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1197 [1197]

K. Hen. 8 Bookes forbidden in England.


De operibus Dei, Martino Cellario autore.
Deutronomos Mosis ex Hebreo castigatus, cum annotationibus Martini
Lutheri.
Lutheri Cathecismus Latina donatus ciuitate, per Iohannem
Lonicerum.
Ionas Propheta, Martini Lutheri commentariolo explicatus.
In Epistolam Pauli ad Galathas, Martini Lutheri cōmentarius.
Mart. Lutheri epistolarū farrago pictatis & eruditionis plena,
cum Psalmorum aliquot interpretatione.
 
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Here Foxe lists further Luther pamphlets placed on the lists of prohibited books in London in the early 1530s. Besides the circulation of pamphlets created out of Luther's works and letters on such topics as feast days, good works, ceremonies, inner peace and other popular issues, treatises listed here are Luther's Church Postils (1522) - a collection of his sermons assembled as a guide to other preachers; his Commentary on Jonah (1526), De votes monasticis M Lutheri iudicium (1521), and a Latin translation of his Prayer-booklet of 1521. Also on this list here is Philip Melanchthon's Didymi Faventini versus Thomam Placentinum pro M. Luthero oratio. These and the following lists were dropped from the 1576 edition.

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Enarrationes seu Postilla Martini Lutheri in lectiones qua ex
Euangelicis historijs, Apostolorum scriptis, alijsq̀ sacra scriptura li-
teris desumpta per vniuersum annum, tam diebus dominicis, quam
diuorum memoria sacris super missam faciendam recitantur.
Conclusiones sedecim R. patris Domini Martini Lutheri de fide
& ceremonijs.
Eiusdem de fide & operibus saluberrima declaratio.
Ceremoniarum eruditissima resolutio, quid sint & quomodo eis
vtendum.
Conclusiones quinquaginta eiusdem pro timoratis conscientijs.
Resolutio Lutheriana super propositionem suam. xiij. de pote-
state Papæ.
Didimi Fauentini aduersus Thomam Placentinum, pro Martino
Luthero Theologo oratio.
Enarrationes nouæ Domini Mart. Lutheri in Ionam Prophetam.
De votis monasticis Martini Lutheri iudicium.
Enchiridion piarum precationum Martini Lutheri.
Conciunculæ quadam Matini Lutheri in deipara virginis, & a-
liquot festes dies nuper è populari lingua latinè sactæ.
 
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Foxe then lists a large selection of works by the Basel reformer Johannes Oecolampadius. The treatises mentioned are his Commentaries on the Prophet Isaiah (1525) and Commentariorum in Danielem, Libri Duo (or On the Prophet Daniel) of 1530. Oecolampadius wrote two Apologies in 1526; the one on the list at this point is to Theobald Billican (who had sided with Luther against Karlstadt on the doctrine of the Eucharist but later changed his mind in a letter addressed to Oecolampadius on 16 January 1526). Next comes his De non habendo pauperum delectu, Io. Oecolampadii Epistola utilisssime (1523) [or A most useful epistle of J Oecolampadius on not holding collection for the poor]. The other Apology of 1526 was addressed to Urbanus Rhegius. Also on the list are Oecolampadius' commentaries In postremos tres prophetas, nempe Haggaeum, Zachariam, et Malachiam (1527) and De genuine verborum Domini, "hoc est corpus meum" juxta vetustissimos autores expositione (1525). Oecolampadius had later reinforced this later piece (around the time of the Marburg colloquy) with a number of citations taken out of the Greek and Roman fathers, work which so impressed Melanchthon that he began to distance himself from Luther's Eucharistic doctrine (thus creating the schism in the Lutheran ranks which would explode in the 1560s). The last Oecolampadius work mentioned by Foxe is his Annotations on the Epistles of St Paul (published in 1526).

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In Esaiam Prophetam commentarius Iohannis Oecolampadij.
In Danielem Prophetam Ioannis Oecolampadij libri duo.
Appologetica Ioannis Oecolāpadij de dignitate Eucharistiæ. Itē,
Sermones duo ad Theobaldum Billicanum, quinā in verbis Cena a-
lienum sensum inferant.
De non habendo pauperum delectis, Ioannes Oecolampadius.
In postremos tres Prophetas, nempe Haggeum, Zachariam, &
Malachiam, commentarius Iohannis Oecolampadij.
Quid de Eucharistia veteres tū Graci, tum Latini senserint di-
alogus, in quo epistolæ Philippi Melanctonis & Iohannis Oecolam-
padij inserta sunt.
Apolegetica Ioannis Oecolampadij de dignitate Eucharistia.
Ioannes Oecolampadius de genuina verborū Domini, Hoc est cor-
pus meum significatione.
In epistolam Pauli Apostoli adnotationes a Ioanne Oecolampa-
dio recognita.
 
