Keimåelia 'ekklåesiastika, The historical and miscellaneous tracts of the Reverend and learned Peter Heylyn, D.D. now collected into one volume ... : and an account of the life of the author, never before published : with an exact table to the whole.

CHAP. XV. Of the Author and Authority of King Edwards Catechism, as also of the judgment of Martin Bucer, and Peter Martyr in the Points disputed.

• 1. The Catechism published by the Authority of King Edward VI. Ann. 1553. affirmed to have been writ by Bishop Poinet, and countenanced by the rest of the Bishops and Clergy.
• 2. Several passages collected out of that Ca∣techism to prove that the Calvinian Do∣ctrines were the true, genuine, and ancient Doctrines of the Church of England.
• 3. With a discovery of the weakness and im∣pertinency of the Allegation.
• 4. What may most probably be conceived to have been the judgment of Bishop Pointer, in most of the Controverted Points.
• 5. An Answer to another Objection derived from Mr. Bucer, and Peter Martyr; and the influence which their Auditors and Dis∣ciples are supposed to have had in the Re∣formation.
• 6. That Bucer was a man of moderate Coun∣sels, approving the first Liturgy of King Edward VI. assenting to the Papists at the Dyet of Ratisbone, in the possibility of falling from grace; and that probably Peter Martyr had not so far espoused the Calvinian quarrels, when he lived in Oxon. as after his return to Zurick and Calvins Neighbourhood.
• 7. The judgment of Erasmus, according as it is delivered in his Paraphrases on the four Evangelists, proposed first in the general view, and after more particularly in every of the Points disputed.

SEcuri de salute, de gloria certemus: [unspec I] Having shewed the cause by so many pregnant Evidences derived from the Articles and Homilies,* 1.1 and backt by the consenting Testimonies of Learned men, and godly Martyrs, it would add something at the least in point of Reputation, if not of glory also, to gain Bishop Poinet to the side; of whom, as to his personal capacity we have spoken already, and must now look back up∣on him in relation to a Catechism of his setting forth, Printed by Wolfe in Latine, and by Day in English, Anno 1553. being the next year after the Articles were agreed up∣on in the Convocation; a Catechism which comes commended to us with these ad∣vantages, that it was put forth by the Authority of King Edward VI. to be taught by all School-masters in the Kingdom. By another of the same persuasion,* 1.2 that the King committed the perusal of it to certain Bishops, and other Learned men, whom he much esteemed; by whom it was certified to be agreeable to the Scripture, and Statutes of the Realm; that thereupon he presixt his Epistle before it, in which he commands and charges all School-masters whatsoever within his Dominions, as they did reverence his Authority,* 1.3 and as they would avoid his Royal displeasure, to teach this Catechism diligently and carefully in all and every their Schools; that so the youth of the Kingdom might be setled in the grounds of true Religion, and furthered in Gods worship. The Church Historian seems to give it some further coun∣tenance,* 1.4 by making it of the same extraction with the book of Articles, telling us that by the Bishops and Learned men before-mentioned, we are to understand the Convocation; and that it was not commanded by his Majesties Letters Patents to all School-masters only, but by him commended to the rest of the Subjects, which cost these several Au∣thors have bestowed upon it, out of an hope of gaining some greater matter by it, to∣wards the countenancing and advancing of the Calvinian Doctrine, Predestination, as the true genuine and ancient Doctrine of this Church; certain I am, that both Mr. Prin and his Shadow so declare themselves;* 1.5 the one affirming that all these passages are directly for them, and punctually opposite to their Arminian Antagonists; the other

crying out with some admiration, How do the Master and Scholar plainly declare them∣selves to b•• no friends to the Tenents which the English Arminians how contend for! but notwithstanding all this cry, I fear we shall get but little wool, when we come to consider of those passages in Poynets Catechism, which are most relied on, and which h••re follow, as I find them in the Anti-arminianism, without alteration of the words or syllables, though with some alteration in the method of the Collection: Now the pass••ges collected out of Poynets Catechism, are these that follow, viz.

