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
the Papists will haue no great cause to bragge of their Souereigne vertues hereafter To hold you no longer about Confession seeing Confession is not of any diuine institution but an ordinance of the Church as both Polydore Virgil and Erasmus doe proue it but instituted by the Fathers vpon iust occasion and abrogated againe by the same vpon as good an occasion The surest way for vs is to make our humble and secret Confession to God who is best able to forgiue the same and to free vs both à paena et à culpa yet for the auctoritie of the Church of England that perswadeth is leauing it Arbitrarie and for sundry good reasons that inforce it to my seeming if thou canst be so happy as to finde a wise learned and discreet Minister feare not to make known thy sinnes vnto him there is no ragge of poperie in this if thou bee true to the Minister and the Minister vnto thee But if no such Minister bee to bee found or not at hand men may confesse themselues one to another one neighbour to another without any scruple of conscience the Papists will giue thee leaue and so doe I and heere I end my discourse of Auricular Confession Of Satisfaction and Contrition A Word or two of Satisfaction and Contrition the other two parts of Popish Penance that I may giue some satisfaction to my pore seduced Countrymen if God shall moue their hearts and that they hate not to be reformed otherwise whole bookes of this argument will bee bootlesse non persuadebo etiam perswasero I may plant and others may water but it is God onely that giueth the increase First of Satisfaction if the Papists meane publike Satisfaction to the Church for some publike scandall giuen or priuate Satisfaction for some priuate wrongs done or scandall taken God speed them I question them not it is a Canon of the Church of Rome in force and practise in the Church of England that he that offends publikely and by his offence doth scandalize the whole Church should make a publike acknowledgement thereof and for priuate wrongs or persons the holy Scripture which is regula sufficienâ—isfima willeth vs in expresse tearmes to go and reconcile our selues vnto our neighbour and then come and offer this is a kinde of Excommunication ipso facto if we do it not But if they meane Popish Satisfactions whereby they thinke they do promerite or postmerite God with such satisfactions or sacrifices God is not pleased Proue the lawfulnesse of them out of Scripture and Traditions of the Church and we will vse them till when we leaue them In the meane time there is a kinde of Satisfaction which I will make bold to commend vnto you out of Antonius Magnus in the Bibliotheque of holy Fathers and that is the amendment of your wicked liues Touching Contrition seeing that the Papists acknowledge that the heart may be so contrite that the body may be saued in the day of iudgement both à paena et à culpa without doing any penance at all or very little grace being sufficient of it selfe to do away all our sinnes as is largely shewed by Ant. de Dominis who hath also taken great paines to score vp the Errours of Popish Contrition the chiefe whereof is filthy gaine the bane of the soule and indiuiduall companion of Purgatory and Penance bee ruled by mee this once if your Confessour seeke you and not yours hee will perswade you truly to repent and sorrow and satisfie God if you will by your surety Christ if they speak of any other sorrow or any other satisfaction take heede of Wolues that destroy the flocke ne potius pecuniam quà m animarum salutem quaerere videantur they rob you of your money and giue no satisfaction to your hunger-starued soules The 20. Article Of the Authority of the Church THe Church hath power to decree rites or Ceremonies and authority in Controuersies of faith And yet it is not lawfull for the Church to ordaine any thing that is contrary to Gods word neither may it so expound one place of Scripture that it bee repugnant to another Wherefore though the Church bee a witnesse and a keeper of holy writ yet it ought not to decree any thing against the same so besides the same it ought not to enforce any thing to bee beleeued for necessity of saluation This 20. Article explained and maintained by the Papists IT is a true saying of good vse in opening of Controuersies that qui bene distinguit bene docet I will therefore for the better vnderstanding of this point First distinguish of Rites Ceremonies and Traditions Secondly propose certaine Theses Thirdly confirme them according to the method which I haue confined my selfe vnto either out of Papists or out of old Manuscripts Of Traditions Rites and Ceremonies as I take it from the Papists some are diuine appertaining to pietie perpetuall and immutable Some are humane of the