Ptōchomuseion [sic]. = The poore mans librarie Rapsodiæ G.A. Bishop of Exceter vpon the first epistle of saint Peter, red publiquely in the cathedrall church of saint Paule, within the citye of London. 1560. Here are adioyned at the end of euery special treatie, certaine fruitful annotacions which may properly be called miscellanea, bicause they do entreate of diuerse and sundry matters, marked with the nombre and figures of Augrime. 2.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

The poore mans Librarie .

RAPSODIAE G. A. Bishop of Exceter vpon the first epistle of saint Peter , red publiquely in the Cathedrall church of saint Paule , within the Citye of London . 1560.

Detrahebant mihi : Ego autem orabam .

For my frendship they were mine aduersaries , but I gaue my selfe to prayer .

Psalm. 109.

Qui veritatem occultat , & qui mendacium dicit , vterque reus est : Ille , quia prodesse non vult : Iste , quia nocere desiderat .

1. Anselmus in epist . 1. Corinth . He which the truth at any tyme doth conceale , And which deliteth a lye to reueale , Are both subiecte to a giltie zeale . The one to do good doth not desire . The other to do hurt doth much aspire .

¶ Here are adioyned at the end of euery special treatie , certaine fruitful annotacions which may properly be called Miscellanea , bicause they do entreate of diuerse and sundry matters , marked with the nombre and figures of Angrime . 2.

Tutior est discentis , quam docentis conditio . Augustinus . Of him that doth learne better is the condicion , Then of him which to other doth geue erudicion .

Reade first , and then iudge .

¶ Imprinted at London by Iohn Day .

iillustrated title page

DIE ET MON DROIT on top: coat of arms with crown, lion and dragon, small figures of people on either side

on both sides: a person standing on short columns holding up the top image with another person holding up the back

ARISE FOR IT IS DAY one person leaning over another, sun in background

❧ IN HIRCI ENCOMION 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 per G. Exoniae Episcopum . Hircus natura calidus , transuersa tuetur . Hirci adamas durus , sanguine conteritur . Hircus vesicae , renumque medetur arenis . Hirci serpentes , cornua adusta fugant , Hirci fel visum magnopere reddit acutum . Hircus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sustinet arma 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arma inquam comitis de Bedforde suspiciendi . Illius hic hircus plurima dona 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

CHE SARA SARA . woodcut of coat of arms with lion, goat Vt calet hic hircus , sic feruet relligione Pura , Franciscus , prouidus atque sagax . Emollit duros leni sermone papistas , Et Christo infestos , proterit atque fugat . Peruigil in sacro vidit quam plurima libro . Complures potis est , erudijsse pie . Si bona quaeque sient hirco quae significentur In se ea Franciscus , reddere vera potest

IOANNIS COOCI , PAVLINAE SCHOLAE Gymnasiarchae dialogismus cum lectore . Iambicisenarij . AN ad infimos demittit huc sese viros , Quae musa summi verticem poli ferit , Affixa magnisemper adsolium Iouis ? Et Vrania Graio cluet bene nomine ? Certò Vel hinc tibi lector iudicium cape , Quod ea hic nouus prodiuit a musa liber , Quem & salibus ipsa Pallas aspersit suis , Et dente lima perpoliuit Attico , Numine supremi plenus immenso Iouis . Esto , quod inquis , plenus hic liber Ioue , Ad nos , calore missus illinc entheo . At pauperi , dic , qua probas fide mihi , Ad tam aureum patere codicem viam ? Quia , quos sui placuerit esse compotes , A fronte titulus , quem gerit , palam indicat . Nam ptochomusaeum autor hunc fecit suus Ideo , quod omni se recludat pauperi . At pauper hinc legendo quid lucri teret ? Quid ? non vides hunc esse cornucopiae ? Hoc ptochomusaeum si frequentes sobriè Non pauper , at nexu beato propediem , Eris , optimo grauis aere , ptochoplusius , Muneréque te beabit octuplici deus .

☞ Ad Alleum , nunc Antistitem , dum beati Petri epistolam priorem explanaret . ALle quatis triplex latij diadema tyranni , Ardua fulmineae deturbas cornua mitrae , Detegis agnina tectum lanugine monstrum , Detegis immani faedatum sorde lupanar , Impia demonstras puri ludibria cultus , Debellas saeuis pulsantem cornibus hydrum . Veiouis ingenti confectus vulnere saeuit , Mundum crudeli perstratum caede cruentat , Corpora consumit diris torrentia flammis , Oppida sanguineo funestat craedula fumo , Excitat immites furiali a sede sorores , Horrida terribilis quae spargant semina belli . Ad eundem . Obscuros superas sensus , & lumine Petrum Verborum illustras , difficilesque locos . Exponis magica suffultos fraude susurros , Panisci , inclusi pixide sacra , dei . Pontificem summum , qui plumbea fulmina mittit , Tu percussisti fulmine laetifero . Quise posse putat diuos detrudere caelo , Tu detrudebas ad Stygis antra nigrae . Nunc vbi conducit gliscenti milite turmas , Exit turba minax , & scelerata phalanx . Emergit pluto toto comitatus auerno , Alecto assurgit , Tisiphoneque furens : Cerberus ille triceps , grassans Bellona flagello , Stymphalides dirae , pontificumque cohors . Chrystophorus Carley .

EDWARDI BVRNELLI 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , AD LECTOREM . HVnc eme multifluum librum tibi , candide lector , Si paginae sacrae te pia cura mouet . Hic liber illa tenet quae magna volumina tractant , Fert varios flores , fert liber iste rosas . Hoc duce , de rebus varijs poteris 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Hic potes e siliquis , carpere grana cauis . Ergo eme , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ? aes profer & accipe librum , Qui tibi paruo emptus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dabit .

THOMAE WILLIAMS IN HVIVS libri laudem Epigramma . HErculeos magnosque duces demisit ab alto Iuppiter omnipotens , publica damna videns . Namque suae casus sponsae miseratus , acerbos Proterit haereticos , monstra nephanda , tetros . Ad quos sternendos , nihil est libro aptius isto , Vt pote qui illorum , dogmata praua quatit . Sustulit errores diuini dogmate verbi , Pneumatis & gladio , clara trophaea dedit . Quicquid apud celebres autores est reperire , Vnicum in adduxti praesul amande , librum . Scilicet est liber hic , verae pietatis asylum , Huc celeri properent , inscia corda pede . Hic hic intactum nihil est omnino relictum , Hicque Papista strophas , soluit vbique tuas . Praesulis vt meritis lector calcaria subdas , Grates ex animo , redde benigne tuo . Et tu perge precor studiis insistere Praesul , Perge , feres superis , premia magna , locis .

Christophori Bodlei in hoc opusculum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . LAudibus hunc vllis tibi commendare libellum Non opus est , laudes praedicat iste suas . Quae bona sunt hederam non poscunt vina Venusta Pingatur facies ? Non eget vlla phyco . Promittunt alij forsan maiora libelli , Hoc qui plus praestet , vix tamen vllus erit . Quod latet hic intus rutilo praestantius auro est , Quod latet hic gemmis , splendidius niueis . Ergo age , regalem thesaurum amplectere lector , Sedulus assidua , volue , reuolue manu . Doctrina quam multiplici est liber iste refertus ? Quam docte & scitu , plurima digna docet ? Omne tulit punctum . Sacra hic docet atque prophana , Insuper vtilibus , dulcia mixta tenet . Indoctus libro doctus reddetur ab isto , Doctus ab hoc etiam , doctior esse queat . Multorum vice sit tibi librorum iste libellus , Pauperis hic liber est , bibliotheca 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Leuini Iohnsoni 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Mens quid auara iuuat fibras constringere curis ? Quid lacerum pectus , sollicitudo premit ? Linque sophos varios , mendaces linque poetas , Linque Stagiritici , dogmata vana , patris . En tibi thesaurum nunc profert Exoniensis Praesul , in hoc capies , quicquid habere voles . Huc huc Pegaseo confer vestigia gressu , Ebrietas sancta est , quam parit iste calix . Quicquid aues liber iste dabit tibi , candide lector , Librum emisse potes , non mage frugiferum . In Zoilum distichon . Criminis insimulas Phaebaeum noctea lumen . In culpa est oculus , non tibi Phaebus obest .

Ioannes Bullinghamus Magdalenensis in praeclaras G. Allaei lucubrationes . Euigiletis Apes : melior vigilantia somno : vernum tempus adest : euigiletis Apes . Vndique nunc rident redimiti floribus agri , tempora labuntur , surgite mellifices . Allaei rectá celeres volitetis in hortum , consitus est etenim floribus omne genus . Iam superest operi pro viribus inuigiletis , atque operaepretio copia mellis erit .

❧ Thomae Hatcheri Cantabrigiensis in laudem Praelectionum Exon. Episcopi carmen . Quisquis es , aeternam didicisse fideliter artem qui cupis , et summi iussa tremenda Dei : Nec vacat in varios dispersa volumina campos , non ipsos fontes sedulitate sequi : Huc ades , et magno prouisum , crede , labori , instar multorum , si liber vnus erit . Perlege , sed vultu placido , sed mente quieta , perlege , sed fructu non pereunte lege . Omnem quod superat laudem , quid laudibus effers ? Quid medio accendis lumina parua dìe ? Quid quaeris ? tumido liber vt laudetur ab hoste ? Nilagis , haud poterit displicuisse bonis . I● Frerus Gormoncestrensis .

❧ To the ryght honourable and hys singular good Lord , Lorde Russell , Earle of Bedforde , one of the Queenes most honourable priuye Counsell . G.A. wysheth health and peace in Christ Iesu .

I Woulde verelye wishe ( most vertuous and ryght honourable Lorde ) that as I perceaue my selfe most addict and tied with the bondes of singular & great benefits flowing from you , euen so Fortune would suffer that I might feele , although no faculty or abilitie of recompence , yet at the least some hope of rendring of thanks , which may flow likewise from me vnto your honor . For as often as the remembrance of your munificent liberalitie towardes me , entreth into my mynde ( which entreth truly very often ) euen so often am I affected and vexed with incredible sorow , fearing least the note of a Gethicall Gethical . 2. ingratitude ( then the which ther is nothing more odious ) should be imputed and layde to my charge . But that this kinde of life might be no longer bitter & sharpe vnto me : I haue thought good to seeke some waye and meanes to produce and shewe forth some argument of a gratefull hart , and thankeful minde towards your Lordship . And although I am not ignoraunt that you do not much regard nor boaste of your benefites bestowed ( as the common sort of welthy men do ) nor do therfore helpe them that be of lower degree , because you do eyther aspire or desire to haue thankes to be geuen vnto you for a recompence , or that you woulde haue your liberalitie to be praysed and setforth vnto others : yet I ( as my dutie is ) do greatlye esteeme and weigh them which you haue disposed , not onely vpon me , but also do bestow them daily vpon others , and for my part do iudge them worthy immortal laud & praise . In recompence whereof , because I haue no other treasures to exhibite vnto your honour but only the litle Talent Talent . 3. of my exile & sclender learning , I haue thought good to dedicate vnto your lordship these my Prelections and readinges ( although simple and rude , yet playne and profitable ( vttered of late by me in Paules Church in London , Paules church . 4. London . 5 that they may bee defended and deliuered from the malignant aduersary , by your honourable wisedome & ready helpe . And this to attempt three things haue enforced and moued me : that is honesty , fidelitie , and grateful duty . Honesty to auoyde occasions of obloquie , fidelitie , to accomplish promise , gratefull duty in one or other thing to benefite my Country , vnto the which ( as Plato Plato . 6. saith ) and not onely vnto our selues we be borne and brought forth : Gicero lib. 1 officiorum . Sed ortus nostri ( inquit ) partem patria vendicat , partem amici . That is , but part of our birth and being , our Countrye Country . 7. doth vendicate and chalenge , the other part our Parentes and frendes doe requyre . Cassiodorus , Cassiodorus . 8 who of a Senator of Rome , was made a deepe diuine , writeth of thys thus in hys Epistles : Nobilissimi ciuis est , patriae suae augmenta cogitare , sed eorum maxime quos respublica summis honoribus obligauit . It is the part ( sayth he ) of a noble and worthy Citizen to haue regarde for the good encrease & aduancement of hys Country , but in especiall it behoueth them so to doo , whom the welthe publique hath tied and enhaunced to honour & dignity . Hierocles , Hierocles . 9. est patria ( ait ) velut alter quidem deus , et primus maximusque parens , quare qui nomen ei imposuit a reipsa non temere patriam appellauit , vocabulo quidem a patre deducto , pronunciato tamen feminina pronunciatione , vt ex vtroque parente mixtum esset . &c. The Country ( saith he ) is as it wer an other god , and the fyrst and the greatest parent , therfore he which set vnto it that name , did not vnaduisedly name it of the thing it self , Patriam , the word being deriued a Patre , a father , yet pronounced in the feminine termination , that it should be a mixt thing deriued from both the parentes . And thys reason doth insinuate and declare the Countrye , being but one , to be honoured equalie with both the Parentes , and when it doth thus set vp the honour of the Countrye , it doth graunt that both the Parentes are not of a greater price and estimation , then the Country , but doth vouchsafe to beautifie it with equall honour . What should I molest your honourable eares with the multitude , not onely of authorities , but also of examples of most valiant and noble men ? Which did not onely employ & bestow al their industrie , study , labour , and diligence , goodes and landes , but also did aduenture their owne liues for the benefit , profite , and safegarde of their Country . But because I will not ouerpasse them all , I wyll recite two or three , and will first beginne with Gods booke . What prayse worthy is that mighty Capitaine and man ful of prowes Ioab , which fighting against the Syrians for his Country sayd to his brother Abisai : 2. Sam. 10. If the Syrians be stronger then I , thou shalt helpe me : and if the children of Ammon be to strong for thee , I wil come and succour thee : be strong therfore , and let vs be valiaunt for our people , and for the Cities of our God , and let the Lord do that which is good in his eyes . It would be to long to rehearse the history and chiualdry of Iudas Machabeus Iudas Macha . 10. & other Emperours of great puissance , whose piety and loue toward their Country , is comprised and shewed in the holy scriptures , I could bring forth ( besides these ) the notable vertue and courage towarde their Country , of certayn Gentils . Curtius a famous Romayne , and a noble yong man , for the safegarde of his Countrye , cast himselfe into a gaping Caue of the earth , and so willingly dyed . Publius Decius the father , and Publius Decius the sonne , aduentred their heades for the safety of their common wealth , and manfully dyed for the loue of their Countrye . Chodrus king of Athens , when he vnderstode by the oracle of Apollo , Apollo . 11. that Athens Athens . 12. coulde not be saued , but by the death of the king ( the enemies for that cause commaunding that no man should wound or touch the body of the king ) to saue his country , put of his princely apparel , and put on beggers rayment , and so went to his enemies , and of them was willingly slayne . Phileni Phileni 13 the twoo brethren , had leauer to haue the boundes of theyr Country , then the course of theyr liues to be enlarged , and therefore suffered them selues to be buried quicke . Herodotus , Herodotus . 14 of all writers of histories compted the chiefe , doth record in his seuenth booke , that two of the Countrye of Lacedemonia tooke their iourney frankly and of their own accord vnto Xerxes , Xerxes . 15. king of Persians , to the end that they might suffer such paynes as the Lacedemonians were iudged by oracle to sustaine . The cause which moued them was this : The Lacedemonians , contrary to the nature of al leagues and lawes , had slaine the Embassadours sent vnto them from Persia . Which fact being both haynous and odious , deserued a reuengement to be inflicted vpon the Lacedemonians . Wherupon these two men before mencioned , came to Xerxes , willing him to execute on them what kinde of torment and death it pleased him , that he might be moued by that to spare their Country , Xerxes the king ( expending & weighing both their piety toward their country , & also their bold & strong encouragement of mind ) did not onely deliuer them from al spices of tortures , but also desired them that they would remayne and make their abode with him . The parties answered : how can we liue here say they forsaking the good rules and lawes , which are put in vre in our country , & abandoning our selues from the society & company of noble & notable men , for whose sakes we repaired hether to aduenture our liues ? If these men ( being but Heathen and Paynims , destitute and voyde of al diuine knowledge ) were so feruently enclined to the beneficiall furtherance of their Country : how much more ought a Christian ( indued with the knowledge of God and his lawes ) to be zealously enflamed toward his country ? These reasons and ensamples , as wel taken out of the holy scriptures , as other prophane authours , moue me to consider ( right honourable Lord ) both my duty that I owe to my natural Country , and also the accompt that I haue to render for the litle talent which God hath deliuered vnto me , wherby I am violently enticed to bestow for the benefit of my Country , some part of my study vttered in certaine Lectures . Which attemptate I trust wyl not be taken in the wurst part , neither of your honor , neither of those that shal read them , for here is not onely the exposition of the Epistle it selfe set forth , but also certaine controuersies in religion Religion . 16 so debated , certayne heresies so refelled , and the glittering face of Papacye so defaced , that neyther the Scotist , Scotist . 17 Negry . 18 Furies . 19 the Sectary , nor the Papist shal haue any iust and lawfull occasion to saye 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to the contrarye . Aristiphon . in Pluto . Notwithstanding the furies of certayne snuffing detractours , and the Momish Momish . 20 affections of biting Zoilous Zoilus . 21 persons , had almost disanimate me from so vertuous an atchiefe , and godlye attempt . But no maruaile , for that pernicious and noysome Stepdame of Vertue Disdayne and Enuy , Enuie . 22 putteth in her foote , to let euery honest enterprise . Saynt Austine Austen . 23 in a certayne Sermon sayth : Inuidia est odium alienae faelicitatis , respectu superiorum , quia eis non equatur , respectu inferiorum , ne sibi equentur , respectu partum , quia sibi equantur . Vnde Cain inuidit Abel Cain & Abel . 24 pro speritati , Rachel Liae Rachel & Lia. 25 fecunditati , Saul Dauid faelicitati . Enuie is the hateful disdaine of an other mans felicity , in respect of the superiours , bicause enuious men be not equal with them , in respect also of inferiours , least other men should be equal with them , & in respect of their equals , bicause they be equal with them , wherupon Cain did enuy the prosperity of Abel , Rachel the fruitful deliuerance of Lia , Saul the felicity of Dauid . Valerius Maximus Valerius Maximus . 26 saith : Nulla tam modesta faelicitas est , quae malignitatis dentes vitare possit , Lib. quarto . dinites enim sunt alienis iacturis , locupletes calamitatibus , immortales funeribus . Vnde quidam interogatus , quomodo inuidos non haberet , respondit : si nihil ( inquit ) ex magnis rebus habueris aut nihil feliciter gesseris , nam sola miseria caret inuidia . There is no felicity so modest & gentle , which can auoyd the teeth of malice & yll wil. Enuious men be rich with other mens losse , welthy with other mens misery , immortal with other mens death . Wherof a certaine man being demaunded how he might haue no enemies , if ( saith he ) thou haue no part of great and woorthy giftes , or if thou do nothing luckely & worthy prayse , De complāc tu naturae , for onely misery is far from enuye . Alanus Alanus . 27. writeth . Quod inuidis aliena prosperitas aduersa , aliena aduersitas prospera iudicatur : hi in aliena gratulatione tristantur , in aliena triflitia gratulantur . Vnto the enuious other mens prosperity is counted aduersity , & other mens aduersity is counted prosperity , they reioyce when other men be sad , & they be sad , when other be glad . Which to confirm with ensample , what nede I go any further then to Plinie Plinie . 28. the writer of the natural history , who maketh mencion of one Caius Furius Ctesinus , Lib. 1● . ca. 16 who being enfraunchised from seruile bondage , & dwelling as it wer in a poore cotage , receauing of a lytle plot of grounde belonging to the same more ample , large , & aboundant fruit of grain , then his neighbours did of great & wyde fieldes , fel into the handes of enuious persons , who accused him that he with sorcery & witchcraft did intoxicate other mens fruites and graines , wherupon he had a day indicted vnto him by Spurius Albinus ( being one of the Ediles Aediles . 29. ) to appere to his answer to cleare himselfe . Caius ( fearing condemnation by the verdict of the people ) brought al his rustical instruments presently into the iudgement place , he brought also his daughter , a ioly sturdy dame , wel decked and dressed , besides fat & well fed Oxen , and said with a loud voyce : Haec sunt Quirites Quirites . ● , 0 mea veneficia . O you Romaines ( said he ) these be the sorceries that I vse , & I cannot at this present shew vnto you the hard labours of my handes , the careful carckes of my watchings , and dayly trauelinges : which things the Iudges hearing , sensibly vnderstoode that this occasion proceded from dame 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which ( as Bias Bias. 31 saith ) is euer faelicitatis comes , the collaterall companion of felicitye , Stobeus ser 1. de pruden she neuer sleepeth , but euer watcheth to bring vertue and good fame to desolation and destruction : I wyll not nowe stande to recite what sinister reportes , diuers flattering parasites , Parasites . 32 not lyfe , but lippe Gospellers , bearing two faces in one hoode , carying fier in one Fire in one . 33 hand , & water in the other , sowers of discord , reapers of mischief , hath not long sith bruted . But how vntrue these reportes were , I prouoke no further then to these aduersaries , which wer the original authors of the same brutes , what care is and hath bene taken both for the setting foorth of Gods glory , encrease of vertue , & repressing of vice , the sayde muttering Argi Argi. 34. may them selues ( if they wyl ) testify . I call them Argos , bicause they be nec lusci nec paeti , Pontanus , poreblinde nor squint eyed , but of a very perfect and quicke sight : forsomuch as they haue a soueraigne collyry for their eyes . Actius Sincerus ( a man of a rare wit , and of no les nobilitye ) when a question was proposed among the Phisicions , what should be the most special remedy for the perspicuity of the eyes ( one saying that the moyst vapour of fenel Fenel . 35 was good , an other that the vse of christall or glasse ) affirmed that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 was the best soueraigntie for the eye sight . At the which the Phisicions Phisitions . 36. were so dismayed , that they were had in derision of al the auditours , & not a litle offended . Why ( saith he ) doth not enuy cause a man to beholde and vewe al thinges very largely and fully ? and what is a more present remedye for the eye sight , then when the vertue and facultie of feing is made greater and broader ? And forthwith he rehearsed this distichon out of Ouid. Ouid. 37.

Lib , 1 , de ar te amandi . Fertilior seges est alienis semper in agris Vicinumque pecus grandius vber habet .

But as disdainful as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is , she cannot hurt them which euer haue in store the precious iewel of pacience . Cassiodorus vpon the Psalmes writeth . Quod patientia est quae omnia vincit aduersa , non colluctando , sed sufferendo , non murmurando , sed gratias agendo . Patience Patience . 38 is that which ouercommeth al aduersitie , not in wrastling against it , but in susteining & suffering it , not by murmuring , but by thankes geuing . Xenophon Xenophon . 39 maledicenti sibi cuidam tu ( inquit ) maledicere didicisti , ego ( x teste ) didici maledicta contemnere . Xenophon said to one that enuiously railed vpon him , thou hast learned to speak euil : but I ( my conscience bearing me witnes ) haue learned to contemne & despise all euil sayings . But what nede I to trouble your honorable eares ( being otherwyse occupied with most vrgent & waighty matters ) with this my heaping sentence vpon sentence , example vpon example , history vpon history , for asmuch as these my expostulations are vtterly impertinent vnto the porte , to the which I entend by gods grace to ariue . Therfore I wil end & cease to trouble your Lordship with ambagious winding of words in this tedious & trifling epistle , & wil enter into the porch of my disordered discourse , desiring God to replenish your mind with the light & grace of his holy spirit , that al your doinges may wholy redounde to the glory of Gods holy name . Amen .

Veritati non praeiudicat antiquitas . Although antiquity clayme the chiefest place , Yet shal it Verity neuer deface .

❧ Hic sequntur Miscellanea . ¶ Here followeth the mixt annotations vppon the preface going before .

Anselmus . 1.

THys Anselmus , was Archbishop of Canterburie , he was a blacke Monke , and an Abbot of a certayne monasterie in Normandie : he wrote workes almost infinite , and floryshed in the tyme of Henry the first , being King of England , which Henry for his learnyng was called Beuclarke . There was a great controuersie betwen him and Anselme , concerning the inuestiture of Bishops , and geuing of benefices . This Anselme condemned the lawful mariage of priestes , and constrayned them to forsake their wyues . He accused also the King at Rome before Paschalis the second , who was then Byshop of Rome , because the King had made and ordained certaine Byshops and Abbotes in England . And one William Warluuaste being the Kinges Proctor and Clarke , aunswearing for the Kinges ryght amonge other thinges sayd boldely , that the King woulde not for the losse of his kyngdome , lose the prerogatyue of the inuestiture of hys Byshops . Vnto the whiche Pope Paschalis aunswered full proudlye . If ( as thou sayest ) thy King will not suffer the donation of Churches to bee alienate from him , for the losse of hys kingdome , know thou ( flatlye and playnely , I speake it before God ) I would not suffer him quietly to enioy them for the price of his hedde ( O proud Sathan . ) Which talke being finished , Anselmus desyred the Pope , that he hauyng no regard to the King , would depose the sayd Byshoppes , whiche thyng when it came to the Kinges eares , he did confiscate Anselmus goodes , and depriued hym of hys Byshoprike . Notwithstandyng as some write , the King restored Anselmus agayn from excile and banyshment . This Anselme was Archbyshop of Canterburye after Lanfrancke , Anno Domini . 1100. or there about .

There were three Anselmes besydes thys Archbyshop , one was Byshop of Lukes , who was by the craft and falsehode of Hildebrand made Pope , and named Alexander secundus , as Benno writeth .

But the Lombardes with the consent of Henry the Emperour , set vp an other Bishop agaynst hym , whom they chose at Basile in a greate assemblye . Thys prelates name was Cadolus Byshop of Parma , who with a mighty host of men besieged Rome , but after one or two battailes foughte , he was put to flight . Henry the Emperour to take awaye this scisme , sent thether with his authoritye , one Otho Archbishop of Colyne , who commyng to Rome , made and sayd very muche of the Emperours syde , for the election of the Pope , and dyd greatlye blame and accuse Alexander for that he was elected without the Emperoures consent . Then Hildebrand interruptyng the Archebishoppes oration , defended stoutelye Alexanders parte , and affirmed that the election of the Pope perteyned onelye to the Clergie . Otho easely gaue place to Alexander and entreated that there myght bee a Counsell assembled at Mantua for the appeasing of the scisme . In the whiche Counsell Alexander decreed that no man should here the Masse of any Priest that kept a concubine . He depriued also all maried Bishops , Priestes , and Deacons of their benefices . Yet he permitted Priestes sonnes to entre into holy orders , hauing at the least the Popes authoritie . He decreed that the Pope shoulde be chosen onely of the Cardinals , he commaunded Alleluia not to be song or sayd from Septuagesima vnto Easter .

Benno Cardinalis writeth thus of this Alexander . When Alexander vnderstode at the last that he was elect and intronizate by the subtletie and crafte of Hildebrand and the Emperours enemies , made vpon a certeine day a Sermon vnto the people , and said that he would not sit in the see Apostolicke without the Emperous licence , and said openly that he would for the same cause send letters to the Emperour : which when Hildebrand hard , grudging and murmuring , could scarse refrayne his hands before the Masse was ended , but when all was finished , he led Alexander with a strong company into his chamber , and before he could vnraye him self of his pontificalibus Hildebrand so fel to buffeting of him , that he made him to beraye the rost ( as they say . ) And Hildebrand appointed that from that day forward no more money should be geuen to Alexander , but fiue shillings of the Lucenses coyne . And so casting Alexander into prison , reteyned all the reuennewes of the Church of Rome to his owne vse . In the end Alexander in the night departed this world and perchaunce not without poison . And Hildebrand was intronizate of his souldiours without the consent either of the Clergie , or of the people , fearing least an other would preuent him . Vnto whose election not one of the Cardinalles did subscribe . Vnto the whiche place when the Abbot called Abbas Cassinensis came , Hildebrand sayde vnto hym , Frater nimium tardasti , the Abbot aunswered . Et tu Hildebrande nimium festinasti , for thou ( the Pope thy Lorde and master beyng not yet buried ) hast vsurped the see Apostolicke contrary to the Canons and lawes .

There was also an other Anselme , whiche did expounde the whole course of holy Scriptures with the glose called , glosa interlinearis , and with other notes set in the mergent , whiche he tooke out of the writtinges of certeine fathers .

An other Anselme also was a blacke Moncke & a Frenchman which wrote the booke named . Itinerarium Leonis Papae .

Gethicall . 2.

GEtae , were people in Scithia , Appianus doth call them Dacos . But Strabo in his seuenth booke doth make this difference betwene the people called Getas , and the people called Dacos . That is that Getae dwell in the Orient toward the great region Pontus : Daci dwell in the parte opposite towarde Germany , and by the fountaine of the great riuer Ister , which people many in the old time would haue to be called Danos . Among the Athenians the names of the Danes and the Getes were vsually compted and called seruile .

Aelius Spartianus writteth them to haue bene called Getas who afterward were named Gothi . Ouid in his boke de Ponto writeth this people to be barbarous , fierce and cruell , his wordes be these .

Nulla Getis toto gens est truculentior orbe . No people in the worlde permanent . Then the Getes are more fierce or truculent .

Therfore this Epitheton Gethicall is applied to them that be barbarous , fierce and vnthankefull , whereupon this verse is spoken of an vnthankefull man .

Dicitur ingratos exsuperare Getas .

Talentum . 3.

BVdeus , in his booke de Asse , doth throughly define what Talentum is , and how many wayes it is taken .

Concerning the signification of Talentum , when it betokeneth a somme of money , it shal be sufficient to knowe that Talentum Atticum minus is most written of , and conteyneth 60 Minas , euery Mina conteining 100 drachmes , or Denaries , and euery Denary being a grot● sterling , so that the value of Mina is . 33. s. iiij . d. or after Tunstall 40. s. and Talentum 100. poundes , or after Tunstall . 120. poundes sterling , of this Talentum in this signification there be Tot sensus quot capita .

But Talentum by a Metaphor doth signifie a gift , a dowry , a charge committed to man , Math. 25. as in Matthew it is said that vnto one he gaue fiue talents , to an other two , and to an other one , to euery man according to hi● habilitie . Talentes in this place , are the giftes of God and of grace committed and geuen to man to worke and labour , whether it be to teache , to preach , to exhorte the people , or to benefite and profite our neighbours any maner of way , Christ doth not giue these giftes concerning the largenes and scarsenes of them , to one man more , and to an other lesse , but to euery man according as he is able to take and receaue . As the fielde being fertile and plentifull by nature doth bring forth fruite more abundant , then that fielde whiche holpen by the industrie and labour of man , euen so he that is holpen with the instincte and furtheraunce of nature . To one therfore whiche by nature is of a quicke wit , and of a liuely spirite ar committed fiue talents , vnto an other ( according to his capacitie ) ar geuen two , to an other one , wherupon saint Paule confesseth that he fedde certaine of the Corinthians with milke , 2. Cor. 3. whiche ( as yet ) coulde digest no whole meate . And to the Ephesians he sayth , Ephe. 4. to euery one of vs is geuen grace according to the measure of the gift of Christ .

Chrisostome sayth , that talentes in this place of Mathew doo signifie that which any man is able to do , whether it be to defend with authoritie , as Princes and Magistrates may , or to helpe with money , as the rich may the poore , or to admonish by doctrine , as the elders ecclesiasticall may , or by any maner of meanes to furder their neighbour . And no man can excuse him selfe from one good exercise or other , nor ought ( say I ) haue but onely one talent . For in distribution of almes who was poorer then that widowe that caste but two mites into the treasurie chest ? Nar. 12. Matth. 10. Yf there he any poorer , he may yet giue a cup of water to them that neede it .

Cautio .

BVt we must take heede , that we thincke not to haue of our owne , or of our selues that which we haue , 1. Cor. 4. for ( as Paule sayth ) Quid habes quod non accepisti ? what hast thou that thou hast not receaued ? Therfore we must graunt and confesse not onely the offices , but the facultie and power to the administration of them , to come of the Lorde . We be not ( sayth Paule ) sufficient of our selues to thincke any good thing , 2. Cor. 3 but all our sufficiencie is of God . It is farre otherwise in Gods case , then in mans case , for a prince and ruler may conferre and giue an office to any man , but to giue him the gifte and facultie to do his office well , it lyeth not in mans power . But in Gods case our heauenly king can giue vnto man not onely 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is libertie and authoritie to do thinges , but also he can giue him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rastonin , that is power , facultye and strength to do it .

Paules Churche . 4.

IN the yeare of our Lord .1087 . and the vij day of Iuly the Churche of Paules and all that was in it with a great parte of the Citie were burned , ( Maurice then beyng Byshop of London , ) and in the 21. yeare of William Conquerour . In the yeare also 1132. the most part of the Citie of London , was burned by the fire of Gilbert Becket and in the .32 . yeare of king Henry the first . Of this kindred came that goodly impe Thomas Becket .

In the yeare likewise .1137 . and in the first yeare of king Stephen began a fire at London Bridge , and burned all the Citie and Churche of Paules vnto saint Clementes Churche without temple barre , which was then called the Danes Churche .

In the yeare likewise .1382 . and the .21 . day of May with a great earthquake through the realme , the Crosse in Paules Churcheyard was ouerthrowne , in the sixt yeare of Richard the second . To the building of that Crosse again William the Bishop of Canterburie gathered great sommes of money , and enriched him selfe , and because men shoulde be more liberall and willing to giue , he and the rest of suche holy Bishops , graunted many dayes of pardon , to them that would freely geue money to the building of that Crosse agayne .

Furthermore Polichr . telleth that a great piece of London , and Paules Church with the principal cities of England , were burned , Lib. 7. ca. 4 & he saith that a hurlewind threwe downe an hundred houses in London , and many Churches also .

On Candlemas euen , in midwinter , Paules steple was burned with lightening , in the time of king Henry the sixte .

London . 5.

THe citie of London was founded and builded of Brutus , in that tyme when Heli the high Priest was iudge of Israell , whiche was about the yeares before Christ .1125 . and was first named Troye nouant . This Brute had three sonnes whose names were Locrine , Camber and Albanact . Vnto Locrine he gaue the middle parte of Britayne , with the superioritie of the Ile : Vnto Camber he gaue Wales , vnto Albanact , Scoteland .

Ebrancke the fith king after Brute , builded the Citie of Yorke , and the Castles of Dunbar and Edenbrough , and one Leyle the seconde kyng after Ebrancke builded the Citie of Carlell , and Lud his sonne builded the Cities of Canterburie , Winchester , and the Towne of Shastisburie . Bladud the sonne of Lud builded the Citie of Bath , and made therein the hote bathes , and by vayne trust of the Art of Necromancie toke vpon him to flie in the ayre , from whence he fell downe and brake his necke . Leir the sonne of Bladud builded the citie of Leicester .

At the last after the house of Brute was cruelly destroyed , Mulumsius Dunwallo duke of Cornewall : brought this realme into one Monarchie , and he made the foure notable wayes in Britayne , called the Fosse wayes . In London he builded a great temple , whiche some suppose to be Paules Church , some Blackwel hall . He liued about .441 . before Christ .

Bellinus sonne of Mulumsius , did constitute thre archeflamins , whose sees were at London , Yorke & Carlion , he finished the foure great wayes begon by his father , he made Denmarcke tributarie vnto him . In London he made the hauen called Billinsegate , and as Leiland writeth , builded the towre of London .

Plato . 6.

THis Plato was called Diuinus Plato , for his excellent doctrine , which doctrine conteyneth many things ( as S. Austen saith ) which accorde with the holy Scriptures , so that in them is perceaued the first part of Genesis , vnto this text , Spiritus dni ferebatur super aquas , and the mistery of thre persons in diuinitie , is there expressed , his name was first Aristocles , and after called Plato , bycause as some suppose , he was broad in the shoulders , other write bycause he had a broade visage . He was before Christ .342 . yeares , he liued sole and chaste ( as S. Austen saith ) and died being of the age of .81 . yeares . Plato lieng in his cradle , bees brought honie into his mouth without hurting of him , which thing diuerse did interpret , to signifie , that from him should flow eloquence most sweete and delectable Socrates dreamed the night before that Plato was brought to him to be instructed in learnyng , that he helde betwene hys knees a white Cygnet , who hauing fethers quickelie growen , flew vp , towarde heauen , and filled the ayre with most pleasaunt tunes . So the day after Plato being brought by his father vnto Socrates , who beholdyng him well , sayd : This is the birde , whose Image I beheld this last might , but his end and death was ( as some say ) the disease of the lowsy euill , called of the Phisitions Ptyriasis .

Countrie . 7.

HOmer writeth that Vlisses so loued his countrie , that he desired to see the smoke thereof once appeare before he died , yea although he should dye fourth with .

One named Seriphius , when it was obiected against him that his countrie was poore and base , made this aunswere . Mihi patria dedecus est , tu autem patriae , my countrie is a dishonor to me , but thou art a dishonor to thy countrie .

Teucer hearing certaine conferring together of the sweetenes of their countrie , sayd . Patria est , vbicunque est bene . Where a man liueth well , there is his countrie , for it is often tymes seene , that certayne hath better successe , and be of more estimation among straungers , then they be in their owne countrie . And therfore it is a good and a golden saying : Omne solum forti patria est .

Cassiodore . 8.

THis Cassiodore , was a Moncke of Rauenna , but was firste consul , & then Senator of Rome , he wrote vpon the Psalter , and many godly and learned Epistles , anno domini . 550.

Hierocles . 9.

HIerocles , was a Philosopher of Alexandria , whose constancie , magnanimitie and eloquence , is of Suidas with maruelous prayses commended . This his magnanimitie of minde ( sayth he ) may be perceaued and vnderstoode by the commentaries whiche he wrote vpon the verses of Pithagoras , called Aurea Pithagorae carmina . He wrote also of prudence , and many other bookes , in the whiche his excellent wit and learning do playnly appeare . Of this read more in Suidas .

Iudas Machabeus . 10.

IVdas Machabeus was the sonne of Matathias the Priest . This Iudas did with a most godly zeale , withstand the edictes and commaundements of Antiochus . Who commaunded the Iewes to reiect the law of God , and to receaue and embrace the Idolatrie of the heathen . He ( vanquishing and putting to flight certeine hostes of Antiochus ) at the last repayred to the citie of Ierusalem , & to the temple which he did purifie and clense againe , the .xxv. of Nouember .

Afterward , when he had made a league with the Romanes , he was slaine in the battayle by Demetrius the king , as it is recorded in the first boke of the Machabees , the .ix. chapiter .

Quaestio .

Some will demaunde what is to be thought of the bookes of the Mabees , whether they be Canonicall or no , and whether they be of a sufficient authoritie to confirme any doctrine ?

Responsio .

For that our aduersaries do mixt and mingle vnto bookes auctenticall & Canonicall , other bokes named Ecclesiasticall or Hagiographall ( as the bokes of the Machabees & others ) they do it for this counsel & end , to make equall traditions and vnwritten verities , with the holy scriptures . But to omit other their doings , they take vpon them to proue and shewe out of the second booke of the Machabees , that it is an holsome thyng to pray and offre for the dead , that they myght be loosed from their sinnes . They bragge also that they can shewe out of those bookes , that the prayers of the saintes beyng in heauen , are offred vnto God , for them whiche lyue in the earth . When notwithstandyng in the primatiue Church , the seconde booke of the Machabees , and other lyke , were neuer rehearsed nor nombred among the bookes canonicall .

Obiectio .

Why syr ? saint Austen in his boke De doctrina Christiana , doth nomber among the bookes canonicall , not onely other bookes Ecclesiasticall , but also the second booke of the Machabees .

Responsio .

If we looke well vpon the Histories and other monumentes of the auncient fathers , it will appeare that euen then first , that is in saint Austens time , this boke was receaued into the nomber of the bookes cononicall , in the thirde counsell holden at Carthage , aboute the yeare of our Lorde . 400. or .399 .

Nor saint Austen doth dissemble or denie the same , for in his booke De ciuitate dei , & in his worke Contra Gaudentii epistolam , he doth admonishe and teach the bokes of the Machabees not to haue bene nombred of the olde fathers in the Canon . Notwithstanding he addeth , that they were not vnprofitably receaued , so that they be redde soberly and with discretion .

He saith also in an other place , they are taken for canonicall , bycause they conteine the vehement and maruelous passions and death of certein martyrs . Besides this he writeth , that euery thing which is set fourth in that booke , is not to be receaued , except it be well examined and conferred with other Scriptures . It may be shewed out of the most auncient and noble Churches of the Easte , that the bookes of the Machabees were neuer receaued for canonicall . Meliton Sardensis episcopus , whiche lyued not many yeares after the death of the Apostles , about the yeare of our Lord .173 . vnder the Emperour Anthonius verus ( to whom he wrote an Appologie for our faith ) doth recite the bookes of the old Testament , making no mention of any of those bookes called Ecclesiasticall . He sayth that he went into the Easte , where our preaching began , and where all thinges were done , whiche are written , that he might diligently inuestigate and searche out all thyngs , whiche doth pertayne to the veritie and certaynetie of the bookes canonicall , and that there he founde out the certayne and true nomber .

Origine hymselfe doth rehearse no more bookes of the olde Testament then .22 . Lykewyse saint Hierome not onelye in hys Prologue named Galeatus , but also in his Epistle vnto Paul , doth know and nomber onely .22 . bookes , other bookes saith he , must be set out of the Canon .

In his Prologue also vpon the Prouerbes of Salomon , after he had spoken of the booke of wisedome , whiche is sayde to be Salomons , and of the booke called Ecclesiasticus , he addeth this . As the Churche therefore doth reade the booke of Iudith , of Tobie , and the bookes of the Machabees , but yet doth not receaue them amongest the Canonicall Scriptures , so likewise doth she receaue these two bookes of Machabees to the edifieng of the people , and not to the aucthoritie of any Ecclesiasticall doctrine to be confirmed .

This Hierome coulde not be ignoraunt of the Decree of the Counsell of Carthage , for ( as many do write ) he dyed aboute the yeare of our Lorde .422 , and therefore it is to be iudged , that saint Austen ment no otherwise , but as Hierome did , that is , that he nombred the seconde booke of the Machabees among the Canonicall , but yet vnderstoode it to be Ecclesiasticall , that is not of so great aucthoritie , as the bookes , which of olde antiquitie were counpted Canonicall .

