 The seuenth is Images, which the Greeke Church doth not worship as the Latine doth: for in the dayes of Leo Isaurus, called by others, Iconomachus (because he destroyed [Page 2] [...] [Page 3] [...] [Page 4] [...] [Page 5] [...] [Page 6] Images) the Councell holden at Ephesus did condemne Image-worship; and thereafter followed the breaking of them in pieces after a rude and scandalous manner indeed, for which Gregorius 2. did excommunicate Leo and all his adherents, anno 716. and did free the Subiects of Leo from their oath of Obedience; which asIn Epitoma Historiarum. Turselme the Iesuite relateth, made the Romanes, with those of Pentapolis, Rauenna, and Campania, to reiect Leo their Emperour, and to rebell against him. The Pope in a Councell at Rome decreed, That Images should bee kept to helpe the rude multitude, and to be worshipped by them, who could not reade Scripture. And so the Pope and the Emperour running vpon two extremities; the one too extreame in defacing and demolishing the Images barbarously; the other in erecting and honouring them too much. The Councell assembled at Franckford, which did consist of Germane, English, French, and Italian Bishops, condemned the breaking and defacing of Images, and reiected the worship of them, by reason of the Canon of the Councell of Eliberis, Ne quod colitur in parietibus pingatur, Let not that be worshipped which is painted on walls. And heere I must adde the words of Carolus, lib. 4. contra Graecorum Synodum, Cap. 9. Imagines nil si non habentur derogant, nil si habentur praerogant, [Page 7] cum tamen abdicatae quandam incautam leuitatem afferant, adoratae vero culpam inurant: Images derogate nothing from Christianitie if they bee not at all; they helpe it nothing if they bee; but to reiect them rashly, it argueth a certaine foolish lightnesse; and the worshipping of them doth make men faultie. But that famous Writer, G. Cassander lib. Consult. cap. de Imaginibus, sheweth, that in the dayes next the Apostolicke times, for many ages, there was no vse of Images in the Basilickes and Churches. But to speake of the opinion of the Grecians now adayes concerning Images, the Controuersie betweene them and the Romish Church standeth in two poynts.
1 The Grecians will admit no Image of Christ and the Saints, if it bee molten, or grauen, thinking it directly forbidden in the second Commandement: but if it be painted, then they like of it.
This distinction the Latines hold to bee foolish, saying, That the Grecians may as well gather out of that Cōmandement, that there should be no Pictures of Christ or the Saints, Seeing that the Commaundement sayeth, Thou shall not make to thy selfe any grauen Image, nor the similitude of any thing that is in heauen aboue, nor in the earth beneath, nor in the waters vnder the earth. Possevinus in sua Muscouia, writeth [Page 8] thus, and sheweth that the Rutheni worship the Images of Christ and Saints, when they are painted.
2 The Grecians will worship no Image; yea, they will admit no Image (so many, to wit, of the Grecians as allow of Image-worship, which are the Rutheni) but that which hath the Name of Christ and the Saints designing the Image, the Type, viz. carrying the name of the Prototype. And if the name of Christ be written in Greeke letters, they like the Picture; if in Latine, they reiect it. Of those Poss [...]vinus, Ibidem. Quod Rutheni tui mirantur, &c. Whereas the Russians wonder that wee adde not the names to the Images, as they doe. Vnderstand thou, that if the addition of the names be onely necessary that the Saints may bee knowen, then the names are not needfull to those that know the Images without names, &c. And if they will say that in the very name there is some vertue, thou shalt doe well not to conceiue any vertue to bee in these notes; but that in a liuely faith onely standeth all the vigour and strength of this businesse, &c.
8 The eighth difference is this, The Latines in making the signe of the Crosse vpon themselues, begin at the right hand: but the Grecians are contrary to them, for they begin at the left hand; but when the Grecians make the signe of the Crosse vpon any [Page 9] other, then they begin at the right hand, as Caleca writeth, Lib. 4. de Crucis signo, wherein he plainely wondreth, and sheweth the wondring of some of the Latines at the rusticall humour of the Grecians, who would haue rent the Vnitie of the Church for such an indifferent poynt of Ceremonie, as for making the Signe, either this way, or that way.
It may be demaunded,Obiect. 1. Why the reformed Churches reiect the vse of the Crosse, and refuse to carry it about their neckes, and to make the signe of it daily vpon their bodies, seeing that both the Latine Church, and a great part of the Greekish Church vse the same frequently, especially the Russians, which in this Ceremonie are become (pardon the word) supersubstantiall, and foolish in vsing of it.
