which ought to have been done in a Legall Appeale But the successe was so contrary to the Popes Interest and the Resolution of the King Church and Kingdome of England so unanimous That they could not assent to the Popes Legation because it was against reason that a person twice condemned by the whole Councell of the English should be restored upon the Popes Letter that England was never troubled with any more appeales to Rome untill after the Conquest Neither Durst the Pope send any Bulls or Mandates then but a plain Letter The next Appellant was Anselm a Stranger who knew not the liberties of England in the Dayes of Henry the first as succeslesse as Wilfrid had bene Will you trust the Testimony of a King And I know not why a King should not be trusted for the Customes of his own Kingdome Hear King Henry the First the Sonne of the Conquerour It is a Custome of my Kingdome instituted by my Father instituted indeed but not first instituted for it was an old Saxon Custome that no Pope be appealed to without the License of the King Another Law of the same King was By all meanes wee discharge forrain Iudgements If you will not trust the King trust the whole Kingdome upon their Oaths in the Dayes of Henry his Grandchild The First English Custom recited in the Assise of Clarendon is this That all Appeales in England must proceed regularly froÌ„ the Archdeacon to the Bishop from the Bishop to the Arch Bishop and if the Arch Bishop failed to doe Iustice the last coÌ„plaint must be to the King to give order for redresse If wee will not trust the King and Kingdome Yet lâ—t us trust the Pope him self thus Paschal the secoÌ„d writeth to our Henry the first The Popes Nuncioes and Letters doe find no reception within thy Iurisdiction There are no Complaints from those parts no Appeales are destined to the Apostolick See The Abbat of Thorney found this true by experience who lay long in prison notwithstanding his Appeale to Rome The Case is so plaine that I shall not cite one Authority more in it but onely one of our Statute Lawes made not onely by the Assent as is usnall but upon the prayer and grievous and clamorous Complaints of the Peers and Commons That because People are Drawn out of the Realm to answer things the Cognisance whereof belongeth to the Kings Courts and the Iudgements of the Kings Courts are impeached in another Court the Court of Rome to the disinheriting of the king and his Crown and the undoing â—and destruction of the Common Law of the Land Therefore it is ordeined that whosoever shall draw a man out of the Realm in Plea if he doe not appeare upon Summons and conform to the sentence of the kings Court he shall forfeit Lands and Goods be outlawed and imprisoned Against such Fortifications grounded upon Prescription and Imperiall Lawes the Canon of the Councell of Sardica will make no great Battery Take the Councell of Sardica at the best waving all exceptions yet certainly it was no generall Councell If it were it had been one of the four first If it had been a generall Councell it self three succeeding Popes were much to blame to Father the Canons of it upon the first Generall Councell of Nice The Canons of the Councell of Sardica did not bind the Africans of old much lesse bind us now Secondly the Canon of Sardica doth onely give way to Appeales to Rome in cases between two Bishops but the Court of Rome admitteth Appeales from inferiour Clergy men from Lay men from all sorts of men in all sorts of Causes that are of Ecclesiasticall Cognisance Thirdly the Canon of Sardica is a meer permission no precept what may be done in discretion not what ought to be done of necessity it was proposed with a Si vobis placet If it please you and the ground of it is a Complement Let us honour the Memory of S. Peter Fourthly There is one great Circumstance in our Case which varieth it quite from that proposed by Osius to the Sardican Fathers that is that our King and the Lawes of the Realm do forbid Appeales to Rome If there had been such an Imperiall Law then doe wee thinke that the Fathers of Sardica would have been so disloyall or so simple to thinke to abrogate the Imperiall Lawes by their Canons which are no Lawes but by the Emperours Confirmation No the Fathers of that Age did know their duty too well to their Emperour and if they could have foreseen what avaricious practises and what grosse Oppressions would have sprung in time from this little seed of their Indulgence they would have abhominated them Lastly supposing the Sardican Councell had been of more Authority and the Canon thereof of more Extent then it was and more peremptory and that there had been no such intervening impediment why English Subjects could not make use of that Remedy yet the Councell of Sardica can give but humane