The Image of God in man by original sin and evil custom, [unspec II] was so obscured in the beginning, and the natural judgment so corrupted,* 1.6 that man himself could not sufficiently understand the difference between good and bad, between just and unjust, &c. As for the sacrificings, cleansings, washings, and other Ceremonies of the Law, they were Shadows, Types, Images, and Figures of the true and eternal sacrifice that Jesus Christ made upon the Cross, by whose benefit alone all the sins of all Believers from the beginning of the World are pardoned, by the sole mercy of God,* 1.7 and not by any merit of their own. As soon as ever Adam and Eve had eaten of the forbidden fruit, they both died; that is, that they were not only liable to the death of the body, but likewise lost the lise of the soul, which is righteousness, and forthwith the Divine Image was obscured in them; and those lineaments of Righteousness, Holiness, Truth, and know∣ledge of God, exceeding comely, were disordered and almost obliterated; the terrene Image only remained, coupled with unrighteousness, fraud, carnal affections, and great ignorance of Di∣vine and Heavenly things; from thence also proceeded the infirmity of our flesh, from thence corruption and confusion of affections and desires; hence that plague, hence that seminary and nutriment of sin, wherewith all man-kind is infected, which is called Original sin. Moreover, na∣ture is sodepraved and cast down, that unless the goodness and mercy of Almighty God had helped us by the medicine of grace, as in body we were thrust down into all the miseries of death, so it was necessary that all men of all sorts should be cast into eternal torments and fire which can∣not be quenched.* 1.8 Those things which are spiritual are not seen but by the eye of the spirit: He therefore that will see the Divinity of Christ on Earth, let him open the eyes, not of the body, but of the mind, and of Faith, and he shall see him present, whom the eye doth not see, he shall see him present in the midst of them: Wheresoever two or three are gathered together in his Name, he shall see him present with us to the end of the World. What have I said, he shall see Christ present! yea, he shall both see and feel him dwelling in himself no otherwise than his own soul, for he doth dwell and reside in the soul, and in the heart of him who doth place all his confidence in him.

Above all things this cannot be concealed, [unspec III] that the benefits which are brought unto us by the Death,* 1.9 the Resurrection and Ascention of Christ, were so great and ample, that no tongue either of men or Angels can express it, &c. From these, and from other actions of Christ, two benefits do accrew unto us. One, that whatsoever he did, he did it all for our profitand commodity; so that they are as much ours, if we cleave fast to him with a firm and lively faith, as if we our selves had done them. He verily was nailed to the Cross, and we are crucified with him, and our sins are punished in him. He died and was buried; we likewise with our sins are dead and buried; and that so, as that all the memory of our sins is utterly abolished; he rose again, and we also are risen with him, being made partakers of his resurrection and life, that henceforth death might no more domineer in us: for there is the same Spirit in us that raised Jesus from the dead. Lastly, as he ascended into Celestial glory, so we are exalted to∣gether with him.* 1.10 The Holy Ghost is called holy, not only for his own holiness, but because the Elect of God,* 1.11 and the Members of Christ are made holy by him. The Church is the company of them who are called to eternal life by the Holy Ghost, by whom she is guided and governed; which time she cannot be understood by the light of sense or nature, is justly placed amongst the number of those things which are to be believed; and is therefore called the Catholick, that is the universal Assembly of the faithful,* 1.12 because it is not tied to any certain placed. God who rules and governs all things, can do all things. No man is of so great power that he can so much as withst and him, but he gives whatsoever he shall decree according to his own pleasure; and those things which are given to us by him, he is able to take them away.

After the Lord God had made the Heavens and Earth, [unspec IV] he determined to have for himself a most beautiful Kingdom,* 1.13 and holy Commmon-wealth. The Apostles and Ancient Fathers that writ in Greek, called it Ecclesia, in English a Congregation or Assembly, into the which he hath admitted an infinite number of men that should be subject to one King as their Soveraign and only Head: him we call Christ, which is as much as to say Anointed; or to the furnishing of this Common-wealth, belong all they, as many as do truly fear, honour, and call upon God, daily applying their minds to holy and godly living; and all those, that putting all their hope and trust in him,

do assuredly look for bliss of everlasting life.

But as many as are in this Faith stedfast, were fore-chosen, predestinate, and appoined to everlasting life before the World was made,

witness whereof they have within their hearts the merit of Christ the Authour, ear∣nest and unfailable pledge of their Faith; which Faith only is able to perceive the my∣steries of God, only brings peace unto the heart, only taketh hold on the Righteous∣ness which is in Christ Jesus.

Master.

Doth then the Spirit alone and Faith (sleep we never so securely, or stand we never so reckless or slothful) work all things for us, as without any help of our own to convey us to Heaven?

Scholar.