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Foxe follows with a block of several works by Huldrich Zwingli, the reformer of Zürich. Included on the list are his Friendly exegesis (or Exposition of the matter of the Eucharist to Martin Luther which was published in 1527), Commentary on Isaiah (1529) - which may have appeared in London appended to Zwingli's Apology on the Canon of the Mass (1523). Next mentioned is his Farrago Annotationum in Genesim, ex ore Huldrychi Zuinglii per Leonem Iudae & Casparem Megandrum except arum (of 1527). This seems to have been an edition to which were attached a number of Zwinglian commentaries on St Paul's Epistle to the Corinthians (which are found in his Epistola of c.1527). Then comes Zwingli's Ad Philippenses annotatiunculae per Leonem Judam, ex ore Huldrici Zuinglii exceptae. Leo Juda was a friend and co-worker with Zwingli in Zürich and was responsible for a number of translations into German of Zwingli's Latin works. His scripture translations also formed a basis for Calvin's own works. The work mentioned here probably therefore refers to a collection of Juda's annotations on the text of St Paul's Epistle to the Philippians along with some excerpts of Zwingli's own studies. This is followed by Zwingli's Ad Carolum Rom. Imperatorem, Fidei Huldrychi Zvinglii ratio; Illvstrissimis Germaniae Principibus in comitijs Augustanis congregates (which is also known as The Letter to the Princes of Germany, published in 1530), Concerning an Anabaptist book (1527/8), A Commentary on true and false religion (1525), Reproduction from memory of a sermon on the providence of God dedicated to His Highness, Philip of Hesse (1530) and Commentary on Jeremiah (of 1530, and which may have appeared appended to Zwingli's Apology on the Canon of the Mass (1523). The final two works are Zwingli's Responsio to the letters of Theobald Billican and Urbanus Rhegius and his Certeyne precepts declaring howe the ingenious youth ought to be instructed and brought unto Christ (1523). (For further details on these treatises, see W P Stephens, The Theology of Huldrych Zwingli [Oxford, 1988]).

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Acuta exegesis id est expositio Eucharistici negotij ad Martinum
Luthurum, Huldricho Zvvinglio authore.
Complanationes Esaiæ Prophetæ fœtura prima, cū Apologia per
Huldricum Zvvinglium.
Farrago Annotationum in Genesim, ex ore Hulderichi Zvvinglij.
Annotatiunculæ per Leonem Iudam, ex ore Zvvinglij, in vtramq;
Pauli ad Corinthios Epistolam.
Ad Phillippenses annotatiuncula per Leonem Iudā, ex ore Hul-
drichi Zvvinglij exceptæ.
Ad illustrißimos Germaniæ principes Augustæ congregatos de
conuitijs Eccij.
In Catabaptistarum Strophas Elenchus Huldrichi Zvvinglij.
De veteri & falsa religione Huldrichi Zvvinglij commētarius.
Ad illustrißimum catterum principem Philippum, Sermones de
prouidentia Dei, Huldricho Zvvinglio autore.
Complanationes Ieremiæ Prophetæ fœtura prima, cum Apologia,
per Huldricum Zvvinglium.
Ad Theobaldi Billicani & vrbani regij Epistolas responsio Hul-
drichi Zvvinglij.
Quo pacto ingenui adolescentes formandi sunt, præceptiones pau-
culæ, Huldricho Zvvinglio autore.
 
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This section is a number of treatises by Johannes Bugenhagen, the Lutheran reformer of a number of towns in Northern Germany and Scandinavia. Those listed are Annotations upon the ten Epistles of Paul (1524) - or here as Annotationes Johannis Bugenhagii Pomerani in Epistolas Pauli ad Galatas, Ephesios, Philippenses, Colossenses, Thessalonicenses, primam et secundam which may be referring to the second edition of 1525. There then follows In Regum duos ultimos libros annotationes Johannis Bugenhagii Pomerani post Samuelem, jam primum emissae; Annotationes In Deuteronomium, In Samuelem prophetam, id est, duos libros Regum. Ab eodem praeterea conciliata ex Euangelistis histori passi Christi & glorificati, cu[m] annotation bus (1524), De coniugio episcoporum et diaconorum.

