Number 55. Articles agreed upon by the Bishops and other Learned Men in the Convocation held at London in the Year 1552. for the avoiding diversities of Opinions and stablishing Consent touching true Religion Published by the King's Authority With Marginal Notes of the differences between these and those set out by Queen Elizabeth Anno 1562. I. Of Faith in the Holy Ghost THere is but one living and true God everlasting without Body Parts or Passions of infinite Power Wisdom and Goodness the Maker and Preserver of all things both visible and invisible And in the unity of this God-head there are three Persons of one Substance Power and Eternity the Father the Son and the Holy Ghost II. The Word of God made very Man The Son which is the Word of the Father The Son which is the Word of the Father begotten from everlasting of the Father the very and eternal God of one Substance with the Father took Man's Nature in the Womb of the blessed Virgin c. took Man's Nature in the Womb of the blessed Virgin of her Substance So that two whole and perfect Natures that is to say the God-head and Manhood were join'd together in one Person never to be divided whereof is one Christ very God and very Man who truly suffered was crucified dead and buried to reconcile his Father to us and to be a Sacrifice not only for Original Guilt but also for Actual Sins of Men. III. Of the going down of Christ into Hell As Christ died for us and was buried so also is it to be believed that he went down into Hell * These words were left out For his Body lay in the Grave till his Resurrection but his Soul being separate from his Body remained with the Spirits which were detained in Prison that is to say in Hell and there preached unto them as witnesseth that place of Peter IV. The Resurrection of Christ Christ did truly rise again from Death and took again his Body with Flesh Bones and all things appertaining to the perfection of Man's Nature wherewith he ascended into Heaven and there sitteth till he return to judg all Men at the last day Of the Holy Ghost The Holy Ghost proceeding from the Father and the Son is of one Substance Majesty and Glory with the Father and the Son very and eternal God V. The Doctrine of the Holy Scripture is sufficient to Salvation Holy Scripture containeth all things necessary to Salvation so that whatsoever is not read therein nor may be proved thereby is not to be required of any Man that it should be believed as an Article of the Faith or be thought necessary or requisite to Salvation In the name of the Holy Scripture we do understand those Canonical Books of the Old and New Testament of whose Authority was never any doubt in the Church that is to say Genesis Exodus Leviticus Numbers Deuteronomy Joshua Judges Ruth 1st of Samuel 2d of Samuel c. And the other Books as Hierom saith the Church doth read for example of Life and instruction of Manners but yet doth it not apply them to establish any Doctrine such are these following The 3d of Esdras the 4th of Esdras the Book of Tobias the Book of Judeth the rest of the Book of Hester the Book of Wisdom c. All the Books of the New Testament as they are commonly received we do receive and account them Canonical Holy Scripture containeth all things necessary to Salvation so that whatsoever is not read therein nor may be proved thereby although sometimes it may be admitted by God's faithful People as pious and conducing unto order and decency yet is not to be required of any Man that it should be believed as an Article of the Faith or be thought requisite or necessary to Salvation VI. The Old Testament is not to be rejected The Old Testament is not to be rejected as if it were contrary to the New but to be retained Forasmuch as in the Old Testament as in the New everlasting Life is offered to Mankind by Christ who is the only Mediator betwixt God and Man being both God and Man Wherefore they are not to be heard who feign that the old Fathers did look only for transitory Promises Although the Law given from God by Moses as touching Ceremonies and Rites do not bind Christian Men nor the Civil Precepts thereof ought of necessity to be received in any Common-wealth yet notwithstanding no Christian Man whatsoever is free from the obedience of the Commandments which are called Moral VII The three Creeds The three Creeds Nice Creed Athanasius Creed and that which is commonly called the Apostles Creed ought throughly to be received * And believed for they may be proved by most certain Warrants of the Holy Scripture VIII Original Sin Original Sin standeth not in the following of Adam as the Pelagians do vainly talk * Left out and at this day is affirmed by the Anabaptists but it is the fault and corruption of every Man that naturally is ingendred of the Off-spring of Adam whereby Man is very far gone from Original Righteousness and is of his own nature inclined to evil so that the Flesh lusteth always contrary to the Spirit and therefore in every Person born into this World it deserveth God's Wrath and Damnation And this Infection of Nature doth remain yea in them that are regenerated whereby the lust of the Flesh called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some do expound the Wisdom some Sensuality some the Affection some the desire of the Flesh is not subject to the Law of God And although there is no condemnation for them that believe and are baptized yet the Apostle doth confess that Concupiscense and Lust hath of it self the nature of Sin IX Of Free-will The condition of Man after the Fall of Adam is such that he cannot turn and prepare himself by his own natural strength and good Works to Faith and calling upon God Wherefore we have no power to do good Works pleasant and acceptable unto God c. We have no power to do good Works pleasant and acceptable to God without the Grace of God by Christ preventing us that we may have a good will and working with us when we have that good will X. Of Grace The Grace of Christ or the Holy Ghost which is given by him doth take from Man the heart of Stone and giveth him a heart of Flesh And though it rendereth us willing to do those good Works which before we were unwilling to do and unwilling to do those evil Works which before we did yet is no violence offered by it to the will of Man so that no Man when he hath sinned can excuse himself as if he had sinned against his will or upon constraint and therefore that he ought not to be accused or condemned upon that account XI Of the Justification of Man Justification by Faith only in Jesus Christ
prevailed with to do it Heath Bishop of Worcester put in Prison for not agreeing with the others appointed to draw the Book for Ordinations Wherefore on the fourth of March he was committed to the Fleet because as it is entred in the Council Books that he obstinately denied to subscribe the Book for the making of Bishops and Priests He had hitherto opposed every thing done towards Reformation in Parliament though he had given an entire obedience to it when it was enacted He was a Man of a gentle temper and great prudence that understood Affairs of State better than Matters of Religion But now it was resolved to rid the Church of those Compliers who submitted out of fear or interest to save their Benefices but were still ready upon any favourable conjuncture to return back to the old superstition As for the Forms of Ordination they found that the Scripture mentioned only the Imposition of Hands and Prayer In the Apostolical Constitutions In the fourth Council of Carthage and in the pretended Works of Denis the Areopagite there was no more used Therefore all those additions of Anointing and giving them Consecrated Vestments were later Inventions But most of all the conceit which from the time of the Council of Florence was generally received that the Rites by which a Priest was ordained were the delivering him the Vessels for consecrating the Eucharist with a Power to offer Sacrifice to God for the dead and the living This was a vain Novelty only set up to support the belief of Transubstantiation and had no ground in the Scriptures nor the Primitive Practice So they agreed on a Form of ordaining Deacons Priests and Bishops which is the same we yet use except in some few words that have been added since in the Ordination of a Priest or Bishop For there was then no express mention made in the words of Ordaining them that it was for the one or the other Office In both it was said Receive thou the Holy Ghost in the Name of the Father c. But that having been since made use of to prove both Functions the same it was of late years altered as it is now Nor were these words being the same in giving both Orders any ground to infer that the Church esteemed them one Order the rest of the Office shewing the contrary very plainly Another difference between the Ordination Book set out at that time and that we now use was that the Bishop was to lay his one Hand on the Priests Head and with his other to give him a Bible with a Chalice and Bread in it saying the words now said at the delivery of the Bible In the Consecration of a Bishop there was nothing more than what is yet in use save that a Staff was put into his Hand with this Blessing Be to the Flock of Christ a Shepherd By the Rule of this Ordinal a Deacon was not to be ordained before he was 21 a Priest before he was 24 nor a Bishop before he was 30 years of Age. The Additions brought into the Church of Rome in giving Orders In this Ritual all those superadded Rites were cut off which the later Ages had brought in to dress up these Performances with the more pomp whereof we have since a more perfect account than it was possible for them then to have For in our Age Morinus a learned Priest of the Oratorian Order has published the most ancient Rituals he could find by which it appears how these Offices swelled in every Age by some new addition About the middle of the sixth Century they anointed and blessed the Priests Hands in some parts of France though the Greek Church never used anointing nor was it in the Roman Church two Ages after that for Pope Nicolaus the first plainly says it was never used in the Church of Rome In the 8th Century the Priests Garments were given with a special Benediction for the Priests offering expiatory Sacrifices It was no ancienter that that Phrase was used in Ordinations and in that same Age there was a special Benediction of the Priests Hands used before they were anointed and then his Head was anointed This was taken partly from the Levitical Law and partly because the People believed that their Kings derived the Sacredness of their Persons from their being anointed So the Priests having a mind to have their Persons secured and exempted from all Secular Power were willing enough to use this Rite in their Ordinations and in the 10th Century when the belief of Transubstantiation was received the delivering of the Vessels for the Eucharist with the Power of offering Sacrifices was brought in besides a great many other Rites So that the Church did never tie it self to one certain Form of Ordinations nor did it always make them with the same Prayers for what was accounted anciently the Form of Ordination was in the later Ages but a preparatory Prayer to it Interrogations and Sponsions in the new Book The most considerable addition that was made in the Book of Ordinations was the putting Questions to the Persons to be ordained who by answering these make solemn Declarations or Sponsions and Vows to God The first Question when one is presented to Orders is Do you trust that you are inwardly moved by the Holy Ghost to take upon you this Office and Ministration to serve God for the promoting his Glory and for the edifying of his People To which he is to answer He trusts he is It has been oft lamented that many come to receive Orders before ever they have seriously read over these Questions and examined themselves whether they could with a good Conscience make the Answers there prescribed since it is scarce credible that Men of common honesty would lie in the Presence of God on so great an occasion and yet it is too visible that many have not any such inward vocation nor have ever considered seriously what it is If it were well apprehended that heat that many have to get into Orders would soon abate who perhaps have nothing in their Eye but some Place of Profit or Benefice to which way must be made by that preceding Ceremony and so enter into Orders as others are associated into Fraternities and Corporations with little previous sense of that Holy Character they are to receive when they thus dedicate their Lives and Labours to the Service of God in the Gospel In the Primitive Church the apprehension of this made even good and holy Men afraid to enter under such Bonds and therefore they were often to be drag'd almost by force or catched at unawares and be so initiated as appears in the Lives of these two Greek Fathers Nazianzen and Chrysostome If Men make their first step to the Holy Altar by such a lye as is their pretending to a motion of the Holy Ghost concerning which they know little but that they have nothing at all of it they have no reason to expect that
