A manuduction, or introduction vnto diuinitie containing a confutation of papists by papists, throughout the important articles of our religion; their testimonies taken either out of the Indices expurgatorii, or out of the Fathers, and ancient records; but especially the parchments. By Tho. Iames, Doctor of Diuinitie, late fellow of New-Colledge in Oxford, and Sub-Deane of the cathedrall church of Welles. This marke noteth the places that are taken out of the Indices expurgatorij: and this [pointing hand], a note of the places in the manuscripts.

The Sixt Article.

Of the sufficiencie of the Holy Scripture for Saluation.

HOLIE Scripture containeth all things necessary for saluation; so that whatsoeuer is not read there∣in, nor may be proued thereby, is not to bee required of any man, that it should bee beleeued as an Article of faith, or be thought re∣quisite or necessary to saluation.

In the name of the holy Scrip∣ture, wee do vnderstand those Canonicall bookes of the olde and new Testament; of whose authority was neuer any doubt in the Church.

Of the names and number of the Canonicall Bookes.

• GENESIS.
• EXODVS.
• LEVITICVS.
• NVMBERS.
• DEVTERONOMY.
• IOSVA.
• IVDGES.
• RVTH.
• 1. booke of SAMVEL.
• 2. booke of SAMVEL.
• The 1. booke of KINGS.
• The 2. booke of KINGS.
• 1. booke of CHRONICLES
• 2. booke of CHRONICLES
• ...

• The 1. booke of ESDRAS.
• The 2. booke of ESDRAS.
• The booke of ESTHER.
• The booke of IOB.
• The PSALMES.
• The PROVERBES.
• ECCLESIASTES, or the Preacher.
• CANTICLES, or Song of SALOMON.
• 4. Prophets the greater.
• 12. Prophets the lesser.

And the other bookes (as Hierom saith) the Church doth read for example of life, and instruction of manners: but yet doth it not apply themto stablish any Doctrine, such as are these following:

• The third booke of ESDRAS.
• The fourth booke of ESDRAS.
• The booke of TOBIAS.
• The booke of IVDITH.
• The rest of the booke of ESTHER.
• The booke of WISEDOME.
• IESV, the sonne of SYRACH.
• BARVCH the Prophet.
• The song of the three Children.
• The Storie of SVSANNA.
• Of BELL and the DRAGON.
• The prayer of MANASSES.
• The first booke of MACCHABEES.
• The second booke of MACCHABEES.

All the Bookes of the New Testament, as they are com∣monly receiued, we do receiue and accompt them for Cauo∣nicall.

This Sixt Article maintained and explained by the more mode∣rate and learneder sort of Papists, from whom I haue taken these Propositions following.

• 1 THat they make the same Canon with vs.
• 2 Exhort vs to the diligent study of this sacred Word.
• 3 Shew the manifold vse and profit that we may reape there∣by.
• ...

• 4 Its perspicuity.
• 5 Its necessity to saluation.
• 6 The vnprofitable and vnnecessary vse of all other bookes.
• 7 Its commonnesse to be read of all.
• 8 Lastly, its contempt and reformation.

Whence by way of Corollarie, I will en∣treate briefely.

• 1 Of its translation into the vulgar.
• 2 Of the Latine Edition.
• 3 Of the Septuagint.
• 4 Of the Hebrew Canon, shewing that it ought to be the Ca∣non and rule of all other Translations.

The First Proposition.

That they make the same Canon with vs.

FIrst, †a 1.1 Leon••ius, commonly called Aduocatus, is a sure Aduocate for vs in this point, making the same Canon al∣most with vs, and informing vs, That in his time, it was not onely his, but the Churches opinion. †b 1.2 Irmilius, in his learned Dialogue, betweene the Master and the Scholler, proceeds further, and yeelds the same reason that we doe: because the Hebrewes difference them after the same sort, according vnto the testimony of S. Hierome and others. But there is a cautè lege, or Caueat put in against them both: Maledicta glossa quae corrumpit Textum. Scripturae libris non Canonici. Caute lege, nam perperam quosdam libros, à Canone ss. Scripturarum euel∣lit.

Secondly, c 1.3 Boston of Bury, the painefull, but vniudicious

Monke, treating of Apocrypha bookes, out of Isidore and Iuo, makes the selfe same Canon with vs, and that for the same rea∣son, and with the same limitation: Shewing besides who were the supposed Authors of those Apocrypha bookes.

Lastly, the History of Bell and the Dragon, is challenged by our quick-sighted d 1.4 Erasmus for an Apocrypha story. The like censure e 1.5 Spondanus passeth vpon the Booke of To∣bie, and Erasmus vpon Iudith, and the Macchabees.* 1.6 * 1.7

¶ The second Proposition.

That they exhort vs to the diligent study of the sa∣cred Scriptures.

