poterunt collocari. Ac fortassis, etiamsi separatim Philpotti examinationes emittas, poterunt eadem denuo magno operi inter acta inseri." Foxe certainly acted on this hint, and in his elegant Latin translation of the Examinations has corrected errors and explained many obscure passages in Philpot's text. Some quotations from the Latin will be given in these notes to clear up difficult passages. It appears from Grindal's letter above quoted, that the Examinations had been already published in English before August, 1556, though the bibliographers mention none previous to that of Henry Sutton, 1559: this is probably the same as that given in Foxe, 1563, which Foxe in his later editions has tried to mend in some places.

Page 613, note (3).]—The expression fytte was anciently applied to the cantos or divisions of a poem which was sung or recited. (Vide Strutt, &c. : Pulpit Oratory of the time of James I. by Rev. J. H. Bloom, Norwich, 1831, p. 54: also Percy's English Poetry, ed. 1839, pp. 21, 133.) Bale, in his "Yet a course at a Romysh Foxe," 1543, under the name of Harryson, has (p. 12), "And thys is thereof the first fytte."

Philpot, or whoever first printed these Examinations, has regarded them as the successive Acts of a Tragedy: see the close of the first Examination p. 609, which the Latin Edition, p. 546, thus renders: "Atque hactenus habes hujus tragœdiæ prothesin :" and at the close of the seventh Examination the Latin says, p. 588, "Habetis itaque alterum tragœdiæ hujus actum."

Page 616, note (3).]-Foxe here profited from Grindal's hint about Philpot's error, in stating that Athanasius "was president of the Nicene Council:" for when he came to translate this answer of Philpot's into Latin, he used the word "adfuit" not "præfuit": "Quanquam, nisi me fallo, ne id quidem unquam demonstrabis, quod de Athanassi temporibus dicis. Etenim adfuit tum Nicænæ Synodo Athanasius, in qua nihil unquam decretum fuisse hujusmodi, id compertissimum habeo." (Latin Ed. Basil, 1559, p. 556).

Page 617, line 28. "Galatians the first."]—To make this reference complete, the reading ought to be, "the first chapter and eighteenth verse, and the second chapter and first verse.'

Page 617, lines 31 and 34.]-The Latin (p. 557) says, "Hierosolymis :" but the Edition of 1563 strangely omits "at Jerusalem."

Page 617, line 32. "What! did Peter, &c.]-In the Latin Edition, p. 557, we read: "Et quid ergo tandem Petrus scribit ad Galatas ?" But the Edition of 1563 reads, "What, did Peter write to the Galatians?"

Page 617, line 36. "Because she agreeth not," &c.]-This obscure passage has been somewhat cleared by a change in the punctuation. Foxe's text has it thus: "which they wrote. The primitive Church did use," &c. The Latin (p. 557) makes the sense clear: "Adde quod et illud probare potero, tum hoc ipso Eusebio auctore tum ex historiis aliorum, ecclesiam Romanam manifestè errasse atque etiam errare, eo quòd minus consentiat cum iis quæ primitiva ecclesia (ut scribunt illi) juxta evangelii pura decreta sequeretur. Quanquam haud alio argumento in hac re opus est, quam ut harum ecclesiarum alteram cum alterâ conferamus, primitivam videlicet cum Romanâ."

Page 617, note (1). “I find not in Eusebius that Peter should be bishop of Rome twenty-five years."]-The assertion is made in Jerome's Latin representation of the Chronicle of Eusebius (p. 160 in the "Thesaurus Temporum," Amst. 1658), on which Scaliger remarks: "Adjecta sunt ab Hieronymo; et ab eodem repetuntur in Catalogo Scriptorum Ecclesiast. Græca enim non habent. Ab assumptione Domini ad id tempus quo Petrus conjectus fuit in vincula ab Herode. . . Petrus semper fuit in Palæstina, aut in Syria. Herodes Agrippa obiit quarto anno Claudii, numero MMLX. Quomodo igitur anno secundo Claudii profectus est Romam? quomodo 25 annos Romæ perseveravit?" See also Basnage's Annales Politico-Eccles." ad an. 42 § 9, and Elliott's "Delineation of Roman Catholicism," Lond. 1844, p. 633, &c.

