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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04347	A manuduction, or introduction vnto diuinitie containing a confutation of papists by papists, throughout the important articles of our religion; their testimonies taken either out of the Indices expurgatorii, or out of the Fathers, and ancient records; but especially the parchments. By Tho. Iames, Doctor of Diuinitie, late fellow of New-Colledge in Oxford, and Sub-Deane of the cathedrall church of Welles. This marke noteth the places that are taken out of the Indices expurgatorij: and this [pointing hand], a note of the places in the manuscripts.	James, Thomas, 1573?-1629.	1625 (1625)	STC 14460; ESTC S107696	146,396	156

that time for ought we know consisting all of Papists being assembled in Conuocation decreed as followeth That for the examination determination and decision of this question sent vnto them to be discussed from the Kings Maiestie viz Whether the Bishop of Rome had any greater Iurisdiction collated vpon him from God in the holy Scripture in this Kingdome of England than any other forraine Bishop that there should be deputed thirtie Diuines Doctors and Bachelors of Diuinitie of that facultie to whose sentence assertion or determination or the greater part of them the common Seale of the Vniuersitie in the name thereof should be affixed prouided that the question should bee first disputed and then sent vp to his Maiestie And the 27. of Iune in the yeere of our Sauiour 1534. this Instrument following was made and sent vp sealed with the common Seale of the Vniuersitie The Instrument it selfe is in Latine in English thus TO all the sonnes of our Mother the Church to whom these present Letters shall come Iohn by the grace of God Chauncellor of the famous Vniuersitie of Oxon and the whole assembly of Doctors and Masters Regents and not Regents in the same greeting Whereas our most noble and mighty Prince and Lord Henrie the eighth by the grace of God of England and France King Defender of the Faith and Lord of Ireland vpon the continuall requests and complaints of his Subiects exhibited vnto him in Parliament against the intolerable exactions of forraine Iurisdictions and vpon diuers controuersies had and mooued about the Iurisdiction and power of the Bishop of Rome and for other diuers vrgent causes against the said Bishop then and there exponed and declared was sent vnto and humbly desired that he would prouide in time some fit remedie and satisfie the complaint of his deere Subiects Hee as a most prudent Salomon minding the good of his Subiects ouer whom God hath placed him and deepely pondering with himselfe how he might make good and wholesome Lawes for the gouernment of his Commonwealth and aboue all things taking care that nothing bee there resolued vpon against the holy Scripture which hee is and euer will bee ready to defend with hazard of his dearest blood out of his deepe wisdome and after great paines taken hereabouts hath transmitted and sent vnto his Vniuersitie of Oxon a certaine question to be disputed viz. Whether the Bishop of Rome hath any greater Iurisdiction granted to him from God in the holy Scripture to be exercised and vsed in this Kingdome then any other forraine Bishop and hath commanded vs that disputing the question after a diligent and mature deliberation and examination of the premisses we should certifie his Maiestie vnder the common Seale of our Vniuersitie what is the true meaning of the Scriptures in that behalfe according to our Iudgements and apprehensions Wee therefore the Chancellour Doctors and Masters aboue recited daily and often remembring and altogether weighing with our selues how good and godly a thing it is and congruous to our Profession be fitting our submissions obediences and charities to foreshew the way of truth and righteousnesse to as many as desire to tread in her stepps and with a good sure and quiet conscience to anchor themselues vpon Gods Word we could not but endeauour our selues with all the possible care that wee could deuise to satisfie so iust and reasonable a request so great a Prince who next vnder God is our most happy and supreame Moderatour and Gouernour Taking therefore the said question into our considerations with all humble deuotion and due reuerence as becommeth vs and assembling our Diuines together from all parts taking time enough and many dayes space to deliberate thereof diligently religiously and in the feare of God with zealous and vpright minds first searching and searching againe the Booke of God and the best Interpreters and Commenters thereupon disputing the said questions solemnely and publikely in our Schooles haue in the end vnanimously and with ioynt consent resolued vpon the Conclusion that is to say That the Bishop of Rome hath no greater Iurisdiction giuen vnto him in Scripture then any other Bishop in this Kingdome of England Which our assertion sentence or determination so vpon deliberation maturely and throughly discussed and according to the tenour of the Statutes and Ordinances of this our Vniuersitie concluded vpon publikely in the name of the whole Vniuersitie we doe pronounce and testifie to be