capita in loca ejusdem insignia Dissertationes c. Paris 1676. Authore Natali Alexandro Ord. Praedicatorum Doctore Sorbonico in Octavo and 23 or 24 Volumes You may consult French Men's Writings both before and since Luther such as Gerson Chancellor of Paris and Espensaeas c. for they write more freely and learnedly against the Corruptions and Errors of Rome than any another Popish Writers Having writ this at several times and scarce perus'd any part of it as I would I hope the Reader will pardon my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not wilful Mistakes If He desire to see any of the aforemention'd Authors they are all some few excepted in my own Library here at Buckden THOMAS Lincoln LETTER I. Bishop BARLOW 's Letter to Dr. Howell Chancellor of the Diocese of Lincoln concerning his Primary Visitation Mr. CHANCELLOR WHEN I appointed this present Visitation of my Diocese it was both my Duty and Desire to have done it in Person as for several other Ends so more particularly that I might have the Happiness to know and be acquainted with my Brethren of the Clergy But my Age being now actually past 71. and Infirmities necessitate me to lay upon you that Burthen which my weak Indisposition at this time has disabled me to bear The Reason why I have not Visited before this Time was this My Predecessor visited the Year he died and tho' de Jure I might have visited the next Year yet I was unwilling to bring a burthen upon the Clergy so suddenly and therefore resolv'd not to visit until such time as my Predecessor if he had liv'd might have visited which was Anno 1677. When being call'd to the Parliament I was detain'd there and till now had no Opportunity to undertake what I had really design'd a Visitation This premised I shall intreat You to commend to my Brethren two or three things in what Words and with what Enforcement You in Prudence shall think fit 1. That they wou'd be conscientiously careful to live a pious Life and be Exemplary in walking Themselves in that way they commend to their Hearers from the Pulpit for if they Preach never so well and do not Live accordingly they will dishonour GOD and do Mischief to the People who are more apt to follow Examples than Precepts 2. That they wou'd be diligent in Catechizing the Younger People I fear too many of the Older sort may need it that they may know the Principles and Grounds of our Religion otherwise to preach to Uncatechiz'd People is to build without a Foundation 3. That they wou'd studiously endeavour to understand the Doctrine and Discipline of the Church of England which they have subscrib'd to and are bound to vindicate And in order to this let them read such Books as authentically contain both the Doctrine and Discipline of our Church viz. Our Liturgy Homilies XXXIX Articles and our Book of Ordination These Books are establish'd by Convocation and Parliament and ought both before and after Ordination seriously to be read and consider'd Jewel Whitaker Reynolds Hooker are excellent Authors who vindicated the Church of England against all her Adversaries with great Learning and Victorious Success and if young Students in Divinity will apply themselves to read them diligently they will find that these Books are of excellent use for the Explication and Confirmation of Our Churches Doctrine and Approved Discipline 4. And as Divines we are bound to inable our selves to know and defend our own Doctrine and Discipline than which no Church in Christendom has better or more consonant to Scripture and Primitive Antiquity so we shou'd endeavour according to our Ability to confute our Adversaries Papists and Non-conformists who as Herod and Pontius Pilate against our Blessed Saviour are Confederates against Truth and the Church of England What I have here mention'd is to re-mind my Brethren of what they know already and of the pressing necessity We now have if We love Truth and our Holy Mother the Church of England to know and confute the Impious and Blasphemous Practices of all those Recusants which at this Day disturb the Peace of the Church and State I desire You to advise the Clergy to pay their Tenths to the King duly for the Reasons in a Paper which the Reverend Mr. Skelton my Domestick Chaplain will give You And I have taken effectual order to prevent the Clergy's being impos'd on by undue Exactions from any Officer or Collector of their respective Dues within my Diocese resolving to lessen rather than augment the Fees c. which the Clergy pay With my Respects to Your self and my Brethren I rest theirs and Your Affectionate tho' Infirm Friend THOMAS Lincoln Sept. 1. 