right And a contrary Prescription for a thousand years is a sufficient Enfranchisement from all pretence of humane right The second branch of this Vsurpation is as cleare as the former concerning Papall Bulls and Excommunications That by our ancient Lawes they cannot be executed in England without the Kings Leave In the Assise of Clarendon this is found to be one of the ancient Customes of England That none of the Kings Servants or Tenents that held of him in Capite might be excommunicated or their Lands interdicted before the King was made acquainted There was a severe Lawe made in the Reign of the same King If any man be found bringing in the Popes Letter or Mandate Let him be apprehended and let justice passe upon him without delay as a Traitour to the King and Kingdome It seemeth that the first and second Henryes were no more propitious to Rome then Henry the eighth Take one Statute more it was enacted in full Parliament by Richard the secoÌ„d that if any did procure or pursue any such Processesâ—or excommunications in the Court of Rome as are there meÌ„tioned that is concerning presentatioÌ„s to benefices or dignities Ecclesiasticall and they who bring them into the realm or receive them or execute them shall be put out of the Kings protection their Lands Goods and Chattells be confiscated to the King and their Bodies attached They had the same respect for the Popes Bulls as often as they did not like them in Henry the fourths time as wee see by the Statute made against those who brought or prosecuted the Popes Bulls granted in favour of the Cystercians By the Law of England if any man denounced the Popes Excommunication without the assent of the King he forfeited al his Goods And it is recorded in particular how the Kings writ issued out against the Bishops of London and Norwich as being at the Kings Mercy because contrary to the Statute of
deposited at Rome as a stock for defence against the Turk and no otherwise But the time is effluxed since and the Princes have learned by Experience that the moneys have not been imployed againsâ— the Turkes but converted to other Vses c. The Emperour Charles the fifth was not of the same mind as appeareth by his Letter to Pope Adrian the sixth where in he reciteth the same fraud and requireth that the Tenths may be detained in Germany for that Vse for which they were first intended Lastly Henry the eighth and the Church and Kingdome of England were not of that mind nor intended to indure such an egregious cheat any longer so extremely contrary to the Fundamentall Lawes of the Kingdome and destructive to them By which Lawes the King himself who onely hath Legislative power in England may not compell his Subjects to pay any such Pensions without the Good will and Assent of the Arch-Bishops Bishops Earls Barons Knights Burgesses and other Freemen of the land Much lesse can a forrain Prince or Praelate whatsoever he be impose any such payments by his own Authority This is that which is so often Condemned in our Statutes of Provisors Namely the imposing Pensions and exporting the Treasure of the Realme The Court of Rome is so far from any Pretense of Reparation that if their Predecessors were living they were obliged to make restitution These are all the Differences that are between us concerning the Patronage of the Church of EnglaÌ„d Yet now least he should urge that these Lawes alledged by mee are singular obsolete Lawes not Consonant to the Lawes of other Christian Kingdomes I will Paralell them with the Lawes and Liberties of France which he him self acknowledgeth to be a Catholick Country as they are recorded in two Authentick Bookes One of the Rights and Libertyes of the Gallican Church The Other The Defence of the Court of Paris for the Liberty of the Gallican Church against the Roman Court both printed by Authority First for the Patronage of the Church The fourth Liberty is The King hath power to Assemble or cause to be Assembled Synods Provinciall or Nationall and therein to treat of such things as concern Ecclesiasticall Order The seventh Liberty is The Prelates of the French Church although commanded by the Pope for what cause so ever it be may not depart out of the Kingdome without the Kings Commandement aâ—d License The eleventh Liberty is The Pope cannot impose Pensions in France upon any Benifices having Cure of Soules Nor upon any other but according to the Canons c. The Fourteenth Liberty is Ecclesiasticall persons may be Convented Iudged and sentenced before a secular Iudge for the First enormious Crime or for lesser offences after a relapse The fifteenth Liberty is All the Prelatest of France are obliged to swear Fealty to the King and to receive from him their Investitures for their Fees and Manours The nineteenth Liberty is