be found in the Collection In end Sentence was given allowing the second Marriage in that Case and by consequence confirming the Marquess of Northampton's Marriage to his second Wife who upon that was suffered to cohabit with him Yet four years after he was advised to have a special Act of Parliament for confirming this Sentence of which mention shall be made in its due time and Place Some further advance in the Reformation The next thing that came under consideration was the great contradiction that was in most of the Sermons over England Some were very earnest to justifie and maintain all the old Rites that yet remained and others were no less hot to have them laid aside So that in London especially the People were wonderfully distracted by this variety among their Teachers The Ceremonies of Candlemass and their observance of Lent with the Rites used on Palm-Sunday Good-Friday and Easter were now approaching Those that were against them condemned them as superstitious Additions to the Worship of God invented in the dark Ages when an outward Pageantry had been the chief thing that was looked after But others set out the good use that might be made of these things and taught that till they were abolished by the Kings Authority they ought to be still observed In a Visitation that had been made when I cannot learn only it seems to have been about the end of King Henry's Reign it had been declared that Fasting in Lent was only a Positive Law Several Directions were also given about the use of the Ceremonies and some hints as if they were not to be long continued and all Wakes and Plough-Mondays were suppressed since they drew great Assemblies of People together which ended in drinking and quarrelling These I have also inserted in the Collection Number 21. having had a Copy of the Articles left at the Visitation of the Deanry of Doncaster communicated to me by the favour of a most learned Physitian and curious Antiquary Dr. Nathaniel Johnston who sent me this with several other Papers out of his generous zeal for contributing every thing in his power to the perfecting of this Work The Country People generally loved all these Shews Processions and Assemblies as things of diversion and judged it a dull business only to come to Church for Divine Worship and the hearing of Sermons therefore they were much delighted with the gayity and cheerfulness of those Rites But others observing that they kept up all these things just as the Heathens did their Plays and Festivities for their Gods judged them contrary to the gravity and simplicity of the Christian Religion and therefore were earnest to have them removed This was so effectually represented to the Council by Cranmer that an Order was sent to him about it He sent it to Bonner who being Dean of the Colledge of Bishops in the Province of Canterbury was to transmit all such Orders over the whole Province By it the carrying of Candles on Candlemass day of Ashes on Ash-Wednesday and Palms on Palm-Sunday were forbid to be used any longer And this was signified by Bonner to Thirleby Bishop of Westminster on the 28th of June as appears by the Register After this on the 6th of February A Proclamation against those who Innovated without Authority a Proclamation was issued out against such as should on the other hand rashly innovate or perswade the People from the old accustomed Rites under the Pains of Imprisonment and other Punishments at the Kings pleasure excepting only the formerly mentioned Rites to which are added the creeping to the Cross on Good-Friday taking Holy Bread and Water and any other that should be afterwards at any time certified by the Arch-bishop of Canterbury to the other Bishops in the Kings Name to be laid aside And for preventing the mischiefs occasioned by rash Preachers none were to preach without Licence from the King or his Visitors the Arch-bishop of Canterbury or the Bishop of the Diocess where they lived excepting only Incumbents preaching in their own Parishes Those who preached otherwise were to be imprisoned till Order were given for their punishment and the inferior Magistrates were required to see to the execution of these Orders This Proclamation which is in the Collection Number 22. was necessary for giving Authority to the Arch-bishop of Canterbury's Letters which were censured as a great presumption for him without any publick Order to appoint changes in Sacred Rites Some observed that the Council went on making Proclamations with arbitrary Punishments though the Act was repealed that had formerly given so great Authority to them To this it was answered That the King by his Supremacy might still in matters of Religion make new Orders and add Punishments upon the Transgressors yet this was much questioned though universally submitted to The general taking away of all Images Number 23. On the 11th of Feb. there was a Letter sent from the Council to the Arch-bishop for a more considerable Change There were every where great Heats about the removing of Images which had been abused to superstition Some affirming and others denying that their Images had been so abused There were in the Churches some Images of so strange a nature that it could not be denied that they had been abused Such was the Image of the Blessed Trinity which was to be censed on the day of the Innocents Processionale in Festo Innocentium by him that was made the Bishop of the Children This shews it was used on other days in which it is like it was censed by the Bishop where he was present How this Image was made can only be gathered from the Prints that were of it at that time In which the Father is represented sitting on the one hand as an old Man with a Triple Crown and Rayes about him the Son on the other hand as a young Man with a Crown and Rayes and the Blessed Virgin between them and the Emblem of the Holy Ghost a Dove spread over her Head So it is represented in a fair Book of the Hours according to the use of Sarum printed Anno 1526. The impiety of this did raise horror in most Mens Minds when that unconceivable Mystery was so grosly expressed Besides the taking the Virgin into it was done in pursuance to what had been said by some blasphemous Friars of her being assumed into the Trinity In another Edition of these it is represented by three Faces formed in one Head These things had not been set up by any publick Warrant but having been so long in practice they stood upon the general Plea that was for keeping the Traditions of the Church for it was said that the Promises made to the Church were the same in all Ages and that therefore every Age of the Church had an equal Right to them But for the other Images it was urged against them that they had been all consecrated with such Rites and Prayers that it was certain
unless they were put under more Artificial Rules and dressed up with much Ceremony Gregory the Great was the first that took much care to make the Church Musick very regular and he did also put the Liturgies in another Method than had been formerly used Yet he had no such fondness of his own composures but left it to Austin the Monk whom he sent over into England when he consulted him in it either to use the Roman or French Rituals or any other as he should find they were most likely to edifie the People After this in most Sees there were great variations for as any Prelate came to be Canonized or held in high esteem by the People some private Collects or particular Forms that he had used were practised in his or perhaps as his Fame spread in the neighbouring Dioceses In every Age there were notable Additions made and all the Writers almost in the 8th and 9th Centuries employed their Fancies to find out mystical significations for every Rite that was then used and so as a new Rite was added it was no hard matter to add some Mystery to it This had made the Offices swell out of measure and there was a great variety of them Missals Breviaries Rituals Pontificals Portoises Pies Gradualls Antiphonalls Psalteries Houres and a great many more Every Religious Order had likewise their peculiar Rites with the Saints days that belonged to their Order and Services for them and the understanding how to officiate was become so hard a piece of the Trade that it was not easie to learn it exactly without a long practice in it So now it was resolved to correct and examine these It was resolved there should be a new Liturgy I do not find it was ever brought under consideration whether they should compose a Form for all the Parts of Divine Worship or leave it to the sudden and extemporary heats of those who were to officiate which some have called since that time The worshiping by the Spirit Of this way of serving God they did not then dream much less that the appointing of Forms of Prayer was an encroaching on the Kingly Office of Christ but thought what ever praying in the Spirit might have been in the Apostles time where yet every Man brought his Psalms which are a sort of Prayers as well as Praises and these look like some written Composures as St. Paul expresses it that now to pray with warm affection and sincere devotion was Spiritual Worship and that where it was the same thing that was to be daily asked of God the using the same expressions was the sign of a steady devotion that was fixed on the thing prayed for whereas the heat that new words raised looked rather like a warmth in the fancy Nor could it agree with the Principles of a Reformation that was to devest the Church-men of that unlimited Authority which they had formerly exercised over Mens Consciences to leave them at liberty to make the People pray after them as they pleased this being as great a resignation of the People when their devotion depended on the sudden heats of their Pastors as the former Superstition