a fashion as none can vtter or comprehend in like manner as the faithfull which receiue it are said to be changed into the true body of Christ QVESTION XXIII Whether the change of the signes bee made through these words Hoc est enim corpus meum or whether it be by prayers THE EAST CHVRCHES MArke Bishop of Ephesus in a Treatise expresly made vpon this point sheweth that the breade and wine in the Liturgie are not consecrated neither changed through these words This is my body but rather by prayers and supplications Socolouius The greatest part of the Grecians are of this opinion that the signes are consecrated by prayers and not through the words of Christ onely Scarga The Russians imagine that the body and blood of our Sauiour Iesus Christ on the Altar are not made onely through the words of God that is to say by the pronuntiation of these words Hoc est enim corpus meum but also through the prayers of the Priests THE SOVTH CHVRCHES LIturgia Aethiop Translate O Lord this bread into thy true body and this wine into thy true blood Blesse sanctifie and purifie this bread and transport it into thy flesh without spot and this wine into thy precious blood and let them be made an ardent and acceptable sacrifice a remedie and sauing health both of our soules and bodies THE REFORMED CHVRCHES LIturg Gal. And as our Lord Iesus Christ not onely offered vnto thee O God vpon the Crosse his body and his blood for the remission of our sinnes but also would communicate them vnto vs as nourishment vnto eternall life vouchsafe vs this grace that with true sinceritie of heart and an ardent zeale wee may receiue from him so great a benefit that is that we through stedfast faith may inioy his body blood and that from him all intirely Beza The coniunction of the thing signified with the signes dependeth vpon the onely ordinance and promise of God although it be not locall nor in any naturall manner These men on the contrarie side that is to say the Latins will by the vertue of three or foure words haue the bread to be changed into the body and the wine into the blood of Iesus Christ which would be plaine sorcerie THE LATIN CHVRCH THe Councell of Trent The true body of our Lord Iesus Christ his true blood together with his soule and his diuinity are vnder the form of bread wine but his bodie is vnder the forme of bread by the force and vertue of the words ANNOTATION IN the Liturgie of the Churches of the East and South there are three principall parts as wee haue beene instructed by those of that Countrey The first consisteth in the historie or narration of the institution of the holy Sacrament at that time say they although one doth pronounce these words This is my body it maketh not the consecration The second part is the prayer or prayers wherein they beseech God that the signes may be changed then say they is the consecration made For by prayers a man obtaineth that which he demaundeth and our Sauiour did the same after that he had taken bread for it is sayd that he blessed or consecrated it The third part is when they addresse their wordes to the people saying Take eate this is the body of the Lord Words which declare vnto the people and teach them that it is that which is presented vnto them In like manner our Lord Iesus Christ spake to his Apostles not to the bread when he sayd Take eate this is my body The Protestants doe say as the foresaid people that they doe blesse the bread and wine principally through prayers and not through those words to the which God hath not giuen any intrinsecall vertue to conuert substances The difference betweene the Church of Asia Africa and the Reformed is that those Reformed Churches aske not nor obtaine not by their prayers as the foresaid Churches do pretend that the bread bee changed into the body of Christ but do aske and obtaine that that body may be giuen them in the Communion which they ought to sue for All men alike doe condemne the opinion of the Latins who beleeue that transubstantiation is made by these words Hoc est enim corpus meum or to speake better by the last sillable Vm This opinion of the Church of Rome is the cause that the learned men amongst them who receiue it doe enter into very great difficulties and doubts amongst themselues in desiring to take away some by one meanes and others by other the absurdities which follow thereupon The Christian Reader may aduise himselfe which doctrine hee ought rather to follow whether that of the Latins or the Catholike which is That the consecration and Communion of the body of the Lord is obtained through the prayers of the Church and not through any vertue hidden in these words Hoc est enim corpus meum QVESTION XXIIII