A replie vnto M. Hardinges ansvveare by perusinge whereof the discrete, and diligent reader may easily see, the weake, and vnstable groundes of the Romaine religion, whiche of late hath beene accompted Catholique. By Iohn Iewel Bishoppe of Sarisburie.

THE SEVENTHE ARTICLE, OF ELEVATION. (Book 7)

The B. of Sarisburie.

Or that the Priest did then holde vp the Sacrament ouer his Head.

M. Hardinge.

Of what weight this ceremonie is to be accompted, catholike Christen men, whom you cal your aduersaries, M. Iuel, know no lesse then you. Verily, where as it pleaseth you thus to ieste, and like a Lucian, to scoffe at the Sacramentes of the Churche, and the reuerent vse of the same, callinge al these Articles in general the highest Mysteries, and greatest Keies of our Religion, without which our doctrine can not be mainteined, and stande vpright: vnderstande you, that this, as sundrie other Arti∣cles, whiche you denie, and require proufe of, is not suche, ne neuer was so esteemed.* 1.1 The Priestes lifting vp, or shewinge of the Sacrament, is not one of the highest Mysteries, or greatest keyes of our Religion: and the Doctrine of the Catholique Churche may right wel be mainteined, and stande with∣out it. But it appeareth, you regarde not so muche, what you say, as how you say somewhat for colour of defacing the Churche: whiche whiles you goe aboute to doo, you deface your selfe more, then you seeme to be ware of, and doe that thinge, whereby amonge good Christen men, specially the lear∣ned, you may be ashamed to shew your face. For as you haue ouer rashely, yea I may say, wickedly affirmed the Negatiue of sundrie other Articles, and stoutely craked of your assurance thereof, so you haue likewise of this. For, perusinge the auncient Fathers writinges, wee finde recorde of this Cere∣monie vsed euen (154)* 1.2 from the Apostles time forwarde. S. Dionyse that was S. Paules scholar, shew∣eth, that the Priest at his time after the Consecration, was wonte to (155)* 1.3 holde vp the dreadful Myste∣ries, so as the people might beholde them. His woordes be these accordinge to the Greeke. Pontifex diuina munera laude prosecutus,* 1.4 sacrosancta & augustissima Mysteria conficit, & col∣laudata in conspectum agit per symbola sacrè proposita. The Bishop, after that he hath done his seruice of praisinge the diuine giftes, consecrateth the Holy, and most worthy Mysteries, and brin∣geth them so praised into the sight of the people, by the tokens set foorth for that holy purpose. On whiche place the auncient Greeke writer of the Scholies vpon that worke saith thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Loquitur de vnius benedictionis, nimirum panis diuini, eleuatione, quem pon∣tifex (156)* 1.5 in sublime attollit, dicens, Sancta Sanctis. This Father speaketh in this place, of the lifting vp of the one Blessinge (that is to say, of the one forme, or kinde of the Sacrament) euen of that diuine Breade whiche the Bishop lifteth vp on high, saieing, Holy thinges for the Holy.* 1.6 In S. Ba∣siles and Chrysostomes Masse, wee finde these wordes. Sacerdos eleuans Sacrum Panem, dicit, Sancta Sanctis. The Priest holdinge vp that Sacred Breade, saith: Holy thinges for the Holy. In S. Chrysostomes Masse wee reade, that, as the people is kneelinge downe after the example of the Priest, and of the Deacon, the Deacon seeinge the Priest stretchige foorthe his handes, and takinge vp that Holy Breade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ad sacram Eleuatio∣nem peragendam palam edicit, attendamus, To doo the Holy Eleuation, speaketh out alowde, let vs be attent: and (then) the Priest saith (as he holdeth vp the Sacrament) Holy thinges for the Holy.