Tradition of the Church for the better gouernment and policy of the same which are variable and mutable both in regard of time and of place Thirdly there are some infrugiferous carnall hypocriticall or Pharisaicall and these are neuer to be admitted or being once admitted by conniuence of gouernours or the industrie of the Deuill that will if hee may sowe Tares amongst Wheat must be speedily rooted out and abrogated My Propositions are these 1. DIuine Rites or Ceremonies must bee taken out of the word of God or the continuall succession of the Church 2. All Apostolicall Rites are not perpetuall 3. Humane Rites and Ceremonies may bee made by the Church according to the Scripture are of like obseruation euen in things indifferent if they be once ratified till the Church doe abrogate them 4. They must be thus conditioned First not meerely offensiue for their multitude Secondly mysterious for their signification Thirdly decent for the ornament of the Church Fourthly tending to piety and not superstition Fiftly putting no affiance or confidence in them Sixtly not lasting but Arbitrary according vnto the times Countries and seasons 5. The Primitiue Churches had but a few 6. All Iewish Ceremonies are abolished 7. Diuine Constitutions are to bee preferred before humane inuentions pure and without mixture 8. Humane Rites must as neere as may bee consist in inward and not externall matters aswell for the end as for the thing 9. If Ceremonies do offend or otherwise be to bee abrogated it is not for any priuate man to demolish them but they must fairely and orderly be vnmade by the Authority of the Church that first made them 10. As they are to be seuerely punished that contemne the setled orders of the Church so if there bee no contempt we are not rashly to censure them The first Proposition SVch Traditions as are mentioned in the Scriptures and haue beene obserued in all ages by a continuall succession aut extraditione Apostolorum percontinuas success
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
A MANVDVCTION OR INTRODVCTION VNTO DIVINITIE CONTAINING A Confutation of Papists by Papists throughout the important Articles of our Religion their testimonies taken either out of the Indices Expurgatorii or out of the Fathers and ancient Records But especially the Manuscripts By THO. IAMES Doctor of Diuinitie late Fellow of New-Colledge in Oxford and Sub-Deane of the Cathedrall Church of Welles This marke †noteth the places that are taken out of the Indices Expurgatorij And this ☞ a note of the places in the Parchments Imprinted for Henry Cripps and Henry Curteyne at â—â—â—ord 1625. TO THE RIGHT HONORABLE AND RIGHT REVEREND Father in God John Bishop of Lincolne Lord Keeper of the Great Seale and one of his Maiesties most Honourable priuy Councell Right Honourable my very singular good Lord BEing incouraged by your Lordships fauorable acceptation of some small Labours of mine heretofore presented vnto your Honour I presume to offer vp these few but important and chiefe Articles of our Religion vnto your Lordships farther consideration as they are maintained and explained by Primitiue Fathers knowne Papists and ancient Manuscripts a threefold corde which in my coniecture cannot easily be broken As concerning the Manuscripts they are ancient but not many innominable as yet but not long so to continue if their names can bee redeemed by any meanes and y t they cannot well be excepted against by the common Aduersarie being written long before Luther Hus VVicklife or VValâ—o as the Character plainely sheweth And if they were not old enough it would be easie for me to euicl the true Antiquitie of our Religion â—ut of that great Treasure of Bookes amassed together by that iudicious Knight Sir Robert Cotton the truest Philobiblos of our Age in his kind For the Papists whose words and workes are often cited by me though the Papists would seeme to elude their testimonies or expunge their Sentences in thâ—â—r vnsufferable and vnwarrantable thrise-accursed Indices Expurgatorij yet they speake fully and home for the truth of ours and the falshood and nouellisme of their Religion and doe the Papists what they can as what hath not been done by their close Indices Yet all the water in the maine Ocean will neuer be able to wish their testimonies out of our Bookes Ours I call them because though bred and brought vp in the bosome of their Romane Church they are but seeming Papists so called as Montes are a non mouendo or Paâ—cae a non pâ—rcendo being easily mooued to take part with vs and if need were to defend and subscribe vnto the Articles of our Religion so vniformely so Catholikely agreed vpon by the Prelates of our Religion in the yeare 1562. Lastly for the Fathers whom they would faine make Partiaries and defenders of their new