Ruffinus in the exposition of the Apostles Symbole , doth recite no more bokes of the old Testament , but so many as are rehearsed before , & amonge other thynges these be his wordes . Hec sunt veteris Testamenti volumina que secundum maiorum traditionem , per ipsum spiritum sanctum inspirata creduntur , & Ecclesiis Christi tradita sunt . Sciendum tamen est , quod & alii libri sunt , qui non Canonici , sed Ecclesiastici , a maioribus sunt appellati : vt est sapientia Salomonis , Ecclesiasticus , Tobiae & Iudith , & Machabeorum libri , que omnia in Ecclesiis legi voluerunt , non tamen proferri ad authoritatem fidei ex his confirmandam . These be the bookes of the olde Testament , whiche after the tradition of the Elders , are beleued to be enspired by the holy Ghost him self , and deliuered to the Churches of Christ : Yet we must knowe , that there be other bookes , whiche are not called of the elders canonicall , but Ecclesiastical : as the boke of Sapience , the boke named Ecclesiasticus , the bokes of Tobie and Iudith , and of the Machabees . Whiche bookes all they woulde haue truely to be red in the Church , but not to be brought fourth out of them any aucthoritie to confirme our faith .

Finally , the fact and dede of Rasias , recorded in the second boke , is not greatly commended of certeyne learned and godly men , bycause he in a maner killed him selfe , also in the ende of the booke it is written : Si bene scripsi , est quod volui : Sin exiliter , est quod potui . If I haue written wel , it is that , that I woulde : If I haue written sclenderly , it is that which I could . These wordes are not to be attributed to the holy ghost , for he is the author onely of wordes and woorkes most perfect and pure .

Apollo . 11.

CErtaine Authors write , that Apollo first brought in the vse of Phisicke , and therfore deserued to be called a God . He is called also the Autor and inuentor of Verses and Musicke , wherfore the Poetes coumpte him their chief God .

In the Yland called the Rhodes , there is an image named Colossus , of such great quantity and bignes , that it is nombred among the seuen wonders of the world . Three folde power and authority is geuen vnto him , that is , In heauen he is called Sol , the Sunne , in earth he is called Liber Pater , the father of Vine and wines , in hell he is called Apollo . Three thinges are painted alwaies with his image , an Harpe , a Buckler , and Arrowes . There is ascribed vnto him continuall youth , and therefore he is fayned of the Poetes to be alwayes remaining among the florishing herbes and greene grasse . There is a prouerbe whiche sprange of Apollo . Apollonis oraculum , the oracle of Apollo , by the whiche is signified a thing most true , bycause Apollo being consulted , gaue euer true answeres . There is also an other prouerbe Ex tripode dictum , the originall and meaning wherof ye shall reade at large in Chiliadibus Erasmi .

Athenae . 12.

AThens was a noble citie where all liberall sciences were taught , it is called the mother of all Philosophers , all Greece had not in it a more beautifull and nobler thing . The situation thereof was very spectable and pleasaunt . It was also as it were a certaine mother citie and refuge , into the which all other cities nere adioygning , ( afflicted and prest with terrors of warre or any other calamities ) did flie & had recourse . It was a most safe and sure receptacle of all shippes , mariners and Marchauntes . It was the noblest vniuersitie of all the worlde , and none in times past was coumpted learned , which had not geuen diligence to learning at Athens . Strabo writeth that there was in Athens a certeine rocke set in a plaine , which was inhabited rounde about circle wise . In that plaine was the temple of Minerua , and in that temple there was an image , whiche the inhabitantes did beleue to haue fallen from heauen . In the sayd Churche there was a perpetuall fire with a companie of virgins . This citie was called also Cecropia , of a certaine kyng named Cecrops , and Mopsopia of one Mopsus , as of Ianus the sonne of Iaphet , was named ( as some write ) Ionia , At the last this citie was called of this word Minerua , Athens , for the Grecians do call Mineruam , Athenam . And Minerua the virgine founde out Clothemakyng , Weauyng and Spinning , and manye other Artificiall things . And therfore she was taken as a famous goddesse . And bycause all her inuentions did procede out of the quicknes of wit and greate wisedome , the Poetes do fable that she was borne of Iupiters brayne .

As Cecrops was repairing and fortifieng the citie of Athens , water broke fourth sodenly in a certaine place , and in an other place there was founde an Oliue tree , vpon the which wonders , Apollo being demaunded at Delphos , what was ment therby , and what were best to be done , made aunswere : that the Oliue tree did signifie Mineruam , and the water dyd betoken Neptunum , and that they both were sisters children , and both Gods , and that it was in the arbitrement of the citezens , to call the citie after one of their two names . So ( al the citizens beyng assembled ) the men did cleue and consent to Neptunus , the women vnto Minerua : who obteined that the citie should be called by the name of Minerua . The Poets do say that Neptunus and Minerua did builde the citie of Athens , and when there was altercation betwen them for the imposition of the name , ( other Gods being present , ) they conuented betwene them selues , that whether of them ( smityng the ground ) should bring fourth the most laudable and worthy effect , should name the citie . Neptunus smiting the ground with his mace , brought fourth an borse , an instrument of war , but Minerua throwing her speare vpon the ground , brought fourth an Oliue tree , of peace & quietnes , which bicause it was counted more profitable by their iudgement , the city was called by her name , Athens . Therfore the Athenians were not straungers , nor a rablement of people gathered together which gaue the originall of the citie , but they wer borne in the same ground wher they dwelt . They first taught the vse of Clothemaking , and of Oyle , they taught the maner to Ploughe and to sowe Corne , vnto them whiche before did eate Acornes . Learning , Eloquence , and al ciuill order of discipline did florishe at Athens .

Cecrops also made .iij. lawes against their women , to pacifie the ire of Neptunus , whom the women did set behind Minerua . The first law was that no woman should euer enter into the Senate , the second law was , that no child should be called by the mothers name . And the third was , that no man should call them Mulieres Athenienses , but Atticas . There be three prouerbes which had their originall of Athens . The firste prouerbe is this : Atheniensium inconsulta temeritas : the vnaduised rashenes of the Athenians , It may be applyed agaynst them whose rash consultation cometh to good successe . For in tymes paste it was commonly imputed to the Athenians , that they would slackelye consulte for their affaires , and had litle foresight , or no prouidence in their doinges . But Minerua Lady President of the citie did accustome to turne their ill purposes to a good end .

The like prouerbe is at this tyme in euery mans mouth : Est fortunatior quam prudentior . It is better to be happy , then wise . It may be spoken of hym whiche hath good successe and chaunce , not by hys industrie and wisedome , but by commoditie of fortune .

The second prouerbe is this .

ATticus testis vel Attica fides , a witnes of Athens , or the fidelitie of Athens , whiche prouerbe may be spoken of a most vncorrupte and vpright testimonie and faith .

The originall of this prouerbe sprang of this , bycause that at Athens there was a Churche builded vnto the Lady faith . Velleius Paterculus maketh mention of this in these wordes : If any do impute to the Athenians that time of rebellion , in the whiche Athens was taken of Silla , truly he is ignoraunt of al truth and antiquitie . For the faith of the Athenians , was so certaine & sure toward the Romanes , that alwayes and in al things what soeuer was done with a sincere and vncorrupt fidelitie , the Romanes would pronounce that to be don Attica fide , by the faith of the Athenians .

Quintilian doth write that the soyle and grounde of Athens , did alwayes rendre more sede then it did receaue .

The third prouerbe is this .

NOctua volauit . The owle hath floen : The fleing of the owle was to the auncient Athenians , a simbole & presage of victory , bycause this birde was dedicate as an holy thing vnto Minerua , who alwayes as it is sayde before , brought to good successe the slacke consultations of the Athenians . And therfore when any matter commeth to a good ende contrarie to our expectation , It may be prouerbially sayd , the owle hath floen , as Suidas doth write .

It shall not be vnaptely applyed , when matters are brought to effect , not by any industrie and strength , but by the mediation of money . The originall wherof , came of this , bycause the coyne of the Athenians had an owle ingraued in it . It may well be obiected agaynst them whiche doo both giue and receaue bribes .

Phileni . 13.

THey were two brethren of Carthage of whom it is written , that where they of Carthage and they of Cyren did striue for their boundes , it was agreed that out of eche citie two men shoulde issue , and where as they met shoulde be the boundes , then the sayde brethren beyng sent , went a greate waye into the boundes of the other , eare they did returne , and when they of Cyren did see that they were preuented , they tooke it displeasauntly , and manaced the two brethren , that if they woulde not go backe they shoulde be put quicke into the earth , but they notwithstandyng woulde not departe , wherefore they beyng buried alyue , their countrie men made ouer them two alters , which at this day be called Arae Philenorum .

Herodotus . 14.

THis Herodotus was borne in a citie of Halicarnassus in Asia , and he wrote nyne bookes of Histories , whiche he did entitle by the name of the nine Muses , in the which he wrot the Historie of all the Actes done in Europa , and Asia , by the space of .240 . yeares . He came of a noble linage , he began hys Historie with Cyrus king of the Persians . He was before the incarnation of Christ .200 . yeares .

Xerxes . 15.

THis king was Darius sonne , & he inuaded Grece , with seuen hundred thousand straunge souldiours , & yet was vanquished by a few Greekes , and constrayned to flie away in great feare in a litle boate vnknowen , and at the last was slaine by Artabanus the greate Capitaine of his armye . On a time when he saw the whole Sea called Hellespontus couered with his Nauie , and all the banckes and plaine fieldes replenished with his armie of men , he boasted hym selfe blessed , and yet straight way fell on weepyng . Artabanus his vncle whiche had disswaded him from that viage , maruelyng at so sodayne a chaunge , demanded the cause . Then Xerxes sayd , I nowe recorde in my mynde , howe short the life of man is , when of this great multitude after an hundres yeares not one of these shall remayne alyue . He was before Christ .485 . yeares .

Religion . 16.

CIcero de natura deorum sayth , that this worde Religio cometh a Relegendo , of readyng agayne , or gathering agayne together , and so saint Austen , Lib. 2. de ciuitate dei sayth , Religio dicitur a relegendo deum , quem amiseramus negligentes , Religion is sayde of gatheryng God againe , whom we beyng negligent , had lost . Lactantius Li. 4. affirmeth that it cometh a Religando of bynding , bycause we be binde bounde to do our duety towarde God . And so Isidorus Lib. 18. Etimo : writeth saying . Religio dicta est , quod per eam , vni soli deo religamus animas nostras ad cultum diuinum , It is called Religion , bicause we be it our soules to one onely God to do him diuine and godly honor . Religio is taken somtime for feare and scruple of conscience , as Dignus es tua religione odio . Thou art worthy to be hated for thy peuishe superstition . Sometime it signifieth wickednes , as Hoc patrare Religio est . It is an hainous thing to do this .

Scotiste . 17.

IOhn Duns , by sur name called Scotus , whom they call the most subtle doctr and prince of all diuines , did expound the foure bookes made by Petrus Lombardus , called the master of the sentence . He proposed and wrote also . 21. questions , called quodlibetates , beside many other subtle workes . Al his scollers & followers were called Scotistae . He was about the yeare of our Lorde 1304. and died as some write , of the disease named Apoplexia , whych maketh the patient to leese his feeling , his speche & mouing , but the most part write , that he was buried quicke and a liue . He was a gray Frier .

There was an other Scotus , a Benedictine Moncke , a great Philosopher , the hearer and disciple of Bede , and liued in the time of Carolus Magnus , and Bertramus . He translated the bookes of Dionisius the Martir into Latin , and made a booke of the sacrament of the bodye and bloud of Christ . Sabellianus writeth , that some iudge the Vniuersitie of Paris to haue bene institute of this Iohannes Scotus , but it is more likely that the Vniuersitie was made by the meanes of Carolus Magnus , & furnished with learned men , and expert readers by the same Scotus . Alcuinus , Claudius , and Rabanus , which came out of Scotland . Vincentius in speculo historiali , sayth : That Elfridus king of England , being rauished with the fame of this Scotus name and learning , brought him into England , where ( being in a Monasterie called Monasterium Melbrinēse ) taught children , and at the last was digged and persed with writing pensels , with which kind of martirdome he finished his lyfe .

Negry . 18.

NEgry quidem , is as much to say as he is able to say litle or nothing to it . For gry doth signifie a very vile or base thing , as the paring of the nayles , or the grunting of a sow , and therfore some thinke that grunire , which is to grunt as a sow , commeth of this word gry .

Furies . 19.

THe Poetes fayne that there be three furies of hell , whose names are : Alecto , Tisiphone , Megera , and they signifie the worme and painful remorse of conscience , which horriblye tormenteth the mindes of wicked personnes . These three furies betoken the three folde affections of the minde , anger , greedines , and pleasure . Anger desireth reuengement , greedines desireth riches , pleasure desireth wantonnes .

Momish . 20.

MOmus the God of reprehension , of whom all curious reprehenders ar called Momi , that is finding fault with euery thing . This Momus ( as Aristotle writeth ) found fault with Nature , bicause she placed the hornes in the head of the Oxe , and not in the shoulders , whereby he might geue the mightier stroke . Also ( as Lucian saith ) he blamed Vulcan , for that he had not set eyes in mans brest , that he might see what is within him , and of this riseth a prouerb , Momo satisfacere , to satisfie Momus minde , which is very hard to do .

Zoilus . 21.

ZOilus was an enuious Poet , and called the rhetorical dog , very busie to write and speake ill , not onely of Homer , Plato , and other noble writers , but also contencious and full of enuye and strife against al men . He being demaunded of a certain learned man , why he spake so ill of al men , bicause ( saith be ) I cannot do il when I would , & therfore the enuious , of al learned men ar named Zoili Aelia . lib. 11. de varta historia .

Enuie . 22.

BIon beholding a certain enuious man very sad , said : Nescio vtrum tibi acciderit aliquid mali , an alteri boni quippiam , I cannot tell whether any ill thing be chaunced vnto thee , or some good thing happened to some other man . For an enuious man is no les tormented with an other mans felicity , then with his own misfortune . Laertius . lib. 4.

Antisthenes said , that it was very absurde , to purge the wheate , from cockle and Darnel , and to seperate warre from an vnprofitable soldiour , and not to put away enuious persons , from a common welth , signifieng enuious persons to be more vnprofitable to a City , then cockle or darnell is vnto wheate , and a coward and dastard vnto battaile . Idem . lib. 6.

Socrates being demaunded what thing was greuous to good men , made answer , Malorum faelicitas , the good succes of ill men . And being asked what was greuous to ill men , sayd : Bonorum prosperitas , the prosperity of good men . Antonius , in Meliss .

Sainct Austen . 23.

AVsten was a famous doctor of Christes church , borne in Affrick , in a towne called Gathensis . His mothers name was Monica , & his father was of the order of Senators . They were verye honest persons , but yet of no hie nor rich degree , his brothers name was Nauigius . He was of such excellent wit , that in his childhood he learned all the seuen liberal sciences , without any instructor . He was wonderfully learned , specially in the doctrine of Plato . His maisters name was Manlius Theodorus . He hated the Greeke toung , and was in great loue with the Latine toung . In his youth beyng sixtene yeares of age , he was greatlye geuen to fleshly lustes , and by the reason of ill companye committed theft . About the age of .xix. yeares ( his father being dead two yeares before ) chaunsed vpon the booke of Cicero called Hortensius , and being moued thereby , fel to the study of philosophy . He somwhat applied his minde to the holy scriptures , but for the simplicity of the stile he did lothe them . He being of the age of .xx. yeares , by himselfe did read the Catagories of Aristotle , and vnderstode them , & was expert in al the Mathematical sciences . A litle after he chaunced vpon the Manichies , and did embrace and receiue their opinions .

And by the space of ix . yeares , that is from .xix. vntil he came to the age of .xxviij. he did persist in the same heresye , and disceaued manye . He vsed the vnlawful companye and bed of one Concubine . At the age of .xxix : he heard one Festus a Manachie reade at Carthage , whom at the first he praysed aboue all other : but when by conference and disputacion , he perceaued him to be ignorant of the liberal sciences , and to be expert in nothing but grammar : he dispeired that he mought be taught by the Manichies of the truth , which to attaine he much desired . At the last he went to Rome , agaynst his mothers wyll , who pitifully lamented the same : wher he professed Rhetorick , hoping that he should find ther more obedient and more thankful disciples . And ther he fel sick of a feuer , & was in great daunger , but he recouered his health , and vsed stil the company of the Manichies , but did not so much defend their doctrine , bicause after the opinion of the Academickes he iudged all things to be doubted of . And being forsaken of his ingrate disciples , went vnto Millen , where he was fatherly receaued of saint Ambrose , whom he also loued agayne , not for true doctrines sake , but onely for his benificence . He heard Ambrose diligently , not for the desire of the knowledge of truth , but bicause he would proue whether Ambrose were of the same eloquence as he was reported to be . At the last he became neither a Manichy nor a catholike , but doubted how the way of life and saluation mought be found out , his mother came to Millen vnto him , hoping her sonne to be conuerted by saynt Ambrose .

When he was .xxx. yeares of age , he maried a wyfe , and was betrothed vnto her , but she was not mariageable by twoo yeares , and he was faine to exspect and tary for her so long . When his Concubine vnderstoode that he minded to mary a wife , she departed from him into Affrica , and left him a sonne , which he had by her , and then he tooke an other Concubine . At the last he came to one Simplicianus , and did vtter and open vnto him al the circumstances of his errours , and desired counsel of him , how he might come to a more perfect and fuller knowledge of the truth , who did exhort and counsel him to reade the holy scriptures , and to follow the example of Victorinus , who with the diligent reading of them , became a Christian , and professing openly his fayth , was bapzed . Austen being very desirous to follow the same example , his mynde was drawen hether and thether what he might do , and by chaunce one Pontinianus did recite vnto him the history of Antonius , and of other two , which readyng the booke of Antonie ( forsaking al their goods & their wiues ) embraced the monastical life . With the which narration , Austen being greatly moued , lamented his life , and departing into a garden with his friend Alippius , fel to pouring out aboundaunce of teares , and desired God to giue him a more pure minde and better life . And ther he heard as it were out of the next house , a voice of children or maidens , singing and saying : Tolle , lege , Tolle , lege , take and read , take & reade . But when he saw no person , he thought it to be Gods admonition and warning . And then taking the booke of the new testament , chaunced vpon this place of Paule . Induite dominum nostrum Iesum Christum , et carnis prouidentiam ne feceritis in concupiscentiis . Put vpon you our Lord Iesus Christ , and make not prouision for the flesh in concupiscence and luste . After he had red these woordes , all darknes and ignorance were shaken from his eyes , so that he saw the truth , and imparting this to Alippius , they both purposed to embrace Christes riligion : not without the great comfort and ioy of his mother Monica , who al the time that he was a Manichie , both dayly and most earnestly prayed to God for his conuersion . In the meane time , he was greatly tormented with the tooth ache , but by the praiers of his brethren he was miraculouslye healed . At the last he renounced the profession of Rhetoricke , by the reason that he was short winded , and pained in his stomache , and gaue his minde wholy to the reading of the holy scriptures . He wrote to saint Ambrose , declaring and confessing vnto him al his errors , and sheweth what he purposed to do , and asketh counsell what bokes of the holy bible he ought chiefly to reade . Ambrose perswaded him to read the prophet Esay , but when it seemed somwhat hard vnto him , he deferred the readyng therof vnto an other time . About the feast of Easter , he was baptized at Millen , with Alippius his friend , and his natural sonne Adeodatus , which was of the age of .xv yeares . After his conuersion , he led a most godly and vertuous life . He wrote notable and worthy workes , he was very liberal and beneficiall to the poore . He kept no company with women , for auoiding of suspition . His apparel was neither to costly nor to base , but of an honest and comely sorte . His table was not sumptuous , but frugall and honest , hauing flesh for straungers sakes , and for them which were diseased . At his meales he did more regard reading and disputing , then eating or drinking . He was very harberous , and kept a good house . He most earnestly hated detractions , and ill reportes of suche as wer absent , and had written vpon his table these two verses .

Quisquis amat dictis absentum rodere vitam , Hanc mensam vetitam nouerit esse sibi . He that delighteth to backebite them that be absent , I forbyd hym this table to frequent .

Often times , he would very sharply reprehend his fellow Bishops , for deprauing other , and sayd that he would either put out those verses , or els that he would depart from thence himself . Finally , the city Hippona being besieged three monethes of the Vandoles and Gothes ( at whych time the state of the Church , and all things was most sorowful ) he often prayed vnto God , that either it wold please him of his goodnes to dissolue and breake of that siege , or els to graunt him an happy and blessed ende , and so he fel into a feauer , and kept his bed , and the disease waxing more and more , he by him self did reade certaine psalmes of repentance , & desired other also to reade them . And so geuing himself , by the space often daies to reading and prayer , at the last departed out of this miserable life , Possidonius and other of his frendes being present . He liued .lxxvj. yeares , and was Bishop .xl. yeares , and died Anno domini . 437. Saynct Ambrose and he , being both replenished with the holy Ghost , did sing together the psalme Te deum , answering mutually one the other .

This man sainct Austen doth wonderfully set forth to vs by his lyfe , the vnspeakable mercies of God , who made of a fornicator , a chaste Father , who made of an hereticke , an Apostolike Doctour , who made of a theefe , a Bishop , who made of a wicked and naughty man , a sound member and sure piller of his Church . It is he that can make of a Saul a Paul , of a Publicane an Euangelist , of a fisher a Preacher , of a theefe a Confessor , and of a wanton Austen , a deepe diuine , and a worthy preacher ( O the great mercies of God toward mankinde . )

Cain & Abel . 24.

ALthough the gestes of Cain & his brother Abel , are not vnknowen : yet that the secretes and misteries which they contayne may more depely and worthely be pondered and weighed , I will compendiously set them before your eyes .

Not long after that our first parents were driuen out of the place of pleasure , they begat a sonne , whom ( partly bicause he was the first borne , partly bicause they supposed him to be that strong seede , which shoulde ●halenge and deliuer vs from the tiranny of the Serpent ) they made not onely head and chiefe of their posterity , but also the treasure and possession of all their desire , for the which cause they named him Cainum , which doth discend of this Hebrue word Canah , which signifieth to possesse .

They begat also an other sonne not long after , of whom they dyd not onelye not depende , and had no regarde , but did compt him as a vayne thing , and made almoste no compt of him , wherupon they named hym Abelum , which doth signify vanity , and as it were but a vapour , enduring but a litle time . But how blind and disceauable the iudgement of the flesh is , and how many times he iudgeth darkenes light , and light darkenes : in this act of Adam it doth euidently appeare .

The history of these two brethren is set forth at large in the boke of Genesis , but of the mistery of the same , I entend at this present to make some discourse .

¶ The mistery signified by Cain and Abell .

IN these two brethren , two peoples are signified . In the yonger are signified the elect people of God , and especially of the Gentiles . In the elder are signified reprobates , and speciallye of the Israelites . Nor yet two peoples onelye are signified by them , but also the chiefe heades of them . Wherefore Abel is the tipe and figure of Christ which is the elect of all electes . And on the other side Cain is the tipe & figure of Antechrist , which is the reprobate of all reprobates . The elect , I say , are noted in Abel , bicause he is counted the first iust man , not by the righteousnes of nature , law , and flesh , but by the righteousnes of grace , faith , and the spirit . He is iust by the righteousnes of Christ , of whom he was partaker through the spirite , no otherwise then as the members are partakers of the influence of the head : and as the riuer is of the exundant flowing of the spring . For Christ is not onely full of grace and righteousnes , but is ful of the original iustice , and capital grace , that al persons may draw therof .

And wher it was said before that in Abel wer signified the elect people , and specially of the Gentiles : that was spoken partly bicause he is the yonger , and partly bicause his name is Abel .

For the first it doth playnly appeare that the Gentiles were younger then the Hebrues , for the Hebrues had their original being of Sem , which was Noes eldest sonne , and the Gentiles came of Iaphet , a younger sonne of his . They were younger I saye , not onelye in nature , but also in fayth , for as much as God did first open him selfe vnto the Iewes , and shewed them away how they should worship him .

For the second , Abel doth signify vayne , which doth well agree vnto the Gentiles , both before they were conuerted , and after they wer conuerted , but yet in a diuers respect . Before they were conuerted , not onely bicause they were Athei , that is , knowing no God , vncertayne , vayne , swelling in their euil thoughtes , worshipping idols , being without hope , without promise , without testament and couenantes , but also bicause God made none accompt of them , but as one suffring them to folow their own lustes and wayes , yea and regarding them not onelye not to be hys people , but as though they were no people , as the Apostle Paule doth often times record .

Nowe after they were conuerted , they were likewise vaine , but yet in an other sense . For when the most highest began to call those thinges which were not , euen as those thinges which were , and after it pleased him to make a people not his , to be his people : and after he had opened their eyes , and had surrogate them in the place of the Israelites , and made them his members : yet they were compted vayne , partly , bicause such is the peoples iudgement of Gods elect , compting their life madnes , and their end without honour : partly , bicause they which be elect , are inwardly taught by Gods spirite , that there is nothing firme and sure vnder the sunne , but that all thinges are vanity , and affliction of the spirit , and specially that the life of man is nothing els but a vapour , and that man is nothing els but Bulla , a buble of the water . The elect I say , being thus perswaded , do litle regard thinges temporal : nor greatlye passe for them selues , nor do trust to their own good woorkes , but deny them selues , hating their own life , and coumpting all thinges filthynes , which are without Christ , as Paule sayth to the Philippians .

In Cain ( as is sayd before ) the reprohates are signified , Philip. 3. bycause he is coumpted the first wycked man , the reprobate I say , speciallye of the Hebrues , and that partly bicause he was the elder brother , and partlye bicause his name is interpreted possession . The Hebrues did greatlye flatter them selues , and boasted them selues to be the peculiar people of God , they were puft vp with incredible pride , and dyd perswade them selues , that the whole world pertayned to them , bycause they dwelled in the chiefe and best place thereof . They bragged often saying : Phan. 8. Nos natura Iudaei , we by nature are Iewes , and not synners of the Gentiles . We are not borne in fornication , but we haue God for our father , wyth mary other such brags .

Looke more of this matter , if ye wyll learne the fulnes thereof , in the booke called Scripturae medulla , compoed by Iacobus Naclantus .

Rachel & Lia. 25.

BY Rachel and Lia , are signified ( as the diuines do writ ) the two kinde of liues of man . By Lia , the actiue life , by Rachell , the contemplatiue life .

Lia is interpreted labour , and therfore it may well be applied to the actiue life of man , which ought to continue alway in some trauel & labor .

Lia was bleare eyed , by the which is signified the great cares and daily troubles , with the which man is pressed , and enforced sometime to weepe and mourne .

Rachel doth signifie the life speculatiue , which is alwaies occupied in diuine matters , as the sinfull woman did sit at Christes feete , pondering and weighing the wordes which she heard of him .

Rachel is interpreted Ouis , a sheepe , by the which is signified , that they which be geuen to the life contemplatiue , shoulde be meeke , geuing place , studieng peace and quietnes , alwaies recording and chewing the cud of Gods law and his holy word .

Questio .

Genes. 31. Why did Rachel steale and conuey away her fathers idols , and what is signified therby ?

Responsio .

Ephes. 5. 1. Sam. 15. Couetousnes is the seruing of idols , as saint Paule writeth to the Ephesians , and not to obey God , by the sentence of Samuel it is coumpted also idolatry . Furthermore to obserue supersticiously the letters , the titles and the pointes of the law , ( as the Cabalistes do ) cannot be without the compasse of idolatrie .

Therfore that Rachel stole her fathers idols , is manifestlye signified that they which do truly know God , and do vewe godlye thinges , do not onely coumpt the thing before recited , to be foolish and vayne , but also wicked and diabolical .

Also by it is signified , that these twoo thinges , idolatrie and superstitious obseruation of the law , are taken away by Rachel , that is to say by the faith in Christ , who did manifest and open the secretes of God , & taking away from the Phareseies , the scriptures and oracle of the Prophetes , which they had corrupted with their false gloses , did restore the true sense and natural meaning vnto the law .

The whole mistery that is signified by Lia and Rachel , is described at large in the sayd booke of Naclantus before named .

Valerius Maximus . 26.

THere were two of that name , the one called Valerius Potitus , who after the enuy which rose concerning the office called Decem Viratus , did mitigate and appease with lawes , and certaine conditions , the people being stirred and moued against the Seniors .

The office of Decem viratus , was this : Ther were .x. men chosen and appointed , which should make lawes , write , and publish them , and their authority was aboue al other , so that they might not onely make lawes , but also , if nede were , interprete them . And wher before were but .x. tables of lawes , they added vnto them two more , and so all these lawes together were called Leges duodecem tabularum . He ( beyng the first Consull after the .x. men called Decem viri , when he had vanquished the people called Volsci ) had a denial of the fathers for his triumph , but yet being the first , did make his triumphe , without the authoritye of the Senate , with his companion and fellow Marcus Horatius , and therefore he got this name to be called Valerius Maximus .

The other Valerius Maximus wrote worthy and memorable sayings and gestes , vnto Tiberius the Emperour , and did digest them in .9 . bokes into common places . He was souldiour vnto Sextus Pompeius . He is called Valerius Maximus Historicus .

Alanus . 27.

THere were many of this name , one an englishe man called Alanus de Lynna , Allin of Lynne , a white Friar . He wrote one booke of diuers senses of the scripture . He wrote also a booke of the morals of the Bible , and also the booke entituled , Sermones notabiles .

Maister Baal maketh mention of him in his booke De scriptoribus Angliae .

An other Alanus was called Alanus Teukesberiensis , he wrote of the exile and life of Thomas Becket , Bishop of Canterbury .

What shal I speake of other , as of Alanus Restaldus , which wrote the institutions of the Hebrue Grammer ?

But this Alanus , whome I alledge , was a Germane , and wrote many good workes , as the worke De complanctu naturae , and foure bookes vpon the sentences . Likewise vpon the fiue bookes of Moses , wyth many other . He flourished in the yeare of our Lord . 1300.

Plinius . 28.

THer wer two of that name , who both were notably learned , the one was called Plinius secundus Veronensis . He lyued in the time of Vespatian , in whose affaires he was muche busied . He wrote the most excellent woorke called Naturalis historia , which he wrote by night , and at certayne times by stelth .

Yet some say , that in that worke be many fables , and therefore he is named Pater fabularum , the father of lies . He would leese no time . He perished at the last in a certain hill , called Vesuuius , by fire , while he attempted to inuestigate and search the cause why the toppe therof should be baren .

There was an other called Cecilius Plinius , neuew to the first Plinie by his sister , who wrote eloquent Epistles , and one oration to Traian the Emperour , in his commendation , which oration is named Panegericus . In the which he geueth thankes vnto Traian , who made him Consul . He helped the doughter of Quintilian with a dowry , and also he succoured Martialis the Poet , departing with necessary costage for iourny , as Volateranus writeth . Lib. 18.

Aediles . 29.

AEdilis was an officer , whose charge was to see the mayntaining of the Temples and priuate houses , and to make prouision for solemne playes . Of them some were called Ediles curules , of a chair with crooked feete , wherin they did sit , other wer called Aediles plebis , bicause they were chosen out of the people or commons .

Quirites . 30.

QVirites was a name , wherby the Romanes wer called by their first king Romulus , called Quirinus , who was so called of thys word Quiris , which signifieth in the Sabin tounge a speare , which weapon Romulus did continually beare . Other write that he was so named of his father Mars , who was called when he was fierce , Gradiuus , when he was peaceable and quiet , Quirinus .

Bias. 31.

BIas was one of the seuen wyse men of Grece ( beholding his countrye taken by enemies ) fled , other men carying with them such goods as they might beare : he was demaunded why he tooke nothyng with him , whereto he answered : Trulye I carye all my goods with me , meaning vertue and doctrine , reputing the goods of Fortune none of his .

Parasites . 32.

PArasitus is properlye he which haunteth other mens trenchers , which also doth prayse all the wordes and dedes of him , in whose companye he is , doth neuer resist , but suffereth all thinges , and refuseth to do nothing , for his bellies sake , in the which he doth constitute his chiefe pleasure , & of this he tooke his name quod 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , hoc est , e cibo totus pendeat , he hangeth altogether of meate . The image and nature of a parasite Terence doth trimly describe in his Comedie called Eunuchus . The name of a Parasite , as Atheneus teacheth . lib. 6. was once an honest name , for they were geuen to the holy ministery , and Parasites were called in times past the companions and fellowes of Bishops and Magistrates . This word Parasitus , hath the last sillable sauing one long . Horatius , lib. 2. epist. 1. quamuis sit Dorcennus edacibus in parasitis .

Fire in one hand . 33.

THe like prouerbe is in Plautus , Altera manu fert lapidem , altera panem ostentat . In one hand he beareth a stone , in the other hand he sheweth bread . By this they are signified , which to the face flatter and speake faire , but priuely they do detract and report the wurst . The like prouerbe , hath Gregorius Theologus writing Ad Eusebium Caesariensem , saying : Perindequasi quis eiusdem viri altera manu scabat caput , altera manu feriat , that is , euen as one would scratch a mans head with one hand , and giue him a blow with the other .

Argi. 34.

THe Poetes fayne that Argus had an hundred eyes , and that Iuno appointed him to kepe Io , whom she had transformed to a Cow , but Mercurius being sent by Iupiter , wyth hys sweete harmony brought Argus a sleepe , slew him , & toke Io from him , and brought her into Egipt . Then Iuno tooke Argus eyes and set them in the Pecockes tayle . The eyes of Argus do signify wisdom and circumspection , and that a man should vse prouident circumspection in all his doinges .

Fenel . 35.

PLinie in his .20 . booke , cap. 23. saith that Serpentes hath enobled the herbe Fenel , for in tasting of it , they cast their olde skinne , & refresh the sharpnes of the eye sight with the iuyce of Fenel Wherby it is vnderstand that the dimnes of mans sight , is also with it remedied .

Phisitions . 36.

WHen Alexander the great , had passed ouer the mount Taurus , with a very expedite iourney , and came to Tharsus , being rauished with the pleasantnes of the riuer Cydnus , which ran through the middle of the Citye , being in a great sweate , and ful of dust , put of his armour , & went naked into the cold riuer , by reason wherof such a cold stifnes came into his limmes and ioyntes , that it was thought he shoulde rather dye then lyue .

Then one of the Phisitions , Philip by name , did by himself alone promise recouery of health , but one Parmenion sent letters vnto Alexander , that he shuld beware of Phillip his Phisition , for king Darius ( saith he ) hath corrupted him with a great some of mony , to poison you . Then Alexander being in a suspence , thought it a more safe & better way to commit himself to the doubtful trust of the Phisition , then there to perishe and dye of that sodaine disease , he tooke the cup at Phillips handes , and deliuered him the letters to reade , and as he dronke , cast his eyes vpon the Phisitions countenance , and when he perceaued Phillip nothing abashed at the letters , cherefully dranke vp the whole potion , and the fourth day after recouered his health . This is a goodlye president for all Phisitions to be true and trusty to their soueraign Lords , and I would vnto God that the saying of Aristotle , with all that do practise phisicke , might be verified , Vbi definit philosophus , ibi incipit medicus . For a good Phisition ought to be a good Logitian , a Geometrician , a natural Philosopher , and a good Astronomer , of the which sciences how the Phisitions now a daies be destitute and voyde , it is euident to al the world .

Rome was without Phisitions sixe hundred yeares . Philemon was wont to say , Qum quiuis se habeat bene , tum medicus pessime .

When euery man is in good health , Then is the Phisition without his wealth . But when men be sicke and diseased , Then is the Phisition best pleased .

Pausanias a Lacedemonian , who alwaies hauing his health , without the conference and counsell of Phisitions , being demaunded of a certaine Phisition , how he came to so great an age without any disease , answered verye feately and merely . Quia non vsus sum te medico , bicause ( saith he ) I haue not vsed thee , nor any other for my phisition .

Adrianus the Emperour , lying in his death bed , sayd : Turba medicorum perdidit Cesarem , the multitude of phisitions hath killed the emperor .

I write not this to the dispraise of that noble arte of phisicke , or the professors of the same , whom the holy scriptures commaunde to be honored for necessities sake .

Ouidius . 37.

QVid was surnamed Naso , he gaue him selfe most diligently to the making of verses , in so much that he wrote of himselfe this verse . Quicquid conabar dicere versus erat .

But he was withdrawen from it by his father , and put to learne rethoricke wherin he much profited , and was in the nomber of the best orators at that time , he was aduaunced to sondrie aucthorities , and made a Senator , yet he chiefly gaue him self to Poetrie , wherin by nature he was excellent , both in facilitie , and also in aboundaunce of sentences .

He was in great fauour with Augustus the Emperour , of whom at the last he was exiled into Pontus , where he spent the rest of his lyfe among people most barbarous , who notwithstandyng lamented his death for his curtesie and gentle maners . The cause why he was exiled , was for the abusing Iulia the Emperours daughter . Some suppose it was for making of the booke , De arte amandi , wherby young mindes might be stirred to wantones . There be whiche affirme .vi. of his bookes called Fasti , to haue bene inuented in this our time .

He was borne in a towne called Sulmo , wherof he wrote these verses .

Sulmo mihi patria est gelidis vberimus vndis , Millia qui nouies distat ab vrbe decem .

Plinie maketh mention of this place . Lib. 3. ca. 5.

Patience . 38.

CErtamen patientiae tale est vt qui vincitur ipso victore est melior . Euripides .

Of patience alwaye suche is the conflicte , That better then the victor , is the conuict .

When one had smitten Socrates with his foote , he suffred it patiently , but certeine of his disciples and fellowes taking it in ill part , did counsell him to smite agayne . What ( sayth Socrates ) if myne Asse had hit me with her heele , doth it behoue me to kicke agayne , by and by , and reuenge it vpon the domme beast ? Sabellicus .

Philip king of Macedonia said , he was bound to rendre great thankes to the chief gouernours of the weale publicke of Athens , bycause by their slaunderous checkes they had made him better both in talke and in maners , for I now endeuour ( saith he ) to conuice them of lyes , both in sayings and doinges . O the noble and Philosophicall minde of the prince , whiche knew to take profit of his enemies , and not to haue onely a regarde ( as the common sorte doth ) to punish and rendre euil to the ill sayers , but to care that he myght be made lesse euill , beyng admonished by their euil sayinges .

Xenophon . 39.

XEnophon a Philosopher of Athens , disciple of Socrates , & was also a noble and politique capitaine , who for his most delectable stile in writing , was named the Muse of Athens . He made most excellent workes , replenished with such kind of wisdome and doctrine that to the instruction of a prince none maye be compared vnto hym . Wherefore it is to be wished , that all noble men woulde reade hys workes studiouslie .

❧ To the gentle and godly affected Reader .

ALthough I am not ignoraunt , how daungerous an enterprise it is , in this age eyther to write or diuulgate any worke abrode ( most gentle reader ) yet I would not willingly commit that inconstant leuitie , or light inconstancy should be obiected agaynste me , for not impartyng vnto thee these my simple Prelections , and speciallye for not the accomplishyng of my promise , whiche I openly made to an open auditorie , partely also to staye the great importunitie of certayne of my friendes , who hath at diuerse and sondry tymes expostulate with me , for deferyng of the same so longe a tyme . Beholde nowe they come fourth , althoughe late , yet ( I truste ) not to late . And althoughe they be more grosse and rude , then meete to satisfie and aunswere the fine heades of this tyme , yet coumpt them , I pray thee , not all vaine and vnprofitable . And know thou that it is a godly thing , not onely to set fourth such worthy workes , as tende to gods glory & the vtility of the publique weale , namely to the instruction of the simple and ignoraunt , but also to haue onely a good will to do the same . 2. Cor. 8 , For where habilitie lacketh , good will is onely to be receaued , & not reiected , as the holy Apostle saint Paule wtiteth to the Corinthians . Si voluntas prompta est secundum id quod habet accepta est , non secundum id quod non habet : If there he a willing minde , it is accepted according to that a man hath , and not according to that he hath not : And looke not here ( gentle reader ) for an exquisite methode , looke not here for the flourishyng flowers of Demosthenes , looke not here for the eloquent stile of Cicero , for that veine of writing , to this kinde of argument is vtterly impertinent , but thou shalte haue here certaine lessons , although playne , yet not al vaine although not beautified with great learning , yet profitable for thy readyng . If my rashe remeritie or temerous rashnes shall offend any person , let him remember the greke common prouerbe , which doth promise 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is pardon to him , whiche geueth fourth his first attemptate , and experiment , wherfore if thou wilt vouchafe to read them , when thou art at leasure , and ( as they say ) horis successiuis , I shall thincke my laboure well bestowed , and that I haue not lost omnino oleum & operam If these simple Prelections chaunce peraduenture to come into the handes of some scrupulous and captious criticall reader ( for whose disease there is no medicine ) let him know that it is a great deale more easie to carpe other mens doinges , then to giue better of his owne . Agayne on the other side , if there be any of Momus clients which will vmbraide me for inserting and putting in other mennes sayinges and sentences in this my vnframed frame , let him consider these foure thynges following . First let him weigh I say what was in the like case obiected to saint Hierome , writing his learned Commentaries vpon the Prophets , for he in the preface of the second booke vpon the Prophet Micheas , writeth after this maner . Where they say , that I robbe the volumes and workes of Origine , and that it becometh not the writings of the auncient fathers to be contaminate and spoyled , that thing whiche they esteme and coumpte to be a vehement and reprochefull checke , I do coumpte it to be no smale prayse , for as much as I followe hym , with whom I doubt not both you and all wise men are much pleased . For if it be so haynous a faulte to translate the good sayinges and sentences of the Grecians , then let Ennius , and Virgill , Plautus , and Cecilius , Terentius , and Tullius and other eloquent and learned men be accused and blamed , who haue not onely translated certayne verses , but also whole Chapiters , long bookes , and whole Comedies , yea then let our brother Hilarius be gilty and accused of theft , because writing vpon the Psalmes , he hath translated and turned almost forty thousand verses out of the foresaid Origene , and set them into his owne booke . All whose negligence I wish rather to follow , Eccle. 1. then their obscure and darke diligence . Haec Hieronimus . Secondly let him remember not onely that whiche Salomon recordeth in his boke called Ecclesiastes . Quid est quod fuit ? ipsum quod futurum est . Quid est quod factum este ipsum quod faciendum est . What is that hath bene ? that which shal be , & what is that , that hath ben done ? that which shal be done . But let him also I say expende this which Terence writeth , Nullum est iam dictum , quod non dictum sit prius , there is nothing now spoken , that hath not bene spoken before . Thirdly let him marcke the title of the booke named Pragmatei● or Miscellanea Whiche entreateth of diuerse & sondry things , and therfore nedeth the more mens iudgements & helpes , Fourthly and finally let him ponder and weigh how I haue eased the reader of a great deale of labour and payne , to the attaynement of the knowledge of such thinges whiche he should otherwise bene faine to haue sought in diuerse and sondry workes , and those huge and great . Here I haue collected and couched the same together in this one litle opuscle & small worke , whiche also may saue him from disbursing of some parte of his money , in deare biyng other great workes . If he expend and consider ( I say ) these things , I trust he will ceasse from faulte finding , and be more willing to be thankefull . What should I say more ? If any wil be so open eyed , and such faulte finders , that they will despise these my poore mites , which I caste with the poore widowe into the treasurie chest of Christes Churche , I would friendly desire suche with the wordes of Horace .