I answere,Answ. That as the Crosse was one of the Instruments of mans saluation, in the eye of the world it was disgracefull and odious; so that Iewes, Pagans, and Infidels did obiect it to Christians as a matter of infamy, and made the signe thereof in derision of Christianitie; Christians therefore to shew that they were not ashamed of Christs death, or of the manner of it, they vsed the signe of it in their actions and doings, both in their religious Seruice, and in any ciuill businesse. In the Warres they carried the Crosse vpon [Page 10] their breasts, or about their necks; the Standard of Christians oftentimes was made in forme of a Crosse, and now seeing that the Grecians are daily conuersant with Mahumetans, Infidells and others, who neuer acknowledged Christ as the Messias; but mocke Christians for beleeuing in one who was hanged vpon a Crosse: the moderate vse of the signe with the carrying of it about their necks or after any other manner cannot be rebuked. As for the Protestant and reformed Churches, there is no such necessity of wearing it and vsing it on all occasions, seing they dwell amongst Christians, who take no exceptions at the manner of Christs death: as for those of the Roman Church, they haue thought it (being of it selfe a meere indifferent thing) so necessary in all their religious duties, that they haue too too much abused it, holding almost nothing sanctified but that which is clogged and ouer-burdened (that I may say so) with crossing. Therefore Protestants to shun the inconuenience vpon the popish side, and not hauing occasion of the other motiues vpon the Greatians side, they presse not the people with this Ceremonie: though after baptisme, as an auncient custome deriued from the Primitiue Ages in the Church of England, they vse the Signe of the Crosse; and that after Baptisme, (I say) the Roman Church hauing [Page 11] it before it, to shew that they put no vertue in the signe to banish Deuills out of the body or soule of the Child, as Popish Priests doe; but only vse it as a decent and religious custome, when the Child is sanctified and cleansed by the water of Baptisme.
9 The ninth Article, is fasting vpon Saturday, called ieiunium sabbati, of which Cardinall Baronius, Anno Christi 57. numero. 202. disputeth after this manner: The summe of whose speeches being conferred with other writers of that kind, is this.
Baronius. Vetus est illa quaestio, &c. That is an auncient question (of which Hierom. to Lucinius) concerning which, Thippolitus Martyre, and many famous Writers set out their Commentaries: to wit, wherefore Saturday should be added to the Fasts in the Westerne Churches: on which if a man fast in the Orientall Churches hee is accounted execrable, and it hath beene so in the Orient from the very beginning of Christianity, as Ignatius writing to the Philippians sheweth, Si quis dominicum diem &c. If any man fast on Sunday or on the Sabbath (Saturday before Easter, for Christs lying in the graue that day. one being excepted) he is a murderer of Christ. Againe, there is an Apostolicke Canon concerning the same, Can. 65. and repeated in the 6. Synod Which Baronius holdeth to be a bastard Canon. Can. 55. The reason wherefore Ignatius did hold it to be such an execrable crime [Page 12] was this: two sortes of Hereticks were motiues and causes of it; the first were those who denied Christs resurrection, and so when Christians reioyced on the Lords day, those Heretickes passed it ouer in mourning and fasting.
The second were those, which affirmed that the God of the Hebrewes who made the World and the Law, was euill, and that Christ came to destroy the Law. And because that the God of the Hebrewes rested the seauenth day, and the Hebrewes did honour God, and keepe that day because of his ordinance, as a feastiuall and not a fasting day: therefore these Heretickes, in disgrace of the Hebrewes God, and their Sabbath, did fast and not feast on it. Simon Magus was Authour of this heresie: Menander, Saturninus, Basilides, Cerinthus & Carpocrates, were defenders of it, of which Irenaeus, Epiphanius, &c.
All these liued with Ignatius, hee wrot against them and hated the Ceremony for the Hereticks vse of it: Cerdon and Marcion followed this point. And though these Heretickes had many differing errours, yet they all agreed in this, that they made God the Creator, authour of euill, and contumeliously fasted on that day; as it were, to oppose themselues to his constitution. This was the reason that not only they abstained in the Orient [Page 13] from fasting on Saturdayes, because Hereticks did fast on those daies; but also they vsed to spend the day in great cheerefulnesse: and they assemble themselues vnto their holy exercises, as frequent on the Saturday, as on the Lords day. Many of the auncients beare witnesse to this, especially Clement, who in the Apostolicke constitutions saith,Which booke of his is iudged by the learned to be suppositions. Sabatum & dominicum diem festum agimus, &c. We make both the Saturday and the Sunday holy-daies: because the first is a monument of Natures accomplishment; the second of Christs resurrection. Wee keepe our Sabbath in the yeare on which we fast and not feast, for our Lords buriall, &c. Thus Clement, with whom agree Socrates, Gregorius, N [...]issenus, Anastasius, Nicaenus; And this the Orient did out of religious hearts and full of piety, in opposition to Heresie, and not in a Iudaizing humour.