Amphilochius, of whom mention is made before, in the life of S. Basile, speakinge of his wonde∣rous Celebratinge the Masse,* 1.7 amonge other thinges saith thus. Et post finem orationum, exalta∣uit Panem, finè intermissione orans, & dicens: Respice Domine Iesu Christe &c. And after that he had doone the praiers of Consecration, he lifted vp the Breade, without ceasing praieing and saieinge, looke vpon vs Lorde Iesus Christe &c. The same S. Basile meante likewise of the Eleua∣tion and holdinge vp of the Sacrament after the custome of the Occidental Churche, in his Booke De Spiritu Sancto,* 1.8 where he saith thus: Inuocationis verba, dum ostenditur Panis Eucha∣ristiae,

& calix benedictionis, quis Sanctorum nobis scripto reliquit? VVhiche of the Sainctes hath lefte vnto vs in writinge the wordes of Inuocation, whiles the Breade of Eucharistia (157)* 1.9 (that is to witte, the Blessed Sacrament in forme of Bread) and the consecrated Chalice, is shewed in sight? He speaketh there of many thinges that be of greate authoritie and weight in the Churche, whiche we haue by tradition onely, and cannot be auoutched by holy Scripture. Of shewing the holy Mysteries to them that be present in the Sacrifice, the olde Doctours make mention not seldome.

S. Chrysostome declareth the manner of it,* 1.10 saieinge that suche as were accompted vnworthy and hey∣nous sinners, were put foorth of the Churche, whiles the Sacrifice was offered, whiles Christ, and that Lambe of our Lorde was Sacrificed. VVhiche being put out of the Churche, then were the Vailes (of the Aultar) taken away, to the intent the holy Mysteries might be shewed in sight, doubtelesse to stirre the people to more deuotion, reuerence, (158)* 1.11 and to the Adoration of Christes Bodie in them pre∣sent. And thus for the Eleuation, or holdinge vp of the Sacrament, wee haue saide inoughe.

The B. of Sarisburie.

H. Hardinge seemeth, in parte to disclaime this Article, as a mater of smal weight, and none of the Principal Keyes of his Religion: wherein I see not, but I maye safely, and easily graunte vnto him: addinge notwithstanding thus much withal, That the lesse it is, the lesse hurte is in it. Yet notwithstanding, of late daies it was otherwise esteemed, and moste seuerely exacted, as the thinge, wher∣in stoode their Adoration, whiche was the whole price, and bewtie of their Masse. The prieste was wicked, that woulde not vse it: The people was wicked, that woulde not allowe it: Their greatest Doctours haue trauailed painfully to know the cause, and signification of this Mysterie, and yet cannot finde it. Al this not∣withstandinge, it is nowe confessed to be a smal mater, of no greate weight, and suche, as the Churche may wel spare without hinderance. But, as M. Hardinge here saithe, his Doctrine maye sufficiently be mainteined, and stande vprighte without this Ceremonie of Eleuation: euen so may wée truely, and iustely saye, That the Heauenly and infallible Doctrine of the Gospel of Christe, maye like∣wise stande vpright, and be mainteined, not onely without this Newe Ceremo∣nie, but also without their Priuate Masse, without their Halfe Communion, without their Strange Unknowen Praiers, without their Supremacie of Rome, without their Transubstantiation, and other like Fantasies by them diuised.

Yet are not they al of that side hitherto fully resolued, touchinge their owne Eleuation, neither when, nor where, nor wherfore it first came in vse, nor what it meaneth. Some of them saye,* 1.12 The liftinge vp of the Sacramental Breade signi∣fieth Christes Incarnation: Some of them saye,* 1.13 It signifieth Christe hanginge vpon the Crosse: Some of them, That it signifieth the takinge downe of his Bo∣die from the Crosse:* 1.14 Some, his Resurrection: Some, his Ascension into Heauen: Some, That it signifieth a Sacrifice special, aboue al Sacrifices: Some others saye,* 1.15 That the Prieste lifteth vp the Chalice, to signifie, That Christe crieing out with a lowde voice, gaue vp the Sprite.* 1.16 M. Harding saith, It is lifted vp doubtlesse to the intente the people may Adoure. Thus many, and moe Mysteries, they haue imagined in one thinge: and yet the same, as it is confessed, no Keye of their Religion. Disa∣gréement euermore argueth ignorance. S. Augustine saith,* 1.17 Si vix, aut omnino nunquam inueniri possint causae, quas in istis rebus instituendis homines sequuti sunt, vbi facultas tribuitur, sine vlla dubitatione resecanda existimo. If the causes, whiche men fo∣lowed in diuisinge suche thinges, can hardely, or neuer be founde, I thinke it best, when oppor∣tunitie, and occasion is geuen, they be abolisshed, and put away without scruple, or staggeringe.

