See Edition 1559, p. 423. Ed. 1563, p. 1084. Ed. 1570, p. 1721. Ed. 1576, p. 1470. Ed. 1583, p. 1544. Ed. 1597, p. 1403. Ed. 1684, vol. 3. p. 165. — ED. See the Harleian MSS. Number 420, art. 127. — ED. a2 Son-in-law to Constantine. “Gomortha” or Comorth, see Appendix. — ED. A Copy of the Commission awarded down into the Country, for the Examination of Witnesses.

Edwardus Sextus, Dei gratia Angliae Franciae et Hibemiae rex, fidei defensor, et, in terra, ecelesiae Anglicanae et Hibernicae supremum caput: — dilectis et fidelibus suis Georgio Hatbert militi, Thomae Jones militi, et Johanni Wogan militi, ac dilectis sibi David Vaughan, et Owino ap Owen armigeris, salutem. Sciatis quod nos, de fidelitatibus et providis circumspectionibus vestris plurimum fidentes, assignavimus vos, quatuor, tres, vel duos, vestrum, ac tenore praesentium damus vobis, quatuor, tribus, vel duobus, vestrum, plenam potestatem et autoritatem capiendi et recipiendi depositiones et examinationes quorumcunque testium ex parte Hugonis Rawlins clerici, et Thomae Leghe; de, et super, quibusdam articulis per ipsos Hugonem et Thomam Leghe concilo nostro exhibitis et praesentibus inclusis: necnon hujusmodi depositiones et examinationes in scriptis redigendi: et nos de hujusmodi examinationibus et depositionibus (cum sic per vos, quatuor, tres, vel duos, vestrum, captae fuerint) in crastino Ascensionis Domini proxime futurae in cancellariam nostram (ubicunque tunc fuerit) sub sigillis vestris, quatuor, trium, vel duorum, vestrum, clausis certificandi, remittentes nobis tunc articulos praedictos una cum hoc brevi. Et ideo vobis mandamus, quod circa praemissa diligenter intendatis cum effectu. — Teste me ipso, apud Westm. 9. die Martii, anno regni nostri sexto. Marten. Two letters of bishop Ferrar, introduced here in some editions, will be found at p. 26. — ED. The tenor of his sentence, as well of his condemnation as of his degradation, here followeth. The Sentence of Condemnation against Bishop Ferrar.

In Dei nomine, Amen. Nos Henricus, permissione divina Menevensis Episcopus, judicialiter et pro tribunali sedentes, in quodam inquisitionis et haereticae pravitatis negotio contra te Robertum Ferrar presbyterum (coram nobis in judicio personaliter comparentem, et nobis super haeretica pravitate traditum, ac fama et notorietate facti delatum), ac in ea parte legitime procedendo, auditis, visis, et intellectis, rimatis, ac matura deliberatione discussis et ponderatis dicti negotii meritis et circumstantiis, servatisque in omnibus per omnia in eodem negotio de jure servandis ac quomodolibet requisitis, Christi nomine invocato, ac ipsum solum Deum prae oculis nostris habentes: quia per acta inactitata, deducta, confessata, et ex parte tua coram nobis in eodem negotio saepius recognita, asserta, et confirmata, comperimus te, tum per confessiones tuas varias, tum per recognitiones tuas judiciales, coram nobis judicialiter factas, errores, haereses, et falsas opiniones subscriptas, juri divino ac catholicae universalis et apostolicae ecclesiae determinationi obviantes, contrarias, et repugnantes, tenuisse, credidisse, affirmasse, praedicasse, et dogmatizasse infra dioecesem nostram Menevensem, viz.: “Quod licet cuicunque religioso etiam expresse professo et presbytero, post susceptam professionem et post susceptum presbyteratus ordinem, ducere uxorem, ac cum eadem tanquam cum uxore legitima conversari.

Item: sacras religiones, ab eeclesia catholica institutas, cum scandalo damnasse et reprobasse. Item: quod in eucharistia, sive altaris sacramento, una cum corpore et sanguine Christi remanet substantia panis et vini. Item: quod Missa non est sacrificium Novi Testamenti, propitiatorium pro vivis atque defunctis. Et sacramentum altaris non esse in altari ministrandum, elevandum, vel aliquo moro adorandum.

Item: quod homo sola fide justificatur;” quos quidem errores, haereses, et falsas opiniones, juri divino ac catholicae universalis et apostolicae ecclesiae determinationi, obviantes, etc. The Copy of the Sentence of Degradation.

In nomine Patris, + Filii, + et Spiritus Sancti, + Amen. Quia nos Henricus, permissione divina Menevensis Episcopus, per viam inquisitionis in negotio haereticae pravitatis, cognoscentes te Robertum Ferrar clericum propter tuam manifestam contumaciam et obstinaciam per nos nunciatum fuisse et esse, in illud detestabile crimen haeresis multipliciter incidisse et commisisse: quod cum non solum grande, sed etiam damnabile et damnosum sit, et adeo enorme, quod exinde non tantum divina Majestas offensa, sed et uuiversa dioecesis Menevensis commota est, et ob hoc indignus officio sacerdotali et ecclesiastico sis redditus: idcireo nos, autoritate Dei Patris Omnipotentis, et Filii, et Spiritus Sancti, et nostra, te ab omni hujusmodi officio sententialiter perpetuo privamus in his scriptis, teque ab illis verbo deponimus (realiter et actualiter secundum traditionem canonum deponendum) et (degradandum, prout in ordinario pontificali continetur) degradamus, prout sequitur. In primis amovemus a te, etc. This Farlee was chancellor to bishop Ferrar. This chanter was doctor Young. The bishop of Llandaff proceedeth with prayer in condemnation of Rawlins; which commonly the popish persecutors are not wont to do. Popish bishops pray to a false god, and therefore are not heard. The reporter of this story was one master Dane. Note the nature of the papists: where they can overcome, they are lions; where they are overmatched, they play the foxes. Here lacked no good will in the bishops, but time as yet did not serve them. Read more of this in a book called A Warning to England. Vide scriptum Pauli Vergerii contra hunc Archiepisc. [See Riveti “Jesuits Vapulans,’ cap. 3. Section 8; also Jewel’s “Defence of the Apology,” Part 4. chap. 3. divis. 1. There is some doubt as to this book. See a note upon Sleidan, lib. 21: vol. 3. p. 154. Francorf. 1786. — ED.] The patronage, which pope Julius thought fit to exercise towards this renowned idol, was strongly reprobated by Vergerio, bishop of Capo d’Istria, in his tract, “De idolo Lauretano, quod Julium III. Rom. Episc. non puduit approbare: Vergerius Italice scripsit, Ludovicus ejus nepos vertit anno 1556.” In a tablet, which in Vergedo’s time was affixed to the wall at the entrance into the Holy Cottage, it is asserted that the apostles were accustomed to perform divine offices in it; that St. Luke made an image of the Virgin, which remains there to this very day, (“quae ibi est usque hodie” are the words used); that angels removed the chapel, after having conveyed it through the air from the Holy Land, from spot to spot, — first on occasion of the robbers, with which the country was infested, and then, a second time, because of the excessive quarrellings (“maximas discordias”) which were excited by the large receipts — to its present and final resting-place. The inhabitants were unable to account for its appearance amongst them, and were afraid that without amy foundation the chapel would soon fall into ruins; but in the year 1290 (according to the tablet) the Virgin appeared herself in a dream to a holy brother, and acquainted him with all the circumstances connected with the building; upon which it was determined to send an embassy of sixteen respectable men into the Holy Land to visit the old site; and they found and reported that the old foundations answered exactly to the building, which had arrived at Recanati, etc. etc. “All this and much more, hardly to be matched,” says Vergerio, “by the tales of the Koran or the Talmud, was considered as deserving or needing a long refutation,” which it has fully received from his lively pen: see “Vergerii Opera adversus Papatum;” Tubingae, 1563, ff. 309-50; or “Wolfii Lectiones Memorabiles,” vol. 2. p. 666, edit. 1671. The “Tractatus de Aede Lauretana” was printed at Venice, 1499. See Maittaire, Annales Typogr. vol. 1. p. 696. — ED. These anecdotes are included in “Wolfii Lectiones Memorabiles;” vol. 2. p. 639. Edit. Francorf. 1671. — ED. As the Romish church continues to this day the idolatry of the mass, which ought to be made a service tending to God’s glory, so it appears that even the holy rite of Confirmation was made an offense to some, in the manner in which it was administered. — ED. Argument. Linus and Anacletus were good men: ergo the pope is the supreme head of all churches! So saith the Turk in his Alcoran, that no man must dispute of his law. April 24, 1555. The history is given more in detail in the First Edition, but from many indelicate and coarse expressions there used, one passage only is added: “Whereat one Brassy, being the coroner, and no heretic by the Romish profession, said with an oath, that surely the fact was so; for he, before that time, had taken the view of a mariner, who died upon the like disease, and, in every case, had such evident sores and tokens as the bishop had. More, particularly, might be said touching the last tragedy of this bishop, etc., but shamefacedness calleth back.” See Edition 1563, p. 1122. See Edition 1563, p. 1122. — ED This letter was written the year before, in the month of June. This word appears to be synonymous with “knot:” from “knorr,” (Teutonic) meaning knor, knoure, or knurl, a knot in timber. — ED. a18 Note that the said William Flower afterward, in his next appearance, corrected and reformed this answer. The author alludes here to Flower’s conscientious disavowal of transubstantation. — ED. To speak naturally of the natural body of Christ, these two cannot stand together at one time, unless we grant Christ to have two bodies. That Christ never willed, neither can the Scriptures bear it. The martyrdom of Mary, Warne’s wife, is related infra p. 342. — ED. Note the sudden fear of Bonner. Ex Registro. Note how Bonner here pretendeth conscience, in prosecuting this matter, when only he was commanded unto it by the council’s letters. See Edition 1563, page 1144 as printed. — ED. For these depositions of witnesses see Edition 1563, pp. 1144, 1146. — ED. Touching the necessary points of doctrine and sacraments, only the word is to be followed. Fasting and praying no man denieth. But Christ never made any ordinance or custom of that ceremony. We might not to believe in saints. Ergo, we ought not to call upon them. Bonner, when he cannot overcome by doctrine, goeth about to oppress by authority. The bishop’s name was Bird, bishop sometime of Chester, and suffragan before of Coventry, of whom read before. See how Banner proveth holy water by the Scripture. Elizeus put salt in the water, not to wash away sin, but only to make the water sweet. The papists do beside God’s book, in burning men for their faith. This bishop here forgetteth his lesson, “Benedicite persequentibus vos.” Fecknam’s reason lieth in Paul’s breeches! Fecknam maketh every act spoken of in the New Testament to be a ceremony. Fecknam driven in a strait, driveth Haukes to the sacrament. It is his sacramental body, or the sacrament of his body, but not his true body. The words of Christ are to be understood, not as he spoke, but as he meant them. Bonner judgeth other men by his own sort. See Edition 1570. — ED. a45 Chedsey’s argument: Christ never spake English: ergo, we must not pray in English. Other doctrine taught in the church of Rome than ever Paul taught Note here how grossly Chedsey understandeth the words of St. Paul. Note here discreetly the spirit of Chedsey. See vol 5. p. 699. — ED. Difference between the true prophets and the false. The false prophets say, “Dicit Ecclesia;” “Thus saith the church.” The true prophets say, “Dicit Dominus;” “Thus saith the Lord.” And even now ye said, you would be even with him. Ex Registro. See Edition 1563, page 1162. — ED. He meaneth master Clement Throgmorton, who desired to have the bringing up of his child. These observations, and the specimens of early psalmody, are reprinted from the First Edition of the Acts and Monuments, pp. 1139, 1141. — ED. “Entier,” (Fr.) complete. — ED. “Lin,” linnan, or ablinnan, (Sax.) to cease or leave off. — ED. a52 Ex testimonio cujusdam puerperae Londinensis. See Edition 1563, page 1141. — ED. Of this act or statute read before. “Astiterunt reges terrae et principes convenerunt in unum adversus Dominum et Christum ejus.” Psalm 2. What ado is here to keep down Christ in his sepulcher? and yet will he rise in spite of all his enemies. This book called, “A Warning for England,” look for hereafter, when we come (God willing) to the Spanish inquisition. This Primer set forth in queen Mary’s time was printed by J. Wayland. “The Scriptures;” “There is one God, and one mediator between God and men, the man Christ Jesus.” 1 Timothy 2:5. — ED. “Let no man glory in any man; for all things are yours,” etc. Corinthians 3. “What is Paul, what is Apollos, but the servants of him on whom you believe?” 1 Corinthians 3. What horrid blasphemy, and derogation to Christ’s blood! If Mary’s merits might help us, then Christ died in vain. It takes its place in the later editions of Bonaventure’s works, and is recognized by Wadding in his “Scriptores ordinis Minorum;” Romae, 1650. — ED. Bonaventure, who was the compiler of our Lady’s Psalter, lived A.D. 1270, and was canonized A.D. 1482. [“ Sanclotum catalogo inscriptus a Sixto 4. die 18. Aprilis, 1482, et inter Ecclesiae doctores a Sixto V. annumeratus an. 1588, 14 Martii.” Bellarmin de Scripp. Eccles. edit.

Venet. 1728. — ED.] Beatus vir, qui intelligit [diligit] nomen tuum, Maria Virgo, gratia tua animam ejus confortabit. Tanquam aquarum fontibus irrigatum uberrimum in eo fructum justitiae propagabis, etc. Universas enim faeminas vincis pulchritudine carnis; superas angelos et archangelos excellentia sanctitatis. Misericordia tua et gratia ubique praedicatur, etc.

Gloria Patri. See the book called “Our Lady’s Psalter.” Bonaventure [Opera: Moguntiae, 1609, vol. 6. p. 478, Psalm 1. The words in parentheses denote the variation between the early edition which Foxe cited, and that of a more recent date, with which the editor collated these passages. The reader need hardly be directed to the awful profaneness of this Psalter. — ED.] Quare fremuerunt inimici nostri, et adversum nos meditati sunt inania?

Protegat nos dextera tua, mater Dei, ut acies terribiliter confundens et destruens eos. Venite ad eam, qui laboratis et tribulati estis, et dabit refrigerium animabus vestris. Accedite ad eam in tentationibus vestris, et stabiliet vos serenitas vultus ejus. Benedicite illam in toto corde vestro, misericordia enim illius plena est terra, etc. Gloria Patri. [Psalm 2. Ibid. — ED.] Domina, quid multiplicati sunt qui tribulant me? In tempestate tua persequeris et dissipabis eos. Dissolve colligationes impietatis nostrae; tolle fasciculos peccatorum nostrorum. Miserere mei, Domina, et sana infirmitatem meam; tolle dolorem et angustiam cordis mei. Ne tradas me manibus inimicorum meorum, et in die mortis meae conforta animam meam. Deduc me ad portum salutis, et spiritum meum redde factori meo, etc. [Psalm 3. Ibid. — ED.] Cum invocarem, exaudisti me, Domina, et e sublimi solio tuo mei dignata es recordari. A rugientibus praeparatis ad escam et de manibus quaerentium me liberabit gratia tua: quoniam benigna est misericordia et pietas tua in omnes qui invocant nomen sanctum tuum. Benedicta sis, Domina, in aeternum, et majestas tua in seculum. Glorificate eam, omnes gentes, etc. [Psalm 4. Ibid. — ED.] Verba mea auribus percipe, Domina, etc. Converte luctum nostrum in gaudium, et tribulationem nostrum in jubilationem. Corruant ante pedes nostros inimici nostri; virtute tua eorum capita conterantur, etc. [Psalm 5. Ibid. p.479. — ED.] Domina, ne in furore Dei sinus corripi me, neque in ira ejus judicari, etc.

De porta inferi, et de ventre abyssi, tuis sanctis precibus libera nos.

Aperiantur nobis januae sempiternae, ut enarremus in aeternum mirabilia tua: quia non mortui, neque qui in inferno sunt, laudabunt te, Domina, sed qui tua gratia vitam aeternam obtinebunt. [Psalm 6. Ibid. — ED.] Domina mea, in te speravi, de inimicis meis liberame, Domina. Conclude ora Leonis, et labia persequentium constringe. Non moreris propter nomen tuum facere nobis misericordiam tuam. Splendor vultus tui fulgeat super nos, ut servetur conscientia nostra apud altissimum. Si persequitur [persequatur] inimicus animam meam, Domina, adjutorio tuo conforter, ne vibret gladium suum contra me. [Psalm 7. Ibid. — ED.] “Thou shalt love the Lord thy God with thy whole heart, with all thy strength and power,” etc. Deuteronomy 6. Confitebor tibi, Domina, in toto corde meo, et narrabo in populis laudem et gloriam tuam, etc. Invenient gratiam [peccatores apud Deum] per te inventricem gratiae et salutis. Respirant ad indulgentiam humiles poenitentes; sana contritiones cordis eorum, etc. [Psalm 9. Ibid. — ED.] In te, Domina, confido, etc. Exquirite illam a juventute vestra, et glorificabit vos, etc. Misericordia illius nostrorum auferat multitudinem peccatorum, et foecunditatem nobis conferat meritorum, etc. [Psalm 11. Ibid. — ED.] Salvum me fac, mater pulchrae dilectionis, fons clementiae, etc. Gyrum terrae sola circuis, ut subvenias invocantibus te, etc. [Psalm 12. Ibid. — ED.] Usque quo, Domina, oblivisceris me, et non liberas me in die tribulationis? Usque quo exaltabitur inimicus meus super me? Potentia virtutis tuae contere ipsum, etc. Magnificamus te gratiae inventricem, per quam saecula reparautur, etc. [Psalm 13. Ibid. — ED.] “Yea rather blessed be they which hear the word of God, and keep it.” Conserva me, Domina, quoniam speravi in te, etc. Benedicta sunt ubera tua, quibus lacte deifico salvatorem enutristi, etc. [Psalm 16. Ibid. - ED.] Diligam te, Domina coeli et terrae; in gentibus nomen tuum invocabo.

Confitemini illi, tribulati corde, et roborabit vos contra inimicos vestros, etc. Religiosi omnes, honorate illam, quia ipsa est adjutrix vestra et specialis advocata. Esto refrigerium nostrum, gloriosa mater Christi, quia tu es totius religionis mirabile firmamentum. [Psalm 18.