Si quid nouisti rectius istis , candidus imparti , si non , his vtere mecum . If better thing you can write or saye , Gently imparte them , I do you praye : If not , these thinges with me do you vse , As you would not that I yours should refuse .

What profit is it for any man to hide his talent in a napken : and with the vnprofitable seruaunt to be cast into vtter darkenes ? The sonne of Sirach sayth , Eccle. 20. Sapientiae reconditae & thesauri abstrusi nuilam esse vtilitatem .

Of wisedome shut vp there is no pleasure , Nor profite commeth of hidden treasure .

Lucianus also writeth . Occultae Musices nullum esse respectum .

Of hidden Musicke there is no respecte , Continuall silence who doth not neglecte ?

By which aucthorities I am moued to geue fourth the litle talent of my knowledge , where with God hath endewed me , whiche if you shall take gently and in good parte , you shall animate , encite , and sturre me forwarde to publish other things that shal be I trust , both profitable and pleasaunt vnto you , I do not meane to such as hath made great progresse in deepe and profounde learning , but vnto such as be yet arriuing toward the porte of good Literature , of whiche nomber I coumpte my selfe to be one , or rather one who hath tasted of good learning onely . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Lucian .

This Lucian by a surrename , was called a blasphemer an Atheos , that is without God , he wrote workes in Greeke to the nomber of .171 . he lyued vnder Traian the Emperour , and beyng torne of dogges , dyed miserablye .

❧ Oratio G. A. Londini habita , ad populi Coronam , in Ede diuo Paulo facra in ipso praeiectionum suarum vestibulo .

Demosthenes . 1 Cicero . 2. SI Demosthenes , Cicero , caeterique summi & excellentissimi Oratores , tum Greci , tum Latini , metu exalbescere , & tota mente ac omnibus artubus cōtremescere solebant quoties prodirent ad dicendum , quod de se non magis ex euentu , quam hominum sensu , qui varius , multiplex & sui sepe dissimilis est , iudicium fieri intelligebant : mihi ignoscendum est or natissimi viri , si ego qui vsu & ingenio parum possum vestra aucthoritate nonnihil commouear , vt quorum clādestinā opinionem vehementer vereor . Ea etenim tacita sic mecum quodam modo loqui videtur . Tu tenuis quum sis , & vnus e multis ex vmbra in lucem , & aspectum hominum prodire audes ? Nescis quanti & quam prestantis viri in locum sis surrogatus ? Prudentius profecto te tuo te pede mensus , intra domesticos parietes domi continuisses , huius mee imbesilitatis conscius vestrum omnium tacitorū iudicium non mediocriter perhorresco . Neque hec mea rerum domesticarum inopiae & angustiae conscientia tantopere me afficeret , si quod aliis adiumento esse solet : hoc contra me hac tempestate non faceret . Nam tum in doctrina & firmae & constantes sunt opiniones , tum earum cum assensu auditorum non obscura , sed manifesta , non difficilis sed illustris & facilis est patefactio . At mihi concertandum & conseruendum manus cum Papistis pessimis & peruersissimis belluis , cum Arrianis , cum Libertinis , cum Anabaptistis , qui scripturas sed detortas , Amentatae . 3. tanquam amentatas hastas in me vehementer con torquebunt : Dii immortales qua arte , quo ingenio quanta eruditione , hic opus esse creditis vt infirma illorum firmamenta non magis coherētia quam arenae , Scopae dissolutae . 4. & dissolutae scopae e manibus extorqueamus ? Inhibita semel opinio , adeo sui est laena : Sed nos fratres qui christianae doctrinae arcem propugnamus , tuemur , defendimus : teneamus firmam fidem stabilitam insignibus apostolorum & prophetarum testimoniis , & permittamus enerues hominum coniecturas aut ad sacras scripturas non secus quam adulterinum metallum ad iudicem & lapidem Lidium exploremus . Lapis Lidius . 5. Rimetur ignis verbi diuini , & secernat aurum a stipula , aurum resplendiscet , stipula autem exuretur neque poterit vim ignis sustinere . In primis fratres diligenti ratione prouideamus , vt de rebus omnibus inter nos summa sit consensio & conspiratio . Vnum vos moneo , imo vos obsecro in dno , vt quemadmodum sumus in seriis & graui bus controuersiis nobis semper similes , sic de adiaphoris que nullius pene momenti sunt nullas tragedias excitemus . Tragedia . 6. Eadem velimus ac nolimus , ne nostra discordia pariat offendicula , & nos qui sumus duces populum in deuia dissipemus . Dissidium etenim non poterit videri proficisci ex vnanimitate spiritus . Et ex tacita populi suspicione , ingentes doctrinae , morum ac totius pene religionis ruinae suborientur . Dixi.

❧ Hec sequntur Miscellanea .

Demosthenes . 1.

DEmosthenes was a Cutlers sonne , and left very riche , he was the most excellent Orator of the Greekes , and vsed such wonderfull diligence to attaine the perfection of eloquence , that where he had an impediment in his pronunciation , by putting small stones in his mouth , and enforcing himselfe to speake treatably , at last attayned to most perfecte fourme of speaking , he did remayne close at his studie in his house two , & sometimes three monthes together without intermission , and did shaue parte of his heade , that he mought therby , put away all occasions to go abroade . Saint Hierome sayth , Demosthenem expendisse plus olei , quam vini , to haue spent more Oyle than wine , by reason of his studie in the night . This Prouerbe sprang of Demosthenes , Non anginam patitur , sed argentanginam : that is he suffreth not the squince , but the receauing of pence , because that he was corrupted with a great piece of money by the Legates of the Milesians , Aulus Gellius , Plutarch , Erasmus in chiliadibus .

The originall of this Prouerbe came of this Historie . When the Legates of the Milesians came to Athens to entreate for ayde and helpe , Demosthenes withstode them with a verie sharpe and vehement Oration . The cause was deferred vnto the day following . In the meane tyme the Ambassadours repaired to Demostenes , & did corrupt him with a great some of mony , that he should cease to say against them . The next day after when the matter should again be heard , Demosthenes commeth forth to the pleading place , hauing a great piece of wooll rounde about his necke , feyning himselfe to suffer the sicknes called Sinanche , and that he thereby was let & staied to speake as he did before . Then one ( suspecting the dissimulation and corruption of Demosthenes ) cryed out : Non anginam , sed argentanginam patitur .

Cicero . 2.

CIcero was coumpted the father of all eloquence , his auncetours were called Cicerones , bycause Tullius Appius , a noble kyng of the Volscians , had on his nose a marck like a chiche pease , called Cicer , his death was both marueilous and miserable . Anthonius , sent one Herennius , whom Cicero had saued before from death by his eloquence , to pursue Cicero as he fled . In the whiche flight when he came to a place named Caieta , a rauen in his sight smote the hand of a diall or clocke out of his place , and fourthwith came to him and bit the hemme of his garment , and so helde him vntill the parasite came to kill him . Cicero lienge in a horse litter for weakenes , prepared his throte to Herennius , who did strike of his heade and his handes , and brought them to Anthonie , who caused them to be set ouer the place of ciuill iudgement of Rome , which was lamented of the Romanes . When Fuluia the wife of Anthonie helde in her handes the head of Tullie from his bodie newly cut of and all bloudy , she ( firste prosequunting the same with tauntes and cruell imprecacions ) cursed it , and cried vengeaunce vpon it , and laying it vpon her boosome , when she had shamefully spit vpon it , lookyng vpon it with a grimme countenaunce drewe out the tounge from the mouth , ( whiche sometymes was of an incomparable eloquence ) and with the often pricking of a small pinne , wherwith she had trimmed the attire of her head , did vnhonestly , vngently and wickedly teare it in pieces . ( O vnspeakable crueltye ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . As Homere writeth both truly and grauely , nothing is more angrie , then an angrie woman , and no thing more gredy and desirous of reuengement , for the fiercenes of a woman being once prouoked to anger , doth passe the raging furie of wilde beastes . The Lions , Beares , and such like more fierse then other beastes , do cesse there cruelty vpon man , when they haue gotten the victory , in so much that when man is ouercome and slaine , they neither teare nor deuoure him , except they be very houngry . But this Fuluia being more vnmerciful then either Lion or Beare , not being saciate nor satisfied with the vnworthy and miserable death of Cicero , to be pitied and lamented of all learned men , euen after his death ( as though she would kill him againe , that was already killed ) did spit out her venome , and execute her boucherly tiranny vpon him , wherin she shewed a double foolishnes , for she did not touche him whom she thought to be enemie vnto her husbande Anthonie , but did pricke , rent and cut onely a dead carkas , feeling nothing , and voyde of all sence . Nor yet Anthonius himselfe had his purpose or desire , when he thought to blot out for euer the name and memorie of Cicero with proscription and weapon . For Cicero doth yet liue euen after his death , being Antonius most sharpe enemie , and will liue as long as his Orations called Philippicae shall remayne and endure .

Amentatae hastae . 3.

BE dartes or iauelings tyed about with a thonge or strappe , that it might be cast or throwen the farther of , and the more strongly .

Scopae dissolutae . 4.

SCopas dissoluere is to say or do a thing without any purpose or reason , to make a thing vnprofitable , that it will serue to no vse . Cicero in Oratore . Isti qui dissoluunt Orationem , in qua nec res , nec verbum vllum est nisi abiectum : non clypeum ( sed vt in prouerbis est ) scopas mihi videntur dissoluere .

Lapis Lydius . 5.

SOme thincke that stone called Magnes , the lode stone , whiche draweth yron vnto it , to be the same stone which we cal Lapidem Lydium , or Heracleum . But the wordes of Theophrastus doo plainely shewe the contrarie , for it is not called Heraclius Lapis , of Hercules , but of Heraclea , a Citie in Lidia . It is the stone that toucheth and trieth golde , called commonly the touchstone . It may prouerbially be applied , both to the person and to the thyng . To the person after this maner , thou art the iudge of my writyng , and ( as the saying is ) Lapis Lydius , the true touchstone : To the thing , after this maner , The worde of God , to try out the truth is Lapis Lydius , the very true touchstone .

Tragedia . 6.

A Tragedie properly is that kinde of playe in the whiche calamities and miserable endes of Kinges , Princes , and great rulers are described , and set fourth , and it hath for the most part a sadde and heauy ende . A Tragedie doth differ from a Comedie in those two respectes . First a Comedie hath in it , humble and priuate persons , A Tragedie hath in it noble and publique personnes , as kinges and Princes . A Comedie begynneth with turbulent and troublesome matters , but it hath a merye ende . A Tragedie is all full of heauines , from the beginnyng to the endyng .

❧ Praelectio prima die Martis 13. die Februarij . 1560.

BEfore I attempte an entrie to the explication of this Epistle , I thincke it verie expedient to make a litle discourse of the holy scriptures , & of the holy Churche , but that it may the better be done to your vnderstandyng , I will as succintly as may be , touch & teach the nature of them both , and to make the matter more euident , I geue this partition .

Partitio .

FIrst I wil speake of the dignitie , excellencie , and worthines of the holy Scriptures . In this parte also I will proue , that the Christian faith & Christes religion , doo depende onelye on the written worde of God , but to auoyde prolixitie and tediousnes , I must make of this first generall parte , two dayes worke , and two readinges , for tyme will so compell me .

Secondly I will shewe by whom , and after what maner , the Scriptures were first written .

Thirdly I will expresse and set forth the difference of the old Testament from the new , and in this part also I will geue you certeine notes and rules , how the Scripture may be vnderstand , but this must also be done in two Lectures .

Fourthly I will entreate of the authoritie of the Churche , with certeine obiections of our aduersaries , and aunswers vnto the same .

These thinges beyng perfourmed , I will then ( by Gods grace ) enter to the texte of this Epistle .

In this first Prefection , I will deliuer to you , asmuch as time wil geue me leaue .

¶ The first part is of the dignitie and worthines of the holy Scriptures .

The excellencie of the scriptures doth consiste & stande in fiue circumstaunces .

¶ The first is this .

There can be no greater honor geuen vnto the scripture , then , that both Christ , his Apostles , the generall counsels of the founder sorte , and also the holy fathers doo vse the testimonie and witnes of the scriptures , to proue all thinges , which they did euer attempt . And we ought alwayes to haue in remembraunce how that we are sent of Christ ( the onely head , & chief master of the Church ) vnto the scriptures . For he saith ( Iohn the .5 . ) Scrutamim scripturas , and this honor of the scriptures did Christ him selfe confirme by ensample , when he aunswered and conuinced Satan , Satan . 1. the temptor , by the scriptures .

The Apostles also & the Euangelistes doo alledg● almost in al their writings , the testimonie of the scriptures for the veritie of the Euangelicall doctrine , to be asserted & confirmed . Wherupon they which heard Paul preach at Thessalonica , did onely search the scriptures , Thessalonica . 2. Canon 3. whether it were so or no , as Paul preached . As it is written in the Actes , & this they did not without iust grounde & good cause , for the holy scripture is called Scriptura canonica , of this word Canon , Actes . ca. 17 which signifieth in Latine a rule . And the vse of a rule is , to conferre , to proue , to direct and correct with hys rightnes , all thinges that are measured .

Chrisostome , doth measure and proue the Church by no other rule , but by the scriptures . Heresis . 4. Christiani ratis . 5. His wordes be these vpon the Gospell of Mathew . Ca. 24. Homilia . 49. Quia in tempore hoc , ex quo obtinuit heresis ecclesias , nulla probatio christianitatis , neque refugium potest esse christianorum aliud , volentium cognoscere fidei veritatem , nisi scripturae diuinae . Antea enim multis modis ostendabatur quae esset ecclesia Christi , & quae gentilitas : Nunc autem nullo modo cognoscitur volentibus cognoscere , nisi tantummodo per scripturas , that is to say .

Bicause in time , since heresies did occupy the churches , ther can be no other proofe of true Christianitie , neither can be any other refuge of Christian men , willing to know the veritie of the faith , but onely by the holy scriptures . For before it was declared by manifolde wayes , which was the Church of Christ , & whiche was hethenishe gentilitie , but now it is knowen by no other meanes vnto than which be willing to know which is the true Church of Christ , but onely by the scriptures .

Epist. 166 Saint Austen hath the like saying , whose wordes be these . In scripturis didicimus Christum . In scripturis didicimus Ecclesiam . In the scriptures we haue learned Christ . In the scriptures we haue learned the Churche . Agayne in his booke De doctrina Christiana , he sayth . Titubabit autem fides , Fides . 6. si diuinarum scripturarum vacillat authoritas . Lib. 1. ca. 37 The faith shall fayle , if the authoritie of the holy scriptures , should once wagge or wauer .

Therfore it is not without cause , that the Scriptures are called Canonical , bycause they trie and rule all thynges .

¶ The seconde circumstaunce .

Euery facultie , doctrine , arte , and science , Arte. 7. doth receaue and obteine her dignitie of the matter and subiect , of the which it doth speake & entreate , for of what worthines the matter is , of the same worthines or basenes is the doctrine and science .

Therfore , for as much as the holy Scriptures do speake of no other thyng , but specially and chiefly of Christ , beyng both God and man , whiche is the head and chiefest of all , so much ought the scriptures to be reputed the most honorable , the chiefest Lady and maistres of all other doctrines and sciences .

¶ The third circumstaunce .

Eras . in similibus . As the precious stone , called Drachonites , can not be polished , Draconites . 8. nor nedeth any arte or cunnyng , to make it either trimmer or fayrer , for it is both pleasaunt and bright of it selfe : Euen so the holy scripture hath her glorye and brightnes of her selfe , and nedeth not the artificiall coloures and shewes , eyther of Philosophie , Philosophie . 9. Rhethoricke , or any other arte .

1. Timoth. ca. 3. Paul in dede calleth the Church Columnam & firmamentum veritatis , the piller , steye , & foundation of all truth , not bycause she is Lady , & head , of the Scriptures , but bycause she doth preserue , imparte , & declare the Scriptures vnto other , & in all her doings specially for the confirmation of all true doctrine , doth vse the testimonie of the scriptures , which when she doth not , but trusteth to her owne inuentions , traditions & gloses , she is not to be coumpted the Churche of Christ , Sinagoge . 10. but the synagoge of Antichrist . Saint Austen , Contra Epistolam fundamenti , hath these wordes . Definita in sacris literis , omnibus aliis debent preferri . Thinges defined in the holy scriptures , Cont. Epist. fundamenti . ought to be preferred and set before all other thinges .

¶ The fourth circumstaunce .

Al other scriptures & writings ar not enobled with any honorable title , but are called either scriptures simple , or els scriptures prophane . But the scriptures of Gods booke , are beautified with a most glorious , honorable , Epitheton . 11. & perfecte Epitheton & title , for they be called Scripturae sanctae , & by that title , are separate and distinct , from all other Scriptures , whiche are written of matters prophane . I call matters prophane , not onely those thynges , whiche pertaine to seculare affaires , Superstition 12. Alcoran . 13. Caan . 14. and concurre to the vse of this temporal life of ours , but also the corrupt doctrines , superstitions and false woorshipinges , erronious opinions of all ages , places , and people , when , where , and what soeuer they be , as the Alcoran of Machumet , the religion of the great Caan of Cathay , with such like . These deserue not to be called holy , which onely in shewe and face seeme to be holy , except ye will call them holy in that sense that Virgill calleth Auri sacram famem , Eucid . Li. 3. and as the Phisitions call the disease named saint Anthonies fire , sacrum ignem . And as Horace calleth a flagitiouse man sacrum , saying intestabilis & sacer esto . The holy scriptures of God haue in them three properties , Sacrum . 15. whiche be these .

Sunt purae . 1. Sunt integrae . 2. Sunt stabiles . 3.

FIrste they be pure , that is , without commixtion of all falsitie and vntruth .

Secondly they be ( Integrae ) whole , bycause they shewe & conteyne in themselues al things necessary to saluation , as Chrisostome writeth , saying . 2. Timot. ca. 3. If there be any thing nedefull to be knowen , or not to be knowen , we shall learne it by the holy scriptures , if we shall nede to reproue a falshoode , we shal fetch it from thence . Yf to be corrected , to be chastned , to be exhorted or conforted , to be short if ought lacke , the ought to be taught or learned , we shal also learne it out of the same scriptures .

Thirdly , they be Stabiles , stable , bycause they be permanent & endure for euer , for they differ & are distinct from all other scriptures in foure pointes . First there is no scripture of any author , be he neuer so noble and notable , whiche hath bene so reserued and preserued in so many ages , in such orders , and by such succession , as the holy scriptures of God haue bene from tyme to tyme .

Secondly there is no other scripture so vnspotted , so infallible , & of whose truth we nede not to doubt nor suspect in any poynt , as the holy scriptures are .

Liberal sciences . 16. Thirdly other Scriptures , whiche be called liberall sciences , although they teache a certayne truth , yet they shewe not that truth , in the whiche saluation of the soule doth consiste and stand .

Fourthly and finally all the disciplines and doctrines of the Philosophers and wise men , Disciplines . 17. Darke . 18. speaking of vertues , maners , and blessednes , do in deede intreate of many good things , but they neuer founde out that true light , without the which al the body is darke & blind . And the scriptures of Gods booke are called holy , bicause they are ordeined , established , confirmed & written , by the holy finger of god , that is by the force and vertue of Gods holy spirite , which is called the finger of God , as it is written in Exodus . Enchaunters . 19. Digitus dei . 20. When the enchaunters coulde not bring fourth lice , they sayd vnto Pharao : Digitus dei est hic . This is the finger of God , or this was done by Gods power .

The Scriptures after the censure of some learned men , are called Scripturae sanctae , of this verbe sancio , whiche betokneth to consecrate , and to ratefie , which verbe is deriued ( after the opinion of some ) of this worde Sanguis bloud , bycause that leagues and truces were wonte to be confirmed with the bloud of some slayne Sacrifice .

Liuius Docet , vetustissimum faedus inter Romanos Albanosque initum , porcae immolatione sancitum fuisse : Liuius . 21. Faedus . 22. Immolare . 23. that is to say , the old maner of treatie of peace , Lib. 1. ab vrbe condita betwene the Romanes & the Albanes , was confirmed with the immolation or offring of a slaine sow .

Seruius . 24. Therfore Seruius vpon the Encidos of Virgil ait , sanctum dici , quasi sanguine consecratum . That is to say , that is called holy , whiche is consecrate with bloud . Now bycause the league , peace , and truce betwene God the father and vs , was ratefied with the bloud of his sonne Iesus Christ , slaine & sacrificed for our sinnes , and the whole course of scripture shooteth at this scope , to teach vs that we be reconciled and brought into the fauour of God onely by the shedding of the holy and precious bloud of Christ , and all the sacrifices and holy Sacramentes mentioned in the Scriptures do importe a misterie of the same , Misterie . 25. Prophane . 26. therfore the Scriptures , are called Scripturae sanctae , the holy Scriptures , and so are sequestred and distincte from all other scriptures , whiche are called prophane , thus haue I shewed you the exellencie , dignitie , and honor of the holy scriptures .

Now I will shewe you by the waye ( and yet nothing out of the way ) what sondry and diuerse commodities , the holy Scriptures doo exhibite and bryng with them , to the readers and hearers of the same .

Saint Paule writing to Timothie hath these words . Omnis scriptura diuinitus inspirata , ● . Timot. ● . 3 . vtilis est ad docendum . Paule . 27. &c. all scripture geuen by the inspiration of God is profitable to teach & reproue ( concerning doctrine ) it is also profitable to correct & instruct in righteousnes ( concerning good life & maners ) and least it should seeme in any thing to lacke or to be vnperfecte , Paule addeth immediatly after , that the man of God may be perfect & ready vnto al good workes . I will examine more particularly the spices & kindes of the commodities , which the scripture here bringeth .

First he saith that the holy scripture is profitable to teach , now doctrine is the instruction of the ignoraunt : for the minde of man is not made so cleare by the light of nature , that he can or is able , to knowe by his owne wit or understanding , those things that appertaine to God , & are necessarie to be knowen to saluation , as saint Paule writeth to the Corinthians . 2. Epist. ca. 2 Animalis homo non intelligit ea quae sunt dei , the natural man perceaueth not the thinges of the spirite of God , but it is nede & requisite , that he be lightened and taught also with a more diuine and godly lyght . This light is geuen of the holy ghost , and vnto this vse be the holy Scriptures geuen and applied , by the whiche the litle ones of the Lord may be taught and be made to vnderstand , Psal. 19. as the Prophet Dauid writeth . Litle ones 28. Simple . 29 Testimonium domini fidele sapientiam praestans paruulis , preceptum domini lucidum illuminans oculos . The testimonie of the Lord is sure , and geueth wisedome vnto the simple , the commaundement of the Lord is cleare , and giueth light to the eyes .

Secondly , it is profitable ( saith Paul ) to improue , especially if any thing in any cause be erroneous & false , vttered either by word , or committed by worke , & this kinde of improuing is necessarie to the Churche of God ,

But you shall obserue & note , that there be two kindes if improuinges , one is , by the whiche false & erroneous opinions , heresies , false , worshipynges , and corrupte doctrines are made manifest and improued .

The other is , by the which our workes & dedes are knowen & reproued , by this kinde of improuing , euery man may examine , & trie his owne lyfe . Yea & the secretes of his owne hart , & the studies & endeuour of them , which being in sheepes clothing , doth intrude , & thrust in themselues into the Lordes flocke , of whom Christ said . Math ca 7. Ex operibus eorum cognoscetis eos . By their workes you shall know them . Againe the tree is knowen by his fruites . Math. ca. 12 These two kindes of improuing can be no better knowen then out of the holy scriptures . Therfore the Apostle said . Omnia probate , 1. The. ca 5 quod bonum est tenete , proue all things , but keepe that , that is good . Also Probate spiritus , 1. Iohn . ca. 4. vtrum ex deo sint . Proue the spirits , whether they be of god or no.

Thirdly , the scripture is profitable to correct , that is , to restore to the pristinat and former state , those thinges whiche are swarned and slidden out of the way , whether it be in doctrine or in life .

Fourthly , the scripture is profitable to instruct in righteousnes , for the holy ghost doth teach vs in the scriptures to righteousnes , Righteousnes . 30. euen as a father instructeth hys children , for the scriptures haue in them mylke meete for children . Wherby the rude & ignoraunt may be instructed , they haue also whole meate , Rude . 31. meete for them the be well exercised and perfect in knowledge . Also an other commoditie and profite we haue by the scriptures , ● . ca. 4. which is , that the holy ghost doth not feare to attribute to the scriptures the power to saue vs , as Paul to Timothie writeth , take heede to thy selfe , & to doctrine , & stand fast in them : for in so doyng thou shalt saue thy selfe , 1. Cor. ca. 4. and them that shall heare thee . Also in an other place he saith . Euangelium 32. Per Euangelium ego vos genui , by the preaching of the Gospell , I begat you vnto God .

Cor. Confes . lib. 8. ca. 12. Saint Austen euen then came fourthe of the errors , in the which he was wrapped , when he began to read the Scriptures . And he was in a maner enforced and compelled to the readyng of the same by an oracle of GOD , Oraculum 33. for he hard certeyne voyces as it had bene of children syngynge and sayinge . Tolle , Lege , Tolle , Lege , Take and reade , take and reade , whiche at the laste when he obeyed , takyng the holy scriptures into his handes , chaunced to read this place of saint Paule . Induimini dominum Iesum Christum , Put vpon you our Lord . Rom. ca. 19 Iesus Christ , and straight way he was throughly conuerted to the fayth , agaynst the which he had striued so long before .

Tripartite . 34. Constantine . 35. The tripartite history doth declare how the Emperour Constantine the great , did exhorte the Bishops & fathers of the Nicen counsell , Rufim . hist. li. 1. ca. 102. that with the oracles & answeres of the holy scriptures , they should debate all controuersies , which sprang vp concerning religion . And when in the same counsel , the Bishops ( one complaining of an other ) offred bookes vnto the Emperour , desiring iudgement of him : he burned their bokes & said vnto them , that they ought to take the iudgement of God out of the holy scriptures , & not the iudgement of man . For as much then as all these goodly commodities come by the reading of the holy scriptures , what robbers & theues , what Antichristes & incarnate deuils were they , which tooke the bookes of holy scriptures from the lay people , & like murtherers burned not onely the bokes , but the owners of the bokes also ? Do you thincke that they would not haue burned Christ also , if he had ben here ? These be they of whom Christ speaketh : Wo be vnto you , you Phariseis & Scribes , Phareseis . 36. you take away the keye of knowledge , you shut vp the gate of the kingdome of heauen , you will neither go in your selues , Luke . 1● nor suffer them whiche would enter in . But no maruell , they thought it not to be for their profite , if the common people should freely read the Scriptures . Wherby they might perceaue , their hypocrisie , negligence , ignoraunce and wicked life .

Chrisostome doth teach them an other lesson , who iudged the reading of the scriptures to be so necessary to the lay men , that for the neglecte therof , he did rebuke his auditorie in his open sermons , for not reading the scriptures , his wordes be these . Quis vestrum ( respondote quaeso ) qui assistitis , in Mathe● cap. 2. vnum ( si exigatur ) Psalmum potest memoriter edicere , aut quam libet diuinarum scripturarum portionem ? Which of all you that stand here ( answere I pray you ) can say by memory ( if it be required of you ) one Psalme , or any part , of the holy scripture without booke ? Sed horum criminum tandem illa est defensio , Monachus 37. non sum ( in quis ) ego monachus , vxorem habeo et filios , et curam domus , et ce.

But of these faultes at the last , this is their defence , I am no moncke , thou faist , I haue a wife & children , & charge & cure of houshold . But this is that wherby you corrupt all things with one certain pestilence & mischief , bycause you thincke the reading of the holy scriptures to appertayne onely to the monckes , when it is much more necessarie for you then for them : They whiche are conuersaunt in the middle of the world , and receaue dayly , wounde vpon wounde , haue rather more nede of the medicine of God .

Vpon Genesis also he sayth . Propterea obsecro , vt subinde huc veniatis & diuinae scripturae lectioni diligenter auscultetis , non solum qum venitis , Homi. 2● sed et domi diuina biblia in manus sumite , Biblion . 38 et vtilitatem in eis positam magno studio suscipite .

That is to say , I besech you come often hither and harken diligently to the reading of holy scriptures , not onely when you come hither , but at home , take Gods Bible into your handes , & with great study receaue the profite in them conteyned .

Collos. 39. And in the Epistle to the Collossians . Audite quotquot estis mundani , & vxoribus prae estis et liberis , Homi. 29 quomodo et vobis potissimum praecipiat Apostolus scripturas legere , idque non simpliciter neque obiter , sed magna diligentia . &c.

Heare you as many as be of the worlde , & haue gouernment of wife and children , how the Apostle commaundeth you , specially to read the Scriptures , and that not simply or sleightly , but with great diligence . Here I pray you all secular persons , prepare and get to your selues the Bibles , the medicines of the soule . If you will nothing els , get you at the least , the new Testament , the actes of the Apostles , the Euangelistes , dayly and diligent teachers . Hec ille .

What nede I to alledge , either Origene or Ciril for this matter ? the one saying , Tormentum est diabolo , si quem videat legere sacras scripturas , possidet enim omnes qui versantur in ignorantia . It is a great torment vnto the Deuil , if he see any to rede the holy scriptures , for he possesseth all them which wander in ignorance . The other , that is Cirillus , writeth : Pueri nostri legunt sacras literas , et ex eo fiunt religiosissimi . Our children do read the holye scriptures , and by that they are made most religious .

I beseche you , what shal we thinke , this holye man woulde haue answered to these wise men of late time ? which tooke away scriptures from the lay sorte , that they might leade & hold al the world in darknes and blindnes , yea and committed the monumentes of the holy Ghost to the flames of fyre , being in this no otherwise affected , then Dioclesian was , the most hurtfull ennemy of al Christians , Dioclesian . 40. which with a publike proclamation and law , commaunded the holy scriptures to be burned , Lib 8 , cap. 3 as it is written in Eusebius , bicause he vnderstoode that ther was not a more effectual and speedy remedy to extinguish and blot out the faith of Christ , then if the holy scriptures were not knowen . But least some might geue litle credite to Chrisostome , being a Greeke author , I wil bring you a latine doctour , & such a one as is compted the chiefe among the latin men , Hierom by name . He writing vpon the Colossians , sayith after this maner : Hic ostenditur verbum Christi , non sufficienter , Cap. 3. sed abundanter , Laicus . 41. etiam laicos debere habere et docere se inuicem et monere . Here it is shewed ( sayth he ) that the lay men ought to haue the woord of Christ , not onely sufficiently , but also aboundantly , and to teache and admonishe one the other .

Obiectio .

Our aduersaries do cry and cauill , that the holye scriptures are more obscure & darke , then that anye certayne or sure sentence maye be gathered of them by the vnlearned .

Responsio .

Lib. 2. cap. 6 Let them answer vnto saint Austen , who in his booke De doctrina christiana , farre otherwise iudging , geueth this note : Magnifice et salubriter , spiritus sanctus ita scripturas sanctas modificauit , vt locis a pertioribus , fami occurreret : obscurioribus fastidia detergeret , nihil enim fere de illius obscuritatibus eruitur , quod non planissime dictum alibi reperiatur . The holy ghost hath nobly and holsomely so measured the holy scriptures , that with manifest and plaine places , it shoulde helpe and meete the desire of the Reader , and that with obscure and darcke places , it should wipe away lothsomnes , for there is no obscure thing taken out of it , which is not found to be most plainely spoken in an other place . Wherby it may appere , that nothing is written in the scriptures , but that it may be vnderstande by conferring of places . Notwithstanding , that thing which vnto godly men is as clere and light as the sunne , vnto our aduersaries is darker then a dimme or mistye cloude . ● . Cor. 4 If the Gospel of God be darke or hidden , it is hidden to them that are lost , in whom the God of this world hath blinded their myndes , that the light of the glorious Gospel of Christ should not shine vnto them . As Paule sayth : If the holy scriptures be darcke in matter of fayth and our religion : howe then did Christe embrayde the Saduces , Math. 22. saying vnto them : ye erre and are disceaued , not knowing the scriptures ? Iohn . 5 ● . Peter , 1 Againe , why should he geue in commaundement , searche the scriptures , for they beare testimony of me ? Why doth the Apostle Peter compare it vnto a light , that shineth in a darke place ? Let our aduersaries therfore cease , and leaue to be great Elephantes , and let them begyn to become gentle lambes , Elephants . 42. and so let them enter them selues , and suffer other to enter ( in the feare of the Lord ) into the fluent streames of the holy scriptures , to enter I say vnto the bottome , wherunto the Lambe ( that is the humble ) doth pearse , & in whose brimme the Elephant ( that is the hie minded and proud ) doth swymme .

Obiectio .

The reading of holy scriptures doth gender heresies , speciallye if it be redde of them that haue no great learning and sound vnderstanding , as saint Peter sayth of the writinges of saint Paule , his wordes be these .

As our beloued brother Paule , according to the wysedome vnto hym geuen , 2. Epist ca. ● . wrote vnto you . As one that in all his Epistles speaketh of these thinges , among the which some thinges are hard to be vnderstand , which they that are vnlearned and vnstable , peruert ( as they do also other scriptures ) vnto their own destruction .

Responsio .

I answer : Thinke you this kinde of argumentation to be formall ? Some doo peruert the scriptures to their own destruction , & therfore are to be coerced from reading therof , Ergo ought al maner of people to be debarred from reading of the holy scriptures ? I will make the like argument . Some masters of shyps through their negligence , suffer shipwracke , and therfore ought not to haue any more the gouernment of anye shippe , Ergo are al shyppe Masters not to be admitted to the gouernment of any shyp ? Or thus , some men are intoxicate with wyne , and become dronke , and therfore are to be forbidden the drinking of wyne , Ergo must all men be forbidden to drinke any wine ? What fonde kynde of argumentacion is this ? It is to be laughed at , or rather lamented . Euen so if I shoulde inferre after this maner : Some be rash , and peruert the scriptures to their own destruction , Ergo are al men such as the Apostle doth accuse here ? God forbyd . But I wyl desyre you , note here what thing these prudent and wise men our aduersaries do call heresy . Heresy vnto them is , if a man swarue one iote , from their accustomed opinions , traditions , customes , rites , and ceremonies . And bicause that they which do reade diligently the holy scriptures , do finde in the scripture an other manner of veyne of true godlynes , and cannot alow those things which are discrepant from the canon and rule of Gods Gospel . Our aduersaries haue attempted to bryng a reproche vnto the scriptures , and the readers therof , and are not ashamed to saye that the holy Bible doth gender and beget heresies and heretickes . O the subtyl and crafty deuise of that subtle Serpent the deuil , which so worketh by his members and impes .

Obiectio .

Apologeticus . 43. Wel say they : Gregory Nazianzen in his apolegetico , doth recite the lawe of the Hebrues , by the which it was decreed , that euery age should not be admitted , or permitted to reade euery portion of the scriptures , but certaine scriptures wer permitted to be red , as common to al men . Other percels of the scriptures not to be red of any , but of them which were past .25 . yeares of age , and of them who wer of good capacity to attayne to the meaning of the same . This law doth Nazianzen commend and prayse , Ergo it is not lawful to permit euery person indifferently to reade the scriptures .

Responsio .

I answer . I do not improue this caution and law of the Iewes , but I pray you , where might the lyke lawe take place in these Churches , in the which all the people were kepte as it were captiue and in thraldome vnder the dominion and rule of the people , who did and doth generally forbidde the laye sorte from the readinge of any portion of scriptures ? In deede it is to be wished that the people be enstructed of their Pastors and teachers , according to their capacitie , condition and state of life , and that they might and shoulde reade at home the booke of God to receaue comfort , for the qualeties of their temptations , and to learne doctrine howe to walke in their vocation . Vnwashen hands . 44 The people are to be admonished and exhorted , that they com not with vnwashen hands , but reuerently and deuoutlie with feruent prayers , to the reading of Gods oracles & scriptures . And that those bookes be permitted to be redde of children , which are most mete to teache them their dutye to God , and obedience to their Parents and other superiours .

As for the can ticles of Salomon , the oracles of the Prophetes , the reuelation of Iohn , are to be red of them who haue had progresse and continuance of studye in Gods Bible . And for other workes , as the history of Christes life , the tenor of his doctrine , which serueth both for faith and good life , to be permitted to be read indifferently of al ( as Dauid saith ) In quo corriget adolescentior viam suam ? Psalme . 219. in custodiendo sermones tuos . How shall a yong man direct his wayes ? In keeping thy wordes and sayinges .

Thus haue I most amply and at full declared vnto you , the first lesson of the first part of my particion , which was of the excellency , woorthines , and the commodity and profit of the holy scriptures . Entending at the next lecture to deliuer vnto you , by Gods grace , how that the whole religion of Christ doth depend onely on the written woord of God , commonly called the scriptures . In the meane time I commit you vnto the eternal and almightye God , vnto whom be all honour and glory , world without ende . So be it .

❧ Hic sequuntur Miscellanea praelectio prima .

Satan . 1.

SAtan is an Hebrue woord , and doth signifie an aduersary , a letter , a stopper , an hinderer , to euerye good purpose , to be prosecuted , and it is spoken as well of the deuill , as of man . Psalm. 109. Satan stet ad dexteram eius , and let the aduersary stand at his right hand . 1. Samuel . 29. Et non descendat nobiscum in bellum , ne sit nobis in satanam in bello . Let hym not go downe with vs into battaile , least that in the battel , he be an aduersary vnto vs . Dauid sayth in the booke of Samuel . Quid mihi & vobis filii Saruiae , nam estis mihi hodie pro Satan ? That is : 2 , Samu. 16. What haue I to doo wyth you , you sonnes of Saruia , that this day you should be aduersaries vnto me ? That is , hurtful counselours , bicause you perswade me to kill Semei . Christ said vnto Peter , who disswaded him from going to Hierusalem : Vade retro Satana , get thee behinde me Satan , Math. 16. thou art an offence vnto me , that is , a letter , a hinderer . Generally al they may be called Satans , whosoeuer doo attempt and go about by anye occasion , to alienate and leade vs from godlines and truth . The Grecians called Satanam Diabolum which betokeneth a crafty & disceitful slaunderer , a malicious detractor

Tradare Satanae , to giue ouer vnto Satan , is diuersly and many waies expounded of the learned . Some expound it simpliciter , to be nothyng els but to be excommunicate , that is , to be excluded and shut out of the Church , in the which when Christ doth obtaine the kingdome , and the Deuil without the church doth play the tirant , it doth followe , that all they which are cast from the church , by the discipline of excemmunication , are made the bondslaues of Satan .

Therfore bicause we are receaued into the fellowship of the church , vpon this condicion , that we should remaine stil in the faith , and vnder the gouernment of Christ , we do say him which is out of the church , to be deliuered vnto the power of Satan , bicause he is a straunger and a forain from the houshold of God , for without the church ther is no saluation .

Other expound , Tradere Satanae , to pertaine to some notable scourge or plague , wherby the deuil should afflict and vexe the person excommunicate , as the Apostle Paule in his Epistle to Timothe doth testify , that he did so vnto Alexander and Himeneus , that they shoulde learne not to blaspheme .

And so God doth worke together with the iudgement of the church , when he doth decree and appoint by the rule of holy scriptures , to sende tormentes and vncleane spirites , to vexe them that be excommunicate . We reade , that when saint Ambrose had excommunicate the Scribe of one Stillico , the Scribe was most greuously vexed of an euil spirite , and this God doth , that he might declare that thing to be ratefied in heauen , which is iustly done in earth by his Church . Chrisostome and other doo write , the great power of God to be declared by some miracle , when any is deliuered vnto Satan .

But of what great efficacy and strength the power to deliuer to Satan is , and how much it ought to be feared , let vs call to remembrance the examples of Moses , 4. Regum . 2. Actes . 5. Actes . 13. against the Chorites , of Helias , and of Helizeus , agaynst the false Prophetes , and agaynst the chyldren whych were torne of the Beares . Of Peter against Ananias , of Paule agaynst Elimas and such like But note here , that this deliuering vnto Satan is not to the vtter destruction of the whole person so excommunicate , but for the destruction of the flesh for a time , that the spirite maye be saued in the day of the Lord , that he being vexed and afflicted , may knowe hys filthines and his faulte , and so may be confounded , and made ashamed , and so driuen to repentaunce , that hee gladlye wyll returne into the Churche agayne .

It is a very greuous thyng , if a man weyghe it well , to bee banished and cast out of a Citye , that is wealthye , and well institute and gouerned : howe muche more greuous is it to be banished oute of the Churche , whiche is the chiefe Citye and common wealth of Christ ? Howe greatlye ( thyncke you ) dyd it vexe the godlye Emperour Theodosius , when he deepelye lamented , bycause he was excommunicate of Saynct Ambrose ?

And although the church in this our time cannot deliuer them that fall and are excommunicate , vnto Satan , to be afflicted and vexed in body , yet God himselfe doth often execute it with seuerity . Paule writing to the Corinthians saith , that many of you be sicke and weake , 1. Cor 11. and manye are fallen a sleepe , that when God doth correct and smite vs , we be not damned together with the world . The end therfore of excommunication , is to procure the health and amendement of them that do so fal , they are not to be counted and taken as enemies .

Therfore Paule saith to the Thessalonians : 2. Thes. 3. Quod si quis non audierit , per epistolam notate illum , et ei ne commisceamini , vt crubescat , non tamen habeatis vt inimicum , sed tanquam fratrem corripite . If any man obey not our sayinges , note him by a letter , and haue no company with him , that he may be ashamed , yet count him not as an enemy , but admonish him as a brother . Also to the Galathians the .6 . chap. be sayth : Galath. 6. Si praeoccupatus quis fuerit in aliquo delicto , vos qui spirituales estis , huiusmodi corripite in spiritu lenitatis , considerans teipsum , ne & tu tenteris , alter alterius onera portate , & lic implebitis legem Christi . Brethren , if a man be fallen by occasion into any fault , ye which are spiritual , with the spirite of meekenes correct him , considering thy selfe , least thou also be tempted . Beare ye one an others burthen , and so fulfill the law of Christ . This is the note and marke of the righteous , to minister correction to his neighbour , but yet with mercy . Dauid sayth in his Psalm . 141. Percutiet me iustus misericordia , & redarguet me , oleum capitis non prohihebit caput meum . Let the righteous smite me , for that is a benefite , and let him reproue me , for that is a precious oyle , that shal not breake my head . And euery man will soone exhibite this mercy , if he consider and weigh his own imbecillity and weakenes . 1. Corin. 10. Paule sayth ▪ Qui stat , videat ne cadat , he that standeth , let him take heede he fall not ; and by this christian lenity , if the excommunicate do repent and returne , the church is brought and bound to forgiue him , which Paul doth commaund . 2. Corinth. 2 saying : Condonate illi , no possideatur a Satana , 2. Corin. 2 , which saying saint Austen Contra epistolam Parmenian , doth expound after this maner : Satan doth accustome by the colour of righteousnes , to perswade cruelty , and that he doth for this purpose , to breake the bound of vnity and peace , whiche bond being safe , he is most infirme and weake .