1688. LETTER II. A Short Method for the Study of Divinity in a Letter to a Friend by an Unknown Author and found in Bishop BARLOW 's Study SIR YOU ask of me one of the Hardest things I know To direct A Young Student in the the Methodical Study of Divinity If I have any Knowledge in it I must profess to You I know not how I came by it I read as it happen'd and thought of what I read and this is all I know of it It is I confess a great Defect in our Church and the occasion of many Mischiefs to it but it requires a much better Hand than mine and more Leisure than I have to prescribe a Remedy for it But if You will be contented with some free and hasty Thoughts You shall have them The constant Reading of S. Scripture with great application of Mind is a General Rule and ought to be a constant Practice whether we rightly apprehend the true Sence of it at present or not For when the very Phrase or Expression of S. Scripture and the History of it is imprinted on our Minds when we come strictly to examine any particular Doctrine of Religion various Expressions will occur to our Minds and will suggest such Thoughts to us as are to be had no other way And tho' it is not suppos'd that any Man acquainted with other parts of Learning and beginning to apply himself to the Study of Divinity can be in such a State yet the Scripture is to be read and learnt as the Grammar is by Children who know not how to apply the Rules much less understand the Reason of them And therefore part of them is to be read every Day tho' only in English which I think very adviseable for one who intends the Ministry without stopping at every Difficulty he meets with but charging his Memory with the Phrase and the Series and order of Events But to make the Reading of the S. Scripture useful he must furnish himself with all variety of Questions about Religion that he may know what to observe and enquire after And you will think it hard that I cannot direct him better than to send him to the Master of the Sentences or Aquinas's Summs or Estius upon the Sentences
of the School-men are Lombard and Aquinas 1. For Lombard the Master of the Sentences as they call him Bishop of Paris he flourish'd about the Year 1145. as Bellarmine if he says true informs us It will be convenient to have 1. His four Books of Sentences either Editionis Lovarii 1568. in Quarto or which is much better Edit Moguntiae 1632. in 8o. Edidit Ant. Demochares Dr. Sorbon sub finem annexi sunt Articuli erronei in quibus Magister non tenetur partim Parisiis olim damnati partim communiter non probati 2. Lambertus Danaeus in 1 m Librum Sententiarum in 8o. Genevae 1589. He has 1. Prolegomena quibus Scholasticae Theologiae Origo Progressus Aetates ostenduntur 2. Commentarius Triplex 3. Elenchus Locorum Scripturae Patrum quos addendo detrahendo vel mutando corrupit Lombardus 4. In calce Synopsis sanae veteris Doctrinae de Trinitate 3. Joh. Martinez de Ripalda in lib. 4. Lombardi He 1. gives a short Analysis of each Distinction 2. A List of the Questions the Schoolmen handle on those Distinctions 3. Under every Question he cites the Schoolmen who and where they handle such Questions and so refers the Reader to the chief Authors who handle each Question 4. Durandus and Ariminensis amongst the more ancient Schoolmen Ockam Scotus Ant. 1620. Ockam is damn'd in Indice Expurg Alexand. Papae VII Romae 1667. And therefore we may be sure 't is some great Truth he is guilty of For later Commentators on the Sentences you may consult Gabriel Biel and Estius especially Estius By comparing the Ancient and Modern Schoolmen you may see that Popery does proficere in pejus for the Old speak many things more freely which since Luther and the Trent Conventicle pass for little better than Heresie at Rome For Aquinas's Summes it will be convenient to have 1. His Summes Col. Agrip. 1562. 