sure certaine and consonant to the holy Scripture In witnesse whereof we haue caused these our Letters to be written sealed and ratified by the Seale of our Vniuersitie Yeuen in our Assembly-house the 27. of the moneth of Iune in the yeere of Christ 1534. This Instrument being brought into the Parliamenthouse an Act passed whereby the King was declared Supreame Head and Gouernour of the Church What exception was it taken or giuen The Parliament motioned some such matter to the King his Maiestie wisely referreth it to the Learned of his Vniuersitie the Vniuersitie to thirty Delegats the referrees returne their ioynt opinion to the King that the Pope had no more to doe here in England then any other forraine Bishop this their opinion was grounded on the Scripture the places of Scripture confirmed by the exposition of the best interpreters the Parliament vpon full knowledge of this banish all forraine Iurisdiction out of the Realme to the comfort of Gods Church and the reliefe of his distressed subiects which had so long been inthralled and groaned vnder this Baby lonish captiuitie What remaineth If this be not satisfactorie Ireferre you to the reading of three excellent pieces of this Argument which I forbeare to insert into this booke first because of prolixitie secondly because ere long you shall haue them all comprized in one volume The first is taken out of Guicciardine the second out of Machiauell the third out of Stephen Pasquier quarit Recerches The place in Guicciardine is shamefully expunged that of Machiauell with the whole booke and all his Workes forbidden onely Pasquier is improhibited and vnpurged But no thankes to the Inquisitors for feare lest our French men which are accounted lost men at Rome should bee vtterly lost from the Church of Rome if the Inquisitors went about to infringe their Pragmaticall Constitutions Of these three witnesses two of them are without exception Guicciardine and Pasquier the third is branded for an Atheist and as I dare not make any Apologies for him so many and so great Schollers hauing fastned this imputation vpon him so I cannot but say it is onely my coniecture that if Machiauell had not touched the Popes free-hold but suffered him to haue been a God vpon earth Machiauell had been no Atheist for this booke but might haue hoped rather to haue been a Cardinall but how deadly soeuer they hated him and interdicted his Workes at his death as it seemeth he left his Machiauelismes to bee disposed of by the Pope and his Cardinals which haue made

no otherwise then the Tree is discerned by the Fruite GOod workes owe their being to faith without which it is impossible for any man to bee pleasing or any worke to be acceptable to God in Christ This faith which is the basis of our religious workes and the all-good of a Christian must not be an idle vaine cadauerous and dead faith Non entis nulla sunt qualitates it must be a liuing working and operatiue faith and thus euery faithfull soule being iustified by grace and watred with Gods holy spirit bringeth forth fruite abundantly in his due season and the argument holdeth both in the affirmatiue such a one hath true faith ergo he wil bring forth good workes and negatiuely it may be said such a one hath no faith or no liuely faith ergo he hath no workes or no profite by his Workes And last of all in the last day of iudgement when the sheep shall be discerned from the goats the faithfull from the reprobate the elect as we know and all confesse shall bee iudged although not propter opera yet secundum opera not for but according to their workes then Christ shall say vnto them Come ye blessed of my Father inherit the kingdome prepared for you from the beginning of the world For I vvas an hungred and ye gaue me meat I was thirstie and yee gaue me drinke I was a stranger and ye tooke me in c. And they shall answer againe in effect These good works were thy gift and these thy gifts thou doest crowne in vs Not vnto vs not vnto vs vnto thy name bee the glory The 32. Article BIshops Priests and Deacons are not commanded by Gods Law either to vow the estate of single life or to abstaine from marriage Therefore it is lawfull also for them as for all other Christian men to marry at their own discretion as they shall iudge the same to serue better for godlinesse This Article explained and maintained by Papists WE will by Gods grace handle this question partly Historically shewing that Priests haue bene married and partly Theologically prouing that they haue a liberty to marry as well as all other Christian men Historically thus FIrst in the old Testament all the Prophets were married sans quaestion and as little doubt is to bee made of the Apostles in the new of Peter the case is manifest in the Scripture and yet the place that sheweth it is blotted out in a late writer of Paul we haue a plaine constat out of Ignatius Epistle that place is likewise corrupted in an old Ms. Ignatius with vs belike to iustifie Bellarmines bold assertion saying that it is not found in the Manuscript copies but who told him so I haue not seene many but those that I haue viewed either haue or had Paul named written at large Of Lucas e Platina saith expressely vxorem