BY the complaint of diuerse writers both old and new, the Scriptuees were too too much neglected, shall I say, or vtterly despised, generally of their Monkes, and Friars, Preachers, and others (as more opportunely shall be shewed in the handling of the eight proposition) and therefore the Spirit of God which bloweth where it listeth, and illumina∣teth whom it pleaseth, raised vp some in priuate, some in publike, to be notable instruments of his glory. I will onely touch and away.

In the history of the Councell of i 1.8 Basi••e, there is a whole Sermon, to rouse their diligent attention to the hearing and heeding of Gods word. Vatablus, more powerfully and fee∣lingly, before his Bibles, with the double translation and Scholiaes, hath collected summed vp all the testimonies of the Bible, k 1.9 the rather to incite and prouoke men to the studie of the holy Bible, and not vnworthily; for there is l 1.10 a blessing an∣nexed

to them that obey, and a curse vpon them that disobey, or discredite Gods word, m 1.11 wherein is contained life, yea n 1.12 life eternall, and therefore it is called o 1.13 foode, the p 1.14 foode of the soule, perfect foode, q 1.15 spirituall Manna, which must be gathered in the morning; to shew, that wee must begin betime to gather, that is, to study it as it were in the morning of our ages. r 1.16 The Church may fitly be tearmed Christs body, & this the eye whereby it seeth, according to that of the Psalmist, The word of God is a lanthern vnto my feete. The s 1.17 word of God is called Sion, Si∣on signifieth a looking glasse or mirrour, wherein God is both seene and found. To conclude, it is both a t 1.18 Sword to v 1.19 con∣quer Antichrist, and a Shield to protect vs from his fierie as∣saults, of a x 1.20 principall vertue to direct man to the right Catho∣lique faith. And to say no more, all the y 1.21 Scripture is referred ••o Christ, whom to serue is to raigne.

¶ The Third Proposition.

The manifold vse and profit thereof.

THis proposition, hath a necessarie coherence with the for∣mer, and a neere dependance on the fift, of the necessitie to saluation: and therefore being vertually contained in them, I will passe by it, with a light touch,

¶ The Fourth Proposition.

Of its Perspicuitie.

THe word of God being (as hath bene formerly shewed) the bread of life, the spirituall Manna, what auaileth it, if it be not broken; or if it be broken, if it bes not digested? If

the Arke be vnder its cou••rings, how shall the glory of God be seene? Or if it be seene, if onely the High-Priest may en∣ter? The Scriptures are hard, and the difficulties are many; to assoyle this doubt, and resolue the question, the Scripture is plaine, y 1.22 ad dandam homini viaetori notitiam veram sufficientem partim per plana, and for the rest, the obseruation is safe that is giuen vpon z 1.23 Cyrill, that wee must not be too curious to hunt after that which God would haue vnknowne in the Scripture.

¶ The Fift Proposition.

The Scripture containeth all things necessarie to saluation.

a 1.24 BEliefe in the Scripture is sufficient to saluation, and that a man would thinke were sufficient to cause vs to medi∣tate in Gods word both day and night: but we b 1.25 must ioyne Good-workes with our Faith. Meditation without operation is fruitlesse, it c 1.26 containeth all things: all things d 1.27 necessary to sal∣uation: heerein is contained the wisedome of God,e 1.28 Sapientia Dei, &c. the wisedome of God is contained in his Law, that is, in both the Testaments, we need seeke no further, ^f * 1.29 this alone is able to saue vs. It g 1.30 is so sufficient, that nothing can he added to its sufficiency: this sure h 1.31 rule of Faith will square all that is amisse, i 1.32 this Anchor will hold all that is fleeting, k 1.33 it neither doth deceiue others, or is deceiued it selfe. For a conclusion of this point, it is l 1.34 a most infallible rule, and super sufficient, or om∣nisufficient meanes of our Saluation, let this suffice: but that I must needs take away one obiection before I passe further. It may perhaps bee granted, that all things necessarie to Salua∣tion are grounded in the Scripture: but in what sense, literall or mysticall, apert, or hidden? I answere, m 1.35 out of the

Councell of Basil, All things needfull to Saluation, are founded in the literall sense of the Scripture.

¶ The Sixt Proposition

The vnporfitdble and vnnecessarie vse of all other Books.

THere was a time, when blind superstition did so farre pre∣uaile amongst vs, that n 1.36 there was no God amongst vs almost but Aristotle, no o 1.37 Diuixitie, but drawne out of the dregges of Philosophy; and as if these were not sufficient to blind our spirituall eyes, or puzzle our vnderstandings, a la∣bryinth of humane traditions were found out, to amaze and perplex vs: but thankes be to God, the night is passed, and the day is come; darkenesse is passed, and the glorious Sunne shine of the Gospell hath long since expelled these mists or fogges: Wee haue a certaine rule to guide vs; an Ariadnean clue to direct vs, p 1.38 ipsa Scripturae verba ponenda: Catches and sophismes of Logicians, abstruse and hard questions of Aristotle will not serue the turne: Gods word alone is certaine, other profes vncertaine and false, if they dissent from it. r 1.39 Without Scripture nothing is to be affirmed, and s 1.40 beyond it nothing is to be conclu∣ded: ^t to know nothing but the Gospell, is to know all things. u 1.41 The word of God, onely and alonely is to be honoured with all manner of reuerence; all other things are but adiectitious and superfluous, if not hurtfull and noxious: in comparison of Gods word, all other things are as nothing, or of no weight. x 1.42 The Law of God is so perfect, that it admits of no addition: much lesse* 1.43 * 1.44