Provisions Reservaâ—ioÌ„s expectative graces have no place in FraÌ„ce This is the brief summe of those Liberties which concern the Patronage of the Gallican Church agreeing perfectly with our old English Customes I shall shew him the same perfect Harmony between their Church Liberties and our English Customes the Assise of Clarendon the Statutes of Provisors and Premunire through out Either Mr. Serjeant must make the Gallican Church Schismaticall which he dare not doe and if I conjecture rightly hath no mind to doe or he must acknowledge our English Lawes to be good Catholick Lawes for Company Sect. I. Cap. VI. The next Vsurpation which offereth it self to our Consideration is the Popes Legislative power ouer the Church and Kingdome of England either in his person or by his Legates For the clearer understanding whereof the Reader in the first place may be pleased to take notice that we receive the ancient Canons of the Catholick church and honour them more then the Romanists themselves as being selected ouâ— of the Canons of Primitive Councells before the Roman Bishops did challenge any plenitude of Legislative power in the Church And especially of the first four General Councells of which King Iames said most truly that Publica Ordinum nostrorum Sanctione recâ—pta sunt They are received into our Lawes We acknowledge that just Canons of Councells lawfully Congregated and lawfully proceeding have power to bind the Conscience of Subjects as much as Politicall Lawes in themselves not from themselves as being humane lawes but from the Ordinance of God who commandeth Obedience of Subjects to all sorts of Superiours We receive the Canons of other Primitive Councells but not with the same degree of Reverence as wee doe the first four generall Councells No more did S. Gregory of old No more doth the Pope now in his solemne Profession of his Faith at his election to the Papacy according to the decree of the Councell of Constance That which restrained them restraineth us I am more troubled to thinke how the Pope should take himself to be an Ecclesiasticall Monarch and yet take such a solemne Oath In the Name of the Holy and undivided Trinity Father Son and Holy Ghost to keep the Faitâ— of the Councell of Chalcedon to the least Tittle What the faith of the Fathers of Chalcedon was in this greate Controversy about the Papacy may appeare by the six teenth Session and the Acclamation of the Fathers to the Sentence of the Iudges Haec justa Sententia haec omnes dicimus haec omnibus placent c. This is a just Sentence These things wee all say These things please us all c Secondly we acknowledge that Bishops were alwayes esteemed the proper judges of the Canons both for composing of them and for executing of them but with this caution that to make them Lawes the confirmation of the Prince was required and to give the Bishop a coactive power to execute them the Princes grant or concession was needfull The former part of this caution is evident in Iustinians confirmation of the fifth Generall Synod Haec pro communi Pace Ecclesiarum Sanctissimarum statuimus haec sententiavimus sequentes Sanctorum PatruÌ„ dogmata c. These things wee ordaine these things wee have sentenced following the opinion of the Holy Fathers c. Quae Sacerdotio visa sunt ab Imperio confirmata Which were approved by the Clergy and confirmed by the Emperour The second part of the caution is evident out of the Lawes of William the conquerour Qui decimam deâ—inuerit per justitiaÌ„ Episcopi Regis si necesse fueriâ— ad soluttioneÌ„ arguatur c. Who shall detain his Tythe Let him be convinced to pay it by the justice of the Bishop and if it be needfull of the King For these things S. Austin preached and taught and these things that is both Tythes and jurisdictioÌ„ were granted froÌ„ the King the Barons and the People So hitherto there is no difference betweeÌ„ us they acknowledge that the King
their fore fathers to be the infallible voice of the Church At other times he maketh the extent of Papall power to be a matter of Indifferency wherein every Church is free to hold their own Opinions In his Rule of Discipline he maketh St. Peter onely to be the Head the Chiefe the Prince of the Apostles the First mover in the Church all which in a right sense we approve or do not oppose Why doth he not acknowledge him to be a visible Monarch an absolute Soveraign invested with a plenitude of power Soveraign Legislative Iudiciary Dispensative All the rest of the Apostles were First Movers in the Church even as well as St. Peter except onely his Primacy of order which we allow When your men come to aâ—swer this they feign the Apostles were all equall in relatioÌ„ to ChristiaÌ„ people but not in relatioÌ„ to one another Yes even in Relation to themselves and