To ende , saint Austen declareth in his booke De heresibus , and so doth before him Epiphanius , that there were certain which worshipped Satan , being moued therto , bicause he being an aduersarye , and hauing power to do great hurt , should be sauorable , and do the lesse hurt . In like maner the Egiptians wer wont to worship Crocodiles & serpentes , as the instrumentes of gods seuerity , that they should do lesse hurt by them .

Now a word or two of certaine degrees which were vsed in the primatiue Churche , concerning excommunication , and who they be that ought to be excommunicate .

Saint Ciprian maketh mencion of certain which wer called Abstenti , which are restrained and put back for a certain time from the sacraments .

Other were called Excommunicati , who as yet tooke no repentance , and vnto these likewyse were the sacramentes forbidden , but not for a prescribed time , as vnto them which were named Abstenti .

Thirdly , some were called Anathematizati , who were desperate children , and without shame or feare , either of God or man .

Chrisostome doth write an homely of this kinde of curse , called Anathema , wherin he sheweth that neither the liuing nor the dead ought to be punished with that kinde of paine , for we ought alwayes to hope the best of them which be yet liuing . As for the dead they be alreadye at the iudgement seate of God .

Doctrine , saith Chrisostome , and not men , ought to be striken Anathemate . But this doth not agre with the sayinges of other Fathers , or with the sentence of general counsels , yea it seemeth also contrary to the holy scriptures , for Paule , Galath. 1. writeth thus : If an aungell of heauen preach any other doctrine then we preach , Anathema sit .

In the Nicen Sinode , there appeare certayn decrees to be established in the church . In the first place were Audientes , who were permitted to be present at sermons , from which none were restrained , vnles he were a derider , and despiser of Gods word .

Secondly , ther were Procumbentes , which dyd aske forgiuenes of the ministers of the church .

Thirdlye , there were Orantes , who although they were restrayned from the Sacraments , yet they were suffred to be present at prayers .

Fourthly and finally , were Communicantes , which were present both at sermons , at prayers , and at the receauing of the sacramentes .

But many do thinke these thinges to be forged , and so to be put into the sayd counsel , as lawful decrees .

Notwithstanding it may be gathered out of faint Ciprian , that there were certaine degrees of such as did fall . They ( saith he ) which fel to idolatry , were not receaued againe of the church , before the houre of death . Adulterers and fornicators were receaued after long repentance . Vnto them which were called Libellatici ( who were so called , bicause in time of persecution , they redemed themselues from the Iudges with money ) pardon was easely and soone graunted .

Questio .

But by whom shal excommunication be executed ?

Responsio .

The societie and fellowship of the churches is not simple , but composed of three partes , that is , Monarchia , Aristocratia , and Democratia , but great heede is to be taken , that that kind which is called Oligarchia be vtterly remoued from the church , which consisteth in tirannye , and the corrupt manners of the people .

Monarchia is the rule and gouernment , pertaining onely to one man , as to a King , a Queene , or a Prince of a realme .

Aristocratia , is when the Nobles , the Senatours , the Counsellours gouerne and rule a common wealth .

Democratia , is when the people and commons themselues , beare the rule .

Now if you haue a respect in the church onely vnto Christ , then it is called Monarchia , for he is our king , which hath purchased the church vnto himselfe , with his own blood . Now he is gone into heauen , but yet he gouerneth this his kingdome , not with his visible presence , but with his spirite , and the word of the holy scriptures .

In this church be also his Ambassadours and Legates , as Bishoppes , Priestes , Elders , Doctors , Pastors , & other , by whose office the church may be called Aristocratia . These offices are commited , not for riches sake , not for nobility and bloods sake , not for fauour and worldly estimation , but for doctrine , knowledge , and purity of life .

Againe , bicause weighty causes , and matters of some importaunce are in the church referred to the people ( as we reade in the actes of the Apostles ) the church is called also Democratia . The great matters & causes of weight , are excommunication , absolution , the election of Bishops , & other Ministers , and by this may it be concluded , that no man ought to be excommunicate , without the consent of the people .

The publike weale of the Romanes kept themselve in the same state , for in times of misery & affliction , they chose and made an officer , whom they called , Dictatorem , which was as a monarche , & chief ruler among them .

They had also their Senate house , and their Seniours , who wer prudent , wise , and graue men , and that , might be named Aristocratia .

But in graue and weighty matters , in lawes to be confirmed , and statutes to be made , they referred vnto Quirites , that is , to the whole comminalty , & this might properly be called Democratia . Saint Ciprian doth write vnto Cornelius the bishop , that he tooke great paine , and labored much to the people , that peace & pardon might be graunted vnto them , which offended , which pardon if he could haue geuen by his owne authority , he should not haue needed so much to perswade and entreate the people .

Thessalonica . 2.

THessalonica is the chiefe city of Macedonia , builded ( as some write ) of Philip of Macedonia . Other write , that it was called before Halia , and builded of one Cassander . But bicause Philip vanquished and ouercam in that place , the people called Thessali , it was after named Thessalonica .

Lucius Tarraeus ( who made a booke of this city ) writeth , that Philip so named it , of his doughter , called Thessalonica .

The rage of the Emperour Theodosius , who slewe in that citye the number of .xii. thousand persons , is wel knowen by that city .

To this city saint Paule preached first the Gospel , as it is in the actes 17. And vnto the inhabitauntes of this Citye also he wrote from Athens two epistles . About a hundred and twenty yeares agone , Amurathes the turkish Emperour , which killed one Vladislaus , king of Hungary , at a place called Varna , tooke this citie in battel , from the Venetians , wyth which slaughter Theodorus Gasa , a Thessalonian , and other learned men being moued , forsooke the countrye of Grecia , and came into Italye , and there did set foorth most diligently and learnedly , the studye and knowledge of the Greke tounge , which they sent forth throughout al Europe .

Canon . 3.

CAnon est vox polisona , for it signifieth manye thinges . First it signifieth , that part of a target or buckeler , wherein the arme and hand is put . Secondly , it is a yearely tribute of corne , payde to some city or towne . Asconius Pedianus doth make three kindes of tributes . The first he calleth ( Canonem ) which is the fruite payde for passage , or cariage of marchandise , also custome , tallage , or els a yearly tribute of corne . The second , he calleth Oblationem , which properlye we may cal a subsidie of wine . The third , he calleth Indictionem , which is a taxe graunted by the people : and this last is called of Cicero , Lib. 2. De oratore collatio & collecta .

Thirdly , Canon signifieth a rule to direct and measure things equally , and rightly , and bicause that we ought to directe both our fayth and life by the rule of the holy scriptures , therefore the scriptures are called Scripturae canonicae .

Heresis . 4.

THis woord ( heresis ) signifieth in the latin toung electionem an election or choyse , and it is deriued of this Greke verbe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , Eligo , wherupon Chrisostome doth name the election of the Bishops , which then was put in vre of the faythfull people ( heresim ) and by this it appeareth that he properly is an heretick , who doth chuse any thing to himselfe .

Saint Hierome , vpon the Epistle of Paule to Tite , geueth the lyke note , saying : heresis in the Greeke is sayd of election , bicause euerye man may chuse vnto himselfe , that thing which seemeth to be best vnto hys iudgement .

And where we vse this worde ( heresis ) in the yll sence , it is done per Chatachresim , that is abusiuely , and improperly . Tertulian lib. De virginibus vetandis definit heresim after this maner .

Quodcunque aduersus veritatem sapit , heresis est etiam vetus consuetudo , whatsoeuer sauoreth against the truth , it is heresye , although it be a long and an auncient custome . This diffinition is not proper nor necessary , but abusiue . For if you would vse the latine woord Electio , and say , whatsoeuer sauoreth against the truth , is an election , it were a fond phrase of speaking , but yet the Catachresis or abuse of this woord is not to be condemned , for saint Paul vseth this word in the yll sence saying : Oportet hereses esse , quo qui probati sunt , manifesti fiant inter vos , That is : There must be heresies among you , 1. Cor. 11. that they which are approued among you , may be knowen . Also in the epistle to the Galathians . 5. Gala. 5. he numbreth heresie among the workes of the flesh .

Saint Austen seemeth to vse this worde heresis for an opinion , and Austen maketh this difference betwene an hereticke and a schismaticke . Ille est hereticus , he is an hereticke , which doth corrupt the sincerity of fayth , and the veritye of the Apostles doctrine , with false and noughtye doctrines .

He is a schismaticke , who although he offendeth not against the purity of doctrine , and sinceritie of faith , yet doth rashlye seperate him selfe from the church , breaking the bond of vnitie . And truly he maye be called properly an hereticke , whosoeuer for the hope of some temporal commoditie , lucre , promotions , or glorye , doth of his owne wyll and head , chuse , receaue , teache , follow , and stifly defende , and soweth abroade any maner of straunge doctrine against the scriptures , the articles of the faith , the doctrine of the church grounded vpon Gods woord .

The scholemen call him an hereticke , which doth institute , make or follow , any new sect , agaynst the foundacion of religion , and they saye that three thinges doo alwayes concurre and meete together in heresye , that is .

False beliefe . Peruerse wyll . Obstinacie .

Wherby they signifie him not straight waye to be taken for an hereticke , which holding false thinges for true , doth erre , so that there be not a peruers wyll , and an obstinate minde to persist and resist , as the great learned doctor sayth : Errare possum , hereticus esse nolo . I maye erre , yet I wyll not be an hereticke . It is wrytten in the lawe . Qui sententiam suam , quamuis falsam atque peruersam , nulla pertinaci animosi tate defendunt , sed querunt cauta solicitudine veritatem , corrigi parati , cum inuenerint , nequaquam sunt inter hereticos deputandi .

Whosoeuer do defend their sentence & opinion , although it befalse , so it be not of an obstinate boldnes , but do seeke carefully and warelye the truth , and being ready and willing to be corrected , and returne when they haue found the truth , they are not to be counted among heretickes ,

Some deriue this word ( heresis ) of this Greeke verbe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth inniti & firmare , to leane to , and to make firme and strong .

Christianitas . 5.

SAint Luke doth record in the Actes of the Apostles , that this name of a Christian , was first geuen at Antioche . Yet it ought not to be so vnderstand , as though it were vtterly vnknowen to al men before that time , but now it is made vulgare and common . It was knowen before , but more in worke , than in word .

Eusebius rehearseth the old fathers Adam , Seth , Noe , Abraham , & all other like to them , to be Christians , and sayth that the Christian religion was then most auncient , and most sounde and pure , hys woordes be these .

Non noua , sed coram omnibus hominibus vetustate celebris , ac cunctis nota gens Haebreorum est . Huius libri ac literae vetustos viros continent , raros quidem & paucos numero , pietate vero & iusticia omnique virtutum genere prestantes , ante diluuium differentes : postea alios ex filiis & nepotibus Noe , vtpote Tharam & Abrahamum , de quo tanquam duce & progenitore , ipsi haebreorum posteri gloriantur . Quod si quis hos omnes iusticiae testimonio decoratos , ab ipso Abrahamo ad primum vsque hominem ipsis operibus , etsi non nomine christianos fuisse dixerit , a veritate certe non aberrauerit . Christianum quippe nomen virum significauit , qui per Christi cognitionem & doctrinam , animi moderatione & iusticia , continentiaque vitae , & virtutis fortitudine , & pietatis confessione erga vnum ac solum omnium deum excellit . Hoc autem priscis illis non minus curae fuit , quam nobis : nec corporalis itaque circumcisionis rationem habuerat , sicuti nec nos , nec sabbatorum obseruantiae , quemadmodum neque nos , nec abstinentiae ciborum , neque discrimimum aliorum , quae postea Moses primus omnium instituit , ac simbolice perficienda tradidit : sicuti talia , & nunc quoque Christianorum non sunt , sed ipsum etiam Christum Dei perspicue viderunt . Siquidem illum & Abrahae apparuisse & responsa dedisse Isacho , & Israeli , Mosique , & Prophetis post ipsum locutum esse , iam antea declaratum est . Vnde & pios istos Christi nomen sortitos esse inuenies iuxta vocem de illis dictam : Nempe ne attingatis Christos meos , Psalm. 10● . & contra Prophetas meos ne maliciose agatis . Manifestum itaque est hanc pietatis inuentionem virorum , illorum qui temporibus Abrahae pie vixerunt , ( quae nuper per Christi doctrinam cunctis est gentibus annunciata ) primam esse , omniumque antiquissimam & vetustissimam .

The nacion of the Hebrues is not newe , but knowen vnto all men , to be most famous and honourable . The bookes and letters of the people do containe olde auncient men , rare and fewe in number , but in godlynes , righteousnes , and al kinde of vertue most excellent , and that before the flood .

And after the floode , they containe other , of the children and Nephewes of Noe , as Tharach and Abraham , of whom , as of the chiefe and progenitor , the posterity of the Hebrues do glory and boast . If any man wyll say , all these men adourned with the testimonye of righteousnes , from Abraham , vnto the first man to be Christians , although not in woord , yet in woorke , he shal not erre from the truth . For a Christian man doth signifie that man , whiche by the knowledge and doctrine of Christ , doth excell in moderation of mynde , iustice , and continencie , in strength of a vertuous lyfe , and the confession of godlines towarde the onely God . And the old fathers had this in no les regard , then we haue .

They had no respect of carnall circumcision , as we haue , neither of the obseruinges of the Sabothes , no more then we haue , nor of abstinence from certaine meates , nor any other differences , which Moses first did institute and ordaine , and taught them to be done by the waye of figure and signification . Suche thynges also are not now pertayning to Christians .

But they saw clearely Christ the Sonne of God . For we haue declared before , that he dyd appeare vnto Abraham , and gaue aunswers and oracles vnto Isaac , Israell , and Moses . And after him spake to the Prophetes , whereof thou shalt finde these godlye men to haue had the name of Christ , according to the woord which was spoken of them : Touche not myne annoynted , and doo not wyckedly agaynst my Prophetes . Psalm. 10● . It is manifest therfore , that the inuention of godlines , of those which liued godly in the time of Abraham ( which now of late hath bene shewed by the doctrine of Christ , vnto al nacions ) to be the first , the auncientest , and eldest of all others . Hitherto Eusebius .

Now if we woulde well behold our selues in the glasse of a christian name , we shall see very few at this time worthy this holy name . We desire all to be called Christians , but in profession of life we be farre distant from this title . We be named Christians , a chrismate sacro , of holy anoynting . This holy anoynting is the holy Ghost : the Lorde sayth , Vpon whom shal my spirite rest , Esay . 66. but vpon the humble and meeke , and hym that feareth my sayinges ? But we set litle or nought by the woord of God , we are corrupted with naughty affections , we swell with pride , we disdayne one the other , and therefore are destitute of thys holye Chrisma , wherby we be named Christians . We be weary of godly labours , of prayers , fastinges , watchinges , almes deedes , and of all offices of godly piety .

How many of vs doo take paine to teache , to exhorte , comfort , to admonish , those that do glory of the title of a christian name ? Are we not all slothfull , and loth to take any paine in instructing of our own family , and other of our brethren ? We cast of from our selues this function and duty , and cast it vpon the ecclesiasticall Ministers shoulders , as though no such thing should be required of vs . Ob say some men , I am no priest , I haue neuer a benefice , why shoulde I teach or admonishe ? why should I preach or exhort ? But yet they can admit all blasphemous filthy and abhominable talke . They lyue onelye to them selfe , they haue no care nor regarde eyther of Gods glory , or the saluacion of their neighbours .

What sacrifice worthy of a Christian name , do we offer vnto God ? where be our praiers , and thankes geuing ? where is the mortification of our flesh ? where is the renounceing of this worlde ? where is mercye and pity ? where is the innocent and holy life ? Be we not destitute and voyde for the most part of these godly dowries ? Well , God of his infinite mercy geue vs al grace , that we maye become in deede , that which we be in name , that is true Christians .

But the chiefest thing of all to be lamented , is this . The true Christians being contented with this onelye title and name , doo desire nor couet any other appellation or calling . But certain hipocrites ( as though the name of a Christian were but a base and a light thing ) cease not , vntill they may get vnto themselues other titles and names , as to be called a Dominicke , a Fraunciscan , a Carmelite , a Carthusian , a Boname , as though they were christened in their names .

The true christians ( cleauing onely to their maister & teacher Christ ) do not heare the voyce of any other , they will not go one iot from the holy Scriptures . But these hipocrites accuse , and call all men heretickes , vnlesse they receaue and embrace all Romishe constitutions and ordinaunces , although they repugne and be cleane contrary to the wordes and doctrine of Christ .

The Christians doo acknowledge themselues to haue but one kyng , one deliuerer , one sauiour , and one head in heauen .

These doo adore the Pope as the chiefe heade here in earth , of the vniuersal Churche . The Christians do confesse and affirme , that there is but one sacrifice for the remission of all sinnes , whiche is the death and Passion of Christ .

These do defende and teach that Christ is offred dayly in the Masse , for the propitiation of sinnes , I shal not nede to make any more Antitheses , or contrary Collations . They be knowen to all the world what they be . Now will I conclude with saint Austen , his wordes be these : Filius dei qui fecit nos , factus est inter nos , & rex noster regit nos , & ideo sumus Christiani , quia ille Christus a Chrismate dictus est , id est , ab vnctione , reges autem vngebantur & sacerdotes , Ille vero vnctus est rex & sacerdos . Rex pugnauit pro nobis , sacerdos obtulit sese pro nobis . The sonne of God whiche made vs , was made to be among vs , and beyng our king , he doth rule vs , and therfore we be called Christians , because Christ was named a Chrismate , that is of anoynting , for both kings & Priests were anoynted , and he was anoynted both king & Priest , as a king he fought for vs , as a Priest he offred him selfe for vs .

Fides . 6.

CIcero defineth in his offices , that faith is a constancie and truth in sayings and doyngs , Et dicitur Fides vt fiat , quod dictum est , and is called Fides , that the thinges which were spoken , may be perfourmed .

Saint Austen , writeth of this worde Fides , after this maner . Fides appellata est ex eo quod fit , duae fillabae sonant , cum dicitur fides , prima sillaba est , a facto , secunda a dicto . Interrogo ergo a te vtrum credas , dicis credo , fac quod dicis , & credis . That is to say : faith is named of that whiche is done , two sillabes do sounde when faith is named , the first is of doing , the seconde is of saying . I aske thee therfore , whether thou beleue , thou sayest , I do beleue : do then that thou sayest , and thou doost beleue .

I do read in an olde Pamphiliona pretie rule concerning this worde ( Fides . ) And although such Pamphelions ( for the most parte ) do sauer grosse & supersticious doctrine , yet sometime they speake truly and profitably , as the common prouerbe runneth . Sepe etiam est holitor valde opportuna locutus . The gardiner somtimes speaketh apt & meete things . One demaunded of Virgill , what he did with Ennius workes in his handes , who made answere : Ex stercore Ennii aurum colligo . I gather golde out of Ennius doung . So one may gather out of barbarous writers , some profitable lessons . The rule concerning faith is this . That Christian faith ( saith he ) may be accepted of God , it ought to be perfect , according to the signification of euerie letter in this worde Fides , which be fiue in nomber .

Rom. 2. Matth. 7. The first letter is F. which signifieth Facere , to do , as Paul saith , non auditores legis sed factores iustificabuntur . And as Christ himself saith , non omnis qui dicit mihi dne , domine , intrabit in regnum caelorum , sed qui facit voluntatem patris mei . Not al , which say to me master master , shal enter into the kingdome of heauen , but he that doth the will of my father . Alas , how many be there , whiche say with mouth , I beleue in Christ the sonne of God , but in dede do deny him ? What is it to beleue in God and Christ his sonne , but to grow in vertue & grace , toward God as S. Austen saith ? Were it not ( thincke you ) an horrible thyng to heare any man say , I do not beleue in Christ , but in the deuill ? And yet it is more horrible , to professe it in word , Tit. 1. & to deny it in worke , for workes be of greater efficacie than wordes . I pray God that the saying of S. Paule maye not iustely be verified in the most part of people . Confitentur se nosce deum , factis autem negant . They confesse God with mouth , but with workes they deny him .

The second letter of this word Fides , is I. which signifieth integritie & fulnes in faith , that is , that the Christian man , beleue al the articles of the faith to be true , & to doubt & erre in none of them : As to beleue in Christ to be verie god , & to deny his true manhood , as the Anabaptistes do : Also to beleue Christ to be natural man ( sinne onely excepted ) & to deny him to be god , as the Arrians do . But euery Christian man must beleue fully & wholy euery article conteined in the simbole of the Apostles , commonly called the Crede . Other wise his faith is not perfect , for he lacketh this letter I , as al heretikes & sectaries do against this letter , and all south sayers & enchaunters likewise offende , as the saying is in the lawe : Qui diuinationibus , credit fidem perdit , he that beleueth enchauntements , leeseth his faith .

The third letter is D. which signifieth Dilectionem , loue & charitie , as Paul saith , Gal. 5. Fides que ꝑ dilectionem oꝑatur , faith whiche worketh by loue .

S. Bernard writeth , that Mors fidei , est separatio charitatis . The lacke of charity , is the death of faith . And againe he saith . Credis in Christum ? fac Christi opera in charitate : vt viuat fides tua , fidem tuam dilectio animet . Doost thou beleue in Christ ? do the workes of Christ in charity & loue , that thy faith may liue , let loue giue life vnto thy faith . The scholasticall diuines haue a generall rule , that faith without charitie , is Fides informis .

S. Austen writeth . Quod cum dilectione fides est christiant , sine dilectione fides est demonis , nam demones credunt & contremiscunt : with loue it is the faith of a christian , without loue it is the faith of the deuill , for the deuils beleue & feare . Againe vpon Iohn he saith : Confitebantur demones Christum , credendo non diligendo , fidem habebant , charitatem non habebant . Ideo demones erant . The deuils confessed Christ in beliefe , not in loue , fayth they had , but charitie they had not , and therefore they were deuils . So all christians whiche do beleue , and not loue , as long as they do continue , are not christians , but in a maner are to be called deuils .

The fourth letter is E. whiche signifieth externe , & expresse , outwardely , expresly and plainely , for it is not sufficient to haue and holde faith in hart , vnlesse you confesse it with mouth and workes , as Paule saith . Rom. 10. Corde creditur ad iusticiam , ore fit confessio ad salutem , with harte we beleue to be iustified , and with mouth we confesse to be saued . Yf at the least opportunitie and time will serue .

Quaestio .

What if a man in the time of persecution , reserue and keepe in hys hart the true faith , but for feare of death , losse of goods , or any other like plague , doth consent to heretickes , and doth conceale and kepe close the truth ?

Responsio .

All the schole Doctors to this question make this aunswere , that if by his silence and ensaumple other take offence , or do swerue from the right faith , then the said partie is in the state of dampnation . But after my iudgement he offendeth , and that greatly without all exceptions , and conditions , because the confession of faith is necessarie , De praecepto , to be declared outwardly , aswell as to be beleued inwardly .

The fifth letter is S. which signifieth Semper , alwayes that is to haue faith aswell in the ende , as in the beginning , euen to perseuer and continue as Christ saith . Beatus ille qui perseuerauerit vsque ad finem . Matth. 24. Blessed is he which continueth to the ende . And as S. Paule saith . Heb. 11. Heb. 11. Sine fide impossibile est placere deo , without faith it is vnpossible to please god . But you must here vnderstand , that this faith before described , is not the iustifieng faith , but it is that faith , which doth declare a man to be already iustified . Which faith the schole men call Fidem formatam : but the faith that doth iustifie , doth praecede and go before all maner of good workes , as S. Gregorie writeth vpon Ezechiell . Whose wordes be these . Nisi prius Fides teneatur , nullatenus ad spiritualem amorem attingitur , non enim charitas fidem sed fides charitatem praecedit , quia nemo potest amare , quod non credidit . Except faith be first had and holden , you can by no maner of wise attaine to spirituall loue , for charitie doth not go before fayth , but faith doth praecede charitie . &c. The like saying hath S. Austen writing vpon Iohn Sicut in radice arboris nulla prorsus apparet pulchritudinis species , & tamen quicquid est in arbore pulchritudinis vel decoris , ex illa procedit sic exfidei humilitate quicquid meriti , quicquid beatitudinis anima susceptura est , ex fidei fundamento procedit . That is : Like as in the roote of a tree there appeareth no bewtie at all , and yet whatsoeuer ornament or comelines is in the whole tree , it procedeth of it : So whatsoeuer merite , whatsoeuer happines , the soule shall receaue of the lowlinesse of fayth , it springeth of the foundation of faith .

I am not ignoraunt how the master of the sentence , doth restraine the saying of Gregory , to that faith que non est virtus ( as he saith ) whiche is no vertue : but how aptely and truly , I referre it to the iudgement of the learned , or els ( saith he ) you may referre it to the acte of faith , whiche naturally doth go before the acte of charitie .

But of this matter I shal entreate ( by the grace of God ) more at large hereafter in that Lecture , wherein I shall discourse the article of iustification .

Arte. 7.

THis worde Ars ( as some do write ) is deriued , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That is to say Virtus , vertue . Other write that it commeth of this verbe Arcto , whiche he tokeneth to binde straight together , bycause by arte , workes are aptely restrayned together .

The definition of this worde Ars , is diuerse . Some define it to be Facultatem quae preceptis quibusdam ac regulis continetur , whiche is conteyned in certayne preceptes and rules .

Diomedes doth define arte after this maner . Ars est rei cuiuscunque scientia , vsu , traditione , vel ratione percepta , tendens ad vsum aliquem vitae necessarium . That is to say , Arte is a science or knowledge of any thing perceaued by vse , tradition or reason , tending to some necessary vse of mans life .

Aristotle in the sixte of his Ethickes defineth arte after this maner . Ars est habitus quidam faciendi cum vera ratione . That is , It is a certayn habite or doing with true reason .

Diuisio .

Artes are deuided three maner of wayes : some be called Theoricae , that is , Speculatiue , which doth consist in the knowledge , estimation & speculation of thinges as Astrologie , whiche doth not require any arte , but is contented onely with the vnderstandyng of that thynge whiche it doth studie .

Other artes be called Practicae , that is , actiue , and they do consist & stande in doing , whose chief ende is to be made perfect in acte , and after the acte is done , doth leaue no signe nor token , as daunsing , wrestlyng , and such lyke .

Thirdly other artes be called Effectiuae , that is , whiche doe consist and stand in effect , which doth set fourth the consummation , and bringing to passe the worke which is set before the eyes , as paynting , caruing , & such like . Ars signifieth sometimes , subtletie and craft , whether it be in the best part , or in the worst , by the which a man wil not lightly be disceaued , but may rather disceaue other , which is called in the Greeke : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Virgill in his Aeneidos , writeth thus of one Sinon . Dolis instructus & arte pelasga : that is , armed with desceit & craft of the Grecians .

Draconites . 8.

DRaconites is a precious stone , whiche is made of the braine of Dragons , but the braine doth neuer waxe to that vertue , except the head be cut of from the Dragon beyng aliue , and that is through the enuie of the beaste , perceauing and feeling him selfe to die , therfore the maner is to cut of their heades , when they be a sleepe . The stone is of a wonderfull bright colour , and can not be better polished and trimmed , then it is of his own nature .

Philosophie . 9.

Tertulian in his booke Contra Hermoginem , doth call the Philosophers , the patriarkes of all heretickes . Pithagoras was the first that euer named himselfe a Philosopher , refusing the name of Sophos , a wise man , as the name of a more arrogancie , for he had rather be called a louer of wisdome , then a wise man .

Sinagog . 10.

SYnagoga , betokeneth in Latin a congregation or company of people . The Churche of the Iewes which were the peculiar people of God , was sometyme called Synagoga , for Synagoga doth signifie , that same thing that Ecclesia doth , but for the obstinacie and vnplacable hatred of the Iewes , which they bare agaynst Christian Religion , it is become vile , and almost out of vse .

Saint Hierome Ad Geronciam viduam : doth write , that Lia with her bleare eyes , and Rachel ( whom Iacob loued verie wel ) doth signifie , the first , the sinagoga of the Iewes , the seconde , the Churche .

Epitheton . 11.

EPitheton , is a figure , which may properly be called a worde cast or put vnto a nowne substantiue : and that for diuerse and soundry causes , either for the cause of difference , as Ida Phrigia , a great hill by Troye . Whiche word Phrigia is an Epitheton and maketh the substantiue Ida , to differ from an other hill so called , which is in the countrie of Creta , now called Candie .

Secondly , Epitheton is added for the cause of some proprietie , as Venusta venus , fayre Lady Venus . Coelum profundum , the great high heauen .

Thirdly , it is put vnto a substantiue , for the cause of some Emphasis or vehemencie , to make the worde seeme more , then if it should be without it , whether it be in the better sense , or in the woorse . As O sacratissimum dei verbum , O thou most holy worde of God . O scelus abominādū . O most abhominable wicked dede , so in the better sense , is this Epitheton Sacra , holy , put vnto Scriptura , scripture , to make it differ from all other scriptures , in dignitie and worthines , whatsoeuer they be .

Superstition . 12.

SVperstition is a false worshipping of God , a mad , & folish error contrary vnto true religion , bycause it doth giue that honor , either to whom it might not be giuen , or els after what maner it ought not to be geuen , & therfore Aulus Gellius , in his tenth boke doth call superstition , a folish religion out of season . Lucretius doth thincke that it is called superstition , of a vayne & superstitious feare of things , standing vpon , or ouer , that is of heauenly or diuine thinges , whiche stand aboue vs .

Cicero in his second booke De natura deorum , writeth of this worde after this sorte . Non solum Philosophi , verum etiam maiores nostri superstitionem a religione seperauerunt , nam qui totos dies precabantur & immolabant , vt sibi sui liberi superstites essent , superstitiosi sunt appellati , that is to say . Not onely the Philosophers , but also our auncients , did seperate & deuide superstition from religion , for they which did offer & pray the whole day , that their children might be long liued , were called superstitiosi , superstitious , of this word superstes , which signifieth , to stand euer , or remaine stil .

Lactantius doth coumpt them chiefly to be called superstitious , which do celebrate the continuall memorie of the dead , or which do worship at home in their houses , images set vp for their parents , as though they were Gods.

Alchoran . 13.

ALchoran is an Arabicall worde , and signifieth by interpretation Collectaneum praeceptorum , a gathering together of commaundementes into one booke , the whiche booke Machumet , fained to be sent to him from God by the aungell Gabriell . In the which booke are mixt most shamefull and abhominable lyes , with some part of scripture , and necessarie lawes ( although these be fewest . ) And as the Turkes & Sarasens are directed by the Alchoran : So the Iewes haue a booke called Talmud , whiche by interpretation , is a doctrine or discipline , conteyning all their former commentaries , statutes , lawes , and histories , which were collected into one booke by Rabbi , written and made as some say the yeare after Christ . CCC . other say . CL. Galatinus writeth . CCCC . xxxvi . yeares after the burnyng of the second Temple .

Machumet was first a poore man , and a byer and seller of Cammels . Afterwarde he fell acquainted with an hereticke moncke called Sergius , by whose meanes he declared himselfe to be a Prophet : and tooke vpon him aswell to refourme the olde law , as the new . He wonne great realmes , and at the age of fortie yeares died ( as some suppose ) of the falling sickenes , which he long time did dissemble , fayning that the aungell Gabriell was sent to him in message , whose brightenes he might not susteyne .

Chaan . 14.

CHaan , he is also called the Emperour of the Tartarians , there is vnder him as much land ( within litle ) as in the residue of all Asia , Europa , and Africa . He hath vnder hym the great region called Cathay , whiche is deuided into nyne realmes . This Cathay , is wonderfull rich in golde and siluer , abounding in graine , wines , and all other thinges necessarie for mans sustenaunce . The people there ( for the most parte ) honor Christ as God , but they are not Baptized , they are curteous , and reasonable , and very cunnyng artificers .

Sacrum . 15.

THis disease is a vehement inflamation and burning of the body , it is called in the Greke toung 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. feruens tumor , of this disease Celsus . Lib. 5. Colum. lib. 1. cap. 5. and Plinie speaketh more at large . And here note that this word Sacer , hath many significations : first it betokeneth venerable or holy , secondly it signifieth cursed & wicked , as in this place of Virgill . Auri sacra fames &c. In the old time that man was called Sacer homo , which after horrible cursings was slaine & offred to one of the gods , to cesse the pestilence , or to put away any other kind of calamity , and it is taken generally for euery naughty and wicked person , as it is taken also in Horace . Plinie calleth this disease Zoster , also the falling sickenes is called Sacer morbus .

Liberall sciences . 16.

THere be seuen liberall sciences , of the which three are called Artes benedicendi , as Grammer , Logicke , and Rhetoricke , and Grammer is called Ars triuialis , quia in triuiis docetur , bycause it is taught almost in euery streete and place .

The other foure are called Mathematicall , as Arithmeticke , Geometrie , Musicke , Astronomy , and they be so called , bycause they are learned by most firme and sure demonstrations , and doth make the thyng to be knowen by reason , and by some certaine cause .

Mathematicum , is a Greke worde , and signifieth disciplinall , or doctrinall , or demonstratiue .

All these seuen sciences be called liberall sciences . i. Quod liberum hominem potissimum deceant , bycause they be most meete & expedient to be learned of gentilmen and of free men , for it is illiberall and seruile to get the leuing , with hand labour and sweate of the body . All artes & occupations exercised and vsed with trauell of handes and payne of body , are called Artes maechanicae , as carpentrye and smithes worke , with such like and they are so called of this Greke worde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Whiche signifieth Inuentionem , inuention , or an excogitation , a craft .

Discipline . 17.

THat is called discipline which is learned of the scholler , and that doctrine which is taught of the maister . S. Ciprian writeth discipline to be an ordinarie reformation of maners , and an obseruation of the rules and institutions of our auncetours , and forefathers . It is properly an ordre prescribed for the maintenaunce of good and honest life , and for the restrainte of all enormities and disorders .

S. Austen in his boke De moribus ecclesie , writeth that Disciplina ad duo diuiditur , ad correctionem & instructionem , primum timore , secundum amore perficitur , that is to say , discipline is deuided into two , into correction , and instruction , the first is done by feare , the second by loue .

Againe in his sermons : Sermone . 52. he sayth . Non enim superbia , nisi vbi negligitur disciplina , nam disciplina est magistra religionis & verae pietatis , quae nec ideo increpat vt ledat , nec ideo castigat vt noceat , denique mores hoīm irata corrigit , inflāmata custodit . There is no pride , but where discipline is neglected , for discipline is the maistres of Religion and true godlines , which doth rebuke , not to hurte , and doth chasten , but not to anoye , beyng angrie , it doth chasten the maners of men , being inflamed in loue , it doth preserue and kepe them .

Darcke . 18.

THe body is darcke , Christ saith in Mathewe . cap. 6. If thine eye be wicked , then all thy body shal be darke . Hilarius vpon this texte doth write , that Christ did expresse hereby the office of the light of the eye , the light of the hart , which if it be clere , it geueth vnto the body the clerenes of euerlasting life .

And ( as Chrisostome saith ) Quod est oculus corpori , hoc est intellectus animae . Sicut ergo oculis orbatis , multum operationis reliquorum membrorum amittitur , lumme eis extincto , ita mente corrupta , multis malis vita tua impletur . That is , what the eye is vnto the body , the same is vnderstanding vnto the soule . Therfore as the worcking of all the other members is lost , vnto than which lacke their eyes ( the light of them being put out ) so the minde being corrupt , the life is filled with many euils .

The darckenes of vs are the carnall senses , which do alway desire and couet those thinges whiche sauour of darckenes , as concupiscence , couetousnes , and all other corrupt affections , whiche affections make the whole man both body & soule , darcke . And this teache the holy scriptures , who if they be wel redde , digested and folowed , giue light & life to the whole body , which thing no other scripture could at any tyme perfourme .

Enchaunters . 19.

SAint Austen in his worke De natura demonum saith , the maner of diuination and enchauntment to haue bene brought from the Persians . Varro nombreth foure kindes of incantacions , of the earth , of the water , of the aire , & of the fire , wherof some thincke Geomancie , Hidromācie , and Pyromancie to haue taken their names .

Also in his booke De ciuitate dei , he writeth . Nec mirum de magorum praestigiis , quorum in tantum prodiere maleficiorum artes , vt etiam Moysi in illis signis restitisse , vertentes virgas in dracones , aquam in sanguinem dicantur . &c. that is . Neither is it maruel of the delusions & disceit of the enchaunters , whose wicked artes and craftes went so farre , that they resisted Moyses in those great wonders , turning their roddes into serpentes , and water into bloud . And a litle after he sayth . These by the permission and sufferaunce of God , do make the elementes to shake , and do trouble the mindes of men , not hauingful trust in God , yea and without any tast of poyson do kill men , by the violence and force of enchaunting . Wherupon Lucanus writeth .

Mens hausti nulla sanie polluta veneni Incantata perit .

The minde whiche is enchaunted , doth perishe and dye , yea being not polluted with any kind of poyson .

Quaestio .

Why could not the inchaunters of Pharao bryng to passe this wonder , of turning the dust of the earth into Lyce , aswell as they did the other thre wonders before , in turning the roddes into serpentes , the water into bloud , and to bring fourth the frogges ?

Responsio .

Certaine of the Hebrues doo assigne this cause : The deuils ( say they ) whose helpe and power the sorcerers do vse , haue no power vpon that body or matter , that is lesse then a Barly Corne , whiche cause is fond , folishe and cleane agaynst reason , for that which hath power ouer great , hath power ouer the small , but not the contrarie .

Therfore the true cause is , because the deuils can do nothing , but so much as the wil of God doth permit and suffer . And therfore the sorcerers whiche resisted Moses , were let of God in this , that they should be confounded and ashamed , bycause they could not do so small and so litle a thing , for God doth often times confounde the wisedome and great authoritie of the world , in thinges most vile .

Two thinges are here to be obserued , the one is this . Satan ( by whose power the sorcerers worke wonders ) is a mighty & strong spirit if God suffer him , but if God resiste his power , there is nothing weaker then he , feare therfore the Lord , and thou shalt not nede to feare Satan .

The other is , although the wicked worke miracles and wonders , yet the Lord God is wont to bring such to good successe and end , that the elect may clerely vnderstand the disceit and craft of Satan .

Saint Austen in his booke De natura demonum , reciteth the difference and diuerse sortes of sorcerers , his wordes be these . Incantatores dicuntur , qui artem verbis peragunt .

Arioli dicuntur , qui circa aras Idilorum , nefarias preces emittunt , & funesta sacrificia offerunt .

Haruspices dicuntur , horarum inspectatores , dies enim & horas in agendis negotiis & operibus custodiunt , exta pecudum inspiciunt .

Angures dicuntur , qui volatus auium & voces intendunt .

Pythonissae dicuntur a Pythone , id est , Apoline , quae dicunt se habere spiritum per quem possunt futura praedicere .

Genesiani dicuntur , qui geneses , id est natiuitates hominum , per duodecem signa caeli describunt , ac per hoc mortes , actus , euentus predicere conantur .

Salitores dicuntur , qui alicuius membri parte offensa , aliquid mali , prosperum siue triste , significari praesumunt .

Sorcilegi communi nomine , a sorte dicuntur , the whole sentence of S. Austen is thus much to say in Englishe .

They are called enchaunters or chermers whiche worke by wordes .

They be Arioli , which send out their wicked prayers , and offer cruell and bloudy sacrifices about altars of Idols .

Haruspices be they , whiche marke and behold the houres , for in all their busines and workes , they kepe and obserue houres , and looke vpon the inwarde partes of beastes .

Angures are they , which waite & obserue the flieng & crieng of birdes .

Pythonissae are so called , of Pithonius , that is Apollo , which ( say they ) haue a spirite , by the which they can tell thinges to come .

Genesiani be they whiche describe the natiuities of men by the twelue signes of heauen , and by that attempt to foreshew the deathes , the actes , and endes of persons .

Salitores , be they whiche by obseruing of any part or member beyng hurte , doo presume some euill or sad thing to be signified vnto them .

Sortilegi , are called by a common name of casting lottes .

But of what vertue & goodnes all these kindes be , S Austen in his first boke De doctrina christiana , doth most godly declare , his words be these .

Omnes artes huiusmodi , vel nugatoriae , & noxiae suꝑstitiones , ex quadam pestifera societate hoīm & demonum , quasi pacta infidelis & dolose amici tia constituta , penitus sunt repudiandae & fugiendae christiano , that is to say .

All such crafts and artes of a trifling and hurtefull superstition , which came by a pestiferous and naughtie felowship and familiaritie , betwene men and deuils , made by the pacte and couenant of an vnfaithfull and disceitfull friendship , are to be forsaken , and fled of euery Christian man .

God in the .20 . ca. of Leuiticus sayth . If any turne after such as worke with spirites & after south sayers , to go a whoring after them , I wil set my face against that person , & will cut him of from among his people .

Fulgosus lib. 1. ca. 2. writeth of one Misonianus an Hebrew , a noble and valeaunt horseman , who when he perceaued that the whole company of horsemen were caused to staye and tarry , in the which he was one , with the other souldiours of Rome , and vnderstood the cause of their tarieng to be , for that a certayne southsayer would first see what diuination he could take of a bird , which he found in the way , Misonianus feinyng him selfe to do an other thing , bent his bowe and at the first shout , smote the bird through , downe to the grounde , and laughing sayd to his fellowes . A man may hope for litle counsel and helpe of beastes voyde of reason , for as much as it is now opened that they know not what pertayneth to them selues , by whose deede and worde he shewed , what a vayne thing , this kinde of southsaying is , and what a foolishe thing it is to giue any credit vnto any enchaunting or southsaying .

Digitus Dei. 20.

