the testimonies of the Bible the rather to incite and prouoke men to the studie of the holy Bible and not vnworthily for there is a blessing annexed to them that obey and a curse vpon them that disobey or discredite Gods word wherein is contained life yea life eternall and therefore it is called foode the foode of the soule perfect foode spirituall Manna which must be gathered in the morning to shew that wee must begin betime to gather that is to study it as it were in the morning of our ages The Church may fitly be tearmed Christs body this the eye whereby it seeth according to that of the Psalmist The word of God is a lanthern vnto my feete The word of God is called Sion Sion signifieth a looking glasse or mirrour wherein God is both seene and found To conclude it is both a Sword to conquer Antichrist and a Shield to protect vs from his fierie assaults of a principall vertue to direct man to the right Catholique faith And to say no more all the Scripture is referred â—o Christ whom to serue is to raigne ¶ The Third Proposition The manifold vse and profit thereof THis proposition hath a necessarie coherence with the former and a neere dependance on the fift of the necessitie to saluation and therefore being vertually contained in them I will passe by it with a light touch ¶ The Fourth Proposition Of its Perspicuitie THe word of God being as hath bene formerly shewed the bread of life the spirituall Manna what auaileth it if it be not broken or if it be broken if it bes not digested If the Arke be vnder its couâ—rings how shall the glory of God be seene Or if it be seene if onely the High-Priest may enter The Scriptures are hard and the difficulties are many to assoyle this doubt and resolue the question the Scripture is plaine ad dandam homini viaetori notitiam veram sufficientem partim per plana and for the rest the obseruation is safe that is giuen vpon Cyrill that wee must not be too curious to hunt after that which God would haue vnknowne in the Scripture ¶ The Fift Proposition The Scripture containeth all things necessarie to saluation BEliefe in the Scripture is sufficient to saluation and that a man would thinke were sufficient to cause vs to meditate in Gods word both day and night but we must ioyne Good-workes with our Faith Meditation without operation is fruitlesse it containeth all things all things necessary to saluation heerein is contained the wisedome of God Sapientia Dei c. the wisedome of God is contained in his Law that is in both the Testaments we need seeke no further f this alone is able to saue vs. It is so sufficient that nothing can he added to its sufficiency this sure rule of Faith will square all that is amisse this Anchor will hold all that is fleeting it neither doth deceiue others or is deceiued it selfe For a conclusion of this point it is a most infallible rule and super sufficient or omnisufficient meanes of our Saluation let this suffice but that I must needs take away one obiection before I passe further It may perhaps bee granted that all things necessarie to Saluation are grounded in the Scripture but in what sense literall or mysticall apert or hidden I answere out of the Councell of Basil All things needfull to Saluation are founded in the literall sense of the Scripture ¶ The Sixt Proposition The vnporfitdble and vnnecessarie vse of all other Books THere was a time when blind superstition did so farre preuaile amongst vs that there was no God amongst vs almost but Aristotle no Diuixitie but drawne out of the dregges of Philosophy and as if these were not sufficient to blind our spirituall eyes or puzzle our vnderstandings a labryinth of humane traditions were found out to amaze and perplex vs but thankes be to God the night is passed and the day is come darkenesse is passed and the glorious Sunne shine of the Gospell hath long since expelled these mists or fogges Wee haue a certaine rule to guide vs an Ariadnean clue to direct vs ipsa Scripturae verba ponenda Catches and sophismes of Logicians abstruse and hard questions of Aristotle will not serue the turne Gods word alone is certaine other profes vncertaine and false if they dissent from it Without Scripture nothing is to be affirmed and beyond it nothing is to be concluded t to know nothing but the Gospell is to know all things The word of God onely and alonely is to be honoured with all manner of reuerence