A modern Romish author has endeavoured to set aside the argument against St. Peter's having resided in Rome as a pontiff, derived from the absence of any mention of him by St. Paul when there himself, by paralleling the omission

of St. James's name in the Epistle to the Hebrews; an argument which might have its weight, had St. Paul written from Jerusalem, which he did not. (See Schmid's "Historia Canonis," Lips. 1775, p, 595, and Horne's Introduction, vol. iv. p. 422.) St. Peter's having been at Rome, and his having enjoyed a twenty-five years' Episcopate there, are, it should be remembered, quite distinct subjects. (See Foxe, vol. i. Append. p. 393.)

Page 621, line 7. "Did not speak... but ȧywvOTIK@S."]-A distinction of some antiquity, but used rather mistakingly by the bishop. "Huc pertinet distinctio Basilii Ep. 64, cui cum objiceretur dictum Gregorii Thaumaturgi, qui in expositione fidei dixisset, Patrem et Filium juxta mentis considerationem duos esse, hypostasi vero unum; hoc (inquit) où doyμaтikŵs dλX' ȧywviσtik@s, non dogmatice, sed contentiose in disputatione adversus Elianum dictum esse intelligere nequiverunt." Rivet's Crit. Sac. de Patrum auctoritate, cap. xi. § 4, And Harding observes: "The learned, that be well seen in the Fathers, know they must use a discretion, and a sundry judge between the things they write agonistikos, that is to say by way of contention or disputation, and the things they utter dogmatikos, that is by way of setting forth a doctrine, or matter of faith." Art. xii. div. 10, in Bp. Jewell's Replie. So in Jerome's" Apologia pro libris contra Jovin.," cap. 4; Aliud est yvuvaσrik@s scribere, aliud Soyμatikos. See Daille's "Use of the Fathers," pp. 97, 113, edit. 1841.

Page 623, line 17. "Doth St. Augustine," &c.]—"Itane dicit aut sentit Augustinus, ut hic narrat, D. Curtoppe? quid ais?" Lat. Ed. p. 564.

Page 623, line 32. "I require you to prove," &c.]-"Qua ratione commonstretis Romanam Ecclesiam catholicam hanc quam dicimus ecclesiam esse, id a vobis requiro." Lat. Ed. p. 564.

Page 624, line 11. "Yea, that it was," &c.]-Verissimum hoc est; recte et commodè dixisti, D. Curtoppe?" Lat. Ed. P. 564.

Page 625, line 7 from the bottom. "And [saith] that heresies did spring," &c.]-The following are Cyprian's words:"Neque enim aliunde hæreses obortæ sunt, aut nata sunt schismata, quàm inde quòd sacerdoti Dei non obtemperatur, nec unus in ecclesia ad tempus sacerdos et ad tempus judex vice Christi cogitatur: cui si secundum magisteria divina obtemperaret fraternitas universa, nemo adversum sacerdotum collegium quicquam moveret, nemo post divinum judicium, post populi suffragium, post coepiscoporum consensum, judicem se jam non episcopi sed Dei faceret." (Cypriani Op. Paris, 1726, Ep. lv. p. 82.) The sentence in the text is according to the Edition of 1563, except that "saith" is put in from the Latin Edition, and "ones" is corrected into " one, on the authority of Cyprian's language above quoted. The subsequent English Editions read: "And that heresies did spring up and schisms daily arise hereof, that obedience was not given to the priest of God, nor that they considered him to be in the church for the time the priest, and for the time the judge in Christ's stead."

The Latin Edition differs very materially from the English:-"Neque vero aliunde nasci in ecclesia hæreses dicit, quam quod contempto episcopatus vigore sublimi ac divinæ potestati non obediatur: nequaquam Romanum sentiens pontificem, sed quemcunque demum intra suam eparchiam (quemadmodum in concilio Nicæno sancitum est) patriarcham. Quorum tum unusquisque sedem propriam et collegium doctorum habebat sacerdotum. Sie enim verba habent ipsius, in eadem mox epistola: Nam cum statutum sit ab omnibus nobis, et æquum sit pariter ac justum, ut uniuscujusque causa illic audiatur ubi est crimen admissum, et singulis pastoribus portio gregis sit ascripta quam regat unusquisque et gubernet, rationem sui actus Domino redditurus, &c. Ex quo facile vides, quænam beati Cypriani fuerit hac de re sententia." (P. 567.)