SAint Austen saith . Dicitur spiritus sanctus digitus dei , propter participationem bonorum , quae in eo dantur vnicuique propria , siue hominum siue angelorum . In nullis enim membris nostris magna tam apparet partitio , quam in digitis .

That is to say , the holy spirite is called the finger of God , for the participation of the giftes , whiche in it are geuen , as proper to euery one , either to men , or to aungels , for partition doth in no member or parte of ours , more appeare , then in the fingers .

Cirillus Bishop of Alexandria writeth , Quod filius manus & brachium patris dictus est , operatur enim pater cuncta per eum : Sicut igitur digitus non est alienusa manu , sed ei naturaliter insitus , sic spiritus sanctus consubstantialiter connexus est filio , & per eum omnia filius operatur . Non est igitur aliud spiritus a deitatis essentia , sed ex ipsa & in ipsa naturaliter , sicut & digitus in manu , & manus in corpore est , that is to say .

The sonne is called the hand and arme of the father , for the father worketh all things by him . Therfore as the finger is not diuerse from the hand , but naturally graffed to the hand , so the holy ghost is essentially connexed and knit to the sonne , and the sonne by the same spirite worketh all things . Wherfore the spirite is not an other thing from the substaunce of the deitie , but is naturally of it and in it , as the finger is in the hand , and the hand in the body , for the finger is of the substaunce of the hand , and the hande is of the substaunce of the body . The like writeth Didimus Alexandrinus lib. de spiritu sancto . Also Hugo Etherianus lib. de processione sancti spiritus .

Liuius . 21.

LIuius being prince and chiefest of the Latin writers of histories , wrate . 120. bookes of histories , which by the malignitie of time are lost , & there remaine onely thre decades & an half . Decas properly is that which conteineth 10. bookes , or 10. sermons or treaties . Saint Hierome in his Epistle Ad Paulinum saith , that many noble men came out of the costes of Spayne and Fraunce vnto Liuie , who did flowe with the milckie fountaine of eloquence , and that the onely fame of Liuie , brought to Rome them whom the Citie her selfe could not bryng , to behold her : he liued 80. yeares and died in the .4 . yeare of the Empire of Tiberius , and was buried at Padwaye .

Faedus . 22.

FAedus is properly a league made betwene princes , and a truce after battell . Some men thincke the etymologie of this word originally to be deriued of this word Faeciales , whiche signifieth an Ambassadour of armes , whiche denounceth warre or peace .

Other do thincke it to come of Fides , because in makyng the treatie of peace , faith was promised .

Certayne other do thincke it to come of Faede caedendo , that is to kill cruelly , for two Heraldes of armes were set on either side , & a sowe betwene them , when they should confirme any league , and with a flint stone did kill the sowe , praying that lyke ende might happen vnto hym that first did breake the treatie made .

Immolatio . 23.

IMmolare properly is to offer with the sacrifice a cake made of meale and salte , for Mola , signifieth the sayd cake , and it doth differ from Litare , for Litare , properly is with the sacrifice to pacifie the gods , and to obteine their requeste , and desire , and ( as Festus sayth ) it commeth of the Greke worde , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which betokeneth prayers .

Sacrificare , is petereveniā , to aske pardon and forgiuenes , as Nonnius writeth .

Seruius . 24.

THere were two of that name , one called Seruius Maurus honoratus , which was also named Marius Sergius , he wrote commentaries In vtramque artem , Aelii Donati , and commentaries vpon Virgils workes .

The other was named Seruius Sulpitius , verie familiar and welbeloued of Marcus Cicero , he wrote two bookes of edictes vnto Brutus , he wrote also other workes vnto other men .

Mysterium . 25.

MYsterium is a Greke word , it commeth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and it signifieth certaine secrete holy thinges , which ought not to be reuealed : we may cal it in Latine Seclusum , shut vp . It was not lawful , but very haynous for any man , to reueale and open the holy misteries , vnles he were one of the religious order . Therfore a certaine Poet was striken blind , bicause he vttered and shewed forth certain misteries

Eusebius libro secundo de preparatione Euangelica writeth , that in the holy feasts and places of the goddesses Isis and Seraphis , the image of Harpocrates was set , which holding his finger vpon his lips , did admonish that there should be silence kept .

Chrisostomus . cap. 2. 1. ad Corinth , writeth that Misterium is taken three maner of wayes . First ( when of that thing which we see wyth our outward eyes ) we behold and iudge an other thing to be ment and signified , as our Sacramentes are . The heathenish man , when he seeth Baptisme to be ministred , he beholdeth onely the water . But we seing it , doo consider remission of sinnes , washing of the minde , regeneration of the soule , and such lyke matters .

Also in the Sacrament of the Lords table , the Heathen behold onely bread and wine , we consider and behold with the eyes of fayth the body and blood of Christ , which were geuen for vs .

Secondly , a mistery is that , by the which is signified Paradoxa , and those things which do come besides hope , & not looked for . In the which sence Paule sayth : Ecce misterium dico vobis . Behold I shewe you a mistery , we shall not all sleepe , but we shal al be chaunged .

Againe to the Romanes he saith : I wyl not haue you brethren to be ignorant of this mistery , that blindnes is chaunsed vnto Israel .

In like maner Esay the Prophet faith : Secretum mihi , secretum mihi , Esay . 24. a secrete to me , a secret to me , he speaketh of the euersion & ouerthrow of the people , which should come sodenly , and vtterly oppresse them .

Thirdly , that is called a mistery , which partly is knowen , and partly vnknowen , and in this kinde is the wisdome of the Christians set and reposed , for now we see darkly , as it wer in a glasse , 1. Cor. 13. but then in heauen we shall see clearely face to face . And by this it behoueth vs Christians to be sturred to render thankes vnto God , for that he woulde haue his misteries after a sort to be knowen vnto vs , when they are concealed and kept close from other .

Prophanum . 26.

PRophanum hath manye significations . First , it is that which is not holy . Secondly , it signifieth a temporal , vnlearned , and lay-man . Thirdly , wycked and vngodly .

The Etimologie of the word is this . Profanum dicitur quasi porro a fano , farre of from the church . Some deriuing this word out of the greke , thinke , it should be rather writen with ( Ph. ) then with ( F ) and the olde authors dyd write Hanum , for Fanum .

Paule . 27.

COncerning the name of Paule , diuers learned men haue diuers iudgementes . Saint Hierome thinketh that he was called first Saulus , and afterward Paulus , by conuerting one Sergius Paulus vnto the fayth , and receaued that name Paulus , tanquam trophaeum , as a victory .

Other suppose , that he being a Pharesie , was called Saulus , but after his conuersion , was called Paulus , so that his religion being chaunged , he chaunged his name .

Origine thinketh that he had two names , and was called both Saule and Paule , as many in the Bible were called by two names , as Leuie and Mathew wer the names of one man , Idida and Salomon the names of one man . Vnto Paule is applied the prophecy and blessing that Iacob gaue to Beniamin . In the morning he shall eate his pray , and at euening he shall deuide his spoyle . For Paule in his youth , before his conuersion , as a rauening woolfe , persecuted and deuoured the faithful , but being made of Saule a Paule , he distributed the food of the Gospel vnto the world .

Of the time of the conuersion of Paule , authors do vary , but the better and auncienter sorte , as Eusebius , Hieronimus , Euthalius , Diaconus , and other , iudge the conuersion of Paule to be done , the yere after Christ 34 and of Tiberius the .19 yeare .

Euodius ( whom Nicephorus doth alledge ) doth say that there were seuen yeares betwene the ascention of Christ , and the stoning of Steuen , and that Paule was conuerted .6 . monethes after the death of Steuen .

Clemens Alexandrinus writeth , lib. 3. Stromatum , that Paule had a wife , whom he called his faithfull yokefellow .

Origine also hath these wordes : Paulus ergo ( sicut quidam tradunt ) cum vxore vocatus est , de qua dicit ad Philippenses scribens : Rogo te etiam germana compar , adiuua illas quae in euangelio decertarunt mecum .

Paule therfore ( as some write ) was called with his wife , of whom he speaketh , writing to the Philippians : I beseche thee also faythfull yoke-fellow , helpe those women that labored with me in the Gospell .

Ignatius also in his sixt Epistle to Philadelphenses saith : Non detraho caeteris beatis , qui nuptiis copulati fuerunt , quorum nunc memini , opto enim deo dignus ad vestigia eorum , in regno ipsius inueniri , sicut Abraham , Isaac , & Iacob . sicut Isaias , & caeteri prophetae , sicut Petrus & Paulus , & reliqui Apostoli , qui nuptiis fuerunt sociati .

Eusebius also lib. 3. cap. 30. maketh mencion of Paules wyfe , alledging both Ignatius and Clement .

Yet saint Ambrose doth write that al the Apostles wer maried , Paul and Iohn onely excepted .

Chrisostome likewise doth dissent from them , which doo thinke that Paule doth make mencion of his wife in the Epistle to the Philippians , but he sheweth no reason why he doth dissent : but whether ( I pray you ) should we geue credite to Ambrose and Chrisostome , and other whyche were so long a space after Paule , or els to Clement and Ignatius , the one being saint Peter his companion , the other being the disciple of saint Marke ? The stature of Paul is described of Nicephorus : he had a litle body , crouked , and somwhat bowing , asmal head , a white face , bearing some age in it , his eyebrowes hanging downward , a long nose , but comelye bowed , a thick & a long berd , & white hore heares , aswel in his bush as in his berd .

At the last he was beheaded of the most filthy and cruell tirant Nero , the same yeare and daye that Peter was hanged on a crosse , that is the .14 . yeare of the raigne of Nero , which was after the death of Christ 37. yere , as Hierome , Eusebius , and other do write . But the authour of the booke of the life of Paule , which is falsly ascribed vnto one Abdias , doth say that Paul was slaine two yere after the death of Peter .

Of the cause of his death , the auncient writers make no record , vnles it were generally for the fayth and confession of Iesus Christ . Yet Chrisostome Lib. 2. Contra vituperatores vitae monasticae , writeth after this maner . Paulus pellicem Neronis ( quam deperibat Nero , ac in deliciis habebat ) cum ad fidem inducens religionis sacramenta , suscipire simul etiam impurum congressum declinare persuaserat , Nero Paulum corruptorem , nebulonem , & flagitiosum hominem vocans , primum eum comecit in vincula . Deinde poposcit vt puellae eiusmodi consilia monitaue dare , desineret , quod cum a Paulo impetrare non poterat necait tandem virum sanctissimum .

That is : Paule alluring vnto the faith a certaine harlot , whom Nero did inordinately loue , and made very much of , did perswade her to receaue the sacrament of Christes religion , & likewise to decline & leaue the filthy and fleshly copulation . Nero calling Paul a corrupter , a knaue & a wicked man , did first cast him into prison , and after that did require him to cease to geue any such counsel or perswacions vnto the young woman , which thing when he coulde not obtaine of Paule , he caused that most holy man and apostle to be slayne .

Litle ones . 28.

IN the .x. of Mathew Christ sayth : whosoeuer shal geue to one of these litle ones , a cup of cold water , onely in the name of a disciple , verely Isay vnto you , he shal not leese his rewarde . He calleth here them litle ones , not in age , but those which are contemned and persecuted of the proud and arogant of the world , & are counted vile , & are les estemed .

Likewise in the .18 . chap. Videte ne contemnatis vnum ex pusillis istis . Math. 18. See that you despise not one of these litle ones , whiche casting of the hautines of the minde , not standing in their own conceyte , doo put vpon them modesty , humility , and meekenes . Litle ones also may be taken for the poore , nedy and impotent persons , which paciently suffer aduersitie , and are disdeined as abiectes , of the rich worldlinges .

Simple . 29.

SImple here is not taken for an ideot , or an ignorant man , but for sincere , or poore , and a true dealing man , and one that is wythout subtiltye or guile , as contrarywise , Duplex signifieth hym which is crafty and deceitful .

Simplex is called in the Hebrue toung ( thom ) as in Genesis Iacob is called ( thom ) that is , a simple and innocent man , not subtile nor crafty , and such are called in the Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vnto whom God doth reueale his secretes . Math. xi . Ouer whom also God hath such care and regarde , that he wil greuously reuenge , if any do offend them . Math. xviij .

Math. 10. Christ sayth : Estote simplices sicut columbae . Be innocent as Doues , that is , not reuenging wrong , much lesse doing wrong . The Doues although they be feareful of nature , and in much daunger of hurt , yet they do flie quietly and simply , as though they were in no peril .

So doth Christ exhorte his disciples , to this simplicity , that to muche feare shoulde not let nor hinder them from the course and runnyng of their profession .

Righteousnes . 30.

THe name of righteousnes is sometime generall , and than it doth signifie all piety and godlines , as it is written in an old verse .

Iusticia in sese virtutem continet omnem . Iustice in it selfe doth truly contayne , All that to vertue doth long and pertayne .

Prouer. 11. Also in the Prouerbs of Salomon , Iustitia rectorum liberauit eos . The righteousnes of the godly shal deliuer them . To be short , Iustitia is nothing els , but a general vertue , & an vniuersal perfection , hauing in it no kinde of iniquity or synne . Wherof saint Hierome , writing ad Demetriadem , saith : Omnes virtutum species vno Iusticiae nomine continentur . And in this signification , that which the Hebrues do cal zadick , we call Iusticiam , that is to say , an absolute goodnes , a perfect integritye and soundnes , a ful obseruance of Gods lawes . And he properlye is called a righteous and iust man , which obserueth equitye , and doth auoyde all kinde of iniquity Therfore Christ requiring iustice and righteousnes of his , desireth nothing els but a sound , sincere , and pure minde , obseruing the law , aswell inwardly , as outwardly .

Saynt Ambrose in his Hexameron writeth : Vbi prudentia , ibi & malitia , vbi fortitudo , ibi iracundia , sed vbi Iusticia , ibi concordia est ceterarum uirtutum . Non enim per se pars est iusticia , sed quasi mater est omnium . That is .

Where there is wysdome , there is somtime noughtines , where there is strength , there is somtime anger , where righteousnes is , there is the concord and harmonie of al vertues , for Iustice is not a part by it selfe , but as it were the mother of al vertues .

Secondly , it is taken specially for one of the foure cardinal vertues , wherof saint Ambrose writing in his first booke De officiis sayth : Iusticia est quae dat cuilibet , quod suum est , nihil vendicans alienum .

There be foure cardinal vertues , wisdome , fortitude , temperaunce , & iustice : of all the which saint Austen writeth in lib 14 de trinitate . ca. 9

Iusticia est in subueniundo miseris , prudentia in precauēdis insidiis , fortitudo , inperferendis molestiis , temperantia , in coercendis delectationibus prauis .

That is to say : Iustice doth helpe and ayd the weake , and them that be in misery , wisdome doth take hede before hand of disceit , or any other in conuenience , fortitude doth suffer strongly al griefes and hardnes , temperaunce doth restraine wanton pleasures and lustes .

They be called cardinall vertues , bicause they be the chiefe of all other vertues political , and in them doth depend the whole life of an honest ciuil man . And euen as a doore doth hang vpon an hooke , called in latine Cardo , and moueth to and fro : so all the doinges of a good , honest , politicke man , must be directed , moued and ordered by these foure vertues cardinal , which are so called of this word Cardo .

The other vertues called Virtutes theologicae , be three in number : that is , faith , hope , and charity , and they differ from the cardinall vertues in sundry pointes : for the theologicall vertues , do pertaine to inward actions and motions , the cardinal vertues pertaine to externe and outward workes and dedes . The theological vertues tend vnto God , the cardinal vertues vnto our outward neighbours and dealing . &c.

To end , Iustitia specially is as Cicero writeth De legibus , obtemperatio scriptis legibus institutisque populorum , that is : It is an obedience geuen to lawes written , and to the ordinances and decrees of the people , and concerning this signification we haue twoo notable examples , for the preseruing of law and equity . Valerius Maximus doth record of one Seleucus , who did defend and gouerne the city of the Locretians wyth most wholsome and profitable lawes , of the which this was one , that whosoeuer committed adultery , should by a statute made by him , leese both his eyes . It so chaunced that his own sonne was taken first with the same fact and fault , and was condemned according to the law , to sustaine the paine that was inflicted to adulterers , but the whole city , for honour of the father , requested Seleucus to remit the payne vnto his sonne , but he for a certaine time gaue them repulse . At the last Seleucus being ouercome with requestes and desires of the people , caused one of his own eyes first to be put out , and afterward one of his sonnes eyes , & so leauing the vse of sight vnto them both , did according vnto equity and prescription of the law , take that due punishment which the lawe appointed to adulterers , and so , wyth a goodly temperature , did shew him selfe both to be a mercyfull father , and a righteous iudge .

The other examples , Nicephorus doth reherse of Traianus the emperour , who gouerning the Romane Empire , was so studious of conseruing iustice and good order , that he did geue , in the sight of all the Citizens , asword drawen to the ruler of the city , saying after this manner . Cape ferrum hoc , & siquidem recte imperium gessero , pro me , sin aliter , contra me hoc vtere . That is to say . Take this weapon , if I gouerne the Empire wel , vse it for me , if I do otherwise , vse it against me .

Rudis . 31.

RVdis is properlye that which is vnpolished , vntrimmed , hauing no artficiall fourme , as siluer is before it be coyned and signed . And as a booke which is not throughly nor sufficiently perfited : and by a translation , it is referred to the mynde , and so they be called Rudes , which haue not yet beautified and decked their mindes with discipline , doctrine , and wyth experience and vse of thynges .

Rude is taken for rawe or vndressed , as Christ sayth in Mathewe . Nemo immittit commissuram panni rudis , in vestimentum vetus . That is : No man peeceth an old garment with a peece of raw cloth .

Erasmus in his annotacions , doth cal it in Greke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , that cloth whych is not yet tucked or fulled , but euen clothe as it came from the weauer .

By this similitude Christ doth signifie , that it behoued hym not , in the beginning of the calling of his Disciples ( beyng yet rude and raw ) to lay heuy & weighty matters , & not so necassary vpon them , as straight fasting & praiers extraordinarily , which be workes more spirituall , then may be at the first exacted of them , which haue but newly receaued religion .

Musculus writing vpon the same place of Mathew doth disagree and vary both from Chrisostome and other new writers , which do expound the same place , as I haue sayd before , for he writeth that Christ vnderstood by the old garment & the old bottels , the Phariseis , & the mindes of Iohns disciples , rooted & grounded in the traditions of their forfathers , & by the new cloth and new wine , he vnderstode the doctrine of the new testament of christian liberty , & of a sounder righteousnes . And Musculus sheweth foure probable reasons , which moueth him so to iudge .

Christ doth not here ( saith he ) with this parable & similitude defend his disciples ( for that he had done before ) but sheweth a reason , why Iohn did not commit this doctrine of liberty ( as new wine ) vnto his disciples , not bicause this new doctrine was euil , but for that it behoued him to haue a regard & respect of his disciples , being more infirme and weake , then vnto whom this new & vnaccustomed doctrine might as yet be exhibited and geuen , as though he should say : That the disciples of Ihon , be not instituted vnto this doctrine of liberty as my disciples are , neither he is in the fault , nor yet this my doctrine : but the disciples themselues , for they haue bene so much acustomed and practised in old traditions , that Ihon should haue ben counted to haue done no otherwise ( if he had forthwith committed this doctrine vnto them ) then if one should sow a peece of raw cloth into an old garment , or put newe wine into olde bottels , for your mindes may be compared vnto the palat and taste of them which alwaies do vse to drinke old drinke , and can drinke no new .

This was spoken against the Phariseis , Scribes , and the disciples of Iohn , and not to be imputed to the disciples of Christ , neither yet to hys doctrine , nor vnto Iesu hymselfe .

By the old bottels , and by the old garment , I vnderstand , not the disciples of Christ , but of Ihon , and by the new wine , I vnderstand , not the doctrine of fastinges , but the doctrine of faith and Christian libertye . And so certaine of the fathers doo vnderstand this place , as saint Hierome and Hilarius .

Hierome saith after this maner : Veteres vtres debemus intelligere Scribas & Phariseos , plagula panni noui , et vinum nouum precepta euangelica sentienda sunt , quae non possunt sustinere Iudei , ne maior scissura fiat . Sermo igitur euangelicus Apostolis potius quam Scribis & Phariseis est infundendus , qui maiorum traditionibus deprauati synceri tatem preceptorum Christi non poterant custodire . That is to say : We ought to vnderstande by the olde bottels , the Scribes and the Phariseis . The piece of new clothe , and the new wine , are to be vnderstand the preceptes and rules of the Gospell , which the Iewes coulde not sustaine nor beare , least there should be a greater breach and rent . Therfore the euangelical woordes and workes are rather to be poured vnto the Apostles , then to the Scribes and Phariseis , which being corrupted with the tradition of the Elders , coulde not obserue and keepe the sinceritye and purenes of the preceptes and rules of Christ .

Hilarius wordes be these . Vt autem intelligerent non posse sibi in veteribus positis perfecta haec salut is sacramenta committi : comparationis exemplum posuit , pannum rudem veteri vestimento non assui . That is to say : That they should vnderstand these perfect sacramentes of saluation could not be committed vnto them , being setled in old traditions , he putteth an example of comparison , which is , that raw clothe cannot be sowed into an old garment .

Erasmus in his Paraphrases , writeth thus : Iohn endeuored to put no other thing to old bottels , then old wine , as fasting and such other lyke , which are farre distant from those thinges , which ought to be done of men , that preach the Gospell : but I ( sayth Christ ) doo not commit the sweete wine of my doctrine vnto any other thing , but vnto new vessels , as though Christ should say : It is no maruell thoughe my doctrine doo not please you : for how will you embrace it , which haue so long bene accustomed to the traditions of your Elders ? In so much that you thincke to haue lyfe and health by them . And by this it commeth to passe , that you ( not knowing the libertye of the chyldren of God ) are offended in this , that I doo not institute and teache my disciples the often obseruation and keeping of fastinges .

Of this word Rudis , commeth Erudio , which signifieth to teache , and to make of a rude person , a learned person , quasi ex ruditate detrahere aliquem , that is , to draw one out of rudenes .

Rudis , being a substantine , signifieth a rod , or a yarde , which was geuen to sword players , when they came to .lx. yeares old , in token that they were set at liberty . It signifieth also liberty , as Horace in his first epistle doth vse it , saying : Spectatum satis et donatum iam rude , quaeris Mecenas iterum antiquo me includere laudo ? He calleth here Donatum rude by a translation , to be discharged of attendance , to be set at liberty .

Euangelium . 32.

EVangelium being a Greeke word , doth signifie good and mery tidinges , and it commeth of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifieth Bonum good , and of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nuntio , to shew ( as you would saye ) a good message or glad tidinges . Therfore , that most wholsome tidinges and message , which was brought vnto vs by Christ , the true messenger of the father , we call properly Euangelium , bicause Christ , according to the promises of the father , being made man , did pacifie his wrath , did satisfie for our sinnes , and purchased to vs eternal life .

Euangelia , in the plurall nomber betokeneth supplications and sacrifices , which were wont to be offered and geuen for ioyfull and merye tidinges .

It signifieth also the reward which is geuen to him that doth bryng the mery message . So Homerus vseth it in Odissea , and Cicero also saying . O suaues duas epistolas quibus euangelia deberi fateor . O the two swete and pleasant epistles , to whom I confes to be due great rewardes .

Euangelium generally betokeneth tidinges , that is pleasant and ioyful to the minde of hym to whom they are shewed , as if one being captiue in prison , doth heare that he shall be set at liberty the next day , audit Euangelium , he heareth glad tidinges , and so like of other .

Oraculum . 33.

ORaculum is properly the aunswer which the Gods doo geue , and it is deriued of this word Oratio , as Cicero witnesseth in his Topices , saying : Oracula ex eo ipso appellata sunt , quod inest his , deorum oratio . That is : Oracles are called of this , for that the communication and aunswer of the Gods , is in them .

We cal properly Oraculum dei , the oracle of God , by the which god either by inward inspiration , doth comfort the minde of the godly , both in priuate or publike callamities , or els by the which God doth partlye correct the offenders , by the sending of his prophetes , and specially doth promise prosperity to them which do repent .

Oraculum sometime doth signifie the churche or place in the which the aunswers are geuen , and so it is taken in Exodus , Exod. 25. where God doth say vnto Moses : Duos quoque Cherubin aureos & productiles facies , ex vtraque parte oraculi . That is , thou shalt make two cherubins of golde , of worke beaten out with a hammer , shalt thou make them , at the two endes of the mercy seate . In this place he calleth Oraculum propitiatorium , bicause through praiers , the oracles and aunswers of God are obtained , which was herd from that place which was called Propitiatorium , as the Hebrue Rabbines do declare , and as Lyra also doth write vpon the same place .

And here note , that this mercye seate was a table of golde , set ouer the Arke , of the same measure that the Arke was of , vpon the whyche table God did syt and appeare vnto Moses , and talking with him , shewed mercy vpon the people . The interpretour tourning the Hebrue word into the latine woord propitiatorium , had a regarde vnto the woorde , Chaphar , which doth signifie remouere iram , placare , condonare peccatum , to put away anger , to pacefie , to pardon synne .

Thirdly , Oraculum doth signifie a short and a worthy sentence , as vnum illud optimum oraculum est , pugnandum esse pro patria , that is , one oracle very good , and worthy to be noted , we must fight for our countrye . Oracula loqui , is a prouerbe which signifieth to speake thinges most certaine and vndoubtfull . And vpon this comme other prouerbes , as Apolinis oraculum , Sibillae folium , ex tripode dictum , which thre prouerbes do signifie any thing to be as true , as truth it self .

Tripartite . 34.

THere were three Greke authors , Theodoretus , Bishoppe of Cyrus , Sozomenus , and Socrates , whiche all wrote ecclesiasticall histories , almost at one time , the which Epiphanius the scholeman translated into latin , out of the which Cassiodorus a Senator and Moncke , made one continual history , which he called Historiam tripartitam , that is , an history written of three , couched and driuen into one . They began their histories where Eusebius made an end , that is , from the end of the Empire of Constantine the great , vnto the time of Theodosius the younger , contayning the discourse of an hundred and fortye yeares .

After these succeded Theodorus , which in two bookes touched those thinges which were done from the time of Theodocius the younger , vnto the time of Anastasius .

Eusebius wrote .xv. bokes , Socrates wrote seuen , Theodoretus wrote v. Sozomenus wrote nine , and Theodorus twoo . Euagrius scholasticus wrote also .vi. bookes , from the Empire of Theodosius the younger , not onely ecclesiastical histories , but also stories of Empires and kingdomes , vnto the .xij. yeare of the Emperour Maurice , so that all the histories from Christ our sauiour , vnto the time of Maurice the Emperour , written by Eusebius , Socrates , Theodoretus , Sozomenus , Theodorus , and Euagrius , comprehended in .xliij bookes , doo containe the gestes & doinges of thinges , by the space of 590. yeares .

Constantinus . 35.

COnstantinus the great was the sonne of one Constantius a duke of Rome , which was sent into Britaine to recouer the tribute that was due . After whose ariuall , Coill which was the king of Britaine died , and the Britaines to haue more surety of peace , wylled the duke to take to wife Helena , the doughter of king Coil , which was a wonderful fayre mayden , and therwith wel learned . This Constantius when he had recouered the tribute , returned with hys wife Helena to Rome , as chief gouernour of Britaine , and at the last died at Yorke Yet Iulius Firmicus doth record , that Constantine was borne of Helena , being a concubine , and begotten at Tharsus . Eutropius sayth that Constantine was borne in Britaine , in an obscure and base matrimonye , of his mother Helena , whom saint Ambrose in his funerall oration of the death of Theodotius , doth call Stabulariam , that is a woman which kept a vitailing house for wayfaring men .

This Constantine became a noble and valiant Prince , and so mighty in martial prowesse , that he was surnamed the great Constantine . He was first an idolatrour , and by the impulsion of his wyfe Fausta , did sacrifice vnto idols . But after he had vanquished Maxentius , he vtterlye renounced the worshipping of idols , and became a christian man . But he deferred his baptisme vntil his old age , bicause he purposed to take a viage into Persia , and was resolued in him selfe to be baptised as he went , in the floud Iordane . In wytnes of hys beliefe , he caused a booke of the Gospels to be caryed before him , and made the Bible to be copied out , and sent into all partes of his Empire .

Some wryte that , as he went with his army agaynst Maxentius , in his iourney he saw the signe of the crosse in the element , shining lyke fire , and he heard an aungell saying : Constantine 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Id est : In hoc vince , in this signe ouercome thou , wherwith he being greatly comforted , shortly after vanquished the army of Maxentius , who flying out of the battell , was drowned in Tiber. He was Emperour , as Eutropius writeth .xxx. yeares , and as Pomponius Laetus writeth .xxxij. yeares lacking two monethes .

He was baptized of Eusebius , Bishop of Nicomedia , and shortlye after ended his life in the same citye , and was buried at Constantinople .

Notwithstanding Iacobus Philippus in supplemento Cronicorum , that Constantine was christened of Pope Siluester the first . He writeth also , that for the great slaughter of Martirs , and for the tormenting of people innumerable through his prouinces , God stroke him with a kinde of leprosy , the which could not be cured nor holpen by his phisicions , nor any other learned men , but the Priestes of the Capitol of Rome , gaue this counsell , that a certayn pond should be filled with the bloud of yong children , & the emperour to wash & hath himself in it being hot , & so shuld recouer his helth . But that this is nothing els but a fable , not onely Valla and Platina , but also Eusebius , Eutropius , Socrates , Theodoritus , Sozomenus , Hieronimus , Ruffinus , Crosius , and other do sufficiently testifie . For all these , writing most copiouslye , amply , and largely of hys lyfe , do make no mention of this leprosie : but certayne late wryters doo rehearse it out of an Apocriphall booke , wrytten of thinges done by Siluester . Also how true it is that Helena after she had found the crosse , did build a temple ther in that place , and from thence went to Constantinople vnto her sonne , and brought with her the. 3. nailes wherwith Christ was crucified , of the which , Constantine put one in his horse bridle , which he vsed onely in Battel , and did set the second in his helmet , and threwe the third into the sea called Mare Adriaticum , to appease the tempestuous rages of the sea . How true I saye these thinges be , I referre to learned mens iudgements . I for my part count them fabulas aniles .

Yet I am not ignoraunt , that saint Ambrose writeth almost the like in his funerall oration , of the death of Theodotius the Emperour . But Erasmus writeth that the orations , the Epistles , and sermons which are contained in the thirde tome , be foreged & fained in S. Ambrose name , and that in them ther is nothing of saint Ambrose veine or phrase .

Againe , that Constantine was baptised at Rome , of Siluester , it is a very lye . For Eusebius . lib. 4. of the life of Constantine , doth affirme that he was christened a litle before his death , in an assemblye of Bishoppes , at Nicomedia , of one Eusebius , bishop of that place . And saint Hierome declareth no lesse in his cronicle , & sayth , that this was done in the thre score & fift yeare of his age , and the .xxxi. yeare of his Empire , when Siluester was dead almost fiue yeares before , as Ruffinus , Theodoretus , and other do record in their histories .

Isidorus in his cronicle doth write , that Constantine was rebaptized of Eusebius , being an Arrian : but Socrates and other more auncient & better approued authours , do affirme him to haue bene baptized , but neuer rebaptised . And the Arimine counsell , in their letters to Constantius doth testifie , that Constantine embracing the true fayth of the Nicen counsell , and being baptised , departed from this present life .

I omit here the saying of Gracianus , who writeth that Melchiades baptised Constantine , when Melchiades was before Siluester his time , and Constantine was baptised after the death of them both .

I omit also Nicephorum , who affirmed that the Arrians throughe a diuelish mynde , did faine that Constantine was baptised at Nicomedia , and he iudgeth that he was baptised at Rome of Siluester , and that Constantine made at Rome Baptisterium , that is , a Fonte , or a place to christen in . But how friuolous these thinges be , he that is conuersant in the auncient authours , may easely iudge .

De donatione Constantini .

THose thinges whiche are written of the donation of Constantine , to be both feined and foolishe , who will or can doubt ? or that he with all his nobilitie and the whole senate , and all the Peeres of the Citie , and all the people of the Romaine empire , should giue vnto Siluester all his emperiall estate and honor , should giue also the Citie of Rome and al Italie , and the thre partes of Fraunce , the two partes of Spaine , Germany , Britaine and all other places & Cities , is most discrepant and farre from the truth . For the senate of Rome and the greatest part of the people of Rome , were most straunge from the Christian religion , not onely in the tyme of Constantine , but also in the reigne of Valentinian , whiche reigned almost xl . yeare after Constantine . And therfore if he would haue graunted this donation vnto Siluester , neither his own sonnes , neither his frendes , neither his kinsfolke , nor the senate of Rome , would haue suffred him so to do : yea his faith and his owne conscience would not haue led him to the same , for being learned in the holy scriptures , he did know that a Magistrate was the ordinaunce of God , and that the offices of the Ministers of the Church , and of the temporall Magistrate , were two distinct things , and that they ought not to be confounded and mingled , as he him selfe was wonte to say , as Eusebius writeth : Deum sacerdotibus commisisse internam Ecclesiae curam , sibi vero externam , that is to sai , God did commit the inward cure of the Church vnto Priests , & the outward cure vnto him .

On the other side , if ye consider Siluester to haue ben a true & a godly Pastor of the Church , as many were in those dayes , will you iudge that he would haue suffred Constantine to haue giuen him those things , the vse wherof was forbidden of Christ ? for he knew well inough that saying of Christ , Principes gentium dominantur eis , vos autem non sic . Luce 22. The princes of the gentils beare rule ouer them , which you shal not doo . Agayne : Date Caesari , quae sunt Cesaris , geue that to Cesar , whiche belongeth to Cesar .

Do you beleue , that Peter the Apostle would haue receiued the secular power with the Empire , if the Emperour Nero had offred it hym ? no truly . Before Peter receaued the holy ghost , he being disceaued with other of the Iewes , did imagine , that the kingdome of Christ should be a terrestriall kyngdome , but after he had receiued the holy ghost , he vnderstood , the kingdome and seate of Christ not to be set in earth , but in heauen , and that his kingdome was not of this world . He knew , that Christ did flee into the deserte , when the people went about to make him kyng . He knew how Elizeus did refuse the donation and offer of Naman the prince , and how that Geezi his seruaunt , for requiring and receyuing the same , was striken with a fowle leoprie . Peter would not take vpon him the cure and care ouer the poore , least he should be hindered both to pray and preach as often as he should . As the acte of the Apostles doth testifie . And I besech you , is it like then , that Peter would cast of his Apostleship , and receaue vpon him the gouernment of the whole world ? He denieth that one man can conueniently Minister the word , & also Minister to the tables . And what Pope can they geue vs , which had a better and a more ample spirite , then Peter had , whiche could perfourme that thyng which Peter could not ? Therfore they be but toyes and trifles , which are written of the donation of Constantine .

Constantine was more sound in religion , than to purpose such a graunt , which he knew to repugne vtterly agaynst the doctrine of Christ . Siluester also was more sounde , then to receaue such agraunt , which he vnderstood that he could not without the subuersion and ouerthrowing of the word . But if Constantine had graunted it , & Siluester had receaued it , they had hoth offended agaynst the word of God .

Obiectio .

Lib. 1. ca. 2. Ruffinus writeth , that Constantine sayd vnto the Bishop after this maner . Deus ( inquit ) vos constituit sacerdotes , & potestatem vobis dedit , de nobis quoque iudicandi , & ideo nos a vobis recte iudicamur . Vos au ten non potestis ab hominibus iudicari . Propter quod dei solius inter vos expectate iudicium , & vestra iurgia quaecunque sunt , ad illud diuinum reseruentur examen . Vos etenim nobis a deo dati estis dii , & conueniens non est vt homo iudicet deos , sed ille solus de quo scriptum est Deus stetit in sinagoga deorum , in medio autem deos discernit . Et ideo hiis omissis , illa quae ad fidem dei pertinent , absque vlla animorum contentione distinguite , that is to say .

God hath made you priestes , and hath giuen you power to iudge of vs , and therfore we are rightly iudged of you , you cannot be iudged of men . Therfore among your selues looke for the iudgement of the onely one god , and let al your contentions be reserued to the examination and iudgement of God , for you are giuen as goddes vnto vs of God , and it is vnconuenient that man do iudge Gods. But he onely of whom it is written . God standeth in the assembly of Gods , he iudgeth among Gods , and therfore omitting these thinges , discerne you those things whiche perteine to the faith of God , without contention of mindes . Behold saith our aduersaries here is the testimonie of a christen Emperour , by the whiche it may be proued that the Bishop of Rome hath power and autoritie to iudge all Emperours , and he to be iudged of none , but of God .

Responsio .

I aunswere that in these wordes of Constantine , there is no mention made of the Bishop of Rome , but he speaketh generally of litigious and contentious Bishops , whiche accused eche other before the Emperours maiestie , and those thinges whiche the prudent and christen Emperour did aunswere vnto them , he spake for the cause of reconciliation among them selues , not thincking of the preeminence of the Bishop of Rome .

Secondly he did not send those Bishops vnto the seat and iurisdiction of the Pope , for he sayd not , you haue the Bishop of Rome Christes vicar , and Peters successor , bring the causes of your contention to be iudged of him , but he sayd , let your strifes be reserued to the triall of God onely , looke for his iudgement . And by these wordes it appeareth that he thought not that the Bishop of Rome should haue any iurisdiction ouer the other Bishops .

Thirdly , the Bishops themselues did not thinck the iudgement of their causes to pertaine to the examination of the Bishops of Rome , but they iudged the power and iurisdiction of the Emperour , to be most auctenticall ouer them , and therfore they brought their causes vnto him .

Fourthly , it doth manifestly appeare out of the histories , that the Emperour did exercise power and auctoritie ouer the Bishops , as other Emperours did , which succeded him . He did not onely iudge of euery one of them , if they had offended , but also did vse his power ouer all that were subiect vnto his Empire , compelling them by his edict and commaundement to come to the generall counsell , prescribyng vnto them both tyme and place .

When the fathers were assembled at Tirus , they did declare vnto Constantine the names of them which wer absent , whom they desired to be present and so he wrote to them that they shuld come to the counsell , and should adioyne their care and studie with the other in the sayd counsell : he commaunded also his Ambassadour , that he should put to exile and banishment , all them which did either refuse to come , or els did litle esteme the commaundement of the counsell .

Also when the sayd Constantine vnderstood , that Athanasius was wrongfully condemned in the counsell holden at Tirus , he sent vnto them seuere and sharpe letters , in the which he commaundeth all those fathers to come vnto him to Constantinople , and there to declare before him , how purely and truly they had iudged : and doth openly obiect vnto them , that they went about nothing els , but those thinges which did tende to dissention , debate , hatred , and the subuersion of mankind .

Athanasius also himselfe being condemned at Tirus , did flee vnto Constantine . Saint Austen also writeth , that Donatus being condempned in the counsel Arelatine , did appeale vnto Constantine : which hearyng both the parties , did iustifie and pronounce Cecilianus to be innocent .

Eusebius doth testifie , that Constantine did confirme the definitions of the Bishops concluded in the counsels , and did commaunde the rulers of the people , that none should infring nor breake those thinges whiche were decreed of the Bishops . Also he embraced the decrees of the Nicene counsell , and did protest , that he would banish all those which would not subscribe vnto them : which also he did , for he sent Arrius with a .xi. of his fellowes into exile , and commaunded the bokes of Arrius to be burnt . And if any man had bene taken to haue kept them either priuatly or apertly , he commaunded him to be put to death .

By these examples ye may see , that Constantine did not giue ouer his aucthoritie and power vnto the Bishops , but did both intermeddle with spiritual matters to rule and iudge bishops , yea and cal general counsels : and not onely he , but also his successors did call by their auctoritie and power , Bishops and fathers vnto counsels .

Leo the Pope , first of that name , with his whole sinode gathered at Rome , most humbly desired the Emperour Theodosius , that he would commaunde a generall counsell to be celebrated and kept in Italie . And yet the prouident Emperour did not appoint the counsell , in Italie , where there was no contention risen , but in Grecia in the Citie called Sedon .

S. Hierome also Ad Eustochium , in the Epitaph of her mother Paulae , writeth after this maner . Cumque orientis & occidentis Episcopos ob quasdam Ecclesiarum dissentiones , Romam Imperiales literae contraxissent , that is to say . When the Emperours letters had gathered together the Bishops aswell of the East as of the Weast .

Also in the Epistle of Pope Agatho , sent to the Emperour , by whose commaundement the sixt counsell was called and gathered together , ye may read after this maner : Ideoque Christianissimi dni , secundum prissimam missionem mansuetudinis vestrae , pro obedientia quam debemus presentes famulos nostros misimus , that is to say . Therfore O most Christian sonnes of the Lord , according to the most godly commaundement of your gentlenes , & for the obedience which we do owe , we haue sent our present seruauntes .

Note here ( good reader ) this clause , Pro obedientia quam debemus for the obedience which we do owe , wil the Pope acknowledge the like obedience vnto the emperours maiestie ? will he acknowledge the iurisdiction and power of emperours to be ouer Bishops ? no , no , his Antichristian pride will not suffer him .

Which of all the Bishops of Rome did gouerne the Apostolicke Church with a greater care & diligence , then Gregory the great ? & yet he writyng Ad Theodorum the Phisition , sayth of the Emperour Mauricius , as followeth : Valde autem mihi durum videtur , vt ab eius seruitio milites suos prohibear , qui ei & omnia tribuit , & dominare eum non solum militibus , sed & sacerdotibus concessit , that is to say : it semeth a very hard thyng , that he should forbid hys soldiours from his homage and seruice , whiche hath both giuen to him all thinges , and also hath graunted him to haue dominion & rule , not onely ouer the souldiours , but also ouer the Priests . Againe in the ende of the Epistle which he wrote to the Emperour himselfe , he sayth thus : Que debui , exolui , qui & imperatori obedientiam prebui , et pro deo , quod sensi minime tacui , that is : I paid those thinges that I ought , which haue giuen both mine obedience to the Emperours , and also haue not holde my peace in Gods cause , but spake that whiche I thought . Do you not here see that this Gregory being Pope , did not onely obey the Emperour , but also did acknowledge that he ought to shew obedience vnto him , And will his successors and the clergie of the inferior sort , plucke their neckes out of the yoke of obedience , which by Gods law is due vnto Magistrates , but ye may see , to what disorder pryde and ambition hath driuen the Bishops of Rome .

One Augustinus Stenchus , is not ashamed to write , that the Bishop of Rome was called a God , & coumpted for a God , and saith , that this was done when the Emperour did beautifie him with a noble title , worshipped him as God , and as the successor of Christ and Peter , and gaue hym godly honor , and did reuerence him , as the liuely image of Christ . This writeth the same Stenchus sexione . Lib. 67.