habuit in Bythinia Lucas had a wife with him in Bythinia this place hath passed the censure of our Inquisitors and the later Edition if I be not mistaken read vxorem non habens in Bythinia he had no wife with him in Bythinia There was some such motion in the Primitiue times that Priests should be remoued from their wiues but this was against the will of the Fathers in generall and good Paphnutius in speciall by the testimony of Theodoretus and Sozomen but the witnesses now will acknowledge no such matter if you may haue your will for the storie is twise cancelled at the least in Zuingers great Theater Pynitus one that liued not long after was admonished that he should not lay so heauy a burden vpon his weake brethren a burden indeed that neither they nor their successours were euer able for to beare Iohn Byshop of Leodium tooke a wife and left his Bishopricke k Adolph Archbishop of Coleyn was married and left his Archbishopricke one Boso an old grandsire in our English stories had a vision for at that time it could not bee saide there was no vision nor Prophet in England and in that vision he saw a plaine field I know not how many miles long and yet there were none there but Priests wiues He is but meanly versed amongst our English Chroniclers that knoweth not that Priests were commonly married in England before Anselmes time and there was no generall prohibition of them in the West Church till Gregory the seuenth and as facts are sometimes to bee measured by their euents what followed this strict prohibition But the abhominable sinne of Sodomie in England Adulteries incests rauishments of mens wiues and daughters and what not amongst their religious Friars Clarkes Monckes Seculars Priests and others In somuch that it was enacted for a law among their Canons that hee that had not a wife might in stead of her haue a Concubine and accordingly they did compell their Parish Priests to keepe a Concubine and vnlesse he had one at the least they would not suffer him to liue amongst them was not here good stuffe And yet neuerthelesse the East Church neither then nor now to this present day receiued this doctrine into their Church but left them free to marrie at their owne discretions as commeth now in the next place to be shewed Theologically thus ALl proofes in diuinity are either diuine taken out of the word of God or humane as the Lawyers call them Semi-probationes or halfe proofes drawne from the testimonies of men or traditions of the Church which are not binding but of a fallible nature Againe diuine proofes are either plaine in the literall sence of the Scripture or hidden and latent in the Allegoricall interpretation of the wordes whereout no sound argument can be deducted as most Diuines know To accommodate and apply that which hath beene saide to our present Article What more plaine and in expresse words can there be alleaged in defence of Priests marriage then that of the Apostle t Propter fornicationem vitandam vxorem habeat vnusquisque To auoyd fornication let euery man haue his wife But if my obseruation faile me not as you haue since diuorced men from their wiues so your tormentors of books haue diuorced this sentence of S. Pauls either out of the body or the margent of your Bibles Let me say vnto you as Gamaliel did to the Jewes If this prohibition of yours be of God it will doubtlesse preuaile but if it be not from him the contrary doctrine will take place will you nill you I know it is obiected by some that in one of the Nicene Synods there was a Canon published enioyning Cleargy men perpetuall chastity but what saith the Auctour an ancient Mannuscript where this obiection is read how can this Canon of the Church bee of force against vs that were neither present in person nor consenting by our voyces to the making thereof Thus farre my olde Manuscript

is rather disputable then decided take it at the worst that it bringeth with it many abuses more then I haue mentioned noted by Iohn Gerson and Nic. Clemangis and Io. Collet of England knowne by the detestable gaine by Indulgences the people especially of Germany enthralled and robbed of their mony had not Martin Luther of Wittemberge and Friderick Duke of Saxony iust cause to reclaime and declaime against the sundry abuses of them being now growne into the generall hatred of all men and to banish them out of all Germany and we here in England not to admit them vntill they bee better warranted vnto vs. Things that are good as the brazen Serpent out of your owne Gascoigne may be taken away and so much of Indulgences and Pardons Pardon mee if I haue insisted the longer on this point occasioned through plenty of matter I will contract my selfe in all the rest leauing you to imagine what large volumes may bee written of controuersies out of their owne Indices if either I had all of them or all were written out of them but I may with thankefulnesse to the Almighty say vnto them that meane to spend houres well in this kind Principium dedi vobis I onely intend and propose vnto my self an Introduction vnto the Controuersies in this first Edition Of Prayers for the Dead OF prayers for the dead what shall I say Seeing that in our prayers whether publike or priuate there