one another as hath beeÌ„ expresly declared long since in the First Generall Councell of Ephesus not now to be contradicted by them Petrus Ioannes aequalis sunt ad alterutrum dignitatis Peter and Iohn were of equall Dignity one towards another A Primacy of Order may confist with an Equality of Dignity but a Supremacy of power taketh away all Parity Par in parem non habet potestatem He is blind who doth no see in the History of the Acts of the Apostles that the supremacy or Soveraignty of power did not rest in the person of any one single Apostle but in the Apostolicall College These indefinite Generalities he stileth Determinate points It may be Determinate for the generall truth but Indeterminate for the particular manner about which all the Controversy is Yet he who never wanteth Demonstrative Arguments to prove what he listeth will make it evident out of the very word Reformation which we own and extoll that we have broken the Rule of Unity in Discipline If he doe he hath good luck for by the same reason he may prove that all the Councells of the Christian world both Generall and Provinciall have broken the Bond of Vnity by owning and extolling the very word Reformation both name and thing As for the points of our Reformation I doe not referre him to Platonicall Ideas to be found in the Concave of the Moone but to our Lawes and Statutes made by all the Orders of our Kingdome Church and Commonwealth not as they are wrested by the tongnes and pens of our Adversaries Malice may be a good informer but a bad judge but as they are expounded by the Genuine and Orthodox Sons of the English Church by our Princes by our Synods by our subsequent Parliaments by our Theologians by our most Iudicious Lawiers in their Injunctions in their Acts in their Canons in their writings which he may meete with if he have such a mind in earnest without any great search in every Library or Stationers shop Sect I. Cap. XI We doe not suffer any man to reject the 39. Articles of the Church of England at his pleasure yet neither doe we looke upon them as Essentialls of saving Faith or Legacies of Christ and of his Apostles but in a meane as pious Opinions fitted for the Preservation of Vnity neither doe we oblige any man to believe them but onely not to contradict them Yet neither is the Bishop got into a wood nor leaveth his Reader in another further from knowing what these Doctrines of saving Faith are then he was at first It is Mr. Serjeants Eyesight that failes him through too much light which maketh him mistake his ancient Creed for a wood and the Articles for trees persons who are gogle eied seldome see well wherein all things necessary to be believed are comprehended And although he inquire Where are the processions of the Divine Persons the Sacraments Baptism of Children the Government of the Church the acknowledging there is such a thing as Scripture to be be found in the creed The Bishop is so far from being gravelled with sâ—ch doughty Questions that he pitieth his simplicity aÌ„d returneth him for answer that if he be not mopâ—eyed he may find the Procession of the Divine Persons in his Creed that the Sacraments and Discipline of the Church are not to be reckoned amoÌ„g the Credenda or things to be believed but among the Agenda or things to be acted and the Holy Scripture is not a particular Doctrin or point of Faith but the Rule wherein and whereby all Fundamentall Doctrins or points of Faith are comprehended and tried So still his truth remaineth unshaken that the Creed is a Summary of all particular points of saving faith which are necessary to be believed He proceedeth that the Protestants have introduced into the Church since the Reformation no particular Form of Government in stead of that they renounced A grievous accusation We had no need to introduce new formes having preserved the old They who do onely weed a Garden have no need to set new Plants We have the Primitive Discipline of the Church and neither want Spirituall nor Ecclesiasticall nor Politicall Government If you have any thing to say against it cough out and spare not And although we want such a free and generall Communion with the Christian World as we could wish and such as Bishops had one with another by their formed Letters Yet we have it in our desires and that we have it not actually it is principally your faults who make your Vsurpations to be Conditions of your Communion And so I leave him declaiming against Libraries of Bookes filled with dead words and thousands of Volumes scarcely to be examined in a mans whole life time and quibling about Forefathers and inheriting and Reformation and Manasseh Ben Israel and repeating the same things over and over againe as if no man did understand him who did not heare him say over the