2. Bannes Vasques Suarez c. or Cajetan who is the most moderate and comes nearer Truth and Us and such others for there are many and Catalogues of them may be consulted Aquinas's Summes are the most considerable of his Works and the impious Picture before them tells us it had the express Approbation of our Blessed Saviour Bene scripsisti de me Thoma Concerning Schoolmen and their Theologia Scholastica we may further consider 1. That our Reformed Writers observe three Intervals of time which they call Theologiae Scholasticae Aetates 1. Scholasticorum Theologiae Scholasticae aetas prima seu vetus incepit Anno 1020. Lanfranco Papiensi Scholasticorum istius aetatis Principe duravit ad An. 1220. In this Interval Lanfranc and his followers undertook the Justification of Rome and all her Errors and Superstitions particularly Transubstantiation which then began to be hatch'd and was fully defin'd in the Lateran Council 1st To effect this they equal the Fathers to Scripture finding something in them but nothing in this for their purpose 2ly They make much use of Aristotle's Philosophy Aristotelem in Sacrae Theologiae Templi Sacrarii limen introducunt 3ly Decretal Constitutions of Popes and all the receiv'd Doctrines and Rites of Rome were Authentick with them and whatever seem'd to contradict them was deny'd or constru'd to a complying Sense 2. Scholastica Media ab Alberto Magno ejus Principe an 1220. ad Durandum an 1330. In hoc Intervallo Aristoteles in ipsa adyto Sacrarii Theologiae introductus Script a ejus demonstratione miti censentur quae autem Verbum Dei docet credulitate opinione probabili teneri quod etiam expresse publice fatentur asserunt eorum Doctissimi hac aetate Quaestiones curiosas impias Blasphemas temere proponunt Scholastici impie discutiunt ex principiis Philosophiae Peripateticae potius quam Scripturae statuunt definiuntque 3. Scholastica tertia ultima pessima ab an 1330. ad an 1517. Haec Aetas says my Author longe impudentissima nam quae modestia in veteri media Scholastica adhuc manserat ne temere de quibusdam Ritibus Quaestionibus adhuc dubiis affirmaretur ista aetate periit Utrum Papa sit simplex Homo an quasi Deus an participet utramque naturam cum Christo an potestas ejus sit supra Concilium an Mariae Conceptio erat immaculata An Calix sit Laicis negandus Haec similia sub deliberatione quâdam positâ quaesivit Scholastica prior sed haec ultima decrevit If you desire a fuller Account of the Schoolmen and their Theologia Scholastica of the Original and Progress of it and the Approbation and Incouragement Rome gave it the main Business and Endeavours of the Schoolmen being to aggrandize and maintain the Pope's Power and all the receiv'd Doctrines and Rites of that Church how Erroneous and Superstitious soever these Authors may be consulted 1. Hospinian Historiae Sacramentariae Tom. 1. lib. 4. cap. 9. p. 401 c. 2. Lamb. Danaeus in Prolegom ad lib. Senten Lombardi 1. cap. 1. 2 c. fusi 9. 3. Sixt. Senensis Bibliot hec Sanctae lib. 3. pag. 216. Edit Col. Agrip. 1626. 4. Possevin Bibliothec. Selectae lib. 3. c. 1 2 c. The two first give a true Account of the Iniquity and Ignorance of those Times of the Corruption of Divinity Introduction of Errors and Superstitions and the Schoolmen's industrious and impious Endeavours to vindicate and establish what the Pope and his Adherents had as impiously introduced The two last Senensis and Possevine being concern'd and engag'd in the same cause the Schoolmen were mince the Matter and conceal the Truth and tell a confused Tale of the Original of School-Divinity and at last highly commend it and its Authors even for their Learning which all know they were never guilty of and excuse their bad Latin and Barbarisms with a piece of Scripture miserably misapply'd transferring that of St. Paul to Peter Lombard and his Followers But others and more sober Papists are of another Opinion and candidly confess that Truth which Protestants affirm and know I shall name one or two and 1. Joh. Tritthemius Abbas Spanheimensis speaking of the time of the Emperor Conrad Tertius 1140 tells us Ab hoc tempore Philosophia saecularis Sacram Theologiam suâ curiositate inutili foedare cepit c. Tritthemius writ and finish'd that Work an Christi 1494. Joh. Aventinus no Papist yet he is commended by Learned Papists and Conradus Adelmannus Canonici August 2. Quod legem Historiae veritatem scilicet religiose in scribendo observavit I say Aventine speaking of Pet. Lombard who was made Bishop of Paris 1159. writes thus Eâ tempestate Petrus Longobardus Lut. Parisiorum creatur Pontifex is quidem Theologumenωn 4. Lib. scripsit sed Sacrosanct Philosophiae veritatem Fontemque purissimum sicuti plus millies à Jacobo Fabro Jodoco Chichtoveo Proeceptoribus meis and they not Lutherans or Calvinists
