NOTE A, ‘LADY PSALTERS.’

Vide Horae beat. Mar. 5. sec. us. Eccl. Sarisb., Rosarium aureum beat.

Virg., signat. R 5, 1542: copy, British Museum. See too the Offic. b. Mar.

Virg. Pii 5. jussu editum, Psalterium sive Rosarium beat. 5. Mariae, p. — 30, Antv. 1780.

The ‘Rosary’ or ‘Lady’s Psalter’ was instituted by Dominick at the beginning of the 13th century; and consisted of 150 small beads, for each of which the ‘Ave Maria,’ and 15 large, for each of which the ‘Pater noster,’ was recited, to commemorate the fifteen mysteries of our Lord and Savior, ‘quorum consors fuit B. Virgo Maria.’ — Du Cange, Gloss., 5. ‘psalterium’ and ‘rosarium.’ Vide Fowns, Trisagion, p. 395, Lond. 1618.

The parody also on the book of Psalms, attributed to Bonaventure, (in which the supplications and praises, originally addressed to the Most High, are blasphemously transferred to the virgin,) was called the ‘Lady’s Psalter.’ Herbert (Typogr. Antiq. 3. 1789,) mentions ‘Our Lady’s Psalter, and Rosary, by Bonaventure, 1555,’ printed by Wayland. Vide Foxe, Acts, etc. 1583, p. 1598 — 1601, or ed. 1843 — 8, 7:131 — 6; Bonavent.

Opusc. 1:504, Paris. 1647; Psalt. Virg. Mariae, Bonavent. Paris. 1618; Critical inquiry as to the Psalter of Bonavent. by King, 1840.

NOTE B ‘CONFESSION’ AND ‘SATISFACTION.’

Vide Concil. Trident. Sess. 4. Jul. Tert. ann. 1551, cap. 5. fol. 67, Antv. 1564; Id. ibid. canon 13. fol. 72; Thom. Aquin. Summ. Partis 3. Suppl.

Quaest. 6. Art. 1. p. 8, Colon. 1622.

NOTE C, ‘PARDONS,’ AND ‘PURGATORY.’

Concil. Trident. Sess. 9. Pii Quart. ann. 1563, Decr. de Indulgent., Thom.

Aquin. ibid. Quaest. 25. Art. 1. p. 32.

Concil. Florent. in Concil. stud. Labb. et Cossart. Tom. XIII. col. 515 — 6, Lut. Par. 1671 — 2; Concil. Trident. Sess. 9. Pii Quart. ann. 1563, Decr. de Purgat.; Catech. Concil. Trident. ad Par. De Symb. artic. descendit ad inferos, fol. 35, Paris. 1568.

Vide Willet, Synopsis Papismi, 1600, contr. 14., and addit. to book 5., contr. 9.; Field, Of the Church, book 5. app. sect. 4, Loud. 1635; Fowns, Trisagion, p. 628 — 52, 329 — 44, Loud. 1619; Bp. Stillingfleet, Vindic. of Abp. Land, Conf. part 3. ch. 6. p. 636 — 54, Lond. 1665; Bp. Burner on Art. 22. Ch. of Eng.

NOTE D, ‘PLACEBOS’ AND ‘DIRIGES.’

Placebo’ or ‘Dirige.’ Vide Horae beat. 5. Mar. ad leg. Sarisb. Eccl. rit. fol. 125, Paris. 1519. It was ‘the Office of the dead:’ there are various names given to it in the old books; sometimes the ‘Placebo’ from the antiphon [ <19B609> Psalm 116:9, Vulgate] at the beginning; or the ‘Placebo and Dirge,’ the latter so called also from its first antiphon [ Psalm 5:8, Vulgate]; sometimes the Vigiliae mortuorum, or Officium pro defunctis; sometimes the ‘Dirge’ only. — Maskell on ‘The Prymer in English,’ in ‘Monumenta Ritualia,’ 1846, 2:110 et seq., where the Office occurs.

Comm. in Epist. 2. ad Cor. cap. 7. in Heiron. Op. 5. col. 1025, ed. Bened.

Par. 1693 — 1706.

Comm. in Epist. 2. ad Cor. cap. 7. in Hieron. Op. 5. col. 1025, ed. Bened.

Par. 1693 — 1706.

This commentary is considered by Vallarsius to be by Pelagius: vide Hieron. Op. 11. col 835 — 6, stud. Vallars. Veron. 1734 — 42; and Oudin. Comm. de script. eccles. 1. col. 845 — 6, 916, Lips. 1722.

NOTE E, ON ‘SIR JOHNS,’ ‘A priest was the third of the three sirs, which only were in request of old, (no baron, viscount, earl, nor marquess, being then in use;) to wit, sir king, sir knight, and sir priest.’ — Watson, Decacord. Quodlib. quest. 1602, p. 53. Hence a ‘sir John’ became a familiar name for a priest. Vide Bp. Bale, Image of both churches, part 2. signat. K 4 ed. Jugge; Todd’s Johnson, Dict.