Page 626, line 25. "And writing ad Evagium he saith."]-This is commonly written "Evagrium :" the works of Jerome, Paris, 1706, tom. iv. col. 803, read "Evangelum.' It has been objected to the alleging the passage here cited, and perhaps with some reason, that it does not prove exactly what it is wanted to support the equality of bishops; St. Jerome's object being to show that a

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prelate's rank is not affected by the quality of the see he may happen to occupy. The passage is quoted at length and paraphrastically explained in Hooker, book vii. v. § 6. Still Rome takes little if anything by the objection.

Page 626, note (3).]-The text of Foxe refers by a misprint to the 10th Tractate on John. The passage in the 50th Tractate runs thus: "Nam si in Petro non esset ecclesiæ sacramentum, non ei diceret Dominus, Tibi dabo claves regni cœlorum, quæcunque solveris in terra soluta erunt et in cœlo, et quæcunque ligaveris in terra ligata erunt et in cœlo. Si hoc Petro tantum dictum est, non facit hoc Ecclesia: si autem et in Ecclesia sit, ut quæ in terra ligantur in cœlo ligentur et quæ solvuntur in terra solvantur in cœlo (quia cum excommunicat Ecclesia in cœlo ligatur excommunicatus, cum reconciliatur ab Ecclesia in cœlo solvitur reconciliatus)-si hoc ergo in Ecclesia sit, Petrus quando claves accepit ecclesiam sanctam designavit." There is nothing of this kind in the 10th Tractate.

Page 626, line 34.]—" Quod suis promisit Dominus." Latin Ed. p. 567. Page 628, line 2.]—" An non majores nostri," &c. (Lat. Ed.) The Edition of 1563 reads, "your forefathers."

Page 628, line 4 from the bottom.]—" Whistered," introduced here from Edit. 1563, may be supported from vol. viii. p. 170, line 23.

Page 629, line 16. "What you have to say."]-" Have to say," Ed. 1563: later Editions, can say": the Latin, "Nunc audiant quod pro te afferre

poteris."

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Page 632, line 24. "So I am able," &c.]" Igitur ut duos hos locos simul per Scripturam conjunxi, idem et in cæteris articulis omnibus licebit facere: Quorum necessaria fides ex Divinæ Scripturæ manifesta interpretatione colligenda est." Lat. Ed. p. 574. All the Editions after 1563 insert" and " before by the manifest word of God to expound them," which seems redundant. Page 633, line 32. "And thereunto both the spiritualty," &c.]-In this sentence, all the Editions after 1563 improperly insert "was before "gathered," also "and" before " gave: the Latin says, p. 576, “Secundum hanc itaque a reliquis pronuntiatum est, qui tum ex utraque multitudine et laicorum et ecclesiasticorum conveniebant, suaque tum suffragia et consensum juxta scripturæ censuram accommodabant."

Page 634, line 28.]—" At idem nec materia nec natura ipsa panis dicendus est." Lat. Ed. p. 577.

Page 634, note (5). “Naturæ suæ contraria."]-See bishop Pearson on the Creed, Art, vi.

Page 635, line 31. "Making a great process."]-The Latin (p. 578) says, "Post hæc D. Chedseius altè repetito principio multa mecum habuit, quorum hujusmodi fere summa erat."

Page 635, line 15 from the bottom. "A good meany."]-All the Editions subsequent to the first read "many:" but see note on p. 639, infrà. “Aderant id temporis (sit Deo gratia) ex nobilitate reliquisque ordinibus complures boni viri." Lat. Ed. p. 578.

Page 636, line 6.]-Philpot here, and at p. 683, distinctly confesses to the authorship of the "Disputation in the Convocation House" in 1553: see vol. vi. p. 395. At p. 660, by a corruption of the text, in some Editions, Philpot is made to speak in a manner which might possibly be misinterpreted to imply that he was not the author: see the note infrà on that page.

Page 636, line 8.]-All the Editions read " Hertford," except the first, which has "Harforde: the Latin (p. 579), “ Hatfordiæ."