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Annotationes Iohānis Bugēhagij Pomerani in Epistolas Pauli ad
Galathas, Ephesios, Phillippenses, Coloßenses, Theßalonicenses, primā
& secundam.
In Regum duos vltimos libros annotationes Ioannis Bugenhagij
pomerani post Samuelem, iam primum emißæ.
Iohannis Bugenhagij pomerani annotationes in Deuterono-
mium, & in Samuelem Prophetam, id est duos libros Regum.
De coniugio Episcoporum & diaconorum, ad venerandum docto-
rem VVolfgangum Reysenbuits, per Iohannem Bugenhagium Po-
meranum.
 
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Mentioned here are two works of Conrad Pelikan, a humanist and scholar of biblical languages and Judaic scholarship. The two treatises are his Explicatio brevis, simplex, et canonica libelli. Ruth, ea forma qua totius veteris test. Canonici Libri expositi sunt and Psalterium Davidis, Conradi Pellicani opera elaboratum: non esse ferendas in templis Christianorum imagines et statuas coli solira, authoribus Ecclesiasticis Argentoraten .

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Explicatio breuis, simplex, & canonica libelli Ruth, ea forma qua
totius veteris test. canonici libri expositi sunt, autore Conrado Pel-
licano.
Psalterium Dauidis, Conradi Pellicani opera elaboratum: non
esse ferendas in templis Christianorum imagines & statuas coli so-
litas, autoribus eccleasiastis argentoraten.
 
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Foxe then continues with a selection of more disparate protestant works. The Evangelistrum enarrationes nuncupata. De hebdomadis quae apud Danielem sunt opusculum, in quo tractatur de sacrificio missae abolendo appears to refer to a treatise published by Heinrich Bullinger of Zürich in 1530, which Bucer subsequently and partially adopted as a defence against an earlier treatise of 1526, entitled De sacrificio missae libri tres, which had been assembled by Johannes Eck, Irwin Iserloh, Vinzenz Pfnur and Peter Fabisch (for which, see the review by John L Farthing, in Church History 53:4 (December, 1984), pp. 552-553). There then follows Urbanus Rhegius, Novas Doctrinae ad veterem collatio per Urbanum Regium, in quo tractat de sacris Ecclesiae. The work referred to in the list as 'Collectanea communium…' is discussed in George J. Engelhardt, 'The Relation of Sherry's Treatise of Schemes and Tropes to Wilson's Arte of Rhetorique', in PMLA, 62 [1947], pp.76-82). In Epistolam ad Romanos, Andreas Knopken Costerinensis interpretatio, Adjecta est ipsa Pauli epistola, a Philippo Melanchthone, passim notis quibusdam illustrata, quibus & disputationis ordo & sermonis compositio indicatur (1525) refers to a work by the Lutheran reformer of Riga, Andreas Knopken (cvar: Knop or Knoppe), a student of Johannes Bugenhagen (see David G Selwyn, The library of Thomas Cranmer [Oxford 1996], pp.50-1). There then follows a reference to Johannes Agricola, Epistola Pauli ad Titum (1530) and Cellarius (i.e. 'Martin Borrhaus'), De operibus dei (1527); then Wolfgang Capito, In Hoseam prophetam (quinque sermons) commentarius (1527).

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Epistola Martini Buceri, Euangelistarū enarrationes nuncupatæ.
De Ebdomadis que apud Danielem sunt opusculū, in quo tractatur
de sacrificio missa abolendo, incerto autore.
Noua doctrina ad veterem collatio per Vrbanum Regium, in quo

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tractat de sacris Ecclesiæ.
Collectaneæ communium troporum sacrosancta scriptura, Bartho
lomeo VVesthemoro collectore.
In epistolam ad Romanos, Andrea Knopken Costermensis inter-
pratatio Adiecta est Epistola à Philippo Melancthone.
Loci vtriusque testamenti complectentes præcipua capita totim
Christianismi, cum adiectis scholijs.
Epistola Pauli ad Titum iam recens per Iohannem Agricolam
scholijs nouis illustrata.
In Hoseam Prophetam. 5. sermones Capitonis.
 