The reason wherfore the Westerne Churches fast on Saturday, is first,If that story of that disputation be not fabulous. as S. Augustin to Casulanus writeth, because that Peter being vpon the Lords day to dispute with Simon Magus, on the Saturday before he fasted with the whole Church; and therefore for the prosperous successe which Peter had in that businesse, the Occidentall Churches euer since honoured that day with fasting.
The second reason, which is more probable, is the reason of Pope Innocentius writing [Page 14] to Decentius Eugubinus Bishop, which is, that because Saturday was a time wherein the Disciples, and the blessed Virgin, fasted and mourned for our blessed Sauiour whilst he was in the graue: therefore as the fourth day being Wednesday, and the sixt being Friday, were consecrated to fasting by the Westerne Churches: so likewise in remembrance of our Sauiours abode in the graue, they appointed Saturday to bee a fasting day.
Therefore Barnious desireth, that no man should take exception against the custome of the Latin Church, in which the former heresies did not arise, for which she needed not to forbare her fasting dayes, not being troubled with any such Hereticks; and which did not condemne but rather iustified the Greekish Church for keeping no company with Hereticks in this point.
The tenth Controuersie, is because the Latins are not so strict in their fasting, when they doe fast, neither fast they so frequently as the Grecians doe. The heads of this tenth Controuersie are reduced to eight branches, as they are rehearsed and gathered by sundry men out of the Bauarian bibliothecke in the Index, which is called Index errorum Romanae Ecclesiae olim Constantinopoli gracè scripta nunc Latinè per &c.
[Page 15]The first branch of Heresie laid to the charge of the Latin Church, is because the Latins doe not obserue the chiefe eating weeke (called Hebdomas [...]) but in that weeke eate flesh, as also on two daies of the first weeke of Lent. They begin their fasting vpō the fourth day of the weeke, (called Wednesday by vs) giuing a reason, forsooth, because from this day of the first weeke, to the weeke of Palmes the fortie daies are accomplished; so strict are these fasters in keeping exactly the number of fortie.
The second branch is, because the Latins once a day quickly eating, at night they eate fish their bellies full, and some bcome drunke; and they make no conscience to drinke all the day long; and yet with this one refreshment of theirs, they will haue their fast vnblamable and vnreprehensibly kept.
The third is, because on euery Saturday and Lords day of the Lent, they giue their children cheese and egges to eate, & they themselues eate the same without any scruple at all vpon the fish day of the great Feastiuitie, that is, vpon holy Thursday.
The fourth is, because all the yeare long vpon any fourth or sixt day, they eate either fish or flesh; all eate flesh vpon [Page 16] the fourth day, some also vpon the sixt.
The fift, as they fast euery sixt day eating at night, so though the day of the Natiuity or Circumsition, or any of the great Feasts fall vpon Saturday, they will not lose the Fast for it.
The sixt, they eate with dogges and tame beares, to which they throw the platters and dishes that they may lick them, out of which, they themselues afterwards eate meat.
The seuenth, their Monkes eate fat of Hogges growing fast to the flesh, which is called Lard, & vpon any suspicion of sicknes (though it be neuer so little) both Monks and Laicks eate flesh in the Lent. But if it fall out that any Monke be ordained a Bishop, then safely without any controulement hee eateth flesh.
The eight, the Latins are not vniforme in their fasting in the Lent time, [...], fast 9. weekes: the Italians 6. others 8. others fewer.
11 The eleuenth Article is the PopesSentina malorum est. supremacie; the Romish Church challengeth Supremacie to the Pope from Peter by all Ecclesiasticall Canons, as she alleadgeth. The Grecians strongly deny all the allegations of [Page 17] the Latin Churches, and leaning to the fourth generall Synod at Chalcedon; at last they attribute the Superiority to Sea of Constantinople, & that by two Canons, in which it is said, if controuersies cannot bee ended by Bishops in Prouinciall, or Nationall Synods, thenIbi terminentur. Can. 9. let them bee determined by the Bishop of the Princely Citie Constantinople. This is repeated againe in the same Synod in another Canon, and therefore I will here set downe the words of Hugo Aetherianus, who deliuereth the Grecians mind after this manner. Romanus Pontifex, & omnes partium occidentalium Christiani sacerdotes & Laici praeter Calabros, ante multa tempora extra Catholicam Ecclesiam peruagantur, Euangelicarum & Apostolicarum traditionum ignari & a fide alieni. The Roman Bishop, and all the Christian Priests of the Westerne parts and Laicks, except the Calabrians, this long time haue gone astray from the Catholicke Church, being ignorant of the Euangelicall and Apostolicke troditions, and Aliens from the faith. And a little after, Etinim sua concimantes & alienis adhaerentes, neque diuinis Scripturis redarguentibus ipsorum errores, neque illis qui ipsos miserunt volunt morem gerere, for making vp their owne conceits, and adhering to strange opinions, they will neither obey the Scripture rebuking their errour, nor yet those men who ordained them.
