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 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 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 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 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 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 Nâ—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 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. 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 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 The eleuenth Article is the Popes * Sentina 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 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 then * Ibi 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 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 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 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 drinketh my blood hath life eternall seeing they are not pertakers of the body and blood of Christ they communicate neuer but in the a Preparation to the Passeouer parascene and the houre of death and then they receiue no b Vnleauened 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 7. They contemne the Liturgie made by Saint Chrysostome 8. In the Lent they say Masse euery day 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 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 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 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 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 him * Consoceri 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 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 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 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 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
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 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 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 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 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 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 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 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 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 The names of the Authours which haue written for Grecians against the Latines 1 Photius Patriarcha Constan obiected the procession of the Holy Ghost from the Son as an Heresie to the Latine Church anno 876. Baron annal He wrote a Booke De processione S. Sancti it is in the Bauarian Biblioth num 115. 2 Nicolaus Episcopus Methonae wrote a Booke de processione S. Sancti Biblioth Bavar num 116. Hee wrote also another of all the Controuersies of Fasting of Lent and of the Marriage of Priests numero 101. 3 Nicetas Pectoratus refuted by Humbertus His positions are in Bibliot Bav numero 120. 4 Metropolita Nicaenus hoc est Eustratius 5 Michael Cerularius of whom wee spake 6 Theophylactus Bulgariae Episcopus His Booke is in Bibl. Bav numero 116. vixit anno 1073. 7 Maximus Planudes Bav num 115. Hee liued vnder Andronicus Palaeologus the elder 8 Nicolaus Cabasilas qui scripsit contra Aquinatem 9 Germadius Bulgariae Episcopus Bav numero 118. 10 Iob Monabus wrote an Apologie against the Popes Supremacy exstat in Bav He liued vnder Michael and Theodora Emperours 11 Nilus Archiepiscopus Thessalon wrot 49 Bookes against the Latines chiefly hee wrote against the Procession of the holy Ghost and the Popes Supremacie His booke is in Bibl. Bav num 124. 12 Marcus Metropolita Ephesi was in the Florentine Councell a deadly enemy to the Latin Church returning to the Orient hee broke all concord and wrote many bookes against the Latins Bav num 102. 115. 13 Metropolitani Achrideni prima secunda congressio num 116. 14 Palamas contra Beccum 15 Michael Patriarcha Possevinus in fine apparatus 16 Germanus Patriarcha Constantinop Possev appar 17 Metrophanes Episcopus Smyrnensis Heidelb 216. 18 Hieremias Patriarcha Const 19 Maximus Margunius Episcopus Cytherorum The names of Authors which haue written against the Grecians for the Latins whereof some were Grecians 1 Emanuel Caleca Bib. Bav 2 Demetrius Cydonius contra Cabasilam Poss appar 3 Beccus pat Const Bav num 115. 4 Bessarion Cardinalis plurima scripsit 5 Gennadius Pat. Const for defence of the Councell of Florence 6 Gregorius Pat. Const Bib. Bav num 115. 7 Georgius Trapezuntius ad Monachos ibidem 8 Iulianus Cardinalis Possev 9 F. Iohannes ord praedicat F. Franciscus 10 Nichephorus Blemmida Grecian Cal. lib. 4. cap. 10. 11 Andreas Scocares Possev citeth him 12 Andreas Episcopus Megerensis Possev Catal. Sirleti 13 Fautinus Vallarensis Cretensis Archiep wrote against the hinderers of the Vnion with the Latines Catal. Sirleti 14 Leo X. Papa 15 Humbertus Cardinalis Tomo XI Baron against Archidrenus Bulgariae Episc Nicetas Pectoratus 16 Thomas contra Graecorum errores 17 Barlaam de Seminaria wrote Epistles against the Grecians Tom. 5. antiq Lect. D. Henrici Canisij 18 S. Anselmus wrote De processione S. Sancti cont Grecos 19 Hugo Aetherianus wrote 3. Bookes de proc S. Sancti cont Grecos Tom. 9. Biliot SS PP 20 Antonius Messana cont errores Graec. 21 Latinus quidem demorans in suburbiis Parisiorum ad Palaeologum Imperatorem peregrinum in Gallia Catal. Vatican Possevini 22 Disputatio qua duo Theologi disserunt de processione S. Sancti viz. Manuel Chrysolora cum Georgio Palama Metrop Thessalonic Possevinus holdeth this to be a Dialogue onely 23 Lastly all the Councells which confirme the Procession of the holy Spirit especially Florence published both in Greeke and Latine in which the Procession of the holy Spirit is most euidently shewen FINIS HEere faults escap'd I haue amended Therefore Reader be not offended But if thou wilt then whose to blame Thy fostred faults if others name In the Preface For rigorous read vigorous In C. read magis diligentiam for Crow r. Crane for Iekan r. Iehan for critticke r. crypticke for vntie r. vntied Page 3. in marg for Loe r. Leo. for lib. r. sub p. 8. line 11. for the r. thy p. 13. l. 14. for our r. one p. 14. l. 12. for Barnious r. Baronius pa 15. l. 3. for chiefe r. cheefe l. 26. for fish r. fist pag. 17. l. 3. r. to the Sea lin 24. for concimantes r. concinnantes pag. 18. li. 4. for iudice r. iâ—dice p. 20. l. 10. for worteh r. wotthy p. 36. l. 5. for coffin r. coffer pa. 37. l. 1. for Synod at r. Synodall for no r. to