Note F,. Testimonies of Irenaeus, Tertullian, Origen, Cyprian, Epiphanius, Jerome, Augustine, Theodoret, Cyril of Alexandria, and Bede, that what the Lord gave in the eucharist was “bread.” . . .to < ajpo< th~v kti>sewv poth>rion ai=ma i]dion wmJolo>gnse, ejx ou+ to < hJme>teron deu>ei ai+ma kai< tosewv a]rton i]dion sw~ma diebebaiw>sato, ajf j ou= ta < hJme>tera au]xei sw>mata . — Iren. Cont.

Haer. Lib. 5. cap. 2:2. Op. 1:294, ed. Bened. Venet. 1734. . . .acceptum panem, et distributum discipulis, corpus illum suum fecit, Hoc est corpus meum dicendo, id est, figura corporis mei. — Tertull. Advers.

Marcion. Lib. 4:40. Op. 457 — 8, Lut. Par. 1675. . . .to < ajgiazo>menon brw~ma dia < lo>gou Qesu~ kai< ejnteu>xewv, kat j aujto < mean cwrei~, kai< eijv ajfedrw~na ejkba>lletai kata < de< thnhn aujtw~| eujchan th~v pi>stewv, wjfe>limon gi>netai, kai< th~v tou~ nou~ a]rtou, ajll j oJ ejp j aujtw~| eijrhme>nov lo>gov, ejstiwv tou~ Kuri>ou ejsqi>onta aujto>n . — Origen. Comm. in Matthew Tom. 11. cap. 14. Op. 3. 449, 500, ed. Bened. Par. 1733 — 59. . . .quando Dominus corpus suum panem vocat de multorum granorum adunatione congestum; populum nostrum, quem portabat, indicat adunatum: et quando sanguinem suum vinum appellat, de botris atque acinis plurimis expressum atque in unum coactum; gregem item nostrum significat commixtione adunatae multitudinis copulatum. — Cypr. Epist. 69. ad Magn. Op. 182, Oxon. 1682. ‘ Orw~men gar , annot.

Petav. ] eiJv taw| , o[ti ajne>sth ejn tw~| dei>pnw| , kai< e]labe ta>de kai< eujcaristh>sav ei+pe , Tou~to> mou ejsti< to>de kai< oJrw~men o[ti oujk i]son ejstin , oude< o[moion , ouj th~| ejnsa>rkw| eijko>ni , ou th~| ajsra>tw| qeo>thti , ouj toi~v carakth~rsi tw~n melw~n . To < mer ejsti strogguloeidesqhton, wJv pronamin kai< hjqe>lnsen ca>riti eijpei~n , Tou~to> mou ejsti to>de .... — Epiphan. Ancorat. 57. Op. 2:60, Par. 1622.

Postquam typicum pascha fuerat impletum, et agni carnes cum apostolis comederat, assumit panem qui confortat cor hominis, et ad verum paschae transgreditur sacramentum; ut quomodo in praefiguratione ejus Melchisedec, summi Dei sacerdos, panem et vinum offerens fecerat, ipsc quoque veritatem sui corporis et sangninis repraesentaret. — Hieron.

Comm. Lib. 4. in Matthew cap. 26. Op. 7. col. 216, stud. Vallars. Veron. 1734 — 42.

Non enim Dominus dubitavit dicere, ‘Hoc est corpus meum,’ cum signum daret corporis sui. . .Sic est. . .sanguis anima, quomodo petra erat Christus. . .nec tamen ait, Petra significabat Christum; sed ait, ‘Petra erat Christus.’ — August. Cont. Adimant. cap. 12:3, 5. Op. 8. col. 124 — 6, ed. Bened.

Par. 1679-1700.

JO de> ge swthterov ejnh>llaxe ta< ojno>mata kai< tw~| memati to< tou~ sumbo>lou te>qeiken o]noma, tw~| de< sumbo>lw| to< tou~ swmatov. ou[twv a]mpelon ejautosav, ai=ma to< su>mbolon proshgo>reusen .... oJ gasei sw~ma si~ton kai< a]rton prosagoreu>sav, kai< au+ pa>lin eJautosav, ou+tov ta< oJrw>mena su>mbola th~| tou~ sw>matov kai< ai]matov proshgori>a| teti>mhken, ou j thsin metabalwrin th~| fu>sei prosteqeikw>v . — Theod. Immut. Dial. 1. Op. 4. 17 — 8, Lut. Par. 1642.

Toi~v gasi diakla>sav todou, le>gwn la>bete, fa>gete tou~to> ejsti to< sw~ma> mon. — Cyril. Alex. In Joan.

Evang. Lib. 4. cap. 2. Op. 4:360, Lut. 1638.