Whether the outward formes are really the body and blood of the Lord without vsing of them THE EAST CHVRCHES NIchol The Armenians doe make the consecration in a chalice of glasse or wood Sacranus The Russians doe say that the Sacrament of the Eucharist consecrated the day of the holy Supper is onely meete to be giuen to the sicke and not that which is consecrated euery day and they keepe it also all the yeere long in a Cup prepared for that purpose sometime till it be full of Wormes and spoyled and they giue it in a little spoone Moreouer they consecrate Salt in Chalices of wood and cast the kernels thereof being dried among their small linnen They consecrate for them that goe to the warres Wheaten bread in the body of Christ deliuer it into the hands of the lay people who vpon the very point of the battell doe fill with some liquor or other the first vessell that comes to their hands fit to containe meate or drinke and putting therein this bread they doe communicate in order THE SOVTH CHVRCH ALuares It is a marueilous thing to see the great harme and perill that the little children doe endure in Aethiope whom they make to swallow downe the Communion perforce powring water downe their mouthes as well because the host is of grosse past as because of their continuall groaning Besides they vse Chalices and spoones of wood THE REFORMED CHVRCH BEza The Sacraments are ordained to be vsed according to the word of God and therefore being otherwise vsed they are no Sacraments THE LATIN CHVRCH POpe Pius If through negligence there doth fall any of the blood downe to the ground it shall bee licked vp with the tongue the wood shall bee scraped and if it be not of wood the place shall be scraped to the end that it be not troden downe vnder feete and it shall be burnt and the ashes locked within the Altar and the Priest shall doe penance forty dayes ANNOTATION THe passages or
againe declare it that through the consecration of bread and wine all the substance of the bread is conuerted into the substance of Christ our Lord and all the substance of the wine into the substance of his blood And this conuersion hath the Catholicke Church conueniently and properly called Transubstantiation THE REFORMED CHVRCH THe Confession of Wittenberg We beleeue that the Eucharist is a Sacrament instituted by Iesus Christ himselfe and the vse thereof was recommended to the Church vnto the end of the world But because that the substance thereof is one thing and the vse another we will speake in order of them both Touching the substance of the Eucharist we beleeue and teach that the true body and blood of our Sauiour Iesus Christ is distributed in the Eucharist do reiect those that say that the bread and wine in the Eucharist are but signes of the body and blood of Christ being absent We doe also beleeue that the Almightie power of God is so great that hee may eyther bring to nothing the substance of the bread or change it into the body and blood of Christ but it cannot be proued by the manifest word of God that God exerciseth in the Eucharist any such absolute power and it appeareth that no such matter was knowne to the auncient Church But as when he speaketh of the Citie of Ierusalem portrayed vpon a bricke this same is Ierusalem it was not necessary that the bricke should be chaunged into the Citie of Ierusalem In like manner when he speaketh of the bread this is my body It is not necessary that the substance of the bread should be changed into the substance of the body of Christ But it sufficeth for the veritie of the Sacrament that the body of Christ be truely present with the bread yea rather the verity of the Sacrament requireth that the true bread remaine with the true presence of God For euen as for the truth of the Sacrament of Baptisme it is necessary that in the vse therof the water should be and remaine true water In like manner it is necessary in the Lords Supper that the bread in the vse therof be and remaine true bread because that if the substance of the bread were changed the veritie of the Sacrament remained not in his true nature The Confession of England We say that the bread and the wine are sacred and celestiall mysteries and that by them Iesus Christ the true bread of life eternall is offered vnto them that are present that doe receiue his body and blood through faith Neuerthelesse we say not that we beleeue that the nature of the bread and wine are wholly changed and reduced to nothing Liturgia Gall. Let vs lift vp our spirits and our hearts where Iesus Christ is in the glory of the father and from whence we looke for our redemption And let vs not dwell vpon these earthly and corruptible Elements which we see with