may wee take ought therefrom: This y 1.45 were to turne to the right hand or to the left, and not to runne the way of righte∣ousnesse. z 1.46 Addition to Gods word is as heinous a sinne, as the sinne of witch-craft. The stones that Dauid must carry in his sling, must be taken out of this Sanctuarie: my exhortation to all shalbe, briefly that of the famous Grosthead to his Regents of Oxford: Take heed that in stead of these * 1.47 foundation stones, you bring not vnfundamentall or moultering ones; such as are the ^a dreames and fictions of Preachers, which by an Allegori∣call, or mysticall sence, make good what best comes into their brain-sicke heades, causing the b 1.48 Scriptures which should saue them, to serue them. I conclude with the saying and beliefe of Erasmus: c 1.49 Whatsoeuer I read, either directly in the holy Scrip∣tures, or virtually to bee deduced out of them: as the Symbole of the Apostles, I beleeue with the greatest assurance that may bee▪ further I dare not goe; this faith contenteth mee: all other d 1.50 Quiddities, and Esseities, e 1.51 Fooleries, Gryphes, f 1.52 Curious, orra∣ther impious questions, I leaue to bee disputed, in their proper place, the Schooles.

¶ The seuenth Proposition.

Its common to be read of all.

THe holy Scripture, as it affordeth stronger meate for them that are or should bee g 1.53 perfect, that is, Clearkes and Praelates: so it hath milke for Babes, h 1.54 must be read of all: i 1.55 all haue pasturing vpon these commons. k 1.56 The progresse, or profit thereof, is not restrayned to one part and not to an other: as if some may read it, and some may not. Why then doe they so

much l 1.57 scorne, that lay or prophane men (as they tearme them) should read the Scriptures: m 1.58 as if no man were to take of Christ or Scripture but Diuines. What n 1.59 though some a∣buse it? All will not; it is no such o 1.60 heynous matter, as you would make it, to translate the Scripture into the vulgar: and yet, some for translating the Bible, more for q 1.61 reading of it, haue bene consumed with fire and flames; when poore soules they r 1.62 had more neede of instructers, then tormentors, and might haue beene s 1.63 wonne to the truth of their religi∣on (supposing it to be so) by faire meanes, rather than by compulsion. Faith is free to bee perswaded, not commanded: with Erasmus I will leaue men that cannot be perswaded, to Gods mercy, the furthest that wee can doe, (vnlesse they bee troublers of States, and seditious Schismatickes) is to excom∣municate them. But as a wise Lawyer saith, non mouendum quod sine sanguine moueri nequit: as wee must saue blood and not spill it; so wee must saue soules, and not damne them, if it may be otherwise.* 1.64

¶ The eight Proposition.

The contempt of Scripture, and a desire of Re∣formation.

THe complaint was too true, that y 1.65 Ferus once made; the word of God, was in worse case amongst Christi∣ans then amongst Iewes or Gentiles, it was so tossed and tum∣bled, rent and torne, no otherwise saith z 1.66 Polydor Ʋirgill, then Coblers vse their filthy leather. Hee speakes this of the Canonists and Lawyers, the false Prophets, whereby God doth a 1.67 seduce men, when hee giues them ouer to a rapro∣bate minde, that hate his word, and refuse to be reformed by the same, b 1.68 neglecting it for I know not what B••lles and tra∣ditions of men. Of these writeth an ancient writer, whose

name were well worth the knowing, and his obseruations note-worthy; and therefore I will take the paines to trans∣cribe it wholly, as much as maketh for our purpose. c 1.69 I say, their watchmen are all blind, and yet as blind as they are they can see vaine and transitory things, thus we may interpret these words: they are blind in spirituall affaires, but quick-sigh∣ted enough in temporall matters. It is said in the Gospell, the light of thy body is thy eye. Christs body is his Church, his eye is the holy Scripture, according vnto the saying of the Psal∣mist: Thy word is a lanterne vnto my feete, &c. But in these present times, alacke for woe; there is an Amphora, a beame in their eyes, which by saecular and gainefull Scien∣ces, take vpon them the rule and gouernance of the Church (which is his body) by traditions and ordinances of men. The weightie and ponderous talent of Lead, signifieth sinne and sae∣cular affaires, procured by couetousnesse. And at this present time, what is this talent of Lead, but their Priuiledges, Dis∣pensations, and such like, sealed with Lead? The two wo∣men which lift this two eared pot betweene them, signifie plea∣sure and vaine-glory, whereby many gather euill riches into their houses. Their wings are like Kites: The Kite is a rauenous birde, houering vp and downe, to lye in waite for tame foule, or stinking carrion. So these couetous men, lye houering betweene heauen and earth, casting about how they may get into their hands, whether it be by right or wrong, this transitory pelfe of the world: but their being is in the land of Sennaar, that is to say, in hell, whereis nothing but loath∣some smelles, and gnashing of teeth. Out of these words wee inferre this, that many in those dayes sought after wealth, few after the Scripture, the light of their soules: few looked into this d 1.70 mirrour, to see the deformitie and foulnesse of their soules, fewer that e 1.71 tread in those steppes which lead vn∣to saluation.