[Page 18]The Princes of their Priests goe to warre with Laicks in Armes, and they fight in the Battell marching before others.
Ex iudice de missae sacrificio in Bibliotheca Bauarica, wee finde these notes gathered by Petrus Stewartius as errours of Grecians, and yet imputing them to the Latins: but how iustly, let the Reader iudge, seeing my intent goeth no farther then to translate the words without any glosse or censure of mine.
Titulo 5.This is more than truly alleadged against the Church of Rome which forbiddeth reading of Scripture. Sacros canones & Sacras Literas &c. Scarce read they the sacred rules and holy Scriptures; they say, that the Popes Commandements, who for the time sitteth in the Sea of Rome, are their Canons and Lawes. They hold that the precepts of those who are dead, whether Apostles or Fathers, are dead with them.
Tittulo 7. They make not much account of periury; yea, the Pope freeth them of all periurie, whensoeuer they intend to breake any bargaine or couenant made with any man.
Titulo 30. The Pope and his Priestly traine remit slaughter, periurie, and all kinde of crimes past, or to come, by which remission there is a gate opened to all sort of villany. And that which is most foolish and ridiculous, for the future time, they will remit to a prefined & determinated time of two [Page 21] three, more or fewer months or yeares. They sport after the same manner with by-past of fences, forgiuing the sinnes of dayes, months, or yeares: And yet they cannot tell by what authority, and vpon what grounds, or by what Ecclesiasticall Canon they doe this.
Titulo 45. The Latin Bishops are accessarie to the death of Christian people, the Pope especially, who pronounceth the killers of Christians, such as resist the Papacie, blessed and happy.
12 The twelueth Article is the Eucharist and Liturgie, which the Latins call Masse, which I reduce to those heads.
- 1. They vse vnleauened bread for leauened, belying Peter and his Successours, as if they had this by tradition from them.
- 2. They take not bread of any quantitie, they breake not the bread, they distribute it not, as the Lord deliuered it in his mysticall Supper; only the Priest swalloweth vp a morsell of vnleauened bread, of the bignesse of a farthing.
- 3. Only he that sacrificeth is partaker of the sacrifice; as for the rest, whether they be of the Clergie or of the Laity, they are made partakers of it by a kisse. Neither hath that saying any place with them,Calumnie.who eateth my flesh and [Page 20] drinketh my blood hath life eternall: seeing they are not pertakers of the body and blood of Christ: they communicate neuer but in thePreparation to the Passeouer.parascene, and the houre of death▪ and then they receiue noVnleauened bread,Azymes consecrated, but only a bitte of another bread, common, and not blessed: and they render a reason of it so, because they know not who is worteh of it; which excuse doth bewray another fault worthy of blame, to wit, that they vse no Confessors: for if they had vse of those, they would not be ignorant of this point.
- 4. Whosoeuer are partakers of the sanctification, that is of the Eucharist washing their mouthes,Calumnie.they put out the water out of their mouthes vpon the earth and trample it vnder their feete. If therfore these misteries bee Christs, why are they so dishonoured? and if they be dishonoured, how are they Christs?
- 5. They celebrate Masse in the morning, a time not appointed by the Catholicke Church.
- 6. One and the same Priest celebrateth Masse twise or thrise a day; either on the same Altar or on another; and againe many Priests successiuely vpon the same Altar.
- [Page 21]7. They contemne the Liturgie made by Saint Chrysostome.
- 8. In the Lent they say Masse euery day.
13 The thirteenth Article, is Confirmation, (as the words of the Index beare) reiected by the Greciās: The words are these: When the Baptized is come to age, and is now subiect to actuall sinne, they annoynt him with Oyle for remission of sins; and so they seeme to baptize twice.
14 The fourteenth Article is in Baptisme: they Baptize with once dipping, pronouncing these words, In the Name of the Father, Sonne, and Holy Ghost. They baptize onely with water, and they annoynt him that is to bee baptized, with Spittle, powred out vpon the palme of the left hand, and againe taking it in the right hand, they anoynt the baptized with it; neither receiue they from the Catholike Church the appoynted oyntment.
15 The fifteenth Article is concerning Ordination: Bishops at euery occasion consecrate not the Cleargie, and Bishops but seldome in the yeare, and superstitiously keepe set dayes in the weeke at the Equinoctialls, and Solstices; that is, in the Spring, Summer, Haruest, and Winter; in March and September, Iune and December; and that in the first weeke of March, but in the rest of the [Page 22] moneths on the fourth day they ordaine Priests and Deacons, with others of the Clergy; but vpon Saterday they ordaine Bishops, and others of the higher Orders.