Ibid. page 480. — ED.] Exandi [as] nos, Domina, in die tribulationis, etc. Ne projicias nos in tempore mortis nostrae, sed succurre animae, cum deseruerit corpus suum. Mitte angelum in occursum ejus, per quem ab hostibus defendatur, etc. Sentiat in poenis refrigerium tuum, et concede ei locum inter electos Dei. [Psalm 20. Ibid. — ED.] Ad te, Domina, levavi animam, etc. Non praevaleant adversum me laquei mortis, etc. Ductrix mea esto ad patrium, et me coetui angelorum digneris aggregare. [Psalm 25. Ibid. — ED.] All judgment is given to Christ alone, and before him the Virgin also herself shall be Judged. Judica me, Domina, quoniam ab innocentia mea digressus sum: sed quia speravi [sperabo], in te non infirmabor, etc. [Psalm 26. Ibid. — ED.] Domina, illuminatio mea sit splendor faciei tuae, et serenitas gratiae tuae refulgeat menti meae, etc. [Psalm 27. Ibid. — ED.] Ad te, Domina, clamabo, etc. Miserere mei in die angustiae meae, et in luce veritatis tuae libera me. [Psalm 28. Ibid. — ED.] If our Lady be all in all, then God, belike, sitteth idle in heaven! In te, Domina, speravi, non confundar in aeternum, in gloria [gratia] tua suscipe me. Tu es fortitudo mea et refugium meum, consolatio mea et protectio mea, etc. Educas me [de] laqueo quem absconderunt mihi, quoniam tu es adjutrix mea. In manus tuas, Domina, commendo spiritum meum. [Psalm 31. Ibid. p. 481. - ED.] Benedicam Dominam in omni tempore, etc. In periculis, in rebus dubiis, invocate eam, et in necessitatibus invenietis auxilium, etc.

Sumite exemplum conversationis ejus et aemulemini [aemulamini] studia [charitatis et] humilitatis ejus. Quia ergo, Domina, humillima fuisti, Verbum increatum ex te carnem suscipere coegisti. [Psalm 34.

Ibid. — ED.] Dixit injustus, etc. A malo proposito discedat. Mater Dei, inclina vultum Dei super nos: coge illum peccatoribus misereri, etc.

Benedictum sit imperium tuum super coelos, benedicta sit magnificentia tua super terram. [Psalm 36. Ibid. — ED.] If Mary forgive sins, then is our faith in Christ in vain. Eructavit cor meum verbum bonum, Domina, etc. Per tuam sanctitatem peccata mea purgentur: per tuam integritatem mihi incorruptibilitas condonetur, etc. [Psalm 45. Ibid. p. 482. — ED.] Omnes gentes, plaudite manibus, etc. Quoniam ipsa est porta vitae, janua salutis, et vitae [viae] nostrae reconciliatrix [reconciliationis]; spes poenitentium, solamen lugentium, pax beata cordium atque salus.

Miserere mei, Domina, miserere mei, quia tu es lux et spes omnium confidentium in te, etc. [Psalm 47. Ibid. — ED.] Miserere mei, Domina, quae mater misericordiae nuncuparis. Et secundum viscera miserationum [misericordiosum] tuarum munda me ab omnibus iniquitatibus meis, etc. [Psalm 51. Ibid.- ED.] Domina, in nomine tuo salvum me fac, et ab injustitiis meis libera me, etc. [Psalm 54. Ibid. — ED.] Domina, in adjutorium meum intende, etc. Miserere servorum tuorum, super quos invocatum est nomen tuum, etc. [Psalm 70. Ibid. — ED.] In te, Domina, speravi, non confundar in aeternum, in tua misericordia libera me, etc. [Psalm 71. Ibid. — ED.] Domina, venerunt gentes in haereditatem Dei, quas tu meritis tuis Christo confoederasti, etc. [Psalm 79. Ibid. p. 484. - ED.] Qui regis Israel, etc. Odor vitae de illa progreditur, et omnis salus de corde illius scaturisat. [Psalm 80. Ibid. — ED.] Qui habitat in adjutorio matris Dei, in protectione ipsius commorabitur, etc. Clamate ad illam in periculis vestris, et flagellum non approbinquabit tabernaculo vestro. Fructus gratiae inveniet qui speraverit in illa. Porta paradisi reserabitur ei. [Psalm 91. Ibid. p. 485. - ED.] Venite exultemus Dominae nostrae, etc. Suscipe in fine animas nostras, et introduc nos in requiem aeternam, etc. [Psalm 95. Ibid. p. 486. — ED.] Confitemini Dominae nostrae, et invocate nomen ejus, etc. Salus sempiterna in manu tua, Domina, etc. [Psalm 105. Ibid. — ED.] The devil and the pope say so, and not God. Dixit Dominus Dominae nostrae; sede, mater mea, a dextris meis, etc. [Psalm 110. Ibid. p. 487. — ED.] In exitu animae meae ex hoc mundo occurre ei, Domina, et suscipe eam, etc. Esto illi scala ad regnum coelorum, et iter rectum ad paradisum Dei, etc. [Psalm 116. 18. Ibid. — ED.] Miserationibus tuis plena est terra, ideo viam justificationum tuarum exquisivi, etc. Concupiscam in aeternum laudare te, Domina, cum docueris me justificationes tuas, etc. [Psalm 119. 7. Ibid. p. 488. — ED.] Qui confidunt in te, mater Dei, non timebunt a facie inimici, etc. [Psalm 125. Ibid. p. 489. — ED.] Nisi Domina aedificaverit domum cordis nostri, non permanebit aedificium ejus. [Psalm 127. Ibid. — ED.] Beati omnes qui timent Dominam nostram, et beati omnes qui sciunt facere voluntatem suam, etc. [Psalm 128. Ibid. — ED.] De profundis clamavi ad te, Domina; Domina, exaudi vocem meam: fiant aures tuae intendentes, etc. [Psalm 130. Ibid. — ED.] Memento, Domina, David, et omnium invocantium nomen tuum, etc. [Psalm 132. — ED.] Ecce nunc benedicite Dominam, omnes qui speratis in nomine sancto ejus, etc. [Psalm 134. Ibid. p. 490. - ED.] Super flumina Babylonis, etc. Non invenietur propitiatio sine illa. [Psalm 137. Ibid. — ED.] God’s office is appointed to our Lady. Eripe me, Domina, ab omni malo, et, ab hoste inferno defende me, etc. [Psalm 140. Ibid. — ED.] Oculi nostri sperant in te, Domina. Mitte nobis cibum et escam delectantem. Laudationem tuam loquetur lingua mea, et benedicam te in seculum seculi. [Psalm 145. Ibid. — ED.] Lauda, Jerusalem, Dominam; glorifica illam etiam, O Sion. Ipsa enim construit muros tuos, et filios tuos benedicit. Gratia sua to impinguat, pacemque donat terminis tuis. [Psalm 147. Ibid. p. 491. — ED.] See from the works of Bonaventure, “Cantica ad Beatam Virginem,” p. 491 [marked 479]. Ecce Domina Salvatrix mea, fiducialiter agam in te, et non timebo, qaia fortitudo mea es tu, et facta es mihi in salutem, etc. [Isaiah 12. - ED.] Exulta [et lauda], totum genus humanam, quia talem dedit tibi mediatricem Dominus Deus tuus. [Ibid. instar Ezekiaae. — ED.] Confitebor tibi, Domina, quia abscondisti haec a sapientibus, et revelasti ea parvulis. [Cant. Hab. 3. Ibid. p. 480. — ED.] Generatio prava atque perversa, agnosce Dominam nostram Salvatricem tuam. Nunquid ipsa est mater tua quae possedit te, et in fide generavit te? O benedicta, in manibus tuis reposita est nostra salus. [Ibid. — ED.] In nomine tuo omne genu flectatur, coelestium, etc. [Cant. de Daniel 3.

Ibid. — ED.] Quemadmodum infans sine nutrice non potest vivere; ita nec sine Domina nostra posses habere salutem. Quicunque vult salvus esse, ante omnia opus est ut teneat de Maria firmam fidem. Quam nisi quisque integram inviolatamque servaverit, absque dubio in aeternum peribit. [Symbolum instar illius Athanasii.

Ibid. p. 491. — ED.] The Rosary or Garland of our Lady was called ‘Corona beatae Mariae Virginis.’ [See Bonaventure’s works, as above, vol. 6. p. 465. — ED.] Ibid. p. 466. — ED. See Bonaventure’s works, as above, vol. 6. p. 465. - ED. Ibid. — ED. See Bonaventure’s works, as above, pp. 480, 481. — ED. The church of Rome neither taketh that which God doth give, neither doth seek for that which they would have by lawful means. Note, how this gear is penned to the worst. This article is not so put down as they meant it. This talk of Bradford first in the Tower, came not to our hands. “Thou shalt not bear false witness against thy neighbor.”

Commandment the 9th. Thus Bradford was desired of master Bourne to help him, and yet is now shent for his labor. That is the worst you and your pope can do, and the best argument you have. This letter was written to his mother, brethren, and sisters, and followeth hereafter. All are lies that please not Winchester. “Si illum objurges, vitae qui auxilium tulit; quid facies illi qui dederit damnum aut malum!” See Appendix. — ED. See the preposterous judgment of Winchester, to care so little for an oath to God, and so much for his vow to the pope. “Vincat modo divini verbi veritas.” “Apostolos lego stetisse judicandos, sedisse judicantes non lego. Hoc erit, illud fuit,” etc. [Lib. 1. cap. 6. — ED.] “Blessed are you when they shall revile you, and speak all that is naught against you, for my name’s sake.” — Matthew 5. Diabolus is as much as to say in Greek, a slanderer, or a caviller. Hom. 83. [Section 4] Matthew 26. Note the difference between believing, and saying, I believe. The way to come to Christ, is by the word: for by the word cometh faith, by faith we come to Christ. Preaching of the gospel goeth ever with the church, unless it be interrupted sometimes by persecution. Administration of sacraments is one note, but not the cause, of the true church: and yet not such a note, but that it may often be letted by persecution, and yet the true church remain. The pope’s church hath baptism and sacraments administered: ergo, the pope’s church is the true church. The argument faileth. “A causa non sufficiente, vel non causa, ut causa.” A popish distinction of the church to be a multitude, having preaching of the gospel, ministration of the sacraments, power of jurisdiction, and succession of bishops. Succession of bishops is no essential part of the church, but rather “accidens commune;” which being interrupted, yet the church may stand as it did both before Christ’s coming, and after at the coming of antichrist. The ministry of God’s word and ministers, be an essential point of the true church; but not the local succession of ministers in one certain place. “Improveth,” i.e. refutes. See Tyndale’s works, Edit. Russel, Vol. 1. p. 503; Nare’s Glossary. — ED. The papists challenge to them the true church, even as the mother of the dead child challenged the living child from the true mother. 1 Kings 3. The true succession of priests, and the succession of true priests, are two things. Bold confidence and hope of God’s word and promise, seem strange among them which are not exercised in mortification. None denieth omnipotency more than the papists, who say that Christ’s body cannot be in the sacrament unless the substance of bread be away. Argument: Whoso receive the body of Christ do receive the fruit and grace of life: no wicked men do receive the fruit and grace of life. Ergo:

No wicked mea receive the body of Christ. Mass in St. Ambrose’s time. That is false, for Scholasticus was not before Ambrose’s time. Note this doctrine, good reader. Elevation was not brought in indeed before the time of pope Honorius. [Decretal. Greg. 9. lib. 3. tit. 41. Section 10.] Note how these bishops themselves do grant that the time was, when transubstantiation was not defined by the church: Tonstal saith, that it was more than eight hundred years after Christ. “Chrys. in opere imperfecto; “Hom. 49, tom. 6. p. 946. Paris, 1836.

The papal censors have, with Bellamaine’s approbation, foully erased these words, under pretense of their being an Arian interpolation.

Gibbing’s Preface (p. 31) to Reprint of the Roman Index Expurg. (Dublin, 1837.) — ED. “Ecclesia non consistit in hominibus ratione potestatis secularis aut ecclesiasticae, sed in hominibus in quibus es, notitia vera, et confessio fidei et veritatis.” “Alphonsi a Castro Zamorensis a92 adversus omnes haereses libri 14; nunc postremo ab auct. recognitum et auctum:” Antverpiae, 1568. This was rather a popular work, and was first published at Paris in 1534; an edition which has been valued as containing (lib. 1. cap. 4) a passage omitted in many subsequent editions, relative to the ignorance of some of the Roman pontiffs. See Walch. Biblioth. Theol. in. 748: Voght “Catalogus Historico-criticus Librorum rariorum;” p. 231. Francof. 1793; also Jewell’s Reply to Harding’s Answer; art. 4, div. 19. De Castro attended Philip II. as confessor, when his majesty came into England; and he was afterwards employed in preaching against the taking away of men’s lives for religion! See vol. 6. p. 704, of this edition; also Burnet, vol. 2. part 1, A.D. 1555; “Antonio Biblioth.

Hispana Nova,” vol. 1. p. 16; also Hume’s History of England, vol. 4. edit. 1792. See the Appendix. — ED. This Alphonsus had written a book before, in Latin, against heresies. See Appendix. Augustinus Epistola ad Bonifacium. The Church is visible but to them that have spiritual eyes. Weston’s lessons are such as he did never follow himself. Pendleton, belike, would study out the reasons that moved him to alter: for he had none ready to show. In Job. Evang. tract. 59, Section. 1. — ED. De Veritate Corp. et Sang. Christi, in Eucharistia; Auct. C. Tonstallo; 4to. Lutet, 1554. lib. 1. p. 46: according to Fealtey’s Supplement to “A Case for the Spectacles, or a Defence of ‘Via Tuta,’” by Sir H.

Lynde. Lond. 1638, page 39. — ED. Simon, though he were called the leper, yet he was seen to be no leper; but bread is seen still to be bread; and therefore hath its name not of that it was, but of that it is. Epist. 63, p. 148. Edit. Oxon. See Dupin, third century. — ED. This gentlewoman is yet alive, to whom Bradford wrote a letter which hereafter followeth. By this friar he meaneth Alphonsus mentioned before. “A book,” etc. “De justa haereticorum punitione, libri tres;” fol.

Salmanticae, 1547; Lugduni, 1556; Antverpiae, 1568. The object of this work, in the language of Antonio, is “ut confirmaret justas esse omnes illas paenas, quibus in jure civili atque canonico haeretici addicuntur.” — ED. Alphonsus, otherwise called, in the vulgar speech, friar Fons. See Tillemont’s “Memoires a l’Hist. Ecclesiastique.” Tom. 5. Part 1. pp. 274, 414, Edit. 12mo. 1707. — ED. Only as touching the substance, but not as concerning the effect thereof. He meaneth after the popish manner of remitting, etc. In the First Edition this calamity is thus recorded; “In fine, this foresaid master Woodrofe, after the burning of master Bradford, returning home to his house, strait upon the same was taken lame both arm and leg, so that this day he cannot stir out of his house, nor yet scarce move himself but as he is helped. The Lord, if it be his pleasure, be his helper! “See Edition 1563, p. 1215. — ED. See the Harleian MSS. No. 416. Art. 27. — ED. See Edition, 1563, page 1216. — ED. This book was printed in London by John Day in 1504, and reprinted there in 1837. — ED. Of this place the earl of Derby seemeth to take hold, complaining that he curseth them that teach any false doctrine, etc. For all this caveat, yet this letter came to the earl of Derby’s knowledge. Read before the letter of Cambridge to king Henry VIII. The dog returned to his own vomit. “The sow that was washed, returned to her wallowing in the mire.” Peter 2. “Justus es Domine, et omnia judicia tua vera.” Dr. M. Pendleton recanted first in king Edward’s time, and now again in queen Mary’s time. This other letter of master Bradford was written to certain friends of his, whom, for danger, of that time, he would not name. This Erkinald and his wife, following this counsel, fled both beyond sea Ex ore infantium et lactentium fundet landem ad destruendum inimicum,” etc. This friend moved them to subscribe to the papists’ articles, with this condition: so far as they were not against God’s word, being indeed clean contrary to it: and yet, shortly alter, he valiantly suffered death for refusing the same. “Conspurcate,” defiled. — ED. “A cipher in Agrime. a95 ” The first edition of Foxe, p. 1195, has “a siphar in augrim,” being derived or corrupted from “algorism.” The word is found in connection in some French verses, quoted in Carpentier’s Supplement to Ducange’s Glossary (vol. 1. col. 957): “Or ai tant fait par moi meisme Que Chiffres sui en angorisme;” and Ducange, under the word “Algarismus: arithmetica,” thus quotes from Bernard De Breydenbach’s Itin. Hierosol. p. 190, “Item numeros, cyfras et figuras Algarismi ipsa invenit:” (tom. 1. col. 301. Paris. 1733).

The letter n in the word ‘angorisme’ above, should probably be u , the conversion of I into u being common in the French language. - ED. “Quod reliquum est Domino Deo meo committo, et spero in illum, quod ipse faciet juxta hoc:” “Jacta in Dominum curam,” etc.: “Omnis cura vestra conjecta sit in illum,” etc. “Revela Domino viam tuam, et spera,” etc. “Sperantem in Domino misericordia circumdabit.” “Fidelis enim est Dominus, dabit in tentatione eventum quo possumus sufferre:” “Novit Dominus pios e tentatione eripere,” etc.: O utinam pius ego essem: “Novit Dominus in die tribulationis sperantes in se,” etc. Faciet mi frater, charissime frater, quem in intimis visceribus habeo ad convivendum et commoriendum. O si tecum essem. “Ne cum mundo condemnemur.” “ Obduravit, a97 ” inquit, “perinde quasi vidisset eum qui est invisibilis.” Hebrews 11. “In Domino spero, non mutabor. Si ambulavero per vallem umbrae mortis, non timebo, quia tu Domine mecum es,” etc. Psalm 22. Haec tibi scribo, frater mi charissime in Domino. Jam legam tuam Epistolam. 1 John 2:13. Practicam tecum scientiam in vite illa quam pingis; roga Dominum ut ita vere sentiam. Amen. Salutant te omnes concaptivi et gratias Domino pro te agunt. Idem tu facias pro nobis, et ores ut, etc. Juste patior. “Hic autem quid mali fecit?” This is a singular mercy of God, to have death, which is a due punishment for sin, turned into a demonstration and testification of the Lord’s truth. Nuptiae agni paratae sunt, venite ad nuptias. He meaneth that he should be conveyed by the queen’s guard unto Lancashire to be burnt, as the adversaries had once determined; like as Ignatius was, by a company of soldiers, conveyed to Rome, and cast to the leopards. “Fidelis Deus, qui nunquam sinet nos tentari supra id quod possumus.” “A dextris est mihi, non movebor. Propter hoc laetabitur cor meum, quia non derelinquet animam meam in inferno, nec dabit me, sanctum suum per gratiam in Christo, videre corruptionem. E carcere raptim, expectans omni momento carnificem.” Psalm 16. Read the story of the primitive Church above described. [Vol. 1: — ED.] “Gleve,” the mark, or the prize: see p. 250, note (4). — ED. a105 “Non videtur gaudii, sed molestiae.”. Hebrews 12. “Eternum pondus gloriae.” 1 Corinthians 4. “Dum non spectas ea quae videntur, sed ea quae non videntur.” “Defecerunt oculi mei in eloquium tuum: quando consolaberis me?”