Page 637, line 7. "Except (I say) these three parts be first performed."] -These words are not found in the Edition of 1563; but they are in the Latin (p. 580): "Quocirca nisi verbis iis accedant insuper tres illæ reliquæ partes, quæ Sacramentum integrum absolvunt, gratiæ nimirum pro Christi redemptione actæ, annunciatio mortis ejus ad ædificationem ecclesiæ, acceptio item et manducatio, non fit Sacramentum. At in missa vestra formula hæc non observatur: certe verborum illa pronunciatio, quæ ultima pars est Sacramenti, nec locum habet, nec quicquam efficere poterit,"

Page 637, line 14. "No did, master doctor?"]-In the Notes and Queries, First Series, vol. vii. p. 520, we have a number of examples of this idiom, taken chiefly from this and the next volume of Foxe: see "No did?" pp. 648, 690; "No will you?" pp. 644, 651; "No will?" pp. 295, 658; "No doth?" pp. 661, 663; "No do?" p. 665; "No have?" viii. 164; “ No dost?" ibid. We have also "Yea do?" twice at p. 663.

Page 637 line 32. "Philpot : Let him revoke,” &c.]—This answer differs so much from the wording in the first Edition (p. 1411), that it may be best to give it as it appears there:

"Let him revoke that he hath sayd, and then must it nedes folowe, that this is my body hath no place, except blysse take and eate duely goe before. And because the 'same do [not] goe before, thys is my body, in your sacrament of the Masse, it is not the sacrament of Christ," &c. Foxe's "Errata" supplies the above "not." The reading in the text, however, is closer to the Latin Edition, p. 581.

Page 637, line 11 from the bottom.]-The words between stars from the Edition of 1563 are likewise agreeable to the text of the Latin Edition.

Page 638, line 13 from the bottom. "Master Dee, and a bachelor of divinity."] -See notes above, on pp. 77, 85. Foxe's text of 1563, 1570, says "Master Dee, bachelor of divinity." But the bachelor of divinity was "alter nescio quis;" see note on p. 642. Dee was never B.D., the words "and a" have therefore been introduced. After 1570 this whole clause is omitted.

Page 639, line 23. "A meany of prentices."]-The Latin Edition, p. 583, says: Superiori die sese cum adolescentibus aliquot Londinensibus oblectantes, supra domus testudinem plumbeo obductam tectorio conscenderunt," &c. "Meany seems to mean here a company or retinue, as in vol. iii. pp. 11, 306; vol. vi. p. 630: the word is so used by Lambard, in his Perambulation of Kent (p. 76, edit. 1826)," the Archbyshop of Canterbury (through the multitude of his meiney) obtained the better;" and suprà, p. 635, "a good meany of noblemen." (See also note above on p. 462.) În several of the later editions of Foxe, and in reprints from him, this word has lost its peculiar meaning, from " of" being omitted.

Page 642, middle.]—" Inter hæc subingressus est alter nescio quis, theologiæ candidatus atque ex clientela episcopi Londinensis, qui tum Grecam literaturam Oxoniæ profitebatur." (Latin, p. 386.) See the Addenda.

Page 642, note (8).]-Foxe here, as well as at p. 616, corrects Philpot's error about Athanasius; for he translates this passage thus: "In eo enim concilio præsidebat non Romanus episcopus, sed alius." (Basil, 1559, p. 587.)

Page 644, line 2.]-The words, " of their own setting up," do not appear in the Edition of 1563.

Page 645, line 2.]-" Hæ sunt tuæ, dignæ videlicet episcopo, eleemosynæ.” Lat. Edit. p. 589.

Page 646, line 4 from the bottom. "We think it lawful to swear for a man,” &c.]-The words "for a man," &c., are connected in construction with "lawful,"-"lawful for a man," &c. "Nequaquam illicitum juramentum esse arbitramur, modo si quis jure publico in apertum forum legitime vocatus jurat." Lat. Edit. p. 591. It would seem more natural to have put this observation into the mouth of the prisoners, than into Philpot's; the Latin and all the English Editions, however, give it to Philpot.

Page 648, line 7.]-" A great many of houses" is the reading in the old Editions, where " many means "multitude." (See Todd's Johnson.) The Latin Edition (p. 593) says, "Summa ædificiorum multorum culmina tantum prospicere liceat."

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- Page 651, line 20." With St. Augustine's Epistles, saying."]—Instead of Epistles," the reference should be apparently to the Sermones; and to that De tempore 251, now placed in the Appendix (as not coming from Augustine himself), tom. v. Edit. Bened. No. CCLXXX. § 3.

Page 651, line 26. "And [specially] on the Sabbath," &c.]—" And” is put in from the Edition of 1563, "specially" from the Latin, p. 597, "maximè diebus festis et dominicis."