The Successour of the dead Pope is chosen after this manner: The Synod chooseth him, and bringeth him to the dead, the The liuing is the whole, the dead the halfe, viz, a carkase. Calumnie. whole to the halfe; and taking the dead Popes hand, they put it vpon the necke of the liuing Pope; and this they thinke to bee the Vnction and Consecration of the Successour, who incontinent offereth sacrifice for the safetie of the dead Pope; and thereafter hee stoutly and couragiously taketh the pontificall Offices vpon him, as if hee were lawfully annoynted.
16 The sixteenth Article is Marriage, they make vnlawfull marriages; for two brethren marry two sisters, and when one in the Latin Church giueth his Daughter in marriage to any man, he againe asketh the daughter of himConsoceri. that is Father in Law to his Daughter for his Sonne, brother or kinsman.
2. They shut vp all Priests and Deacons from marriage by their Lawes, and they hold it an abomination to receiue the Sacrament from a married Priest.
2. If any married man be initiated in Priest-hood or Deaconship, he must quit his wife and leaue her; and this [Page 23] by a very strict Law, they command to be kept in all the prouinces subiect vnto them: but many were amongst them, who vilipended this Law, and married a second wife after the death of the first, and so some married the third, and yet they remained still in their sacred Office.
4. There are many Churchmen amongst them, who commit whordome, and all kind of vncleanesse most securely without punishment, taking their whores in the night time to their chambers, and letting them againe depart being vailed; neither doe they account this to be an act of vncleanesse, but only an idle dreame or apparition.
Thus farre they accuse the Latines doctrine and Sacraments; now follow the errours which they impute to them in their manners.
1. The first errour in manners and ceremonies, not so essentiall to the substance of Religion as they hold the rest, is this; Their Priests vse a certaine purging and washing, which serues, as they say, for remission of sinnes, and yet it is meerely Iudaisme.
2. Their principall Bishops entring to their Masse in a Procession, haue little naked children going before them, whom they [Page 24] sprinckle with water, affirming that this maketh them inuincibly strong in warrs.
3. They vse the holy Eucharist most negligently,Here there is some Calumny. for going to the fields or countrey, they carry it without light, and giue it to the people without light; and those fellowes that follow the warres carry it in their burse, or put it vp after such a fashion.
4. In the summer solstice they gather the bones of impure beasts; as Asses, Dogges, and such like; they burne them and put the ashes of them in water, affirming that they serue for the purging and expiation of those persons whom they sprinckle with them.
In the beginning of Lent, which is the fourth day called Wednesday, with these ashes mingled with water, they sprinckle all the Priests that come, on the forehead and face, thinking thereby to giue aide and helpe to their fast. It is reported that they mingle these ashes with the bread that they eate. O how great and how strange an abhomination is this!
5. Vpon Easter day, being the Lords day, they kill a Lambe and roast it, they bring it vnto the Altar, and then to their Table. Which Ceremonies being finished, they eate the flesh of the Lambe and burne the bones, and keepe the ashes all the yeare long, to sprinckle those whom they would haue to be blessed. They kill and are killed, they [Page 25] commit murther, how then can their Priests with those bloody hands, offer the mysticall body and blood of Christ.
6. Vpon the Lords passion day, they build the Lords Tombe within the Church, with common and base cloathes ordained for quotidian vse, and running to this Tombe they worship it no lesse, than if it were that same Tombe wherein the Lords body was laid. Afterwards euery man pulleth to him his owne cloathes againe, and vseth them for couering of his body, sanctifying a prophane thing, and prophaning that which is holy, and so pull downe that Tombe like a prophane Stage, which a little before was so worshipped by them; sporting with things which are not matters of ieasting: like little children building cabinets of straw, which a little after they beate downe.
7. They vse the Altar in stead of their common Table, and the linnen belonging to the same; which from the sacrifice they bring to their supper, and from their supper to the Sacrifice againe.
8. Any man that pleaseth may approach to the Altar, yea when the action is in hand, and that without regard of Sexe, Age, or Order; and Layicks sit with Priests and other holy Orders: yea, they plead Actions at the Altar. Sometimes the same Layicks carry Spurres vpon their heeles, and carrying rods [Page 26] in their hands, they keepe a foule noise. Yea, before the Altar they are bold euen to doe those things which they doe in the commonest Court in all the Country. Sometimes women sit in the Chaire of a Bishop, for those that among the Latins are most eminent in piety, can no bettter discerne holy things from prophane. Yea, which is worse, they suffer Dogges to enter into the Church; and when the Priest is a sacrificing and celebrating the Hoast, which they hold to be life giuing bread; they suffer the Dogs sitting at the Priests feete, to barke at all those that come in, and to fawne vpon the Priests and others that stand by. They suffer Beares and Hogges also to enter into the Church.