O intollerable blasphemie , O vnspeakable knauerie , O most sacrilegious and deuilish flatterie , cleane repugnant to the most sacred and holy word of God . What did Peter I pray you , when Cornelius did fall down , and would haue worshipped him ? did he not lift him vp and say , Surge , Act. 10. & ego ipse homo sum . Arise , I my selfe also am a man . Act. 12. What did the aungell say vnto Iohn , when he fell down at the aungels feete , to worship him ? did he not say , Vide ne feceris , conseruus enim tuus sum , & fratrum tuorum Prophetarum . Take hede thou do it not , for I am thy fellow seruaunt and of thy brothers the Prophets . And will the Pope be better then Peter ? hollier then Iohn ? well he may take an example of Herodes Agrippa , which gaue eare vnto the flattering voyces of the people , which cried , Vox dei non hominis . It is the voyce of God , and not of man . Act. 12. He did not stay the people , but tooke a glory in their wordes , and therfore was striken of the aungell , and like a wretch did rot , beyng eaten of Lice . It behoueth vs to know , that Christ the sonne of god doth reigne yet in his Church , as chief head and ruler , vnto whom onely and alone , all glory and power is giuen : and not to thincke , that he did substitute any man , in whom he would be worshipped , for Christ onely ought they to worship , honor , and to pray vnto . And as for the Pope and all his sacrilegious flatterers , we ought to detest and abhorre as the very Antichrist . To conclude , some writers do recorde , that when Constantine gaue riches and honor vnto the Church , there was a voyce heard , which said , Iam venenum irrepsit in ecclesiam , now is poison crepte into the Churche , he that will know more of the life of Constantine , let him read the v. bookes of Eusebius Cesariensis , whiche he purposly wrote of the same .

Of this man Constantine , the kinges of Brittanie had first the priuiledge to weare close Crownes .

Pharisies . 36.

THere were three sectes or factions among the Iewes , the Pharisies , the Saduces , and the Esseens .

It appeareth out of Iosephus , that these sectes began the yeares before Christ . 125.

Pharisei , the Pharisies receyued their name of this Hebrue worde Phares , that is separation or diuision , bycause they would be distincte , and differ from other prophane men .

Or els ( as some other write ) they are called , Pharisei , of this Hebrue word Pharasch , Pharasch . which betokeneth an interpretacion , glose , or exposition : As you would say , expounders and interpreters of the bokes of Scriptures , which they did chiefly professe , they were called Doctors and teachers , Mat. 23. they sate in the chaire of Moses : that is , they taught the lawe of Moses , and did expounde the bookes of the olde Testament . Although they beleued In genere , certeine chief pointes of doctrine , as God to be but one God , and Messias to come , and to bring great benefites with him , and the soules after the death of the bodies to be immortall , yet had they certeine horrible spots , and prophane and wicked opinions in many articles of the heauenly doctrine . They were most cruell and bitter enemies vnto Christ and his disciples : And ( as Hierome sayth ) they consented to the death of Iohn the Baptist . They were proude , bosting in their owne workes , Mat. 23. desiring honor and chief rowmes in the feastes and sinagoges : they were ambitious , desiring to be saluted in the market , and to be called of men Rabbi , they were couetous , deuouryng widowes houses vnder the pretence of long prayer : They were mighty and much regarded of the people . Iosephus writeth in the booke of his antiquities . Phariseos apud Iudeos plurimum posse , siue exosum aliquem cupiunt ledere , siue amicum iuuare , that is , that the Pharisies could do much among the Iewes , whether they would hurt any man whom they hated , or whether they would helpe any man whom they loued . They were superstitious , obseruing litle things , Mat. 7. and omitting things waighty . And when they came from the market they would not eate before they had washed : They were hypocrites , and therfore Christ likened them to painted sepulchers . They did weare long garmentes , Mat. 23. and made the hemmes of them broader then other did : They did make broade phylactaries , which Epiphanius doth say , to haue bene purple : but Erasmus in his annotations doth cal them scroles of parchement , in the whiche the commaundementes were written , and sayth , that Phylacterium , is a Greke word , and signifieth in Latine , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Conseruatorium , bycause the memorie of the law is conserued in them . For the Pharisies , bycause they would be seene to be good obseruers of the lawe , did write the ten commaundementes in two pieces of parchement , the one , conteyning the first table , they put on their foreheads in steade of a crowne : The other conteyning the second table , they put vpon their arme , that whithersoeuer they moued their head , or did reache forth their hand , the lawe should be in sight before their eyes . They tooke the occasion of this superstition out of the sixth of Deutronomie , where God sayth : Ligabis ea quasi signum in manu tua , Deut. 6. eruntque & mouebuntur inter oculos tuos : that is , thou shalt binde them as a token in thy hand , & they shal be moued betwene thine eies , partly out of the .xv. chapter of Numeri where God speaketh after this maner : Num. 15. Speake vnto the children of Israell , and thou shalt say vnto them , that they make to them hemmes in the foure borders of their garmentes , and put vpon the hemmes of the borders a ribande of blewe silke : that when they looke vpon them , they may remember all the commaundementes of the Lord .

Vpon this , these hypocrites , huntyng after popular prayse , and sekyng lucre and gaynes of sely women , did make to them selues great hemmes , and did tye sharpe thornes in them , that they should be pricked with them , both when they did walke and sit , least they should be counted at any tyme to forget the law .

Saducaei .

The Saduces did set this name to themselues of this Hebrew worde Zedec , Zedec . rightuousnes , and so called them selues Zadichim , iust and right : Zadichim . when notwithstanding they were the most wicked of all other . This secte began , by reason that the Pharisies did onerate & burden without measure , the people with ouer many rites & ceremonies . Therfore they willing to lose these boundes , did swarue & dissent from the Pharisies . They had many corrupt and Epicurial opinions , which they drew out of Philosophy , & mingled them with religion . They were enemies vnto Christ , vnto Iohn the Baptist , and vnto Christes disciples , and did assault them with their craft & subtill disputations , as it appeareth in the .xxii. of Mathew , Mat. 22. And the xx . of Luke , demaunding which of the seuen brethren should haue that one woman to wife after the resurrection . They helde that both body and soule perished together , & that neither the godly should receiue , any reward , for his good workes , neither the wicked should receaue any payne for his ill dedes , otherwise than in this life . They helde , that there was neither hell nor heauen , neither aungell nor spirite , and that it was in our power to be the authors vnto our selues , either of felicitie or els of miserie .

They were great enemies to the Pharisies , yet agaynst Christ they agreed together as one .

The secte of the Saduces was most deuelish , and directly contrarie to the confession of our doctrine , and to the true inuocation of Gods name .

Essaei .

Essaei , or as soone call them Essaeni , were the thirde secte among the Iewes , and they be called Essaeni quasi operatores , workers , for they would be coumpted doers of the lawe , and not onely teachers or dissemblers . The originall of this faction beganne of this , bycause they sawe in the Pharisies nothyng but hypocrisie , fained holines , enuie , desire to beare rule , and other thinges . Whiche were discrepant from true godlines , they swarued from them . They did also abhorre the grosse and prophane Epicurisime of the Saduces . Therfore that thing whiche they desired and sawe to wante , both in the Pharisies and the Saduces , they endeuoured to perfourme and declare in workes . And that they might the better bring to passe the thing whiche they did attempte , they went into the vttermost coste of Iurie , to a certain lake , named Asphaltites , not far from Ierico , where there were most fragrant and swete orchardes of baulme , as Plinie writeth of them : Iosephus De bello Iudaico , writeth thus of them as foloweth .

The Essens be Iewes by nation , and be ioyned together with most deare and mutuall loue , whiche aboue all other doo shunne , and flie all pleasures as most pestiferous and wicked . They coumpte it the greatest vertue to kepe continencie . Therfore they do loth mariage . They take not withstanding other mens children , and bring them vp in learning , and do institute them most diligently in their maners and trade of life . They do not loth matrimony , for that they iudge that the succession of mankind shuld be destroyed , but bicause they thinck the intemperancie of women should be auoided , beleuing that none of them do kepe true faith vnto one man . They be also contemners of riches , so that one of them is not richer then an other , but haue all thinges in common . They neuer chaunge their apparell nor their shewes , except they be rente or torne , or els by long time consumed & worne . Toward god they be very religious : for they speake no worldly thing before the rising of the sunne , but they offer certeyne vowes to it , as if they prayed that the sunne should rise . After that , they go euery one vnto their worke and busines , and after they haue wrought to the fifth houre , they congregate them selues together agayne . And then being girte with linnen clothes , wash their bodies with cold water . And being so purified , they came into their supping , or dining chamber , and when euerie man is set with silence , the baker doth set a lose to euerie one in order , and the cooke in likewise doth giue to euery one a dishe of potage . And before they eate , the Priest doth call vpon God with his prayer , and likewise when diner is done , doth rendre thanckes , and then they put of those holy vestementes , and go agayne to worke vnto the euenyng . When they dispute , they come together , no lesse then a hundred , and whatsoeuer is decreed of them , standeth immouable , and not to be chaunged . Yf any man blaspheme God , they condempne him to death . To spit before them , or on the right side of them , they do greatlye abhorre . On the Saboth day , they be very scrupulous and superstitious to do any maner of worke , in so much that they will not kyndle the fier that day , nor cary any vessell , no nor go to the stoole to ease them selues . In other dayes , they digge a pit of a foote deepe , and couering themselues with a long garment , do ease themselues in the same pit . And when they haue done , couer it agayne with the same earth , and this thyng among them is counted very solemne . Their opinion is , that the bodyes be corruptible , and the matter of them is not perpetual , but they beleue the soules to be immortall , and do say , that the good soules shall lyue beyond the Occean sea , where they shall haue their fruition and pleasure . For they thincke , that that region is not subiect to heate , colde , showers , or tempestes , but very pleasaunt and delectable . The ill soules shal be sent ( saye they ) to tempestuous and colde places , full of mournyng and payne without end . These wordes and many other , doth Iosephus write of this secte in the same place , and likewise in hiis antiquities .

Monachus . 37.

CHrisostome writyng vpon the Epistle sent to the Hebrewes , doth testifie that in the tyme of the Apostles , there was not one step , or iote of Moncke or Monckerie .

Also two hundreth yeares after Christ there is no mention made by any worthy writer of Monckerie : sauyng that the Decretal Epistles of the Bishops of Rome , do giue certaine coniectures , of the Decrees of Virgins to be consecrated . But of what authoritie and force those Epistles be , a certaine Moncke named Calthesen , doth geue iudgement , whoses wordes be these : Nunc meo iudicio illa de Constantini Donatione Apocripha sunt . Sed fortassis quaedam alia longa & magna scripta , sancto Clementi & sancto Anacleto , sunt attributa , sūmis pontificibus : in quibus volentes Roma nam sedem omni laude dignissimam , plus quam expedit exaltare , se penitus fundarunt cum tamen omnino non videantur illorum sanctorum Epistolae , consideratis contentis in iis . Scribitur enim in Epistolis Clementis , quo modo Papa , fuerit & Petri successor , & post Petri mortem ad sanctum Iacobum has fingit scriptor mississe Epistolas , qui fuit frater domini & Hierosolimorum Episcopus : Et est tamen hoc omnino falsum cum sit manifestum , prius Petro Iacobum octo annis finiuisse martyrio vitam . Scribit quoque ipsum Clementem successorem fuisse Petri , sed hoc idem in aliis quae sancto Anacleto adscribuntur , legitur . Sed si hoc esset verum , quomodo sancti viri Hieronimus , Augustinus , Optatus , Mileuitanus , & ceteri , qui omnium pontificum Romanorum catalogum posuerunt , hoc ignorassent , vel saltem non immediate post Petrum ponunt , si ipsas Epistolas ad tunc vidissent , aut pro auctenticis habuissent ? Inuenitur insuper in ipsis Epistolis de Episcoporum a sacerdotibus differentia , quae tamen longo tempore post Clementem hunc , ( vt Hieronimo placet , & Damaso ) in Ecclesia orta est : hactenus Calthesen , that is to say . By my iudgement , those thinges whiche are written of the donation of Contine , are Apocriphall , yea and perchaunce certeine other long and great written workes , which are attributed vnto Saint Clement , and Anaclete , being the high Bishops , in the whiche they do vtterly ground them selues , willing to exalte the see of Rome , worthy of all prayse more than is expedient .

When notwithstandyng these Epistles do not seeme to be the Epistles of those holy men , if the contentes and circumstances of them be duely considered , for it is written in the Epistles of Clement , howe he was Pope , and the successor of Peter , and that he sent these Epistles after the death of Peter , to saint Iames , which was called the brother of the Lord , and was Bishop of Hierusalem , but this is vtterly false , for it is manifest , that Iames finished his life with martyrdome eight yeares before Peter . He writeth also , that Clement was the successor of Peter , but this is red also in other thinges , which are ascribed vnto Anaclete . But if this should be true , how do these holy men , Hierome , Austen , Optatus , Mileuitanus and other whiche do write the cataloge and order of all the Bishops of Rome , not knowe this ? Which do not set in Clement , or at the least , do not put him immediatly after Peter , if they had then either seene the Epistles , or counted them auctentycall . Furthermore there is founde in the same Epistles , the difference of Bishoppes from Priestes , whiche notwithstanding began long after in the Churche after Clement , as it pleaseth Hierome and Damasus .

There is also the authoritie of most auncient and great learned writers , whiche do declare , that these Bishoppes of Rome should not be the authors of these Epistles . For neyther Hierome , nor Damasus , nor Eusebius , nor the sixte counsell of Carthage , doo make any mention of the Epistles , nor ye shall finde these Epistles to be cited of any author worthy credit , vnto the tyme of Carolus Magnus . And it is not vnlike to be true , that about that tyme , when the West Churches did aske & seeke bookes out of the Librarie of Rome , that these Epistles were feyned , forged , and dispersed abroad by the fraude & craft of the Bishops of Rome , whiche then did affecte Empire and rule , not onely ouer all Churches , but also aboue kynges and princes of the earth .

But to ( come to our purpose agayne ) Monckerie began about the beginnyng of the foure hundred yeares after Christ , and that in Egypt , where Antonius , Macarius , Panubus and Paulus , florished in that kind of life , and likewise in other places of the world , as Sozomenus doth testifie . And truly it is maruell , when that age had so great learned men , that they did not onely approue , but also institute and ordeine those kindes of life , which were not institute , nor ordeined of God . Sozomenus doth recorde , that there were two kindes of Monckes : the one , whiche liued in the wildernes : the other , which liued in cities , but yet separate from the companie of other men . The maner of a monasticall life , Basilius doth rehearse , and shewe , In sermone Ascetico , out of the which it appeareth , that they whiche professed Monckerie , did first geue all their goods , before they went into the monasterie : his wordes be these . Oportet monachum ante omnia id vitae genus amplecti , vt nihil possideat , corpus habeat quietum , & habitum honestum , vocem moderatam , & sermonem bene dispositum , cibum ac potum sumere tranquille , ac cum silentio , apud seniores tacere , that is to say :

It behoueth a Moncke aboue all thinges , to embrace that kinde of life , that he possesse nothyng , that he haue a quiet body , an honest habite , a moderate voyce , communication well disposed and ordered , that he take his meat and drincke quietly and with silence , that among his Seniors and elders , he hold his peace . But of what holynes , pouertie , chastitie and obedience our monckes of late time haue bene , it is horrible to speake . And because their hypocrisie , superstition and abhominable kynde of lyfe , is knowne to all the world , I will speake no more of them .

Biblion . 38.

Βίβλοσ signifieth properly Papyrum , whiche is a great rush , whiche groeth in the fennes & marish grounde in Egipt and Syria , ten cubites in height , wherof the first Paper was made , wheron men did write . It betokenneth also a booke , wherof we call the booke conteining the holy Scriptures , Biblion , or sacra Biblia in the plurall number , and not Biblia in the singuler number .

Note that in olde time , men did write in the leafes of Palme trees , whereof we call the leafes of bookes Folia , whiche be called also in the Greke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . After that they wrote in the rindes of certaine trees , which are called Libri , and therfore our bokes be named Libri , and by a diminitiue Libelli . They be called also Codices , of this worde Codex , or Caudex , which is the lower part of the tree next the root , from the which the rinde is drawen . After that , publique and common workes were written in volumes of lead , and priuate workes , were written in clay , & after in waxe : for the vse of tables to write in , were before the battell of Troy .

But after the victory of Alexander the great ( when the citie Alexandria was builded in Egypt ) Paper was inuented of kyng Alexander ( as Varro testifieth ) whiche was made of the calles , that grewe in the fennes of Egypt .

It is called Charta , of the name of a citie of Tire named Charta , from whence Dido came , and therfore she called the citie which she builded afterward Carthaginem , of the name of the citie Charta , from which she cam .

Parchement was inuented ( as Varro writeth ) after that Paper was found out by Alexander , to the vse of the libraries of Ptolomie & Emmenes , kinges of Pergamus , and therfore it is called in Latin Pergamena .

It is called also Membrana a membrorum tectu , that is of coueryng the members , that is , of the skinne , which couereth the body , of which skinne the Perchement is made .

Colossis . 39.

COlossae or Colossis , was ( as Strabo writeth ) Lib. 12. a towne of Phrigia , adioyning to Laodicea , whiche as Orosius , testifieth with Laodicea and Hierapolis , was destroyed , and fell downe by an earthquake in the tyme of Nero the Emperour .

The inhabitants of this citie Colossis , were institute and conuerted to the faith of Christ by one Archippus and one Epaphras . Archippus was Paules disciple . Epaphras was borne in the town Colossis , who afterward was captiue with Paul at Rome : he was supposed to be one of the .70 . disciples .

But the Colossians were auerted from the sinceritie of the Gospell by false Apostles , who persuaded them , that Christ was not come , nor yet should come at all , but that aungels were the auctors of our saluation , beside that , they preached vnto them both Iudaicall and Philosophicall superstitions . Agaynst those false Apostles , Paule strengthnyng and confirming the Colossians , doth send vnto them an Epistle , in the which he sheweth & proueth the one onely Christ , beyng aboue al aungels , to be the auctor of our saluation , And defending his own authority , doth admonish them to beware of the false visions , reuelations & doctrines of the false Apostles . And finally doth exhorte them to auoyde al il things , & to folow good thinges , and doth admonish also euery age of their state , condicion , and calling .

Although it seme impertinent to be set among these Miscellanes , yet for the nerenes of the wordes Colosse and Colossi , I will not leaue vntouched what Colossi be , neither will I omit the nature of the prouerbe that sprong of them , nor the discourse of the seuen wonders of the worlde , of the number of whom Colossi is one . The .vij. wonders be these that follow .

1. Colossi .

Colossi were images of horrible greatnes , like to towres . One of Apollo in the capital at Rome , was .xxx cubites . Also one made at Tarrentum by Lysippus , was .xl. cubites hie . But at Rhodes one of the Sunne exceding al other was in height .lxx. cubites , made by Colassis , scholer to Lysippus . The thombe of that image few men might fathome . It was in making .xii. yeres , and the charges drew to .300 . talents , which amounteth to .43115 pound . Strabo writeth , that the image was of Iupiter , other write , that it was of the Sunne , & made by Chares Lyndius , and thys is it that was compted one of the seuen wonders . Some cal it a brasen pyller , ( as Aristotle writeth ) sixe hundred cubites hie . Besides this were an hundred lesse Colossi in Rhodes , and at Rome were many made of mettall .

Of this commeth twoo prouerbes : Colossica onera , that is , great and heauy burthens .

Vir Colossicus , a huge , mighty , and taule man .

2. Templum Dianae .

This temple was edified by al Asia in an. 120. yeres , and was set in a fenne or marshe ground , the foundacion being first layd with coles , troden or rammed hard , then flieces of wool layed theron , and al this was to saue it from earthquakes . The temple was in length .425 . foote , in bredth 220. In it wer a .127 . pillers , euery of them .60 . foote hie , made by kings . The roofe was of cedre trees , and the doores of cipres . A lewde person of purpose to get a renowne in histories ( being couetous of glorye , and hauing no excellent quality to attaine therunto ) putting wilde fire into the roofe , did burne this temple . His name was Herostratus , as Strabo writeth , wherof proceded a prouerbe : Herostrati gloria , applied vnto them that do seeke for a renowne or prayse of a mischeuous act .

3. Piramides Aegiptiae .

The Piramides in Egipt , were nothing els , but a vaine and foolyshe ostentation of the riches of kinges , as Plinie writeth . The cause of the building of them , of most writers is reported to be , that they might not leaue any money vnto their successors , or to such as should enuy them .

There were many euery wher in Egipt , but ther wer none more noble and famous , than those three , of the which Pomponius Mela speaketh , the which filled al the world with their fame , being apparant and conspicuous vnto all such as should sayle by them , situated in a part of Affricke , vpon a stony and barren hil , betwixt the towne called Memphis , and the towne Delta . They are towers ( as Solinus sayth ) of so marueylous a high top , as is almost vncredible to be built by mans hand . Vnder these towers were the kinges of Egipt buried .

Cheopes a king of Egipt , was twenty yeares in building one of these towers , hauing three hundred , threescore thousand woorkemen , daylye laboring about it . It was declared in the Egiptian letters , which were written about it , that there was a thousande , eight hundred talentes , spent in radish rootes , garlike , and onions , which the workemen deuoured . Which talentes are in our coyne seuen hundred and thirtye thousand crownes , for the talent of Egipt was fifty Minae . Besides , if thou wilt make but a meane estimation of all other kinde of victual or meate , of apparell and wages for their woorke , if thou accompte also the yron wherwith the stones were bound together , and the wood wherof the engines were framed , there wyl arise in the end aboue two thousand , twoo hundred tonels of French crownes .

Some affirme those Pyramides to haue bene made by Ioseph a Iewe , for the safe keeping of corne , wherof they tooke their name . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is called corne or wheate . Other say , they are Sepulchers , builded in the honour of Fire , the which the Egiptians dyd woorwip for a God , and therefore to growe foure square , and sharpe vpwarde , to the lykenesse of Fyre .

4. Cyri Regia .

Cyrus was a noble King of Persia , the sonne of Cambyses and Maudanes the daughter of Astiages , king of Media .

This Cyrus was ( by the commaundement of his Grandfather Astiages , when he was borne ) cast out , to be deuoured of the wylde beastes , bicause he saw in his dreame a vine tree , springing oute of the children of hys onely begotten daughter , with whose braunches al Asia should be ouershadowed . He beyng cast foorth , was marueilouslye nourished a great while by a Bitche of a dog kinde . At the length being brought vp by the kinges shepheard ( as Gods prouidence would ) was chosen king of the Persians . Ouer whom when he had raigned certayne yeares , he was slayne of Tonigris Queene of Scithia , wyth twoo hundred thousande Persians , so that there was not one left to beare home tidynges of so great a slaughter .

The head of Cyrus being cut of , was cast into a vessell filled with mans bloud , with this exprobration : Fil thy selfe with bloud , which thou hast alwaies thirsted after . He was first called Agradatus , and afterwarde Cyrus , of a riuer of the same name , running through Persia , by the which riuer he was cast forth .

This man excelled al men of his time in goodly personage , gentlenes , prowesse , liberality , wisdome , and memory .

Solinus writeth , that of the exceeding multitude of men , which wer in his host , he so retayned the names , that he called euery man by his proper name , when he spake vnto them .

Plutarchus also writeth , that he made a gallery al of gold & Iuery , he made also such a costly pallace , that for the sumptuousnes thereof , it was counted one of the seuen wonders of the world .

The residue of his wonderfull vertues are wrytten by Xenophon , most eloquently in Greeke .

5. Mausoleum .

This was the tombe of one Mausolus king of Caria , the which tombe his wife Artemisia made , of whom is written this story . Artemisia was of such chastity , and so excelled in loue towards her husband , that when he was dead , she caused his hart to be dried in a vessel of golde into poulder , and by litle and litle she dranke it vp , saying : Their twoo hartes should neuer depart a sunder , and that she thought there might be no worthy sepulchre made for it , but her own body . Notwithstanding she made for his body such a sepulchre , that for the excellent workmanship , beautye , & costlynes thereof , it was taken for one of the maruels of the world , and for the notable fame therof , all sumptuous and great sepulchers wer after called Mausolea .

6. Babylon .

Babilon a noble city , being set & placed by the riuer Euphrates , once head of all Chaldie , of the which great Mesopotamia , and part of Assyria was called Babilonia , as Pline writeth . Lib. 6. cap. 20. This city Strabo writeth to be builded by Semiramis . But the Hebrues doo referre the originall beginning of it vnto Nemrothe the Giant , who say that it was called Babilon of the confusion of tounges . This city being afterward restawred and enlarged by Ninus or Semiramis , was very notable and famous , for her walles and hanging gardens , and for her temple and walking places . The fieldes were verye playne and pleasant , the nature of the soyle very fertile and fruitful , the walles wer quadrant with towers and castels in them . Her walles wer of an incredible magnitude and strength , being fifty cubites in breadth , and .300 . cubites in higth The circute and compasse of it is sayd to be .480 . furlonges , the riuer Euphrates running in the middle of it . The walles were made of bricke , compacted together with lime & pitch , the which some write to be so brod , that .2 . waynes meeting together might easely passe . About the walles ther runneth abrod ditcheful of water , as though it were a riuer , which walles are beutified with an hundred gates of bras . This city being in a time reuolted from her alegiaunce , Semiramis being occupied about the ornature and decking of her body , made haste immediately to recouer it , one part of her heare being loose , neither did she make vp her head , and bring her heare in an order , before she had recouered the city into her dominion againe .

Here note a worthy example of this valiant woman Semiramis , against couetousnes and greedy desire of money . This woman , when she had made a tombe , wherin she intended to be buried , being dead , caused this superscription to be written vpon it : What king so euer shall lacke money , let him open this sepulchre , and take as much as he wyl . Whych wordes , when Darius had read , being a very greedy person , commaunded the graue to be opened , but he founde no money there at all , but he happened vpon these wordes : Ni malus vir fores , & pecunia prorsum inexplebilis , non vtique mortuorum loculos moueres . That is : If thou wer not an euil man , hauing an vnsatiable desire of mony , thou wouldest not breake open the graues of the dead .

7. Simulacrum Iouis .

The seuenth wonder Cassiodorus writeth to be the image of Iupiter Olympicus , which was made by one Phidias , first a Painter , and afterward a Caruer , for the making of which image , he became exceedyng famous . He made also other excellent workes , as the image of Venus at Rome , in the porche of Octauia , and the image of the Goddesse Nemesis , being ten cubites , at Rhamnus , a famous village in the countye of Athens , which helde in her hande a braunche of an apple tree , out of the which rose a litle folde , wherin were wrytten these woordes : Agoracritus Parius fecit . He was the scholler of Phideas , whom he so loued , that he wrote his name in his own woorke . Of thys riseth a prouerbe : Rhamnusia Nemesis .

This Nemesis was a Goddesse , whom the Paynims supposed to be the punisher of greuous offenders . Some call her Fortune .

Suidas sayth , that Nemesis is Iustice , complaint , reproche , enuy , fortune . And Erasmus saith , Nemesis is a goddesse , the reuenger of insolency , and arogancy . She is called Adrastia , of Adrasto the king , that firste constituted to her a temple , she is called also Rānusia , of the town Rannus .

But Gregorius Nazianzenus , in the funerall song which he wrote vpon Basill the great , praysing the gorgeousnes and costlynes of the hospital builded of him , sayd in this maner : I truly ( sayd he ) considering this place , being so notable , for the bignes and fine woorkemanship of it , would count it nothing inferior vnto the seuen wonders of the world .

Of the which numbers he numbreth and writeth these three following , to be three of the sayd seuen : that is , the city Thebae , and the Capitall of Rome , and the temple of Adrian in Cyzicke .

Thebe or Theba .

Of this name there were nine cities , one in Beotia , an other in Egipt , the third in Thessalia , the fourth in Cilicia , the fift in Iouia , the sixt in Attica , the seuenth in Cataonia , the eyght in Italy , the ninth in Syria .

That in Egipt was the most famous , builded of Busiris king of Egipt , in compasse ( as Herodotus declareth ) a hundred and fortye furlonges , called Stadia . This City had many fayre buildinges , both publike & priuate . Plinie writeth that it was holow vnderneath , and stoode all vpon vawtes . It had an hundred gates , and in euerye gate were two hundred kepers , which excelled in great horses and chariotes , vnder the which city kings were wont to bring forth great and huge hostes of armed men , none of the citizens perceauing it .

There was in this city ( sayth Calliniachus ) a caue , which being at all other times full of wynde , yet in that space , which is betwene the olde Moone and the new , which is called in latine interlunium , there was no ayre perceaued at all .

Bicause there hath bene often mention made of a furlong called Stadium , it shall not be out of the way to declare what Stadium is .

Stadium was properly the place where horses or men did runne , or wher wrestlers did striue , called stadium , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , a statione , bicause that Hercules ranne that same space , drawing his breathe but once , and then stoode styll .

The furlong was first inuented of Hercules , and he met it at Pisis , where Iupiter Olimpius was . The length of that same furlong , was two hundred feete , wherupon some inuented after , other kindes of furlongs in Grece , being likewise of twoo hundred feete of length , yet somewhat shorter then Hercules furlong . Hereof Pithagoras gathered , that the foote of Hercules was so much more long than other mens feete , how much the furlong called Olympicum stadium was longer then other furlongs .

Stadium properly containeth the eight part of a myle , and before the Romanes found out their miles , men did diuide and measure the spaces of the earth by furlongs .

But the Persians dyd vse a furlong , but an other kinde of measure , which they cal Parasangam , which conteineth the space of sixe myles & a quarter of our miles . Censorinus writeth , that of these Stadia ther wer three sortes . The one was of Italy , and that contained .625 . feete , which is .125 . pases . The second was called Olympicum , and that was of .600 . feete , that is .120 . pases . The third was called Pythicum , which contayned .1000 . feete , which is .200 . pases , which peraduenture was forgotten of Plinius and Solinus , when they wrate the description of Cicilia , which maketh the variaunce betwene them and Diodorus Siculus . Of the stadia called Italica , eight doo make an Italian myle , contayning a thousand pases , euery pase being fiue feete , we haue none other name to geue it , but a furlong .

Capitolium .

Capitolium was a great and mighty tower in Rome , set in the mount called Saturnius , & builded of the king Tarquinius superbus , as Plinie writeth , lib. 3. cap. 5. Some write , that it was the temple of Iupiter , set in the cleue called Tarpeius . It was called Capitolium a capite hominis ibi reperto , of a mans head there found , while they digged vp the foundacion , for before it was called arx Tarpeia , of the vestal virgine Tarpeia , which was killed of the Sabines , and there buried . Capitolinus was the name of him that found the head , when the capitoll began to be builded . It must nedes be a faire costly and sumptuous thing , for as much as Nazianzen doth number it among the seuen wonders of the world .

Templum Hadriani .

This temple was builded in Cyzicum , a noble City of Bithynia , so named of Cyzicus a king , as Pomponius Mela writeth . It is a citye famous and notable , with castels , walles , towers , hauens , and turrets of marbell , as Florus writeth . lib. 2. It was had in great honour , estimation and price of the Romanes , as Strabo writeth , lib. 12. In this place by likelyhoode Adriane did builde that sumptuous temple , which is counted of Nazianzen to be one of the seuen wonders of the world .

These ( by the testimony of Cassiodore and Nazianzen ) be the seuen spectacles or wonders of the world , recorded almost in euery place , both of the Historiographers and Poetes . Of the which wonders there remaineth nothing at this day , but their vaine names and titles , wherby we may vnderstand , that ther is nothing , that can be made so glorious and gallant , by the power and industry of man , which antiquity & time cannot dispatch and consume .

I would God that the princes , and noble men of the earth with others , would heare and consider these thinges , and specially they which would purchase vnto them selues perpetual renowme , with such outragious & fond buildinges . For what is more fond , then to wast and spend out of measure much riches in vnprofitable buildings , that shall do good to no man ? And here by the way , I wish the Clergie and the people would expend with them selues , what they do , which dispose so preposterously & vainly , the reuenues and yearely profites of the Churches ( I meane in building of great and sumptuous temples ) with spires so high and long , that they may be almost compared with the Pyramides of Egipt . For these things cannot be done without the wrath of God . For ( I pray you ) what other cause is ther why , that temples builded more curiously and sumptuously , than is conuenient to christian modesty , are touched and destroyed so many times , with so often lightnings ? which thing I take to be a warning from heauen , that we shhould refraine from such fondnes and gasing shewes . That the poore and oppressed with calamities , ought to be relieued and maintayned with the goods of the church , the old custome and maner of the primitiue church doth teach and declare . Which you may easely perceaue , partly out of other mens writings , and specially out of epistles of the holy martyr saint Ciprian , writing chiefly of a certain scoffer to be excommunicated , vnles he would leaue his arte and facultye . His woords be these . Quod si penuriam talis , & necessitatem paupertatis obtendit , potest inter caeteros , qui alimentis ecclesiae sustinentur , huius quoque necessitas adiuuari : si tamen contentus sit frugalioribus & innocentibus cibis . If such a one do make a pretence of penury & lacke his necessity among other , which ar sustained with the goods of the church , may be eased and holpen , so that he be contented with sober and meane diet . And a litle after in the same epistle he writeth of the same person , after this maner . Quod si ( inquit ) illic ecclesia non sufficit vt laborantibus praestentur alimenta , poterit se ad nos transferre , & hic , quod sibi ad victum atque vestitum necessarium fuerit , accipere . If the church ( saith he ) ther , be not able or sufficient to geue nourishment to such as labour , and haue neede , he may come hether vnto vs , and here receaue that which shal be necessary vnto him , both for meate , drinke , and cloth . By thys place of Ciprian you may coniecture , that the needy and miserable persons , did not onely make their refuge vnto the liberality of the Churche , wher they dwelt , but also that one church did communicate her riches vnto other Churches , in the nourishing of the poore , according to the most Christian institution of Saint Paule .

Neyther for any other cause did Basilius Magnus , or other of lyke pietye , builde hospitales for poore wayfaring men , and houses for beggers and sycke men , but that they myght ease wyth their priuate expenses , the common charges of the Churche , whiche at that tyme was verye poore .

If any man be of a contrary iudgement , and will prefer the excessiue riches of the church , before the necessitye of the poore , let him consider ( whatsoeuer he be ) what saint Ambrose a noble father & doctor of the church doth write to the contrary . His words be these in his boke of offices Aurum ecclesia habet , non vt seruet , sed vt eroget : vt subueniat in necessitatibus . Quid opus est custodire quod nihil adiuuat ? An ignoramus quantum auri atque argenti de templo domini , Assyrii sustulerint ? Nonne melius conflant sacerdotes propter alimoniam pauperum , si alia subsidia desint , quam sacrilegus asportet hostis ? Nonne dicturus est dominus , quur passus es tot inopes fame mori ? Et certe habebas aurum , vt ministrares alimoniam . Quur tot captiui deducti in commercio sunt , & non redempti ? Melius fuerat vt vasa viuentium seruares , quam metallorum . His non posset responsum referri . Quid enim diceres ? Timui , ne templo dei ornatus deesset . Responderet . Aurum sacramenta non quaerunt , neque auro placent , quae auro non emuntur . &c.

That is to say : The church hath gold , not to keepe , but to bestow it , and to helpe men in their necessity . What nedeth to keepe that whych helpeth nothing ? Are we ignorant how much gold and siluer , the Assirians tooke away out of the temple of the Lord ? Were it not better that the Priestes should bestow it to the sustentation of the poore ( if other succours lacke ) then that it should be caried away by the sacrilege of the enemy ? Will not the Lord say : why didst thou suffer so many poore men to dye for hunger ? And yet truly , thou hadst gold wherwith to relieue them . Why are there so many caried away captiue , by the entercourse of marchaundise , and not redemed ? Why are ther so many slaine of the enemy ? It were better that the vessels of the liuing were preserued , then the vessels of mettal . Vnto this ther can be no answer made . For what wouldest thou say ? I feared , least there should lacke to decke the temple of God withall . He would answere : Holy things doo not require gold , neither those things can be made acceptable by gold , which cannot be bought with gold . The ornament of the sacraments , is the redemption of the captiue . And those are truly precious vessels , which redeeme the soules from death . That is , the true treasure of the Lord , that doth worke that , which the Lordes bloud wrought . And a little after he sayth . Laurentius , qui aurum ecclesiae maluit erogare pauperibus , quam persecutori reseruare , pro singulari suae interpretationis viuacitate , sacram Martyrii accepit co ronam . Saint Laurence , which had leauer to distribute the gold of the churche to the needye , then leaue them to the persecutour , for his singuler and liuely interpretacion , receiued the blessed crowne of martyrdome . Was it sayd ( thinke you ) to saynt Laurence , thou oughtest not to do away the treasures of the church , and sel the holy vessels ? To what vses the vessels of the Churche are to be disposed , or after what sorte , or for what causes , it is needefull onely that thou consider this with a pure faith , and a prouident iudgement . Truly if a man employ them vpon his own commodity , it is a fault , but if he bestow them vpon the poore , it is a deede of mercy . For no man can say why do the poore liue ? No man can complaine , bicause the captiue are redemed . Haec Ambrosius . The which wordes of Ambrose , for this cause I haue alledged , that it might be vnderstoode , vpon what vses chiefly , the ecclesiasticall goods ought to to be bestowed . Yea , and to speake freely the truth , the priuate money of the christians pertaineth to none other vse , if any man haue more then is sufficient for the maintenance of his life . It is not to be reproued nor disalowed ( after the opinion of some learned men ) if any do build temples , beutifiyng them with marbel and gold , so that it be not done to the discommodity of other , but the care and regard of the poore is to be counted a great deale better , then all such thinges , yea so much , that if a man do the other without this , he may be iudged rather to offend , then to profit . For God is not so much delighted , with dead temples made of stone , as he is with liuely temples , made of flesh and bone . Wherupon Chrisostome both nobly and notably ( as he doth all thinges ) writeth vpon Mathew , after this maner Tu si praeparasse quosdam vasa videris sacra , aut ornatum quem piam alium circa parietes ecclesiarum , acpauimenta confecisse , nolito reprihendere , aut iubere vt vendatur quod iam factum est , ne animum eius qui fecit , perturbes . Sin vero antequam fecerit te consuluerit , pauperibus offerre iubeto . If thou perceiue any man to haue prepared holy vessels , or adourned the walles of the church , and to haue bestowed charges in the making of the pauement therof , reproue him not , nor commaund that which is made to be sold , least thou trouble the mind of him that made it . But if he aske thy counsell first , commaund him to bestow it vpon the poore .

These woordes of Chrisostome do declare , that ther were once certayne oblacions made in the church , to ease the incommodity of the poore . Which partly saint Paul doth plainly shew ( who doth cal them collectas , gatherings ) partly saynt Ierome in his explanations , vppon the Prophet Ezechiel , his woords be these .

Justus panem suum esurienti dat . Per hoc docemur elemosinam non saturis faciendam , sed esurientibus , nec dandum panem his qui ructant plenitudine , sed his qui inanitate cruciantur : In pane autem omnis continetur cibus . Et significanter dicitur suum , ne de rapinis & vsuris , & de alieno malo quaesitum panem vertamus in misericordiam : Redemptio enim animae viri propriae diuitiae . Quod multos facere conspicimus , clientes & pauperes & agricolas ( vt taceam de militantium & iudicum violentia ) qui opprimunt per potentiam , & furta committunt , vt de multis parua pauperibus tribuant , & in suis sceleribus glorientur : publiceque Diaconus recitet in ecclesiis offerentium nomina , tantum offert ille , ille tantum pollicitus est , placentque sibi ad plausum populi torquente eos x . &c That is to say : The iust man wyll geue his breade vnto the hungrye . By this we are taught not to geue our almes vnto the ful , but vnto the hungery , nor to geue breade vnto suche as belke with a ful bellye , but vnto such as are pinched with scarcety of meate . And it is sayd very well , his , that we turne not the bread gotten by extorcion , vserye , and other mens hinderaunce , into almes . For the redemption of the soule of man , are his owne riches . Which thing we see many to doo , which oppresse by might their Clientes , the poore , and husband men of the country ( that I maye not speake of the violence of warriers and Iudges ) and commyt robbery and theft , that of much , they may geue a litle to the poore , boasting and gloriyng in their wyckednes . And that the Deacon recite openlye in the Churches , the names of them that offer . So muche he geueth , an other promised so muche , and they stand in their own conceite , at the prayse and shoute of the people , their consciences pricking them in the meane whyle . And they geue an occasion vnto wretched men , to reioyce at theyr giftes , and not contrarywise , to lament for their spoyles .

I haue brought in saynt Ierome for this purpose , that it might appeare , the custome of offering in the Churches , to be verye auncient , but at this time to be greatly abused , the Pastours and Ministers challenging it wholy vnto them selues , what so euer is offered in the Church . By what right , and how lawfully , let them take heede . But yet notwythstanding , I doubt not , but that in short space , all pouertye and beggerye wyll be expelled out of the commonwealth , if this custome were renued and had in vre againe .

But ( to returne from whence we haue gone astraye ) I thincke it is made euident inough , that it is not lawfull for Christians so vaynelye to cast away vpon earthly , bridge , and baren woorkes , the riches , due onely vnto the poore , whether they be of the Churche , or prophane ryches . For ther is nothing more meete , then that the members of Christ should be relieued with Christes money . Ther is nothing more decent and comelye , then that a Christian man , what soeuer riches he possesseth , more then necessary , that he restore them vnto Christ , the geuer of all riches and goodnes .

The which thing then he shall doo most truelye , when he shall haue regarde of the poore , and ( no occasions being let passe ) shall helpe them both in deede and in wyll . For whatsoeuer we doo vnto the poore , it is accompted and taken , as thoughe we did it vnto Christ beyng present . All our lyfe is nothing but a temptacion , and therefore it hath neede of Gods diuine counsell and helpe .