The first Corollary.

Of the Translation of the Scripture into the vulgar tongue.

OF this we haue heard Erasmus iudgement, in the se∣uenth Proposition; if that suffice not, f 1.72 Geo. Wicelius a moderate Papist, that wrote not many yeares after Luther, will be able to informe vs, that as the times are now, it can∣not bee otherwise, but the Bible must be translated faithfully out of the originals: He reckons vp the great vse, and souc∣reigne profit likely to flow therefrom: but chiefely (saith g 1.73 hee) it will make our Preachers more warie and carefull in their citations of Scripture, lest the lay hearer may parhaps take them tardie now and then. And hee further saith, in the same place, that h 1.74 there is no feare of making them Here∣tikes, by reading Gods word, if the Pastors and Teachers doe their duty. The i 1.75 Anonymus writer vpon Iohn, will not haue the people prohibited from reading the Bible: but that they ought to be translated into English, or French. k 1.76 Cuspi∣nian, saith, that the Scripture was read, by the same token, that some were burned for it. By the meanes of Cyrill and l 1.77 Methodius, the Sclauons inioyed their seruice in the vul∣gar tongue, full sore against the Pontificians will. ^m Ant de Dominis, vrges this point mainely: but what need haue wee of more testimonies? This point is ratified, by a voyce from heauen (if n 1.78 Aeneas Siluius report before hee was Pope do not faile me:) There was a voyce, whilest this busi∣nesse of hauing the seruice in the vulgar tongue was trea∣ted of, heard from heauen saying, Let euery spirit praise the Lord, and euery tongue confesse him.

The second Corollary.

Of the vulgar Latine Edition.

SOme make the vulgar Latine of equall authority with the originall Hebrew and Greeke, preferring Agar the hand-maid, before Sara the Mistresse, to verifie that of* 1.79 the Scripture: I haue seene many seruants ride, and their* 1.80 masters goe on foote. It is also questioned amongst some of the lesse learned, whether it be Hieromes or no; but that opi∣nion, and that of theirs, who shame not to say, that he wrote as a * 1.81 Prophet rather the•• as an Interpreter, is cryed downe by the o 1.82 learneder sort of Papists; stiling it therefore (as commonly it is) by the name of the Vulgar Edition. The iudgement of the best in these ages, since the light of the Tongues hath sprung forth, is, that it is a p 1.83 faulty, q 1.84 corrupt, r 1.85 depr••ued translation: How often is the Interpreter taken tripping by their best linguists? It is full fraught, with s 1.86 gross errours and mistakings, with I know * 1.87 not what riffe raffe. One hath noted vnto vs 8000. at the least, and these errours are rooted and inueterate; for Roger Bacon our learned Countryman, hath long since obserued, * 1.88 that to ••he a spleasure of God, and infinite l••sse to his Church, it re∣mained vncorrected in his time: or if it were amended, it was the * 1.89 worse for their corrections, few of them beeing willin••, and fewer able to performe the same, as it ought to be done, * 1.90 wanting both Greeke, Hebrew, and the Ara∣b••ck tongues and ••ee ends with a patheticall speech to the * 1.91 Pop▪ to app•••• a remedy in time to this maladie, least it should happen to fester and infest the Church of God, as it hath done these many yeares after his death, and is to this present day (notwithstanding they haue beene often tam∣pering with it,) in no good state of conualescencie, the more to blame are the Dowists, that haue translated it into English, and obtruded to our simple Countrymen, as the very word of God▪

The third Corollary.

¶ Of the Septuagint.

OMitting the curiositie and speculatiue knowledge of those hidden questions, whether the ••2. Transla∣tors, were shut vp in 72. diuers Celles: or being all toge∣ther, did so vnanimously agree vpon one Translation: most certaine it is, that as it is, be it more or lesse, corrupted q 1.92 it was, and accordingly and frequently cited and vrged by the Apostles, who being to plant the primitiue faith in mens hearts, thought it not best to put such seruples of reading, and diuers lections into their heades, and it was no fit time then to mooue or dispute this question, whether the Hebrew originals, were to bee preferred before the Septuagint translation, the fountaine before riuelets: They were other∣wise occupied, about preaching the word, conuerting of Nati∣ons, there was a consta•• for the truth of that they taught: further then that which tended to edification, they sought not, but to prouide honest things for them before God and be∣fore men.

The fourth Corollary.

