tayne place, till the day of iudgement.

Marginalia8.Item they condemne the churche of Rome, for mixtyng could water in their sacrifice.

Marginalia9.Item they condemne the churche of Rome, for that as well wemen as priestes anoynte children (when they baptise them) on both shoulders.

Marginalia10.Item dicunt panem nostrum panagiam. 1. They call our bread Panagia.

Marginalia11.Item they blame the church of Rome, for celebrating their Masse on other daies beside sondayes, and certaine other feasts appointed.

Marginalia12.Also in this the Greke churche varieth from the Latine, for they haue neyther chreme, nor oyle, nor sacrament of confirmation.

Marginalia13.Neither do they vse extreme vnction, or anoylyng after þ^e maner of þ^e Romane church, expoundyng the place of S. Iames of the spirituall infirmitie, & not corporall.

Marginalia14.Item they enioyne no satisfaction for penanuce, but only þ^t they shew them selues to the priestes, annoynting them with simple oyle in token of remission of sinnes.

Marginalia15.Item onely on Maundy thursday they cōsecrate for the sicke: kepyng it for the whole yeare after, thinkyng it to be more holy vpon that day consecrate, then vpō any other. Neither do they fast any saterday through the whole yeare, but onely on Easter eauen.

Marginalia16.Itē they geue but onely 5. orders: as of clerkes, subdeacons, deacons, priestes, and bishops, when as the Romaine church geueth ix. orders after the ix. orders of Aungels.

Marginalia17.Moreouer, the Grecians in their orders make no vowe of chastitie, alledgyng for them the 5. canon of N. *

Marginalia* My copy here semed to want somwhat.Ego præsbyter vel Diaconus vxorem causa honestatis non reijciam. &c. 1. I. N. priest or deacon will not forsake my wife for honesty sake.

Marginalia18.Item, euery yeare the Grecians, vse vpon certayne dayes to excōmunicate the churche of Rome, and all the Latines, as heretikes.

Marginalia19.Item, among the sayd Grecians they are excommunicated, that beate or strike a priest. Neither do their religious mē lyue in such priestly chastitie, as the Romane priestes do.

Marginalia20.Item their Emperour among them, doth ordeine patriarches, bishops, and other of the clergy, and desposeth the same at his pleasure, also geueth benefices to whom he lusteth, & retaineth the frutes of the same benefices, as pleaseth him.

Marginalia21.Itē, they blame the Latine churche because they eate not flesh, egges, and chese, on friday, and do eate flesh on saterdayes.

Marginalia22.
This article seemeth not to be rightly collected, out of the Grecians.Item, they hold agaynst the Latine men, for celebrating without the consecrated church, either in the house or in the field. And fastyng on the sabboth day: And for permittyng mēstruous wemen, to enter into the church before their purifiyng: Also for sufferyng dogges, and other bestes, to enter in the churche.

Marginalia23.The Grecians vse not to knele in all their deuotions, yea not to the body of Christ (as the registre termeth it) but one day in the whole yeare: saying & affirming, that the Latines be goates and beasts, for they are alwayes prostratyng thē selues vpon the ground in their prayers.

Marginalia24.The Grecians moreouer permit not the Latines, to celebrate vpon their altars. And if it chaunce any latine priest to celebrate vpon their altar, by and by they wash their altare, in token of abhominatiō and false sacrifice. And diligently they obserue, that when soeuer they do celebrate, theydo but one Liturgy or Masse vpon one altare or table, that day.

Marginalia25.Item, they dissent from the churche of Rome, touchyng the order and maner, of the procedyng of the holy Ghost.

These Articles wherein is declared the difference betwene the East and West churche, of the Grecians and Romanes, as I foūd them articulate and collected in anauncient and autentical Registre of the church of Hereford: so I thought here to inserte them, and leaue them to the consideration of the reader. Other iiii. articles mo in the same registre be there expressed, concernyng, symonie, vsury not with them forbid, & touching also their Emperour, and how they teach their children to hurt or dampnifie by any maner of way the Latine priestes. &c. Which articles, for that either they seme not truly collected out of their teachynges, or els not greatly pertinent to the doctrine of religion, I ouerpasse them. To the purpose now of our story agayne.

When certaine of these aboue prefixed, were moued in the foresayd councel to be discussed, namely concernyng the assertion of procedyng of the holy Ghost: and concernyng leauened bread in the ministration of the Lordes supper. MarginaliaAnselme a stout chāpiō against the Grecians.Anselme, as is aboue sayd, was called for, who in the tractation of the same Articles so besturred him in that councel, that he wel liked the pope, and them about hym, as myne autor recordeth. Wherupon, touchyng the matter of vnleauened bread how indifferētly he semed there to reason: and what he writeth to Valerane bishop of Nurenburg therof, ye shall heare by a peece of hys letter sent to the sayd byshop, the copy wherof here insueth.

MarginaliaA letter of Anselme sent to Valeram B. of Nurenburgh.
Ex epis. Ansel. 325.AS concernyng the sacrifice in whiche the Grecians think not as we do: it semeth to many reasonable catholike mē: that which they do, not to be against the christian fayth: for both he that sacrificeth vnleauened and leauened, sacrificeth bread. And where it is redde of our Lord (whē he made his body of bread) that he toke bread & blessed: it is not added vnleauened, or leauened. Yet it is certayn þ^t he blessed vnleauened bread (peraduenture) not because the thyng that was done required that, but because þ^e supper in which this was done, did geue that. And where as in an other place he called himself and his flesh bread: because that as many liue temporally wyth this bread, so with that bread he liueth for euer. He saith not vnleauened or leuened, because both a like ar bread. For vnleaued and leauened differre not in substaunce as some thinke: lyke as a new man afore synne, and an olde rooted man in the leauen of synne, differ not in substāce. For this cause therfore onely, he might be thought to call himself and his flesh, bread, and made his body of bread: because that this bread (vnleauened or leauened) geueth a transitory life: & his body, geueth euerlastyng lyfe: not for þ^t it is eyther leauened or vnleauened. Although it be a cōmaūdemēt in þ^e law, to eate vnleauened bread in the passeouer, where all thynges are done in a fygure: that it myght be declared that Christ whom they looked for, was pure and cleane: and we that should eate his bodye were admonished to be likewise pure from all leauen of malice and wyckednes. But now after we are come frō the old figure to the new truth, and eate the vnleauened flesh of Christ: MarginaliaBread in the cōmunion to be vnleuened is not necessary.þ^e olde figure in bread (of which we make that flesh) is not necessary for vs. But manifest it is, to be better sacrificed of vnleauened then of leauened, &c.