Psalm 119. “Quot sunt dies servi tui? quaudo facies de persequentibus me judicium?” “Quod Dominus veniens veniet, et non tardabit. Si moram fecerit, expects illum.” Habakuk 2. “Ad momentum in ira sua, et vita in voluntate ejus: ad vesperam demorabitur fletus, et ad matutinam laetitia.” Psalm 30. “Abscondere ad modicum, ad momentum, donec pertranseat indignatio ejus.” Isaiah 26. “Non est indignatio mihi.” Isaiah 27. ‘Colleth,’ that is, ‘embraces.’ — ED. a99 “Ne abscondas faciem tuam a me,” etc. Psalm 25. “Ne derelinquas me Domine,” etc. Psalm 27, and 119. “Ego dixi in excessu meo, projectus sum a facie tua,” Psalm 30. “Deus meus, Deus meus, ut quid dereliquisti me?” Psalm 21. “Ut quid derelinquis?” Psalm 22. “Derelinques?” “Ut quid dereliquisti?” “Nunquid nescis?” “An non audivisti?” etc. “Qui sperant in Domino mutabunt fortitudinem.” “Noli timere,” etc. “Ad punctum enim, in modico dereliqui te, at in miserationibus magnis congregabo te. In momento indignationis abscondi faciem meam parumper a te, at in misericordia sempiterna misertus sum tui, dicit Redemptor tuus Dominus. Nam istud erit mihi sicut aquae Noe. Ut enim juravi ne porro aquae Noe pertransirent terram, sic juravi ut non irascar tibi et non increpem te. Montes enim commovebuntur et colles contremiscent; misericordia autem mea non recedet a te, et foedus pacis meae non movebitur, dicit miserator tuus Dominus.” “Portare iram Domini, et expectare salutem et auxilium ejus.” Micah 7. “Adjutor in tribulationibus.” “Quo infirmiores sumus, eo sumus in illo rubustiores.” “Sic oculi Domini,” etc. “Voluntatem eorum faciet.” Psalm 145. “Antequam clamaverint, exaudit eos.” “Eternum pondus gloriae pariet.” We ought to measure God’s favor neither by our goodness nor illness, but only by our faith in Christ. This disease was a rheum, with a feebleness of stomach, wherewith he was much troubled while he was at liberty. God’s providence and protection. Psalm 31. 90. Satan seeketh to bring tender consciences to doubting, but God’s promise in Christ standeth sure for ever. Learn here to put away doubting; all tender hearts that seek after Christ. Note, how God commonly rewardeth the helpers and friends of his saints. These questions were concerning the mass, wherein the lady Vane desireth his judgment. He meaneth his book, which he calleth “The Hurt of hearing Mass.” The lady Jane and her husband were beheaded that day. [February 12, 1554. — ED.] In king Edward’s time the highway could not be known. Strype, in recording the burial of “Old Mrs. Hall, of the parish of St.

Benet Sherehog,” states that she was the mother of Hall the Chronicler, and that she is supposed to be the same Mrs. Hall “to whom several of the martyrs wrote letters.” Memor. under Mary, chap. 49; June 19, 1557. — ED. Argument. Christ, bidding Peter feed his flock, made him head over the universal church; ergo, Peter bidding the pastors feed the flock of Christ, made them also heads over the universal church. Ab una exponente ad suam exclusivam non valet consequentia. Christ made Peter a shepherd: ergo, Christ made Peter only, the chief shepherd of his sheep. Peter was excellent for his gifts, and not for the place where be sat. Argument. Peter left the title which he received to his successors. Peter received the title of Satan: Ergo, Peter left the title of Satan to his successors. No mention of succession nor primacy inheritable in all the Scripture. As Peter’s chair was in Rome, so Moses’ chair was in the wilderness:

Ergo, the principality of the Jewish church should be in the wilderness. He wrote also another fruitful letter to this Richard Hopkins, which you may read in the book of Letters of the Martyrs. [See page 264, Edit. 1837 — ED.] Now called Mrs. Rushbrough. Probably the glaive or launce, fixed in the ground as the mark to run towards in obtaining the prize, and sometimes given as the prize itself: see p. 221, note (1). Note that this Nathaniel was not his proper name; but he was so called for his unfeigned simplicity and truth. This Augustine being a Dutchman, was Latimer’s servant, and. a faithful minister in the time of king Edward, and in queen Mary’s time a diligent attendant upon the Lord’s prisoners. “Domini voluntas fiat. Ecce ego Domine, mitte me.” “Iram Domini portabo, quoniam peccavi ei.” “Factus sum sicut nycticorax in domicilio, et passer solitarius in tecto.” Psalm 101. [Vulgate. — ED.] The old man so mightily prevaileth sometimes against the new in the children of God, that the spirit and seed of God seemeth to be utterly taken from them: whereas indeed it is not so; as afterwards, to their great comfort, they find and feel. The conscience feared and beaten down with the terror of God’s judgment against sin, may not look upon the law, but fly to the gospel for relief and comfort. He meaneth the danger of more strait imprisonment that might hereby follow. This letter came not to our hands. [See Letters of the Martyrs; edit. 1837. page 349. — ED.] N.B. For the certainty of this faith, search your hearts. If you have it, praise the Lord, for you are happy, and therefore cannot finally perish; for then happiness were not happiness, if it could be lost. When you fall, the Lord will put under his hand, that you shall not lie still. But if ye feel not this faith, then know that predestination is too high a matter for you to be disputers of until you nave been better scholars in the school-house of repentance and justification, which is the grammarschool, wherein we must be conversant and learned before we go to the university of God’s most holy predestination and providence. Of this matter he writeth more at large in the book of Letters of the Martyrs; [edit. 1837, London. page 302. - ED.] “Spiritus ubi vult, spirat,” etc. “Non est volentis, neque currentis, sed miserentis Dei,” etc. “Non ex voluntate carols, neque ex voluntate viri, sed ex Deo nati sunt,” etc. “Si permanseritis in fide,” etc. Colossians 1. “Crede in Dominum Jesum, et salvus eris, tu et domus tua.” Acts 16. That vocation he meaneth here, which is after purpose. “Quia, Pater, sic complacitum est ante te.” Luke 10. “De electione judicandum est a posteriore.” “Canning,” ability. — ED. See Appendix. — ED. a107 “Per multas tribulationes oportet ingredi regnum Dei.” Namely, “The Gratulation of the moste famous Clerke, Martin Bucer; and hys Ariswere unto the two rayling Epistles of Steve, Bishoppe of Winchester, concerning the unmarried state of Praestes and Cloysterars, etc.; imprynted at London by R. Jugge.” Dibdin’s Ames’s Typographical Antiquities, vol. 4. p. 264. The same work gives the title of the “Common Places,” mentioned by Bradford, “A Declaration of the Twelve Articles of the Christen Faythe, with Annotations of the Holy Scripture, where they be grounded in,” etc., by D. Urbanurn Regium, 1548, p. 243. See also Strype’s Mem. vol. 2. p. 106. Lond. 1816. — ED. In the Tract Society’s Works of the British Reformers another letter is here added on Romans 8. — ED. See Edition 1563, page 1217. — ED. Some time bishop of Worcester, now archbishop of York. Note the uncharitable spirit of this papist, and so commonly of them all. A.D. 1553. Bland states, in his own report of an examination which he underwent on the 2d of March [1555], that he had been in prison “a whole year.” On the 9th of March lie states. that he had been in prison ever since certain words were uttered by him: and he then names one year and ten weeks as the interval which had elapsed, He therefore evidently refers back to this occasion (28th Dec. 1553.) There is however some error here, which it is difficult to set right. By Bland’s own narrative it appears that he was arrested on this 28th of Dec. [1553], and taken to Canterbury, but hailed the next day: that he remained out upon bail, until the 23d or 24th of Feb. [1554], and then lay in Canterbury Castle ten weeks (namely, to about the 5th of.

May); that again continued out upon bail until the 3d of July [1554]: after which time he was in close confinement until his martyrdom.

Taking these data, furnished by himself, the periods during which Bland had been confined previously to the 9th of March, 1555, do not exceed ten months and a half. — ED. “Panem sanctum vitae aeternae, et calicem salutis perpetuae,” etc. Note how these papists seek for matter, to suck the blood of poor men. Note here the extreme dealing of the pretensed Catholics. To believe the articles of our christian faith never so well, will not suffice the papists. How can the glorified body be in the sacrament, when the sacrament was given before the body was crucified, and it was crucified before it was glorified? “The body unglorified was given in the sacrament, in a glorified act,” quoth Harpsfield. Cornwall, a tanner, dispatched in secret prison. See an act passed in the 26th year of the reign of Henry VIII. c. 14, naming certain towns from which suffragan bishops were to take their titles. This act was repealed in the reign of Elizabeth. - ED. He meaneth of the arrival of Cardinal Pole. If the faith of the sacrament be in the Scripture, and so necessary a thing, why did not the apostles then put it in the creed, and make thirteen articles? If it be not in the Scripture nor yet put in the creed, why then doth the pope so extremely bind us unto it? The Capernaites took Christ to speak literally of his body, and so do the Papists, and not the Protestants. Argument: — The glorified body of Christ was not crucified.The apostles did eat the body crucified: Ergo, the apostles did not eat the glorified body of Christ. A well known opponent of Luther (vide supra). His “Enchiridion loc. communium adv. Lutheranos,” was very popular, he himself having published a seventh edition at Ingoldstadt in 1535. Possevin.

Apparatus sacer; tom. 1. p. 871 — ED. Yea, but why then did you prison him a whole before before? Bland was tutor to Dr. Faucet. These three, belike, were Bland, Sheterden, and Middleton. The matter of the sacrament is bread and wine. If Christ be able to be where he list, and occupy no place: why then is not he able to be as well under the substance of bread, as under the accidents of bread, seeing he is omnipotent? Christ may be where he list: Ergo, Christ is really in the sacrament, without occupying of place. The antecedent is true, and the consequence false. Case being put that the priest, taking a great quantity in the chalice, be made drunk: which of these three is it that maketh him drunk? the nature of the blood; the accidents only of wine; or else the true substance of wine; let any reasonable man judge. Argument: — Christ’s blood hath not quality to make a man drunk: receiving of that in the chalice can make a man drunk: ergo, that in the chalice cannot be the blood of Christ. Three inconveniences granted by the papists: — 1. That a tun of wine being consecrated, nothing remaineth but accidents: which is false by the operation thereof. 2. Where he saith, that the word of God doth not consecrate without the intent of the priest: which is against their own doctrine, saying, that the wickedness of the priest minisheth not the sacrament. 3. Where he saith, that to the unbeliever it is not the sacrament: as the papists say, that the wicked receive the body. Argument, a contrario sensu: — The mouse receiveth not the body inwardly, but without violation: ergo, with violation he receiveth the body inwardly. Argument: The mouse violateth not the body of Christ. The mouse violateth the substance which he eateth: ergo, the mouse eateth no substance of Christ’s body. The mouse and the unbeliever receive the body of Christ both alike, by the papists’ doctrine. Argument: — No mouse can live with accidents only. without substance. A mouse may live with consecrated hosts: ergo, consecrated hosts have not only accidents, but the substance of bread. See vol. 6. p. 601. John Bland’s sentence is given in the First Edition, p. 1230, and will be found in the Appendix. — ED. The Romish catholics cannot deny a figurative speech in the cup, and yet will not grant the same in the bread. If the mind, and not the words of the priest doth it: how then is it that Duns and his fellows say, that the words be the form and formal cause only that maketh the sacrament? If God cannot come down, then Christ were not God: for Christ came from heaven. Upon this it appeareth the letters were written to the bishop of Winchester, by whom he was sent for afterwards and examined. De Doctr. Christiana, lib. 3. cap. 5. Winchester maketh a miracle that there was no law in king Edward’s time against the sacrament of the altar. But the Commandment saith: (Deuteronomy 4) “Thou shalt make no image of God, either man or woman,” etc. The, qualities of this dove seemed here to want in Winchester. Ex Regist. Cant. He speaketh not against the true use of logic. By this servant, belike, he meant her own body, which she pinched too much with penury or fasting more than needed. Corpotis curam agite, non ad concupiscentias. The body of man is redeemed as well as the soul. Ex Registro Ibid. “Riensis,” that is, of Rye in Sussex. — ED. These funerals were for the king’s grandmother, the old queen of Spain. He meaneth Dirick Carver and John Launder. “In the parish of Lynch, in the hundred of, Eastbournes there was an ancient chapel dedicated to St. Luke, and so called in Speed’s map of the county The whole parish may be estimated at 1084 acres. Of these, 700 lie compactly, and are caned Lynch-farm, at the base of the great range of down, near the parishes of Didling, Stedham, and Bepton.” See Dallaway’s West Division of Sussex, vol. 1. p. 299. How far “Stockore” might be identified with “Scopham” (the ancient name of Shoreham), must remain uncertain. — ED. If their putting to death were lawful by God, why do ye excuse it? If it were not lawful, why do ye so at man’s commandment? Where find you that in the Creed, to believe on the pope. Whom I guess to be sir Richard Southwell. See Edition 1563, p. 1246. — ED. This article was only objected against Patrick Pachingham. See Vol. 6. page 381. — ED. The omnipotency of Christ doth not prove him to be really in the sacrament. Note the gross ignorance of this suffragan. Ex Registro. Only in the substance he meaneth “Dick of Dover,” so they termed then Richard Thornton, bishop of Dover. He meaneth Dr. Cranmer imprisoned at Oxford. “Hi sunt qui sequuntur Agnum quocunque ierit, quique lavarunt stolas,” etc. Revelation 22. “Tarentum vero qua vigilantia quo consilio recepit! cum quidem me audiente, Salinatori, qui amisso oppido fugerat in arcem, glorianti atque ita dicenti, Mea opera Q. Fabi, Tarentum recepisti;” etc. M.T. Cicero, Cato Major seu De Senectute ad T. P. Atticum; Section 4. — ED. Where was the visible church amongst the Protestants? Where was the visible church amongst the apostles Here he would not answer me to the church of Jewry, but flieth to the church of the Corinthians. How Bonner layeth snares to catch the innocent. Harpsfield. “This was Dr. Dee, a conjuror by report.” Edit. 1563, p. 1253, and Edit. 1570. — ED. Comparison here between the Jews that spat in Christ’s face, and papists which let him fall into the draught. Note this catholic doctrine, which resembleth the body of Christ, to the incomprehensible soul of man. The question is not what Christ is able to do in the sacrament, but what he doth therein. Joseph is here a type of our heavenly Joseph. Genesis 44:23 By this question it may appear whether the bishop sought blood or no. This was spoken more to confound the opinion of water, than to let children to have water. Sir John Mordant came in after this story was told. Here my brother Tankerfield recited the story of my lord bishop’s cook. This mayor was sir John Lion. Here my brother Tankerfield pulled out of his bosom a Testament, requiring judgment by the same; but it would not be heard. This sheriff was master Woodrofe. The bishop’s sentence beginneth with a wrong name. Where find the Catholics in the Scripture to put any to death for their conscience’ sake! This letter is thought of some to be master Hooper’s, partly for that in one copy amongst divers, it is intituled unto him: and also by the phrase and manner of writing, it may be well conjectured so to be. [See Letters of the Martyrs, Lond.1837, page 418. — ED.] Edition 1563, p. 1260. — ED. Ex Regist. The story of Joan Layshford hereafter followeth among the martyrs of the next year. Perhaps Bargholt in Suffolk. The Editions subsequent to the first read “Barfold.” — ED. “Quoties suam ipse urinam exoptabat bibere! sea exsiccum corpus longa tabe exhaustum nullum urinae liquorem reddere quibat.” See the Latin Edition, p. 524. — ED. Edition 1563, p. 1260. — ED. Ex Regist. The story of Joan Layshford hereafter followeth among the martyrs of the next year. Perhaps Borgholt in Suffolk. The Editions subsequent to the first read “Barfold.” — ED. “Quoties suam ipse urinam exoptabat bibere! sed exsiccum corpus longa tabe exhaustum nullum urinae liquorem reddere quibat.” See the Latin Edition, p. 524. — ED. About nine lines are here omitted, as they are but a repetition of page 385, line 20-29. See Appendix. — ED. This bishop’s name was Dr. Banes [or rather Ralph Bayne; he was elected bishop of Lichfield and Coventry, 1554, and was deprived in 1559, — ED.] Luke 16. [The rich glutton. — ED] “Where was the church before king Edward’s time?” The bishop could not show where God’s church was in Israel, nor where any prophet was in all Judah, in Elias’s time. The church giveth witness which be the true books and writings of the apostles: as also the old synagogue of the Jews doth witness which be the true books of the holy prophets: yet it followeth not thereby, that the Jews have authority over the Scripture. “Quis prior dedit illi.” Romans 11. The true church is always built upon the doctrine of the apostles: which though it appear not always alike in outward sight, the fault is in the time. not in the church. Times do alter, and with the times the outward face of the church may alter, sometimes appearing more, sometimes less, sometimes very little, sometimes nothing at all, according as the persecution is. Nevertheless, the truth of the church abideth always one. Neither doth it go by number of men, but by soundness of truth. Many agreeing in one maketh a unity: but the verity of the word maketh the church, whether it be in few or in many. “Templum domini, templum domini.” The Lord for a time may withdraw his comforts, but at length he visiteth his servants. Dr. Watson’s Book of Sermons or Homilies. Teste Georgio Shipsidio. “A conference,” etc. There were two conferences, of which Foxe gives only the second. They were published by John Olde, and entitled “Certain godly, learned, and comfortable conferences between N.

Rydeley bishoppe of London, and Hughe Latymer;” 16mo. 1556. This work of Victor, bishop of Utica, is printed in “Autores Historiae Ecclesiasticae,” p. 616, Baslieae, 1535. — ED. He meaneth his own confession openly in preaching. Matthew 26. Hilarius contra Auxent [Section 1. Compare this with a kindred paragraph in the second sermon of Latimer’s on the Beatitudes, vol. 2. p. 154. Edit. Lond. 1824. The Interim was a rule of faith, extremely favorable to the church of Rome, drawn up at the command of Charles V., who judged it necessary, for the maintenance of religious peace, during the interval between the dissolution of the Council of Trent in 1547, and its expected reassembling and consequent decisions. See Mosheim, cent. 16, book 4. chap. 4, Section 3; and Meadham’s Memoirs of the Council of Trent, pp. 134, 5. — ED.] “Secundum Jesum Christum,” Romans 15. Cypr. lib. 1. ep. 2; Aug. ep. 152. [nunc 141. Section 5.] Aug. lib. 4. de Symb. Section 13; In Ep. post. col. contra Donat. In Op. Imperf., Hom. 49. in Matthew “Clanculary,” secret or privy. — ED. August. de. Doct. Christiana, lib. 3. c. 32. — ED. Tichonius was a Donatist, “qui libro peculiari septem communes regulas tradiderat, quorum ope existimabat omnia, quae in sacris literis involuta videntur, explicari posse. Cum has regulas commendaret, tantum eis tribuit, quasi omnia quae in lege, id est, in divinis libris obscure posita invenerimus, his bene cognitis atque adhibitis intelligere valeamus. His non tantum quidem tribuit Augustinus, vocat tamen elaboratum opus , et regalas in illo opere laudat, non quibus singula quaeque patefierent, quod praesumserat Tichonius, sed clausa multa.”

Rivet. Isagoge ad Scripturam Sac. cap. 18. Section 11. — ED. Theo. Ecclesiastes Hist. lib. 2. cap. 15, 16. Nicolaus de Lyra was a Norman, born at Lyre in the diocese of Evreux.