They haue assaied earnestly, to prooue this Ceremonie by the warrante of Gods Woorde, as if God him selfe had commaunded it. Gerardus Lorichius saith,* 1.18 Hunc ritum Dauid videtur praeuidisse in Spiritu. Dauid seemeth to haue forseene this order in the Sprite: And to this purpose he allegeth the Authoritie of Rabbi Iohai:* 1.19 whome I

maruel M. Harding had forgotten. Durandus for the same,* 1.20 allegeth the Woordes of Christe:* 1.21 Ego, si exaltatus fuero à Terra, omnia traham ad meipsum. If I be once lif∣ted vp from the Earthe, I shal drawe al thingès to mee selfe. And to spéede the mater the better forewarde, Linwoode saithe,* 1.22 The Pope hath geuen liberal doale of Pardons: And the more to astonne the Simple people,* 1.23 Alexander of Hales saithe, They haue of them selues inuented and diuised many strange Miracles. They haue earnestly, and sadly disputed, whether the Cuppe shoulde be holden vp open, or couered. They saye, It is a mater of special meede: and hable to Confounde Heresies. They haue wre∣sted, and corrupted the Scriptures, and falsified the Rabines for the same. M Har∣dinge also woulde seeme to allege a multitude of Olde Doctours, and longe conti∣nuance, euen from the Apostles time.* 1.24 To be shorte, they haue holden them for He∣retiques, and burned them,* 1.25 that durst to speake against it. Yet nowe in the ende M. Hardinge saithe, It is but a smal mater, and the reast of their Religion maye welstande without it. I woonder, he procéedeth not herein with as good courage, as in the reast.

Neither did I s••offe hereat, as a Lucian, as it pleaseth M. Hardinge in his Cho∣ler to reporte, but reuerently, and soberly spake the Truethe, euen as in the pre∣sence of God. It pitied mee to sée G••••des people so deceiued, and that euen by suche, as had taken vpon them, to be the Fathers, and Guiders of the People. But, O merciful God: What Religion maye this be, that noman maye touche, or true∣ly reporte of it, without surmise, or suspicion of Scoffinge? And, where as M. Har∣dinge, as a man somewhat ouermuche subiecte to his Passions, saithe further, I maye be ashamed to shewe my face emonge learned menne, If he meane the learned of his owne side, verily, it can be no greate glorie for mée, to beholde those faces, that haue bene so often turned. O M. Hardinge, We haue no cause, to be ashamed of the Gospel of Christe:* 1.26 It is the Mightie Power of God vnto Saluation. I pray God, that bothe you, and I may leaue these worldly respectes, and faces of men: and so vse the giftes, that God hath lent vs, and so freely discharge our consciences in this life,* 1.27 that Christe be not ashamed of vs before his Father: but we may come to see God face to face. Touching y^e mater it selfe, M. Harding thinketh it best, to claime his Eleuation euen from the Apostles time. So y^e Romaines in olde times, bicause they knew not,* 1.28 from whence their Ancilia came vnto them, they thought it not a∣misse, for the more credite of y^e mater, to say they were sent to them from Heauen.

So Romulus,* 1.29 and Theseus, bicause they were base borne, and noman knew their Fathers, therefore were reckened, to be y^e Children of the Goddes. Dionysius, Chrysostomus, and Basile, as they are woorthy of muche credite, for their Antiqui∣tie, so in this case they say nothinge, that of our parte is denied. The Question is, VVhether the Priest did then holde vp the Sacrament ouer his Head, or no.