and vpstart opinions it is not to bee marueiled when they haue squeazed out the iuyce of their Bookes Text or Glosse pared them to their purposes and purged them to their minds or fancies rather For if they also chance to erre or mis speake in their iudgements as the best haue failed sometimes and in some things they haue a delâ—antur for them also they shall be no longer Fathers but Sonnes and therefore subiect to their censures and in plaine tearmes purgeable as Gretser the Iesuite hath long since from Ingolstad aduertised vs. But let them leaue the Fathers of the purer Ages in puris naturalibus without mixture or mutation of theirs pure and sincere and wee doubt not but the truth of our Religion will as clearely appeare as the Sunne shine at mid-day which I shall beleeue till I shall see a round and plenarie Refutation of the defence of â—ewels Apologie which was threatned to be answered in the late Councell of Trent and our Countriman Master Harding hath challenged it here and there of some mis-quotations which the learned Bishop doth confesse most ingenuously and retort the like and greater escapes vpon the Challenger but wilfull or purposed corruptions idque cum authoritate such as theirs are he cannot he shall not find in him nor any of his supposts This small Worke of mine Right Honourable such as it is and better it had been if due encouragement health and meanes had not fayled me I willingly submit vnto your iudicious Fatherhood and graue wisdome hoping some small good may accrew thereby vnto my deere Mother the Church of England a sound member and obedient child whereof I professe my selfe to be farre from Poperie and farther distant if farther may be from all itching vpstart Schismaticall humor going the Kings High-way and fighting as others haue done before me contra Dextrarios sinistrarios I haue better learned my Religion out of Tertullian and others that the first Religion is the best and that the higher we steppe the neerer we approach vnto the truth And if this small attempt of mine graced by your Honourable Patronage shall but worke in my poore seduced Countrymen and Compatriots a true loue of Antiquitie and detestation of all Popish corruptions in defacing and dâ—sgracing of all manner of good Bookes to God onely be the glorie I haue my desire Resteth nothing but to shew my willing readinesse and ready willingnesse to be imployed by your Honourable Lordship in any seruice that commeth within the compasse and spheâ—re of my small knowledge and poore abilitie and so I rest Lond. 26. April 1625. Your Honourable Lordships in all dutie to command Tho. Iames. The points that are briefly handled in this Booke OF the sufficiencie of holy Scripture for saluation c. 1 2. Of the iustification of Man 14 3. Of good Workes 19 4. Of Priests Marriage 23 5. Of the authoritie of generall Councels 27 7. Of the Ciuill Magistrate 29 7. Of Purgatorie 57 8. Of Indulgences 61 8. Of Prayers for the Dead 67 9. Of Reliques and Pilgrimages 67 10. Of Funerals and Diriges 72 11. Of Adoration of Images 73 12. Of the Inuocation of Saints 81 13. Of the Sacrament of Penance 83 14. Of Auricular Confession 85 15. Of Satisfaction and Contrition 88 16. Of the authoritie of the Church 90 17. Of the Lords Supper 95 18. Of the certaintie of Saluation 97 19. Of Rome 98 20. Of Cardinals and Bishops 101 21. Of Popish Priests 103 22. Of Popish Monkes and Friars 109 23. Of Miracles 114 Errata Pag 3. b â—â—milio reade â—unilio p 4. c pretera r preterea ib. l. 2 collected summed vp r. collected and summed vp ib. esta perfecta r. esca perfecta p 6. c. Iud r. â—nd ib. â— confugium r. confugimus p. 7. p poâ—iendâ— r. ponenda ib. x Val r. Vat. p 8. z Luic in ex r. Lincoln in ep ib. b scita decretas r sciâ—a decretaque ib. c disputandi r disputanda ib. f curiosaâ— r. curiosae ib g Quaedam esca est praelator est perfect r quaedam esca est praeâ—atorum perfect p 8 It s common r Its commones ib i qui nouit r. quod nouit ib. k coarctatuu
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
vulgar and yet some for translating the Bible more for reading of it haue bene consumed with fire and flames when poore soules they had more neede of instructers then tormentors and might haue beene wonne to the truth of their religion supposing it to be so by faire meanes rather than by compulsion Faith is free to bee perswaded not commanded with Erasmus I will leaue men that cannot be perswaded to Gods mercy the furthest that wee can doe vnlesse they bee troublers of States and seditious Schismatickes is to excommunicate them But as a wise Lawyer saith non mouendum quod sine sanguine moueri nequit as wee must saue blood and not spill it so wee must saue soules and not damne them if it may be otherwise ¶ The eight Proposition The contempt of Scripture