Just Master (as you have taught me) to make a difference between the Cause and the Effect. The first principal and most proper cause of our Justification and Salvation, is the goodness and love of God, whereby he chose us for his, before he made the World. After that, God granteth us to be calledby preaching of the Gospel of Jesus Christ, when the Spirit of the Lord is poured upon us; by whose guiding and governance we be led to settle our trust in God, and hope for the perfor∣mance of his promise. With this choice is joyned as companion, the mortifying of the Old man, that is, of our affections and lusts, from the same Spirit also cometh our Sanctification, the love of God, and of our Neighbour, justice and uprightness of life. Finally, to say all in sum, whatever is in us, or may be done of us, honest, pure, true, and good, that altogether springeth out of this most pleasant Rock, from this most plentiful Fountain, the goodness, love, choice, and unchangable purpose of God; he is the cause, the rest are the fruits and effects. Yet are also the choice and Spirit of God, and Christ himself, causes conjoyned and coupled each with other; which may be reckoned amongst the principal causes of salvation. As oft therefore as we use to say that we are made righteous and saved by Faith only, it is meant thereby, that faith, or rather trust alone, doth lay hard upon, understand, and per∣ceive our righteous making to be given us of God freely; that is to say, by no deserts of our own, but by the free grace of the Almighty Father. Moreover, Faith doth ingender in us love of our Neighbour, and such works as God is pleased withal: for if it be a lively and true faith quickned by the Holy Ghost, she is the mother of all good saying and doing. By this short tale it is evident by what means we attain to be righteous. For not by the worthiness of our deservings were we heretofore chosen, or long ago saved, but by the only mercy of God, and pure grace of Christ our Lord, whereby we were in him made to do those good works that God had appointed for us to walk in. And although good works cannot deserve to make us righteous before God, yet do they so cleave unto Faith, that neither Faith can be found without them, nor good works be any where found without Faith;* 1.14 immortality and blesse life God hath provided for his chosen, before the foundations of the World were laid.

These are the passages which Mr. Prin hath gathered out of Poynets Catechism, [unspec IV] to prove that Calvinism is the true, genuine, and original Doctrine of the reformed Church of England, in the Points disputed; for my part, I can see no possible inconvenience which can follow on it, in yielding so far to his desires, as to admit the passages before recited to be fully consonant to the true genuine sense, and proper meaning of all, but more especially of our 9, 10, 13, 16, and 17. Articles then newly composed; so that whatsoever is positively and clearly affirmed in this Catechism of any of the Points now controverted, may be safely implied as the undoubted Doctrine of our Church and Articles. For who can find, if he looks upon them with a single and impartial eye, that all or any of the passages be∣fore treated, can be made use of for the countenancing of such a personal and eternal election, without relation unto sin, as is supposed by the Supralapsarians, or with∣out reference to Christs death and sufferings, as is defended by the Sublapsarians in the Schools of Calvin? What ground can a man find here for the Horribile Decretum, that cruel and most unmerciful decree of pre-ordaining the far greatest part of all man-kind to everlasting damnation, and consequently unto sin, that they might be damned? What passage find we in all these, either in opposition to the Doctrine of Ʋniversal Re∣demption (though that be afore said to be here condemned) or in maintenance of the irresistible working of the grace of God, as takes away all freedom and co-operation from the will of man, and renders him as unable to his own conversion, as to the work of his own being begotten to the life of nature; or to the raising of his dead body to life of glory? And finally, what assurance is here, that the man once justified shall not fall into deadly sin, or not continue in the same, multiplying one sin upon ano∣ther, till he hath made up the measure of his iniquities? and yet all this while remain

in the favour of God, and be as sure and certain of his own salvation by the like un∣resistible working of the holy Spirit, as if he had never wandred from the ways of Righ∣teousness! He must see further into a Mill-stone than all men living, who can conclude from all, or any of those passages, that the Zuinglian and Calvinian Doctrines (the Anti-Arminian Doctrines,* 1.15 as that Author calls them) are manifestly approved, and un∣deniably confirmed by them, as the only ancient, established, and professed Doctrines of our Church and Articles, or that can honestly affirm (as his eccho doth) that both the Master and the Scholar declare themselves plainly in that Catechism, to be no friends to any of the Tenents which those of the opposite side contend for.