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Included in Foxe's list at this point are several treatises by Philip Melanchthon. The first is his Dispositio orationis in Epistolam Pauli ad Romanos of which two editions were available, an earlier edition of 1529 (Hagenau) and a 1530 edition (Wittenberg). The second is his Sancti Pauli ad Colossenses Epistola, cum commentariis Phil. Melancthonis (1527) and the third his Solomonis sententiae (1525). The De authoritate, officio et potestate Pastorum Ecclesiasticorum, ex Phil. Melanct. editione may be a selection of quotation taken out of Melanchthon's works on the issue of pastoral authority (but I can find no specific reference to this title). The second is his Annotationes in Johannem (1523) and the third is his Annotationes in Evangelium Matthaei. On this last, two possibilities exist as there was a 1519 edition and a 1523 Strasbourg edition.

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Dispositio orationis in Epistolam Pauli ad Romanos, Philippo
Melancthone autore.
Sancti Pauli ad Coloßenses Epistola, cum commentarijs Philippi
Milancthonis.
Noua scholia Philippi Melancthonis in Prouerbia Salomonis.
De authoritate, officio, & potestate Pastorum ecclesiasticorū, ex
Philippi Melancthonis editione.
Philippi Melancthonis Annotationes in Ioanne.
Annotationes Philippi Melancthonis in Euangeli Matthai.
 
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Here the list includes three Martin Bucer treatises and then ones by Johannes Brenz. The first is his Enarrationes perpetuae in sacra quatuor Evangelia (1530) which was a later edition of the treatise Enarrationum in evangelii Matthaei, Marci & Lucae, libra duo (published in Strasbourg in 1527). The second is Bucer's Epistola D. Pauli Epistolam ad Ephesios (1527). Now, according to the study of Peter Stephens, this refers to the much neglected publication of Bucer's Strasbourg lectures of the 1520s (see Peter Stephens, 'The church in Bucer's commentaries on the Epistle to the Ephesians', in D F Wright (ed.), Martin Bucer, Reforming church and community (Cambridge, 1994), pp.45-60). The third work is Bucer's In Theophaniam quem Sophoniam vulgo vocant, Epitomographus ad Hebraicam veritatem versus (n.d.). Then it mentions Johannes Brenz (var: Brentz or Brentius), Job cum piis et eruditis Joannis Brentii commentariis (1528), Ecclesiastes Salomonis cum Commentariis Johannis Brentii (1525) and In Divi Joannis Evangelium Johannis Brentii exegeses (n.d.).

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Enarrationes perpetua in sacra quatuor Euangelia per Martinū
Bucerum.
In Sancti Pauli Epistolam ad Epheseos Martinus Bucerus.
In theophaniā, quem Sophoniam vulgo vocāt, Epitomographus, ad
ebraicam veritatem versus, per Martinum Bucerum.
Iob cum commentarijs Iohannis Brentij.
Ecclesiastes Salomonii cum commentarijs Ioannis Brentij.
In Diui Ioannis Euangelium Io. Brentij exegesis.
 
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The list continues with seven works by François Lambert of Avignon. These treatises are In divi Luce Evangelium Commentarii (1524) of which there is a 1525 edition from Strasbourg, Commentarii de Prophetia, Eruditione et Linguis, deque Litera et Spiritu (1526), Commentarii in Regulam Minoritarum, et contra universas perditionis Sectas (1525), Eiusdem libellus de differentia Stimuli carnis Satanae nuncii et ustionis (1526), Commentarii in Cantica Canticorum Salomonis, libellum quidem sensibus altissimis, in quo sublimia sacri conjugii mysteria, quae in Christo, et Ecclesia sunt, pertractantur (1524), Commentarii in Amos, Abdiam, Et Ionam Prophetas (1525), and Commentarii in IV ultimos Prophetas, nempe Sophoniam, Aggeum, Zachariam et Malachiam (1526).