all other things are but adiectitious and superfluous if not hurtfull and noxious in comparison of Gods word all other things are as nothing or of no weight The Law of God is so perfect that it admits of no addition much lesse may wee take ought therefrom This were to turne to the right hand or to the left and not to runne the way of righteousnesse Addition to Gods word is as heinous a sinne as the sinne of witch-craft The stones that Dauid must carry in his sling must be taken out of this Sanctuarie my exhortation to all shal be briefly that of the famous Grosthead to his Regents of Oxford Take heed that in stead of these foundation stones you bring not vnfundamentall or moultering ones such as are the a dreames and fictions of Preachers which by an Allegoricall or mysticall sence make good what best comes into their brain-sicke heades causing the Scriptures which should saue them to serue them I conclude with the saying and beliefe of Erasmus Whatsoeuer I read either directly in the holy Scriptures or virtually to bee deduced out of them as the Symbole of the Apostles I beleeue with the greatest assurance that may bee further I dare not goe this faith contenteth mee all other Quiddities and Esseities Fooleries Gryphes Curious orrather impious questions I leaue to bee disputed in their proper place the Schooles ¶ The seuenth Proposition It s common to be read of all THe holy Scripture as it affordeth stronger meate for them that are or should bee perfect that is Clearkes and Praelates so it hath milke for Babes must be read of all all haue pasturing vpon these commons The progresse or profit thereof is not restrayned to one part and not to an other as if some may read it and some may not Why then doe they so much scorne that lay or prophane men as they tearme them should read the Scriptures as if no man were to take of Christ or Scripture but Diuines What though some abuse it All will not it is no such heynous matter as you would make it to translate the Scripture into the
r. coarctatus p 9. Bonium r. Boiorum ib. 9 exoriâ—ntur r. exuruntur ib. y Laudec r Pan dect p. 10. c oculus tuuis r. oculus tuus p. 12 in the text infest r. infect p. 13. q â—urent r. curabant p. 16 u confitentum r. confitentium p. 17 y languiudi rlam guidi ib â— Pardus r. Paradinuâ— p. 18 â— 2. in the text vs we r. that we ib. l 16. foâ—â—e r some ib s Christus r. Christi p. 20 siu-siu r. sin-sin ib. i que accepit ostendit r. qâ—ae accepit ostendunt p 22. g alma r. la alma p. 23. b Apostoli vxorem r Apostoli vxorati p. 24 r Syluan r. Sylua p. 26. x In in miuoribus r In minoribus p. 27 l 15. Franciscanus â— Francischinus ib. b habâ— at r habeanâ— p. 28. Wernâ—riuâ— r. Wernerus Ib c Paâ—dr r Pâ—ndect Ib k Cytizensi p. 31. â—â—n 16 serue r deserue p 32. por eppo r. por ello â— 33. plâ—ruque r plerumque p. 34. g Iesue r â—osue p 36 â— 26 Sherifeâ— r Sherife p. 38. l. 33 proposinoÌ„ r. propositions p. 4. l. 11. quaerit r. quad p. 44 l â—â— Tâ—eire r. True p. 46 â— 3. harend r. â—azend p 47 l. 2â— if Iurie r. it â—ur â— 51. â— Argironae r. Angyrâ—â—ae Ib Nâ—gedon r Hvgedon p 58 â—3 Cacologus r Cacologâ—â—â— Ib l. 20 Not of their Theologus but of their Cacologus r Not of their Theologues b â—â— of their Cacologues p 59. g sentiat r. sentiant p. 62. Nutius r. mâ—tâ—uâ— p 67 b mâ—niae r. neniae p 7â— l 14. sharos r. shooes ib. l. 16 and allowing besides r and all know besides ib. l 19. common â—urâ—â—o r common burrâ—aâ—â—â— 77 sultaries r surtaâ—ies p 86 d â—â—â—ciâ—uis r. specialius p. 99 Lvâ—â—â—throâ—â—â—s r Lycanthropia ib q modo is muneret donegare r. modo is â—â—m â—â—â— deâ— gaâ—â— ib. x megabâ— r negabit p. 100 â—oemine r. foemineo p 102 k Sâ—naedâ—â— r. Cynâ—dis ib â— vneimuâ— r. venâ—mus p 104 exclaime â— proclaâ—â—â—â— â—â—â— â— Bâ—â—â—â—ulaeuis r 〈◊〉 p 105. l. 4 stoneâ— â— stoues â—â—â— 12. sorely r. w li â—â— â— â—â—â—â— cautionâ— r dedi cauâ—â—â—nem b s 〈◊〉 â— insaniae ib. t â—asâ—â—â—â—â—asu p. 106. l. and that r and â—f that 107 l 9 â—â—vâ—â— r â—â—y p â—08 l. 4. can 〈◊〉 â—audaces p â—â—9 â— sâ—mniaria r sâ—â—â—â—a p â—â— Monasteâ—â—um r. Monasteriâ— p. 113. a ab otium r. ob otium p. 116. Thâ—ca r. Theâ—a The Sixt Article Of the sufficiencie of the Holy Scripture for Saluation HOLIE Scripture containeth all things necessary for saluation so that whatsoeuer is not read therein nor may be proued thereby is not to bee required