And we are tempted , not onely with afflictions and pouerty , but muche more with wealth and riches , the which God is wont to geue vnto men , as an occasion to benefite and helpe the poore . For in this onelye thing chiefly riche men excel , bicause they haue a great occasion to helpe other . It is meete therfore , that they in their good deedes , agree and answer vnto the goodnes and benignity of God , and that they bestowe their goodes geuen them by God , not vpon high turrets and mighty images , not vpon towers and castels , but in nourishing , clothing and defending of Christes body , which is the church . Vpon this body we ought all to attende , vnto this body we ought earnestly to sticke , prouiding by all meanes for it , of the whych body we our selues are also members : and for thys cause if we conferre any thing vpon this bodye , that onely is kepte vncorrupt , as though it were in a chest of Adamant stone , and doth , & shal remayne for euer . We brought nothing into this worlde with vs , nor when we shal depart , we shal cary any thing away , besides that onely , which we send afore by the handes of the poore . Wilt thou erect pyllers which shal endure and stand a long time , and wilt thou in building of high Turrets and spires , purchase vnto thee a perpetuall memorye of thy name with the posteritie ? Then follow Saint Laurence , which distributed the churches monie vnto the church . Then follow Basill , who builded a fayre hospitall for the poore . Then followe Cesarius Nazianzenus his brother , the which dying , sayd : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That is : I wyl almine to be the goods of the poore , Finally , follow Hilarius the Bishop , who was so great a louer of the poore , that althoughe he came of a noble parentage , yet notwithstanding , he exercised husbandry , more then his body could well sustaine , being tenderly and nicely brought vp , that he might minister vnto the poore of his own labors , And ( that we may bring the Heathen for an example ) follow Simon of Athens , who dyd dayly feast the poore , and brake downe the hedges & walles of his orchardes and gardens , that the needy might haue the more accesse to gather the fruietes thereof . To conclude , follow Traiane the Emperour , who in gathering and chusing fiue thousand free borne children out of his whole empire , found them at his owne charges , and dyd cause them to be instituted with the rules of vertue , vnder godlye and learned masters , whereby he might prouide a number of good men , to serue the common wealth in time to come . Follow ( I say ) these men before named , or at the least , one of them , and chuse them , whom thou may est benefite . Bryng vp the Pupilles , set the Orphanes to learning , and cause them to be trained wyth the knowledge , as well of the tounges , as of good literature .

Dioclesian . 40.

THree hundred and sixe yeares after Christ , Dioclesian beganne his most fierce & cruel persecution against the church of Christ . Eusebius writeth , that ther was no persecution so cruel and bloudy , neither before nor after . He ioyned wyth him in the Empire , one Herculius Maximianus , a cruel , a fierce , and an vnfaithful man , and yet a foole , and a lecherous man . The seate of the Emperours at that time which ruled , was in Nicomedia . When Dioclesian was there , he shot out fires and flames , as it were out of the most fierce and burning hill Aetna , and there , by chaunce the Emperours palace was burnt , the which by and by certaine malicious enemies did laye to the Christen mens charge , and did exasperate and kindle the Emperour against them , and so began his persecution , and foorthwith commaunded all the temples of the Christians , to be throwne downe flat to the ground through the whole Empire , which they did most dispitefully , euen vpon Easter day . And afterward commaunded all the bookes of the holy scriptures to be burned , which they did in the market place .

Eutropius writeth , that Dioclesian , would be woorshipped as God , and commaunded that men falling downe flat to the ground , should kys his feete . Of this Tirant tooke the Pope of Rome example , who offered his feete likewise to be kissed , yea of Princes and Emperours . He raigned .xx. yeares , and gaue ouer the Empire at Nicomedia , and liued after as a priuate man , alledging for his excuse , the great waight & charge that an Emperour had , & alledged also his age . But as Nicepborus writeth , he confessed vnto his frendes , that he did it of a certaine desperation , bicause he could not extinguish nor destroy the religion of the Christians , and saw the noble and constant mindes of the martirs , which dyed so valiantly in the quarel of their master Christ . Afterward , as Eusebius writeth , he fel into a disease , wherwith he dyed miserably .

Ruffinus doth write , that he was first afflicted with diuers and sundry diseases , and at the last fell into a consumption , and so into a frensy , wherwith being taken , he destroyed himselfe .

Nicephorus saith , that Dioclesian being smitten of God with diuers plages , had first in his body a great swelling , which being broken in diuers places , did so consume away by title and litle , that his most wycked & blasphemous toung , which had vomited out such blasphemies against the most high God , did gendre wormes within the iawes : which wormes creeping out of his mouth , did infect all the place where he abode , wyth most filthy stincke , and at the last barking like a dog , gaue vp his wycked and damnable lyfe with great violence .

Diuerse others authors write diuersly of his death .

Eusebius writeth , that in the time of the persecution vnder Dioclesian , he saw with his eyes , that beasts most fierce and cruell , ( as Beares , Libardes , Bulles and such like , ) vnto whom the Martirs were throwne to be destroyed , although they were sturred with famine and fire vnto furie , yet they would not come to the Martirs . And when they went violently vpon them , lept backe againe from them , their mouth being stopt .

Nicephorus doth adde and saye , that a certaine Bulle did licke the feete of a Martir with his tounge , and so departed from him , as it were with a certaine reuerence and feare .

Laicus . 41.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 commeth of this nowne . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that is a stone , for some authors report that Deucalion , and Pyrrha his wife , did procreate and make men by the casting of stones , as Virgill writeth saying , Vnde homines nati durum genus .

Certayne doe make a difference betwene these two wordes , Saxum and Lapis , that the one ( that is Lapis ) is more lesse and more tendre , & that the other ( that is Saxum ) is greater , sharper and harder , wherupon they call precious stones Lapides , and not Saxa , as Pliny writeth .

Plinie his wordes be these : Nunquam hic vtilior , Lib. 36. cap. 38. quam in Italia gignitur , Lapisque non saxum est . This stone is no where more profitablie brought forth , then in Italie , and it is called , Lapis , non Saxum .

The same Pliny writeth after this sort . Est & viridis Lapis vehementer igni resistens , sed nusquam copiosus , & vbi inuenitur , Lapis non Saxum est . There is a greene stone which doth vehemently resiste fire , but it is no place plentifull , and where it is founde , it is Lapis , & not Saxum .

But this difference doth nothing seeme to agree with Pliny him selfe , who maketh no difference betwene Lapis , and Saxum , in quantitie and greatnes : for he affirmeth that great pillers were made , Ex vno Lapide , & that the image of one Laocoon , ( who was the first that thrust his speare into the woden horse at Troye ) was cut out Ex vno Lapide . But it is rather to be sayd that Saxum is properly that which is cut out of rockes , or quarries : And that Lapis , is that which is digged or taken out of the grounde .

Also bycause in olde time the end of miles , were signified and shewed by the setting vp of stones in the same place , Lapis , doth sometime signifie a mile , wherupon we say , Ad tertium aut quartum Lapidem , three or foure miles .

Of this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , are the common people called Laici , lay men , euen as the cleargy are called Clerici , of this worde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Clerus .

Clerus signifieth Sortem , a chaunce , a lot , an inheritaunce .

Basilius Magnus , doth vse it , Pro ordine sacerdotum . In my simple iudgement ( yet I do referre it to the determination of the learned ) the clergy were called Clerici , originally of the History of Mathias the Apostle , who succeded in Iudas place , bycause that Clerus doth signifie election or lot , for that Mathias was chosen into the Colledge of the Apostles by geuing forth of lots as it is recorded in the actes of the Apostles , Act. 1. and this was the maner of the Hebreues . Ion. 1. For Ionas ( sleaping in the ship ) was deprehended by lot , that he was the occasion of the terrible tempestes that came vpon the Marriners , 1. Sam. 14 And likewise Ionathas was espied , for that he tasted of a litle hony contrary to the edict of his father , And in like maner was Achan espied of his sacrilege . Iosu. 7. The Apostles vsed these lottes for that as yet they had not fully receaued the giftes of the holy ghost , and had certaine steppes of the Iewishe rites remaining with them , and they thought it lawfull to execute that figure vntill the veritie were accomplished , by the comming of the holy ghost .

Obseruatio .

Note here that the lot fell vpon Mathias , although Ioseph were commended by his surre name , and by kinred vnto Christ .

By the which we may learne , that in such elections and lots , nothing is to be attributed to the affections of man , But that where there be two equall and like in worthines of life , we should rather fauour him , whom fleshe and bloud doth not commende : And yet this Ioseph , called Iustus , did not disdaine his equall to be preferred before him . Nor yet Mathias did not flatter him selfe for that he was chosen of the .11 . to fulfill the holy number of the twelue .

Questio .

Here is to be demaunded , whether it be lawful or vnlawfull ( as they say Simpliciter , ) to vse lottes or no.

Responsio .

You must vnderstand that there be three kindes of lots .

1. Diuisoria . 2. Consultoria . 3. Diuinatoria .

THe lot called Sors diuisoria , whether it be by casting of chaunces , by drawing of cuttes , by taking of balles , or anye other meanes , for taking part of thinges deuided , is not vnlawfull , so that there be no superstition , no inuocation of sprites , nor looking for any euent or effect from the constellations or power of the Planets aboue .

Saint Austen in his booke De doctrina Christiana , writeth after this maner . Si forte fortuna duos haberes obuios , aequalis piaetatis atque necessitatis , & tantum haberes quo solum alteri eorum subuenire posses . Ita constitutus in ancipiti , nihil melius ageres , quam vt sortito deligeres , vtri benefaceres . Sic existimabis , quadam sorte hunc vel illum ex dei voluntate , tibi adiunctum esse , aliquo necessitudinis gradu . If thou chaunce ( sayth he ) to meete two persons equally to be pitied and releaued , & hast onely so much about thee , wherewith thou canst releaue but one of them , being so set in a certaine perplexitie and doubt , thou canst do no better then to cast lots , to which of them thou mayest dispose thine almes . So shalt thou iudge as it were by a certaine lot , whether this man or that man be nerest vnto thee , in some degre of kinred or friendspip .

Sors consultoria .

The lot called Consultoria , whiche is practised to do this , or not to do this determinatly , as if any man should consulte by lots or by any other chaunce , whether he should ride fourth , go to the faire or market , or take any other iournie , is not lawful . As I my self knew a certain man of honor , who being commaunded , by his prince to resiste the enemies ( who attempted to inuade certeine borders of this realme ) did retire backe to his house , bycause his horse stumbled in the morning .

Sors diuinatoria .

The lot called Sors diuinatoria , is that which is exercised to know by it , what shall come hereafter , which is directly against the word of God .

To end , concernyng this worde Clerus . It signifieth sometime , patrimonie , inheritaunce or any portion which came by lot . It is sometime taken for an acre of ground , or an orchard or garden . It is taken likewise for a worme whiche hurteth and destroyeth honie combes , which of some is called Pyrausta .

Olephantes . 42.

MAtholus writing vpon Dioscorides , declareth and describeth the historie and nature of an Oliphant after this maner .

Aphrica beyond the desertes , called Solitudines Sirticae . Also Mauritania and Ethiopia doe bryng forth and breed Olephantes , but the greatest of all do come from India .

Aristotle writeth that the Olephantes , although they be the greatest of all foure footed beastes , yet they are made so tame , that no wilde beast can be made more gentle & milde , for they do receaue instructions of their teachers and tamers , in so much that they vnderstand them and their language , they haue skinnes like to an Oxe , but with heare set very thinne , they haue a great head , a short necke , long eares , as long as two spannes , a very long snowt or nose , which they call properly Promuscidem Elephantis , the nose is hollowe , like a great trompet , and reacheth down beneath the foreteth , almost downe to the grounde , which they vse instede of their handes . They beare their mouth nigh to the brest , which mouth is like a swines snowte , out of the vpper part wherof , two great & mightie lnog teeth do grow vp , which teeth be the very true ●uerie : They haue fete round like a dishe , and two or three handfulles broad , fleshie and harde , and in them fiue round clawes , as bigge as a good meane cockell shell . They haue great and stronge legges , not hauing one whole bone onely ( as certeine vnexpert writers do thinke and declare , ) but they bow the knee as other foure footed beastes do . And as Aloisius Cadamustus writeth , they fall downe on their knees , and receiue certeine vpon their backes , and so rise agayne . They haue a taile like to an Oxe , very thinne set with heare , therfore they cannot well defende them selues from the iniurie and byting of flies , but nature hath giuen them another defence , for their skinne is cancelled and wrinckled , whiche they contracte or draw together , and so kill the flies . They hurte no man , except they be prouoked and styrred to anger , but if they be moued , they take the man with their longe nose , and throwe him vp so hie , that before he fall to the ground agayne , he is choked & dieth . Furthermore there is no man so swift of foote neither in going nor running , but that the Olephant , not running but going his pase , will ouertake , the reason is , bycause of their mightie body and long legs . They do feede on the bowghes and fruite of trees , and there is no tree so great , but that the Olephant will breake him , throwe him downe , and teare him with his Promusside , that is his long nose . They grow to the hight of sixtene handfulles , therfore they whiche are not wonte to go vp vpon them , are affected with lothsomnes euen as they whiche be not accustomed to arriue in the seas . They can suffer no bridle nor halter vpon their heades , therfore they go loose and at libertie with their heades , but they do greatly obey their gouernours , they vnderstand their speache and are easily ruled with their wordes . They do feare fire so greatly , that if they once see it , they runne away , and cannot be called againe . The Olephantes do not couple them selues together , nor gender before they be of the age of .xx yeares , as Aristotle writeth in his booke De historia animalium . Wherin the error of Plinie is manifestly seene , which wrote , that the Male Oliphant doth ioyne him self to the Female at the age of .v. yeares , and that the Female doth bring forth at the age of .x. yeres . The Oliphantes abhorre adulterie , for euery Male Oliphant , doth vse the company onely of one Female . And when she is great , the Male toucheth her no more . How long tyme the Female doth go with her young , it is not knowne , bycause beyng striken with a certeine shame ; they neuer couple together , but in a secret and priuie place . Therefore some do appoynte vnto them one yeare and a halfe , some two yeares , other three yeares . The Females bring fourth their young with great dolour and paine , they licke their young with their mouth , whiche assoone as it is brought forth , doth both see and go .

Aristole sayth , how some thincke , that Oliphantes liue two hundred yeres , but are most lustie at the age of threscore , they can suffer no cold , nor abide the hard winter . They haue great delight to be about riuers and floudes , whiche they go into after the maner of Oxen and Kie . They seme to shew a certaine religion in them , for they worship the sunne and moone , as the inhabitantes of Mauritania , can declare . For in those regions there be innumerable , which when the moone is newe and doth shine , doo go in a great companie together into the riuers , and there wash them selues , and when they be washed , kneling on their knees , they salute the moone , and so returne into the woodes . Some doo say , they be so quicke of vnderstanding , that when they should passe ouer the seas to other regions , they will not go into the shippes , before they which lead them do promise with an oth to returne againe . When they go into the woodes , they go alwayes in a great flocke together , the oldest of them leadyng and going before , the next of age comming behind and driuing them . Some write that when they be hunted , perceiuing that the praye which men seeke of them , is onelye in their teeth , they strike them with great violence into the trees , and so pull them out , but this is as vayne and false , as the beast called Fiber , doth bite of his stones when he is hunted . The Oliphantes are by nature very wilde and vntameable , but they are made milde and gentle by arte and pollicie as many other beastes be . If they be litle and yong , they are made tame by other Oliphantes , which are already tame , if they be put among them . But Plinie writeth , that the great ones are tamed by honger and stripes . The teth of the Oliphantes are of a meruelous bignes , and are solde in many cities of Italie , as at Rome , Venice , Millein , and Naples , of the which teeth are made not onely combes , but many other instrumentes to the vse of man : This Iuery is very good for the white disease of women , if it be beaten into most fine pouder , if it be dronke with the iuice of the seede of Lectuice beyng laid in water , in the whiche steele hath bene quenched . Hitherto Mathiolus .

Isidorus writeth that their crie is properly called Baritus . Solinus writeth , that they eate great blockes , deuoure stones , and that they loue dates aboue all other things . Aristotle saith , that some Oliphantes doo drinke Oile , some do not , and they which drinke Oile ( if there be any Iron in their bellie ) it is drawen out by the drinking therof and some do drinke wine . And when they cannot drincke it , then they make medicines with Oyle , and so geue it them to drincke .

Apologeticus . 43.

Ἀπολογία , signifieth a defence , an excuse an Oration , or Purgation , in the which he that is coumpted giltie , doth defend him selfe either by Oration or by writing . Of this word commeth Apologeticus , and certeine bookes of learned authors are entitled Apologeticus , as the booke of Tertulian , which he wrote against the gentiles in the defence of the Christians . Basilius Magnus , and many other wrote bokes of the like title .

Vnwashen handes . 44.

THere are two Prouerbes ; which are necessarie to be obserued and borne away . the first is Illotis pedibus ingreda that is , to go in with vnwashen feete , & it signifieth no more but rashly , boldly , and vnexpertly to attempt and ente prise any notable thing . It is translated and borowed of the ceremonies of holy things , in the which all things were commaunded to be pure , washed , cleane & fine . Lucianus in his boke entituled Rhetorum preceptor , doth note them , which being instructed and armed with no good discipline nor learning , do come and take vpon them the office of a Rhetorician . They come ( sayth he ) Illotis pedibus Macrobius , in his Saturnals doth say , Illotis pedibus pretereunt . They passe by with vnwashen feete . He speaketh of certein smatterers of learning , which neglect & dispise the great hidden doctrine in the Poemes of Virgill . The other Prouerbe is . Illotis manibus , with vnwashen hands & it signifieth vnreuerently & vnreadily to take any thing in hand . Both these Prouerbes may be vsed against them , which either to boldly or rashly , or not being expert in those things in which it behoueth them , do take any matter in hand . As if any should take vpon him the office of a prince , & yet is not endewed with any prowesse , vertue , wisedome or learning . Or el● if any should endeuour to enterpret & expound the scriptures beyng ignorant of the Latin , Greke , & Hebrue tonges , & being rude & vncunning of all antiquities , should attempt to teach the misteries of diuinitie , which were not onely a foolish thing , but also a wicked . Notwithstanding certeine of late ( which being armed with certeine colde Sillogismes and childish argumentes ) haue attempted both to define and debate almost all matters . But if they saw what laughture or rather sorow they minister vnto than which are expert and cunning , they would be ashamed of their temeritie and rashnes . Men doe giue a good iudgement without the preceptes and rules of Logicke . And men were both learned and wise before their great God Aristotle was borne . Saint Hierome , when he went about to interprete the holy Scriptures , least he shoulde attempt such a great matter with vnwashen feete and handes , did with vnspeakable labour and study obteine and get the knowledge of the three tounges , Quas qui ignorat ( saith Erasmus ) non Theologus est , sed sacrae Theologiae violator . Of whiche whosoeuer is ignorant , is not a diuine , but a disteiner of diuinitie , and with vnwashen feete & vnwashen hands doth not entreat the most holliest thing of al , but doth make it prophane , defile it , & disteine it .

Theopompus the historian , that he might cause his writinges to be of greater estimation , intermingled with them a portion of Moses law , for the which cause he lost his wit , and fell mad for the space of .30 . dayes or therabout . Besides also in his sleepe in the night , he was admonished that if he would not ceasse from his attemptate , he should neuer recouer his right minde agayne . Therfore being terrified and perswaded that he ought to credite and obey the heauenly oracles , reuolted from his purpose , and so receaued agayne the right vse of his minde .

Theodectes a tragicall Poete began to atchief the same thyng , but in that same moment & instant he was striken starck blind , but acknowledging and confessing his error , & desiring pardon , receaued agayne his sight .

The secretes of Gods misteries are to be searched with great reuerence and feare .

The Oracles of the heauenly spirit are to be vewed with great sobriety and wisedome .

Epictetus the Philosopher , tooke it in very ill part , when he perceiued rash and corrupt men ( being of sinister and filthy maners ) to entermedle with the studie of Philosophie , as Gellius doth recorde .

How much more ought we Christians ( who in godlines and vertue of life should be an example vnto all gentiles ) to iudge it no smale vnworthynes , if we see any spotted with vnpure and wicked maners , to dispute of diuine misteries , and to disteine , with ther filthie conuersation , the pure Philosophie of Christ ? How much more ( say I ) ought we Christians to be offended ? Yea & as men being desposed to vomite , to require 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 when we see such rashe and fowle enterprises .

Gregorius Naziazenus , writeth of this , very aptly . Mundificari ( inquit ) prius oportet , & ita alios mundificare : sapientem prius reddi , & sic caeteros reddere sapientes , lumen fieri , & ita alios illustrare : accedere ad deum , & sic tandem alios quoque ad dominum adducere . We must first ( saith he ) be made cleane , and then to clense other : we must first be made wise , and so teache other wisedome : we must first be made a light , and then to giue light vnto other : we must first come to God our selues , and then to bryng other vnto God .

❧ Praelectio secunda die Iouis videlicet .xv. die Februar. 1560. The Christian fayth doth leane and depende onely of the written woorde of God .

I Purpose at thys present by Gods grace , to confyrme your mindes by the testimonie of the holy scriptures , that our Christian fayth is established & throughly proued by the onely written worde of God , and that all the articles of religion necessary to our saluation , are wholie conteined in the holy scriptures .

Deuteronomie . 1. To adde & take away . 2. Fyrst it is written in the boke of Deuteronomie , non addetis ad verbum quod loquor vobis , nec auferetis ex eo . Ye shall put nothing vnto the worde whiche I commaunde you , neither shall you take ought from it . What man vnlesse he bee voyde of all sense and reason , wil expound thys place of the worde not written ?

I am not ignoraunt how that certayne disceitfull cauillers , would auoyd this sentence , saying : that there be foure maner of addicions , that is .

Additio minuens . Additio alienans . Additio amplians . Additio complens . Addition diminishing . Addition alienatyng . Addition enlarging . Addition completing .

By the which last addition they vnderstand , that the sentence and sense of the scriptures , is to be iudged and weighed by the commentaryes of men and the decrees of counsels . Decrees . 3.

But to refell thys comment and glose , manifest scripture written in the .xii. of Deuteronomy , is sufficient . Quod tibi precipio , hoc tantum facito . Non addas quicquam nec minuas . What soeuer I commaund thee , take hede thou do it , thou shalt put nothing therto , nor take ought there from . And in the last of the Apocalips . Apoc●● Qui addiderit ad haec , Apocalips . 3. addet ei dominus plagas quae sunt scriptae in libro hoc , &c. If any man shall adde vnto these thinges , God shall adde vnto him the plages that are written in this booke . And if any man shal diminish of the wordes of the booke of this prophecie : God shall take away his part out of the booke of life , and out of the holy citie , & from these thinges which are written in this booke . Which place both Scotus and all the schoolemen do graunt to be vnderstande of the holye scriptures . Wherfore they euidently offend agaynst Gods commaundement , which do assent and affyrme the worde not written to be necessary to saluation , & who also doth iudge of the will of God without the manifest word of God .

In Deuteronomie , Deut. ●● it is written how all maner of blessings are set forth vnto them that obserue those thinges which are written in the booke of the lawe . And in an other place Moyses doth euidently saye . Ponite corda vestra in omnia verba quae ego testificor vobis hodie , &c. Deut. ●● Set your heartes vnto all the wordes whiche I testifie vnto you this day that you may commaund them vnto your children , that they may obserue & do all the wordes which are written in the booke of thys law .

Beholde , here is clerely promised eternall lyfe vnto them that obserue those things which are written , and Moyses doth say , that this is the onely finall cause why God would haue his word written , that all and singuler men , of what state and condition so euer they be , should haue and learne the word of God , by which they myghte be saued . And here they are conuinced of ignoraunce and blindne● , which ascribe vnto God such necligence and slacknes , as though he coulde not or would not commend & commit all things necessary for saluation to the holy scriptures .

Furthermore , in the same booke of Deuteronomie , the king is commaunded to haue alwayes in his handes , Deu. 17. his hart , and his sight , the booke of the lawe , and he shall read therin all the dayes of his lyfe , that he may learne to feare the Lord hys God , that he may prolong his daies in his kingdome , & his sonnes in the middest of his Realme . And here I would to God that Christian Kinges , princes , noble , honourable , and men of worship were resolued , that thys perteyned principallye vnto their office and dutie , I meane the reading of the holy scriptures . And that they would rather haue in their houses Gods booke ( out of the whiche they maye learne the will of God ) then the booke of King Arthur , the booke of Trollous , Arthure . 4. Troilus . 5. Wanton bookes . 6. & such other vayne , prophane vanities , and Wanton bookes , whereby God maye geue them a longer life , and a death and end lesse tragicall and troublous . For they without doubt which are so cruel against the sacred scriptures & the readers therof , that they will execute their crueltie against them , can not come to a good end : but God will punish them for their tiranny , and oppresse them with violent death , for such is the end of all tyrauntes , as the Poet sayth .

Ad generum Cereris sine caede et vulnere pauci Descendunt reges , et sicca morte tyranni . Few Kinges and rulers bent vnto tyrannie , Descende to their graue with death that is drie , But make their end both miserable and bloudie .

Sedechias King of Iuda sawe all his sonnes slaine before his eyes , Sedechias . 7. Hieremie . 8. Heate and colde . 9. Antiochus . 10. and had his own eyes put out , and was bound in chaines , and caried captiue into Babilon , because he burnt the booke of Hieremie : for the which dede he heard before , that none of his sonnes should sit vpon the throne of Dauid , & that his carcas shoulde be throwen in the day time vnto heate , and by the nyght tyme vnto colde .

Daniel . 12. 2. Thes. 2. Antiochus which commaunded the holy scriptures to be burned , dyed desperately and miserably , and that he was the very image of the last Antichrist , Daniell & Paule do testifie .

Because it wil be to long and tedious to bring testimonies through the whole scriptures , I will alledge onely one place more out of the law , and so come to the testimonie of the Prophets , and of the Gospell .

Deut. 30. In Deuteronomie it is sayd . Mandatum quod tibi praecipio , non est supra te , neque procul positum , nec in caelo situm , &c. This commaundement which I commaund thee this day , is not hidde from thee , neither is it farre of . It is not in heauen that thou shouldest say : who shall go vp for vs to heauen and bring it vs , and cause vs to heare it , that we may do it : but the word is very nere vnto thee , euen in thy mouth and in thy hart , to do it .

These thinges do pertaine and may be aptly obiected against the Epicures of this latter time , who although they fayne neuer so godly a shewe of holines , and say that they burne and kill men for no other cause , but to conserue & defend true fayth and the authoritie of the Church : Yet they do sufficiently shewe , that they denie the power of godlines , forasmuch as they be defiled and spotted with bloud , slaughter , lustes , craft , disceipte , and with all kinde of filthines and impietie , so that it doth verely appeare , that they perswade them selues , that there is no god , who will take vengeaunce of thys their wickednes , Epicure . 11. but do in all securitie laugh to scorne with Epicurus true religion .

Leo the tenth called together a counsel to debate whether the soule of man were immortall : And when he heard euery mans sentence , Leo. 12. it is reported him to haue sayd , Soule . 13. that this controuersie was harder then that he could iudge which part had the stronger reasons . But whatsoeuer ( sayd he ) shall become of the soule , I will not defraude my soule of the present commodities , delightes and pleasures of this lyfe . And if there be any life after this life , I would gladly reioyce there with other , if I thought them to be no worse companions there , then they be here .

This is the voyce of that hygh Byshop , by whose sentence & censure we must iudge of the worde of God , and of whose arbitrement doth depende and hang our faith and saluation . This I say is the sentence of that holy Senate , vnto whom we must passe ouer the seas , to consulte and conferre with , to this holy vicare of Christ , men must come out of Africa , Asia , and Europa , to consulte I say him , and also his holy Cardinals ( whiche as they say succeded the Apostles ) of the will of God , Cardinall 14. and of the right intelligence of the Scriptures .

From this Epicuricall sentence Moses doth withdraw vs sayeng , Deu , 30. Prope est verbum in ore tuo , & ante oculos tuos . The worde is nere vnto thee , euen in thy mouth and in thine hart , and before thine eyes . Take hede sayth he , and remember , that I put before thine eyes , that thou mayest read in this booke and vnderstand it also , for otherwyse it were a madnes to write those thynges , that cannot be vnderstande .

Serpent . 15. The tree of knowledge of good & yll . 16. The Serpent did lye and disceiued Adam , when he persuaded to geue vnto hym the knowledge of good and euill , by the transgression of Gods worde . And as the deuill did delude and mocke by hys sophisticall and subtile Amphibologie , euen so he doth nowe when he doth promise vs by mans traditions and vnwritten verities , the knowledge of good and euill . God will not be worshipped with the doctrine of the Serpent , and the doctrines of deuilles : God will not be reuerenced and feared with the preceptes and doctrines of men , contrarie or besides his worde , he doth forbid all kinde of honouryng , he doth condempne all kinde , of worshyppyng and seruice , whiche he hym selfe hath not commaunded , prescribed and appoynted . These thynges are learned out of hys worde , and the wyll of God is knowne onely out of the holy Scriptures , what doth please hym and what doth not please hym . Excepte we beleue this , heauen and earth shall testifie agaynst vs at the last day , as Moses sayth , Testes hodie inuoco caelum & terram . I call to witnes heauen and earth , that I haue set before thee in thy syght , lyfe and death , blessyng and cursyng , not that curse whiche the Pope doth thunder out vnder the name of Peter and Paule , but euen that curse , whiche ( if we herken vnto , and obeye the Pope ) we shall heare of Christ . Math. ● Ite maledicti in ignem eternum , qui paratus est Diabolo & ministris ipsius , go ye cursed into euerlastyng whiche is prepared for the deuill and hys aungels .

Christe also doth call vpon these witnesses agayne the vnbeleuyng , sayeng . Math. ● Caelum et terra transibunt , Heauen & earth 17. verba mea non transibunt . Heauen & earth shall passe , my worde shall not passe , by thys sayeng Christe doth warne vs to take hede of false Prophetes , and false Christes , which shall fayne a newe worde , and a newe Christ , appoyntyng and fastning him to certeine places , Dayes , Meates , Othes , Vowes , and Abstinence from the good and lawfull creatures of God .

Esaie. 18. Esaias the Prophet doth lykewise thunder agaynst the doctrines and traditions of men for the defence of Gods worde , sayeng . Omnis caro faenum , et omnis gloria eius , et cetera . verbum autem domini manet in eternum . All fleshe is grasse , Isa. 40. and all the glory therof , that is all the wisedome and power of man , is as the flower of grasse , whiche withereth awaye and falleth of : but the worde of the Lorde remaineth for euer . He doth menace and threaten also , euerlastyng darcknes & perpetuall nyght of infidelitie , if we beleue newe reuelations without the word , or beleue the apparicions of the dead , Apparitions . 19. sayeng . Numquid populus consulet deum suum , an propter viuos petendum est consilium a mortuis , Isa. 8. an non magis lex consulenda et testimonium dei in consilium adhibendum ? si non dixerit inquit nuxta verbum hoc , non erit eis lux matutina . Should not the people enquire at their God , should they aske counsell for the lyuing , at the dead , is not the law and the testimonie rather to be consulted ? if they speake not accordyng to the worde , it is bycause there is no lyght in them . Whiche is as much to say as thus . Aunswere the wicked thus , shoulde not Gods people onely seeke succour at hym ? Will they refuse to be taught of the Prophetes who are the mouth of God , and seke helpe at the dead . Whiche is the Illusion of Satan . Seke remedie in the word of god , where his wil is declared

Nowe let vs here the testimonie of the eternall worde of God hym selfe concerning his Scriptures : for thys question was moued in the Church , in the time of Christ , of the chief doctours whiche thought not the Scriptures to be sufficient to saluation without traditions of their fathers .

One of the nomber of these Rabbines , came vnto Christ , and sayd , Rabbines . 20. what shall I do to possesse eternall lyfe . But Christ sent backe this vnbeleuyng and scrupulous doctour vnto the Scriptures sayeng . Luk 10 , In lege quid scriptum est ? quomodo legis . What is written in the lawe ? Howe doost thou read ? As thoughe he had sayd , doost thou thincke , that God is not constant vnto him selfe , but that he doth often chaunge hys mynde as men do chaunge their lawe , and do alwayes fayne newe opinions of God ? the worde of God doth remayne for euer , do thou the onely that thou findest written , and thou shalt lyue . Christe did not say to hym , doo thou as thou shinckest best , thy selfe , or as thou doost here the Pharisies and Scribes teaching , but he sent hym barke to the Scriptures sayeng , howe doost thou read , do thys and thou shalt lyue . Here Christe doth manifestly testifye , that this was the mynde and sentence of the olde Churche , that iudgement of the will of God , and of doctrine pertayning to fayth and saluation is to be had onely of the Scriptures . Ioan , 5. And he doth byd his preachyng to be examined and driuen to the Scriptures . He doth euidently shewe , that the Gospell , was conteyned also in the Scriptures , and that they be verye dull and ignoraunt , whiche denye that the Scriptures of Moyses ought to be herde , and that they do not perteyne to vs , bycause the Apostles had not as then written their bookes . Apostles . 21 For this was the rule of the Apostles , when they did testifie vnto the Church of the Gospel , that no boke ought to be receyued whiche did not consent with the olde Scriptures , and by this rule they did reiecte and refuse Apocripha , and receyued the Euangelistes , who confirmed theyr Historyes and wrytynges out of the Prophetes . By thys rule Paule doth purchace and get authoritie and credite of hys Epistles sent to the Romaynes , Rom. 1. when he sayth . Euangelium suum ante promissum esse per Prophaetas in scripturis sanctis .

Ioan. 5 , To this also perteine these sayengs . Si Moysi crederetis , et mihi vtique credere tis . If you wil beleue Moyses , you will beleue me also : for he hath written of me . Also this sayenge of Christe . Scrutamini scripturas , quia putatis in illis vos vitam eternam habere . Illae enim sunt quae testimonium perhibent de me . Searche the Scriptures , bycause you thinke to haue euerlastyng lyfe in them for they be they whiche beare witnesse of me . Nowe in thys controuersye of the worde not written and of the traditions of men if we shoulde consulte antiquitie and stand to the iudgement of the Romishe Churche , we set agaynste it this sentence of the olde Churche confirmed by Christe . Ioan. 12. Sermo quem locutus sum iudicabit eos in nouissimo die . The word , which I haue spoken shal iudge them at the last day . Nowe if this worde had not bene written , yea and all throughly written , who should be sure of his saluation , and of the will of God . If our fayth and the saluation of mankynd should depende onely of the relation of men , and if the some of our religion had not bene committed to letters , who could hope one sentence of Christ to haue bene left whole and vncorrupt ?

But they whiche be intoxicate and made blinde with the deuill , do not see this intolerable blasphemie , they do not consider what sluggishnes , Blasphemy 22. ignoraunce and malice , they do impute vnto God , when they affirme , that God had no care nor regarde , that his worde should be written , by the whiche he sayth we shal be iudged at the last day . But the holy ghost did foresee this malice of the deuill , and to represse his crueltie , and to stoppe the mouthes of other , the holy spirit ( I say ) did enioyne his Scribes the Prophetes , Apostles and Euangelistes , that they should write this worde , wherby we might haue a permanent and continuall testimonie to trust vnto . He commaunded the Apostles that they should beare witnes of this Scripture , and to reiecte the writtynges of all other , whiche did attempte to inserte and put in their lyes and gloses into the Gospell .

Luke . 23. Saint Luke in the preface of his Gospell , geueth a goodly testimonie of the same , sayeng , for asmuch as many haue taken in hande to set forth the story of those thinges , whereof we are fully perswaded , as they haue deliuered them vnto vs , which from the begynnyng sawe them their selues , and were Ministers of the worde . Theophilus . 24. It semed good also to me ( Theophilus ) assone as I had searched out perfitly all thyng from the begynnyng , to write vnto thee therof from poynt to pointe , that thou mightest acknowledge the certeinty of those thinges wherof thou haste bene instructed , with this cleare testimonie the holy Ghost hath made quiet our myndes and consciences agaynst the blasphemies of Antichrist . Antichrist . 25. But the holy Ghost , not content with thys one testimonie , did constrayne hym ( I meane Saint Luke ) whiche promised to write all thinges from the begynnyng , to testifie also in an other booke the same . For in the begynnyng of the Actes he sayth : I haue made the former treatice , O Theophilus , of all that Iesus began to do and teach , vntill the day that he was taken vp . Act. 1.

Obiectio .

How could Luke write of al the sayings and doyngs of Christ , where Iohn doth affirme , that if all things should be written , which Iesus did , the world could not conteyne the bookes that should be written ?

Responsio .

Chrisostome maketh aunswere and sayeth , Lucas non dixit omnia , sed de omnibus ad salutem necessariis . Luke did not say that he would write all things , but of all thinges necessarie to saluation . But what nedeth the holy ghost , the helpe of mans testimonie ? for he of him selfe is sufficient , and hauing all knowledge and foreseyng also what the deuill would in this poynte calumpne and cauill , doth make aunswere by the euangeliste . For when Iohn had sayde , that Iesus had done many miracles , Iohn . 26. whiche were not written , he added immediatly Hae● scripta sunt vt credatis . These thinges be written that you might beleue , that Iesus is the sonne of God , and that beleuyng , you maye haue life through his name . Wherefore it is manifest , that the some of Christes words , and so many miracles also , are written , as are sufficient to confirme oure faith , Iohn . ●● and to declare all thinges , whiche we ought to beleue .

Cirillus writting vpon Iohn sayth : Magna est multitudo signorum dni & immensus numerus , Cap. 12 Iohan● sed haec quae retulimus sufficiunt ad plenissimam fidem faciēdā attente legenti bus : nec accusandus sum si omnia non scripsi , nam si considerentur singula nullo praetermisso , orbis librorum multitudinem non caperet . Hyperbole 27. Hyperbolicos aunt dicimus sermonis eius virtutem proferri . Non igitur omnia quaefecit scripta sunt , sed quae scribentes tam ad mores , quam ad dogmata putauerunt sufficere , vt recta fide & oporibus ac virtu tibus rutilantes ad regnum caelorum perueniamus per Christum dominum nostrum . Great is the multitude and number of the Lordes signes and miracles , but these which we haue shewed , are sufficient to make a ful and perfect faith , to them which shal reade them attentiuely . Nor I am to be accused , if I haue not written all , for if euery one should be considered , and none omitted , the world could not hold the number of the bookes . We say that the vertue of his words , is vttered Hyperbollically , therfore all thinges are not written , which he did , but those things which they the wrote , thought to be sufficient , as wel to good maners , as to doctrine , that we shining with a right faith , with good woorkes and vertues , may come to the kingdome of heauen , through Christ our Lord .

It is therfore a new inuention and lye , inuented lately in the diuels shoppe , that all doctrine of religion cannot be proued out of the scriptures , and that mens traditions without the besides the scriptures , are necessary workes to saluation . The Church in Cirils time knew no such kinde of blasphemy .

Saynt Austen writeth the like vpon the same place . Cum dominus Iesus inquit multa signa fecisset , non omnia scripta sunt , electa enim sunt quae scriberentur , quae credentium saluti sufficere videbantur . When our Lord Iesus ( saith he ) had done many miracles , all were not written , but these thinges were chosen out to be written , which were thought sufficient for the saluacion of the beleuing .

To make an ende in citing of testimonies , I wyll adde onelye twoo witnesses more , most approued , and most certain , Peter and Paule by name . For euery man not being at the least voyde of common sence and reason , may clearely vnderstand , that Peter wrote the second epistle against those blasphemers , which doo fayne a new woord , beside the written word of God , for he calleth the scriptures a prophecy , and calleth them false prophets , which do teache any thing contrarye and besides the prophetical and apostolical scripture , & doth geue this rule , by the which their lyes might be auoyded , if we expounde and weighe them by the propheticall scripture , to the which he biddeth vs to take heede , as vnto a light that shineth in in a darke place . In the third chapter he writeth thus . This second epistle I write vnto you , beloued , wherwith I styrre vp and warne your pure mindes , to call to remembraunce the woordes which were told before of the holy Prophets , and also the commaundement of vs the Apostles of the Lord and sauiour . This first vnderstand that there shall come in the last dayes mockers , which wyll walke after their own lustes .

Agayne in the first chapter he writeth : A most sure worde . 28. Priuate interpretation . 29. We haue also a most sure woorde of the Prophetes . And a litle after he sayth : First knowe this , that no prophecye in the scripture is of any priuate interpretacion . For the prophecy came not in old time by the wyl of man , but holy men of God spake as they wer moued by the holy gost .

Note here , that when Peter had alledged for his doctrine , the seene maiesty of Christ , the voyce of the father heard from heauen , the testimony of Moses and Helias geuen to Christ vpon the holy hyl , yet he doth preferre before al these allegacions , the firmnes and surenes of the scriptures , saying : we haue a most sure woorde of the Prophets , to the which ye do wel that ye take hede , but the holy ghost is alwaies one , and euer like him self , both in Moses , the Prophets , Christ , and the apostles . Christ doth say : searche the scriptures , and by those wytnesses examine my preachinges . Io●● , 5. 2. Pet. 1. Peter doth subscribe to the same , saying : you do wel , which doo examine euery doctrine by the prophetical scripture .

2. 〈◊〉 4 〈◊〉 . 3 Saint Paule in both his epistles to Timothy , and in his epistle to Titus , Timothie . 30 , Tite . 31. doth earnestly admonish vs to beware of the blasphemies of the latter time , & of them which do thrust in new and wicked doctrine , without Gods written woord , and doth say , if we shal continue in the woord and holy scriptures , and teach them vnto other , 1. Tim. 5. we shal saue our selues , and them that heare vs .

So it doth appeare by the testimonie of these two holy Apostles , that the scriptures onely are the pyller and stay , both of our faythe , and also the foundacion of the Churche .

Obiectio .

The Churche was institute and taught after the ascention of Christ , when there was neither Gospell nor any parte of the new Testament yet written , for Mathew wrote eight yeares after the Ascention , Marcke .x. yeares , Luke . xv . Mathew . 32 Marke . 33. and Iohn long tyme after , therfore the Church was gouerned by the vnwritten word and traditions of the Apostles . Whereupon we conclude , that we must not onely stay vpon the Scriptures , but also vpon vnwritten verities , and giue no lesse credite vnto them , then to the wordes written in the Scriptures , and so writeth Basilius Magnus , Basilius . 34 in his booke De spiritu sancto .

Responsio .

When the Apostles had preached certaine yeares , Viua voce , onely by mouth , they committed also vnto writtyng those things which they had preached before , for some of them did write the history of Christ , both of his doyngs and sayinges , other wrote of the doyngs and sayings of the Apostles , other wrote & sent diuers epistles to diuers & sundry nations . Furthermore , for the confirmation of the truth , they vsed the testimony of the old scriptures , both out the law , & also of the prophets , therfore the church was institute & gouerned with the self same word before the gospel was written , wherwith it was directed and ruled after the gospel was written , for it was one & the same as Ireneus doth testifye . Ireneus . 35 Cap. 1. Quae primum concionati sunt apostoli , postea per voluntatem dei scripto nobis tradiderunt , eaque literis erant prodita , quae ad salutem nostram videbantur necessaria , vt Iohannes dicit haec scripta sunt vt credatis . These thinges which the Apostles preached first were afterwarde by the will of God deliuered vnto vs in writing , and these things were vttered in letters which were counted necessary for our saluation ( as Iohn sayth ) these things are written that you might beleue . Wherfore the obiection is of no force & very vaine .