Frangit autem ipse panem quem porrigit, ut ostendat corporis sui fractionem non sine sua sponte futuram.... . . ‘Similiter et calicem, postquam caenavit, dedit eis.’ Quia ergo panis carnem confirmat, vinum vero sanguinem operatur in carne, hic ad corpus Christi mystice, illud refertur ad sanguinem. — Ven. Bed. In Luc. Evang. cap. 22. Lib. 6. Op. 5. col. 424, Colossians Agrip. 1688. on August. In Johann. Evang. 7. Tract. 30:1. (Op. 3. 2. col. 517, ed.

Bened. Par. 1679-1700.) ‘Oportet in uno loco ease.’

The Benedictine editors state that the various editions and MSS. of Augustine agree in the reading ‘uno loco esse potest;’ but that the words of that father are cited with the variation, ‘oportet’ instead of ‘potest,’ in Ivo, Gratian, Lombard, and Aquinas.

Vide August. in Ivon. Decr. Pars 2. cap. 8. p. 56, Lovan. 1561: Id. in Corp. Jur. Canon. Decret. Gratian. Decr. Tert. Pars, De Consecr. Dist. 2. can. 44, p. 421, Paris. 1618: Id. in Lomb. Lib. Sentent. Lib. 4. Dist. 10. fol. 351, Col. Agrip. 1576: Id. in Thom. Aquin. Summ. Pars 3. Quaest. 75. Art. 1. p. 164, Colon. 1622.

NOTE G, ‘DEFENSE OF ELECTION.’

Bradford mentions both the parts of this treatise, as follows, in a letter addressed “To his dearly beloved in the Lord, Henry Hart, John Barre, John Lidley, Robert Coole, Nicholas Shetterden, William Porrege, Roger Newman, William Lawrence, John Gibson, Richard Porrege, Humfrey Middleton, William Kempe, and to all other that fear the Lord and love his truth, abiding in Kent, Essex, Sussex, and thereabout: ” “Although I look hourly for officers to come and have me to execution, yet can I not but attempt to write something unto you, my dearly beloved, (as always you have been, howsoever you have taken me,) to occasion you the more to weigh the things wherein some controversy hath been amongst us, especially the article and doctrine of predestination, whereof I have written a little Treatise, and direct it to our dear and godly sister Joyce Hales; therein, as briefly shewing my faith, so answering the ‘enormities’ gathered of some to slander the same necessary and comfortable doctrine. “That little piece of work I commend unto you, as a thing whereof I doubt not to answer to my comfort before the tribunalseat of Jesus Christ: and therefore I heartily pray you and every of you, for the tender mercies of God in Christ, that you would not be rash to condemn things unknown, lest God’s woe should fall upon you for calling good evil, and evil good. For the great love of God in Christ, cavil not at things that be well spoken, nor construe not things to an evil part, when ye have occasion otherwise. Do not suppose that any man, by affirming predestination, (as in that book I have truly set it forth, according to God’s word and the consent of Christ’s church,) either to seek carnality, or to set forth matter of desperation. Only by the doctrine of it I have sought, as to myself, so to others, a certainty of salvation, a setting up of Christ only, an exaltation of God’s grace, mercy, righteousness, truth, wisdom, power, and glory, and a casting down of man and all his power; that he that glorieth may glory only and altogether, and continually, in the Lord.”

NOTE H, BP. GATDINER DE VERA OBEDIENTIA.

Shall any man think it indifferent that I shall be called a liar, because I obey the truth; because I serve God in obeying my prince, that I shall be reported to be a contemner of the sacraments, or an oath-breaker? And that that is fondly laid to the husband’s charge after he is divorced, because he performed not his promise that he ought not to have made; shall that in this cause be grievously and earnestly trumped in my way, because I am by most grave judgment of the truth divorced from the church of Rome, (which it was not lawful for me to keep still,) and am compelled to take my wife truth to me?...... It is decreed that not so much as by the civil laws a man is bounden to perform unhonest or unlawful promises, lest it might be thought that those laws do rather commend perseverance in crimes, than repentance: and in the ecclesiastical decrees it is also established, that no man is bounden to perform an unlawful oath, seeing an oath cannot bind a man to wickedness. — Bp. Gardiner, De vera obedient., Translation, signature I 5, 6, Roane, October 26, 1553.

NOTE I, ‘SO MUCH TALK THERE WAS AD EPHESIOS. ’ ‘Talk ad Ephesios: ’ irrelevant or idle words. So Bp. Jewel: ‘As for Marcus Ephesius, he seemeth well to brook his name, for his talk runneth altogether ad Ephesios .’ — Bp. J. Reply to Harding, Art. 10. div. 6. p. 579, Parker Soc. The phrase, ‘ Efe>sia gra>mmata, had in ancient times been applied proverbially to those who ‘spoke what was obscure and hard to be understood:’ Dokei~ de> ti proan tw~| toiou>tw| Eujruba>th| sumbale>sqai kai< hJ patria to< jEfe>sia gra>mmata, ejpi< tw~n ajsafh~ tina lalou>ntwn kai< dusparakolou>qhta . — Eustath. Arch. Thessal. Comm. in Hom. Odyss.