must bee no assuments or additaments of men or women but all must be taken out of the holy Scriptures although I cannot deny but the Graecians which to this day doe deny Purgatorie doe grant the vse of prayers for the dead yet because I am taught that in the next life there is present condemnation or remunertation and that they will profit vs little or nothing and that we are to be accountable at the last day of Iudgement for euery idle word they were better forborne then vsed and that I may conclude all in the marginall note vpon Greg. Neocaesariensis word verè sentiunt qui sublat as volunt preces pro defunctis they thinke aright which would haue prayers for the dead abolished according to the plaine doctrine of the Church of England Of Reliques and Pilgrimages FIrst of Reliques seeing they sprung both from one roote couetousnesse and gaine which is the roote of all euill We will inquire whether there be any true Reliques or no proceeding in right method first to proue the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then to talke of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterwards Let it be first agreed vpon of all hands that if Reliques be to be worshipped of any then much more of Christ the blessed Virgins and his Apostles but all these are either vncertaine or vnknowne of Christ what haue wee remaining but some few cart loades of his Crosse or Nailes wherewith he was fastened to the Crosse which hee that will beleeue must haue faith more then a graine of Mustardseed so incredible are they if the relation bee true which I find recorded in an ancient Parchment booke The historie is somewhat long but withall strange and therfore we will heare it and it be but for its noueltie to you and incredibiliti● both to you and me I reade saith my Author that Helena was the daughter of Choel King of the Brittaines whom Constantine at his comming into Brittaine married being the onely daughter of her father After whose death the whole Iland deuolued vnto him So much wemay reade in the Brittish Stories but some there bee that fetch her pedigree and descent as farre as Treuers Thus much a man may beleeue although that he haue but some few graines or scruples of faith But that which followeth can hardly be beleeued without some scruple of conscience though hee had whole mountaines of faith or as much faith as would remooue Mountaines into the Sea yet I say it will hardly be belieued The said Helena being desirous to find out Christs Crosse and nayles a most excellent inuention whosoeuer put it into her head sent for all the Iewes the I was supposing it was for some such businesse feared and resolued that they would neuer confesse where it was One Iudas mistake him not for Iudas Iscariot yet it was one almost as ancient as he perhaps some men will wonder how this should come to passe when it is knowne that Helena called this assembly of Iewes more then 270. yeares after Christ I answere out of the same Author that perhaps men liued longer then then they doe now Zachaeus was his Grandfather and Saint Stephen that was stoned to death was this Iudas brother this Iudas I say when Queene Helena threatned to burne them all aliue if they would not tell her for all their solemne vow was discouered to her to be the onely man that knew where the Crosse was hidden so she set them aside and tooke Iudas along with her and told him in plaine termes that if he would not tell her where Golgotha was that the Crosse might be found eft soones she would throw him into a pit and there he should lie as sure as Christ died for her till hee were famished to death which was instantly done and there hee lay poore soule sixe dayes and sixe nights but on the seuenth day he made signes to come foorth and made show that he would tell them where the pretious Relique of the Crosse was As soone as hee came forth downe falleth he to his prayers which that it might bee the more auaileable was ioyned with much fasting straight wayes whilest he prayed the ground shooke and yeelded forth a sent of most pleasant smelles Whereat Iudas lift vp both his hands and said Now doe I know of a truth that Christ is the Sauiour of the world Now in that place as we reade in the Ecclesiasticall Historie for this is not a Legend-storie there was whilome a Temple of Venus the Goddesse of lust built by Adrian the Emperour wherein whosoeuer prayed might bee thought to pray to her Deitie therfore it was vnfrequented and ready to fall but Queene Helena razed it to the ground and plowed it vp After this Iudas begins to settle himself to his busines and hauing digged not passing 20. yards in the ground he found three Crosses which with great ioy hee carried vnto Queene Helena But loe here a doubt that did much perplex them all it could not be known which was Christs Crosse from the thiefes nor of the two thieues Crosses which was the good thiefes which was the bads but that mattered not But as God would haue it there was a young man carried forth to be buried Iudas staied the Beare with his band and layed the first crosse vpon the body and it stirred not and then he layed the second crosse vpon it and it stirred not but when he touched the body with the third Crosse