Of the Hebrew Canon, shewing that it ought to be the Canon and rule of all other Transla∣tions.

IF the rule swarue or decline, it cannot direct; if the fountaine bee myrie and tainted, the water that issueth from it cannot bee stanch; that which directeth others, must bee infallible in, and of it selfe: so fareth it with the

Hebrew Bibles, (say our obiectors what they will) * 1.93 they are incorrupt, and not onely the vulgar, but all other transla∣tions must bee reduced vnto it, as riuers vnto their s 1.94 Foun∣taine. This hath beene hitherto the practise of the best learned of the Romish Church, Aug. Steuchus, Arias Montanus, Isidorus Clarius, Iac. Faber, we are able to pro∣duce cloudes of witnesses to manifest the clearnesse of this truth and therefore taking it as granted, we will with t 1.95 Ro∣ger Bacon, * 1.96 and u 1.97 others, bemoane the want of men expert and learned in the tongues of former ages, and with thankfulnes to the Almighty reioyce, x 1.98 for the light of the Gospell, in this y 1.99 golden age, which hath brought with it so much knowledge of the tongues, and shineth so brightly amongst vs, that none but men z 1.100 that sit in darkenesse, and in the shadow of death, will dare to oppose against this truth, and defend the con∣trary.

Notes

• †a 1.1

  In Leo••ti•• Ad••••c••to Act. 2. Col. 96. ••. Bibl. ••••. P••trum p. 4. ex Cron. Rom. vbi legitur in textu. Hi sunt librita•••• prisci quam re∣centes, quae in Ec∣clesia pro Cano∣nicis habentur, Adscribe in ••••rg▪ Caute lege: Nam Tobiam, Iudith, Esther, Sapientia, Ecclesiasticum, & Macchabae••s per∣peram omisit.
• †b 1.2

  In I••milio de partibus div. legis l. ••. c. 3. Col. 3. C. M. Adiungunt plures—Esdrae 2. Iu∣dith 1. Hest. 1. Macchab. 2. D. Quare hi libri non inter Canonicas Scripturas currunt. MS quoniā apud Hebraeos, quo{que} super hac differentia recipiebatur, sicut Hieronymus cae∣teri{que} testatur.
• c 1.3

  ☞ Boston of Burie in his Ca••logue of Manuscript books ouer all England in his time. ☞ Sunt praete∣r•• alii quidam libri vt Sapien∣tia Salomonis, libri Iesu filii Sy∣rach, quidicitur Ecclesiast. liber Iudith, Thobias, & libri Maccha∣baeorum qui le∣guntur quidem, sed non scribuntur in Canone. In Catal. MS. in praelat.
• d 1.4

  † Historia Belis Apocrypha 1. Eras. ex Annot. Dion in p. 5. Aug. & scholijs in p. 3. in D••per praesat••n Dan••∣olum.
• e 1.5

  † Quam historiam scio inter Apocrypha numerari.
• * 1.6

  f †▪ Erasmus in ep▪ ad p. 86.
• * 1.7

  h †▪ Erasmus in Iud Aug.
• i 1.8

  Ms. in Coll. Ball. Oxon. ☞
• k 1.9

  † Ad sacrarum lit. studi••m ex∣hortatur ex sacris literis.
• l 1.10

  †. Benedictio obedien tibus verbo Dei, maledictio non credentibus. In Cap. 11. Deut. Bibl. R••, Vatabli in Marg.
• m 1.11

  † Vita in verbo Dei, Vatablus & Steph. in Lucae, C. 4. in Marg.
• n 1.12

  ☞ Vita aeterna in S lit. tota con∣tinetur. Bacō Ms. inter opera mi∣nora, p. 41.
• o 1.13

  ☞ Sermo Dei cibus est. Ms. 43. p. 28.
• p 1.14

  ☞ Sacra scrip. dicitur esta per∣fecta, Ms * p. 22
• q 1.15

  ☞ Mane eti∣am colligebant Manna in signum quod ab ineunte aetate insudand•• est, s. Scripturae quae per Manna exprimitur, Ms * p. 22.
• r 1.16

  ☞ Corpus Christi est ecclesia, cuius oculus est S. Scriptura vt dicit Psalmista, lucerna pedibus meis verbum tuum, D. Ms. 29. p. 324.
• s 1.17

  ☞ Recte Scriptura Sion, dicitur quia speculum est Dei, quod hic reperitur & videtur. Hist Basil, Ms. 2. p. 5.
• t 1.18

  ☞ Gladius clypeus{que} Ms 43, 128.
• v 1.19

  † Antichristus debellatur, per S. Christi Euangelium, Liniger, p. 1468.
• x 1.20

  ☞ In s. scriptura auctoritas principalis ad diri∣gendam fidem Catholicā. Ms 21. p. 205.
• y 1.21

  ☞ Omnes Scripturae referendae ad Christum cui seruire est regnare, Bacon Ms. p. 46.
• y 1.22