Which said, [unspec IV] * 1.16 we will endeavour to find out Bishop Poynets judgment in the points disputed (or so many of them at the least as are touched upon) as well from such frag∣ments as are offered to us in the Anti-Arminianism, as from such passages as have been cunningly slipt over, of purpose to subduct them from the eye of the Reader. And first, the Author lets us know that God created man after his own Image, that is to say (in ea absolutissima Justitia, & perfectissima sanctimonia, &c.) in such a high degree of righteousness and perfect holiness as came most near unto the nature of God him∣self; that this Divine image was so defaced by the sin of our first Parents, Adam and Eve, that those lineaments of righteousness, holiness, truth, and knowledge of God were disordered, and almost obliterated; that man being in this wretched case, it pleased God to raise him to a new hope of Restitution in the seed of the Woman; that is to say, in Jesus Christ his only Son, conceived of the Holy Ghost, and born of the pure and most immaculate Virgin Mary; the actions of whose life do so much re∣dound to our benefit and commodity, that if we cleave fast unto them with a true and lively faith, they shall be as much ours as his; and finally, that as many as are in this faith stedfast, were fore-chosen, predestinate, and appointed to everlasting life before the world was made. 2. In the next place he lets us know (which the Author hath amongst his fragments) that the sacrificings, cleansings, washings, and other Cere∣monies of the Law were Shadows, Types, Images, and Figures of the true and eternal Sacrifice of Jesus Christ made upon the Cross; by whose benefit alone all the sins of all Believers from the beginning of the World, are pardoned by the sore mercy of God, and not by any deserts of their own, But then he lets us know withal (which that Author doth not) that he did truly die, and was truly buried, ut iratum humano ge∣neri Patrem suavissimo sacrificio placaret, that by so sweet a Sacrifice he might reconcile his angry and offended Father unto all Man-kind. 3. In the third place, by asking this question, viz. Whether the Spirit alone, and Faith, sleep we never so securely, or stand we never so wreckless or slothful, work all things for us, as without any help of our own to carry us to Heaven? He plainly sheweth first that some me there were who did so conceive it, but that they were to be condemned for conceiving so of it. And secondly, that all men were to lend a helping hand toward their salvation, not only by laying hold on Christ with the hand of faith, but in being fruitful of good works, without which, faith is neither to be reckoned true and lively, or animated by the Holy Ghost. 4. He telleth us finally, that the Chuch is the company of them that are called to eternal life by the Holy Ghost, by whom she is guided and governed. And yet it cannot but be feared that many of those who are called to eternal life by the Holy Ghost, and chearfully for a time obey the calling, and live continually within the pale of the Church, which is guided by the most bllessed Spirit, do fall away from God and the grace received, and thereby bring themselves into a state of damnation from which they never do recover by sincere repentance.

As little comfort can be drawn from that Argument, [unspec V] by which they hope to make the Articles in these points to speak no otherwise than according to the sense of Martin Bucer,* 1.17 and Peter Martyr, by whose Disciples and Auditors they are alledged to have been composed, or at the least by such as held consent with them in Doctrine; but unto this it hath been answered, that our first reformers were Arch-Bishops, Deans, and Arch-Deacons, most of them too old to be ut to School again to either of them. Secondly, the first Liturgy of King Edward VI. which was the Key to the whole work, was finished, con∣firmed, and put in execution before either of them were brought over; dispatcht soon after their arrival to their several chairs; Martyr to the Divinity Lecture in Oxon, and Bucer unto that of Cambridge where he lived not long. And dying so quickly as he did, (Luctu Academiae, as my Author hath it) though he had many Auditors there, yet could he not gain many Disciples in so short a time. Thirdly, that though Peter Martyr lived to see the Death of King Edward, and consequently the end of the Con∣vocation,

Ann. 1552. in which the Articles of Religion were first composed and agreed on; yet there was little use made of him in advising, and much less in di∣recting any thing which concerned that business; for being a stranger, and but one, and such an one who had no Authority in Church or State, he could not be considered as a Master-builder, though some use might be made of him as a labourer to advance the work. And fourthly, as to their consent in point of doctrine, it must be granted in such things, and in such things only in which hey joyn together against the Pa∣pists, not in such points wherein those Learned men agreed not between themselves, and therefore could be no foundation of consent in others.