had made of their Faith and Conscience to them So it being resolved to bring the whole Worship of God under set Forms they set one General Rule to themselves which they afterwards declared of changing nothing for novelties sake or meerly because it had been formerly used They resolved to retain such things as the Primitive Church had practised cutting off such abuses as the later ages had grafted on them and to continue the use of such other things which though they had been brought in not so early yet were of good use to beget devotion and were so much recommended to the People by the practice of them that the laying these aside would perhaps have alienated them from the other changes they made And therefore they resolved to make no change without very good and weighty reasons In which they considered the practice of our Saviour who did not only comply with the Rites of Judaism himself but even the Prayer he gave to his Disciples was framed according to their Forms and his two great Institutions of Baptism and the Eucharist did consist of Rites that had been used among the Jews And since he who was delivering a new Religion and was authorized in the highest manner that ever any was did yet so far comply with received Practices as from them to take those which he sanctified for the use of his Church it seemed much fitter for those who had no such extraordinary warrant to give them Authority in what they did when they were reforming abuses to let the World see they did it not from the wanton desire of change or any affectation of novelty and with those resolutions they entred on their Work In the search of the former Offices they found an infinite deal of superstition in the Consecrations of Water Salt Bread Incense Candles Fire Bells Churches Images Altars Crosses Vessels Garments Palms Flowers all looked like the Rites of Heathenism and seemed to spring from the same Fountain When the Water or Salt were blessed it was expressed to be to this end that they might be health both to Soul and Body and Devils who might well laugh at these tricks which they had taught them were adjured not to come to any place where they were sprinkled and the Holy Bread was blessed to be a defence against all Diseases and snares of the Devil and the Holy Incense that Devils might not come near the smoak of it but that all who smelled at it might perceive the Vertue of the Holy Ghost and the Ashes were blessed so that all who were covered with them might deserve to obtain the remission of their sins All those things had drawn the People to such confidence in them that they generally thought that without those harder terms of true holiness they might upon such superstitious observances be sure of Heaven So all these they resolved to cast out as things which had no warrant in Scripture and were vain devices to draw Men away from a lively application to God through Christ according to the method of the Gospel Then the many Rites in Sacramental Actions were considered all which had swelled up to an infinite heap And as some of these which had no foundation in Scripture were thrown out so the others were brought back to a greater simplicity In no part of Religion was the corruption of the former Offices more remarkable than in the Priests granting Absolution to the Living and the Dead To such as Confessed the Absolution was thus granted I absolve thee in the Name of the Father the Son and the Holy Ghost To which this was added And I grant to thee that all the Indulgences given or to be given thee by any Prelate with the Blessings of them all the Sprinklings of Holy Water all the Devout Beatings of thy Breast the
be eaten therefore they saw no necessity because of a former abuse to throw away Habits that had so much decency in them and had been formerly in use In the compiling the Offices they began with Morning and Evening Prayer These were put in the same Form they are now only there was no Confession nor Absolution the Office beginning with the Lords Prayer In the Communion Service the Ten Commandements were not said as they are now but in other things it was very near what it is now All that had been in the Order of the Communion formerly mentioned was put into it The Offertory was to be made of Bread and Wine mixed with Water Then was said the Prayer for the state of Christs Church in which they gave thanks to God for his wonderful Grace declared in his Saints in the Blessed Virgin the Patriarchs Apostles Prophets and Martyrs and they commended the Saints departed to Gods Mercy and Peace that at the day of the Resurrection we with them might be set on Christs Right Hand To this the consecratory Prayer which we now use was joyned as a part of it only with these words that are since left out With thy Holy Spirit vouchsafe to Ble †ss and Sanc †tifie these thy Gifts and Creatures of Bread and Wine that they may be unto us the Body and Blood of thy most dearly beloved Son c. To the Consecration was also joyned the Prayer of Thanksgiving now used After the Consecration all Elevation was forbidden which had been first used as a Rite expressing how Christ was lifted up on the Cross but was after the belief of the Corporal Presence made use of to shew the Sacrament that the People might all fall down and worship it And it was ordered That the whole Office of the Communion except the Consecratory Prayer should be used on all Holy-days when there was no Communion to put People in mind of it and of the Sufferings of Christ The Bread was to be unleavened round but no print on it and somewhat thicker than it was formerly And though it was anciently put in the Peoples Hands yet because some might carry it away and apply it to superstitious uses it was ordered to be put by the Priest into their Mouths It is clear that Christ delivered it into the Hands of the Apostles and it so continued for many Ages as appears by several remarkable Stories of Holy Men carrying it with them in their Journeys In the Greek Church where the Bread and Wine were mingled together some began to think it more decent to receive it in little Spoons of Gold than in their Hands but that was condemned by the Council in Trullo Yet soon after they began in the Latin Church to appoint Men to receive it with their Hands but Women to take it in a Linnen Cloath which was called their Dominical But when the belief of the Corporeal Presence was received then a new way of receiving was invented among other things to support it The People were now no more to touch that which was conceived to be the Flesh of their Saviour and therefore the Priests Thumb and Fingers were particularly anointed as a necessary disposition for so holy a Contact and so it was by them put into the Mouths of the People A Letany was also gathered consisting of many short Petitions interrupted by Suffrages between them and was the same that we still use only they had one Suffrage that we have not to be delivered from the tyranny of the Bishop of Rome and all his detestable enormities In Baptism there was besides the Forms which we still retain a Cross at first made on the Childs Forehead and Breast with an adjuration of the Devil to go out of him and come at him no more Then the Priest was to take the Child by the Right Hand and to place him within the Font there he was to be dipt thrice once on the right side once on the left and once on the Breast which was to be discreetly done but if the Child were weak it was sufficient to sprinkle Water on his Face Then was the Priest to put a White Vestment or Chrisome on him for a token of Innocence and to anoint him on the Head with a Prayer for the Unction of the Holy Ghost In Confirmation those that came were to be Catechised which having in it a formal engagement to make good the Baptismal Vow was all that was asked The Catechism then was the same that is now only there is since added an Explanation of the Sacraments This being said the Bishop was to Sign them with the Cross and to lay his Hands on them and say I Sign thee with the Sign of the Cross and lay my Hands on thee in the Name of the Father c. The Sick who desired to be anointed might have the Unction on their Forehead or their Breast only with a Prayer that as their Body was outwardly anointed with Oyl so they might receive the Holy Ghost with Health and victory over Sin and Death At Funerals they recommended the Soul departed to Gods Mercy and prayed that his sins might be pardoned that he might be delivered from Hell and carried to Heaven and that his Body might be raised at the last day They also took care that those who could not come or be brought to Church should not therefore be deprived of the use of the Sacraments The Church of Rome had raised the belief of the indispensable necessity of the Sacraments so high that they taught they did ex opere operato by the very action it self without inward acts justifie and confer Grace unless there were a barr put to it by the Receiver and the first rise of the Questions about Justification seems to have come from this For that Church teaching that Men were justified by Sacramental Actions the Reformers opposed this and thought Men were justified by the Internal Acts of the Mind If they had held at this the Controversie might have been managed with much greater advantages which they lost in a great measure by descending to some minuter subtleties In the Church of Rome pursuant to their belief concerning the necessity of the Sacraments Women were allowed in extream Cases to Baptize and the Midwives commonly did it which might be the beginning of their being licensed by Bishops to exercise that Calling And they also believed that a simple attrition with the Sacraments was sufficient for Salvation in those who were grown up and upon these Grounds the Sacraments were administred to the Sick In the Primitive Church they sent Portions of the Sacrament to those who were sick or in Prison and did it not only without Pomp or Processions but sent it often by the hands of Boys and other Laicks as appears from the famed Story of Serapion which as it shews they did not then believe it was the very Flesh and Blood of Christ so when that Doctrine was received it was
