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only after locating a printed source, whether older or more recent, of Cyprian,
Ambrose, Augustine, in order to correct the often ragged citation in the manu¬
script. In Baillie s ‘Discourse anent Episcopacy’, Greek texts have been omitted,
and the translations of those particular texts are Baillie’s own. Where the system
of numbering of letters or sermons has changed, I have, wherever possible, intro¬
duced the modern number into the text, signalling the fact in the footnotes. In
the case of Baillie’s ‘Discourse’ it is not possible to say whether Baillie or a scribe
made such a mess. However, I have decided not to take up space giving both
versions. Baillie might ignore context, but there is no evidence of intention to
deceive. He would only have made himself look foolish by manipulating the
texts—there were too many educated and informed readers who would have
jumped on his muddling of the evidence (though one may suspend this judge¬
ment in one or two loci in ‘Unreasonablenesse’, where I suspect his emotions
eclipsed his caution).Throughout I have substituted quoted material directly
from the original source—e.g., Basilikon Down or Ladensium Autokatakrisis—
rather than keeping the author’s own citations, and bringing the more serious
variants to the reader’s attention in footnotes.

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