  Ms 2••. p. 149
• z 1.23

  ☞ Q•••• aperte dicta no sunt, cu∣riosi••s in dagari non debe t. Cy••il adversus Anthro∣pom. c. 2. p. 709.
• a 1.24

  •• Scripturae cre∣dulitas sufficiens ad salutem. Fe∣rus in c. 17. Io. pa. 508.
• b 1.25

  ☞ Nihil valet meditari, nisi sequatur operari, Ms * p▪ 528.
• c 1.26

  •• In I••d. Ch••••s. Scripturas conti∣nere omnia.
• d 1.27

  ☞ Necessari∣a ad salutem ••radit. M••h••st. ••o••••. Bas. p. 643.
• e 1.28

  ☞ Sapientia ••ei comprehen∣diturin lege Dei vtriusq. Testa∣menti.
• * 1.29

  † Et nihil in Ecclesia Dei debet plus confi∣derari, Bacon Ms. p. 47.
• g 1.30

  † A de•• perfecta vt nihil ei adiiciendum. In Synopside vita A∣bopardi ad 4.
• h 1.31

  Ant de Dominis fidei regula certa. l. 1. pag. 5.
• i 1.32

  Ad eam tanquam ad Ancheram confugium Id. ib.
• k 1.33

  ☞ Nec fallere, nec falli potest. Conc. Bas. Ms. p. 39.
• l 1.34

  ☞ Infallibi is reg ••a & sufficientissima, Ibid. pag. 42. & Ant. de Dom. lib. 6. cap. 1. ss. 39.
• m 1.35

  ☞ Omnia necessaria ad salutem fundantur in sensu literali. Hist. Concil. Bas Ms. p. 42.
• n 1.36

  † Claues caele∣stis Philosophiae Aristoteli accep∣tae, Io. Auent. An∣nal. Bonorum l. 2. p. 95. in Theolo∣gorum scholis cele brior Aristoteles quam Paulus. E∣rasmus. schol. in Hier. p. 17.
• o 1.37

  † Argumento∣rum riui ex Ari∣stotelis fontibus. Io. Auent. annal. l. 2. p. 146. † Mundana Philosophia dominatur, Germ ser. v. ••. p. 831.
• p 1.38

  † Non Diale∣cticorū tendicula nec Arist. spineta quaerend a sunt, ipsa Scriptura∣rum verba po∣niendi. Io. Langus in Chron. Cytiz. p. 833. Germ. ser▪ pag. 1.
• r 1.39

  Sine Scriptura nihil asserendum, in Ind▪ Chrysost.
• s 1.40

  † Nihil vltra quam sacris literis pro∣ditum est definiendum, Er••sm. annal. in Hisarium.
• u 1.41

  † Solum Dei verbum honoretur omnino: coe∣tera autem velut aduentitia & superflua, si non etiam noxia reiiciantur: Christus est omnia, verbum Dei omnia, caetera tanquam nihilum & inane. Iac. Faber in Marcum, p••g. 285. •• Lex Dei adeo perfecta vt nil ei adiiciendum, Insynopside vita Agob••rai ad 4.
• x 1.42

  † Ire ad▪ dexteram est addere verbo Dei, ire ad finistram detrahere, Val▪ in Ios▪ c. Ms 10.
• * 1.43

  q † Solum Dei verbum certum: coetera falsa si dissentiant. Ferus in ep. ad Rom. c. 3. pag. 303.
• * 1.44

  c † Extra Euangelium nihil scire est. omnia scire, Faber in p••••fat in 4. Euang.
• y 1.45

  † Ad••••re p••••••∣〈◊〉〈◊〉 de•• gravius peccatum quam velle s•••••• futura 〈◊◊〉〈◊◊〉, 〈◊〉〈◊〉 in •• Reg. 1•• 〈◊〉〈◊〉.
• z 1.46

  〈◊◊〉〈◊◊〉 fun∣dament des, vel pro fundamenta∣libus, non funda∣mentales ponan∣tur 〈◊〉〈◊〉▪ Luic 〈◊〉〈◊〉 Regentes Oxon, ••••s.
• * 1.47

  Myst•••••• sen∣sunt 〈◊〉〈◊〉 & 〈◊〉〈◊〉 predi∣catorum cum ••∣nusquisque de∣••••••gat pr•••••• vult No•••• marg. apud Tho••••at. in ••os. 6. q. 73. p. 98. ex edit.
• b 1.48

  † Sc••ta decre∣tas Christi non seruare sed seruire, Io▪ Auent▪ annal. l. 5. p. 452.
• c 1.49

  † Quae lego in sacris libris & in Symbolo Apostolorum summa fiducia credo, nec vltra credo, caetera permitto Theo∣logis disputan de Erasm. pag. 117.
• d 1.50