9. When the Gospel is a reading, and Masse a singing; yea, when the very sacred gifts are taking out, all men who please sit, and yet they are neuer blamed by their Leaders. When wee aske the cause of this irreuerent and vndecent gesture, they answere, that they sit, that no tumult be raised, whereby God may bee offended; as if that vnseemely and irreligious sitting were not iniurious to God, but rather tending to his honour.
10. After Table, they take not the Panagia, or blessing in honor of the most holy Mother of God, but they mocke at vs for the same, as if wee Grecians onely tooke the blessing [Page 27] when our bellies are full of meat and drinke: and so they esteeme a thing holy of it selfe, prophane. These forsooth, are the men that are bold to say, that they are most religiously minded towards the most holy Mother of God.
11. They nick-name the Grecians which are most pious in their actions, calling them Bogomili: they say that the Armenians are more religious then the Greekes, whom they call Brethren, and whom they loue as brethren; yea, they hate vs more cruelly then Iewes and Saracens: for they honour and embrace Iewes, which amongst them may carry the old Testament in their hands.
12. If any man amongst them die by the sword, hee is thought to bee blessed, and to goe straight to Paradise, though he be killed fighting out of auarice, or for murther, or for any other wicked deed.
13. Whatsoeuer death any man dieth amongst them, they euer blame [...], I thinke to bee [...]; for in the Westerne parts they vse to blame Fortune much. [...], for so after a barbarous manner they name Fortune or Destiny.
14. They shaue their beards, and all the haires of their body, holding this in a manner for expiation, which is meere Iudaisme.
15. They eate dead things and strangled, things taken from wild beasts, blood, vncleane things, as Hogges, Beares, Conies, Hares, Snailes, Water-dogs, Mice, Crowes, [Page 28] Rauens, Dolphins, and such like vncleane beasts.
And so much for that which the Grecians taxe in the Doctrines and Ceremonies of the Latines; now followeth that which they taxe, some things iustly, and some things vniustly, in their habit.
1 The Pope and his Vicars vse a Miter, and a Turkish tuffe, with long robes, and other things vsed in the old Testament, more fitting for women.
2 Their Priestly vesture is not of wooll, to signifie Christ slaine like a Lambe for vs, but of silke party-coloured. When they are doing holy Seruice, they carry their Gloues in both their hands; and vpon the right hand they write, Tanquam ex nube, and vpon the left, Agnus Dei.
3 Their Bishops vse rings alwayes, and they giue this reason: Because that they are like Bridegromes, or rather Husbands, euer married to their Churches; so grosse are their thoughts of sacred matters.
4 Their Ecclesiasticke persons and Monkes vse no other daily vesture then Layickes vse; neither shalt thou euer discerne Churchmen from prophane men, since they shaue the chin, and that women-like: Gloria enim eorum inconfusione, for their glory is their shame: their ordinary clothing is of haire; the vesture for holy dayes is all silke, directly [Page 29] repugnant to the Constitutions of the Catholike Church. Some Monkes alwayes vse white robes, a token (as they say) of vertue and cleanlinesse in them.
A Supplement.
1 They suffer Priests and men of other Orders to lye eight dayes without buriall, and that for filthy lucre and gaine.
2 They celebrate sundry of the festiuities of Christ vntimely, and confusedly, not according to the tradition of the Fathers.
3 Whomsoeuer they loose from excommunication, they strip them naked to the loynes, and hauing whipt them soundly, they let them goe, as then being perfectly reconciled to the Church.
4 They receiue not the workes of Saint Chrysostome, Basil, and Gregory Nazianzen, the lights of the Church.There are some calumnies heere. They contemne the Epistles of Saint Paul, saying, that hee was not one of the twelue, and that hee did not see Christ, regarding nothing that vision which hee saw going to Damascus, when it was said, Vas electionis eris; neither regard they his stripes, trauailes, and conuersion of Gentils. Herein, as in some other, the Greeks falsely charge the Latins.