our eyes and touch with our hands to seeke for it there as though it were inclosed in the bread or wine For then our soules shall be fit to be nourished and reuiued by his substance when they shall be eleuated aboue all terrestiall things to obtaine heauen and to enter into the kingdome of GOD where he dwelleth The Confession of the French men We do confesse that the holy Supper of the Lord is a testimony vnto vs of the vnitie which wee haue with Christ Iesus because that he is not onely dead and risen againe for vs but also nourisheth and feedeth vs truely with his flesh and blood to the end that we should be one with him and that his life should be our life And albeit that he be in heauen vntil such time that he shal come to iudge the world yet neuerthelesse we beleeue that through the secret and incomprehensible power of his spirite he nourisheth and quickeneth vs by the substance of his body and blood ANNOTATION ALl Christian nations do with one consent agree that the bread and wine of the holy Sacrament are conuerted into the body and bloud of the Lord. It is true which Alphon. de Castro saith that the Armenians haue heretofore otherwise beleeued but he sheweth not whether it was their auncient manner or whether any particular man brought it in amongst them As touching the Abyssins there is mention made oftentimes of transmutation in their Liturgie which they referre to the Apostles according to the subscription thereof But the Historiographers doe say that the said Abyssins were not Christians so long agoe as they make vs beleeue They report themselues to haue receiued the Christian faith by the Eunuch of Queene Candace and by Saint Matthew and Saint Philip But it is thought in these parts that in the fifteenth yeare of Iustinian Emperor of Constantinople Adad King of the Auxumites made a vowe to become a Christian if he got the victory against the King of the Omerites which hauing obtained he sent Embassadours to the Emperour Iustinian to haue Bishops sent to him which being come thither conuerted his people to the faith Both opinions may be true that is to say that Adad would haue receiued the faith and yet not after the forme of the other Ethiopians but rather after the East Church In like manner the French men receiued the faith vnder king Clouis the which faith notwithstanding was in Fraunce three hundred yeares before Likewise Great Britaine is said to haue receiued the Gospell by Ioseph of Arimathea Yet neuerthelesse the Romanes doe bragge that they conuerted the English men fiue hundred yeares after Howsoeuer it be the Liturgie of the Ethiopians came vnto them from the Sea of Alexandria as appeareth by the Greeke names which are inserted therein Aluares saith that they haue another so briefe that it was no sooner begun but it presently ended One might doubt whether this were not the auncientest If we had the bookes which the said Aluares saith that they haue in great number one might know whether they differ But howsoeuer it be it appeareth not that this beleefe of Transmutation was receiued in any place of the world as a new thing Now a daies it is a question whether the Fathers haue beleeued it or whether it be slipt in by little and little If the Latines and Greekes do alleadge proofes out of the Fathers the Protestants doe thinke them to be Hyperbolicall tearmes for to lift or moue mens soules to the worshipping of the Sacrament If the Protestants doe bring on the contrary side other proofes some will answere them that the Fathers did keepe close that beleefe for feare of giuing occasion to the Pagans to mocke them We will leaue these difficulties the Fathers are not in the worlde now to resolue vs But the Churches scattered through the vniuersall world are as yet to beare witnesse of the Tradition in this point as well as in others and to declare and explane their meaning to those that vnderstand it
constitute accidents without a subiect one matter in many places a body without his essentiall properties one God and man liuing in the host or bread who heareth not seeth not feeleth not nor tasteth not which is say the Protestants an opinion contrary to the holy Scripture and neuer entred into the imaginations or hearts of the auncient Fathers or of the Diuines of the East and South Churches who neuer yeelded or gaue place to the Latins either in quickenesse of spirit or in curiositie and who haue had no want of heretickes to giue them occasion to exercise themselues in these difficulties whereinto some one amongst so many learned men as they haue had in so many ages and such as haue written so many volumes must haue necessarily fallen if that they beleeued that the body of the