For they who have consulted the Lives and Writings of these Learned men, [unspec VI] have generally observed that Bucer having spent the most part of his time in the Lutheran Churches, was more agreeable to the doctrines which were there maintained; as Martyr who was most conversant amongst the Suitzers, shewed himself more inclinable to the Zuinglian or Calvinian Tenants, And it is generally observed also that Bucer was a man of moderate counsel, and for that received a check from Calvin, at his first coming hither, putting him in remembrance of his old fault (for a fault he thought it) Mediis consiliis Autorem esse vel approbatorem, of being an Author, or an approver of such moderate courses as the hot and fiery temper of the Calvinists could by no means like. And governing himself with such moderation, he well approved of the first Li∣turgy, translated into Latine by Alexander Alesius a learned Scot, that he might be the better able to understand the composure of it, and pass his judgment on the same ac∣cordingly. And yet it cannot bedenied, but that there are many passages in the first Liturgy which tend directly to the maintenance of universal Redemption by the death of Christ, of the co-operation of mans will with the grace of God, and finally of the possibility of falling from that grace, and other the benefits and fruits thereof before received. In which last point it is affirmed that he amongst some others of the Pro∣testant Doctors, assented to the Doctrine of the Church of Rome at the Dyet at Ratis∣bone. And it is more than probable that Peter Martyr was not Peter Martyr, I mean that he was not the same man as the Zuinglian and Calvinian Doctrine is, and his espousing the same being here as he was after his departure, when he had spent some further time amongst the Suitzers, and was thereby grown a nearer neighbour unto Calvin than he was in England. For whereas his book of Common-Places,* 1.18 and his Com∣mentary to St. Pauls Epistle to the Romans, are most insisted on for the proof of his Calvinism; it appears plainly by his Epistle to Sir Anthony Coke, that the last was not published till the year 1558. which was more than five years after his leaving of this Kingdom. And as for his book of Common-Places, although it was Printed first at London, yet it received afterwards two impressions more, the one at Zurick, and the other at Basil, before the last Edition of it by Massonius after his decease, Ann. 1576. By which Edition, being that which is in Oxon Library, and probably remaining only in the hands of Students, or in the private Libraries of Colleges, it will be hard, if not impossible, to judge of his opinion in these points, when he lived in England.

And now Iam fallen amongst these strangers, [unspec VII] it will not be amiss to consult the Pa∣raphrases of Erasmus in the English tongue,* 1.19 which certainly had never been commen∣ded to the reading both of Priest and People, as well by the injunctions of Queen Eliz. as K. Edw. VI. if they had contained in them any other Doctrine than what is conso∣nant to the Articles, the Homilies, and the publick Liturgy of this Church.* 1.20 Now in his Paraphrase on the third Chapter of St. John, v. 16. we shall find it thus. Who (saith he) would have believed the charity of God to have been so great towards the world, being rebellious against him, and guilty of so many great faults; that not only he did not re∣venge the ungracious acts that had been committed therein, but also sent down his only Son from Heaven unto Earth, and delivered him to suffer death, yea, even the most shamesful death of the Crost, to the intent that what man soever would believe in him, were he Jew, Grecian, or never so barbarous, should not perish, but obtain eternal life through the faith of the Gospel. For albeit, that in time to come the Father should judge the universal World by his Son at his l••st coming; yet at this time which is appointed for mercy, God hath not sent his Son to condemnn the World for the wicked deeds thereof, but by his death to give free salva∣tion to the world through saith. And lest any body perishing wilfully should have where∣by to exercise his own malice, there is given to all folks an easie entry to salvation. For satis∣faction of the faults committed before, is not required. Neither yet observation of the Law, nor circumcision; only he that believeth in him shall not be condemned, for asmuch as he hath embraced that thing, by which eternal salvation is given to all folk, be they never so

much burdened with sins, so that the same person after he hath professed the Gospel, do ab∣stain from the evil deeds of his former life, and labour to go forward to perfect holiness, according to the doctrine of him whose name he hath professed. But whosoever condemning so great charity of God towards him, and putting from himself the salvation that was freely offered, doth not believe the Gospel, he hath no need to be judged of any body, for as much as he doth openly condemn himself; and rejecting the thing whereby he might obtain ever∣lasting life, maketh himself guilty of eternal pain.