Chastity when they saw so much and so plainly to the contrary as otherwise they would have been by a thing that sounded so well But on the other hand there was no Argument which the Reformers had more considered There were two things upon which the Question turned The one was the Obligation that Priesthood brought with it to live unmarried the other was the tie they might be under by any Vow they had made For the former they considered Arguments for it from Scripture that God having ordained a Race of Men te be Priests under Moses Law who should offer up expiatory Sacrifices for the sins of the Jews did not only not forbid Marriage but made it necessary for that Office was to descend by inheritance so that Priesthood was not inconsistent with that state In the New Testament some of the qualifications of a Bishop and Deacon are their being the Husband of one Wife and their having well ordered their House and brought up their Children St. Peter and other Apostles were married it was thought St. Paul was so likewise Aquila was certainly married to Priscilla and carried her about with him Our Saviour speaking of the help that an unmarried state was to the Kingdom of God recommended it equally to all Ranks of Men as they could bear it St. Paul said Let every Man have his own Wife It is better to marry than to burn and Marriage is honourable in all and the forbidding to marry is reckon'd by him a mark of the Apostacy of the latter times so that the matter seemed clear from the Scriptures And from the Fathers In the first Ages Saturninus Basilides Montanus Novatus and the Eucratites condemned Marriage as a state of liberty more than was fit for Christians Against those was asserted by the Primitive Fathers the lawfulness of Marriage to all Christians without discrimination and they who entring into Holy Orders forsook their Wives were severely condemned by the Apostolical Canons and by the Council of Gangra in the beginning of fourth and the Council in Trullo in the fifth Age. Many great Bishops in these times lived still with their Wives and had Children by them as namely both Nazianzen's and Basil's Fathers and Hilary of Poictiers when banished to Phrygia and very old writing to his own Daughter Abra bid her ask her Mother the meaning of those things which she by reason of her Age understood not by which it appears that his Daughter was then very young and by consequence born to him after he was a Bishop In the Council of Nice it being proposed that Clergy-men should depart from their Wives Paphnutius though himself unmarried opposed it as an unreasonable Yoke And Heliodorus Bishop of Trica the Author of the first of those Love-Fables now known by the Name of Romances being suspected of too much lasciviousness and concerned to clear himself of that charge did first move that Clergy-men should be obliged to live single which the Historian says they were not tied to before but Bishops as they pleased lived still with their Wives The Fathers in those times extolled a single Life very high and yet they all thought a Man once married might be a Bishop though his Wife were yet living they did not allow it indeed to him that had married twice but for this they had a distinction that if a Man had been once married before his Baptism and again after his Baptism he was to be understood to be in the state of a single Marriage So that Jerome who writ warmly enough against second Marriages yet says Ad Oceanum that the Bishops in his Age who were but once married in that sense were not to be numbred and that more of these could be reckoned than were at the Council of Ariminum who are said to have been 800 Bishops It is true that in that Age they began to make Canons against the Marriage of those who were in Orders especially in the Roman and African Churches but those were only Positive Laws of the Church and the frequent repeating of those Canons shews that even there they were not generally obeyed Of Synesius we read that when he was ordained Priest he declared that he would not live secretly with his Wife as some did but that he would â—well publickly with her and wisht that he might have many Children by her In the Eastern Church all their Clergy below the Order of Bishops are usually married before they be ordained and afterward live with their Wives and have Children by them without any kind of Prohibition In the Western Church the Married Clergy are taken notice of in many of the Spanish and Gallican Synods and the Bishops and Priests Wives are called Epyscopae and Presbyterae In most of the Cathedrals of England the Clergy were married in the Saxon times but as was shewn Page 22. of the first Part because they would not quit their Wives they were put out not of Sacred Orders but only out of the Seats they were then in and those were given to the Monks When Pope Nicolas had pressed the Coelibate of the Clergy in the 9th Century there was great opposition made to it chiefly by Huldericus Bishop of Ausburg who was held a Saint notwithstanding this opposition Restitutus Bishop of London lived openly with his Wife nor was the Coelibate of the Clergy generally imposed till Pope Gregory the 7th's time in the eleventh Century who projecting to have the Clergy depend wholly on himself and so to separate them from the Interests of those Princes in whose Dominions they lived considered that by having Wives and Children they gave Pledges to the State where they lived and reckoned that if they were free from this incumbrance then their Persons being Sacred there would be nothing to hinder but that they might do as they pleased in obedience to the Popes and opposition to their own Princes Orders The Writers near Gregory the 7th's time called this a new thing against the Mind of the Holy Fathers and full of rashness in him thus to turn out married Priests Lanfranc Arch-bishop of Canterbury did not impose Coelibate on the Clergy in the Villages but only on those that lived in Towns and on Prebendaries But Anselm carried it further and simply imposed it on all the Clergy yet himself laments that Sodomy was become then very common and even publick which was also the complaint of Petrus Damiani in Pope Gregories time Bernard said that that sin was frequent among the Bishops in his time and that this with many other abominations was the natural effect of prohibiting Marriage This made Abbot Panormitan wish that it were left to Mens liberty to marry if they pleased And Pius the second said there might have been good reasons for imposing Coelibate on the Clergy but he believed there were far better Reasons for taking away these Laws that imposed it Yet even since those Laws have been made Petrarch had a License to marry and keep his
or Persons therefore or in that behalf and without any offence of or against our Laws Statutes Proclamations or other whatsoever Ordinances and without incurring therefore into any Dammages Penalty Forfeit Loss or any other Encumbrance Trouble or Vexation of his or any of their Bodies Lands Tenements Goods or Chattels or of his or their or any their Heirs Successors Assigns Executors or Administrators And therefore we Will and Command not only all and every our Judges Justices Serjeants Attornies Sollicitors Sheriffs Escheators Bailiffs and all other our Officers Ministers and Subjects that now be or hereafter shall be in no wise to Impeach Appeal Arrest Trouble Vex Injure or Molest in our Name or otherwise Our said Uncle or our said Counsellors or any of them or any other Person for any Cause Matter Deed Thing or Things which he or they or any of them have done or shall do execute or cause to be executed or done as aforesaid But also We require and nevertheless straitly Charge and Command by these Presents all and every our Officers Ministers and Subjects of what Estate Degree or Condition soever he or they be or shall be to be obedient aiding attendant and assisting to Our said Uncle and Counsellors and to every of them as behoveth for the execution of this Charge and Commission given and committed unto Our said Uncle and Council as aforesaid as they tender our Favour and their own Weals and as they will answer unto Us at their uttermost Perils for the contrary In Witness whereof We have caused these our Letters to be made Patents Witness our Self at Westminster the 13th day of March in the first Year of our Reign E. Somerset T. Cantuarien W. St. John J. Russell W. Northamp T. Cheynie William Paget Anthony Brown Number 7. The King's Letter to the Arch-Bishop of York concerning the Visitation then intended EDwardus sextus Dei Gratia Angliae Franciae Hiberniae Rex Cotton Libr. Titus B. 2. Fidei Defensor ac in terra Ecclesiae Anglicanae Hiberniae supremum Caput Reverendissimo in Christo Patri ac praedilecto Consiliario nostro Roberto permissione divina Eboracen Archiepisc Angliae Primati Metropolitano salutem Quum nos suprema Authoritate nostra Regia omnia singula loca Ecclesiastica clerumque populum infra per totum nostrum Angliae Regnum constituta propediem visitare statuerimus Vobis tenore praesentium stricte inhibemus atque mandamus per vos Suffraganeis vestris confratribus Episcopis ac per illos suis Archidiaconis ac aliis quibuscunque jurisdictionem Ecclesiasticam exercentibus tam exemptis quam non exemptis infra vestram Provinciam Eboracens ubilibet constitutis sic inhibere volumus atque praecipimus quatenus nec vos nec quisquam eorum Ecclesias aut alia loca praedicta Clerumve aut populum visitare aut ea quae sunt jurisdictionis exercere seu quicquam aliud in praejudicium dictae nostrae Visitationis generalis quovismodo attemptare presumat sive presumant sub poena contemptus donec quousque licentiam facultatem vobis eis in ea parte largiend impertiend fore duxerimus Et quia non solum internam animorum subditorum nostrorum pacem verum etiam externam eorum concordiam multiplicibus opinionum procellis ex contentione dissentione contraversiis concionatorum exortis multum corruptam violatam ac misere divulsam esse cernimus Idcirco nobis admodum necessarium visum est ad sedandas componendas hujusmodi opinionum varietates quatenus inhibeatis seu inhiberi faciatis omnibus singulis Episcopis nec alibi quam in Ecclesiis suis Cathedralibus aliis Personis Ecclesiasticis quibuscunque ne in alio loco quam in suis Ecclesiis Collegiatis sive Parochialibus in quibus intitulati sunt predicent aut subditis nostris quovismodo concionandi munus exerceant nisi ex gratia nostra speciali ad id postea licentiati fuerint sub nostrae indignationis paena In cujus rei testimonium Sigillum nostrum quo ad causas Ecclesiasticas utimur praesentibus apponi mandavimus E. Somerset T. Seimour T. Cantuarien W. St. John Will. Petre Secretary J. Russell John Barker John Gage Dat. quarto die mensis Maii Anno Dom. 1547. Regni nostri Anno primo Number 8. The Form of bidding Prayer before the Reformation The Bedes on the Sunday Out of the Festival printed An. 1509. YE shall kneel down on your Knees and lift up your Hearts making your Prayers to Almighty God for the good State and Peace of all-holy Church that God maintain save and keep it For our Holy Father the Pope with all his true College of Cardinals that God for his Mercy them maintain and keep in the right Belief and it hold and increase and all Misbelief and Heresy be less and destroy'd Also ye shall pray for the Holy Land and for the Holy Cross that Jesus Christ died on for the redemption of Man's Souls that it may come into the power of Christian Men the more to be honoured for our Prayers Also ye shall pray for all Arch-Bishops and Bishops and especially for the Arch-Bishop of Canterbury our Metropolitane and for the Bishop of N. our Diocesan that God of his Mercy give to them Grace so to govern and rule Holy Church that it may be to the Honour and Worship of him and Salvation of our Souls Also ye shall pray for Abbots Priors Monks Canons Friers and for all Men and Women of Religion in what Order Estate or Degree that they stand in from the highest Estate unto the lowest Degree Also ye shall pray for all them that have Charge and Cure of Christian Mens Souls as Curats and Parsons Vicars Priests and Clarks and in especial for the Parson and Curat of this Church and for all the Priests and Minsters that serve therein or have served therein and for all them that have taken any Order that Almighty God give them Grace of continuance well for to keep and observe it to the honour and health of their Souls Also ye shall pray for the Unity and Peace of all Christian Realms and in especial for the good Estate Peace and Tranquility of this Realm of England for our Liege Lord the King that God for his great Mercy send him Grace so to Govern and Rule this Realm that God be pleased and worshipped and to the Profit and Salvation of this Land Also ye shall pray for our Liege Lady the Queen my Lord Prince and all the noble Progeny of them for all Dukes Earls Barons Knights and Esquires and other Lords of the King's Council which have any Rule and Governance in this Land that God give them Grace so to Council Rule and Govern that God be pleased the Land defended and to the profit and Salvation of all the Realm Also ye shall pray for the Peace both on Land and on the Water that God grant Love and Charity