Lord is materially in the host or bread Now wee must see how farre the beleefe of the Protestants differs from those of the East and other people which to performe we must enter into the consideration of secret or hidden faculties and proprieties There are two sorts of opinions touching supernaturall operations some thinke that God worketh immediatly in the place where the thing is from whence it seemeth that the effect proceedeth euen as when the water of the poole of Siloe being mooued or stirred by the Angell did seeme to heale they say that God healed of himselfe and by himselfe euen then after the touching of the water Others doe beleeue that this supernaturall facultie is giuen to the things themselues so that the sayd water receiues of God such a vertue as some medicines or salues haue in some diseases For it is as easie for God to giue those properties to a forme as it was for him to giue them to those that haue them euer since the creation of the world Neuerthelesse this is not thus done by the diuels who cannot create essences or beings neither indue them with admirable faculties so that the diuels doe worke the like by illusions Behold here then the difference The foresaid Christians doe beleeue that the matter of bread receiueth the forme of the body of the Lord or that the forme of bread obtaineth the hidden properties thereof or that there is some spirituall thing which hath the place of forme in that matter and that thereupon dependeth the Mysticall vnion whereof S. Paul speaketh But the Protestants whom some call Caluinists doe hold that the body of the Lord is onely in heauen together with his quickning forme and vertue and that a substance proceedeth from him and is applyed to the soules of men by the vertue of the holy Ghost and that immediately which certainly is a very slender disputation and of small estimation in comparison of the report which is made of it considering that all doe confesse that the bread is really the communion of the body of Christ as S. Paul saith Also these words This is my body being referred to the whole should be spoken without figure but referred to that which one seeth that is to say to the accidents and to the matter through the accidents they are figuratiue This consideration hath caused that those who are called Caluinists and Lutherans and some Grecians in Poland haue treated of some means of agreement imagining that the difference is not in re but in modo rei This vnion hath beene hitherto hindered by two opinions which fall into extremities Brentius Smidlin and others for the better prouing of the reall yea materiall presence haue had recourse to vbiquitie And on the other side as Iurguieius findeth fault there are some who speake in such sort of the receiuing of the Sacrament that they haue destroyed by their contrary tearmes that which they thought to haue built vp saying that the faithfull vnder the old Testament receiued Iesus Christ as they receiue him now a daies from whence it should follow that if there be any mysticall vnion made it should bee wrought onely by the Diuinitie as in times past and not by the humanity whereof the holy Scripture alwaies beareth witnes that it hath life in it selfe and that it quickeneth Others say also that a man doth participate of the body of the Lord without the Sacrament in the same manner as with the Sacrament So that one receiueth but the signe at the most These men seeme not to speake properly for one is not said to receiue that which he hath ordinarily See heere the diuers termes that are vsed But the truth is that Vbiquitie is reiected in the body by the Lutherans and the reall communicating with the substance of the body of Christ is confessed by the others in the body as it was resolued in the Synods at Rochell in Fraunce and at Torun in Poland We will bring in here two similitudes by the which amongst others Protestants doe cause their meaning to be vnderstood and doe shewe that the communion which they beleeue is reall and neuerthelesse hath no absurdity in it The body of the Sunne saith Caluin is onely in heauen notwithstanding the light thereof is here vpon earth Therefore many doe hold that light is a substance otherwise it should not be found out of his proper subiect Moreouer the Philosopher saith that Sol homo generant hominem Wherefore then should not the Sunne of righteousnesse haue power to regenerate a man though his body be not on earth The Adamant stone saith Beza draweth Iron communicating it selfe with the Iron through an admirable vertue without mingling his matter therewith In like manner the body of the Lorde vniteth it selfe with a mans soule though the matter of his body be