By which passages and the rest that follow on this Text of Scripture, [unspec VIII] we may have a plain view of the judgment of this learned man in the Points disputed, as to the designa∣tion of eternal life to all that do believe in Christ, the universality of Redemption by his death and passion, the general offer of the benefit and effect thereof to all sorts of people; the freedom of mans will in co-operating with the grace of God, or in rejecting and re∣fusing it when it is so offered, and relapsing from the same when it is received. All which we find in many other passages of those Paraphrases, as occasion is presented to him. But more particularly it appears, first, that he groundeth our Election to eternal life, on the eternaland divine prescience of Almighty God; telling us in his Explication of the 25. Chap. of Sain Matthews Gospel,* 1.21 that the inheritance o the heavenly Kingdom was prepared by the providenceand determination of God the fore-knower of all things before the World was made. Secondly, of Ʋniversal Redemption, in his gloss on the first Chap. of Saint John,* 1.22 he telleth us thus: This Lamb (saith he) is so far from being subject to an kind of sin, that he alone is able to take away all the sins of the whole World. He is so well beloved of God, that he only may turn his wrath into mercy; He is also so gentle, and so desirous of mans salvation, that he is ready to suffer pains for the sins of all men, and to take upon him our evils, because he would bestow upon us his good things. Third∣ly, of the manner of the working of Gods grace, he speaks as plainly in his Expli∣cation of the sixth Chap. of the same Evangelist; where he telleth us, that of a truth whosoever cometh unto Christ, shall obtaineternal life; that by faith must men come to him, and that faith cometh not at all adventures,* 1.23 but is had by the inspiration of God the Fa∣ther, who like as he draweth to him mens minds by his Son, in such wife that through the operation of both jointly together, men come to them both: the Father not giving this so great gift, but to them that be willing and desirous to have it; so that who with a ready will and godly diligence, deserves to be drawn of the Father, he shall obtain everlasting life by the Son. No violent drawing in these words, but such as may be capable of resistance on the part of man, as appears by his descant on that plain Song of our Saviour in Matt. 23. in which he makes him speaking in this manner unto those of Hierusalem, viz. Nothing is let pass on my behalf, whereby thou mightest be saved: but contrariwise thou hast done what thou canst to bring destruction upon thy self,* 1.24 and to exclude salvation from thee. But to whom Freewill is once given, he cannot be saved against his will. Your will ought to be agreeable to my Will, But behold as miserable calamity, &c. More plainly thus in the like descant on the same words in Saint Lukes Gospel, viz. How many a time and oft have I assaved to gather thy children together, and to join them to my self, none otherwise than the Hen gathereth her chickens under her wings, that they may not miscarry! But thy stubbornness hath gone beyond my goodness, and as though thou hadst even vowed and devoted thy self to utter ruin,so dost thou refuse all things whereby thou mightest be recovered and made whole. And finally, as to the possibility of falling from the faith of Christ, he thus declares himself in the Exposition of our Saviours Parable, touch∣ing the Sower and the seed, viz. There is another sort of men which greedily hear the word of the Gospel,* 1.25 and set it deep enough in their mind, and keep it long; but their minds being intangled and choaked with troublesom cares of this World, and especially of Riches (as it were with certain thick thorns) they cannot freely follow that he loveth; because they will not suffer these Thorns which cleave together, and be entangled one with another among themselves, to be cut away, the fruit of the seed which is sown doth utterly perish. Which being so, either we must conclude the doctrine of this Church in the book of articles to be the same with that which is contained in the Paraphrases of this learned man or else condemn the godly Bishops of this Church, and the religious Princes above mentioned, of a great imprudence in recommending them to the diligent and careful reading both of Priest and People.

Notes

• * 1.1

  Tacit in vita Agric.
• * 1.2

  Prin. Anti-Armin. Pag. 44.
• * 1.3

  Anti-Armin. Page. 48.
• * 1.4

  Ch Hist. lib. 7. fol. 421.
• * 1.5

  Anti-Armin. Pag. 48.
• * 1.6

  Ca••••••••. Pag. 7.8, 12. Page 9.
• * 1.7

  Page 13.
• * 1.8

  ••e••. 18.
• * 1.9

  〈◊〉〈◊〉. 23.
• * 1.10

  Fol. 30.
• * 1.11

  Fol. 31.
• * 1.12

  F••••. 44, 45.
• * 1.13

  〈◊〉〈◊〉 from Pag. 37. to 41.
• * 1.14

  Fol. 68.
• * 1.15

  Antia••m.
• * 1.16

  〈◊〉〈◊〉 Faith. & 〈◊〉〈◊〉.-arm. p. 102.
• * 1.17

  Godw. Annal. in Edw. 6.
• * 1.18

  Anti-arm. p. 79.83, 94, 102, 103, 108, &c.
• * 1.19

  Vide Chap. 8. Sect. 3. & Chap. 17. Sect. 4.
• * 1.20

  Paraph. Erasm. fol. 434.
• * 1.21

  Ibid. fol. 96.
• * 1.22

  Ibid. fol. 414.
• * 1.23

  Ibid. fol. 443.
• * 1.24

  Ibid. fol. 90.
• * 1.25

  Ibid. fol. ••.