Page 651, line 7 from the bottom. "Is used as that was."]-Altered after the Edition of 1563 into, "is used as then it was." "Quod nisi vos demonstrare possitis vestram hanc missam similiter ad horum temporum exempla quadrare, nunquam efficietis ex hoc nomine missæ," &c. Lat. Ed. p. 598. Page 653, line 32. "Evil you knew by me."]-See note above on page 106: and to the examples of "by there given, add 2 Thess. ii. 1: "Now we beseech you, brethren, by the coming," &c. i.e. with respect to, Gr. Vπèр.

Page 653, line 35." When we met in disputation in 'Parvis.'"]-Parvise, Lat. Parvisium, contracted from Paradisus (Gr. napadeiros); a church porch: where schools were kept, and courts held, and other matters transacted. (See Glossary of Architecture, Oxford, 1840, and Ducange.) Fosbroke says that in the middle ages schools were generally held in a room, called Parvis, over the church porch. (Encyclop. of Antiqu.) See Warton's Eng. Poetry. ii. 213 note, edit. 1840.

“ Parvis,” Fr. contracted from Paradis, Παραδείσος, τόπος ἐν ᾧ περιπάτοι. Hesych. Locus porticibus et deambulatoriis circundatus. A portico, or court, before a church, Fr. Gl. in Paradisus. The place before the church of Nôtre Dame at Paris, called "Parvis" in Chaucer, "Romaunt of the Rose," 7158, was anciently called "Paradis." (Glossary to Urry's Chaucer; see also Richardson's Dictionary, in voc.) Hence the word seems to have been applied to the public schools at the Universities, which were perhaps formerly built in a quadrangle, over porticos, like Nevil's Court, Trinity College, Cambridge. The Latin Edition (p. 600) thus expresses this portion of the narrative:"Philpotus. Nihil mali (opinor) Oxoniæ unquam perpetravi, cujus me valde insimulare queas.

"Harpsf. Nihil mali in moribus unquam deprehendi. Attamen in diatribis parvuli quum essemus, si meministis, pertinax semper eras sententiæ semel susceptæ assertor, unde haud facile repelli posses.

"Philpotus. Domine Harpsfelde, dum in scholasticis diatribis adhuc adolescentes simul exerceremur," &c.

Foxe, who made this Latin translation of Philpot's examinations, does not appear to have understood the particular meaning of Parvis, as a phrase for the Schools.

Page 655, line 20 from the bottom.]-"Very," in this and the next line, is from the Edition of 1563: the Latin has "valdè proximus" in the first instance, and "proximus" in the second.

Page 655, line 17 from the bottom. "That the father shall be," &c.]"Dissideret" (Lat. Ed. p. 603), "should be:" "suæ veritatis causâ” (ibid.), all Editions after 1563 read erroneously "my truth's sake.”

Page 658, line 32. "It is even the saying of St. Bernard."]—The expression appears in Tertullian 'De Præscrip. Hæret.' § 28, and in the treatise 'De Virgg. Veland.' cap. 1.

Page 659, line 12.]-" Primum custodia Doctoris Chadsei, deinde Doctoris Rayi [Dayi], magni illius (sic enim appellavit) exorcistæ." Lat. Ed. See Edition of 1563, and note on p. 77.

P. 607. Page 659, line 16 from the bottom. "I cannot tell for what purpose, I.”]— "In quem usum planè incertum habeo." Lat. Ed. p. 608.

Page 660, line 14.]-The Editions 1563, 1570, read here "because it [i.e. the book] setteth forth" the Latin (p. 609) supports this reading by making Philpot speak in the first person, "Hoc unum veræ deest narrationi, quod in tuis factis traducendis nimis calamo pepercerim, multa interim supprimens ac dissimulans, quæ tu ibi in me tum archidiaconum, tum nec omnium infimum, in eâ disputatione evomuisti." All Editions after 1570 corrupt “it "into "he," which makes Philpot speak as though, not himself, but some one else were the author. See note above on p. 636.

Page 660, line 34. "Whiles I bring my lord of Durham going."]—"To bring one going, to bring one on one's way, to accompany a person part of a journey." (Halliwell's Archaic Dict.) See viii, 429. In Greek it is πрожéμπеw; see Acts

xv. 3.

Page 661, line 4.]-"Si quæ dicit comprobet." Latin Ed. p. 610.