of any man that it should bee beleeued as an Article of faith or be thought requisite or necessary to saluation In the name of the holy Scripture wee do vnderstand those Canonicall bookes of the olde and new Testament of whose authority was neuer any doubt in the Church Of the names and number of the Canonicall Bookes GENESIS EXODVS LEVITICVS NVMBERS DEVTERONOMY IOSVA IVDGES RVTH 1. booke of SAMVEL 2. booke of SAMVEL The 1. booke of KINGS The 2. booke of KINGS 1. booke of CHRONICLES 2. booke of CHRONICLES The 1. booke of ESDRAS The 2. booke of ESDRAS The booke of ESTHER The booke of IOB The PSALMES The PROVERBES ECCLESIASTES or the Preacher CANTICLES or Song of SALOMON 4. Prophets the greater 12. Prophets the lesser And the other bookes as Hierom saith the Church doth read for example of life and instruction of manners but yet doth it not apply themto stablish any Doctrine such as are these following The third booke of ESDRAS The fourth booke of ESDRAS The booke of TOBIAS The booke of IVDITH The rest of the booke of ESTHER The booke of WISEDOME IESV the sonne of SYRACH BARVCH the Prophet The song of the three Children The Storie of SVSANNA Of BELL and the DRAGON The prayer of MANASSES The first booke of MACCHABEES The second booke of MACCHABEES All the Bookes of the New Testament as they are commonly receiued we do receiue and accompt them for Cauonicall This Sixt Article maintained and explained by the more moderate and learneder sort of Papists from whom I haue taken these Propositions following 1 THat they make the same Canon with vs. 2 Exhort vs to the diligent study of this sacred Word 3 Shew the manifold vse and profit that we may reape thereby 4 Its perspicuity 5 Its necessity to saluation 6 The vnprofitable and vnnecessary vse of all other bookes 7 Its commonnesse to be read of all 8 Lastly its contempt and reformation Whence by way of Corollarie I will entreate briefely 1 Of its translation into the vulgar 2 Of the Latine Edition 3 Of the Septuagint 4 Of the Hebrew Canon shewing that it ought to be the Canon and rule of all other Translations The First Proposition That they make the same Canon with vs. FIrst Leonâ—ius commonly called Aduocatus is a sure Aduocate for vs in this point making the same Canon almost with vs and informing vs That in his time it was not onely his but the Churches opinion Irmilius in his learned Dialogue betweene the Master and the Scholler proceeds further and yeelds the same reason that we doe because the Hebrewes difference them after the same sort according vnto the testimony of S. Hierome and others But there is a cautè lege or Caueat put in against them both Maledicta glossa quae corrumpit Textum Scripturae libris non Canonici Caute lege nam perperam quosdam libros à Canone ss Scripturarum euellit Secondly Boston of Bury the painefull but vniudicious Monke treating of Apocrypha bookes out of Isidore and Iuo makes the selfe same Canon with vs and that for the same reason and with the same limitation Shewing besides who were the supposed Authors of those Apocrypha bookes Lastly the History of Bell and the Dragon is challenged by our quick-sighted Erasmus for an Apocrypha story The like censure Spondanus passeth vpon the Booke of Tobie and Erasmus vpon Iudith and the Macchabees ¶ The second Proposition That they exhort vs to the diligent study of the sacred Scriptures BY the complaint of diuerse writers both old and new the Scriptuees were too too much neglected shall I say or vtterly despised generally of their Monkes and Friars Preachers and others as more opportunely shall be shewed in the handling of the eight proposition and therefore the Spirit of God which bloweth where it listeth and illuminateth whom it pleaseth raised vp some in priuate some in publike to be notable instruments of his glory I will onely touch and away In the history of the Councell of Basiâ—e there is a whole Sermon to rouse their diligent attention to the hearing and heeding of Gods word Vatablus more powerfully and feelingly before his Bibles with the double translation and Scholiaes hath collected summed vp all