He entered the Franciscan order about the year 1291, and obtained considerable reputation as an opponent of Judaism, and an interpreter of the Scriptures. He wrote what were called” Postilhe breves” upon the whole Bible, the editions of which have been very numerous. They were first published in five folio volumes at Rome in 1471; in six volumes at Basil in 1498, and 1501; and at Douay in 1617. There is a long list of his other writings, both printed and MS., in Fabricii Biblioth. Scriptorum reed. et infr. Lat. vol. 5. p. 116. edit. 1754. — ED. De Poenit. dist. 1. cap. [70] Eccles. Lib. 1. cap. 33. tom. 9. Edit. Benedict. — ED. August. contra Epist. Manichaei, cap. 5, tom. 8. Edit. Bened. Upon fewer passages of christian antiquity, perhaps, has more ink been expended. See Whitaker, De Sacr. Scriptura, Controv. 1. quaest, 3. cap. 8; and the same writer, against Stapleton, De Auct. Sac. Script. lib, 2. cap. 8. - ED. Mel. de [auctoritate] Ecclesiae. [Viteberg. 1639. — ED.] A mass of the Holy Ghost was sung at the opening of a council. An author of that period calls it “an unholy mass of the Holy Ghost, rolled up with descant, prick-song, and organs, whereby men’s hearts are ravished wholly from God, and from the cogitations of all such things as they ought to pray for:” Complaint of Roderyck Mors unto the Parliament House, Signat. A 5 b, cited in Wordsworth’s Eccl. Biog. vol. 3. p. 36. — ED. Ephesians 5. [Compare on this subject, Art. 6 and 20 of the Church of England — ‘Of the sufficiency of Holy Scripture for Salvation,’ and ‘Of the authority of the Church’ — ED.] Hier. Hom. 23, in Matthew. Soc. Eccles. Hist. lib. 2. Soc. Eccles. Hist. lib. 2. cap. 24, 32. Theo. lib. 5. cap. 33. Lib. 2. de Baptis. cont. Don. cap. 3. This is probably a different work from what is ordinarily called The Bishop’s Book, viz. “The Institution of a Christian man,” from which Foxe has collected testimonies in vol. 5. p. 87. The book to which Bishop Ridley alludes in this place may be that intituled “De vera differentia regiae potestatis et ecclesiasticae;” and which was so well thought of in king Edward’s reign, and esteemed so reasonable, that it was then reprinted, having been translated into English by Henry Lord Stafford, and recommended by him. See Strype’s Memorials under Henry VIII. chap. 20. p. 237. see also chap. 24. p. 271, Edit. Lond. 1816: see also Ridley’s Remains (Parker Soc. Edit.) p. 511. — ED. Concil. Carthag. 3. can. 22. [The sixth council at Carthage, anno 419, would suit Ridley’s argument better, and. seems to be the one intended: see Labbe, tom. 2. col. 1589; and for the council at Milevis, see the same volume, col. 1542. — ED.] Aug. Ep. 48, now 93, Section 15. — ED. Aug. lib. 3. cont. literas Parm. cap. 23. Epist. 119. [now 55, cap. 19, Section 35. — ED.] Cont. Epist. Gaudentii, lib. 1:cap. 22. a143 Theod. Eccles. Hist, lib. 4 c. 6. Euseb. Eccles. Hist. lib. 4 c. 15.

Niceph. lib iii. c. 35. This letter seemeth to be written a little before, about the time of the burning of master Rogers. Whatsoever fault is done, the cause is laid upon the poor Christians. Bocardo, a college of Quondams! This was a treatise of the Lord’s Supper with other things which master Bradford sent to him to peruse, and to judge thereof. This matter was concerning the deliberation of the prisoners in London; what to do, if they were called to open disputation. This letter of bishop Ridley was written to master Bradford soon after his condemnation, when it was thought that he should be had to Lancashire. “Euge serve bone, et fidelis, quia super panca fuisti fidelis, super multa to constituet, et intrabis in graudium Domini.”Matthew 25. This letter of Ridley to the persecuted flock of Christ was written in Latin, and translated into English. [This translation is the same as is contained in Coverdale’s”Letters of the Martyrs;”where it is also given in Latin. See also the first edition of the Acts and Monuments, page 1381; and in the Appendix to this volume. — ED.] Virg. AEneid. I Apostata was he who fled from his captain to the enemy. He was also so called, that departed from the Christians to the Jews or Gentiles. “A certain Epistle;”see”Letters of the Martyrs.”London. 1837. page 34, — ED. This West, when he had relented and said mass against his conscience, shortly after pined away and died for sorrow. [Coverdale’s note.] Note how Bonner here requited the kindness of Ridley showed to his mother. \page 408.\ Proto-martyr is the first martyr, whom he so called, because he was the first that suffered here in those bloody days. See Edition 1563, p. 1297; and the Appendix. — ED. a149 Read Latimer’s own confession in his first sermon upon the Paternoster. “2 yeres,” Edition 1563, p. 1297. See Appendix. — ED. The Sermon in which this topic is handled, has not come down to us. — ED. See Foxe’s Turkish History, in the Acts and Monuments, vol. 4 p. 53. — ED. This sermon on the same subject is thus placed in the First Edition of the Acts and Monuments, p. 1304. In more recent Editions it is usually inserted in Foxe’s Appendix, but the Editor has, in this instance, adopted the original arrangement. — ED. “Misericordiam volo, et non sacrificium.” See Appendix. “Of our Ladye fryars:” Edition 1563, p. 1307: see Appendix. — ED. “Nos insensati, nos insensati,” etc. The vice-chancellor at the time, Dr. Buckmaster, endeavored to restrain these contentions, who, summoning Latimer, and others mentioned in this paragraph, before him, gave them some excellent advice: see his account given to the Senate in Dr. Lamb’s” Collection of Letters, Statutes, and other Documents, from the MSS. of Corp. Christ. Coil.

Camb.;” \Lond. 1838.\ p. 15. — ED. There are some very characteristic particulars about this Discourse, and Latimer’s subsequent examination, quoted by Dr. Watkins, in the Life of Latimer, prefixed to his Sermons; Loud. 1824; pp. 10 — 12\, from Strype’s Memorials under Mary, chap. xxviii. — ED. See his first Sermon on the Lord’s Prayer, 4to. page 125. Ed. 1607. — ED. “2 yeres,” Edition 1563, p. 1309. — ED. The complaints of one of these, Richard Brown, against a sermon of Latimer’s preached at Bristol, are recorded, by Strype, Memorials under Henry VIII. chap. 22, p. 255. — ED. See Appendix. a174 Ex verbis Latimeri. [In his sermons, vol. i.p. 270. Lond. 1824. — ED.] This inhibition and the observations following, are extracted from the Edition of 1563, p. 507. — ED. Foxe, by some oversight, adds here the following sentence:” a175 The which inhibition notwithstanding, the said Hugh Latimer preached the 3rd day of October at afternoon, within the precinct of the friars Augustines of the city of London.” See Appendix. — ED. Ex verbis Latimeri, pro concione. [ix. vol. 1:p. 134, edit. Parker Soc.] ” Cor regis in manu Domini.” October 16. “Fidelis est Dens, qui non sinit nos tentari supra id quod possumus.” See Edition 1563, page 1309. — ED. The extravagancies which have been propounded upon the subject of the Virgin, would be surprising, if we did not recollect the narrow limits within which the tolerated expression of Romish opinion is confined. Upon the subject of the Virgin Mary, however, and for her presumed honor, it has been permitted Romish laymen and theologians to do battle most freely; kings have mingled in the fray, and a folio volume, by Luke Wadding, is preserved in the British Museum,” Legationes Philippi in. et Philippians 4 ad Paulum v., de definienda controv. immac. conceptionis Virginis;” Lovanii 1624: — a question which in Spain, it was feared, might have brought on a civil war: so much interest were the combatants permitted to exhibit upon the occasion! See Protestant Guardian, Lond. 1828, vol. 1:p. 334; and Rivet’s Apologia pro Virgine Maria, Lug. Bat. l639, cap. 5 — 8, where the contents of Wadding’s volume are given in an abridged form. — ED. “Sermones Dei, ut sermones Det,” “ Ne timeas Zacharia,” etc. “Vos autem sic orabitis.” “Doce nos orate.” “Cum oratis, dicite, Pater noster.” “Foredote;” rather” foredo,” i.e. to be the occasion of one’s own death. — ED. See Master Latimer’s error in those days. “Pare away the scurf,” and clean take away all popery. De civitate Dei, lib. 20:16.] As they did with Hun. [See vol. 4 p. 188. — ED.] This blood of Hayles a183 was proved before the king, and openly showed at Paul’s Cross by the bishop of Rochester that then was, to be but the blood of a duck. [See vol. 5:p. 406. — ED.] “Justificati ex fide. pacem habemus.” “Nos scimus quod translati sumus de morte ad vitam, quoniam diligimus fratres.” “Omnis qui relinquit patrem, domos, uxorem.” Desunt nonnulla, quae conjecturis forsan utcunque suppleri possunt ex sequenti Latimer! responsione. [See infra, p. 482. — ED] This letter is an answer of master Latimer’s unto that which goeth before. See supra, p. 479. — ED. Evil will never saith” well.” Nay, my lord will none of that. Stokesley was so zealous in promoting the divorce of Henry and Catherine, that the king actually selected him to argue the case with sir Thomas More. who was of opinion that the marriage could not legally be set aside. See Dr. Watkin’s Life of Latimer, p. 30; also Burnet, vol. 1: — ED. These friends of Baynton seem to be some popish priests, and enemies to the gospel, as Powell, Wilson, Sherwood, Hubberdin, etc. Note the proceeding of the pope’s church, which would not have the people certain of God’s truth and religion. “Quia certitudo fidei est maxima certitudo.” “Qui zelum Dei habuerunt, sed non secundum scientiam.” Qui scientiam habuerunt absque zelo Dei, qui, veritatem Dei in injustitia detinentes, plagis vapulabunt multis, dum voluntatem Domini cognoscentes, nihil minus quam faciunt.. Scientiam Dei, id est, spiritualem divini verbi sensum, quem prius habuerunt. Ei vero, qui non habet, etiam quod habet, id est, quod videtur habere, auferetur ab eo; cum abuti habito, vel non bene uti, sit non habere; necnon sit verum illud quoque, non habitatu-ram videlicet sapientiam in corpore peccatis subdito; qui adhuc etsi carnaliter sapiat plus satis; at stat sententia, nempe carnalem et philosophicam scripturarum intelligentiam non esse sapien-tiam Dei, quae a sapientibus absconditur, parvulis revelatur. Matthew 13. There be many things in Scripture in the profundities whereof a man may wade too far. “Quae praeparavit Dens ut in els ambularemus.” Infantulus in Christo et infirmirate. “Ut cuique Dens partitus est mensuram fidel.” “Nolite fieri pueri sensibus, sed malitia infantes estote.” “Omnis qui confitetur Jesum Christum in carne, ex Deo est.” “Not every thing whereupon dissension cometh is the cause of dissension.” He meaneth the pope and his papists, which could not abide the dissolving of the marriage between king Henry and his brother’s wife. “Quis potest dissolvere, nisi qui videbitur Deo repugnare?” Hieron. in Prologo super Canon. Epist. In uno baptismo. In uno Domino. “Non omnis qui dicit Domine, Domine,” etc. “Cur dicitis, Domine, Domine, et non facitis quae dico?” “Chrysostome super Matthaeum,” Horn. 49. cap. 24. vol. 6:p. 946.

Edit. Paris. 1836, Although this commentary is no doubt incorrectly attributed to the pen of Chrysostome, it contains, nevertheless, much valuable and and-papal matter. Bellarmine, Sixtus Senensis, Joseph Acosta, and other members of the church of Rome, have spoken of it in high terms; and the derogatory opinion of it held by others in the same church may be supposed to arise from its testimony against Romish peculiarities, quite as much, perhaps, as from an objection to the infusion of Arian sentiment, with which it is occasionally \and, we may add, inconsistently\, corrupted. Under the pretext of removing this objectionable matter, a Franciscan monk of Oudenard, published an edition of the” Opus Imperfectum,” at Antwerp, in 1545 \or 1537, according to Montfaucon\, in which he omitted a/so the passages, which bear hard upon the doctrine of the Latin church. Consult And.

Riveti Critic. Sac. lib. 4 cap. 1, where the opinions of the Romish authors above mentioned, are given at length; and Montfaucon’s” Diatribe ad Opus Imperfectam,” pp. 731 — 735. — ED. “In una fide.” “Ostende mihi fidem ex operibus.” “Si tamen credimus, inquit,.opere veritatem ostendimus.” “Qui credit Deo, attendit mandatis.” Populus ab his deceptus. Hieron. tom. 5:cap. 26. “Populus qui ante sub magistris consopitus erat, ibit ad montes, [non illos quidem qui Tel leviter tacti fumigant,] sed montes [veteris et] novi Testamenti, a194 prophetas, apostolos, etevangelistas, et cum ejusmodi montium lectione versatus, si non invenerit doctores \messis enim multa, operarii autem pauci\ tunc et populi studium comprobabitur, quo fugerit ad montes, et magistrorum desidia coarguetur.” Naum. tom. 6:cap. 30. [See Appendix.] “Qui cogitaverunt consilia, quae non potuerunt stabilire.” “Omnis qui confitetur Jesum Christum in carne, ex Deo est.” “Qui ore confitentur, factis autem negant.” “Qui ore tenus confitentur Christum venisse in carne.” “Nunquam novi vos.” “Lupi graves qui non parcerent gregi.” “Pseudo-prophetas.” “In vestimentis ovium.” “Servi nequam, non pascentes, sed percutientes conservos, edentes et bibentes cum ebriis, habituri tandem portionem cum hypocritis.” “Antichristianismum.” “Sitis odio persequentes quod malum est.” Aug. in Joan. Epist. Tract. 3. [sect. 8] [Opera Edit. Bened. Antw. 1700, tom. in. pars 2, col. 614, etc.] “Non linguam, sed facta attendamus, et vivendi genus, num studeamus officia vocationis praestare annon studeamus: immo persuasi forte sumus non necesse esse ut praestemus, sed omnia in primitivam ecclesiam et tempora praeterita referimus, quasi nobis sat sit dominari, et secu-laribus negotiis nos totos volvere, ac voluptatibus et pompae inhiare.” “A principibus sacerdotum ut peterent Barabbam, Jesum autem crucifigerent.” “Without cauponation.” This expression alludes probably to the “kaphleu>ontev ” of the second Epistle to the Cot, 2:17. In the same strain Theodoret writes; \Hist. Eccles, 1:4.\ oiJ th~n ejkei~nou cristemorei>an qewrou~ntev. — ED. “Si diligitis me, praecepta mea servate.” “Qui habet praecepta mea et facit ea, hic est qui diligit me.” “Qui quaerunt, quae sua sunt, non quae Iesu Christi.” “Petre amas me? Pasce, pasce, pasce.” This may well be believed of one of whom Platina \p. 253, Lugduni, 1512,\ thus speaks’:” Bonifacius ille qui imperatoribus, regibus, principibus, nationibus, populis, terrorem potius, quam religionem injicere conabatur.” — ED. Johannes de Turrecremata was so called in Latin from his birth-place Torquemado, in the diocese of Palenza. After having been employed in various embassies, he was nominated in 1450 to a bishopric in Gallicia, and ultimately, in 1464, became cardinal-bishop of St. Sabina. His” Summa de Ecclesia, et ejus Auctoritate,” was printed at Lyons in 1496, and at Venice in 1561. See Dupin, Ecclesiastes Hist. Cent. 15:chap. p. 89; Possevin. Appar. Sacer tam. 1:p. 951. Colossians Agrip. 1608. — ED. “Rex regum, et dominus dominantium.” “Verus dominus totius orbis, jure, licet non facto.” “In propria venit, et sui eum non receperunt.” Sed opus est magna patientia ad sustinendas calumnias malignantis ecclesiae. “Oportet pati, et sic intrare:” tam periculosum est in Christo pie vivere velle. See Appendix. This document is printed entire in the Edition of 1563, pp. 1335 — 1343, having been taken by Foxe most probably from archbishop Warham’s Register, folios 188 — 193, whence it is printed in Wilkins’s Concilia, vol. in. p. 727. The preamble of the proclamation and the greater part of the alleged” Errors and Heresies” have already been given at vol. 5:p. 569; the remaining portion of the” Errors and Heresies” which was there omitted is here subjoined. Foxe’s text has been collated with, and corrected by, the Register; and several various readings and additions from the Register are placed between [square] brackets.

The following passage out of the” Book of the wicked Mammon,” is omitted in vol. v.: — “We be so in captivity of the devil, an I he holdeth our will in his power, that we cannot consent to God’s law, and his will is impossible for us.”

The following passages from “the Book, called The Obedience of the Christian Man,” are omitted in vol. v.: — “Qui intendit satisfacere Deo, infidelis est, et non tenemur satisfacere Deo, sod proximo,” fol. 70, p. 2, in fine. “He saith that saints which be dead be not our hirelings, and that their prayer doth not profit us,” fol. 119, p. I. “He denieth purgatory,” fol. 140, p. 2.

The following passages from,” the Book of the Revelation of Antichrist,” are omitted in vol. v.: — “To say that constitutions of religion are good, because holy men did ordain them, as Augustine, Benedict, [Bernard,] Francis, Dominic, and such others, that is to leave the faith; and to follow examples of fathers in some things,’Hoc est, in istis rebus.’is erring,” fol:.19, pp. 1 and 2. “Whosoever [first] ordained universities, \By “universities,” if the translation be not incorrect, seems to be intended” universals.” –ED.) be it Alexander de Hales, St. Thomas, or any other, he was a star that fell from heaven to earth: there are brought in moral virtues for faith, and opinions for truth,” fol. 32, p. 2, [fol. 33, p. 2.] “The universities (By “universities,” if the translation be incorrect, seems to be intended “universals.” — ED.) are the very confused cloud and opened gate of hell, and this cloak of all others is most noisome, and doth most hurt and damage,” fol. 31, p. l. “Faith only doth justify,” fol. 63, p. 2. “Christ offered up our iniquities, as a sacrifice to his Father,” fol. 4, p. 1. “They are ignorant and evil they do that apply Antichrist to one person, for he calleth Antichrist the whole body and multitude of wicked men,” fol. 13, p. 2. “If our most holy father had these laws, matins, prayers, and other faces free, and according to the gospel had left us all equal, we should have had none of these innumerable sins; for where is no law, there is no transgression,” fol. 28, p. 2. “The first woo that the church hath received of the pope, with help of St. Thomas, is universities, defense of free will, moral virtues, and natural philosophy, called’the [three] headed Cerberus,’” fol. 35, p. 2. “Christ ordained that there should be no sin but unbelief [and] infidelity, [and] no justice but faith,” fol. 69, p. 2. “The New Testament of Christ will not suffer any law of compulsion, but only of counsel and exhortation,” fol. 74, p. 2. “The most spiritual man of all, if he confess his sins to a priest, sinneth: for he should confess against his will. For this sentence standeth firm and stable: He that doth a thing against his will, doth it not; and compelled service pleaseth not God,” fol 75, p. I. “I doubt not but St. Bernard, Francis, Dominic, and many other holy men and women erred as concerning [the pope and his faces, as] masses, matins, etc.” fol. 82, p. 2.