and a desire of Reformation THe complaint was too true that Ferus once made the word of God was in worse case amongst Christians then amongst Iewes or Gentiles it was so tossed and tumbled rent and torne no otherwise saith Polydor Virgill then Coblers vse their filthy leather Hee speakes this of the Canonists and Lawyers the false Prophets whereby God doth seduce men when hee giues them ouer to a raprobate minde that hate his word and refuse to be reformed by the same neglecting it for I know not what Bâ—lles and traditions of men Of these writeth an ancient writer whose name were well worth the knowing and his obseruations note-worthy and therefore I will take the paines to transcribe it wholly as much as maketh for our purpose I say their watchmen are all blind and yet as blind as they are they can see vaine and transitory things thus we may interpret these words they are blind in spirituall affaires but quick-sighted enough in temporall matters It is said in the Gospell the light of thy body is thy eye Christs body is his Church his eye is the holy Scripture according vnto the saying of the Psalmist Thy word is a lanterne vnto my feete c. But in these present times alacke for woe there is an Amphora a beame in their eyes which by saecular and gainefull Sciences take vpon them the rule and gouernance of the Church which is his body by traditions and ordinances of men The weightie and ponderous talent of Lead signifieth sinne and saecular affaires procured by couetousnesse And at this present time what is this talent of Lead but their Priuiledges Dispensations and such like sealed with Lead The two women which lift this two eared pot betweene them signifie pleasure and vaine-glory whereby many gather euill riches into their houses Their wings are like Kites The Kite is a rauenous birde houering vp and downe to lye in waite for tame foule or stinking carrion So these couetous men lye houering betweene heauen and earth casting about how they may get into their hands whether it be by right or wrong this transitory pelfe of the world but their being is in the land of Sennaar that is to say in hell whereis nothing but loathsome smelles and gnashing of teeth Out of these words wee inferre this that many in those dayes sought after wealth few after the Scripture the light of their soules few looked into this mirrour to see the deformitie and foulnesse of their soules fewer that tread in those steppes which lead vnto saluation The first Corollary Of the Translation of the Scripture into the vulgar tongue OF this we haue heard Erasmus iudgement in the seuenth Proposition if that suffice not Geo. Wicelius a moderate Papist that wrote not many yeares after Luther will be able to informe vs that as the times are now it cannot bee otherwise but the Bible must be translated faithfully out of the originals He reckons vp the great vse and soucreigne profit likely to flow therefrom but chiefely saith hee it will make our Preachers more warie and carefull in their citations of Scripture lest the lay hearer may parhaps take them tardie now and then And hee further saith in the same place that there is no feare of making them Heretikes by reading Gods word if the Pastors and Teachers doe their duty The Anonymus writer vpon Iohn will not haue the people prohibited from reading the Bible but that they ought to be translated into English or French Cuspinian saith that the Scripture was read by the same token that some were burned for it By the meanes of Cyrill and Methodius the Sclauons inioyed their seruice in the vulgar tongue full sore against the Pontificians will m Ant de Dominis vrges this point mainely but what need haue wee of more testimonies This point is ratified by a voyce from heauen if Aeneas Siluius report before hee was Pope do not faile me There was a voyce whilest this businesse of hauing the seruice in the vulgar tongue was treated of heard from heauen saying Let euery spirit praise the Lord and euery tongue confesse him The second Corollary Of the vulgar Latine Edition SOme make the vulgar Latine of equall authority with the originall Hebrew and Greeke preferring Agar the hand-maid before Sara the Mistresse to verifie that of the Scripture I haue seene many seruants ride and their masters goe on foote It is also questioned amongst some of the lesse learned whether it be Hieromes or no but that opinion and that of theirs who shame not to say that he wrote as a Prophet rather theâ— as an Interpreter is cryed downe by the learneder sort of Papists stiling it therefore as commonly it is by the name of the Vulgar Edition The iudgement of the best in these ages since the light of the Tongues hath sprung forth is that it is a faulty corrupt deprâ—ued translation How often is the Interpreter taken tripping by their