offered himself visibly and in the Mass being likewise both Priest and Sacrifice offereth himself invisibly by the common Minister of the Church who in the name and stead of the whole faithful Congregation offereth and presenteth as he bid and commanded by Christ The Representation and Commemoration of Christ's Death and Passion said and done in the Mass is called the Sacrifice Oblation Roffen or Immolation of Christ Non rei veritate as learned Men do write sed significandi Mysterio It is in giving Thanks unto the Father Bristollen as Christ did himself at his Supper taking the Bread and Wine into his hands and with the words of Consecration consecrating the same and then making presentation of the very Body and Blood of Christ unto God the Father in the Name of the Church in the memory of Christ's most painful Passion and Death suffered upon the Cross and so worthily receiving the same and with giving thanks again for the same at the latter end as the Gospel saith Hymno dicto but what this Hymn or Prayer was I find no mention Meneven The Oblation and Sacrifice of Christ mentioned in the Mass is a memorial of Christ's only Sacrifice upon the Cross once offered for ever Vnica enim Oblatione perfectos effecit in perpetuum eos qui sanctificantur Heb. 10. Dr. Cox The Oblation of the Sacrifice of Christ in the Mass is the Prayer the Praise the Thanksgiving and the remembrance of Christ's Passion and Death Dr. Tyler There is no Oblation speaking properly but some Ancient Doctors and the use of the Church calleth the receiving of it with the Circumstances then done an Oblation that is to say a Memorial and Remembrance of Christ's most precious Oblation upon the Cross Quest 4. Wherein consisteth the Mass by Christ's Institution Answers Cantuarien THe Mass by Christ's Institution consisteth in those things which be set forth in the Evangelists Matth. 26. Mark 14. Luke 22. 1 Cor. 10 11. Eboracen The Mass by Christ's Institution consisteth in the Consecration and Oblation of the very Body and Blood of Christ with Prayer Thanksgiving and Receiving of the same as appeareth in the Evangelists Matth. 26.27 Mark 14. 15. Luke 22. 23. John 6. 1 Cor. 10 11. Acts 2. London Worcester Hereford Norvicen Cicestren Assaven I think it consisteth principally in the Consecration Oblation and Receiving of the Body and Blood of Christ with Prayers and Thanksgiving but what the Prayers were and what Rites Christ used or commanded at the first institution of the Mass the Scripture declareth not Dunelm The Mass by Christ's Institution consisteth in those things which be set forth by the Evangelists Mat. 26. Mark 19. Luke 22. and Paul 1 Cor. 10 11 12. and Acts 2. with humble and contrite Confession the Oblation of Christ as before the Receiving of the Sacrament giving of Thanks therefore and Common Prayer for the Mystical Body of Christ The Mass by Christ's Institution Sarisburien consisteth in those things which be set forth in the Evangelists Matth. 26. Mark 14. Luke 22. 1 Cor. 10 11. Acts 2 and 13. It consisteth in these things which be set forth Matth. 26. Mark 19. Luke 22. 1 Cor. 10.11 Acts 2. Lincoln The Mass by Christ's Institution Elien consisteth in those things which be set forth in the Evangelists Matth. 26. Luke 22. and 1 Cor. 10.11 and Acts 2. The Mass by Christ's Institution Covent Litchfield only expressing the Form of Christ by the Scripture consisteth in the taking of the Bread and giving thanks to God the Father in the Benediction and Consecration in the receiving or distribution and receiving of them to whom the distribution is made by the hands of the Priest as the Eldest Authors affirme in the renewing of the memory of our Redemption by an undoubted Faith and for that to give most humble thanks so calling to remembrance as often as it is thus done the inestimable benefit of our Redemption What Thanks that Christ gave before this most holy Action or what Thanks that he gave after it by the general words of Matthew Hymno dicto are not expressed Chap. 24. So that there appeareth both before this most Holy Action and also after to be a certain Ceremony appointed by Christ more than is expressed Moreover 1 Cor. 11. by the Doctrine of the Apostle it behoveth every Man to be wise and circumspect that he receive not this most blessed Sacrament unworthily and unreverently not making difference betwixt the receiving of the most blessed Body of Christ and other Meats The Mass by Christ's Institution consisteth in Consecrating Carliolen Offering Receiving and Distributing of the blessed Body and Blood of our Saviour Jesus Christ according to that he himself did willed and commanded to be done This we have manifested by the Evangelists St. Paul and St. Luke in the Acts. But because Christ was after his Resurrection long with his Disciples communicating and treating of the Kingdom of God what should be done here to come thither it may be well thought that whatsoever he or his Holy Spirit left with the Apostles and they with others after which also the whole Universal Congregation of Christian People useth and observeth most ancient and holy Doctors in like form noteth may likewise be said and taken as of Christ's Institution I am not able to say Roffen that the Mass consisteth by Christ's Institution in other things than in those which be set forth in the Evangelists Matthew Mark and Luke in the Acts and 1 Cor. 10. 11. As I take it the Mass by Christ's Institution Bristollen consisteth in those Things and Rites which be set forth unto us in the 26th of St. Matthew the 14th of St. Mark and the 22 of St. Luke and also as mention is made in the first Epistle to the Corinthians Chap. 10. and 11. and Acts 11. any other Institution I read not of by Scripture Meneven Christ's Institution compriseth no more in the Mass than the Communion of the Body and Blood to be ministred and received under both kinds of Bread and Wine according as is declared by the Evangelists Mat. 26. Mark 14. Luke in the Acts 2. Dr. Cox The Mass by Christ's Institution consisteth in Thanksgiving to the Father in distributing of the Body and Blood of Christ to the Congregation to have the Death and Passion of Christ in remembrance and in the end to laud and praise God Dr. Tyler In giving of Thanks to God the Father and blessing and breaking it and reverently receiving the Holy Sacraments with all such Rites and Circumstances as Christ did in both the kinds Quest 5. What time the accustomed Order began first in the Church that the Priest alone should receive the Sacrament Answers Cantuarien I Think the use that the Priest alone did receive the Sacrament without the People began
Question For what Cause it were not expedient nor convenient to have the whole Mass in English The Answer This Question is answered by Dyonise and Basil De Spiritu Sancto and also an uniformity of all Churches in that thing is to be kept Number 26. A Collection of some of the Chief Indulgences then in the English Offices Horae B. Mariae Virg. ad usum Sarum Printed at Paris 1526. Folio 38. TO all them that be in the State of Grace that daily say devoutly this Prayer before our Blessed Lady of Pity she will shew them her blessed Visage and warn them the Day and the Hour of Death and in their last End the Angels of God shall yield their Souls to Heaven and he shall obtain 500 Years and so many Lents of Pardon granted by five Holy Fathers Popes of Rome Folio 42. Our Holy Father Sixtus the 4th Pope hath granted to all them that devoutly say this Prayer before the Image of our Lady the sum of 11000 Years of Pardon Folio 44. Our Holy Father the Pope Sixtus hath granted at the instance of the high-most and excellent Princess Elizabeth late Queen of England and Wife to our Soveraign Liege Lord King Henry the 7th God have mercy on her sweet Soul and all Christian Souls that every day in the Morning after three tollings of the Ave-Bell say three times the whole Salutation of our Lady Ave Maria Gratia that is to say at six of the Clock in the Morning three Ave Maries at twelve of the Clock at Noon three Ave Maries and at six of the Clock at Even for every time so doing is granted of the Spiritual Treasure of Holy Church 300 days of Pardon toties quoties And also our Holy Father the Arch-Bishop of Canterbury and York with other nine Bishops of this Realm have granted three times in the day forty days of Pardon to all them that be in the state of Grace able to receive Pardon the which began the 26th day of March Anno 1492. Anno Henrici 7. and the sum of the Indulgence and Pardon for every Ave Maria 860 days toties quoties This Prayer shall be said at the tolling of the Ave-Bell Folio 47. Our Holy Father the Pope Bonifacius hath granted to all them that devoutly say this lamentable contemplation of our Blessed Lady standing under the Cross weeping and having compassion with her sweet Son Jesus seven Years of Pardon and forty Lents And also Pope John the 22d hath granted 300 days of Pardon Folio 50. These be the fifteen Do's the which the Holy Virgin S. Bridget was wont to say daily before the Holy Rood in S. Paul's Church at Rome whoso says this a whole Year shall deliver fifteen Souls out of Purgatory of his next Kindred and convert other fifteen Sinners to good Life and other fifteen Righteous Men of his kind shall persevere in good Life and what ye desire of God ye shall have it if it be to the Salvation of your Souls Folio 54. To all them that before this Image of Pity devoutly say five Pater Nosters and five Ave Maries and a Credo piteously beholding those Arms of Christ's Passion are granted 32755 Years of Pardon and Sixtus the 4th Pope of Rome hath made the fourth and the fifth Prayer and hath doubled his foresaid Pardon Folio 56. This Epistle of our Saviour sendeth our Holy Father Pope Leo to the Emperor Carolo Magno of the which we find written Who that beareth this Blessing upon him and saith it once a day shall obtain forty Years of Pardon and eighty Lentings and he shall not perish with sudden Death Folio 57. This Prayer made by S. Austin affirming who that says it daily kneeling shall not die in Sin and after this Life shall go to the everlasting Joy and Bliss Folio 58. Our Holy Father the Pope John 22d hath granted to all them that devoutly say this Prayer after the Elevation of our Lord Jesus Christ 3000 days of Pardon for deadly sins Ibid. Our Holy Father the Pope Bonifacius the Sixth hath granted to all them that say devoutly this Prayer following between the Elevation of our Lord and the three Agnus Dei 10000 Years of Pardon Folio 61. Our Holy Father Sixtus the 4th hath granted to all them that be in the state of Grace saying this Prayer following immediately after the Elevation of the Body of our Lord clean remission of all their Sins perpetually enduring And also John the Third Pope of Rome at the request of the Queen of England hath granted to all them that devoutly say this Prayer before the Image of our Lord Crucified as many days of Pardon as there were wounds in the Body of our Lord in the time of his bitter Passion