The following passages gathered out of” the Sum of the Scripture,” are omitted in vol, v.: — “Men should not seek their health in good works, but alonely in faith and grace,” fol. 2, “The water of baptism is nothing but a sign that we must be under the standard of the Cross,” fol. 12, p. 2. “We be all equally bound to know the gospels and [the] epistles of Paul,” fol. 15, p. 1. “We have as great right and as much to heaven, as Christ,” fol. 19, p. 1. “Alonely one steadfast faith and trust in God may bring us to heaven,” fol. 22, p. 1. “All they do err that thinketh they shall be saved when they have done many good works,” fol. 25, p. 2. “By faith men are sure to be saved: but if God had said, Whosoever do such or such works shall be saved, we should ever have been uncertain,” fol. 35, p. 2, fol. 36, p. 1. “All theologians are abused, that sayth that hope proceedeth out of good works,” fol. 40, p. 2. “If works might have saved Abraham, Isaac, and Jacob, David had been saved before the nativity of Christ,” fol. 44, p. 1. “A man must do his diligence to keep his heritage of God, and labor to entertain it,” fol. 44, p. 2. “A christian man, perceiving his own sins,’should think and say to God,’I am certain that thou wilt not damn me, and yet thou mayest do it righteously,” fol. 46, p. I. “When we sin, we minish not the glory of God,” fol. 48, p. 2. “All the danger in our sins, is the evil example that we give to our neighbor,” ibid. “Our Lord demandeth nothing but the heart,” fol. 49, p. 1. “When our Lord hath our heart, he regardeth not whether we fast, pray, hear mass, or whether we bear blue habit or grey,” ibid. “All outward things are indifferent before God,” fol. 49, p. 2. “When our hearts be ruled in God, according to the gospel, all is one, what thing soever we do,” ibid. “God commandeth us to exercise works of mercy: all other works in the church be founden by avarice, not commanded by God,” etc. fol. 52, p. 1. “No man is righteous, but that fulfilleth commandments with joyful heart,” fol. 57, p. 1. “The salvation of a christian man lieth not in this life, but rather [in death]: for we cannot be saved but by death, and in this life is no profit,” fol. 60, p. 1. “It is but folly and infidelity to weep for death of our friends,” fol. 61, p. 2. “It is great sin before God to ordain where thou wilt be buried, or what stone thou wilt have on thy tomb: all is one before God, to be buried in the church, or in any other place,” fol. sect.1, p. 2. “In times past, all that lived after the gospel were monks, and gave them to that life,” fol. 62, p. 2.” The first monks were Elias, Eliseus, the sons of Jonadab,” fol. 63, p. 1. “The monks after our Savior’s ascension, unto St. Benedict and Gregory’s days, made no vows, nor profession: they might eat, drink, fast, pray, when they list. They had no certain masses, nor hours to sing daily,” fol. 63, p. 2. “What is now the life of religion, but a superstitious subjection unto certain vain ceremonies?” fol. 66, p. 1. “If a man vow to live chaste and in poverty in a monastery, then if he perceive that in the monastery he liveth worse than he did before, as in fornication and theft, then he may leave the cloister and break his vow without sin,” [fol. 70, p. 2,] fol. 71, p. 1. [“Whosoever entend to enter religion, let him above all things beware that he enter not upon the intention to deserve heaven by watching, praying, fasting, singing, etc.” fol. 75, p. 1.] “St. Austine holdeth them for heretics, that sayth that religious men should not labor with their hands,” fol. 81, p. 1. “Bodily labor is commanded to all persons,” ibid. “It is abomination to make sumptuous monasteries, chapels, altarcloths,” fol. 81, p. 2. “Four manner of people, or four parts of people, liveth and are fed by one part, that is to say, by citizens, artificers, and husbandmen; which laboureth and getteth their own expenses, and the expenses of the other tour parts, of priests, monks, of lord councillors, old people and children, [and] of men of war, thieves, murderers, ruffians, common [women], that get nothing, but spend-eth all,” fol. 94, p. 2. “Thou shalt not count at night how much money thou hast gained,” fol. 97, p. 2. “The good christians shall not defend themselves by justice in no manner for any manner of wrong that they suffer, but recommend all to the good will of God,” fol. 98, p. 1. “He that is rich, and liveth of his rents, may not use nor spend his goods as he will, but thy goods belong as well unto the poor as to thee,” fol. 98, p. 2. “God hath not given riches to rich men for to boast and brag therewith: nor to make great cheer, neither to make themselves lords: but to the intent that they should be servants unto all the world,” fol. 101, p; 1. “It is not true that a rich man doth gain his goods: nor he is lord of his own goods, nor he may not use them at his pleasure,” fol. 101, p. 2. “A man shall be reproved for no other thing at the day of judgment, but for forgetting of the poor,” ibid. “Making of churches, and foundations of masses, chauntries, and chapels, are rather invented by covetous mind of men, than otherwise,” ibid. “There be two sorts of people [in the world]: one is the kingdom of God, to which belongeth all true christian people, and in this kingdom Christ is king and lord, and it is impossible in this kingdom (that is to say among very true christian people), that the sword of justice temporal should have ought to do,” fol. 104, pp. 1, 2. “There is another sort of people belongeth to the world, and they be unrighteous, and they had need of the sword of temporal justice,” fol. 105, p. 1. “No man is under the secular power, but they that be [out] of the Christian estate and out of God’s kingdom,” fol. 106, pp. 1, 2. “Jesus Christ hath not ordained in his spiritual kingdom, which is all true Christian [people], any sword: for he himself is their king and governor, without sword, [and] without [any] outward law,” fol. 108, p. 2. “Christian men, amongst themselves, have nought to do with the sword nor with the law; for that is to them neither needful nor profitable. The secular sword belongeth not to Christ’s kingdom, for in it is none but good and just[ice],” fol. 109, p. 2. “Christ saith that no [Christian] shall resist evil, nor sue any man at the law,” fol. 110, p. 2. “A true christian man never plaineth to [the judge of] the injury that is done unto him,” fol. 114, p. 1. “By the gospel christian men ought not to have suit and [process] among them,” fol. 114, p. 2.” The obedience of a christian man to temporal power, is as Christ was obedient to temporal puissance, and paid tribute money, not because that he ought it, but because he would not offend: so must a christian man do.

But when lords ask nought, thou oughest them nought before God,” etc. fol. 116, p. 2. “Men of war are not allowed by the gospel:. the gospel knoweth peace and not war,” fol. 117, p. 1. “Doctors that say that war is a thing reasonable or good, understandeth not the words of the gospel, or of St. John,” ibid. “St. John praised not war by his words, but rather forbade it, as teacheth all the gospel,” fol. 118, p. 1. “A servant should not be sorry that his master will not suffer him to hear mass, nor come to the church; for God careth not what thing we do, nor in what place,” fol. 121, p. 1.

The following passages are wholly omitted in vol. v.:- Out of” The Book of Beggars.” “There be many men of great literature and judgment, that for the love they have unto the church, and unto the commonwealth, have not feared to put themselves into the greatest infamy that may be, in the abjection of all the world, yea in the peril of death, to declare their opinion in this matter, which is this, that there is no purgatory, but it is a thing invented by the covetousness of the spirituality, only to translate all kingdoms from other princes unto them; and that there is net one word spoken of it in all holy Scripture.”

Out of” the Kalendar of the Prymar.” “God took Enoch away, that is to say, he departed out of this world like other men:” Primo male vertit, nam scriptura dicit transtulit, non abstulit: deinde falsum est, quod addit: nam ad Hebraeos undecimo legitur, Fide Enoch translatus est, ne videret mortem; et non inveniebatur, quia transtulit ilium Dominus; et Ecclesiasticus 44, Enoch placuit Deo et translatus est in para-disum, ut daret gentibus sapientiam. “ David’s good intent, and Nathan’s, in building the temple, were nought” : Et quid est quod dicit (1 Reg. 8.), Quod cogitasti in corde tuo aedificare domum nomini meo, bene fecisti hoc ipsum mente pertractans: et ob illud propositum videtur David illud praemii a Deo tulisse, ut ejus filii in regno ei succederent.

Out of” The Primer.” “He putteth in the book of [the] seven Psalms, but he leaveth out the whole Litany; by which appeareth his erroneous opinion against praying to saints,” “He hath left out all the hymns and anthems of our Lady, by which appeareth his erroneous opinion against praying to our Lady.”

The ungodly and erroneous Sayings contained in a book in English, inscribed” An Exposition unto the Seventh Chapter of the First Epistle to the Corinthians.” “Whosoever in himself doth not feel this godly thing, this gift of chastity, but doth feel incontinency to him, I say, a commandment is given that he be married.” Fol. 2. “Hereof doth follow that no person may make a vow or promise to live chaste or single, and that none is bound to keep any such vows, but rather to break them: and he that shall observe them, it is damnable, and by the law of God already condemned.” Ibid. “The touching of women some persons have compassed much straitly, so that they dare not touch a woman’s hand nor skin; moreover they imagined many both statutes and ceremonies to keep them from company of women, as they thought that built abbeys; but how fortunately that hath come to pass, what place thereby hath been given to Satan, it were horrible to be spoken of.” Ibid. “He that is compelled outwardly to abstain from women, and is inwardly full of lust, is a dissembler, and it is double lechery.” Fol. 3. “Mark what soul-slayers they be that provoke foolish youth to a vow of chastity, compelling them to nourish inwardly hidden malice.” Ibid. “All other evils may be suffered with a [merry] conscience. This cannot so be endured; this can be holpen by no medicine, but by marriage.” “‘It is good for a man not to touch a woman:’this word ‘good’ is not understand of merit and deserving afore God, as though an unmarried man were better afore him than the married, like as St. Jerome hath expound this text, for it concerneth only faith, and no deed or work; but it is spoken of temporal quietness of this life, so that the virgin and maid hath much more joy and tranquillity.” Fol. 4. “Chastity is a good thing, if lust and incontinency make it not so common a thing as we have hitherto used to do, and yet do, but all amiss. But the apostle will, that universally all men be conjugate: but all the bishops since his time hath destroyed this godly ordinance, when they babble and rail in pulpits, changing this word ‘quisque’into ‘quidam.’” Fol. 6. “Men ought to stint of their statutes-making, for a better statute can none be than this, that men without any respect of time use their wives: not to exempt certain days as they have, which we call vigils, and women conceived.” Fol. 8. [“Our holy father, put to your judgment how righteously he clepith himself Peter’s successor and vicar.” ] “Fasting is a measurable usage of meats and drinks: prayer is a crying, sighing, desire, and mourning.” Fol. 9. “No man ought to enforce and compel men to fasting and prayer by laws, as they hitherto have done.” Fol. 11. “Before God, all things be like and equal.” Fol. 12. “Abominably they do sin which make nuns swell in pride, when they babble that their religion is more precious than matrimony, and then fayn that they shall have a crown or garland of gold, so making them arrogant, wicked, unfaithful.” “Chastity is a gift of. God, and therefore can no man nother promise nor vow, nor keep it.” Fol. 13. “The sects of all them that are called religious, and of all manner shavelings, are falsely called the spiritual orders: for matrimony, like as in very deed it is, ought to be called the spiritual estate, other orders worldly and secular; matrimony is of all other the highest religion and most spiritual estate.” “Matrimony is as gold: the spiritual estate as dung. The Spirit and such spiritual estates have no more agreement than Christ and Belial, the day and the night, the spirit and the flesh, faith and our senses or reason.” Fol. 17. “Their prayer, their singing, doing their spiritual works, for so much as they have not the word of God to confirm them, God cannot be pleased with them.” Fol. 18. “‘Dico autem non nuptis et viduis.’etc. Of this we [may] gather that Paul had a wife. and he speaketh only of widows; a wife which other was dead, or for a time left him for the gospel’s sake: but the other apostles led about their wives.” Fol. 19. “By testimony of Scriptures, all the apostles and all the bishops successors were married.” Fol. 20. “St. Paul saith, that he ought to be chosen for to be a bishop, that is the husband of one wife.” “Seeing ye choose not married men to bishops, either Christ must be a fool and unrighteous which so did choose, or you antichrists and deceivers.” “You put away universally marriage from priests, contrary unto God, to nature, to reason, to right: only of presumption, without all manner cause.” Fol. 21. “There is no sin ne mischief in all the world so manifold, that can let a man from priesthood, but godly matrimony.” Fol. 22. “Wicked traditions and laws, and ungracious constitutions, letteth bigamy from priesthood.” “What other thing is it to say, that a priest should not marry, than to say, that a man should not be a man?” Fol. 23. “The body of a christian man must as well nourish seed, and beget children and multiply, as the bodies of birds, beasts and other lively things.” “Every man, as willeth St. Paul, needeth to go to matrimony, necessity so requiring.” Fol. 25. “This dare I be bold to say, that where is one chaste, there ought more than a hundred thousand to live married.” Fol. 26. “St. Jerome, which extolleth chastity with most high but most perilous lauds, nevertheless confesseth, that he could not tame his flesh. He belonged to the number of them that belonged unto matrimony. [Many] such examples shalt thou find in a book ‘De Vitis Patrum.’” Fol. 27. “To keep a young man in cloister to live chaste, is as much as to offer a child to Moloch, there to be burned.” Fol. 28. “If the one would be at one, and the other will not, the party that would be reconciled to love may marry another, though the other be alive.” Fol. 32. “Whosoever doth not expel faith, is by reason of the same harmless, pure, clean, holy, profitable.” Fol. 35. “Infants be holy and clean, though they have not received baptism, because their parents be holy and clean.” “The wretched laws of the pope bindeth on married persons to abide, other the coming again of the other, [other decease of the other], that was his mate; and that under pain (O presumption! O shameless boldness I) of damnation.” Fol. 38. “To help a man to God, or let a man from God, cometh only of faith and unbelief.” Fol. 43. “‘Pretio empti estis,’ etc., a general proverb or [feat] sentence against all human laws and traditions. He showeth what’liberty is granted by the doctrine of Christ, and how that faith maketh all states and things equal.” Fol. 47. “Christ with his precious blood hath redeemed and delivered us from all sins and laws, so that no longer any law can bind us in conscience.”

Fol. 48. “All exterior things before God be free, and that a christian man may use them according to his appetite, other leaving or taking.” “Thou owest nothing unto God, but faith and confession. By confession I mean not the whispering of sins into the priest’s ear, ne yet the confession of thy sins to God; but, with St. Paul, if thou confess with thy mouth that Jesus is Christ, and believe in thy heart that God hath raised him from death, thou shalt be saved. In all other things, he giveth thee liberty [after] thine own will; thou mayest do all things without [all] jeopardy of conscience.” “God careth not as concerning for himself, though thou didst forsake thy wife, run from thy lord or master, and shouldst break all manner covenants that thou makest with all men; but for that thou art bound to thy neighbor.” Fol. 49. “Thou canst not perish or be damned, whatsoever thing thou shalt outwardly other do, or else leave undone.” “We owe nothing unto any man, save love only.” “In cloisters and monasteries they do against faith, God, liberty, and God’s ordinances. They shall occupy seats appointed for them in the deep dongen of hell.” Fol. 52. “By this is overthrown the devilish doctrine of the brainless and doting doctors and preachers of the devil, which doth forge singular coronets for nuns and virgins in heaven. Only faith hath it.” Fol. 53. “Reading, sounding of organs, singing amongst religiouS, be superstitious; and among them, the service and honor of God is suppressed and quenched.” Fol. 59. “Where the apostle [saith] here’better,’it is to be understand of goodness in this world.” Fol. 61. “[They play the] cruel tyrants and soul murderers, that shutteth up youth in cloisters.” Fol. 62. See Appendix. — ED. See note in Latimer’s Remains, vol. it. p. 298, and Decret. Causa, 11:3.80. — ED. See Appendix. — ED. a205 The poor condition of Christ’s life, is an example to us to cast down our pride, not to set by riches He meaneth of Cranmer, Cromwell, and one or two more, against whom the Bishop of Winchester and his faction did prevail. [See the Appendix.] a207 He meaneth of the pope. which went about drive to king Henry out of his kingdom, and that not without some adherents near about the king. He meaneth this belike by Sir Thomas More, who, for the bishop’s pleasure, set his pen against the gospel. By Nathan we may learn not to be ashamed to call back our words when we know God’s pleasure to be otherwise. Deus bene vertat. Equidem non recuso judicium ullum. Accusemus invicem, ut emen-demus alius alium in nomine Domini. Fiat justitia in judicio. Non potero sane non vehementer probare ejusmodi industriam. Et ego turn justis rationibus victus, libenter cedam, culpam humiliter confessurus. O quam grave piaculum! As may well appear by his letter sent to the king before. “Arguere mundum de peccato.*’ “Quod quidem ipsum est ipsius Spirituis sancti peculiare in ecclesia munus et officium, sed non nisi per praedicatores legitimos exequendum” “Nisi forte acriter reprehendere peccata sit Jam omni chafftate, amicitia, veritate carere.” “In omnibus hominibus, sive amicis sive inimicis, juxta praeceptum Paulinum, a filiis hujus seculi in pretio non habitum: Sitis odio, inquit, prosequentes quod malum est, adhaerentes autem ei quou bonum est: Neque bonum malum, nec malum bonum in gratiam hominum affir-memus unquam, id quod filii hujus seculi vulgo faciunt, ut est videre ubique.” a209 Brother ought not to bear with brother, to bear down right and truth, especially being a justice. This was probably sir Thomas Cockaine, who died in 1592. — ED. “Vel ipso dicente Domino. In ore duorum vel trium,” etc. “Verum vivit adhuc Deus, qui videt omnis, et judicat juste,” etc. Were not here good sort of justices, trow you? De natura duplici, integra et corrupta. Ilia erst justitiae plena: haec nisi reparata, semper manet injusta, injustitiae fructus alios post alios paritura. Juxta instinctum nature, sire integral, sire reparatae. Tanquam sequens ingenium sive inclinationem naturae corruptae, contra voluntatem Dei, Quales sunt pauciores apud nos, quam vellem. Ad propinquitatem sanguinis. “Justus est qui facit justitiam. At qui facit peccatum (id quod facit, quisquis injuste facit in gratiam et favorem ullius hominis) ex diabolo est.” Juste priventur, munere, et ampius quoque plectantur pro sui quique facinoris quantirate, ut vel sic tandem abscindantur, tanquam nati in incommodum reipublicae nostrae, qui nos conturbant, cum adjuvare debeant. “Estne ejusmodi gloriario tua, mi amice?” Vexatio dat intellectum.” “Bonum mihi, Domaine, quod humiliasti me.” “Ad hunc modum: Chamo et fraeno maxillas eorum constringe, qui non approximant ad to.” [This way of spelling” chamo” may not be incorrect: see StephenGreek Thesaurus, col. 10,363, under cabo Valpy. — ED.] Ego nolo tam,us tam causam derelinquere, ego nolo peccatis alienis in hac parte communicate. Per detestabilem superbiam. Per abominabilem avaritiam. Furtum quid sit, nempe, quovis modo auferre vel retinere alien, am rem invito domino, ut quidam definiunt. Si fur sit qui sic palam facit:, quis erit qui facientem probat, tutatur, propugnat, vel quibuscunque ambagibus suffulcit? Quid sit opprimere et fraudare in negotio fratrem. “Non tollitur peccatum, nisi restituatur ablatum.” De rebus per fraudes, technas, et riolos, ut de rebus per manifesturn furtum et latrocinium partis. “Mrs. Wilkinson, of Soper-lane, in London, widow, she being at the manet of Englysh in Oxforde shere.” See Edition 1563, p. 1350. — ED. Brooks is highly spoken of in a small volume (to be referred to more fully hereafter), entitled “Historia de Vita, etc. Buceri et Fagii” (fol. 197), which makes us regret his present situation: “Erat in Broko literatura non vulgaris, eloquentia non contemnends, ingenium acutum, morum felicitas satis amabilis, si illorum temporum iniquitas, et malorum hominum consnetudo, naturam ejus non immutassent.” — ED. Nay the faith of Christ may be proved to have been at Rome in Tiberius’s time, before Peter came there. Another untruth in bishop White, for” only faith” is no new doctrine. These words of Ridley are falsely reported. “Dubitatur utrum forma verborum haec sit Augustini.” [Some doubt may well be expressed, as the tendency of the language contradicts the 22d canon of the Council of Milevis, to which Augustine had himself subscribed:” Ad transmarina autem qui putaverit appellandum, a nullo intra Africam in communionem suscipiatur.” See Concilia, Studio Labbei, tom. 2:col. 1543; but the passage intended for citation is, no doubt, that in Augustine’s treatise” Contra Epist. Parmen.” lib.lcap. 3, sect. 5, and its application to the bishop of Rome is here aided by the addition of Romanoe Eccelesioe . — ED. “Totus orbis Christianus in transmarinis et longe remotis terris Romanae Ecclesiae sub-jectus est.” “Tu es Petrus, et super hanc petram aedificabo ecclesiam meam.” “Totus orbis christianus in transmarinis et longe remotis terris ecclesiae Romanae subjectus est.” And why then do you alligate it to the city of Rome? But that office you yourselves have assigned unto them. He meaneth, in which general error can be finally. The catholics do bind the church to a certain place, and that only to Rome. The protestants bind the church to no one certain place, but follow the confession of the word. Vincentius Lyrinensis, cap. 4 — ED. The Bohemians required that, and were shent for their labor. Argument: — The church did abrogate the precept of the apostles of strangled and bloodings: ergo, the church likewise hath authority touching the ministration under both kinds.