ad nos deductum Er. To. 9 as the Creed and Symbole of the Apostles are of perpetuall obseruation for the most part yet some things commanded by the Apostles as vnction by S. Iames doe not oblige vs for euer which is my second Proposition The Third Proposition HVmane Rites and Ceremonies may bee made by the Church according to the Scripture to bee obserued alikely euen in things indifferent if they bee once ratified till the Church do abrogate them I call them humane Rites and Ceremonies because they are instituted by men for the good of men but otherwise they are to bee obserued with care and reuerence though they be not directly contained yet they are virtually to bee deducted out of the Scriptures and it is not for any priuate man to quarell or impugne them vntill the Prince by his authority or Cleargie in Councell doe meete and abrogate them The fourth Proposition The conditions of Rites and Ceremonies in the Church 1. THey must not be many as in the Church of Rome which complaine of the intollerable burden of them they had woodes swarmes Oceans and inundations of those Iewish Ceremonies by which they kept men in miserable seruitude and bondage 2. Mysterious for their signification 3. Decent for the ornament of the Church as the Surplice Vestiments of the Church Communion Cup c. 4. Tending to pietie and not to superstition They must conduce vnto pietie Christ is not to be sought in these outward things as meate drinke and rayment these things must be obserued if the Church command them but we must take heed we place no superstition in them we must seeke after those things rather which are inward 5. Putting no affiance or confidence in them 6 Not lasting but arbitrarie according vnto the times Countries and seasons The fifth Proposition The Primitiue Church had but few The sixth Proposition All Iewish Ceremonies are abolished The seuenth Proposition DIuine Constitutions are to be preferred before Humane they must be pure without mixture The neglect hereof was complained of by diuers * Learned men the Constitutions of men were punished more then the breakers and violaters of Gods Lawes so that small faults as the neglect of their Feastes or omissions of their Fasts were punished with Scorpions but greater sinnes as their Priests â—ippling and whoring it in the Stewes were let passe with a gentle correction They must not haue any mixture of humane inuentions there must be no addition of mens traditions to Gods Precepts The eighth Proposition HVmane Rites and Constitutions must as neere as may be consist in inward and not outward and externall matters aswell in regard of the end as the matter Ad offensionem populerum vitandam For feare of offending any of these little ones as Hierome sometimes spake vpon the like occasion Who knowes not how the vulgar people doe dote vpon these showes rather then substances of Religion nay rather runne gadding and madding after these toyes and fopperies as Erasmus knew by wofull experience in the Countries where he liued The ninth Proposition THough Ceremonies bee to bee misliked and prooue distastefull to the Church yet it is for no priuate man to disturbe the settled peace and quiet order of the same but to expect the Kings prohibition either by himselfe or his Cleargie I am thus opinioned of Ceremonies that they may be corrupted with the Leauen of the Pharisees infected with auarice negligence or ambition or adored as the golden Calfe making a great shew of pietie and preuailing more then any thing else with the vulgar people and that they are to be abolished or changed but who shall doe it No priuate person I warrant you they must beare and forbeare with a Faciat Iesus vt cito purgentur God send wee may be well rid of them making prayers and no stirres tumults or commotions when all is done the Churches censure or the Princes commandement or rather the Churches censure by command of the Prince is to be attended no phlegmaticall schismatick is to haue a hand in this businesse though it be to pull downe Images out of Churches or Pictures out of windowes for this were to open a window to priuate mens fancies rather then zeale and commeth neere to the error of the Eiconoclasts which in this case may be iustly censured Leaue we this to Leo Isaurus and other Emperours The tenth Proposition AS they are to be seuerely punished that contemne the setled orders of the Church so if there bee no contempt of publike Gouernment wee are not rashly to censure them Graue non est transgredi as one writeth constitutiones Ecclesiae nisi accedat contemptus malitiosus A man may transgresse the orders of the Church happly out of error it may be of ignorance but