best linguists It is full fraught with gross errours and mistakings with I know not what riffe raffe One hath noted vnto vs 8000. at the least and these errours are rooted and inueterate for Roger Bacon our learned Countryman hath long since obserued that to â—he a spleasure of God and infinite lâ—sse to his Church it remained vncorrected in his time or if it were amended it was the worse for their corrections few of them beeing willinâ— and fewer able to performe the same as it ought to be done wanting both Greeke Hebrew and the Arabâ—ck tongues and â—ee ends with a patheticall speech to the Pop to appâ—â— a remedy in time to this maladie least it should happen to fester and infest the Church of God as it hath done these many yeares after his death and is to this present day notwithstanding they haue beene often tampering with it in no good state of conualescencie the more to blame are the Dowists that haue translated it into English and obtruded to our simple Countrymen as the very word of God The third Corollary ¶ Of
and further too for in those dayes when hee wrote there was no question made but those of the inferieur sort of the Cleargy should if they could not containe but needs would marry be sustained and maintained out of the profits of their benefice and enioy the benefit of their priuiledges At that time also if an Acolythus came to a discreete Priest and told him by way of Confession that hee had not to say the truth the gift of continency it was but a veniall sinne in the Confessour to aduise his Confessee to contract himselfe with some one or other in priuate sort so deceiue his Diocesan for of two euils the lesse is to be chosen and it is a lesse fault for a Priest to marry priuatly and to keepe his wife without scandall together with his benefice then to keepe a Concubine against the expresse commandement of God And put the case that this man after this be compelled by his Diocesan to ascend to holy orders wee beleeue and assure ourselues that hee is in lesse fault that keepes the company of his owne wife than he that haunts an Harlots company this is spoken of them that cannot containe Answerable to this ancient Tenet was that of Erasmus and others Whosoeuer hee bee that preferres the hauing of a Concubine before the marriage of a wife to my seeming is in as bad case or rather worse than hee that doth commit adulterie The more ashamed might our Papists bee that tollerate Stewes and maintaine harlots in and by their Church policie they shame not to write it I am ashamed to repeate it ne deterior libido vsum assumat and as if they would put chast marriage cleane out of countenance I haue read of one Tho. dela Beare a Welch Bishop who more like a Beare then a Bishop would not suffer the Clergy of his Diocesse to part with their concubines though they earnestly desired it because forsooth he should lose an annuall rent of fortie Markes which was well and truly paid him and no maruell for Espencaeus a later Writer telleth vs that in his time their Archdeacons and Officials in their visitations respectiuely leuied the same of concubinary Priests and sometimes of those that were continent Habeant aiunt si volunt They might haue had their whores if they would Erasmus wondreth not at this because they made a sweete gaine by this sweete sinne To conclude consideratis considerandis the premises duely considered the great snares wherewith their Priests and religious were intangled the intollerable fire of lust wherewith they did burne their homicides incests whoredomes Sodomitic all sinnes denaturalizations sinnes against nature all which shall bee reckoned vp in their proper place Were it not safer for vs to conclude with Pius 2. his golden saying As there was great cause to remoue Priests wiues at the first so there is greater cause to restore them againe now Which hee spake belike because this old Aeneas had a young Ascanius brought vnto him which his Father Franciscanus was faine to keepe or rather because Priests and Monkes are lesse chaste then married men that Marriage is at this day now in the Reformed Churches more holy and more acceptable vnto God and the bed vndefiled farre to be preferred before single life as Erasmus Laurentius Schraderus Melchior Iunius Dan Venatorius and Petrus Crinitus doe conclude on the behalf of married men And so I end my Treatise of this Article That marriage is not to be forbidden Clergie men and Ecclesiastiques but it is lawfull also for them as for all other Christian men to marry at their owne discretion as they shall iudge the same to serue better for godlinesse Of the authoritie of Generall Councels GEnerall Councels may not be gathered together without the commandement and will of Princes and when they be gathered together for as much as they bee an