Sanc. Rom. 3. where we have a long Catalogue of Authentick and Apocryphal Books made by Pope Gelasius and he infallible sure as any of his Successors and his Council of 70 Bishops An. 494. the Canons of that Council we have elsewhere better than in Gratian. In that Canon and Council they call some things Canonical and Authentick which they damn now as Apocryphal and so do we too and other things they approve as Authentick which now neither they nor we approve vid. Joh. de Turre Cremata his 15 and 16 Can. Glossas especially the late ones where to reconcile the Contradictions of this Canon and Council to the present Opinions of Rome they are glad to say that this Canon is so much corrupted that they cannot tell which words in it are really the words of Gelasius and which not It will be requisite for a Divine to consult some Writers about the Authority and Use of Fathers as to their Works which are confess'd to be Genuine such as these 1. Dallaeus de usu Patrum Extat 1. Gallice 2. Latine per Joh. Mettaienum Genev. 1656. in 4o. 2. Tractatus de Patrum Concil Traditionum Authoritate in rebus Fidei c. per Emend K. Vyfalvinum cum Praefat. D. Paraei Francof 1611. in 8o. 3. Tractatus de Patrum Authoritate c. Qui sint Patres Quid eorum Authoritas ad quid c. per And. Rivetum praefixus libro suo Quem Criticum Sacrum inscripsit 4. Vide Gratiani Distinctio 9. Glossam a Tur. Cremata ibidem multa de Authoritate Scripturae Concil Patrum c. True it is that the Socinians grant the Fathers no Authority at all and the Papists tho' all their Ecclesiasticks Secular and Regular are sworn never to expound Scripture but secundum unanimem Patrum consensum but very little and when they make against them none at all as we may evidently see by Cajetan Feuardentius Maldonatus c. who tell us it was the Opinion of Augustin and Pope Innocent the I. that it was necessary to Communicate Infants and that Augustin deliver'd this Non ut opinionem suam sed ut Fidei totius Ecclesiae Dogma which Opinion prevail'd in the Church for many Centuries tho' 't is now denied For the better understanding Scripture and Fathers the Knowledge of Ecclesiastical History will be necessary To this end you may consult such as have writ general Epitomes and Comprehensions of Ecclesiastical Histories for instance to omit others 1. Timanni Gesselii Historia Sacra ordine Chronologico compendiose digesta à Mundo condito ad annum Christi 1125. Trajecti ad Rhe. 1659. 2 Vol. in 4o. 2. Joh. Cluverii Historiarum totius Mundi Epit. ab origine Mundi ad an Christi 1633. Lug. Bat. 1639. 1 Vol. Quarto There are others who have writ Ecclesiastical History anciently and more fully as 1. Eusebii Hist. Eccl. cum Notis Hen. Valesii Paris 1659. 2. Socrates Sozomon per eundem Par. 1668. 3. Theodor. Evagrii Philostorgii Theodori Historia per eundem Paris 1673. These give an Account of Church Affairs for almost 600 Years And if Ruffinus his 2 Books of Ecclesiastical History by Ben. Laurent de la Barre Paris 1580. and the Historia Tripartita compos'd by Cassiodore and publish'd by Ben. Rhenanus Basil. 1528. be added it may compleat and facilitate the Understanding of the foremention'd Histories The late Writers of Ecclesiastical History which are very full are such as these 1. Historia Ecclesiastica per Centuriatores Magdeburg Basil. 1624. or the Epitome of it in 7 Volumes in Quarto by Lucas Osiander Tubing 1607. 2. Annales Ecclesiastici Card. Baronii à nato Christo ad annum 1197. continuati à Provio ad an 1431. à Spondano ad an 1646. observand de his Annalibus 1. Quod ex Editionibus omnibus illam Antverpiae 1612. solam correctissimam agnoscit Baronius There were three or four former Editions 3. Rob. Saliani Annales Ecclesiastici Vet. Test. Tom. 8. Col. 1620. in Fol. notand extat Epit. Annal. Card. Baronii per Lud. Aurel. 8o. Monast. 1638. 2 Vol. But before Baronius's Annals be read it will be useful to read the most Learned Exercitations of Causabon upon them which discover the many Errors and Frauds of the Annalist For Baronius is very zealous in maintaining the Pope's Prerogative and all the receiv'd Errors and ridiculous Superstitions of that Church And on the other side the Centuriators are in some things a little too strait-laced so that the Truth many times lies between them that the Reader of their Stories can find it no otherways but by collection of what they have said and the grounds why they did so It is useful also for to consult Ad. Trebbechorii Exercitationes ad Annales Baronii ubi desiit Causabonus in Quarto Edit Kilonii 1673. There are two Historians more which I wou'd commend for understanding the state of Religion since Luther both Persons of great Moderation and Fidelity tho' of different Religions and writ what they might and did know 1. Joh. Sleidani Commentarii de statu Religionis ab anno 1519. ad an 1556. 