  † Quidditates & esseitatas, p. 1. Grrman. ser. pag. 833.
• e 1.51

  † N••gae inscholis, Eras. ex annot. v••••••••. p. 3. cap. 10.
• f 1.52

  † Curiosas ne dicam, impiae quae∣stione•• Er••s••nnet in Hilarium.
• g 1.53

  ☞ Quaedam (elca) est Praelu∣tor est perfecto∣rum scilicet, s. Scriptura, M•• * pag. 22.
• h 1.54

  Lectio debet omnibus esse communis, In Ind Chrysost.
• i 1.55

  ☞ Communis est ista pastura, qui nouit Apo∣sto••us cum dixit: Frater debitorsum omnibus Graecis, Latinis, & Barbaris, M•• * pag. 300.
• k 1.56

  ☞ Progressus S▪ Scripturae, non est coarctatuu ad partem vniuersitatis, Ms 21. p. 149.
• l 1.57

  † Quare indig∣nantur si propha∣nus legat Scriptu∣ras, Io. Auent. ••••wnum, l 4. g. 382 & p. ••••6
• m 1.58

  † N•• quis lo∣quatur de Chri∣sto aut de S literis nisi Theol Eras. p ••
• n 1.59

  † Lectio populi non prohibenda quia aliqui abu∣tuntur, Auen in Io.
• o 1.60

  † Nefas esse scrip∣turam in populare linguam vertere. Erasv. 9 p 802.
• q 1.61

  Nunc exoriuntur hom•••• ••. Erasv. 9. p. 5••8.
• r 1.62

  † Doctore hic magis opus est quem tortore, Lip∣sius in polit. l. 4. c. 16
• s 1.63

  † Docendo magi•• quam iubendo, monendo quam mira••do, Lipsius polit. l. 4. c. 4.
• * 1.64

  t † Fides suadenda non imperanda. Io. v † Relinquendus animo donec resipiscat aut excom Eras. v. 9. p. 380. x Non errantes in religione sed turbantes punitum ••••e in Lips ad Polit. Not. in c. z. l. 4. & p. 78. y H. Aaerod. Lauder. c. 21. p. 47.
• y 1.65

  † Verbum Dei & Scriptura multo perus a Christia∣nis discrep um est, quam a Iudaeis vel Gentibus, Ferus in Io c. 5. 9. ••0.
• z 1.66

  † ••urisperit•• de∣torquent Scriptu∣ras quo volunt, v•• Sutores sordidas pellet, Virg. de in∣uent. l 4. c. 9▪ p. 271.
• a 1.67

  † Deus opera Pseudo-propheta∣rum seducit eos qui verbum eius oderunt, Vatabl. in R••g. 3. c. 22. in marg.
• b 1.68

  ☞ Neglecta 〈◊〉〈◊〉 •• propter bullat & instituta ho∣minum. M••. 29 p. 383.
• c 1.69

  ☞ Isa specula∣tores eius caeci om∣nes, viden•• ••s var••a, hoc est caeci in spi∣ritualibus; sed per∣spic••ces in tempo∣ralibus. Et in euan∣gelio dicitur, lucer∣na corporis tui est oculus tuuis. Corpus Christi est Ecclesia, cuius o∣culus est sacra scrip∣tura, vt dicit Psal∣mista. Lucerna pedibus meis ver∣bum tuum, &c. Sed hodie est am∣phora oculis eorum qui per saeculare sci∣entiam & lucrationē Ecclesiam quae est, corpus Christi diri∣guut, & secundum instituta hominum regū & gubernat. Talentum plumbi ponderosum scilicet peccatū significat, & nogotium saecula∣re quod exigit auari¦tia. Et quid hodie talentum plumbi nisi bullata Priuile∣gia, dispensationes, rescripta cau••••d••••a et huiusm Duae mu¦lieres quae leuant amphoram, volup∣tatem significant, & inanem gloriam propter quae con∣gregant multi aua∣••itiam malam Domui suae. Qua∣rum alae sunt vt milui, qui est Auis rapax, querula, cir∣cumvolans, au••bu•• comesticis insidians & cadaueribus. Sic & intentum auari inter caelum & terram defertur quia captat inania: sed stabilitur in terra Sennaar, id est, in inferno vbi faetor & stridor dentium, M•• 29 p 324.
• d 1.70

  ☞ Sacra Scriptura speculum est Dei, quo videtur sacra hist. Conc B••snu. 2 p. 5.
• e 1.71

  Paucissimi hod••ernis temporibus repeciuntur, qui eam vi∣site••••, aut frequentent, Ibid.
• f 1.72

  ••lagitat necessi∣tas huius aeui, vt sint conuersa Bib∣lia in linguas vni∣cuique nationi vernaculas. Geo. Wicelius meth, Conc. Cap. 2.
• g 1.73

  Porro praeter ali∣as commoditates, quas secum af∣fert interpretatio primariae linguae, magnum incita∣mentum ecclesi∣ast is erit, vt vel li∣terati vulgi metu, accuratiús cau••i∣usque Scripturae loca in Cathedris vsurpent. Geo. Wice∣lius. Ib.
• h 1.74

  Nec periculum est vt hinc haereses pullulent, si in sua quisque statione modo s••eterit. Ib.
• i 1.75