This thinge M. Hardinge dissembleth, & passeth by: and turneth his whole proufe to an other thinge, y^t neither is doubted of,* 1.30 nor denied. First, where as Dionysius saith, In conspectum agit, He bringeth the Mysteries into ••ight, This maketh very smal proufe of M. Hardinges side, excepte happily he wil say, No man can bring a thing to sight, onlesse he holde it ouer his head. But that thou mayst throughly, and fully sée bothe the very grounde, and sense of these woordes of Dionysius, and also M. Hardinges peruerse, and strange Construction touchinge the same, it may please thee, gentle Reader, to vnderstande, that in those daies the manner was, that the Sacrament, being al in one whole loafe, or Cake, vndiuided, should remaine stil vpon the Holy Table, couered vnder a faire clothe, vntil the time of the Distribu∣tion therof vnto the people. Touching whiche Ceremonie Pachymeres y^e Greeke Paraphrast writeth thus:* 1.31 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Holy giftes being opened after the praiers, or Consecration, and yet remaining stil couered vntil y^e time of the Distribution &c.

So likewise saith Maximus in his Scholie vpon the same place: And addeth further,* 1.32 Not onely the Holie Breade was set foorth couered, but also the Holy Cuppe: whiche thinge, he saith, nowe is not donne.

This order, or Ceremonie of the Churche then wel considered, Dionysius is plaine yenough of him self, without other Cōmentarie. For thus stāde his woordes: Profert ea, quae laudauit, in conspectum, per Symbola reuerenter proposita: & dona Sacri∣ficiorum commonstrans, ad Sacram illorum Communionem & ipse accedit,* 1.33 & hortatur alios: The priest bringeth forth the thinges, that he hath praised, into sight, by the tokens reue∣rently sette before him: and shewinge foorth the Gistes of the Mysteries, both he him self dra∣weth neare to the Holy Communion of the same, and also exhorteth others. This shewinge, and bringinge into sight, was nothinge els, but the vncoueringe, and laieinge a broade of the Mysteries.

If M. Hardinge wil saie, This exposition is wreasted, or violent, let him then heare Dionysius expounde him self: Thus he writeth afterwarde in the Specu∣lation, or exposition of the same:* 1.34 In conspectum profert, &c. He bringeth forth the thin∣ges, that he hath praised, into sight, &c. It foloweth, Nam Opertum, & Indiuisum Pa∣nem aperiens, & in multas partes diuidens, & Vnitatem Poculi omnibus impertiēs, Sym∣bolicè implet Vnitatem. For vncoueringe the Breade, that was couered, and stoode whole, and vndiuided, and cuttinge it into many partes, and partinge the Vnitie of the Cuppe vnto al the people, by wa••e of a Sacrament he fulfilleth Vnitie. If al this wil not content M. Har∣dinge, yet Dionysius saith againe in plainer sorte: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Munera, quae tecta fuerant, in apertum profert. He bringeth foorth into open sight, the Gistes, or Sacramentes, that before were couered. This vndoubtedly was the meaninge of these woordes: onles perhaps M. Hardinge wil saie, Dionysius vnderstoode not his owne meaninge.* 1.35 Uerily Pachymeres the Paraphrast expoun∣deth it thus: Profert in conspectum, ostendens, haec esse Christi Symbola.* 1.36 He bringeth these thinges into sight: shewinge, that they be Tokens, and Signes of Christe. Hitherto there is no manner mention of holdinge the Sacrament ouer the Heade.

But M. Hardinge replieth, Maximus saith, Dionysius meante the holdinge vp of the one parte of the Sacrament. This maie easily be graunted. But the same Maximus, what so euer he were, or when so euer he liued, saith not, The same one parte was holden ouer the Priestes Heade: and therefore M. Hardinge is but weakely reli∣ued by his Authoritie. And againe the same Maximus, as a man not very certaine, what to saie, diuiseth two other expositions of Dionysius woordes, bisides this.