assembly of men whereof all be not gouerned with the Spirit and Word of God they may erre and sometimes haue erred euen in things pertaining vnto God wherefore things ordained by them as necessary vnto saluation haue neither strength nor authoritie vnlesse it bee declared that they be taken out of holy Scripture This Article maintained by the Papists MEdicines say Physitians must bee proportionable to the diseases when the diseases of the Church grow Epidemicall and common say wise men there is no remedie so apt as a Generall Councell But who shall assemble them together Who but Princes and Emperours so the same Erasmus P. Aerodius Fr. Duarenus Aug Thuanus Ant. de Dominis and others of the best note with them But then this question againe may be demanded Who shall preside and gouerne the Councell The same Princes by whose commandement and will they are gathered so Langius vpon Nicephorus and the fore cited Fr. Duarenus But in the meane time what shall become of the Pope Is not he the great Patriarch of the West and Prime Prelate of the Church Be it granted we will for orders sake allow his voyce in the first place but consultiue at the most with and not decisiue without the Councell for else it were in vaine to call them together Nay when the Pope doth not his dutie see how farre hee is in danger of a Councell hee may bee opposed and deposed by them If the Fathers of Constance and Basil were silent this might be otherwise prooued but the truth is the best Writers of your side whose eyes are not dazled with the brightnesse of the See of Rome nor their persons awed by the Popes greatnesse doe confesse thus much in expresse tearmes totidem verbis that Councels are aboue the Pope as Io. Langius Albertus Krantzius Wernerius Rolewinck Ant. de Dominis and a whole legion of Writers in Zuingers Theater It is not then to bee maruelled if the Pope in these latter times be so loth to call a Councell if no man will tell vs the reason thereof â— Iouius in the life of Leo the tenth will blab it forth Concilia terrori Pontificibus Our Popes are too wise to hazzard their estates in a Generall Councell if they may otherwise dispatch the businesse and come fairely off There remaine behind two scruples in this Article whether first Generall Councels may erre Secondly Whether Scripture must be the Rule to guide them Prudent Erasmus taketh them away both by saying that Councels may be depraued and then that no morall perswasion of Councels but authoritie of Scripture must be insisted vpon Of the 37. Article Of the Ciuill Magistrate THe Kings Maiestie hath the chiefe power in this Realme of England and other his Dominions vnto whom the chiefe gouernment of all the Estates of this Realme whether they be Ecclesiasticall or Ciuill in all causes doth appertaine and is not nor ought to be subiect to any forraine
and heresies haue been stirring amongst them and as before their hearts were without any honesty so here the Head of the Church may be found to want wit or braine to discerne betwixt truth and falshood the right faith and false heresies The Councell of Basill hath made a muster of their secessions Schismes and departures from the true faith which thing I find carefully set downe in one or two choyce Manuscripts in Magdalen Colledge in Oxford To come therefore to particulars Liberius was an hereticke his heresie was no lesse then the worst of all others that of the Arrians Leo succeeded him both in his Papall Sea and Arrian heresie Who is so little versed in the Stories of the Church but knoweth that Iohn the 22. his error de visione faciali was condemned by the Sorbons and blowne abroad by the sound of a Trumpet throughout all Paris But I will dwell no longer vpon this incongruous and vnpleasant subiect of banishing all forraine Iurisdiction of Popes out of this Kingdome and territories Wee say that his Maiestie may restraine with the Ciuill Sword the stubborne and euill doers which is my fourth and last proposition in this Article and commeth now to bee explained by the more temperate and moderate sort of Papists In the Chapter preceding we haue forced the Temporall Sword out of the Popes hands and that it may bee drawne forth against the stubborne and euill doers none but the franticke Anabaptist will dare to denie With them and their fantasticall propositions and delirations we will haue nothing to doe at this present wee will inquire only how farre forth this Sword is to bee drawne according vnto the Papists Tenet and the practise of these Kingdoms They make two sorts of hereticks some that erre of malice and trouble the State some that erre the errors of their Fathers and stand stiffe in that Religion which hath been taught them because they know no better these are to be reclaimed and informed by good and gentle meanes