2. Thuani Historia ab an 1543. ad an 1607. And to these you may add Father Paul's History of the Council of Trent all excellent Persons Cedro digna locuti It is necessary for a Divine in Reading of Ecclesiastical History to have some skill in Chronology after a convenient Knowledge of the Tecknical part of Chronology de Anno Mense Septimana c. de Aeris seu Epochis c. In order to this He may consult such as these 1. Helvicus's Chronology 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they call it Oxon. 1651. of continual use in reading any History Sacred or Civil 2. Ja. Usserii Armach Annales c. à Mundo condito ad an Christi 73. 2 Vol. Fol. 3. Chronicon Cath. Ed. Simson Oxon. 1652. Fol. 4. Chronicon Charionis à Melancthone Peacero auctum editum Aureliae 1610. Chronology and Geography are justly the Eyes of History Sacred or Civil and therefore such Maps and Books as are useful in that kind may with benefit be consulted amongst others such as these 1. For Maps Those publish'd by George Hormius Accuratissima Orbis Antiqui Delineatio sive Geographia Vet. Sacra Prophana Folio Amstel 1657. particularly you may consult those Maps which concern Palestine and other places of Scripture which are mention'd in Ecclesiastical History You may consult for Books such as by way of Lexicon or Dictionary explain the proper Names of Nations Provinces Cities c. which are spoken of in Scripture as 1. Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Basil. 1568. it is but an Epitome of Stephanus made by Hermolaus Grammaticus and dedicated to Justinian the Emperor 2. Fragmentum Stephani de Urbibus per Tennulium Amstel 1669. in
4. In their Canon-Law of which I shall hereafter write something all these are of Publick Authority receiv'd with Approbation of their Popes and Church For the Popish Agenda Matters of Fact and Discipline their Sacred and Civil Rites and Ceremonies we have them authentically set down in these Books 1. In Missali Roma There are very many Editions of it and much differing one from another as is evident and may appear by comparing the MSS. of which there are many in Bodley's Library and some in my own with the printed Copies the first and more ancient with those that follow Besides the Roman Missal which never was in use in England in any Age there are many others proper for other Countries and Places So we had in England 1 Missale secund usum Hereford 2 secund usum Sarum 3 secund usum Yorke 4 secundum usum Evesham 5 Lincoln 6 Bangor c. 2. Breviarium Roman there be many and differing Editions of this and Breviaries of other Churches as well as Rome The Breviary of Sarum so famous in England they call'd it Portiforium c. 3. Pontificale Romanum containing their Offices for Ordination Confirmation Consecration of Churches c. and other things particular to the Bishop 4. Rituale Romanum continet Ritus in Administratione Sacramentorum usitatos viz. Baptismi Eucharistiae Poenitentiae Matrimonii Unctionis Extremae quorum Administratio ad Parochos spectat c. 5. Sacrarum Ceremoniarum sea Rituum Ecclesiasticorum S. Roma Ecclesiae Libritres Romae 1560. Folio there are many more Editions of it at Venice 1506. at Colon. 1572. and there again 1574 in Octavo Whoever desires to be inform'd and convinc'd of the many Ridiculous as well as Impious Roman Superstitions and the prodigious Papal Pride let him get that Book 6. Processionale Graduale Paris 1668. Fol. Officium B. Mariae Manuale secundum usum Sarum Horae B. Virginis c. And to omit the rest Psalterium B. Mariae per Bonaventuram so they call it and 't is printed amongst his Works it is the most Blasphemous and Impious piece of Superstition and Idolatry that ever saw the Sun For whatever in David's Psalms is spoken of GOD or our B. Saviour is in that Psalter attributed to the Virgin Mary and yet Possevine has the Impudence to write Psalterium Divi Bonaventurae laudibus Beatissimae Virginis summa Pietate Impietate potius in Deum Blasphemâ Idololatrica accommodatum All the