But let this Exposition of Maximus stande for good. The priest held vp from the Table, and shewed foorth the Sacrament, to declare, that the holy Communion was readie, that the people might prepare them selues, and drawe neare. And the∣refore he spake alowde, Holie thinges for the Holy.* 1.37 Whiche woordes Chrysostome ex∣poundeth thus, Quando Sacerdos dicit, Sancta Sanctis, Hoc dicit, Si quis non est Sanctus, non accedat. When the priest saith, Holy thinges vnto the holy, thus he saith, If any man be not holy, let him not come neare. So likewise Nicolaus Cabasilas, a Greeke writer of late daies: Sacerdos clamat, Sancta Sanctis, propemodum dicens: Ecce panis vitae: accurrite participes futuri: sed non omnes: verùm, si quis est Sanctus. The priest speaketh alowde, Holy thinges for the holy: As though he shoulde saie, Beholde the breade of life: come neare, and take parte: how be it not al, but if any man be holy. And lest he shoulde seeme to discourrage any man in respecte of his vnworthines, he saith further, Sanctos autem vocat, non virtute perfectos, sed quicunque ad illam tendunt per∣fectionem: He calleth them holy, not, that be ful perfite in vertue, but that be inclined to per∣fection. To this ende therfore the minister shewed foorth the Breade, that the peo∣ple might prepare them selues to the Distribution. And therfore it is writen thus in Chrysostomes Liturgie, Sacerdos ostendit Calicem populo, dicēs, Cum timore Dei,

& Fide, & dilectione accedite. The priest sheweth the Cuppe vnto the people, saieinge vnto them, drawe neare with the feare of God, and with Faith, and loue. And the people answea∣reth,* 1.38 Blissed is he, that cometh in the name of the Lorde. This same was S. Basiles mea∣ninge in his booke, De Spiritu Sancto. The woordes of Inuocation, that there are spoken of, were of suche authoritie in the Churche, and of suche weight, that nei∣ther M. Hardinge, nor, I beleue, any other of that side, is hable nowe to shewe vs, what they were. In the Liturgie, that beareth S. Basiles name,* 1.39 it is onely noted thus, When the priest saith, Sancta Sanctis, the people answeareth, Vnus Sanctus: vnus Pater: vnus Filius. The very same was Chrysostomes meaninge vpon the Epistle to the Ephesians.* 1.40 The Courtaines of the holy Communion Table were drawē, that the Mysteries prepared for the people, might be seene vpon the Table, not, that the Priest shoulde lifte them vp ouer his heade. The vaine Fable of M. Hardinges Amphilochius, so often repeted, is not woorth the answearinge.

Al this notwithstandinge, M. Hardinge doubteth not to make vs beleue, That al these Fathers spake plainely of the Eleuation of the Sacrament ouer the Prie∣stes heade: & that, as he saith, accordinge to the custome of the Occidental Churche. And to that ende he hath pretily falsified the woordes of Maximus. For, where as Maximus in the Greeke writeth thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, M. Hardinge hath translated it in this wise, Quem panem Pontifex in sublime attollit, Whiche Breade the Bishop lifteth on high. And so it were easy, to deceiue the simple, onles the Fathers had otherwise declared theire owne meaninge.* 1.41 Pachymeres expoundeth that woorde thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He Sheweth, or Lifteth vp. He saith not, The Priest lifted the Sacrament aboue his Heade, or On High, as M. Hardinge hath turned it: but he Shewed the Sacrament a litle vp from the Table, that it might be seene of the people.* 1.42 And so saith Chrysostome touchinge the same, Sacerdos mo∣dicum tollens portionem, quae est in sancta patena, dicit, Sancta Sanctis. The Priest a Litle liftinge vp the portion, that is in the holy Dishe, saith, Holy thinges for the holy. And so likewise Claudius du Sain••tes readeth it. And in S. Basiles Liturgie it is thus noted in the Margin,* 1.43 Hic Sacerdos Hostiam fractam in patena iacentem, vna cum Pate∣na subleuat, & ostendit populo: Here the Priest lifteth vp the Hoste, or Sacrament lieinge broken in the Dishe, and togeather with the Dishe sheweth it vnto the people. Yet must al these be brought foorth to proue this newe manner of Eleuation nowe vsedin the Churche of Rome. So bolde is M. Hardinge of the simplicitie of the people.