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Francisci Lamberti Auinionensis,in diui Lucæ Euangelium com
mentarij.
Francisci Lamberti commentarij de Prophetiæ, eruditione, &
linguis, deq̀ literæ & spiritu.
In regulam Minoritarum, & cōtra vniuersæ perditionis Sectas,
Francisci Lamberti commentarij.
Eiusdem libellus de differentia stimuli carnis nuncij. &
vstionis.
In Cantica Canticorum Salomonis, libellum quidem sensibus al-
tissimis, in quo sublimia sacri coniugij mysteriæ quæ in Christo &
Ecclesia, sunt, pertractantur, Francisci Lamberti commentarij.
In Amos, Abdiam, & Ionam, Prophetas, commentarij Francisci
Lamberti.
Francisci Lamberti cōmentarij in. iiij. vltimos Prophetas, nempe
Sophoniam, Aggeum, Zachariam, & Malachiam.
 
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The list continues with some of the works of Johan Wessel (more accurately Wessel Harmensz Gansfort), a nominalist theologian of the fifteenth-century (1419-89), born in Groningen and often called 'lux mundi' or 'light of the world' by later protestant commentators due to his so-called pseudo- or proto-humanism and interest in the three biblical languages. Foxe had already mentioned him earlier in the martyrology approvingly. In 1521 Martin Luther paid tribute to Wessel with the publication of a collection of his works - Praefatio in Iohannis Wesseli et aliorum ad ipsum epistolas. The tracts mentioned here are: De Sacramento Eucharistiae et audienda missa, De certissima et benignissima Dei providential, De dignitate et potestate Ecclesiastica, De Sacramento Poenitentiae, & quae sint claves Ecclesiæ, de potestate ligandi De Purgatorio, Epistola adversus M. Engelbertum Leidensem, in qua tractatur quid sit tenendum de spirituum et mortuorum apparitionibus, ac de suffragiis et celebration bus, De oratione et modo orandi, De Christi Incarnatione, de magnitudine, et amaritudine dominicae passionis, libri duo, and De Causis Incarnationis or (from Luther's edition) De causis, mysteriis et effectibus Dominicæ incarnationis et passionis.

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VVessellus de sacramēto Eucharistiæ, & de audiendæ missæ. Far-
rago VVesselli Groning. Lux mundi olim vulgo dicta, in qua tracta-
tur de prouidentia Dei, de dignitate & pietate Ecclesiastica, de Sa-
cramento pœnitentia, & qua sunt claues Ecclesia, & de purgatorio.
VVeselli Epistola aduersus M. Engelbertum Lerdens, in qua tra-
ctatur quod sit tenendum de spirituū & mortuorū apparationibus,
ac de suffragijs & celebrationibus.
Tractatus VVesselli de oratione & modo orandi.
De Christi incarnatione, de magnitudine, & amaritudine domi-
nica passionis, libri duo VVesselli Groningensi authore.
 
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The list then includes some of the works of John Pupper of Goch, a monk of Mechlin, works which were never published in his lifetime but which were later prohibited by the Council of Trent. According to a biography by David C Steinmetz, little is known of Pupper besides his founding of an Augustianian convent at Thabor. He was the author in the late fifteenth-century of four theological treatise against scholastic theology and traditional monastic theory (the value of vows). His works were edited into a publishable edition in 1521, which led Luther and others to consider him a forerunner of the reformation due to his stance in support of sola scriptura (see David C Steinmetz, '"Libertas Christiana": Studies in the Theology of John Pupper of Goch (d. 1475)', The Harvard Theological Review 65 [1972], pp. 191-230) The tracts mentioned here are In Dei gratiae et Christianae Fidel commendationem, contra falsam et Pharisaicam multorum, de justitiis et meritis operum doctrinam et gloriationem, fragmenta aliquot D. Joannis Gocchii, nunquam ante hac excusa and Dialogus de quatuor erroribus circa Evangelicam legem exortis.

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In Dei gratiæ & Christianæ fidei commendationem, contra fal
sam & pharisaicam multorum, de iusticijs & meritis operū doctri-
nam & gloriationem, fragmenta aliquot D. Iohannis Gocchij, nun-
quam antehac excusæ.
Dialogus D. Iohannis Gocchij Mechliniensis, de quatuor errorib.
circa Euangelicam legem exortis.
 