no where else but in heauen Hereupon that is to be noted which Gilbertus a learned Physition obserued that is to say that the forme of the Adamant is carried out of the limits of his owne matter and is found in the Load-stones subiect and not in the ayre betweene both It may be said likewise that the body of the Lord doth communicate it selfe from heauen without extension multiplication or any mixture of matter If a man hold himselfe firmely to these similitudes he shall neuer set his imagination or thoughts vpon the place of Realitie for these effects of nature are reall and true To conclude a man may see by that which hath beene spoken that the Churches of the East and those of the South doe not approue this last opinion neither that of the Lutherans withall as it seemeth they hold not that of the Latines touching the reall eating of the matter of the body of the Lord neyther the absurdities that followe thereupon for they doe openly denie that the Apostles did eate the flesh that our Sauiour Iesus Christ did carry about him This then is their saying or opinion That the body of the Lord as touching the matter and accidents is onely in heauen yet notwithstanding the bread and wine in the Sacrament are changed into the body and blood of the Lord in such
they vnderstand vs not Melancton thinketh that one might peraduenture vse the ancient maner that is to direct our Prayers to God in making mention of the Prayers which the Saints doe make So that all doe tend to the same end but doe differ in termes The third difference is of lesser importance It is certaine that in the time of the Apostles the widowes were receiued without any regard to their age If there had beene no abuse S. Paul would not haue made mention of Reformation If the Caloiers of the East and the Antonians or Estafarus of Aethiop are not good people it is for the Bishops of those Prouinces to prouide and see to it as also they ought not to thinke much that other Nations haue found out a lawfull remedie The fourth and last point is the Question so much disputed vpon now a dayes touching the changing of the Eucharist Here without doubt is a difference in mens beliefe But the Reformed Churches haue not debated against the Catholike Church and are not seperated from them of the East and the Africans for they were not in their vnion Moreouer those that denie it shewe themselues ready to communicate with them that beleeue Consubstantiation which not withstanding by their saying is almost as contrarie to the Articles of Faith as the Romane Transubstantiation Lesse occasion haue they to hold themselues seperated from the other Apostolicke Churches which as hath beene said beleeue not Iesus Christ to be any where else then in heauen touching his humanitie And their beliefe containeth not any thing that doeth contradict the Scriptures although they be not able to conclude the same necessarily out of the Scriptures The beliefe of these Churches is that by Prayers the Bread is changed into the body of the Lord as Christians are and that in both there is a change not onely in name but really Because that some supernaturall thing proceeding from the matter of the body of the Lord which is onely in heauen is infused into the matter of bread and from thence passeth into the soule of the Communicant and hath the place of forme both in the one and in the other and causeth that both the one and the other be called after a speciall fashion the body of Christ Because that they suffer a change through the obtaining of a new forme or else their forme suffereth a change through the obtaining of new faculties And that is the reason why aswell the said Churches as the Reformed doe confesse that as S. Paul writeth The bread is the Communion of the body of the Lord The difficultie therefore lieth in this point to wit whether the Bread hath positiuely in it selfe this forme or faculties to communicate them vnto the Soule by it selfe Or whether the soule receiueth them of the Bread because that the holy Ghost which is present in the Bread as in all things causeth that when one receiueth this bread he receiueth the body of Christ by meanes of this essence or faculties which proceede immediatly from the same body If there were as much Charitie in men as zeale they might find this aboue mentioned tollerable vntill an vniuersall and lawfull Councell In the meane time it is the part of the louers of truth and enemies of heresies to search and seek out the truth sufficiently contained in the holy Scriptures wherein if they find any obscuritie which they shall not in those things necessarie to saluation it is their part to haue recourse vnto the voice of the Churches to