disobedience and contempt is as the sinne of Witchcraft a most heynous sinne as all those take it that haue not their shooes made at Geneua otherwise if there be weakenesse in them let there be charitie in vs and there will be no rash Iudges left in the Land And thus farre of Rites and Ceremonies and if I bee in the right I shall be glad if otherwise blame the Papists and not mee and let the perclose of this Discourse be my sufficient Apologie The 28. Article Of the Lords Supper I Will take out of this Article as much as is in controuersie betweene vs and the Papists Transubstantiation or the change of the substance of Bread and Wine in the Supper of the Lord cannot bee prooued by Holy Writ but is repugnant to the plaine words of Scripture ouerthroweth the nature of a Sacrament and hath giuen occasion to many superstitions The body of Christ is giuen taken and eaten in the holy Scripture onely after an heauenly manner and the meane whereby the body of Christ is receiued and eaten in the Supper is Faith c. The 28. Article maintained and explained by the Papists THe Papists in the Councel of Trent make it a Sacrifice both for the liuing and the dead Admit it be a sacrifice which cannot bee well denied being well vnderstood yet is it neither satisfactorie nor expiatorie but rememoratiue so Schoepperus that is not properly a Sacrifice but a memoriall of a sacrifice so Erasmus Arias Montanus giueth the reason of both For we do not offer that Sacrifice againe but proffer and represent it to the memorie after an vnbloody maner which was offered vp once in blood a Sacrifice without the matter of a sacrifice to speak in Cyrils termes Neither wil it auaile the Papists to say that Melchisedec sacrificed for he was a Priest of the Highest for hee sacrificed no otherwise then Abraham Isaac and Iacob which herein imitated him For of them wee haue a plaine constat that they did not sacrifice by any
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
Christ the onely begotten Sonne of God and borne of the Father before all Worlds God of God Light of Light true God of true God begotten not made of the same substance with the Father by whom all things were made who for vs Men and for our saluation came downe from Heauen and was incarnate by the holy Ghost of the Virgin Marie and was made Man was crucified for vs vnder Pontius Pilate suffered and was buried and rose againe the third day according to the Scriptures and ascended vp into Heauen sitteth at the right hand of the Father and he shall come againe with glory to iudge both the Liue and the Dead of whose Kingdome there shall bee no end And in the holy Ghost our Lord and giuer of life who proceedeth from the Father and the Sonne who with the Father and the Sonne is together adored and conglorified who spake by the Prophets And one holy Catholique and Apostolike Church I confesse one Baptisme for the remission of sinnes and I expect the resurrection of the Dead and the Life of the World to come Amen I doe most stedfastly admit and embrace the Traditions of the Apostles and of the Church and all other obseruances and Constitutions of the same Church I doe likewise admit the holy Scripture according to that sense which our holy Mother the Catholike Church hath holden and doth hold vnto whom it doth appertaine to iudge of the true sense and interpretation of the holy Scriptures neither will I euer vnderstand nor interpret the same otherwise then according to the vniforme consent of the Fathers I doe also professe that there be truly and properly seuen Sacraments of the new Law instituted by Iesus Christ our Lord and necessarie for the saluation of Mankind although they be not necessarie for all men to wit Baptisme Confirmation Euchariste Penance Extreme Vnction Order and Matrimony and that these Sacraments doe giue Grece and that of them Baptisme Confirmation and Order cannot bee reiterated without Sacriledge I doe also receiue and admit all the receiued and approoued Ceremonies of the Catholike Church in the solemne administration of all the aforesaid Sacraments I doe embrace and receiue all and euery of those things which in the holy Councell of Trent haue been defined and declared touching Originall sinne and Iustification I doe professe also that in the Masse is offered vnto God a true proper and propitiatorie Sacrifice for the Liue and Dead and that in the most