the which were 5465. Folio 65. These five Petitions and Prayers made S. Gregory and hath granted unto all them that devoutly say these five Prayers with five Pater Nosters five Ave Maries and a Credo 500 Years of Pardon Folio 66. These three Prayers be written in the Chappel of the Holy Cross in Rome otherwise called Sacellum Sanctae Crucis septem Romanorum who that devoutly say them they shall obtain ten hundred thousand Years of Pardon for deadly Sins granted of our Holy Father John 22d Pope of Rome Folio 68. Who that devoutly beholdeth these Arms of our Lord Jesus Christ shall obtain 6000 Years of Pardon of our Holy Father S. Peter the first Pope of Rome and of thirty other Popes of the Church of Rome Successors after him And our Holy Father Pope John the 22d hath granted unto all them very contrite and truly confessed that say these devout Prayers following in the commemoration of the bitter Passion of our Lord Jesus Christ 3000 Years of Pardon for deadly Sins and other 3000 for venial Sins and say first a Pater Noster and Ave Maria. Folio 71. Our Holy Father Pope Innocentius the Second hath granted to all them that say this Prayer devoutly in the worship of the Wound that our Lord had in his blessed Side when he was dead hanging in the Cross 4000 days of Pardon Folio 72. This most devout Prayer said the Holy Father S. Bernard daily kneeling in the worship of the most Holy Name Jesus And it is well to believe that through the Invocation of the most excellent Name of Jesu S. Bernard obtained a singular Ward of perpetual Consolation of our Lord Jesu Christ And these Prayers written in a Table that hanged at Rome in S. Peter's Church nigh to the High Altar there as our Holy Father the Pope evely is wont to say the Office of the Mass and who that devoutly with a contrite Heart daily say this Orison if he be that day in the state of eternal Damnation then his eternal Pain shall be changed him in temporal pain of Purgatory then if he hath deserved the pain of Purgatory it shall be forgotten and forgiven through the infinite Mercy of God Number 27. Injunctions for
you shall find any Person stubborn or disobedient in not bringing in the said Books according to the tenour of these our Letters that then ye commit the said Person to Ward unto such time as you have certified us of his misbehaviour And we will and command you that you also search or cause search to be made from time to time whether any Book be withdrawn or hid contrary to the tenour of these our Letters and the same Book to receive into your Hands and to use all in these our Letters we have appointed And further whereas it is come unto our knowledg that divers froward and obstinate Persons do refuse to pay towards the finding of Bread and Wine for the Holy Communion according to the Order prescribed in the said Book by reason whereof the Holy Communion is many times omitted upon the Sunday These are to will and command you to convent such obstinate Persons before you and then to admonish and command to keep the Order prescribed in the said Book and if any shall refuse so to do to punish them by Suspension Excommunication or other Censures of the Church Fail you not thus to do as you will avoid our Displeasure Westminst Decemb. 25. Regni tertio Thom. Cantuarien Rich. Chanc. Will. St. John J. Russel H. Dorset W. Northampton Number 48. Cardinal Woolsey's Letters to Rome for procuring the Popedom to himself upon Pope Adrian's death Ex MS. Col. Cor. C. Cant. MY Lord of Bath Mr. Secretary and Mr. Hannibal I commend me unto you in my right hearty manner letting you wit That by Letters lately sent unto me from you my Lord of Bath and Mr. Hannibal dated at Rome the 14th day of September Which Letters I incontinently shewed unto the King's Grace his Highness And I have been advertised to our great discomfort That the said 14th day it pleased Almighty God to call the Pope's Holiness unto his Infinite Mercy whose Soul Jesu pardon News certainly unto the King's Grace and to me right heavy and for the universal weal or quiet of Christendom whereunto his Holiness like a devout and virtuous Father of Holy Church was very studious much displeasant and contrarious Nevertheless conforming our selves to the Pleasure of Almighty God to whose Calling we all must be obedient the Mind and Intention of the King's Highness and of me both is to put some helps and furtherances as much as conveniently may be that such a Successor unto him may now by the Holy College of Cardinals be named and elected as may with God's Grace perform atchieve and fulfil the good and vertuous Purposes and Intents concerning the Pacification of Christendom whereunto our said late Holy Father as much as the brevity of the time did suffer was as it should seem minded and inclined which thing how necessary it is to the state of Christs Religion now daily more and more declining it is facil and easie to be consider'd and surely amongst other Christian Princes there is none which as ye heretofore have perfectly understood that to this purpose more dedicated themselves to give Furtherance Advice and Counsel than the Emperor and the King's Grace who as well before the time of the last Vacation as sithence by Mouth and by Letters with Report of Ambassadors and otherwise had many sundry Conferences Communications and Devices in that behalf In which it hath pleased them far above my merits or deserts of their goodness to think judg and esteem me to be meet and able for to aspire unto that Dignity persuading exhorting and desiring me that whensoever opportunity should be given I should hearken to their Advice Counsel and Opinion in that behalf and offering unto me to interpone their Authorities Helps and Furtherances therein to the uttermost In comprobation whereof albeit the Emperor now being far distant from these Parts could not nor might in so brief time give unto the King's Grace new or fresh confirmation of his Purpose Desire and Intent herein Yet nevertheless my Lady Margaret knowing the inclination of his mind in this same hath by a long discourse made unto me semblable Exhortation offering as well on the Emperor's behalf as on her own that as much shall by them be done to the furtherance thereof as may be possible Besides this both by your Letters and also by particular most loving Letters of the Cardinal 's de Medicis Sanctorum Quatuor Campegius with credence show'd unto me on their behalf by their Folks here resident I perceive their good and fast minds which they and divers other their Friends owe unto me in that matter And finally the King's Highness doth not cease by all the gracious and comfortable means possible to insist that I for manifold notable urgent and great respects in any wise shall consent that his Grace and the Emperor do set forth the thing with their best manner The Circumstances of whose most entire and most firm mind thereunto with their bounteous godly and beneficial Offers for the Weal of Christendom which his Grace maketh to me herein is too long to rehearse For which Causes albeit I know my self far unmeet and unable to so high a Dignity minding rather to live and die with his Grace in this his Realm doing Honour Service Good or Pleasure to the same than now mine old days approaching to enter into new things yet nevertheless for the great zeal and perfect mind which I have to the exaltation of the Christian Faith the honour weal and surety of the King's Grace and the Emperor and to do my Duty both to Almighty God and to the World I referring every thing to God's disposition and pleasure shall not pretermit to declare unto you such things as the King's Highness hath specially willed me to signify unto you on his Grace's behalf who most effectually willeth and desireth you to set forth the same omitting nothing that may be to the furtherance thereof as his special trust is in you First Ye shall understand that the mind and entire desire of his Highness above all earthly things is That I should attain to the said Dignity having his perfect and firm hope that of the same shall ensue and that in brief time a general and universal Repose Tranquillity and Quietness in Christendom and as great Renown Honour Profit and Reputation to this Realm as ever was besides the singular comfort and rejoice that the King's Grace with all his Friends and Subjects should take thereof who might be well assured thereby to compone and order their great Causes and Affairs to their high Benefit Commodity and most Advantage For this and other great and urgent Causes the Pleasure of his Highness is That like-as ye my Lord of Bath and Mr. Hannibal have right prudently and discreetly begun so ye all or as many of you as be present in the Court of Rome and continue your Practices Overtures Motions and Labours to bring and conduce this the King 's inward Desire to perfect end
if they shall continue obstinate according to the order of the Laws so as through your good furtherance both God's Glory may be the better advanced and the Common-Wealth the more quietly governed Given under Our Signet at Our Honour of Hampton-Court the 24th of May in the first and second Years of Our Reigns Number 21. Sir T. More 's Letter to Cromwell concerning the Nun of Kent Right Worshipful Ex MSS. Norfolcianis in Col. Gresham AFter my most hearty recommendation with like thanks for your Goodness in accepting of my rude long Letter I perceive that of your further goodness and favour towards me it liked your Mastership to break with my Son Roper of that that I had had communication not only with divers that were of Acquaintance with the lewd Nun of Canterbury but also with her self and had over that by my writing declaring favour towards her given her advice and counsel of which my demeanour that it liketh you to be content to take the labour and the pain to hear by mine own writing the truth I very heartily thank you and reckon my self therein right deeply beholden to you It is I suppose about eight or nine Years ago sith I heard of that Housewife first at which time the Bishop of Canterbury that then was God assoil his Soul sent unto the King's Grace a roll of Paper in which were written certain words of hers that she had as report was then made at sundry times spoken in her Trances whereupon it pleased the King's Grace to deliver me the Roll commanding me to look thereon and afterwards shew him what I thought therein Whereunto at another time when his Highness asked me I told him That in good faith I found nothing in these words that I could any thing regard or esteem for seeing that some part fell in Rithm and that God wots full rude also for any reason God wots that I saw therein a right simple Woman might in my mind speak it of her own wit well enough Howbeit I said that because it was constantly reported for a truth that God wrought in her and that a Miracle was shewed upon her I durst not nor would not be bold in judging the Matter And the King's Grace as me thought esteemed the Matter as light as it after proved lewd From that time till about Christmass was twelve-month albeit that continually there was much talking of her and of her Holiness yet never heard I any talk rehearsed either of Revelation of hers or Miracle saving that I heard say divers times in my Lord Cardinal's days that she had been both with his Lordship and with the King's Grace but what she said either to the one or to the other upon my Faith I had never heard any one word Now as I was about to tell you about Christmass was