Answer: — The precept of the apostles was but for a time, and for a purpose, by little and little to win the Jews. The articles here follow in Latin in the First Edition, page 1362. — ED. The Catholics promise fair, but they perform nothing. The high priests had not power to put Christ to death, but they had power to commit him to Pilate, neither would they suffer him to absolve Christ. But this church then standeth upon the truth of God’s word, and not upon the fantasy of man. How you spared the dead, your own acts can bear witness. Poimai>nein, signifieth to feed, or to rule. “Qui tradiderunt me tibi majus peccatum habent,” saith Christ. Argument: Christ bade Peter, “regere,” govern his people: Ergo, the pope must play the rex, to reign over kings and emperors. The author of this book was Dr. Brooks, who was there in the commission. [James Brokis his Sermon at Paul’s Cross; printed by Robert Caley, twice in 1554. — ED.] a212 The” Loci Communes rerum Theol., sen Hypotyposes Theological, ” first published at Wittenberg, 1521, then in 1522, and again in 1541: the two former Editions do not mention the name of Cyril or any other Father under the head” De coena Domini:” they were written without alleging testimonies: but the subsequent Editions contain the passage of Cyril. (See Appendix.) a213 — ED. “Argumentum a contrario sensu ex Cyrillo contra Judaeos.” Altars be erected in Christ’s remembrance in Britain: Ergo, Christ is come. Altars be now plucked down in Britain: Ergo, Christ is not come. Answer:

This argument is not” a sensu contrario:” for erecting of altars in the antecedent, and plucking down altars in the consequent, be not contrary. In the antecedent, Cyril meaneth the table, or else the celebration of the Lord’s supper in his remembrance. In the consequent, by plucking down of altars, is meant the taking away of places and monuments serving not to the Lord’s supper, but to idolatry, whereby the true table of the Lord’s supper, in his remembrance, may be erected again. Bishop White blasphemously calleth the board of the Lord’s supper, an oyster table. This is a rather favourite presumption with Romish arguers, as is apparent from the repeated reference to Luther’s idea, that he was opposing the whole world atone (solus), just as if Luther’s supposition — not unnatural in his circmnstances — was equivalent to matter of fact. The contrary appears in the following extract:” Sic pugnavi, ut me solum esse putarem — sed ecce et mihi dicitur esse Domino reliquias suas salvas etiam in hoctempore, et prophetas in abscondito serrates.

Nec hoc solum dicitur, sed et cum gaudio ostenditur. Prodlit en! Wesselus (quem Basilium dicunt) Phrysius Groningensis, vir admirabilis ingenii, rari et magni spiritus, quem et ipsum apparet esse vere Theodidactum: — hic si mihi antea lectus fuisset, poterat hostibus meis videri Lutherus omnis ex Wesselo hausisse, adeo spiritus utriusque conspirat in unum.” Luther. praef. in Wesseli Epist. ad Engelbert. Leidensem; which appears in the condemned list, vol. 4 p. 070. The latest and completest edition of Wessel’s works (and in any shape they are rare) is entitled” Aura purior, hoc. est M. Wesseli Gainsfortii, alias Basilii Groningensis, opera: publicavit M. F. Lydius;” Amstel. 1617. — ED. The determination of the church is only that. whereupon our catholic men do ground their faith. Note, reader, the extreme dealing of the papists. See the degradation of Hooper, vol. 6:page 651. — ED. See Appendix. The cause of the martyrs of the primitive time , and of the latter time, is all one. Master Latimer appealeth to the next general council, truly called in the Lord’s name; but that council is long a coming. No mercy to be had without consenting to iniquity. With that their caps went off, but Dr. Ridley held on his cap. All the glittering of Antichrist’s kingdom, consisteth in apish toys. This bishop was doctor Bonner. If to succor the widow and fatherless, is pure and undefiled religion, as St. James saith. then are Bonner and his religion filthy and abominable, which do such wrong to the widow and fatherless. Notwithstanding these goodly and just requests, no justice could be had, until that now, of late, some of these shameful injuries by order of law have been redressed. “One master Warner, as I remember;” Edit. 1563, p. 1376. — ED. “Balliol College” A correspondent in the Christian Observer for June 1838, (p. 354) after referring to a previous communication-in the number for September 1837, tending to confirm the accuracy’of Foxe’s history, states that,” not many weeks since, some workmen, who were employed in making a drain in Broad-street, opposite the door of the master of Balliol’s lodgings, found, at the depth of about three feet from the present surface, such a quantity of ashes and burnt sticks, as plainly indicated that they had discovered the spot on which the martyrs suffered.” — ED. “With a tippet of sables nothing undressed:” Edit. 1563. — ED. “Si corpus meum tradam igni, charitatem antera non habeam, nihil inde utilitatis capio.” This was no popish tippet, but made only to keep his neck warm. “Deus, venerunt gentes in haereditatem tuam.” etc. Ridley was collated to the vicarage of Herne in 1538; in which parish resided Lady Fiennes, an ancestress of Lord Say and Sele. — ED. Bridewell was obtained of king Edward by air George Barnes, to set poor people on work. That is, hath exercised another power. He speaketh to the lords temporal. If the unity of the pope’s church standeth upon necessity of salvation, why did the lords of :his realm abjure this unity in king Henry and king Edward’s days? If it be otherwise, why then do they perjure themselves, turning to it again? This proverb has been largely illustrated, so far as regards the church of modern Rome, in Rivet’s “Jesuita vapuians, sive Castigatio not. in Epist. ad Balsacum;” (Lug. Bat. 1635.) the passage which will confirm Ridley’s statement is this: “AEneas Sylvins, qui postea Pontifex fuit (epist. 66); ‘Nihil est quod absque argento Romana curia dedat. Ipsa mannum impositio et Spiritus Sancti dons venduntur, nec peccatorum venia nisi nummatis impenditur.’ Hinc illi Actii Synceri Sannazarii lusus in Leonem X. Epigr. lib. iii. ‘Sacra sub extrema, si forte requiritis, hora Cur Leo non poterat sumere? vendiderat.’

De Alexandro VI. testatur Guicciardinus Hist. Ital. lib. 1:sect. 2 (p. 7, edit. Friburgo, 1775). Cardinales ei vendidisse potestatem exercendi Mercaturam sacrorum thesaurorum in praecipua et eminentissima parte templi; de quo dictum fuit, ‘Emerat ille prius, vendere jure potest.’” Jes, Vap. cap. 10, sect,2, — ED. These terms will be explained by the following illustrations: — “But yet, not trusting to the uncertain charity of others, most persons strained to the utmost, and many most excessively, their fortunes considered, to leave some provision behind them, for that purpose (namely, the release of souls in purgatory): and most commonly by their last wills and testaments, which were accounted sacred, and carrying an obligation more than ordinary for all persons concerned, to see them performed: and thereby, or by acts executed in their life-time, it was not rare, for many men, though they had many children to provide for, or many debts to pay, to postpone all relations and considerations to this concern of the soul, and to appoint and take order for ‘masses satisfactory,’ ‘anniversaries,’ ‘obits,’ ‘requiems,’ ‘dirges,’ ‘placebos,’ ‘trentals,’ ‘lamps,’ ‘lights,’ and other offices, to be performed daily, weekly, monthly, or yearly, as far as the sums destined would afford, for the ease and help of the testator’s soul “‘Masses satisfactory’ were the Romish service appointed to be said, or sung, at a certain time, or times, and at an appointed place, at such an altar, or in such a chapel, with special reference to, or remembrance of, such a soul or souls, tormented in purgatory. “An ‘anniversary’ was the appointment and performance of prayers, at such or such a time, once a year, for the souls of deceased persons; commonly upon the day of the death of the party who appointed it: and this in imitation of the old anniversary days, whereon the martyrdom or deaths of saints were celebrated. “An ‘obit’ was a funeral office, performed for the dead, and for his soul’s health, at certain times and places appointed. “A ‘requiem’ was an office or mass, commonly sung for the dead, so called from those words in it — ‘Requiem aeternam done eis, Domine.’ “A ‘dirge, quasi dirige,’ was an office of the same nature for souls in purgatory, so called from the first word of the first antiphone in the office, ‘dirige.’ “A ‘placebo’ was another such like office, or service, so called from the word placebo, being the first word of the office. “A ‘trental,’ from the French trente, was a service of thirty masses, said or sung for the dead, or a service performed thirty days after death. See the Romish Horseleach; or an Account of the Charge, of Popery to this Nation; (London, 1769,) pp. 199, 200. The folios of the Manuale ad usum Sarum (Antv. 1542), are full of the above terms; as page 123, etc. — ED. “Tot quots,” a228 an abbreviation of totiens quotiens, a kind of unlimited limitation occurring in papal documents and grants. Thomas Aquinas, as quoted in Serranus de septem urbis Romae ecclesiis (Coloniae, 1600), p 134, will explain the meaning of this item: “Quicunque vadit ad ecclesiam talem usque ad tale tempus, habeat tentum de indulgentia; intelligitur semel tantum: sed si in aliqua ecclesia sit indulgentia perennis, sicut in ecclesia B. Petri 40:dierum, tunc, quoties vadit aliquis tories indulgentiam consequitur.” Thom. Aquin. summa Theol. Supplem. 3 part. quaest. 25 art. 2, sect. ad quart. And abundant instances of this form are recorded in p. 118 of the Dominican Amort’s treatise “De Origine, Progressu, Valore et Fructu Indulgentiarum” (Venetiis. 1738), a very straightforward writer upon the subject. Bishop Jewel also mentions “tot quots” amongst a variety of other expedients for obtaining money. See his Defence of the Apology; part 6, ch. 23, divis. 2. — ED. Note here, that these Scriptures were written by master Ridley in the margin, but were not in the copy which we followed. Athanasius, patriarch of Alexandria, [was elected about A.D. 326; deposed, and re-elected for a time A.D. 349; finally re-established A.D. 364, and died A.D. 3?3. — -ED.] “Ducere jugum cum incredulis.” Euseb. Eccl. Hist. lib. 4 e. 15. “Ab omni specie mali, abstinente vos.” The letter T, or across. See Dr. A. Clarke’s Comment. on Ezekiel 9 — ED. a229 “Et docti in populo docebunt plurimos, et ruent in gladio et in flamma, et in captivitate, et rapina dierum, etc. Et de eruditis ruent ut confientur et eligantur, et dealbentur,” etc. Daniel “Veni Domine Jesu.” This passage, and the following Profession of Faith, are only extant in the First Edition of the Acts and Monuments; respecting the latter, Foxe gives no authority from whence he derived it. It is called,” Brevis Deseriptio Professionis Fidei Christianoe in comitiis: Petruotitoe, vulgo Pret-kan Plegatos, regni Polonioe; facta tertio die Maii, 1555. Omnes in peccato orti et nati sumus, et omnes intelligentiae humanae sicut tenebrae; ita ut nedum Dei tantum, sed ne nostri cogi-tationem habere possimus. Proinde dedit Deus decem precepta legis, ut ex eis veluti caligantes oculi nostri aperiantur et illustrentur, ex illisque humanam infirmitatem agnoscamus,” etc. See Edition 1563, pp. 1238, 1239. — ED. Petricow, Petercaw, or Piotrkow, a small commercial town in Poland, where the kings were elected and the diets held. Bernardus “DeCoena Domini.” Hor. Od. lib. 1:Ode vi. — ED. Stephani Winton. Episc. De Vera Obedientia Oratio; 1535. An edition appeared, also bearing the imprint of Hamburg in 4to, and another in 8vo. at Strasburg, both in 1536. See Dibdin’s Typogr Ant. I11. 292; Panzer’s Annales Typogr. VII. 118; Schelhorn’s Amaenit. Ecclesiastes 1. 837; and Mr. Stevens’Memoirs of Bradford for a translation, Append. LXIV. etc. — ED. “Preferred’by the lord Cromwell.” Edit. 1570. — ED. Touching the doings of Winchester at Louvain, read the letter of Driander to Crispin [See vol 6:p. 169. — ED.] Also in vol. 6:of this Edition, in the Process against Gardliner. — ED This was Martin Perez de Ayala, a Spanish theologian. He accompanied his patron, Don Francis a Mendoza, after having been his confessor and coadjutor in the bishopric of Jaen, into Italy, and afterwards staid for some years in Louvain, Worms, and Antwerp, where he commenced the work, to which Gardiner may have been indebted,” De divinis, apostolicis, atque eccles. Tra-ditionibns libri decem;” Coloniae 1549. He died in 1566, archbishop of Valencia.

Antonio Biblicth, Hisp. nova; tom. 2:p. 107. Matriti, 1788. — ED. Spelt Bartley in the depositions, See next note. — ED. This narrative has been anticipated in the Twentieth Session against Gardiner, vol. 6:pp. 165 — 168, where the depositions of Beynton and Chaloner are reprinted from the first edition. — ED. Cardinal Gaspar Contarini, bishop.of Belluno, was much employed in negotiations amongst the Protestants previous to the Council of Trent; in the conducting of which he did not proceed with so much dogmatism as was thought proper at Rome, and accordingly fell under suspicion of heresy. Sleidan, lib. xiv (anno 1542,) pp. 280, 281, vol. 2:edit. Franc. 1786. His name appears first amongst the signatures to the celebrated” Consilium de Emendanda Ecclesia,” addressed by certain cardinals and other prelates to Paul III., upon his own suggestion, in 1558; and from this and other portions of his history it is evident that he was not voluntarily altogether a Romish bishop. He died legate of Bologna in 1542. See Dupin, cent. 16, book in, pp. 429 and 462; Schelhorn’s” Epistola ad Card. Quirini de Consilio de Emend. Ecclesia,” (Tiguri, 1745); and Rivet. Cath Orthod., tract 4 Quaest. 2. sect. 12. — ED. See vol. vi p. 168. — ED. See also vol. 6:pp. 143 to 264 Foxe is incautious in relating this from mere” hearsay;” as the incident could not have occurred to the old duke of Norfolk, who died on the 25th of August, 1554. — ED. For this sermon, reprinted from the First Edition, see vol. 6:pp. 87 — 93. A few of the side-notes which Foxe added in the later editions, are here preserved. At page 89, line 6, Gardiner had said, “But we must confess and believe him thoroughly, I say; for as he was our bishop then, so is it he, that still keepeth us in favor with God. And like as his sacrifice, then made, was sufficient for us, to deliver us from our sins, and to bring us in favor with God, so, to continue us in the same favor of God, he ordained a perpetual remembrance of himself.” To this Foxe says, “Note here Winchester: the sacrament was ordained to keep us in the perpetual favor of God.” At page 89, line 18, Gardiner had said, “And this daily sacrifice he instituted to be continued amongst christian men, not for need of another redemption or satisfaction for the sins of the world (for that was sufficiently performed by his sacrifice of his body and blood, done upon the cross), neither that he be now our bishop, for need of any further sacrifice to be made for sin, but to continue us in the remembrance of his passion suffered for us,” etc. To this Foxe says, “Note here Winchester, contrary to himself; for before, he had said, ‘the sacrament was ordained to keep us in the favor of God;’and now he saith’it is to keep us in remembrance of his passion.’” At page 89, line 58, Gardiner had said,” If chantries were abused by applying the mass for the satisfaction of sin, or to bring men to heaven, or to take away sin, or to make men, if wicked, just, I like the act well, and they might well be dissolved: for the mass was not instituted for any such purpose,” To this Foxe says,” Note, Winchester doth not allow mass for satisfaction to bring men to heaven, to take away sin, or to make men just,” etc. And Gardiner having subsequently said of chantries,” If there were any such abuse in them concerning the mass, it is no matter if they be taken away:” Foxe adds,” as there were indeed masses of scala coeli.” Foxe presently after has this remark,” Winchester craftily speaketh against the abuse of the mass, not against the mass.” — ED. “Our First Impression,” called also” the Old Book,” that is, The First Edition of the Acts and Monuments; page 802 of which corresponds with Vol. VI. page 138 of this Edition. — ED. See this Edition, vol. 6:pp. 222, 223, 225. — ED. Ibid. p. 237. — ED. Ibid. p. 225. — ED. Ibid. pp. 225, 204. — ED. Ibid. p. 186. — ED. Ibid. p. 187. — ED. Ibid. p. 204. — ED. Ibid. pp. 232, 204. — ED Ibid. p. 204. — ED. Ibid. p. 232. — ED. Ibid. p. 140. — ED. Ibid, p. 232. — ED. Ibid. p. 223. — ED. Ibid. p. 217. — ED. Ibid. p. 217. — ED. Ibid, p. 186. — ED. Ibid. p. 223. — ED. Ibid. p. 217. — ED. See this Edition, vol. 6:pp. 230, 224. — ED. Ibid. pp. 222, 205, 233. — ED. Ibid. p. 211. — ED. Ibid. p. 187. — ED. Ibid. p. 187. — ED. Ibid. p. 187. — ED. St. Nicholas, bishop of Myra in the fourth century, was disposed so early in life to conform to ecclesiastical rule, that when an infant at the breast, he fasted on Wednesday and Friday, and sucked but once on each of those days, and that towards night. (Ribadeneria’s Lives of the Saints, vol ii, p. 503, Edit. 1730.) In the Salisbury Missal of 1534, fol. 17., there is an engraving of the bishop with some children rising from a tub, into which their mangled limbs had been thrown, after having been cut up by an innkeeper, who intended to sell them for pickled pork; St.