holy Sacrament of the Altar there is truly really and substantially the body and blood together with the Soule and Diuinitie of our Lord Iesus Christ and that there is made a Conuersion of the whole substance of Wine into the Blood which Conuersion the Catholique Church doth call Transubstantiation I doe also confesse that vnder either kind onely is receiued Christ whole intire and the true Sacrament I doe constantly hold that there is Purgatorie and that the soules which be there detained are holpen by their Prayers of the faithfull Also that the Saints who reigne together with Christ are to bee worshipped and called vpon and that they offer vp prayers to God for vs and that their Reliques are to be worshipped I doe most stedfastly affirme that the Images of Christ of the Mother of God alwaies Virgin and of other Saints are to bee had and receiued and that due honour and reuerence is to be giuen to them I doe affirme that the authority of Indulgences was left by Christ in the Church and that the vse of them is very behoofefull for Christian people I doe acknowledge the holy Catholique and Apostolique Romane Church to be the Mother and Mistresse of all Churches and doe promise and sweare true obedience to the Bishop of Rome who is the Successour of Saint Peter Prince of the Apostles and the Vicar of Iesus Christ All other things defined and declared by the holy Canons and Oecumenical Councels and chiefly by the holy Councell of Trent I do vndoubtedly receiue and professe And also all contrary things and whatsoeuer heresies condemned reiected and accursed by the Church I likewise doe condemne reiect and accurse This true Catholique Faith without which no man can be saued which now I doe willingly professe and hold I the same I. N. doe promise vow and sweare to hold and confesse most constantly by Gods helpe intire and vncorrupted euen to the last end of my life and to procure as much as shall lye in meâ— that my subiects or those of whom I shall haue care in my office shall accordingly teach and preach the same So God me helpe and these holy Gospels of God A Table of the Manuscript bookes vrged in this Booke BOston of Burie his Alphabeticall Catalogue of Manuscript bookes gathered out of 195. seuerall places lent me by the most Reuerend my Lord of Armagh MS. Basil the first Volume of the Acts and Sermons of the Councell of Basil now in Ballioll Colledge in Paper MS. Bas 2. The second Volume also in Paper that were sometimes bookes belonging to Durham Colledge in Gascoignes time MS. Bacon Rogeri Bacon operis minoris pars tertia MS. in the Archiues of the publike Librarie A. 68. Lincoln MS. Epistolae Rob. Grostheadi Lincoln Episcopi MS. G. 8. 8. Phil. Repingdon MS. Sermones eiusdem MS. in Bibliotheca Coll. Lincoln Tho. de Bracley Sermones MS. 30. MS. * MS. 43. MS. 21. MS. 0. MS. 29. MS. 9. MS. 38. MS. 51. MS. 7. All these fore-recited bookes were lent me very courteously by Master Hen. Parry Batchelor of Diuinitie of C. C. C. in Oxford they were in sight and shew very neglected bookes rusty dusty and sometimes vncouered and torne but they yeeld many good obseruations as you may find in the booke it selfe they are namelesse almost all of them but not worthlesse and vnpossible to be counterfeited by vs being written many hundred of yeares before our times as the writing shewes and are all giuen to the Publike Librarie and are there to be read of all men MS. Ignatius a Manuscript Ignatius in Latine of great Antiquitie in Ballioll Colledge in Oxford MS. Dunelm de visione Bosonis extant in Master Heggs hands Master of Arts of C. C. C. Tho. Gascoigne Dictionarium Theologicum in two Volumes Manuscript in Lincolne Colledge in Oxford Extracts out of the Tower fairely and largely transcribed by the industrie and care of Master Noye of Lincolnes Inne a great Antiquarie of the Law MS. Registrum MS. A Register of Acts and Epistles in the hands of Master Thomas French Register to the Vniuersitie MS. A. A Manuscript in Magdalen Colledge in Oxford wherein are contained diuers peeces of Antiquity the booke came from the Monasterie of S. Marie-ouereis to Master Iohn Fox the Writer of the Booke of Martyrs and by his sonne was giuen with diuers other good Manuscripts to the same Colledge MS. C. Another Manuscript Chronicle in Magdalen Colledge Ran. Higden Polychronicon Manuscript in Ballioll Colledge the largest and fairest