according to the example of the primitiue times when the ` Doctors and Pastors were readier to lay downe their liues then to take them away from illiterate and simple men and women they knew no other Sword then the Word no other fire then the Spirit Touching those that erre of malice they are to be dealt withall in sharper sort especially if their malice breake forth vnto the disturbance of the State either Ecclesiasticall or Ciuill and yet these are to be reclaimed also and purged of their malice if it may bee as well as of their errors or else preuented in time by the stroke of Iustice according to their demerits without effusion of blood but for blasphemous hereticks that impugne the Trinitie or wilfully trouble the vnitie and peace of this Kingdome bee they Schismaticks or Hereticks it now groweth to bee a matter of State rather then Religion I leaue them to those that know well how to rule them thinking no punishment too sharpe for them But for your sanguinarie punishments and bloody Inquisitions as our State vseth them not nor our Religion doth warrant them so your owne Writers doe inueighing against them as eagerly as we can or do supposing that the Church of Rome hath profited little since it first vsed these vnwonted and vnwarranted courses to turne all into fire and sword vpon small occasions God he knoweth for denying the Popes power in deliuering soules out of Purgatory for speaking against the Canons of the Church the opinions of their Schooles sometimes for crossing their positions though it bee but in Grammar notantur Articuli parantur fascculi away with them to the fire they may no longer liue one or two of their illiterate Friars shall accuse them some others shall beare witnesse the spirituall Magistrate shall condemne them the Temporall shall execute the sentence to the vtter destruction both of soule and body as you are perswaded If your men were as ready to teach as to burne and dealt by Colloquies and not by the Sword by the Gospell and not by Armes we would thinke that your Religion had some shew of truth and the Christian World some likelihood of Peace to the which in Christ I commend the cause of Gods Church and it a period to this long Article much the longer because it treateth of two the greatest powers vpon Earth the one lawfully challenged by his Maiestie the other vnlawfully pretended and vsurped by his Holinesse such as it is as I haue shewed heretofore Of the 22. Article Of Purgatorie THE Romish doctrine concerning Purgatorie Prayers worshipping and adoration as well of Images as of Reliques and also inuocation of Saints is a fond thing vainely inuented and grounded vpon no warrant of Scripture but rather repugnant to the Word of God This 22. Article explained and maintained by Papists HEre we are to runne through Purgatorie or rather through a Hell of deuilish inuentions but I will contract my selfe and it The Church of England giues no definition of it in this Article neither can it be defined because non entis nullae sunt qualitates but out of the writings of moderate Papists it may be described briefly thus Purgatory is a prety slight to picke mens purses Largely thus PVrgatorie is an excellent inuention of fiction of some Cacologus Schoolemen or Legendaries founded vpon dreames and reuelations to certaine politick ends partly vnknowne partly knowne to picke mens purses and fill the Popes cofers to defeate men of their lands and rob their soules of true comfort leauing nothing in mens consciences but scruples and terrors to thinke when it began what it is how long it shall continue for yeares dayes moneths or till the day of iudgement This awing the people by it more then by any thing and causing them to reuerence their persons more then any men that can by their Prayers mages Inuocations and Reliques of Saints Indulgences Funerals and Diriges being well hired vnto the same quench this fire deliuer these soules out of Purgatori and free them a poena and send them straight into Paradise to their endlesse ioy and comfort as they thinke and are perswaded by their ignorant guides To course ouer the parts of this description It is a meere fiction not of their Theologus but of their Cacologus founded vpon dreames and reuelations of men that appeared to them from the dead Habent Moysen Prophetas could not content them pickes mens purses and robs men of their lands to inrich the Popâ—s cofers What scruples it leaueth in the conscience I leaue to your considerations when you shall perfectly vnderstand that either there was no mention of it in the primitiue times or very little that the Graecians beleeue it not neither are the learnedst of the Papists able to define the place qualitie duration and extention of it vnto this
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