But one strange thinge, emonge others, I note by the waie in M. Hardinges answeare, that, beinge demaunded of this late diuised Ceremonie in the Churche of Rome, he foundeth his whole answeare vpon the East Churche of Grecia, and sheweth not one example, nor moueth one woorde of the Churche of Rome: and yet notwithstandinge, he knoweth right wel, that this kinde of Eleuation from the be∣ginninge vntil this daie, was neuer vsed in the Churche of Grecia.

It seemeth likely, that as wel this vsage, as also sundrie others, of Apparel, of Oile, etc. grewe first from the imitation of the Ceremonies of the Iewes: emonge whome the Priest in the time of theire Sacrifices,* 1.44 helde vp the oblation before his breast. So in the primitiue Churche, what so euer was offered by any man to the relief of the poore, it was taken by the Priest, and holden vp, and presented in the Churche, as a pleasant Sacrificie before God. So Chrysostome saith, The Priest in the time of the holy Ministration lifted vp the Gospel.* 1.45 His woordes be these: Sacerdos in altum tollit Euangelium. And Nicolaus Cabasilas likewise saith, His per∣actis, Sacerdos stans super altare, in altum tollit Euangelium, & ostendit. These thinges beinge donne, the Priest standinge ouer the Aultare, lifteth the Gospel on high, and she∣weth it.

But, that the holdinge vp of the Sacrament shoulde importe Adoration to the

same, as M. Hardinge surmiseth, neither is it thought true by al others of that side, nor hath it any good sauoure, or shewe of trueth. In deede greate pardonnes, and Chartars haue benne liberally geuen of late yeeres for the better mainteinance thereof. And Durandus saith, Therfore Eleuation is made,* 1.46 Vt populus intelligat, Christum venisse super Altare: That the people may vnderstande, that Christe is come downe vpon the Aultar. But the Olde learned Fathers, both Greekes, and Latines, when they helde vp a litle, or shewed the Sacrament, euermore they called the people, to drawe neare, to receiue, to be partakers of the holy Mysteries, and to lifte vp their hartes: but in the time of the same Ceremonie, they neuer spake one woorde of Ado∣ration. Pachymeres saith, Sacerdos ostendit, haec esse Christi Symbola.* 1.47 The Priest she∣weth, that these be Tokens, or Signes of Christe.* 1.48 He saith not, The Sacramentes be Christe him self: but Tokens, and Signes of Christe. Maximus saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Symbola ista sunt: non autem veritas. These be Tokens (of the Trueth) but not the Trueth it self. And perhaps vpon this occasion,* 1.49 Beguinae, and Beguardi helde, That noman ought to rise vp, or to geue reuerence at the Eleua∣tion of the Sacrament.* 1.50

To conclude, Gerardus Lorichius in his booke, that he writeth in the Defense of the Priuate Masse, hath these woordes. Ex hoc ritu Eleuationis inferimus, Missam neutiquam ritè celebrari, nisi in vsum publicum Ecclesiae,* 1.51 hoc est, propter populum, vel Sa∣cramentum Eucharistiae sumentem, vel Sacrificium laudis votis, & encomijs celebrantem. Siquidem propter eum vsum hostia ele••atur. Missae igitur priuatae, quae absente populo Catholico fiunt, Abominatio veriùs, quàm Oblatio, dicendae sunt. By this very vsage of Eleuation, we conclude, That no Masse is rightly saide, but for the publique vse of the Churche, that is to saie, for the people, either receiuinge the Sacrament, or els auancinge the Sa∣crifice of praise with harte, and deuotion. For to this ende (and not to be adoured) the Sa∣crament is holden vp. Therefore Priuate Masses, whiche are saide without Catholique people beinge present, maie rather be called an Abomination, then an Oblation. Thus muche Ge∣rardus Lorichius, a Doctoure of M. Hardinges ••••ne side.