Cerularius, Archbishop Patriarch of Constantinople in his Epistle to Peter, Patriarch [Page 30] of Antioch, in briefe tearmes & short words gathereth all these long poynts, and concludeth out of his narration, that since the Latines are such men and so giuen, it is impossible that they should haue any vnion with them, or hold them to bee true and Orthodox Christians; or suffer and endure them to bee numbred with them. And that which he holdeth to be most grieuous and intolerable, is the Supremacie challenged by the Latine Church, to teach all, and to bee taught of none, and Dictator-like to giue Lawes to binde other Churches, whereas shee doth those things which others mislike in her. This (gentle Reader) thou shalt finde in Baronius his Annals, Tomo XI. anno Christi, 1054. num. 33. where Baronius striueth to excuse the true things laid to their charge, to refute the vntruths, and to cloke the errours of this Westerne Church in things rebukeable. Yea, hee bringeth in Petrus Antiochenus writing an answere to Cerularius, and doing it with greater credit to the cause, (if he wrote such an answere) and in more modest and Christian tearmes then any Sides-man could haue done: seeing that preiudice oftentimes leadeth the best man that is, either in answering to be Satyricke and invectiue, or else to defend the absurdest and most erronious things that can be; And therefore I will set downe his Epistle, because it is profitable for these [Page 31] times in which we liue, wherein euery man would draw another to his opinion and practise in all things; in things of themselues meerly indifferēt, in things touching Verity, Schisme, or Heresie: for Nature hath made man [...], a ciuil creature and sociable, delighting in the company of those that are of his owne Species, and desiring all those that are of his owne kind to sympathize with his mind and affection. But Christian Charitie suffereth many things, tolerating that in the weake, which in the stronger it would whip with a scourge, before it should come to bee Schismaticall, either in action or affection. The Lord ioyne the Christian Church in vnitie of faith, and Communion in Charitie. Amen.
The Letter of PETRVS ANTIOCHENVS to CERVLARIVS.
WHat is it to vs that their Priests shaue their beards? And what although they carry a Ring as a Badge of their Marriage with the holy and blessed Church?This place seemeth to bee forged; for it was Christ that was crowned disgracefully with thornes, and not Peter; or else Peter is put for Christ: for fewe are so mad to ascribe so much honor to Peter: but no Grecian of Antiochia I am sure. Wee also beare a Crowne on our heads, for the honour (without doubt) of [Page 32] Peter Prince of the Apostles, vpon whom the Church was built: for what those wicked men inuented to the reproach of that holy One, wee doe piously to his glory and honour; the Romanes shauing their beards, wee bearing our Crowne vpon our heads:To wit, Antiochians. Wee also are adorned with gold; our Gloues, our Handkerchiefes, and our Stoles are imbroydered with gold. Whereas they eat vncleane things, and their Monkes eate flesh and hogges grease, if thou wilt enquire diligently, thou shalt find that some of vs doe the like; for the Bethinians, Lydes, and Thracians eate the Pye, little Crowes, Turtles, and earth. Conies, the vse of which our Fathers left to vs as indifferent: for there is none of Gods creatures to bee reiected, but all are to bee receiued with thankesgiuing, which wee learne of that great vessell of linnen which came downe from heauen: for as Basil saith, In hearbes and rootes, that which is hurtfull wee separate from the rest: so in flesh wee make distinction betweene profitable and [Page 33] hurtfull, for Hemlocke is an hearbe as the Rauen is flesh, &c. Whereas they eate strangled, and two Brethren marry two Sisters, I beleeue these things are done without the Popes permission, &c. In Constantinople, and with vs also thou shalt finde many such things done, &c. See therefore, my very venerable Lord, how wee neglecting many things which are done amisse amongst our selues, are too curious to prie into other mens businesse, whilest wee should bee reforming our owne Errours.
I will not dispute now, whether Petrus euer wrote such a Letter; but surely this I must speake, (Cum omnium piorum bona venia) the Letter smelleth of Mildnesse and Charitie: and would to God the Romane Church and Baronius would vse the aduise of this Writer, in dealing with the rest of the Churches of Europe, it would saue much Christian blood from being shed in Europe now adayes.
And as we haue seene the strictnesse of the Greekish humours, against all the Westerne Churches, and seeing the Reformed Churches [Page 34] now adayes, are in many of these points culpable also by their iudgement; so now let vs heare what things the Latins doe obiect agaist them on the other side, and that, as they are collected by Master Hugo Aetherianus, so neere as we can.
1. The Latins obiect to them their capricious pride, who would draw all the world to Greekish Ceremonies. Caleca lib. 4. rebuketh this in them.
2. They eate leauened bread in the Eucharist.
3. Vpon Easter day, when the people is to communicate, their preparation is cold, they consecrate too much, and which is not tollerable, they burne the reliques.
4. They dippe the Bread in Wine, and giue it to the Communicants in a spone.
5. Their Deacons being promoued, take wiues for feare they lose their dignitie, which is against the tenth Canon of the Nycen Synod.
6. Their Priests are men of blood for the most part, which we our selues did see following the Emperour through Capadocia & the Persian Regions.
7. Their Princes make the Priests stand by them at their banquets, taking their due honour from them.
[Page 35]8. For little or very light causes they whippe their Clergie with ropes, as if they were Pagans.