  † Laicos non sub mouendos a lecti∣one: sed Biblia traducenda in vulgarem Galli▪ cam vel Britanni∣cam. Anon. in Io.
• k 1.76

  † Ob articulos huiusmodi exuri∣untur homines. Io. C••sp••n. Aust. p. 602.
• l 1.77

  † Contra Pontif. sententiam obtin∣uit sacra patrio sermone, Zuingerus p. 4146. ex Ranulpho Higden l. 5. c. 32. Anton. Tit. 16. c. 〈◊〉〈◊〉 Ant. de Dom. l. 7▪ e. •• ss. 4.
• n 1.78

  † Audita vox de coelo, omnis spiritus laudet Dominum, et omnis lingua con••••••catur ei. A••••. Siluius referent Zuinger. 1. 4168.
• * 1.79

  Gen▪ 16. 8.
• * 1.80

  ••eeles ••••, 1.
• * 1.81

  Mariana ••aith otherwise, Inter∣pre•• non •• •• dictan 〈…〉〈…〉 reddi ••it. De•• ••g edit. c. 〈…〉〈…〉 ••0.
• o 1.82

  •• Non est ••a ipsa 〈…〉〈…〉 Mariana 〈…〉〈…〉.
• p 1.83

  •• Mendosa Ioh. Mariana, ••b.
• q 1.84

  •• In ea confes••i errores Tucc. Tucc. 〈…〉〈…〉 12••.
• r 1.85

  〈…〉〈…〉 Aug Steu∣ch••s •••• Deut 28 pag 1••6▪
• s 1.86

  〈…〉〈…〉 p▪ 2.
• * 1.87

  •• S••at••hat q••••s 〈…〉〈…〉.
• * 1.88

  ☞ 〈…〉〈…〉 p▪ 53.
• * 1.89

  ☞ Quilibe•• cor∣〈◊〉〈◊〉. •••• sua 〈…〉〈…〉 l. ••••. p▪ 54▪
• * 1.90

  ☞ Non ••••nt 〈…〉〈…〉 qui s••••unt 〈◊◊〉〈◊◊〉 Arab. ibid 16▪
• * 1.91

  ☞ Cl••mor ad 〈◊〉〈◊〉 & ad vo•• qui soli pot••st•• 〈…〉〈…〉. 54▪
• q 1.92

  •• Apostoli atque Euangelistae fre∣quentissimé cum proferunt Scriptu∣rarum testimonia minime curent ex∣actam illam He∣braicae veritatis explicationem: v•• nonnunquam di∣uersa, atque He∣braica habet, si ver∣ba caute contem∣plere, scripsisse vi∣deantur. Isid. Cla••. in prefat in Biblia. •• Nulla super dis∣crepantia veritatis Hebraicae quaestio erat. Simpliciter credebant Sermonem Hebraicum, in Grae••as voces fuisse mutatum. Nec cuiquam tunc curae fuit discutere cum de v••••••tat•• non dubitaretur. Sed nec Apostoli debuerunt is••iusmodi rebus oc∣cupari q••i necesse habebant opportunae et importunae predicationi C••••estis gratiae et Gentium ••onuersioni insistere, ••t prou••dere bona non solum coram Deo sed etia•• coram hominibus. 〈◊〉〈◊〉 in Chron. l. 2. 118.
• * 1.93

  •• Ex••••platia He∣••ra••ca non 〈◊〉〈◊〉 corrupta. 〈◊〉〈◊〉. ab 〈◊〉〈◊〉 p••ae••••t▪ in 〈◊〉〈◊〉.
• s 1.94

  N••{que} nostra ••ides inte••pretation•• ••••∣〈◊◊〉〈◊◊〉 cu•• ••onti∣〈◊〉〈◊〉 comparata. Io. 〈…〉〈…〉 pag. 110. Col▪ 1.
• t 1.95

  ☞ No•• sunt qua••••or qui sciunt Graecam, Hebrai∣cam, & Arabicam, R•••• 〈◊〉〈◊〉 in oper•• 〈◊〉〈◊〉▪ p▪ 16.
• * 1.96

  † Ex••••••uinis fonti∣〈◊〉〈◊〉 p••••••us quam ex qualibu••••unque rivul••••, Pras v 6. Annot in Novum Test in prae••a••. ad Lect▪
• u 1.97

  † Priores doctores linguas non calleban••, Tuc. Tuccius in Cantica, p. 129.
• x 1.98

  † Redeunte Euangelii iuce, quae sese tand•• mundo rurs•• ha•• tempestate insinuat—a temp Constantini non fuit maior linguarum cognitio, Iac. Fabe•• ••••••••a••. in ••uang.
• y 1.99

  † Hac ae ate nostra quam ego hoc nomine auream appello, Isid. Clar. prae∣••at▪ in 〈◊〉〈◊〉.
• z 1.100

  † (Homines) oppleti tenebri••. Io. Mariana de vulg p. 34.