Nicholas brought them all to life again! and hence he became the patron of scholars (for the young gentlemen were on their way to school), who represented religious plays, and personated the boy bishop. See Life of St. Nicholas, 3d edit., Naples, 1645, quoted in the Gentleman’s Magazine,.vol. 47, p. 158; Brand’s Popular Antiquites, vol. 1:p. 325; and Hone’s” Ancient Mysteries,” pp. 193, 194. — ED. See this Edition, vol. 6:p. 187. — ED. Ibid. p. 232. — ED. Ibid. p. 225. — ED. Ibid. pp. 238, 239. — ED. Ibid. p. 197, 239. — ED. Ibid. p. 169. — ED. Ibid. p. 217. — ED. Ibid. p. 225. — ED. Ibid. p. 189. — ED. Ibid. p. 251. — -ED. The book of John Elder, sent into Scotland. a232 The following may be mentioned as a specimen of such writings:” De M. Lutheri et aliorum sectariorum varietate opuscula; item Guil.

Lindani hereseon tabulae;” Coloniae, 1579,. — ED. Quest. 75, art. 8. Page 89, line 8; p 228. 1. 44. This Confutation, with leaf and line here assigned, is in Cranmer’s book against Winchester, P. 292,1. 19. Fol. 27. See Smith. fol. 53. Marc. Anton. object. 13. 14, 20. P. 333, 1. 25; p. 120,1. 23, 28, 30. Confutation. Marc. Anton. fol. 171, fac. 2. P. 161,1.6. Confutation, Simplicitatem sermonis sequentur, etc. vid. fol. 171:p. 81, 1. 5; Marc.

Ant. object. 77. Chedsey in disputatione cum Petro Mart. Fol. 41, fac. 2. P. 367, 1. 41. Fol. 105. P. 70, 1. 5,13, 14; p. 69,1. 34. Confutation. Tert. parte sum. q. 76, art. 3. Innoc, in. lib. 4, cap. 8. P. 181, I. 13, 22, etc. Confutation. Smith, fol. 39. P. 70,1. 13, 14. Confutation. Bonaventura, Hugo, Innocent. 3, lib. 4, cap. 15. [fol. 61.” de Sacro Altaris Mysterio,” Lipsiae 1534.] Glos. De consecrat, dist. 2 sect. 23, cap. “tribus” et in glos. “Miscere.” Thom. Parte 3, quaest. 80, art 3. “Tamdiu manet dum est in digestione.” Smith, fol 64. a234 P. 59, 1. 30, and p. 60, 1. 3, 8, 12. Confutation. ft 721 P. 64, 1. 22. Confutation. Smith, fol. 64, etc. as before in the seventh line above. P. 75,1. 24. Confutation. Part 3, q. 8, art. 3. “Three godly and notable Sermons, by W. Peryn. Imprynted by Nicolas Hyll;” 8vo. London. 1546. See Dibdin’s Typographical Antiquities,4. 230. — ED. “A mouse may eat Christs body,” saith the Master of the Sentences. “A mouse cannot eat it,” saith Winchester. P. 256,1.18, 25, 26. Fol. 136. “Within him,” that is, within his soul. P. 202, 1. 38; p. 272,1. 6; Marc. Anton. fol. 175, far. 2. Fol 145, fac. 2. P. 30,1,12. Confutation. Fol. 60. Thom. par. 3, q. 77, art. 5. P. 400.1.1. Confutation. P. 300, 1. 24, and p. 400,l. 6. Confutation, et Marc. Ant. object. 73. Fol. 64, and fol 105. P. 291,1. 22, and p. 300,1. Fol. 77. Thom. par. 3, 9, 79, art. 5. P. 92, 1. 2. Confutation. P. 437, I. 31. Fol. 24, 148,164. P. 89,1. 9, etc. and p. 228, 1. 44. Confutation against Cranmer. P. 388, 1. 42. P. 29,1. 2. Confutation. P. 167, 1. 2. Ibid. P. 333,1. 23, 25. Confutation. P. 292, 1. 34. In the Devil’s Sophistry, 21. P. 120, 1.41. Confutation. P. 284, I, 43. Mar. Anton. fol. 24. fac. 2. P. 157, 1. 34. Confutation. In the Devil’s Sophistry, fol. 51. P. 81,1. 5, Mar. Ant. object. 77. Smith, fol. 105. P. 161.1.4, etc. Confutation P. 397, 1. 41. Confutation. P. 81, 1. 89, and p. 101, 1. 22. P. 190, 1.7; p. 197,1.27; p. 217,1.10. P. 181,1. 18, etc. and 1. 25; p. 223, 1. 21. Confutation. P. 190,1. 7; p. 197,1. 27. Confutation. P. 256,1.18. Confutation. P. 18, I. 51. Confutation. P. 18, 1. 24, 25. P. 261,1. 34, 25, etc. Confutation. P. 274,1. 25. P. 276, 1. 1. Confutation. P. 132, l. 40. P. 132, 1. 40, and p. 10,l, 44. Confutation. P. 300,1. 12. Confutation. P. 307,l. 11, etc. In the Devil’s Sophistry, fol. 6. Fol. 15. P. 327. P. 320, 1.41. P. 165,1. 1, and p. 392,1. 47, and in the Devil’s Sophistry, fol. 17. P. 392,l. 49. P. 323,1.14. P. 404,1.40. P. 322,1. 30, and 323, l. 32. P. 406, 1. 16, and 25, etc. P. 92, 1. 6, 7. P. 437,1.13. P. 416, 1. 8. P. 431,1.16. P. 439, 1. 11. P. 348,1. 11,12. P. 347,l. 47,50, 51, and p. 148,1.47. P. 93, 1. 21. P. 114, l, 11, etc. P. 29,l. antepenult. Confutation. P. 54, 1. 44; p. 160,1. ultima; p. 169, 1:3; p. 105, l. 32. P. 69, 1. 29, etc; p. 81,1. 12; p. 181, 1. 26; p, 65,1.15. P. 70,1. 15. P. 8l, 1. 5, 1.35. Ibid. 1.8, 9. P. 120, 1. 42. P. 165, 1. 46. P. 181, 1. 19, etc. 1. 25; p. 223, 1. 21. P. 256, 1. 18. P. 276, 1. 18. P. 284, 1. 11. P. 440,1. 40, etc. Alleged out of the book of Dr. Turner, intituled,” The Rescuynge of the Romish Fox, otherwyse called The Examination of the Hunter, devysed by Steven Gardiner” ; with the Colophon, as if imprynted at Winchester, 1545. Herbert’s Typog. Antiq. in. p. 155?. — ED. Fol. 7. Ibid. Fol. 23. Fol. 33. Note here blasphemous Winchester, preferring the words spoken by man, before Christ’s doctrine. Fol. 37. Fol. 49. Fol. 61. Fol. 64. Christ never made clay to be an instrument for salvation of man’s soul. Fol. 52. Fol.76. Fol 83. Fol. 94. Like a person whose common sense is leaving him, Dr. Lingard calls for more evidence to substantiate Gardiner’s claim to the character here, and at page 592, given: he may find it in Todd’e Introduction to his reprint of archbishop Cranmer’s” Defence of the Catholic Doctrine of the Sacraments,” etc. Lend. 1825, pp. 92 — 94. — ED. The Old Book, is the First Edition. See vol. 6:p. 162, of this Edition. — ED. See vol. 6:p. 180, of this Edition. — ED. See vol. 6:p. 162, of this. Edition: — -ED. Read in the First Edition, p. 802. [The whole of this letter in Latin and” the English., as much as to the present purpose pertaineth,” may be found in vet. 6:pp. 139, 140, of this Edition. — ED.] Nov. 30. Homer, II. I. line 4. — ED. See Strype. Memorials under Mary, chap. 33, page456. Edit. Lond. 1816. — ED. This Dr. Poinet, bishop of Winchester, fled afterwards Into Germany, and there deceased, anno 1557. “An Examination of the constante Martir of Christ, John Philpot, archdeacon of Winchester,” etc. Printed by Henry Sutton, 1559.

Dibdin’s Ames’s, etc. vol. 4 487. — ED. The major is not universally true; for in the time of king Edward he that spake against the mass, as Philpot did, by those laws, was no heretic, but a perfect Christian. Philpot having public leave spake in the convocation. Ergo, he must be committed to Lollards’ Tower, by Dr. Story’s logic. Now cometh in the butchers axe. That is, whether a heretic suspected, may, without ordinary process, be deprived of his living byhis ordinary before his death, and by what law. “Divina imperatoriae majestati non sunt subjects.” [Epist. lib. 5. 33.] Philpot again requireth to see their commission, and yet it could not be seen, and that also against the law. “Et qued fads, fac eitius.” [Latin Vulg. Joan. 13. 28.] This godly man was Thomas Whittle, whose story followeth. Or else why were the questions there propounded “Tolle legem, et fiet certamen.” [Epist. lib. 5:32.] “Una c olumba, una sponsa, una dilecta.” “Nullius fidei.” And why then began you so hastily with him in the sacrament of your altars? “Exultantes in rebus pessimis.” “Vae soli.” See Appendix. — ED. And why do not you bishops, yourselves, pray also for them that are out of the way? a236 “Antelucanos hymnos.” “ Merito ad honorem majorum nostrorum trahimus, quod ad eorundem opprobrium maledicus Jesuita Strada scripsit: (de Bello Belgico, p. 78, edit. Romae, 1640). Deserta a catholicis ea (Maroti nimirum et Bezae) hymnorum translatio atque damnata, mansit obfirmato studio apud hoereticos: mosque canendi Psalmos Gallica lingua, ad modos Gene-vatum in coetibus, in triviis, in officinis, propria exinde nota hoereticorum fuit. Ira papistae inde haereticos dignoscunt, undo antiqui Christianos.” Witsii in Symb.

Apost. exercit, 11:sect. 27. — ED. Bishop Bonner here seemeth more skillful in his law than in church stories. Wilful, because he will not put himself wilfully into the wolf’s mouth. This offense was for speaking in the convocation house with public liberty in the parliament. Note how these men hunt for innocent blood. Sed nemo prohibetur uti jure suo. Nay, rather these catholic prelates will be satisfied with no reasonable offer. St. Paul twenty years before his conversion, and St. Peter, before his calling, were of another faith than they were afterwards, and yet it followeth not that they would have every year a new faith. The determination of the primitive church, and of the church of Rome as it is now, is not all one. “Athanasius was president of the Nicene Council.” [The same statement is made even more circumstantially in the seventh examination; but incorrectly, as Hosius, bishop of Cordova (if any one) would assume that position, Athanasius being at that time an archdeacon: jAle>xandrov jAlexandei>av suw| to>te ajrcidiako>nw| o]nti. Gelas. Hist. Cone. Nic. lib. 2:cap. 36.

Tillemont. Memorires Hist. Ecclestiastique, tom. vli. pt. 2, p. 2.

Edition a237 I find not in Eusebius that Peter should be bishop of Rome twenty-five years, but this is in Linus; Hierom. lib. de Viris Illust. and in Abdias lib. 1:de Vita Petri. a241 Hark, my lord’s wise parable. Neither you nor they are able in this case. ‘Non lex, seal fides congregavit ecclesiam.’ A good commendation for Rome by a Romanist. “Non veniet Christus, nisi venerit defectio prius.” Of this Florentine council which was about the year 1432, read before. [“ Post multas easque gravissimas Graecorum Latinorumque contentiones, in quibus Josephus patriarcha, et Marcus Eugenius Ephesius, viros atque veritatis vindices se praestiterunt, concordia dolis, promissis, atque vi, est inita.” Hist. Concertationis Greae. et Lat. de Transubstantione. Auct. Jo. R. Kieslingio, (Leipsiae, 1754,) p. 155.”

Omnis post hanc synodum Graecia illi Synodo (Florent.) et falso nomine dictae Unioni reclamavit.” Spanhemii Hist. Ecclesiastes secul, 15:sect. 10, 3. This council of Florence Bishop Bonner seeketh cause against him, and yet pretendeth to be sorry of his trouble. It were the matter of a chalitable bishop to make a matter better and not worse. This bishop belike would fain have blood. “Quod si fidem repudiat, et legem objicit, injustus est, quia justus ex fide vivet.” — Amb. lib. 5:epist. 80. Eodem cont. Auxentium. Anno 451; apud Labbe, vol. 4 actio 16, col. 812. — ED. Philpot still standeth to his defense of the law, in refusing the judge not to be competent. De Foro competente, is a title in the second book of the Decretals. [Greg. tit. 2. Section 1.] De Officio Ordinarii, is a title in the first book of the Decretals. [tit. 31.] That Peter did build the church of Rome it is false, for both the Scripture saith, that Peter was set over the circumcised, and not over the Gentiles; and also it is to be proved by Orosius, Suetonius, Tertullian, and other stories, that the faith of Christ was in Rome in Tiberius’s time before Peter ever saw Rome. “AEstimamus fidem catholicam a rebus praeteritis, praesentibus, et futuris.” Where master Curtop finds this I cannot say; but this I find. that Eusebius cloth report that Irenaeus did reprove Victor, bishop of Rome, for his rash sentence in excommunicating the churches of Greece concerning the observation of the feast of Easter. Euseb. lib. 5:cap. 26. Socr. lib. 5:c. 22. See his Works; Basil, 1521, lib. 1:epist. 1. p. 1. ,’Cognovimus frater charissime,” etc. — ED. For the further debating of this matter that Cyprian doth allow no such thing, read the answer of master Nowel to master Dorman. Cyp. lib. 1:epist. 3. p. 6. — ED. Patriarchs only be named, to whom afterward the patriarch of Constantinople was also joined. Cyprian hath also these words following in the same epistle: it was declared amongst us, and it is according tO justice and equity, that every man’s cause should be heard where the fault was committed; and to every several pastor there is a portion of the flock appointed to rule and govern, for the which he must make an account before God. Epist. lib· 2:epist. 8; and lib. 4 epist. 2 and 9. This is according to the earlier editions, (namely 152 I, etc.); in the later the Epistles are arranged in a different order. See Concil. Nic. canon 6: also the remarkable canon 2 of the first Constantinopolitan Council: Labbe, it. 948. — ED “In persona unius dedit Dominus omnibus claves, ut omnitum unitatem denunciaret.” De simplicitate Praelatorum.’[This treatise also bears the title,” De unitate Ecclesiae.” “ Tractatus utilis et doctus, in quo monarchia illa visibilis a pontifice usurpata radicitus evellitur; quem tamen in ejusdem subsidium obtorto collo trahunt Pontificii, affingentes autori, quae nunquam scripsit vel dixit.” Rivet. Critici sacri, lib. 2:cap. 14. The Treatise alluded to occupies about nine folio pages of letter press in the Roman edition of Cyprian, 1563. — ED.] “Si in Petro non esset ecclesiae mysterium, non ei diceret Dominns, tibi dabo claves. Si autem hoc Petro dictum est, non habet ecclesia; si autem ecclesia habet, [Petrus] quando, claves accepit ecclesiam ,totam designavit.” [Tract. 50 in Johan. Evang. cap. 12. sect. 12. tom. in. edit.

Bened. 1690. See Appendix. — ED.] a249 “Jerome ad Nepotianum. [Rather ‘ad Rusticum;’ Hieron. Op. Ed.

Bened. tom. 4 col. 775:” omnis ordo ecclesiasticus suis reetoribus nititur.” The same words are cited by Calvin, with the same incorrect reference, in his Institutes, 4 6, sect. 17.] Jerome ad Evagium. [Epist. 85. See Jewel’s Defence of his Apology, part 2:chap. 3. d4 5. and Hieron. Op. Ed. Bened. tom. 4 col. 803. Ep. 101. — ED.] “Fisher’s book;” perhaps,” Assertionis Lutheranae bonfutatio.”

Coloniae, 1525. — ED. “Happy are you when they revile you, and say all evil against you for my name’s sake. ” Matthew v. The papists will not be ruled by the Scriptures without their own judge. “Verbum quod locutus sum judicabit in novissimo die.” What say you now, master doctor? Master doctor, having not to answer, falleth to railing. “In divinis nulls occurtit praescriptio.” Heretics in the primitive church were only condemned to exile. “The convocation no part of the parliament-house,” saith the lord Riche. Whether the convocation be part of the parliament-house or no, yet free liberty was given by the queen every man to speak his conscience. How Bonner taketh in the sacrament to be both the sign and the thing signified. Both the sign and the thing signified, in due respects, be in the sacrament. Ye say ye seek not his life; and yet ye know to answer to that ye ask, will be his death The pope’s catholics. when they have no just reason wherewith to persuade, they fall to, railing, and to charge men with stubbornness. Diminuisti eum paulo minus ab angelis.” Psalm 8: [“ Coeli enarrant” is Psalm 19. — ED.] “Animalis homo non percipit ea quae sunt Spiritus Dei; spiritualis dijadicat omnis.” Philpot will not be judged by his adversaries, but by the hearers, so far as they shall judge by God’s word. As a judge of the law may not discern the meaning of a statute otherwise than agreeable to the words, so hath the church no power to judge the meaning of God’s word contrary to itself. “Panis quem ego dabo caro mea est.” Canon Apost. 9, in Concilia General. studio Labbei, tom 1:col. 25; Cone. Antioch Can. 2. tom. 2:col. 561. — ED. “Non potest Dens facere quae sunt naturae suae contraria” Four untruths of Chedsey at one clap. First untruth. Second untruth. Third untruth. Fourth untruth. Praise be to the Lord, for so he hath. “Hoc est corpus meum.” “Panis quem ego dabo, caro mea est, quam ego dabo pro muudi ritz.” So there is twice” ego dabo,” and yet but once natural body. “Hoc est corpus menro,” “In sacrificio quod Christus est, non nisi Christus sequendus.” Cypr.

Opera. lib. U. epist. 3, p. 56. — ED. “Accedat verbum ad elementum et fit sacramentum.” (August. in Joh.