9. Their Bishops are right in Simon Magus estate, for they giue no Churches without money, no Orders without their hands bee full, no Christian buriall without money.
10. Their Patriarchs, Archbishops and Priests (as it was in the Primitiue Church with hereticks) are all promoued by Layicks. Also the third Canon of the Synod, which the Grecians call the seuenth great Councell maketh all such promotion of none effect.
11. They deny the procession of the holy spirit from the Sonne. They fast but one Saturday in the whole yeare.Saturday before Easter called Sanctū Sabbatum. Mans nature from the beginning is set on euill, but the Grecians gut contendeth with its ruine; they keepe no dyet in eating. They scarsely fast seuen dayes in the whole Lent; yea in the whole yeare: for in all their fasting they eate their Supper, except on fiue dayes in Lent, and that in the begining of their weeke, and on the holy Sabbath, and on the Eue of the Epiphanie. They cut away the great weeke from the Lent, so their fast is but sixe weekes; from the which sixe weekes, if thou takest the sixe Sundayes with the sixe Saturdayes, scarce is their fast but thirty daies; for on [Page 36] Sundayes and Saturdayes they fast not.
12. Their Monkes liuing without the Monastaries, like beasts are found in the streets eating fruite or any meate, drawing it out of their bosom as out of a chest or coffin. They goe to Tauernes, they haue not all common in one bursse, but euery one hath his owne, none of their Monkes shaue, which is directly against the Apostle, who saith,1 Cor. 11.14. Si comam nutriat &c. If a man vse long hayre it is a reproach vnto him: they diuide their haire on their foreheads like women.
13. Women leauing their naturall ornament, adorne themselues with the haires of the dead, which is directly against the words of Peter in his first Epistle 3. Chap. 3. verse. Let no women vse imbrodered haire or borrowed, &c. Women paint themselues with purpure and white fard or painting; and when the Husband displeaseth the Wife, or the Wife the Husband, they goe before the Pretor of the City; and so laying downe their Instruments and cutting their girdles, they choose where they list other Mates against Christs owne Canon: quod Deus coniunxit, &c. That which God hath ioyned let no man seperate.
14. In their houses they haue little Cabbines, in which they place the Images of Saints; they giue them all worship with Lamps, Waxe, Incense, and they suffer the [Page 37] Synod at Churches no become a wildernes; they celebrate Masse in their bed-Chambers for the most part.
15. The Priest sayes Masse at three of the Clocke, hauing almost no Auditours except his wife or his Child; and so when hee sayes pax vobis, hee sayes it commonly to the bare walls.
16. The Priests wiues come to the Altar, and doe the office of a Deacon; they take the bread from the Altar, or any other thing, euen to their ordinary vse.
17. On all Sundayes and Sabbaths of Lent they say Masse, and make the Lords body; but on the rest of the daies they regard it not, except vpon an vrgent occasion; vsing only prae sanctificatis: in the Lent they altogether omit Deus Dominus & illuxit nobis, which they sing in the rest of the yeare.
18. The Priests haue long beards after the manner of the Iewes, which when they drink the Lords blood are drenched with it. They eate strangled blood, they feed Hogs with mans blood.
19. When they assemble themselues to bury the dead, euery friend and kinsman giueth the dead a kisse after a Pagan rite; for the Pagans were wont to speake these words to the dead, Vade cum natura te vocauerit; sequemur te.
[Page 38]20. They say, [...], Christ, cannot doe so much as [...], Lord; therefore they say often [...] but neuer [...] in their seruice.
21. The Monkes as (it seemeth) only haue power to bind and loose, which Christ gaue to Peter and his Successours; wherefore Priests for Lucre take vpon them most filthy Monastique habite and remit sinnes, only that they may gaine money.
22. They auer that the Latines haue no Sacrament, because they consecrate vnleauened bread; for which damnable opinion they must be Hereticks saith Aetherianus.
23. If a Latin Priest offer vpon their Altar (which scarse is permitted) they wash the Alter with water before they offer any thing vpon it againe. And if a Latine woman bee married to a Greeke Husband, shee is compelled to abiure the Latin Communion, her Baptisme, and the Lords Body which shee did eate in the Latine Church, her confession, and her fast vpon Saterdayes. Likewise if a Latin man marry a woman in the Citie of Constantinople, he must renounce and abiure the Latin Church: the Greekish Priests promise much, but they performe nothing: they rebaptize those that come from the Latin Church to them.
The rest of the things which are obiected to them, are euen the same which they obiect to the Latins. So wee see the fruite of [Page 39] their Schisme to be the malicious imputation of many infamous lies and damnable calumnies, worthy to be buried in the gulfe of obliuion: for though some of these imputations be true, yet most of them are Calumnies on both sides, or at least, things not worthy of rebuke.