twelve-month Father Risby Friar Observant then of Canterbury lodged one night at mine House where after Supper a little before he went to his Chamber he fell in communication with me of the Nun giving her high commendation of Holiness and that it was wonderful to see and understand the Works that God wrought in her which thing I answered That I was very glad to hear it and thanked God thereof Then he told me that she had been with my Lord Legate in his Life and with the King's Grace too and that she had told my Lord Legat a Revelation of hers of three Swords that God hath put in my Lord Legat's hand which if he ordered not well God would lay it sore to his Charge The first he said was the ordering the Spirituality under the Pope as Legat. The second The Rule that he bore in order of the Temporality under the King as his Chancellor And the third she said was the medling he was put in trust with by the King concerning the great matter of his Marriage And therewithal I said unto him That any Revelation of the King's Matters I would not hear of I doubt not but the goodness of God should direct his Highness with his Grace and Wisdom that the thing should take such end as God should be pleased with to the King's Honour and Surety of the Realm When he heard me say these words or the like he said unto me That God had specially commanded her to pray for the King and forthwith he brake again into her Revelations concerning the Cardinal that his Soul was saved by her Mediation and without any other Communication went unto his Chamber And he and I never talked any more of any such manner of matter nor since his departing on the Morrow I never saw him after to my remembrance till I saw him at Paul's Cross After this about Shrovetide there came unto me a little before Supper Father Rich Friar Observant of Richmond and as we fell in talking I asked him of Father Risby how he did And upon that occasion he asked me Whether Father Risby had any thing shewed me of the Holy Nun of Kent and I said Yea and that I was very glad to hear of her Vertue I would not quoth he tell you again that you have heard of him already but I have heard and known many great Graces that God hath wrought in her and in other Folk by her which I would gladly tell you if I thought you had not heard them already And therewith he asked me Whether Father Risby had told me any thing of her being with my Lord Cardinal and I said Yea Then he told you quoth he of the three Swords Yea verily quoth I. Did he tell you quoth he of the Revelations that she had concerning the King's Grace Nay forsooth quoth I nor if he would have done I would not have given him the hearing nor verily no more I would indeed for sith she hath been with the King's Grace her self and told him me-thought it a thing needless to tell me or to any Man else And when Father Rich perceived that I would not hear her Revelations concerning the King's Grace he talked on a little of her Vertue and let her Revelations alone and therewith my Supper was set upon the Board where I required him to sit with me but he would in no wise tarry but departed to London After that night I talked with him twice once in mine own House another time in his own Garden at the Friars at every time a great space but not of any Revelations touching the King's Grace but only of other mean Folk I knew not whom of which things some were very strange and some were very childish But albeit that he said He had seen her lie in her Trance in great pains and that he had at other times taken great spiritual comfort in her Communication yet did he never tell me that she had told him those Tales her self for if he had I would for the Tale of Mary Magdalen which he told me and for the Tale of the Hostie with which as I have heard she
two several times that is to say the Sundays next following Easterday and St. Michael the Arch-Angel or on some other Sunday within one month after those Feasts immediately after the Gospel FOrasmuch as it appertaineth to all Christian Men but especially to the Ministers and the Pastors of the Church being Teachers and Instructers of others to be ready to give a Reason of their Faith when they shall be thereunto required I for my part now appointed your Parson Vicar or Curat having before my Eyes the Fear of God and the Testimony of my Conscience do acknowledg for my self and require you to assent to the same I. First That there is but one living and true God of infinite Power Wisdom and Goodness the maker and preserver of all Things And that in Unity of this God-head there be three Persons of one Substance of equal Power and Eternity the Father the Son and the Holy Ghost II. I believe also whatsoever is contained in the Holy Canonical Scriptures In the which Scriptures are contained all things necessary to Salvation by the which also all Errors and Heresies may sufficiently be reproved and convicted and all Doctrine and Articles necessary to Salvation established I do also most firmly believe and confess all the Articles contained in the Three Creeds The Nicene Creed Athanasius Creed and our Common Creed called the Apostles Creed for these do briefly contain the principal Articles of our Faith which are at large set forth in the Holy Scriptures III. I do acknowledg also that Church to be the Spouse of Christ wherein the Word of God is truly taught the Sacraments orderly ministred according to Christ's Institution and the Authority of the Keys duly used And that every such particular Church hath authority to institute to change clean to put away Ceremonies and other Ecclesiastical Rites as they be superfluous or be abused and to constitute other making more to Seemliness to Order or Edification IV. Moreover I confess That it is not lawful for any Man to take upon him any Office or Ministry either Ecclesiastical or Secular but such only as are lawfully thereunto called by their High Authorities according to the Ordinances of this Realm V. Furthermore I do acknowledg the Queen's Majesty's Prerogative and Superiority of Government of all Estates and in all Causes as well Ecclesiastical as Temporal within this Realm and other her Dominions and Countries to be agreable to God's Word and of right to appertain to her Highness in such sort as is in the late Act of Parliament expressed and sithence by her Majesty's Injunctions declared and expounded VI. Moreover touching the Bishop of Rome I do acknowledg and confess that by the Scriptures and Word of God he hath no more Authority than other Bishops have in their Provinces and Diocesses And therefore the Power which he now challengeth that is to be the Supream Head of the Universal Church of Christ and so to be above all Emperors Kings and Princes is an usurped Power contrary to the Scriptures and Word of God and contrary to the Example of the Primitive Church and therefore is for most just Causes taken away and abolished in this Realm VII Furthermore I do grant and confess That the Book of Common Prayer and Administration of the Holy Sacraments set sorth by the Authority of Parliament is agreeable to the Scriptures and that it is Catholick Apostolick and most for the advancing of God's Glory and the edifying of God's People both for that it is in a Tongue that may be understanded of the People and also for the Doctrine and Form of ministration contained in the same VIII And although in the Administration of Baptism there is neither Exorcism Oil Salt Spittle or hallowing of the Water now used and for that they were of late Years abused and esteemed necessary Where they pertain not to the substance and necessity of the Sacrament they be reasonably abolished and yet the Sacrament full and perfectly ministred to all intents and purposes agreeable to the Institution of our Saviour Christ IX Moreover I do not only acknowledg that Privat Masses were never used amongst the Fathers of the Primitive Church I mean publick Ministration and receiving of the Sacrament by the Priest alone without a just number of Communicants according to Christ's saying Take ye and eat ye c. But also that the Doctrine that maintaineth the Mass to be a Propitiatory Sacrifice for the Quick and the Dead and a mean to deliver Souls out of Purgatory is neither agreeable to Christ's Ordinance nor grounded upon Doctrine Apostolick But contrary-wise most ungodly and most injurious to the precious Redemption of our Saviour Christ and his only-sufficient Sacrifice offered once for ever upon the Altar of the Cross X. I am of that mind also That the Holy Communion or Sacrament of the Body and Blood of Christ for the due obedience to Christ's Institution and to express the vertue of the same ought to be ministred unto the People under both kinds And that it is avouched by certain Fathers of the Church to be a plain Sacrilege to rob them of the Mystical Cup for whom Christ hath shed his most precious Blood seeing he himself hath said Drink ye all of this Considering also That in the time of the Ancient Doctors of the Church as Cyprian Hierom Augustine Gelasius and others six hundred Years after Christ and more both the Parts of the Sacrament were ministred to the People Last of all As I do utterly disallow the extolling of Images Reliques and feigned Miracles and also all kind of expressing God Invisible in the form of an Old Man or the Holy Ghost in form of a Dove and all other vain worshipping of God devised by Man's fantasy besides or contrary to the Scriptures As wandering on Pilgrimages setting up of Candles praying upon Beads and such-like Superstition which kind of Works have no promise of Reward in Scripture but contrary-wise Threatnings and Maledictions So I do exhort all Men to the Obedience of God's Law and to the Works of Faith as Charity Mercy Pity Alms devout and fervent Prayer with the affection of the Heart and not with the Mouth only Godly Abstinence and Fasting Chastity Obedience to the Rulers and Superior Powers with such-like Works and godliness of Life commanded by God in his Word which as St. Paul saith hath Promises both of this Life and of the Life to come and are Works only acceptable in God's sight These things above-rehearsed though they be appointed by common Order yet do I without all compulsion with freedom of Mind and Conscience from the bottom of my Heart and upon most sure persuasion acknowledg to be true and agreeable to God's Word And therefore I exhort you all of whom I have Cure heartily and obediently to embrace and receive the same That we all joining together in unity of Spirit Faith and Charity may also at length be joined together in the Kingdom of God and that