FINIS.

Notes

• * 1.1

  The Ele∣uation of the Sacra∣ment is novve no Article of Religion▪ yet in the late time of Tyrannie it vvas more lookte vn∣to, then a∣ny one Ar∣ticle of the Trinitie.
• * 1.2

  The .154. Vntruthe, As shal ap∣peare.
• * 1.3

  The .155. Vntrueth, for Diony∣sius hath no suche vvordes.
• * 1.4

  Ecclesiast. Hie∣rarch. Ca. 3.
• * 1.5

  The 156. Vntrueth, Standinge in False Trāslatiō. He mea∣neth, Lif∣tinge vp a litle from the Table: Not ouer the Heade. Chrysost. saith, Mo∣dicum.
• * 1.6

  Here is no menti∣on of lif∣tinge ouer the Heade. M. Harding mistaketh one thinge for an o∣ther.
• * 1.7

  A Fable.
• * 1.8

  Cap. 27.
• * 1.9

  The .157. Vntrueth, Standinge in false Constructi¦on.
• * 1.10

  In Epist. ad E∣phes. Sermo. 3. in Moral.
• * 1.11

  The .158. Vntrueth, For the Grecians knevve, nei¦ther this kinde of A∣doration, nor Real Presence.
• * 1.12

  Gerardus Lor••. chius. li. 3.
• * 1.13

  Durandus. li. 4.
• * 1.14

  De Sexta parte Canonis.
• * 1.15

  Tit ilmannus▪
• * 1.16

  De Officio Missae.
• * 1.17

  Augustin. ad Ianua. epist. 11••.
• * 1.18

  Gerard. Lori∣chius li. 3.
• * 1.19

  Rab. Ioha••.
• * 1.20

  Durand. li. 4.
• * 1.21

  De Sexta parte Canonis.
• * 1.22

  Iohan. 12.
• * 1.23

  Linwood De Celebra Missa∣rum. Altissimus. Alexan. de Ha∣les. 4. q. 53. m. 4. art. 3.
• * 1.24

  Durand. li. 4.
• * 1.25

  Gerard. Lori∣chius. li. 3.
• * 1.26

  Roman. 1.
• * 1.27

  Luc. 9.
• * 1.28

  Titus Liuius, li. 1.
• * 1.29

  Plutarchus in Numae.
• * 1.30

  Dionysi. Eccles. Hierar. cap. 3.
• * 1.31

  Pachymeres in tertium caput Eccles. Hierar.
• * 1.32

  Maximus: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.33

  Dionysi. Eccle. Hierar. ca. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.35

  Pachymeres.
• * 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.37

  Sancta Sanctis. Chrysostom. in Epistol. ad He∣braeos homil. 17. Nicolaus Caba∣silas.
• * 1.38

  Basil. De Spiri∣tu Sancto. ca. 27.
• * 1.39

  Liturgia Basilij.
• * 1.40

  Chrysost. in Epist. ad Ephesios hom. 3.
• * 1.41

  Pachymeres.
• * 1.42

  Chrysost. in Li∣turgia. Modi∣cum.
• * 1.43

  Claudius du Sainctes. Cassander.
• * 1.44

  ••hruma.
• * 1.45

  In Liturgia. Nicolaus Caba∣silas in exposi∣tione Liturgiae.
• * 1.46

  Durandus. li. 4.
• * 1.47

  Pachymeres in Eccle. Hierar.
• * 1.48

  Cap. 3.
• * 1.49

  Maximus in Scholijs.
• * 1.50

  Clemen. li. 5. A•• nostrum.
• * 1.51

  Cerard. Lori∣chius. li. 3.