the which our Lord hath promised his assistance And if they be not of one accord then to suspend their iudgement or else with a holy libertie to trie all and to retaine that which they take to be good in euery one of them If you proceede thus Christian Reader you will no more say I am of Paul and I am of Cephas but rather you shall bee true Catholickes and Orthodox Christians and in no maner Idolaters or Heretickes Grecians nor Romanes Papists nor Huguenots Lutheranes nor Caluinists Protestants nor Puritanes and make them lyers that seeke to staine your beautifull and holy profession with names so infamous and vnworthy of honourable people and true Christians AN ADVERTISEMENT TO THE READER THose that do build Religion on Ceremonies will thinke that this Booke is lame or maimed because that it doth not declare those which are obserued by euery Nation But we thought it a labour as much vnprofitable as enuious to the most iudicious Readers Calecas a Romane Catholicke hath written a volume against the Grecians wherein hee speaketh almost of nothing else That we may not omit any thing of importance we doe aduertise that there are two euill Ceremonies found among the Grecians The first is that they vse Leauened bread in their Sacrament The other that they abstaine from things strangled and from blood In both they thinke themselues grounded vpon the holy Scripture The Grecians hauing opposed themselues against the Latines doe reprehend them because they vse litle Wafers vnleauened and not ordinarie Bread as our Sauiour did They doe not thinke that this word Bread agrees to those Hosts or Wafers and that most commonly that name is not giuen them Moreouer to make their fashion seeme better they haue thought good to say that Iesus Christ did not institute this Sacrament in the dayes of sweete bread As for vnleauened Bread the Romane Catholickes doe not insist much vpon it And it is not so important a matter of faith to know vpon what day the Sacrament was ordained prouided that one pretend not to preiudice thereby the Historie of the Gospel the passages or sentences whereof may bee better reconciled through the one then through the other As for abstinence from things strangled and from blood It is founded vpon the decrees of the Apostles assembled in Ierusalem the which Decree they doe not thinke to be abrogated because that their Church which they hold to be true and Catholicke hath still obserued it Yea this maner of abstinence hath beene confirmed by the sixt Synode There is likelyhood that they haue remitted this to a generall Councell for they haue not much pressed this point against the Latines The Aethiopians are both in the one and in the other on the Romanes and Protestants side In France the Protestants doe vse leauened Bread after the fashion of the Grecians Against the Churches of the Abyssines in the South is obiected that they are rebaptized euery yeare But the Ambassadour of Prester-Iohn saith that the cause why they bath themselues in Riuers and Ponds is not because that they thinke it necessary to saluation but they doe it vpon the day of the Epiphanie in remembrance of the Baptisme of our Sauiour It is to be noted that this ceremonie is new amongst the Abyssins for their King Dauid which raigned but about some hundred yeares agoe said that the same was by the institution of his Grandfather The Romane Catholikes haue no occasion
to impute this vnto the Abyssins for an errour seeing that in the Church of Rome they baptize Bells and contrary to the practise of the Apostolicke Churches they sprincle water euery day entring into their Churches for remission of veniall sinnes a custome taken eyther from the Iewes as the Grecians doe reproach them or else from Pagan Idolaters The other accusation against the Iacobites is because that they tollerate Circumcision vpon which Berthius saith thus They circumcise their children both Male and Female but they borrow not that from the Iewes insomuch that the same is not for any Religion sake as Aluares also saith but it is an auncient custome for Herodotus witnesseth that the Ethiopians in times past likewised vsed it It hath beene likewise thought by some that the Iacobites baptize with fire But the Historiographers and those of the Countrey doe certifie vs that the same is not so but they make incisions in their temples either for comlines or els for their healths sake If the Ethiopians haue no other errours then those which appeare vnto vs we might peraduenture appropriate vnto them by better right that place of Scripture vbi cubas in meridie then the auncient Donatists could attribute it vnto themselues * ⎠* FINIS ¶ A TABLE OF THE MATTER CONTAINED IN