through the Merits and Death of our Saviour Jesus Christ To whom with the Father and the Holy Ghost be all Glory and Empire now and for ever Amen Imprinted at London in Pauls Church-Yard by Richard Jugge Printer to the Queen's Majesty Cum Privilegio Regiae Majestatis * Number 12. Sir Walter Mildmay's Opinion concerning the keeping of the Queen of Scots October 26. 1569. at Windsor Castle An Original The Question to be considered on is Whether it be less perilous to the Queen's Majesty and the Realm to retain the Queen of Scots in England or to return her home into Scotland IN which Question these things are to be considered On the one side What Dangers are like to follow if she be retained here and thereupon if so avoiding of them it shall be thought good to return her then what Cautions and Provisions are necessary to be had On the other side are to be weighed the Dangers like to follow if she be returned home and thereupon if for eschewing of them it shall be thought good to retain her here then what Cautions and Provisions are in that Case necessary Dangers in retaining the Queen of Scots Her unquiet and aspiring Mind never ceasing to practise with the Queen's Subjects Her late practice of Marriage between the Duke of Norfolk and her without the Queen's knowledg The Faction of the Papists and other Ambitious Folks being ready and fit Instruments for her to work upon The Commiseration that ever followeth such as be in misery though their Deserts be never so great Her cunning and sugred entertainment of all Men that come to her whereby she gets both Credit and Intelligence Her practice with the French and Spanish Ambassadors being more near to her in England than if she were in Scotland and their continual sollicitation of the Queen for her delivery the denial whereof may breed War The danger in her escaping out of Guard whereof it is like enough she will give the Attempt So as remaining here she hath time and opportunity to practise and nourish Factions by which she may work Confederacy and thereof may follow Sedition and Tumult which may bring peril to the Queen's Majesty and the State Finally it is said That the Queen's Majesty of her own disposition hath no mind to retain her but is much unquieted therewith which is a thing greatly to be weighed Cautions if she be returned To deliver her into the Hands of the Regent and the Lords now governing in Scotland to be safely kept That she meddle not with the State nor make any alteration in the Government or in Religion That by sufficient Hostages it may be provided that neither any Violence be used to her Person nor that she be suffered to Govern again but live privately with such honourable Entertainment as is meet for the King of Scots Mother That the League Offensive and Defensive between France and Scotland be never renewed That a new and perpetual League be made between England and Scotland whereby the Queen's Majesty may shew an open Maintenance and Allowance of the King's Authority and Estate and of the present Government so as the Scots may wholly depend on her That the Regent and the Lords of Scotland do make no composition with the Scots Queen neither suffer her to marry without consent of the Queens Majesty That the Faults whereof she hath been accused and her declining and delaying to Answer that Accusation may be published to the World the better to discourage her Factious Party both here and in Scotland Dangers in returning Her The manner how to deliver her Home with the Queen's Majesty's Honour and Safety is very doubtful For if she be delivered in Guard that came hither free and at liberty how will that stand with the Queen's Honour and with the Requests of the French and Spanish Kings that have continually sollicited her free delivery either into Scotland or France or if she die in Guard either violently or naturally her Majesty shall hardly escape slander If again she be delivered home at Liberty or if being in Guard she should escape then these Perils may follow The suppressing of the present Government in Scotland now depending upon the Queen's Majesty and advancing of the contrary Faction depending upon the French The alteration of Religion in Scotland The renewing of the League Offensive and Defensive between France and Scotland that hath so much troubled England The renewing of her pretended claim to the Crown of this Realm The likelyhood of War to ensue between France Scotland and Us and the bringing in of Strangers into that Realm to our annoyance and great charge as late Experience hath shewed The supportation that she is like to have of the French and Spanish Kings And though Peace should continue between England and Scotland yet infinite injuries will be offered by the Scots Queen's Ministers upon the Borders which will turn to the great hurt of the Queen's Majesty's Subjects or else to her greater Charges to redress them for the change of the Government in Scotland will change the Justice which now is had unto all Injury and Unjustice The likelyhood she will revoke the Earl Bothwell now her Husband though unlawful as it is said a Man of most evil and cruel Affection to this Realm and to his own Country-men Or if she should marry another that were a-like Enemy the Peril must needs be great on either side And albeit to these Dangers may be generally said That such Provision shall be made by Capitulations with her and by Hostages from the Regent and the Lords of Scotland as all these Perils shall be prevented To that may be answered That no Fact which she shall do here in England will hold for she will alleage the same to be done in a Forreign Country being restrained of Liberty That there is great likelyhood of escape wheresoever she be kept in Scotland for her late escape there sheweth how she will leave no way unsought to atchieve it and the Country being as it is greatly divided and of nature marvellously Factious she is the more like to bring it to pass Or if the Regent by any practice should yield to a composition or finding his Party weak should give over his Regiment Then what assurance have we either of Amity or Religion That the Regent may be induced to do this appeareth by his late secret Treaty with the Duke of Norfolk for her Marriage without the Queen's Majesty's knowledg And though the Regent should persevere constant yet if he should be taken away directly or indirectly the like whereof is said hath been attempted against him then is all at large and the Queen of Scots most like to be restored to her Estate the Factions being so great in Scotland as they are so as the Case is very tickle and dangerous to hang upon so small a Thread as the Life of one Man by whom it appeareth the whole at this present is contained And touching the
to the Justices in Peace of Norfolk 283 ibid 20. A Letter from the King and Queen requiring Bonner to go on in the prosecution of Hereticks 285 312 21. Sir T. Mores Letter to Cromwel concerning the Nun of Kent 286 316 22. Directions of the Queen 's to the Council touching the Reformation of the Church 292 317 23. Injunctions given by Latimer to the Prior of St. Maries 293 319 24. A Letter of Ann Boleyn's to Gardiner 294 321 25. The Office of Consecrating the Cramp-Rings 295 ibid 26. Letter of Gardiner's to K. Henry concerning his Divorce 297 ibid 27. The Writ for the burning of Cranmer 300 334 28. A Commission to Bonner and others to raze Records 301 341 29. Cromwel's Commission to be the King's Vice-gerent 303 ibid 30. A Letter of the Monks of Glassenbury for raising that Abbey 306 342 31. A Letter of Carne's from Rome 307 344 32. A Commission for a severe way of proceeding against all suspect of Heresy 311 347 33. A Letter of the Councils expressing their Jealousies of the Lady Elizabeth 314 351 34. Letter from Carn concerning the suspension of Pool's Legation 315 353 35. The Appeal of Archbishop Chichely to a General Council from the Pope's Sentence 321 ibid 36. Instructions representing the State of the Nation to King Philip after the loss of Calais 324 360 37. Sir T. Pope's Letter concerning the L. Elizabeth's Answer to the Proposition of Marriage sent her by the K. of Sweden 325 361 BOOK III. 1. THe Device for alteration of Religion in the first Year of Q. Elizabeth's Reign offered to Secretary Cecil 327 377 2. Dr. Sandys's Letter to Dr. Parker concerning the Proceedings in Parliament 332 386 3. The first Proposition upon which the Papists and Protestants disputed in Westminster Abbey with the Arguments which the Reformed Divines made upon it 333 390 4. The Answer which D. Cole made to the former Proposition 338 389 5. A Declaration made by the Council concerning the Conference 345 392 6. An Address made by some Bishops and Divines to the Queen against the use of Images 348 397 7. The High Commission for the Province of York 350 400 8. Ten Letters written to and by Dr. Parker concerning his Promotion to the See of Canterbury 353 401 9. The Instrument of his Consecration 363 404 10. An Order for the Translating of the Bible 366 406 11. A Profession of Religion made in all Churches by the Clergie 365 405 12. Sir Walter Mildmay's Opinion concerning the keeping of the Queen of Scots 369 417 12. A Letter of the E. of Leicester's touching the same thing 373 ibid 13. The Bull of P. Pius the 5th deposing Q. Elizabeth 377 418 An Appendix concerning some of the Errors and Falshoods in Sanders's Book of the English Schism 383 Â Some Mistakes in the former Volume 410 Â ERRATA PAge 9. line penult after be read not P. 13. l. 17. ever 1. every P. 15. l. 42. Mâ—â—bâ—â—gs r. Marbridge P. 72. l. 42. muta r. imbuta P. 74. l. 32. tenetis r. tenentem P. 75. l. 8. â—â—im qui r. eum qui. 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Leechmore l. 15. asserting r. ascertaining P. 251. l. 34. to be r. took l. 40. before outwardly r. P. 256. l. 29. vocend r. vocant P. 258. l. 32. Christians r. Christiana P. 263. l. 34. dele and. P. 299. l. 22. Judice r. Judicem P. 320. l. 15. after doth r. not P. 321. l. 39. ordinem r. ordine P. 321. l. 21. nullum r. nulla l. 29. after contumaciam put and dele after causa l. 43. at r. ac P. 342. l. 44. before lawful r. was it P. 343. l. 33. after all r. art p. 366. Margent Bolase r. Borlase p. 378. Marg. sentia r. sententia p. 396. l. 20. Worchester r. Winchester p. 398. l. 44. interrupted r. uninterrupted p. 411. l. 8. dele l. 28. after Heir r. apparent l. 33. dele afterwards p. 411. Marg. l. 4. to l. 16. and from bottom p. 412. l. 19. Winter is called Wolsey's Bastard r. Campegioe's Son is called his Bastard l. 36. had r. has p. 412. Marg. l. 1. 14. r. 20. Marg. l. 11. 15. r. 32. p. 413. l. 32. would r. could l. 44. put out r. written p. 414. l. 28. Mark Sâ—â—ton r. K. Henry Marg. l. 3. for 203 r. 202. Marg. l. 4. 226 r. 206. p. 415. Marg. 297. l. 16. add fr. bottom p. 416. l. 19. Frideswoide r. Frideswide P. 2. Contents Numb 52. r. Injunctions given by Bishop Ridley 205 158. P. 3. Contents Numb 15. r. The Articles of Bonner 's Visitation 260. BOOKS printed for and sold by Richard Chiswell FOLIO SPeed's Maps and Geography of Great Britain and Ireland and of Forreign Parts Dr. Cave's Lives of the Primitive Fathers Dr. Cary's Chronological Account of Ancient Time Wanly's Wonders of the little Word or History of Man Sir Tho. Herbert's Travels into Persia c. Holyoak's large Dictionary Latin and English Sir Rich. Baker's Chronicle of England Causin's Holy Court. Wilson's Compleat Christian Dictionary Bishop Wilkin's Real Character or Philosophical Language Pharmacopoeia Regalis Collegii Medicorum Londinensis Judg Jone's Reports of Cases in Common Law Judg Vaughan's Reports of Cases in Common Law Cave Tabulae Ecclesiasticorum Scriptorum Hobbes's Leviathan Lord Bacon's Advancement of Learning Bishop Taylor 's Sermons Sir Will. Dugdale's Baronage of England in two Vol. Râ—â—anolli Bibliotheca Theologica in three Vol. Lord Cook 's Reports in French Idem in English Judg Yelverton's Reports Sir John Davies's Reports Herodâ—ti Historia Gr. Lat. Accesserunt huic editione Stephani Apologia pro Herodâ—to item Chronologia Tabula Geograph Necnon variae lectiones Notae ex MSS. Antiq. Script 1679. QVARTO THe several Informations exhibited to the Committee appointed by Parliament to enquire into the burning of London 1667. Godwin's Roman Antiquities Dr. Littleton's Dictionary Bishop Nicholson on the Church Catechism The Compleat Clerk