same things an hundred times He Chargeth me that having granted that They and we do both maintain his Rule of Vnity yet I do immediatly disgrace it by adding that the Question is only who have changed that Doctrin or this Discipline we or they We by substraction or they by Addition Which is as much as to say the pretended Rule is no Rule at all When he and his Merry Stationer were set upon the Pin of making Contradictions doubtlesse this was dubbed a famous Contradiction or an absurdity at least As if a man might not hold one thing in his Iudgement and pursue another in his Practice professe one thing in words and perform another in deeds Video melior a proboque Deterior a sequor Medea see that which was right and approved it but swerved altogether from it in her Practise They professe saith St. Paul that they know God but in workes they deny him The Church of Rome professeth in words to adde nothing to the Legacies of Christ and his Apostles but in their deeds they doe adde and adde
advanceth the Papacy above the Representative Church is no worse then their Virtuall Church the Pope and the Court of Rome with all their adherents they who have the Keys in their hands such a party as he dare not say his soule is his own against them nor maintain the Contrary that a Generall Councell is above the Pope He urgeth that I ascribe no more to S. Peter and the Pope for their first Movership but onely Authority to sit first in Councell or some such things I ascribe unto the Pope all that power which is due unto him either by divine right or humane right at the Iudgement of the Church but I doe not hold it meet that he should be his own Carver And for S. Peter why doth he not leave his wording of it in Generalls and fall to work with Arguments in particular if he have any We offer him a faire tryall for it that S. Peter never enjoyed or exercised any greater or higher power in the church then every one of the Apostles had either extensively or intensively either in relation to the Christian world or the Apostolicall College except onely that Primordium Vnitatis or Primacy of Order which he scoffeth at every where Yet neither do we make his first Movership void of all Activity and influence as he accuseth us First we know he had Apostolicall power which was the highest spirituall power upon Earth As my Father sent me so send I you Secondly some power doth belong to a First Mover even by the Law of nature besides the First seate As to convocate the Members to preserve Order to propose such things as are to be discussed to receive the Votes to give the Sentence and to see it executed so far as he is trusted by the Body What the Church of England believeth of the Popes inheriting St. Peters Privileges and the exercise of that power before the Reformation and how the breach was made and when I have shewed abundantly already Wee have seen his rare skill in the discovery of a Falsification or a ContradictioÌ„ now let us see if his sent be as good to find out an Absurdity He maketh me argue thus The Pope did not exercise St. Peters power because he exercised St. Peters power and much more which is as much as to say totum est minus parte aud more does not contain lesse and then he Crowes out his Victory aloud a hopefull Disputant who châ—seth rather to run upon such Rocks c. What Rocks doth he mean I hope none of the Acroâ—eraunia those ridiculous things which he calls Rocks are soapy bubbles of his own Blowing This inference is none of mine but his own Is it not possible for this great pretender to sincerity to misse one Paragraph without Falsifications Give him leave to make Inferences and Periphrases which is as much as to say and Africa did never abound so much with Monsters as he will make the most rationall writing in this world abound with Absurdities I desire the Courteous Reader to view the place and either to pitty his Ignorance or detest his Impudence The words which I answered were these That the Bishops of Rome actually exercised St. Peters power in all those Countries which kept Communion with the Church of Rome that very yeare when this unhappy Seperation began My answer was that this Assertion did come far short of the truth in one respect for the Popes exercised much more Power in those Countries which gave them leave then ever St Peter pretended to Here is no other inference but this The Pope exercised more power then ever St. Peter pretended to therefore this Assertion that he exercised St. Peters power came short of the truth which consequence is so evideâ—t that it can admit neirher denyall or doubting What hath this to do with his whole is lesse then the part or more does not contain the lesse But now suppose I had said as he maketh me to say on his own head that in this case the