THIS BOOKE OF the Popes spirituall authority Quest Quest 1. Of the first Seate Quest 2. Of Miracles Quest 3. Of personall Succession Quest 4. Of Multitude Quest 5. Of the Popes temporal authority Quest 6 Of the sufficiency of the holy scripture Quest 7. Of Canonicall bookes Quest 8. Of the Latine Translation of the holy Scripture Quest 9. Of Traditions Quest 10. Of the proceeding of the holy Ghost Quest 11. Of true faith Quest 12. Of Free-will Quest 13. Of Iustification Quest 14. Of the merite of good works Quest 15. Of Purgatory Quest 16. Of Pardons Quest 17. Of Christ his discention into hel Quest 18 Of the necessity of Baptisme Quest 19. Of Confirmation Quest 20. Of particular Confession Quest 21. Of the change of the signes in the Eucharist Quest 22. Of the words of consecration Quest 23 Of the Sacrament reserued Quest 24 Of the bread in the Sacrament Quest 25 Of mingling Wine and Water in the Chalice Quest 26 Of the Communion vnder both kindes Quest 27 Of carrying the Sacrament in Procession Quest 28 Of the eleuation of the Sacram. Quest 29 Of priuate Masses Quest 30 Of the Sacrifice of the Masse Quest 31 Of an vnknowne tongue in the Church Quest 32 Of the ordination of Ecclesiasticall persons Quest 33 Of the Marriage of Ecclesiasticall persons Quest 34 Of Ecclesiastical orders and offices Quest 35 Of the indeleble Character Quest 36 Of Extreame Vnction Quest 37 Of the number of Sacraments Quest 38 Of Praiers for the Saints Quest 39 Of the Inuocation of Saints Quest 40 Of the canonizing of Saints Quest 41 Of Images Quest 42 Of Monasticall vowes Quest 43 Of feasts and fasting Quest 44 a Sugil Turc spurc cap. 22. And other Authors do reckon ten they put sometimes three seueral Nations the which doe make but one Church b Respo Confess August cap. 13. c Generall d Orat. Corn. Epis Biton in concil Trid. e Theuet Cosm 1. lib. 18. cap. 13. f Cras Turcogr lib. 3. in ann g Barlaam de Papae princ cap. 15 h A Bridge-maker Fenest de Sacerd ca. 8. i Father k Panor de concil Basil l Theuet Cos lib. 4 cap. 2. m King n Apostolicke o Broken or Cut. p Our father q Isch-ja a man of God r Vilam l. 2. cap. 21. Å¿ M. Paule Venet. Hist Ind. orient Å¿ Sent from God Å¿ M. Masius in praef in lib Mosis de parad t Nichol. l. 4. cap. 19. u Vniuersal x Alphons de Castro de haeres passim y Vilamont l. 2. cap. 23. z Sleidan de Stat. Rel. lib. 1. c. â— a Cyprian de simpl Cl. Gennadius Confession Hist Eccl. de Const The Sybils To wit Pagans a Psal 120. 7. b Damian à Goes de morib Aethiop Impedit ira animum ne possit cernere verum c Mat. 16. 6. d Lib. 4. contra haeres e Mat. cap. vlt. 20 f Phil cap. 3. 15. g Hist Eccl. l. 4. cap. 22. a The causes of dissentions Eccl. 5 1. b De princip cap. 2. c In 4. Sent. dist 24. qu. 3. d 〈…〉 cr cap 2. e Descript Aeth cap. 29. f Art 4. g Simpl. prael h Ad Euagr. i Dist 19. Ita Dominus k Dist eadem enimuerò l Tom. 2. l. 2. c. 17. 18. m In praef de summo Pont. n Bodin Repub l. 2. c. 1. n Durand de sacris Eccl. lib. 3. c. 2. n Matth. 16. o Iohn p Rom. 1. p 2. Respon Jerem. fine q Apoc. 21. 14. r Ioh. 14. 16. Å¿ Mat. 18. 18 t 1. Pet. 5. 1. u Acts 14. 22 x 1. Thes 1. Mat. 28. 20. y De Statu Prim. Eccl. z Reuis Concil 1. Cor. 12. a Cap. 13. b De primat l. 2. c Mat. 16. 18 d Psal 14. 4. e Cosm lib. 9 f Voyages l. 2 cap. 22. i Cosm l. 10. c. 15. k Elucid c. 2. l Cap. 26. m Discept Graci Caldei n Chap. of Ethiop o Cap. 32. o Cap. 17. p Acta Theol Virtemb q Dist 21. Quamuis Å¿ Alexandria was the greatest Citie of the Empire after Rome Ioseph l. 4. c. 42. t Antioch was the third Citie Josep bello Iud. lib. 3. there was in this Citie 360. Churches of Christians u The Grecians doe call him Gregorie Dialoger x John nestentes That is to say the younger y Oecumenicos z S. Cypr. de simpl cl a Lib. 1. cap. 17. 18. Matt. 17. 20. b In the third Booke of his Voyages cap. 4 c Dâ—â—Kel Mâ—sc ad Ferd. d Ibidem e Nauigat de Lopes f Turcogr lib. 2. Pach. g Cap. 16. h Disc of Aeth cap. 17. i Cap. 11. k De reliq ven sanct tit 22. l Art 5. m De princ cap. 3. n Cap. 18. o De notis Eccl. cap. 8. p Mar. 15. 16 q L. 2. c. 21. r Lib. 2. ca. 22 Å¿ De viciss t Lib. 2. c. 24. u Idem l. 2. cap. 22. x De not Eccl. l. 4. c. 2. y Cap. 18. z Praef. in Anaph Basilij a Lib. 2. cap. 24. b De sacrifi c Resp 1. cap. 16. d Eluc cap 3. e Lib. 4. c. 36. f Cap. 3. g Viciss l. 8. h Lib. 2. c. 13 i Art 13. k De Maior obed Dan. 12. 45. l Melech a King m Fr Paul of Venice in Apologie n De Causis diss lib. 1. o Lib. 1. dist 11. b. p Iohn 15. q Resp Rohit r Elucid err Å¿ Cap. 31. t De indor leg art 11. u Art 5. x In 4. Sent. d. 24. q. 2. y 4. Sess decret 1. z 1. Tim. 2. 11. 1. Cor. 14. 34. a Smith apud P. Vermil Martyrem de caelib b 1. Cor. 7. 38.