fore-mention'd Councils Canons and Sacred Offices have been receiv'd and publickly approv'd by the Church of Rome and so what Errors or Superstitions soever occur in them may be justly charg'd upon the Roman Church and they are responsable for them but not so for the Writings of Particular and private Men altho' otherwise for Place and Learning of greatest Eminence in their Church It is necessary to understand the Popish Controversies Books of this kind are very many to read them all is not opus unius hominis aut aetatis I shall name some few of the best which will furnish an Intelligent Reader with a convenient Knowledge of those things that are controverted 1. Dr. Crackanthorp contra Archiepisc. Spalatensem 4o. London 1625. It gives the shortest and best Account of most Popish Controversies 2. Gul. Amesii Bellarminus enervatus I noted to you before that he was a Non-conformist but he has very distinctly expos'd Rome and Bellarmine's Pretences and given a Clear Short and Rational Answer to them Vitus Erbermannus a Jesuite and Publick Professor at Mentz has published an impertinent thing he miscalls an Answer to Amesius printed at Herbipolis 1661. in 2 Vol. in Octavo But Omnia cum fecit Thaida Thais olet his pretended Reply is inconsistent and irrational 3. Andr. Riveti Catholicus orthodoxus c. It is extant in his Works Roterodami 1652. In French Saumur 1616. Lat. 2. Tomes 4.o. Lugd. Bat. 1630. he very fully handles almost all Popish controversies 4. Chamierus contractus seu Panstratiae Catholicae Dan. Chamieri Epitome per Fred. Spanhemium one Vol. Fol. Genevae 1645. This is more full and large than the former and may supply their Brevity and Omissions 5. If you desire upon occasion further Satisfaction in any Question our own Great and Learned Men Jewel Rainolds John White Whitaker Laud Chillingworth and others already mention'd may be consulted for none have oppos'd Rome and defended the Reformation with more Learning and Success To these may be added such as have ex professo examin'd and confuted the Council of Trent as for Instance 1. Chemnicii Examen Concil Trident. Francofurti 1578. 2. Examen Concilii Trident. per Innocentium Gentilletum Genevae 1586. Octavo 3. Anatome Concilii Trident. Historic Theolog. cum Historia Concil Trident. per Thuanum vindiciis pro P. Suavo Polano contra Scipionem Henricum per Jo. Hen. Heideggerum 2 Tomis in Octavo Tiguri 1672. more such Writers there are but one Chemnitius is best or all of these will be sufficient There are some who have writ Enchiridia Controversiarum such as these may be consulted 1. Manuale Controversiarum per Martinum Becanum Herbipoli 1623. 2. Or if that be too large a Work we may get his Enchiridion Manual Controversiarum hujus Temporis Duaci 1631. He gives also an Account of the Lutheran Controversies and of the Calvinists and of the Anabaptists c. 3. Enchiridion Controversiarum per Fr. Costerum Jesuitam Col. Agrip. 1587. postea Turnoni 1591. 4. Controversiae Generales Fidei contra Infideles omnes he puts all Protestants in that Catalogue Octavo Paris 1660. And because in all Controversies about Religion Scripture is urged on all sides and some things are hard to be understood it will be convenient to consult such Authors as have writ Explicationes Conciliationes Locorum difficilium 1. Fred. Spanhemii Dubia Evangelica Tom. 3. in Quarto the first Tome was printed at Geneva 1634. the second and third Tomes 1639. 2. Gul. Estius in loca Scripturae dissiciliora Folio Duaci 1629. a Learned Writer who explains many places very well but being sworn as all their Ecclesiasticks are to maintain all the receiv'd Doctrine Discipline and Rites of the Church of Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he does explain Places so as may make most not for Truth but for the Interest of the Church of Rome 3. Symphonia Prophetarum Apostolorum c. à Joh. Schorpio 4o. Genev. 1625. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu Contradictiones apparentes S. Scripturae c. Ven. 1645. 12o. 5. Vindicatio Locorum praecipuorum Vet. Test. à corruptelis Pontificiorum praecipue Bellarmini Calvinistarum he was a Learned Man and a Lutheran Photinianorum c. in Octavo Gissae 1620. per C. Helvicum 6. Conciliationes locorum S. Scripturae in specie pugnantium ex libris Augustini per Ludovic Rabum 4o. Noribergae 1561. 7. Harmonia totius Scripturae seu Conciliatio locorum Script c. per Mich. Waltheum 8o.