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The final treatises mentioned on the list are Johannes Oecolampadius, Quod non sit onerosa Christianis confessio paradoxon (1521), written in support of the psychological benefits of confession to a priest or monk. This work was briefly discussed by Amy Nelson Burnett in her article 'Church Discipline and Moral Reformation in the Thought of Martin Bucer' Sixteenth Century Journal 22 (1991), pp. 438-456. Then comes Andreas Bodenstein von Karlstadt, Super coelibatu monachatu et viduitate axiomatic (1521). The final book on the list is François Lambert of Avignon, Commentarii de causis excaecationis multorum seculorum, ac veritate denuo et novissime Dei misericordia revelata, etc. (1525). [This work is briefly mentioned in Susan Brigden, London and the Reformation (Oxford, 1989), p.116.

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Quod non sit onerosa confessio paradox. Ioannis Oecolampadij.
De celibatis, monachatis, & vidustate, Domino Andrea Carolosta-
dio autore.
Francisci Lamberti commentarij, de causis excacationis multo-
rum seculorum, ac veritate denuò & nouissimè dei misericordia r
uelata. &c. Ex Regist. London.

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The new Testament in the Catalogue aboue recited 

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By 1570, Foxe had clearly learned some more valuable details about the curious financing and publication of the second edition of Tyndale's New Testament (for which, see Edward Hall, The Union of the Two Noble and Illustre Families of Lancastre & York (London, 1547), fol.186A; and Susan Brigden, London and the Reformation [Oxford, 1989], p.181). George Constantine (1500-60), the individual concerned in the story was a priest, 'book carrier' or 'colporteur' and the subject of a series of letters to Thomas Cromwell (beginning 14 November 1531) from Stephen Vaughan (an agent of Cromwell's in Antwerp). Vaughan was concerned that his was one of the names given up by Constantine, apparently under torture (Vaughan denied any heresy and More denied torture). Vaughan was in Antwerp after Constantine broke the stocks and escaped More's custody (c.6 December 1531) (see W E Campbell, Erasmus, Tyndale and More [London, 1949], pp.193-210. According to Brian Moynahan, Constantine was a canonist, friend of Tyndale's in Antwerp (though he also lived in Paris [L&P, iv, 4396] and was in London selling Tyndale books. Foxe mentions that Constantine gave More the names of other suspects - Richard Necton is named below -while others include Vaughan and Johan Bryte (another bookseller). Moynahan speculates that More actually allowed Constantine to escape, using him to lead More's agents to other English fugitives - Brian Moynahan, William Tyndale: If God spare my life [London, 2002], pp.255-9). The Richard Necton, mentioned towards the end of the story, was a bookseller of London and East Anglia, arrested originally by bishop Tunstal in March 1528. Necton had brought with him at least three volumes named on the index - Tyndale's New Testament, Justus Menius' Economica christiana, and Unio dissidentium; Libellus ex praecipuis ecclesiae Christianae doctoribus selectus, per venerabilem petrum Herman. Bodium. For Necton's activities, see Susan Brigden, London and the Reformation (Oxford, 1989), pp.115, 118. Foxe truncates the Constantine story, perhaps because further information was lacking to him, but it is interesting. Constantine returned to England in c.1536 - following More's death - and (according to Glanmor Williams) went into the service of Sir Henry Norris (who was later executed along with Anne Boleyn). In 1539 he took up the post of vicar of Llawhaden in Pembrokeshire (under Bishop William Barlow), only to be denounced as a sacramentarian and imprisoned in the Tower by Cromwell. In 1546, he became registrar of St David's (still under Barlow), archdeacon of Carmarthen in 1549, and prebendary of Llangamarch. Constantine was opposed to bishop Robert Ferrar, only to be deprived of his livings under Mary. In 1559, Elizabeth named him one of the visitors for the western circuit of dioceses, and in November 1559 he became archdeacon of Brecon.

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, began first to bee translated by William Tyndall, and so came foorth in Printe, about the yeare of our Lord. 1529. wherewith Cutbert Tonstall Bishop of London, with Syr Tho. More beyng sore agreued, deuised how to destroye that false erronious translation, as he called it. MarginaliaAugustine Packington.It happened that one Augustine Packington a Mercer, was then at Antwarpe, where the Byshop was. This man fauoured Tyndal, but shewed the contrary vnto the Byshop. The Byshop beyng desirous to bring his purpose to passe, cōmoned how that he would gladly bye the new Testamentes. Packington hearyng him say so, sayd: my Lord, I can do more in this matter then most Marchauntes that be here, if it be your pleasure, for I knowe the Dutchmen and straūgers that haue bought them of Tyndall, and haue them here to sell, so that if it bee your Lordshyps plea-

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