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.

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).

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]).

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.

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 .

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).

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.

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.).

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).

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.

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.

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.