whole is lesse then the part or more does not contain the lesse what had he to carpe at Hath he never heard or read that in morality the half is more then the whole Hath he forgotten his Ethicks that he who swerveth from the Meane or strict measure of virtue whether it be in the excesse or in the defect is alike Culpable and commethshort of his Duty If the Pope as Successour to S. Peter did usurp more power then S. Peter had right to no man in his right wits can call it the actuall exercising of S. Peters power The second part of my answer was that as the Pope exercised more power then was due to him in some places where he could get leave so in other places no lesse then three parts of foure of the Christian World that is all the Eastern Southern and Northern Churches his Vniversall Monarchy which he claimed was Vniversally rejected For this I am first reviled Are moderate expressions of shamelesnesse sufficient to Character this man c. If better was within better would come out But Stultis the saurus iste est in linguasitus ut discant male loqui melioribus And then when he hath first censured me he attempteth to answer me as well as he is able that the Pope exercised his power over them by excommunicating them as Revolters As Revolters In good time They were Christians and had Governours of their own before either there was a Church of Rome or Bishop of Rome and never acknowledged themselves to be his Subjects untill this day nor regarded his Excommunicatious upon that score at all If they were Revolters the Apostolicall Age and all succeding Ages were joined in the Revolt These are his rigorous demonstrations to prove the Popes single Iurisdiction by divine right from his own impotent Actions If the Pope have a Supremacy of Power by divine right he hath it over the world but that we see evidently he never enjoyed from the beginning if he did did not enjoy it universally from the beginning then certainly it cannot be an Apostolicall Tradition I doe begin with the Eastern Church because their case is plainest as having Proto-patriarchs of their own and Apostolicall Churches of their own but when that is once acknowledged I shall be contented to joine issue with him in the West First for our Britannick Churches and next even for the Church of Rome it self that the Popes Vniversall Monarchy and plenitude of Soveraign power by divine right was neither delivered from Parents to Children by perpetuall Tradition as a Legacy of Christ and his Apostles nor received by the Sonnes of that Individuall Church as a matter of Faith but onely a Primacy of Order or beginning of Vnity which we do not oppose nor yet those accessions of humane power which Christian Emperours and Oecumenicall Councells have conferred upon that See provided they be not exacted as a divine right His First Movership and
the searcher of all hearts that what I say is true and his accusations are groundlesse Calumnies But as to the merit of the cause he addeth that these unusuall expressions were onely these that Christ had two distinct persons and no distinct natures Thus he saith but what Authours what Authority doth he produce that any of these Churches are guilty of any such expressions None at all because for all his good intelligence he hath none to produce nor ever will be able to produce any and so his good intelligence must end in smoke and stinke as his most faithfull protestation did before I will conclude this point to his shame with the Doctrin of the English Church Art 2. That the two Natures Divine and Humane are perfectly and inseperably conjoined in the Vnity of the person of Christ. Doth this agree with his counterfeit expressions Christ hath two distinct persons no distnct natures When I used this expression the best is we are either wheat or chaffe of the Lords Floore but their tongues must not winnow us these words the best is had no such immediate Relation unto the words immediatly following we are either wheat or Chaffe but to the last words their tongues must not winnow us making this the complete sense we are either wheat or chaffe but the best is whether we be wheat or chaffe their tongues must not winnow us What poore boyish pickquering is this In my Reply to the Bishop of Chalcedon occasionally I shewed the Agreement of the Greek Churches with the Church of England in the greatest Questions agitated between us and the Church of Rome out of Cyrill late Patriarch of Constantinople which he taketh no notice of but in requitall urgeth a passage out of Mr. Rosse in his booke called a View of all Religions It is an unequall match between Mr. Rosse a private Stranger and the Patriarch of Constantinople in a cause concerning his own Church I meddle not with Mr. Rosse but leave him to abound in his own sense I