Tract. 80, sect. 5. — ED.] Hereof read more in the examinations of master Bradford. As baptism is no baptism but to the child that is baptized, and not to the standers by: so the sacrament of the body is no sacrament but to them that worthily receive. My lord is better skilled in a fat capon, than in Christ’s sacrament! “Dividite inter vos.” You are too weak, my lord, you may rise when ye will. You said before, he was learned. Note, how substantially bishop Bonner proveth the mass, He meaneth Stephen Gardiner, who in this month died a little before. “Spiritualia non aunt subjects imperatoris potestati.” Spiritual things are not subject to temporal powers, and therefore the temporal commissioners had no power to remove him into another man’s diocese. A man is not baptized into his godfathers’faith, nor his godmothers’faith; but into the faith of Christ’s church. No rule better than antiquity, universality, and unity, to prove the true faith and church of the protestants. Because you dare not. “Unus episcopatus est, cujus pars in solidum a slngulis tenetur.” St Cyprian meaneth every church to have his own governor, not all churches to be under one. Cypr. lib. 1:epist, in. “Tibi dabo claves regni coelorum.” “Quod super Petrum fundata fuit ecclesia, tanquam super originem unitatis.” Mr. Dee seems to have quoted from memory: the passage to which he refers stands in connection with one, which has been shamefully interpolated in what may be truly called the papal edition of Rome, of 1563. Compare p. 139 of this, with pp. 105-6 of the Oxford edition, 1682. It is remarkable that in the splendid Benedictine edition also (Paris, 1726), the text should be retained in its papally corrupted state, contrary to MSS. and editions, and apparently the intentions of the editor, Baluze; who did not live to complete the work, and whose notes have therefore been curtailed, and the typographical signatures doubled, in order to make them accord with the mangled text. This will be evident upon inspection. Dupin, cent. 3. p. 152. Lond. 1692, is worth consulting. The readings between stars axe from the Editions of 1563, 1570: Foxe changes M. Dee into A Doctor, in Edition 1576 and the following Editions: and in the passage five lines higher the Latin Edition, p. 586, says Londinensis. — ED. “In persona unius Christus dedit omnibus claves, ut omnium unitatem donotaret” The Latin, and 1563, 1570 Editions, both here and in several ensuing instances read “M. Deyus” or “M. Dee” the subsequent Editions alter this into” a Doctor.” -ED. “Una cum hoc D. doctore Chadsio et D. Deyo:” Lat. Ed. p. 58G. The English Editions subsequent to that of 1570 suppress the words “and M. Dee.” See similar suppressions of John Dee’s name at pp. 77, 85, and 681, of this volume. — ED. “Pasce oves incas.” “Ite, praedicate.” “Pasce oves meas. ” “Theophylactus etiam t< prwtei~a pa>ntwn kai< th~n th~v oijkoume>nhv ejpistasi>an primatum omniurn et proefecturam orbis, in vigesimum secundum Lucae, non secus intellexit quam de Apostolatu; ut evineitur ex ipso orationis contextu. Cum, inquit, Apostolus fueris et negaveris, et iterum receperis primatum omnium et proefecturam orbis. Non enim dixit simpliciter accepisse, sed iterum pa>lin accepisse. Quidni? videlicet id ipsum quod ante habuerat, et a quo per negationem videbatur excidisse. Id antem quid erat? Apostolatus; diserte enim Theophylactus, cum Apostolus fueris. Iterum igitur accepit Apostolatum;. ac proinde per haec verba voluit Theophylactus describere non ullum Petro eximium munus, sed eum quem prius nominaverat Apostolatum, Petro cum reliquis communem.” — Chamier, Panstratia Catholica, tom. 2:lib. 11:cap. 20. sect. 12. — ED. What Epitome Philpot here refers to, we cannot discover. There is nothing to support the assertion in Cardinal Contareni’s Summa, who says merely, p. 17, edit. Venet. 1562,” affuit etiam Athanasius;” nor in Merlin’s small collection, Paris, 1535; nor in Carranza’s Summa Conciliorum (Salmanticae, 1551), pp. 51 — 54. In Calvin’s Institutes (4 7,1) there is an intimation to that effects — but of course mistakingly; on which Chamier remarks:” Calvinus Athanasium,.. at nos memoria lapsum Calvinum fatetmur, quum Athanasium nominavit, quem certum est interfuisse quidem ei Coneilio, sed nondum Episcopum.” — Panstratia Catholica, lib. 13:cap. 12, sect. II. Grindal in a letter to Foxe (Hurl. MSS. 417, fol. h2, Grindal’s Remains, Parker Soc. 223) points out this error of Philpot (previously committed also at p. 616, see note there), and apologizes for him: certain it is, however, that the pope did not preside. — ED. Concil. Carthag. contra Pelagianos, II.; apud Labbe, toni. U. col 1534.”

Hoc igitur gestum, domine frater,” is the style used. — ED. The council of Carthage wrote to Innocent bishop of Rome, to confirm their acts with his subscription. Ergo, the bishop of Rome is above aH bishops. Argumentum a causa non sufficiente. Epist. 53, sect. 2. tom. 2:edit. Benedict. — ED. The scope of St. Augustine’s argument is not to prove the church of Home therefore to be sound in the doctrine, because it hath succession of bishops from the apostles, but to prove the Donatists to be schismatics; for that the church of Rome continuing both sound in the doctrine of the apostles, and also in retaining still succession of bishops from the apostles’ time, yet they would forsake the unity of that church, and set up another church of their own.

The argument is this: — To dissever from that church which by continual succession of bishops descendeth from the apostles and keepeth the same institution still in faith and doctrine, is to break the unity of the church, and to be schismatics. The Donatists do so from the church of Home, having no just cause of doctrine so to do: Ergo, the Donatists be schismatics. A marvel how the priests, eating up a whole man, flesh, blood, and bone, to breakfast, can have such a hungry stomach to their dinner afterward, as they have, as if they had eaten never a bit of meat before I “Omnia judicia debent esse publics.” Note here the just dealings of these bishops. This bishop of Lincoln was Dr. White. He meaneth Stephen Gardiner, bishop of Winchester. “Apaused,” i.e. struck. — ED. “Inspectis evangeliis, et non tactis.” This argument in the second figure concluding affirmatively, doth not hold by logic. See Jewel’s” Replie to Harding,” art. 14, divis. 8; and art. 1. — ED. The mass is a sacrifice, quoth Harpsfield. “Hoc est corpus meum.” “Accipite, manducate.” “Quoties convenitis ad manducandum, alius allure expectate,” That is against the opinion of Winchester. Read before in the tractation of Winchester’s sermon. “Quae oculus non vidit, et curls non audivit, ea praeparavit Deus diligentibus se. This was no doubt the fourth edition of Stephen’s, which is remarkable as being the one in which the text was first divided into verses. It bears the title” Novum Test. cum duplici inter-pretatione Erasmi et vet. Interpretis, etc.; ex officina Roberti Stephani, 1551.” In the copy from which this title has been transcribed, it may be remarked, that the words D. Erasmi have been erased, and the preface, consisting of one leaf, torn out, in order to render the volume inoffensively papal. Any curiosity about the edition and its incorrect date of 1541, may be satisfied in Le Long’s” Bibliotheca Sacra,” vol. 1:p. 210, edit. 1723; or in Masch’s enlarged republication of it, vol. 1:p. 305. The fourth edition of Erasmus’s Greek Testament (Basiliae, 1527) is arranged in the same “Fides ex auditu, auditus per verbum.” St. Augustine’s sentiments upon this point occasionally seem rather perplexed; but the testimony in favor of lenient measures is clear, and greatly preponderate4. In the passage supposed to be here referred to (contra Gaudent. Donatist. lib. 1:cap. 25, sect. 28), the concluding words must have been overlooked:” qui ” (Dens)” eos volentes facit, dum coguntur inviti.” In a similar way the following passage has been perverted and mutilated in Dens’s Theology (vol. 2:p. 80), and probably by hundreds of other Romish writers and transcribers:” Non ut homines, quod fieri non potest, nolentes credant, sed ut volentes ex nolentibus fiant.” (Aug. contra duas Epist. Pelag. lib. 1:cap. 37, tom. 10:col. 428, edit. 1688.) — ED. “Fides est suadenda, et non imponenda.” Bernard. in Cant. Set. 66. [See his Works. Basil, 1552, p. 1045. — ED.] “In fide susceptorum.” Aug. de C4 Dei, lib. 15:cap. 15. “ Quod Spiritus est vicarius Christi in terra.” This letter torn in the Blind Tower, read before. Note what great gentleness this bishop showed to Philpot. and compare the same with the handling now of him in his imprisonment. “Quod ecclesia Romana est talis ad quam perfidia accedere non potest.” “Ad Romanos autem, quorum fides apostolo praedicante laudata est, non potest accedere perfidia.” Cyprian. ad Cornet [Opera, 1521. Basil; lib. 1:Epist. in. p. 14. — ED.] a286 “Ad Romanos, quorum fides apostolo praedicante laudata est, perfidia accedere non potest.” “Excaeationem cordis.” “In orationibus es fractione panis.’* “Synecdoche is a figure, when by one thing or by part the whole is understood. Eusebius hath these words: “Parum Eucharistiae puero dedit,” i.e. “He gave a little of the sacrament to the boy:” which words may very well comprehend both parts. And it seemeth by the words that follow, that part of it was liquor, for it is written in the same place,” Jussit ut id infunderet, et in os senis instillaret.”

He commanded that he should pour it and drop it into the man’s mouth, and so he did.” — Euseb, in Ecclesiastes Hist. lib. 6:cap. 44. a287 “Non respiciendum quid aliquis ante nos fecerit, sed quid Christus qui omnium primus ante nos fecerit et mandavit.” “Habemus altare de quo non est fas edere his qui tabernaculo deserviunt.” Philpot’s religion elder than popery by a thousand years. This religion was not seen openly a hundred years ago: ergo, this religion was not.

The antecedent is true, and the consequence fake! See Appendix. — ED. This is mere delusion. In the” Lucerna Inquisitorum” (Romae, 1584), it is stated that the secular powers are to be excommunicated, unless they act within a year; page 38. The Aphorismi Inquisitorum, Auct. Ant. de Sousa (Turnoni, 1633), support this representation; lib. 3. cap.6. — ED. a289 “Invocate seculare brachium.” “De haereticis comburendis.” “Haereticum hominem post unam atque alteram admonitionem devita.” “Spiritus est vicarius Christi in terris.” If violence and tyranny be no token of true religion: what may men judge then of the pope’s religion, pray you? “Intertoga partes.” Note, he saith not in the sacrament,’but’in the administration’of the sacrament. To stand to the catholic church, is not enough with these men, except you be in the church of Rome. “Pasce oves meas, pasce agnos meos.” By “really” he meaneth” truly.” You promise more, Chedsey, than you can prove. See Birkbeck’s” ’Protestant’s Evidence,’London, 1657, p. l?4. — ED. “Ecclesia ideo dicitur Catholica, quia universaliter perfecta est, et in nullo claudicat” “Contra Don. Epist. vulgo De Unitate Ecclesiae,” cap. 18.” Contra Crescon.” lib. in. cap. 18, tom. 9, Edit. Benedict; and tom. 2. Epist. 53. col. 121.” Contra Faust. Man.” lib. 13:sect. 5. — ED. This consequence being reduced into a syllogism of the first figure, will ground upon a false major.

Universality and succession make a true church.

The church of Rome hath universal succession.

Ergo, The church of Rome is the true church. To this he sufficiently answereth before: look in the latter end of the seventh examination. Not principally, by your leave, my lord. “Quod unus locus per plura intelligi debebat.” August de Doctrina.

Christiana. Argument. A causa non sufficiente et non totali. So ye say now, when ye would give him no leave nor time when he was alive, to make his answers. Leave your reviling terms, my lord, and go to the matter. Note how these men ground their faith, not t/pen God’s word, but upon the determination of their own church. My lord of York is here driven to seek his books. As there is no treatise of Augustine with this title, it is probable that the bishop meant to refer to the” Liber contra Epist. Fundament.” sect.5, where these reasons for attachment to the catholic church occur. — ED. Christ’s church ceaseth not to be his church, albeit in time of persecution it be hid sometimes in corners. First answer to his reason, and call him obstinate afterward, Because, my lord, you be not able to answer him. Concerning these four points, he answered sufficiently before. 010 It is best for you to say so, when you have no other way to shift off his arguments. Here either the registrar belieth master Philpot, or else he meant as not offending the law, thereby to be accused: for, otherwise, all his former examinations do declare that he spake against the sacrament of the altar. The law seemeth either blindly compared of the bishop, or else not rightly collected of his registrar. Ita est quod dicit Edm. Bonner Episc. London. How can the apostles be of that church where their doctrine is against it! Philpot had a knife brought him under a pig: ergo, the church of Rome is a catholic church This bill was a supplication to be offered up in the parliament Of this book of Disputation in the convocation, read before, [Vol. 6:p 395. ED.] Ah, my lord, what needed this question, when no reasonable answer could be allowed? Note the spitefulness of this keeper. To this letter Careless maketh a very godly answer, which you shall see afterward in his story. [This letter Philpot wrote to Careless” out of the coal-hole of darkness; whereby he giveth light and heavenly comfort to his heavy and troubled mind.” See Letters of the Martyrs.

Edit 1857, p. 173. — ED.] “Gripes ” or grasp. — ED This was for the first-fruits of his archdeaconry, whereof all the time of his imprisonment he had no commodity, and yet his sureties were compelled to pay the same. “Habitacle,” i. e.’habitaculum,’a dwelling place. — ED. By this Sennacherib, he meaneth the death of the bishop of Winchester. Origen was two hundred years after Christ. St. Augustine and St. Jerome were four hundred years after Christ.

Verba Johannis Constantinopol. Hebrews 11: dia< tou~to kai< ta< paidi>a bapti>zomen, kaitoi< aJmarth>mata oujk e]conta. Epist. 28. [now 166. cap. 8. sect.23.] Cyprian was two hundred and fifty years after Christ. Cypr. ad Fidum Epist. edit. Pain. No. 59; edit. Oxon. 64. — ED In book 4 chap. 23 and 24. In the first converting of infidels, believing ought to go before baptizing: but where faith is received, God’s grace and sacraments go not by age, but as well be children of the faithful received, as the fathers. “Catechumeni,” is as much to say, as young novices and beginners in Christ’s faith. Concerning the party to whom this letter was written, note that he was converted, and afterward died in the same faith as this letter did persuade him. Your deeds declare and bear witness to the same. The faith which they were baptized in, was in the name of the Father, the Son, and the Holy Ghost, believing the articles of the creed, with promise made to abrenounce the devil, the flesh, and the world, of the which faith their godfathers and godmothers were sureties for them, and in this faith they continue still. As for other ceremonies and abuses of the church, they never made any promise in their baptism. To swerve from the corruptions of the see of Rome, and sacrifice of the mass, is not to go from the catholic church of Christ. Of this Joan Warne read before. See Appendix. “Episcopum non percussorem esse oportet.” Tit. i.. A good warning for all faithful Christians not to fall into the crafty hands of the papists. He meaneth of the return again of T. Whittle. This young woman was Joan Warne, otherwise named Joan Lashford, who was burned also with the same Whittle. The “Letters of the Martyrs,” edit. 1837, p. 376, state that he” stood to the defense of the truth unto the fire, the 12th of January.” — ED Bonner’s argument: He was baptized in the faith of the catholic church: ergo, he was baptized in the faith of Rome! He is called also Thomas Went in the Letters of the Martyrs. — ED. In reference to this” Coal-house,” it may be remarked, that this abode of so much misery, and the scene of so many prayers, formed part of the palace of the bishop of London, which stood at the north-west corner of the church-yard, the present site of London-House Yard, and extended itself to the walls of the old cathedral. Along the north side of the church-yard were a cloister, a burying-ground, a library, a charnelhouse, and several chapels which had been partly destroyed in king Edward’s days. Between Cannon-alley and Cheapside stood Paul’s Cross; the Convocation House stood on the south side, and Lollards’ Tower was over St. Gregory’s church, which was attached to the cathedral on the south-west corner, about the place where the clock tower now stands. The” Coal-house” was at the back of the palace in Paternoster Row, near the alley which passes from thence to St. Paul’s Churchyard. — ED. “Melior est patiens viro forti, et qui dominatur animo expugnatore urbium.” “Animorum in fide unio per charitatem aucta, firma est amicitia. Vale, mi Bertrame. et mei memineris, ut semper simillimi efficiamur. Vale, apud Novam Portam, 20 Januarii, 1556.” This portion of the letter, distinguished by asterisks, is thus placed in the First Edition of the Acts and Monuments: it is omitted in later Editions, and seems, in fact, unconnected and unfinished; referring briefly to the” particular matter” mentioned in the title attached to the letter. — ED. Master Dee was yet under bond of recognizance for the good appearing and forthcoming till Christmas next after. Perhaps “Martyr. Tractatio de Sacrament. Eucharistiae,” Londini, 1549; or “Defensio Doc-trinae Vet. et Apost. de Eucharistiae Sacrament.; Tiguri,” 1562. The former was dedicated to archbp.

Cranmer. The reason whereof that he gave, was,” Since he could not find a defender, both of evangelical truth and also of this eucharistical sacrament, sunctior, doctior, el firmior; i.e. more holy, more learned, and more steady, than he; and that his grace had so great knowledge concerning this controversy, as he (P. Martyr) well knew, that it was hard to find the like beside.” See more in Strype’s” Memorials of Edward VI.,” book 1:chap. 24. The” Tractatio” was translated into English by Nic. Udall. Dibdin. vol. 4 p. 314. See Jenkyns’s Note, p. 102, in Cranmer’s Works, vol. 4 — ED. By this instrument he meaneth Peter Martyr. Where Philpot was, he meaneth, to whom he wrote this letter. These were read, it appears from Strype’s” Memorials of Edward VI.” Book 1:ch. 15:upon the suggestion of the king, by Peter Martyr at Oxford, and by Bucer at Cambridge, as the fittest persons to inform the students in their notions and doctrines concerning religion. Some misrepresentations of the course adopted by the two professors are corrected by Strype in the book referred to, vol. if. pp. 196, 197. Lond. 1816. — ED. “Corpore nobis factus est similis in omnibus post nativitatem. At nostrum corpus non potest esso in duobus locis. Ergo,” etc. Gathered by the bishop’s registrar. “Elias ascendens melotem suum post se reliquit: Christus veto ascendens carnem suam assumpsit, et eandem post se reliquit.” [See Vol. 6:p. 485.] “An non est panis quem nos benedicimus, communicatio corpotis Domini? Nonne est calix,” etc. This statement is accounted for and corrected in the portion of Strype before quoted. — ED. Note the blind ignorance of Pendleton, as though the kingdom of Christ was not gotten at the death of Christ. This bishop belike was Gardiner, bishop of Winchester. Contra Epist. Parmen. lib. 1:cap. 14. St. Ambrose took from the church, and gave to the poor: we take from the poor their tithes and impropriations, and give them to churches and ministers; where is nothing but singing and idleness. Ex Registro. Of these articles read before. See this volume, page 77. — ED The next two pages are a digression of Foxe’s. — ED. Strype considers this to be the production of Ralph Morice, Cranmer’s secretary. William Gonellus, an intimate friend of Erasmus, and tutor to Sir Thomas More’s children. (Tanner.) — ED. See a Letter, supposed to be that here referred to, in the Parker Soc.

Latimer’s Remains, p. 356, from Had. MSS. No. 6989. — ED. Strype conjectures Peter Vannes, archdeacon of Worcester. — ED. Erased in the original. — ED. The Cotton MS. seems to be the original, but it is imperfect, for it stops at the signature of John Hylsey: the Cotton MS. is printed in Wright’s’Letters on the Monasteries’[Camden Soc.), p. h: the” chawnselar” is t.here erroneously supposed to be Cromwell, and Dr.