know not whether he be truly cited or not but with Mr. Serjeant I shall be bold to tell him that if he speaketh seriously and bona fide he is mistaken wholy Neither doe the Greekes place much of their Devotion in the worship of the Virgin Mary and painted Images Heare Cyrill the Patriarch we give leave to him that will to have the Images of Christ and of the Saints but we disallow the Adoration and worship of them as prohibited by the Holy Ghost in Holy Scripture And another They give great honour to the Virgin Mary the Mother of Christ but they neither adore her nor implore her aide And for the Intercession prayers help and Merits of the Saints taking the word Merit in the sense of the Primitive Church that is not for Desert but for Acquisition I know no Difference about them among those men who understand themselves but onely about the last words which they invocate in their Temples rather then Churches A Comprecation both the GreciaÌ„s and we do allow an ultimate invocatioÌ„ both the Grecians and we detest so do the Church of Rome in their Doctrine but they vary from it in their practise It followeth They place IustificatioÌ„ not in Faith but in workes Most Falsly Heare Hieremy the Patriarch We must doe good workes but not confide in them And Cyrill his Successour VVe believe that man is justified by Faith not VVorkes Before we can determine for whom those Eastern Southern and Northern Christians are in the Question concerning the Sacrifice of the Masse it is necessary to know what the right state of this Controversy is I have challenged them to goe one step further into it then I do and they dare not or rather they cannot without Blasphemy The next instance concerning Purgatory is so grosse and notorions a mistake that it were a great shame to confute it They believe that the soules of the Dead are bettered by the prayers of the living Which way are they bettered That the soules of damned are released or eased thereby the Modern Greeks deny and so do we That there are any soules in Purgatory to be helped they deny and so do we That they may be helped to the Consummation of their Blessednesse and to a speedier Vnion with their Bodies by the resurrection thereof they do not deny no more do we We pray dayly Thy Kingdome come and Come Lord Iesus come quickly and that we with this our Brother and all other departed in the Faith may have our perfect Consummation and blesse both in body and Soule They hate Ecclesiasticall Tiranny and lying supposititious Traditions so do we but if they be for the Authority of the Church and for genuine Apostolicall Traditions Gods blessing on their hearts so are we Lastly the Grecians know no feast of Corpus Christi nor carry the Sacrament up and down nor elevate it to be adored They adore Christ in the use of the Sacrament so do we They do not adore the Sacrament no more do we Yet from hence he inferreth that there is not a point of Faith wherein they dissent from the Church of Rome except that one of the Popes Supremacy It is well they will acknowledge that Yet the Grecians agree with us and differ from them in his two Rules or Bonds of Vnity In the Rule of discipline the Grecians and we have the same Government of Bishops under Patriarchs and Primates Secondly in the Rule of Faith the Grecians and we have both the same Canonicall bookes of Scripture both reject their Apocryphall Additions from the Genuine Canon They and we have both the same Apostolicall Creed both reject the new Additions of Pius the fourth In summe they and wee doe both deny their Transubstantiation their Purgatory their Iustification by workes in sensu forensi their doctrine of Merits and Supererogation their Septenary number of the Sacraments their Image worship their Pardons their private Masses their half-Communion And to be briefe the Grecians doe renounce and reject all those Branches of Papall power which we have cast out of the Church of England As the Popes Soveraignty over the Catholick Church by divine Right as Nilus saith It is intollerable that the Roman Bishop will not be subject to the Canons of the Fathers since he had his Dignity from the Fathers Secondly his Legislative power as Peter Stewart Vice-chanceller of Ingolstad witnesseth that the Grecians object it as an errour to the Latines that they make the Popes Commandements to be their Canons and Lawes Thirdly his Iudiciary power equalling the Patriarch of Constantinople to the Patriarch of Rome or rather preferring him Lastly his dispensative power accusing his Pardons and Dispensations as things that open a gaâ—e to all Kind of Villany I am glad that Nilus is in his good grace to be stiled by him one of the gravest Bishops and Authors of that party for one moderate expression wherein he saith no more then we say