Obiectio .

The church hath a promise of the holy spirite , that she shal be neuer voyde therof , forasmuch then as she is gouerned with the spirite of God , she may walke safely without the written word : Whether so euer she go , she can neither iudge nor speake any thing but the truth , therfore if she decree and commaunde anye thing without or besides the woord , it is to be taken for a sure oracle of God . Wherupon we conclude , that we must not leane onely , to the written woorde , but to the censures of the Churche .

Responsio .

This kind of argmentacion is not effectual , ( it hath the promise of the spirite , or the spirite it selfe ) ergo what soeuer it doth or sayth , it is well sayd and done , it is a fallace called Paralogismus accidentis : Paralogismus accidentis . 36. For they which haue the holy ghost , do not alwaies those thinges which they do , by the instinct of the same . As a builder or chiefe maister of any workes doth not offend in building , but bicause il happeneth sometimes , that being occupied with other thougsts and fantasies , not pertayning to the building , he doth sometimes slyde and fayl in his worke : euen so it cannot be gathered by the force of the promise made to the church , that al thinges alwayes are rightly defined in the church , for the greater part ouercommeth the lesser , The greater part . 37 and the wurst the better . It may be that the church somtimes doth labor and is subiect to affections , and somtime holden in dymme mist . Howe therefore shal we vnderstand whether the church hath decreed wel or yll , except we expend and examine it by the true touchstone of the holy scripture , where nothing is to be found but truth ? Wherfore the church which is the spouse and wyfe of Christ , ought to be subiect so to her husband , that she depend onely on his mouth , & harken onely to his voyce , and that house is euer wel ordered , wher the wyfe doth obey the voyce of her husband : and that schole is wel taught and nourtured , wher the doctrine of their maister onely is heard . Wherfore let not the church be wyse of it selfe , but place there the limites and boundes of her wisdome , where Christe doth make an end of speaking . The spirit ( sayth Christ ) whom I wyll sende from the father , shal leade you into al truth . But howe ? bicause he shall minister vnto you those thinges which I haue spoken .

Chrisostome . 38. Chrisostome very aptly doth write of the holy ghost after this maner . Iohn , 15. Multi spiritum sanctum iactant , sed qui propria loquuntur , falso illum praetendunt , vt Christus non a seipso loqui se testabatur ( quia ex lege loquebatur et prophetis ) Ita si quid preter Euangelium sub titulo spiritus obtrudatur , ne credamus . Quia sicut Christus legis & prophetarum impletio est , ita spiritus euangelii . Haec ille .

Many do boast of the holy spirite , but they which speake their own , do falsely pretend him , as Christ did testify , that he spake not of him selfe , bicause he spake not out of the law and the prophets , so if any thing be obtruded , or brought in besides the Gospel , vnder the title of the spirite , let vs not beleue it , bicause as Christ is the fulfilling of the law and the Prophets , so is the spirite of the Gospell . Thus farre Chrisostome .

By this we may easelye perceaue , howe preposterouslye they doo , which brag & boast of the holy ghost , for no other end , but to commend and commit vnto vs vnder the title therof , their straunge doctrines , and very vayne traditions , and thus we may see what fond obiections they haue .

Obiectio .

Ireneus and others doo much magnify and aduaunce the Church against heretickes , and not the scriptures , Ergo we must not leaue onelye to the iudgement of the scriptures .

Responsio .

I answer . Ireneus and others had to do with such heretickes , as did denye the scriptures , and yet dyd magnify the Apostles , so that they wer enforced to vse the aucthority of those churches , wherin the Apostles did preach , & which had stil retained the same doctrine , so that they vsed the authority of the same Churche , whiche grounded her selfe vpon the same woord and doctrine which the Apostles had before taught and wrytten .

Obiectio .

Iorn , 16. Christ said vnto his Apostles , I haue many thinges to say vnto you , but you can not as yet beare them , therfore many things may be ordeined by the church , of the worshiping of God and of religion , which the holy scriptures haue not deliuered .

Responsio .

I answer , Christ did not in those wordes , eyther meane or speake of traditions , rites and ceremonies , for it were very absurde to gather so of the woordes . For could not the Apostles beare such things , in the which they were conuersant and brought vp from their childehoode ? Moses was able to teache the rude people the legal ceremonies , and coulde not Christe teache and instruct his Apostles in the lyke thing ? O double foolery . Those many thinges which Christ had to say , were those thinges which he had spoken already , and were more plainly and effectually to be expounded vnto them , and more depely to be printed in their mindes , by the vigor and vertue of the holy ghost , Ioan 14. whom he did promise to sende vnto them , Paracletus . 39. for he sayth a litle before : Cum Paracletus venerit , ille suggeret quaecunque dixi vobis . When the comforter shal come , he shal minister vnto you althinges , whych I haue spoken . Furthermore , Christ doth testify that he told them all things which he heard of his father . Ioan. 15. Omnia ( inquit ) quae audiui a patre meo , nota feci vobis . All thinges which I hearde of my father , I haue made knowen vnto you , therefore there shal be nothing left necessary to saluation , which eyther church or man may make , ordayne , or constitute .

Tertulianus in his booke De velandis virginibus . Cum venerit ( inquit ille ) spiritus veritatis deducet vos in omnem veritatem , & superuenientia renunciabit vobis , quae est ergo paracleti administratio nisi haec ? quod disciplina dirigitur , quod scriptura reuelatur , quod intellectus reformatur , quod ad meliora proficitur ? When the spirite of truth shal come ( sayth he ) he shall leade you into all truth , and shall shewe what thinges shal happen vnto you , what other therfore is the administration of the spirite , but this , that discipline is directly vnderstand , that the scriptures are reuealed and opened , that vnderstanding is reformed , and that there is proceeding to better thinges ?

Paule came to Ierusalem vnto Peter and the other Apostles , not to receaue any doctrine of them , but he came for the commodity and profit of others , that thei should vnderstand his doctrine and preaching , not to be discrepant from the doctrine of the other Apostles . For if Paule had perceaued any thing to be defined & concluded of the other Apostles , which he himselfe had not hearde of Christe , he would neuer haue geuen his assent vnto them , no not to an Aungel of heauen , if they had brought any other Gospel then he taught . Therefore we ought in matters of fayth and saluation , to leane onely vnto the written woord of God .

Well , I haue bene very tedious and longe , and was minded to retaine you a litle longer in the discourse of this matter , but bicause I would rather edify then tedify , I wyl deferre the finishing of this , and so of the whole first part , vntyll the next day , and so shal I make three dayes woorke of the first part , where I promised but two , but I trust it shall not be withoute profit vnto you , by the ayde and helpe of Gods holy spirite , vnto whom with the father and the sonne , be all honour and glorye . Amen .

❧ Hic sequuntur Miscellanea Praelectio secunda .

Deuteronomion . 1.

THe fift booke of Moyses is called of the Grecians Deuteronomion 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whiche signifieth secundum ( the second ) and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which betokeneth Legem : the law , as you would say a seconde lawe , not because it is an other law discrepant from that law , which was geuen in the Mount Sinai , but because it is repeted agayne after a new sort by the ministerye of Moses , before them which heard it not , when it was first geuen in the Mount Sinai , for they which then & there heard it , were al dead in the wildernes . And this booke is a commentarie or exposition of the ten commaundementes . And in it is lykewyse set forth , the wonderfull loue of God towardes his Church , for albeit through their ingratitude and sundrie rebellions against God for the space of .40 . yeares , they had deserued to be cut of from the number of his people , and for euer to haue bene depriued from the vse of his holy word and sacramentes : yet he did euer preserue certeine in his church , euen for his own mercies sake , and would still haue his name called vpon among them .

To adde and take away . 2.

TO adde vnto the scriptures is , when any worship or seruice of God is fayned & inuented , which is not comprehended within the compasse of Gods booke , of the which crime how giltie the Israelites were , the bookes of the Kinges do sufficiently shew and proue . What nede I to make mention of our time , which is vnder the loste sonne that Antichrist , who hath added his owne traditions , ( besides Gods word , yea and contrary to the word ) as necessary thinges to saluation ? Furthermore it is added vnto the word , when rites , ceremonies , and other ordinaunces being abrogate , be reuoked and called againe to vse , to the which fault both the Iewes in these daies , and also the aduersaries of Christ , are much subiecte .

The Iewes for that they haue in reuerence , and doe yet obserue and kepe circumcision and other Mosaicall ceremonies , with new rites of their own inuention . The aduersary for that he doth bring in and commaund after the example of the Leuiticall priesthode , vnctions and annoylings , halowed churches , altars , salt , coniured water and such other trashe .

Finallye it is added vnto the worde , when vnto the true interpretations of the holy scriptures , which the Prophets and the Apostles did shew them selues , we bring our owne vaine , blinde , and grosse expositions , after the iudgement of worldly reason & blind affection , yet it is not ment , but that men may enlarge and amplifie the holye scriptures with paraphrases and other plaine enucleations , so that they keepe the verye true sense and meaning of the holy spirite , speaking in the scriptures .

To take away from the scriptures , is when we make voyde the commaundement of God through our own traditions , as for example : where God commaundeth the Parents to be honoured and relieued , we thinke it better to cast our money into Corban , and to bestow it vpon pilgrimages , images , lightes , banner clothes , & such other trumpery . Also it is taken away from the word , when that thing which God commaundeth to be geuen whole , is but halfe geuen , as the sacrament vnder one kinde .

Finally , when that thing which god made free & set at liberty , is restrained and made bond , as matrimony , meates , & other things of indifferency .

Of this aduersary doth the prophet Daniel write , saying . Et sermones contra excelsum loquetur , the beast shall speake wordes against the most highest . And Iohn sayth also : Cui datum est os loquens magna & blasphemias . Vnto the which beast was geuen a mouth , speaking great thinges and blasphemies .

Decrees . 3.

DEcretum , doth signifie a statute , a sentence , as Plinie writeth in his Epistles . Decreta quibus damnati erant proferebantur , the statutes or sentences , by the which they wer condemned , wer brought forth . And the constitutions of the bishops are called Decreta .

Budeus doth write , that Decretum doth signify , a firme consent in opinion , which the Grecians call Dogma .

Some learned men make a difference and distinction betwene decreta , senatus , and senatus consultum , so that Decretum is but a special part and a portion of senatus consultum , and senatus consultum , is generall . Dies decretorius , is called , a day of iudging : it is also called Dies criticus .

Apocalipsis . 3.

Ἀποκάλυψις signifieth the reuealing and opening of secrete and hidden thinges . It commeth of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; which betokeneth patefacere , detegere , to make open , or to vncouer . S. Hierome denieth this word Apocalipsis , to be found in any of the Ethnicke writers , and sayth that it is a new word , fayned of the .72 . interpreters .

Eusebius . lib. 4 cap. 24. Eusebius speaking of his time , writeth that some do recken the Apocalips of Ihon , among the canonical and auctentical bookes of the scripture , & that some other do not number it among those bookes . And againe in the same booke , after that he had proued by the testimony of Papias that there were two Ihons at Ephesus , he addeth these woordes . Truly it is like that one of them hath sene that reuelation which is caryed about in the name of Iohn . But if we geue credit vnto them whiche came before Eusebius ( as Iustinus , Tetullianus , Ireneus , Appollonius , Theophilus , Antiochenus , & other , ) it may be affirmed , that it was the very worke of Iohn the apostle . For why should these men so constantly confirme it to be the booke of Iohn the apostle , if they had knowen any doubtful sentences of their predecessors to be had of the same ? Neither he bringeth any one witnes of any notable authority , or any doctor , either of his time , either of any other age , which denieth the Apocalips to be saint Iohns , sauing the testimony of Dionisius Alexandrinus , whose reasons are not of such force , that they seme to exclude the Apocalips out of the number of the approued bookes of the new testament . And wher they argue & reason out of the opinion of their predecessors , that Cerinthus semed to build his doctrine of the voluptuous raigne of Christe vpon the earth , by the space of a thousand yeres , out of this booke , & that the phrase doth not agre with other of Ihons epistles , & therfore not to be the work of Iohn the Apostle : Al these reasons ( I say ) be not of such weight to deserue any credite , for their auncestors , who being of a contrary iudgement , may be alledged against them . As Tertulian & Origen . Cerinthus , & other heretickes , hath not only abused that scripture , but other places of scriptures also . As for the phrase , it is not greatly discrepant from the stile of Iohn , if at the least we wil expend and weigh , that visions ought to be written in one kinde of stile , In cronico . and histories in an other kinde . Yea Eusebius himself sayth , that in the xiiij . yeare of Domitianus , the Christians began again after Neroes time to be persecuted , and vnder him was the Apostle Ihon banished into the Iland Pathmos , wher he saw this reuelation , which Ireneus did interprete . Truly the old writers seme not without good reason to iudge the Apocalips to be wrytten by saynt Iohn the Apostle . For they affirme that woorke to haue come foorth about the time of the end of Domitianus hys raygne , at what tyme Iohn was sayd to haue retourned out of Pathmos , and they had the Asian churches for a witnes , vnto whom the Apocalyps was dedicated . For Ireneus in the end of his fift boke , doth correct by the authority of them that sawe Ihon , the number of the beast written thus in Greeke . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . declaring that it is thus wrytten . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that is .666 .

Furthermore , that periphrasis wherwith Iohn doth note himself , in the title , must needes signifie to them which read with attention , that it is Iohns woorke . The title is this : That it is he , the which bare record of the word of God , and of the testimony of Iesus Christ , and what so euer he had sene . Which woordes commonly be ascribed to none other , but to Iohn the Euangelist .

Besides this , if they do well examine it according to the proporcion of fayth , they can finde nothing in it , contrary to the apostolick doctrine . For although some thinges semed to be spoken not according to the maner of other scriptures ( as that he doth pray for grace of the seuen spirites in the first chapter , and that Christ is called Alpha and Omega , and the beginning of the creature of God , in the third chapter , and of the thousand yeares , in the which the godly shall raigne with Christ in the twenty chapter , the which Cerinthus , Papias , Iustinus , Ireneus , and other vnderstood that it should be after the resurrection ) yet they dyd well perceaue those phrases mistically to be vnderstande , as in propheticall writinges .

And it is easy to be perceaued , many articles of the doctrine of the Apostles to be opened in it , as the article of iustification by the bloude of the Lambe , of repentaunce , of the resurrection of the dead , and of euerlasting life , but especially the doctrine of the Church . Whose whole state he doth wholye describe , that it shoulde haue persecutours , heretickes , and other enemies , and yet that it shoulde remayne and continue with the ministery .

But especiallye , he doth liuelye paynt and set foorth Antichrist , of whom Daniell , Christ , the Apostles , and Ihon hym selfe in hys Epistles also do entreate , expressing hys name , the place , and the idolatrye whiche shoulde be committed by hym , the confusion of hys raygne , and the worshippers of the worlde , the persecutions , the time howe long it shoulde endure , the reuelation of hym , and hys last destruction .

Furthermore , they might wel vnderstand , by conferring both together , that the Apocalips doth not much swarue from the nature of the vision of the prophets , and especially of Ezechiel . Yea , rather it doth open and set them forth , of what sorte the visions of the .4 . beastes are , & of Gog & Magog , & of the measuring of the temple , & other of like sort .

Finally , if they did consider either the present state of the church , either the state before , they might coniecture of the end , that the Apocalips proceded from the holy ghost , and not to be a booke vnworthy of the Apostle Iohn . For those things which in the seuen first epistles are written vnto the seuen churches in Asia , do set foorth the present state of those churches , either the state which followed sone after , which was knowen to euery man at that time , wherby they might haue declarations of things folowing . For that in those epistles , the bishops of the Churches are called Angels , it was a declaration , that by other Angels also , both good & euil preachers were vnderstood & signified . Furthermore that whych followeth , the which intreateth of Antichrist and his kingdom , hath certain notes , the which declare those monstrous images , as for example , that he calleth the harlot a city , the which beareth rule ouer the kinges of the earth , where he poynteth as though it were with his finger , vnto the city of Rome . Vpon this , the city of Rome , or the Romane empire was suspected , both in the age folowing , and also in other ages , to be the receptacle and seat of Antichrist , as it appeareth by Ireneus and others .

King Arthur . 4.

ARthur the sonne of Vter Pendragon , a stripling of xv . yeares of age , began his raigne ouer Britaine , and gouerned the land .26 yeares , hauing continual warre and mortal battel with the Saxons . Of this Arthur are written many thinges in the englishe cronicle of smal credence , and farre discordant from other writers . But yet al agre , that he was a noble and victorious Prince in all his deedes , and they testify that he fought .xii. notable battels against the Saxons , and was alway victor . But notwithstanding , he could not clearely auoyd them out of his land , but they held their countries , of which they were possessed .

This same Arthur , after he had brought the Realme of Britaine into some good staye , he poynted the rule thereof vnto Mordred hys Nephew , and sayled hym selfe into Fraunce , where he dyd manye marueylous thinges .

Mordred , who had now the gouernaunce of Britaine , in the absence of Arthur , by treason was crowned king , through the helpe of Cardicus king of the west Saxons . Of which treason , when relation came to Arthur , being then in Fraunce , with al hast he made to Britaine , where he was met of Mordred , which gaue to him three strong battels . In the which many noble and valiant knightes perished . And lastly , in a battell foughten be sides Glastenburye , Mordred was slayne , and Arthur wounded vnto death .

Troilus . 5.

TRoilus was the sonne of Priamus and Hecuba , whose death was the fatal end of Troy , for as long as he liued , Troy could not be taken , as the Poets fayne . He being a young man , durst to haue combat with Achilles , the valiauntest champion of al the Grecians , but yet was he slain of him , as Virgil writeth .

Parte alia fugiens amissis Troilus armis .

Wanton bookes . 6.

IT is to be lamented , that not onely in the time of the idolatrous and supersticious Church , but euen in this time also , such lasciuious , vnpure and wanton bookes , pearce into manye mens houses and handes . Alas , what doth suche kinde of bookes woorke and bring with them ? Forsooth nothing els but fire , that is , euen the burning flames of an vnchaste minde , the brandes of pleasure , the coales of filthinesse , the fire I say that doth consume , deuour , & roote out al the nourishmentes of vertue , the fire I say , which is a proheme and entraunce into the eternal fire of hell , what is so expedient vnto a common wealth , as not to suffer enchaunters and witches to lyue ? For so the Lord commaunded by his seruant Moses . And ( I pray you ) be not they wurs , them an hundred witches , which take mens senses from them ? not with Magical delusions , but with the enchauntments of dame Venus , and as it were doo geue them Circes cup to drinke of , and so of men do make them beastes . What punishment deserue such , as either make or print such vnsauery bookes ? Truly , I would wish them the same reward , wherwith Alexander Seuerus recompensed his very familiar Vetronius Turimus , Vt fumo videlicet pereant , qui fumum vendunt , that they perishe with smoke , which sell smoke . And what other thinges doo these set foorth to sale , but smoke , readye to breake out into flame ? For , that certain persons bequeath them selues wholy to the reading of such lasciuious and wanton bookes , who knoweth not , that therof , so commeth the first preparatiue of the minde , that when anye one sparke of fire ( be it neuer so litle ) fal into the tinder of lady Venus , sodenly it is set on fire , as towe or flaxe . Many do read the verses which Lycoris the Strumpet , the Paramour of Gallus the Poet did reade , and the verses which Corynna mentioned in Ouid , and which Neaera did reade . It wil perchaunce be replied , that they do reade them , either for the encrease of knowledge , or to driue away idlenes . I answer . Yf any do salute Venus but a limine , as they say , that is , a farre of , as it wer in the entry , what kindling and flames wil ensue therof , I pray you , when the coales be once styrred ?

It is to be feared , that no small number of them , who professe christianity , be in this respect a great deale wurse then the Heathen . The people called Massilienses , before they knew Christ , yea or heard whether ther wer a Christ , but were very Paganes , and sacrificers to idols , yet were knowen to al the world , to be of such pure and vncorrupt maners , that the maners of the Massilies ( as Plautus testifieth ) are commonly counted the best and most approued maners of al other . These among many other good orders of their wel nourtured city , made a seuere law that ther should be no Comedy plaid within the city , for the argument for the most part of such playes , did containe the actes of dissolute and wanton loue . They had also within their City ( about .613 . yeares before the birth of Christ ) a sword of execution , wherwith the gilty and offendours should be slayne , but the vprightnes of their liuing was such , that the swoorde not being vsed , was eaten with rust , & nothing mete to serue that turne .

And alas , are not almost al places in these daies replenished with iuglers , scoffers , iesters , plaiers , which may say and do what they lust , be it neuer so fleshly and filthy ? and yet suffred and heard with laughing and clapping of handes .

Hiero Syracusanus , did punish Epicharmus the Poet , bicause he rehearsed certaine wanton verses in the presence of his wife , for he would that in his house , not onely other partes of the body should be chaste , but the eares also , which be vnto other members of the body , in the steede of a tunnell , to bee kept , sartas tectas , that is , defended and couered , as the prouerbe sayth , and to be shut to all vncomely and ribaudrye talke . Vnto this fact of Hiero , the worthy sentence of Pericles is much consonant and agreable .

Sophocles , who was ioynt fellow with Pericles , in the Pretorshyp , beholding , and greatly praysing the welfauoured beautye of a certayne boy passing by him , was rebuked of Pericles his companion after thys sorte . Praetoris est , non solum manus a pecuniae lucro , sed etiam oculos a libidinoso aspectu continentes habere . Not onely the handes of him that is a Pretor ought to refrayne from lucre of money , but also the eyes to be continent from wanton lookes .

The Athenians prouided very well for the integrity of their iudges , that it should not be lawfull to any of the Ariopagites , to write any Comedy or play . And as I sayd a lytle before , Epicharmus suffred punishment at the handes of Hiero , for the rehearsall of certaine vnchast verses , ( but I speake it with sorrow of hart , to our vice ballet makers , and enditers of wanton songes , no reuengement , but rewardes are largelye payd and geuen . ) Is not this the nourishing and feeding of such Crocodiles , which deuour the chastitye both of single and maryed women ? O the noble voice and answer of Hiero his wife , geuen vnto him . He being in braule and contention with a certaine person , was embrayded with the vnsauery breath of his mouth , did expostulate with his wife ( whom he maryed a virgin ) bicause she neuer told him of that infirmity , which he might haue cured . I would ( sayth she ) haue admonished you , but that I thought euery mans breath to be of the like sauour . O what a seuere and straight keeper of chastity was this faythfull and trusty wyfe ? O what an example of continency is geuen here to all Matrones ? O what a president of chastity is this , not to come so neare any other man , that she did neuer sauour his breath , but onely her own husbandes ?

Yf she ment truly , as she spake , there could be no greater argument of a notable continency . If she dissembled , yet was it a great ciuilitye toward her husband . It was likewise a marueilous tollerauncye , to suffer such an incommodity , so long without lothsomnes ?

Geradas , a very auncient man of Lacedemonia , being demaunded of hys hoste , what payne adulterers suffered at Sparta , made this answer : O hospes , nemo apud nos fit adulter , neque fieri potest . O mine host , ther is no adulterer among vs , neither can there be any . For this was the maner among them , that they were neuer present at any Comedy , nor anye other playes , fearing least they should heare and see those things , which were repugnant to their lawes .

In dede that which is wyllingly and gladly heard , is soone embraced and put in vre , nor it canne be farre set from wyll , which is seene with pleasure . Plutarch in Pelopida writeth , that the Lacedemonians did so abandon all vnhonest pleasure , and followed vertue , with suche labour , that one of the Sybarites denied the Lacedemonians to doo anye great atchiefe or act , when they did in battel so valeauntly offer themselues to death , for they doo that ( sayth he ) to be rydde of the trauels and base diet , whych they vsed at home .

O shameles wretche , an yll man , a dissolute man , and a ryotous man to presume to reproue the moste valeaunt men , the best nurtured men , the most ciuill men of all the world .

What an impudent face was it ? Of the Sybarites , and of their disorders there be large volumes written by men most eloquent . Philo the Iewe in the life of Moses , doth cal the leudnes of the Sibarites , Lasciua poemata , wanton poemes , songes and plaies : And Martiall nameth impudent and vnchaste bookes Libros Sybariticos . The Syberites were the first that taught horses to daunce , at the sound of the troumpe . To be short , ther is a prouerbe sprong of them the prouerbe is , Sybaritica mensa , by which is signified all notorious riot , farre excessiue , gurmaundise , belly chere , al dissolute and wanton maners , & sybarissare , is nothing els , but to play the Epicure , and to become bond seruants to Bacchus and Venus .

But to reuert to our purpose , concerning wanton bookes , which can be no other thing , but the fruites of wanton men , who althoughe they write any one good sentence in their works , yet for the vnworthines of the persons , the sentence is reiected . The Senate of Lacedemonia would haue refused a worthy and a very apt saying of one Demosthenes , for the vnworthines of the author , if certaine men of authority called among them Ephori , had not come betwene , & caused an other of the Senators to pronounce the sentence againe as his own saying . Plutarch writeth , that there was a law among the Grecians , that euen the good bookes of ill men should be destroyed , that the memory of the authours also , should therby vtterly be blotted and cleane put away .

Gerson , somtime chauncelour of Paris , speaking of a certaine booke made by one Ioannes Meldinensis , the title wherof is the Romant of the Rose , writeth of that booke two thinges .

First he sayth , if I had the Romant of the Rose , and that there were but one of them to be had , and might haue for it fiue hundred crownes , I had rather burne it , then sell it .

Againe sayth he , if I did vnderstand that Ioannes Meldinensis dyd not repent with true sorow of minde , for the making and setting foorth of this booke , I would pray no more for him , then I would for Iudas Iscariote , of whose damnation I am most certaine . And they also which reading this booke , do apply it vnto wicked and wanton maners , are the authors of his great paine and punishment .

The like Ioannes Raulius sayd of the booke & fables of one Operius Danus , that he was a most damned man ; vnles he repented and acknowledged his fault , for the setting forth of that booke . I would God they heard these things whom it delighteth to write or reade such shamelesse and lasciuious workes . Let them remember the saying of Saynt Paule : Quae seminauerit homo , eadem & metet . A man shal reape those things which he hath sowen .

Chrisostome a great enhaunser of Paules prayses , writeth that so long shall the rewardes of Paule rise more and more , how long there shall remaine such , which shall either by his life or doctrine be brought vnto the Lord God . The same may we say of all such , who while they liued , haue sowen ill seede , either by doyng , saying , writing or reading , that vnlesse they repented , the more persons that are made ill by them , the more sharpe & greater groweth there payne . As saint Austen wrote of Arrius , God saue euerie Christen hart , from either the delighting or readyng of such miserable monumentes .

Sedechias . 7.

SEdechias was the sonne of Iosia the king , & the vncle of Ioachim , he was the last king of Iuda and Hierusalem , being appointed and constituted of Nabuchodonosor , and he regned .11 . yeares . Nabuchodonosor chaunged the name vnto this Sedechias , for a token of his subiection , inioyning tribute vnto him by taking of an othe , commaundyng him neuer to presume to make warre against him , and that he should not fauour the Egiptians . But when that not onely the rulers of the Priests , but he him selfe , with all the rest of the people had offended God in all filthinesse of life , and in couetousnes and slouth , he was most shamefully at the last with all his people cast out from his kingdome & slaine . For in the ninth yeare of his raigne , by the suggestion and entiseyng of the Egyptianes , he withheld the tribute which he promised vnto the Chaldies , & endeuoured to recouer his libertie agayne . Wherfore Nabuchodonosor being in a great rage , with a mighty host marched vnto Hierusalem , but first he tooke into his friendship and amitie all the Cities of Iurie . Afterward when Nabuchodonosor , had spoiled & burned all the villages and suburbes about , he pitched his campe about Hierusalem , and besieged it the ninth yeare of the raigne of this Sedechias , the tenth day of the month of December , the whiche Citie , when it was punished with famine and pestilence by the space of .18 . moneths , at the length he wanne it , and the king and his children with the rulers of the Citie beyng taken captiue , were brought as prisoners vnto Nabuchodonosor . When Sedechias the kyng was brought vnto Nabuchodonosor , he called him a wicked , false vnhappie man , and vnmindfull of his othe by whiche he swore vnto him faithfully to keepe his prouince , farthermore he called him a chorle and ingrate , bycause wheras he had receyued the kingdome at his handes , he shewed himselfe most vnworthy of so great liberalitie . When he had spoken these wordes agaynst Sedechias , he commaunded forth with his sonnes to be slaine in his presence . Afterward plucking out his eyes , ledde him bounde vnto Babilon . For so Hieremias and Ezechiel before had Prophecied , that he should be caried bounde vnto the king of Babylon . And the Chaldies when they had taken the king Sedechias prisoner , slew all the people , such as escaped the sworde , were made bonde slaues vnto the Chaldies . And so the Iewes , hating the admonition of the Prophetes , reiecting the feare of God , and refusing the Lordes benediction , at the last did eate the fruites of their owne wayes , and were filled with their owne Counsels .

Hieremias . 8.

HIeremias was a very holy Prophet , sanctified from his mothers wombe . He was a Priest borne of the Priestes in a litle village called Anatotites , being not much distant from Hierusalem . He began to Prophecie being but a child . And afterward he did not only foretell of the destruction of the citie , & the captiuitie of the people , but he saw it also as it were with his carnall eyes . He prophecied therfore onely in Iuda and Beniamin , and he prophecied of the fall of Hierusalem by the Ebrue Alphabet foure times repeted . The which S. Hierome & Isidore translated into verses & metre . This Hieremias , therfore after the subuersion and captiuitie of Hierusalem , was violently of his own countrymen caried into Aegypt , & there after many iniuries done vnto him was stoned to death by his own people at Taphnas , and was buried in that place where Pharao the king once dwelled . And bycause by his prayer , he had driuen away from that place many noisome serpentes , and had deliuered the Egiptians from the perill of those venemous wormes , they after that worshipped him with great deuotion and religion .

Heate and colde . 9.

THat is , he shall not be honorably buried among his fathers , but as carions are cast in a hole , bycause their stincke should not infect . Iosephus in antiq. 10. cap. 8. writeth that the enemy slew hym in the citie , and commaunded him to be cast ouer the walles vnburied .

Antiochus . 10.

THis Antiochus was called the noble Antiochus , he was the seuenth king of Siria , and Asia , and raigned .xi. yeares , he gaue his sister for wife , vnto Ptolomeus Epiphanes , and therfore that he myght the better obteyne the kingdome of Egypt , vnder pretence of affinitie , entred into Egypt , and caused hys sister to kil Ptolomie sitting at meate , & being chosen of the Egyptians , after two yeres he returned to the siege of Alexandria , vnto whom one Gneius Pompilius was sent as an ambassadour from the senate , & then he departed from the siege of the citie . This Antiochus subdued the Iewes , which dwelte in Hierusalem , whose prowesse and power was so great , that they suffred no kyng of Siria , after this Antiochus , who by the treason of Menelaus tooke Hierusalem and spoyled and prophaned the holy Citie , commaundyng their lawes to be burned and destroyed , and slewe many . At this time also it chaunsed ( as it appeareth in the Machabees ) throughe the whole Citie of Hierusalem , horsemen hauing coate armour of golde to course in the ayre by the space of fifty dayes , and the horses to be set in their rancke and araye , wherfore all the Iewes desired that this monstrous sight might be tourned vnto good successe . Notwithstanding all these thinges were foresignifications of sorowes vnto the Iewes , for not long after the treasures beyng taken out of the Church , this Antiochus sent wicked men vnto them , who constrayned the Iewes to eate swines flesh , and to depart from the lawes of their countrie , & to defile the holy place and not to cal it the temple of the Lord but the temple of Iupiter Olimpicus . He enforced them also to relinquishe their religion , and to worship idoles , and to builde in euery Citie and streete , Churches , Chapels , and altars , and to offre and sacrifice vpon them euery day a certeine nomber of swine . He commaunded also that none should be circumcised , threatning great tormentes , if any presumed to the contrary . It chaunced also at that time , the seuen brothers with their mother , to be taken of the souldiours , and to be constrayned almost to eate swines flesh . Who notwithstanding , with constant myndes suffred martirdome for the obseruation of their lawes . At the last the Lord God , who beholdeth all things , suffred not this man vnpunished , but smote him with an incurable plage , for an intolerable dolor came vpon him , wormes boyling out of his body , which did so corrupt his flesh , that no man could abide the stinch therof . At the last hauyng some remorse , he went into the mountaynes where he dyed miserablie .

Epicurus . 11.

EPicurus was the author of that sect , which was called of his name Epicurea . He did coumpt the chief felicitie to consist in pleasure , but not in the pleasure of the body , as Aristippus did , but in the pleasure of the mind , that is in the lacke and absence , of all griefes and so rowes . He condempned Logike , affirming that Philosophie might be comprehended in simple and plaine wordes . He sayd the gods had no prouidence of worldly things . This Epicurus , Lucretius so much preferreth & commendeth , that he sticketh not to affirme that he doth so darcken the light of all other Philosophers , as the sunne doth darcken the clearnes of the starres . He is said to haue bene of a most continent life , but yet it came to passe that through the name of pleasure ( in the which he sayd mans chief felicitie to consist ) such as be geuen to pleasure were called Epicures . Laertius writeth that Epicurus was a man of a very spare diete , and that he liued onely with browne bread and water . Notwithstanding his disciples did degenerate from him , and tourned their masters opinion to a bodely and beastely pleasure .

The like happened to one Nicolaus , one of the seuen deacons , as Eusebius writeth , his words be these . There was a certeine secte of heretickes called Nicholaites , so named of one Nicholaus , whom they bosted to be one of the deacons which with Stephen were appointed of the Apostles to Minister to the poore . But Alexandrinus Clemens , in his third boke , intitled Stromata , writeth thus of Nicholaus .

This man ( sayth he ) hauyng a faire woman to his wife after the Ascention of Christ , being reproued for the faulte of ielousie , bringing hys wife into the midle of the congregation , gaue any man leaue , that would , to marie her . For they say , that this action was consonant vnto that talke , which affirmeth that it is lawfull to vse fleshly lustes , and they whiche embrace this heresie , folowing without consideration both this doing & saying , do geue themselues most impudently and vnmeasurably to fornication and whoredome . But I heare that this Nicholaus neuer vsed any other wife , then her vnto whom he was maried , and that of his children the daughters continued virgins vnto their old age , & that his sonnes remained vncorrupt & vnspotted . Which things when they were so done , the bringing of his wife , of whom he was coumpted to be gelouse , into the middest of the Apostles , was rather a wipyng away and a purgation of the faulte obiected against him . And he taught that the flesh was to be brideled by continencie from pleasures , which is so much vsed , for I suppose he would not contrarie to the commaundement , serue two masters , wanton pleasures , and the liuing Lord .

Leo decimus . 12.

LEo the tenth of that name , being a florentine borne , comming of the noble house of the Medices , & called Iohn Medices , before he was high Bishop of Rome , he was a deacon , and somtime Cardinall of S. Maria in Dominica . He was chosen Pope of the Cardinals contrarie to all mens expectation , and placed in the rowme of Iulius the second next afore deceased , he was diligently instructed from his youth with good literature , and vsed most learned scholemasters , especially Angelus Politianus being a man excellent in the knowledge both of the Greke & the Latin tongue , and he exceedingly fauoured all learned men . He was made Cardinall by Innocentius , the .xiii. yeare of his age , and he was elected Bishop of Rome , when he was .38 . yeares olde . This Leo of his owne nature was meke and gentle , but he was often times gouerned and caried away of vnquiet and rough persons , by whose intisement & arbitrement he did many thinges insolently and proudly . He being geuen to delicate idlenes of the body , nourished his flesh all vnto pleasures , in diuerse desires of the world , and in pleasant and wanton delightes . He loued Musicians , wyne and costly fare , to sturre his mind to mirth at his table , but he persecuted the Gospel of Christ , like Caiphas with an vnsatiable hatred , both against Luther , and other learned men : for he made this dissolute aunswere vnto a certeine Cardinall named Bembus , proponing vnto him a certeine question concerning the glade tidings of God . It is sufficiently knowen ( sayth he ) to all the world how much that fable of Christ hath profited vs , and all our company . This most wicked impe , expressed openly him selfe to be that Antichrist , whom Paul called the man of sinne , & the child of perdition .

He spred abroad most large and foolish pardons by his friers , running without nomber throughout all Christian realmes , to get him mony , which he might waste in nourishing of harlots , & in enriching of his Bastards . He made .31 . Cardinals in one day , gathering a great some of mony together , many horrible wonders happening that same time .

In the yeare of our Lord .1521 . ( At what time Solimanus wanne the Citie of Rhodes ) vppon Christmas day , whyle he went out of his priuie chaumber to celebrate the first Masse in the morning , sodenly behind his backe a certeine faire house , sumptuously builded of Marbell stone ; fell downe to the ground , and many of his garde were slaine . By this token God signified that the Popedome through his wicked and heynous lyfe , should shortly perish . He maruelously enriched his Bastardes , and did aduaunce them to high dignities , both spirituall and temporall , doyng iniurie and dammage to other men . For he made Iulianus whom they called his sisters sonne , duke of Mutina , and he created Laurentianus , duke of Vrbine , and gaue to one of them to wife , the sister of Carolus Sabandus , and to the other the douches of Bolonia . For he had depriued but a litle before the duke of Vrbine , from the possession of his dukedome , that he might place one of these two bastards in his rowme . He attempted the like also agaynst the duke of Ferraria , but in vayne , but he made Iulius his nephew a Cardinall . In the yeare of our Lord .1521 . and in the first day of December , when he hard that the Frenchmen were ouercome at Millen of the Emperours souldiours by his meanes , & that they were slaine , taken and driuen out of Italie , sitting at a bancket wonderfull merry , and laughing gaue vp the ghost , beleuing that there was neither heauen , nor hell after this life . Some write that at the same tyme he spake these wordes . God hath geuen vnto me three benefites , the first is that I being an exile from my countrie , returned againe with glory , the second is that I deserued to be called Apostolike . The third is , that I haue caused the frenchmen to be put to flight by my meanes & helpe , & so being taken with a merrie feuer , died .

Soule . 13.

WHat the soule of man should be , the wise men of this world could yet neither consent nor agree . Lactantius de opificio dei , doth deny that man , is able to attaine the true reason & nature of the soule , yet some there be which haue sayd , the soule to be the spirit of lyfe , created after the image of God , and inspired into the body of man . Other define it after this maner . Anima rationalis , est spiritus intelligens , altera pars substantia hominis , nec extinguitur cum a corpore discedit , sed immortalis est . The reasonable soule of man is an vnderstanding spirite , the second part of the substaunce of man , nor it doth perish when it departeth from the body , but is immortall . But the verie true definition of the soule ( after the censure of great learned men ) is this . Anima est substantia spiritualis , corpori humano a deo infusa , vt ei ciuncta , ipsum animet & diri , gat , seperata autem a corpore , non intereat , sed immortalis aeternum viuat . The soule is a spirituall substaunce infused of God into the body of man , that being ioyned therto , may geue it life direct and rule it , & being seperate from the body , doth not perish , but liue immortally and eternally .

Obiectio .

The soule is no substaunce but a certaine vitall power and qualitie in man .

Responsio .

The Scripture doth proue that the soule is a very substantiall essence , and not a qualitie . Luke . 16. What do you say I pray you of the soule of the riche glutton , Luke . 23. Apo. 6. which was tormented in hell ? what say you of the soule of the theif which was in Paradise with Christ ? what say you of the soules vnder the altar , of them which were slaine for the word of God ? did they not crie with a loud voice and say . O Lord which art holy & true , how long doost thou tarie to iudge and reuenge our bloud vpon them that dwell in the earth ? All these things did not agree vnto qualities , but vnto very being substaunces .

Questio .

Here may be demaunded what maner of substaunce , the substaunce of the soule is .

Responsio .

Cap. 1. S. Austen in his booke De quantitate animae writeth thus . Substantiam anime nominare non possum , non enim eam puto esse ex hiis vsitatis notisque naturis , quas istis corporis sensibus tangimus . &c. I can not name the substaunce of the soule , for I do not thinke it to be of these vsual & knowen natures which we touch & perceaue with these senses of the body . For I iudge the soule to consist neither of earth , neither of water , neither of the aire , neither of the fire , neither of any of them seuerally , neither of them all ioyned together . The substaunce and nature of the soule may be called Simplex substantia , simple substance , bicause it is not of other natures . Cassiodorus folowing these wordes of S. Austin doth say , that the soule of man created of God , is Spūalis & propria substantia , is a spiritual & proper substaunce .

Questio .

It is wont to be demaunded from whence the soules come : when and how they enter into the bodies ?

Responsio .

S. Hierome doth declare , that there were in times past , many & sundry sentences of the originall beginning of the soule . He writing vnto Marcellinus & Anapsichias saith . Super animae statu memini vestrae questiūculae , imo maxime ecclesiasticae questionis , &c. Concerning the state of the soule , I remember your question , yea rather the question moued of the Church . First whether the soule doth slide from heauen as Pithagoras & all the folowers of Plato , and as Origene doth thinke . Secondly whether it come from the proper substaunce of God , as the Stoickes , the Manichies , and the Priscilians do suspecte ? Thirdly whether all the soules beyng ones made together , are reserued in the treasure house of god , and so sent into the bodyes after the perfection therof , as some of the Church , by a foolish persuasion do beleue ?

Fourthly whether the soule come Extraduce , as Tertulian , Apolinarius and the most part of the weast Church do suppose ? That is as the body commeth of the body , so the soule should spryng of the soule , and so be of one condition with brute beastes .

Fiftly and finallye , whether that the soules be made dayly of God , & so sent into the bodies , according as it is written in the Gospel Pater meus vsque modo operatur , & ego operor . My father doth now worke , and I do worke .

But al these opinions being confuted with strong arguments of the Ecclesiastical writers , that onely is receaued & affirmed to be most true , which doth affirme the soule to be made by God of nothing , and to be poured of God into the body , when that the fruit is made perfect in the mother's wombe with shape and al other partes . For the Ecclesiastical definitions do pronounce after this maner . Dicimus creationem animae solum creatorem omni nosse , & corpus tantum per coniugii copulam seminari , dei vero iudicio coagulari in matrice & compingi atque formari , ac formato iam corpore animam creari & infundi . We say that the onely maker of al things doth know the creation of the soule , & that the body is gendred onely by the copulation of wedlocke , & by the true iudgement of God , to be brought together and to be made & fashioned in the wombe , & when the body is perfited , the soule to be made and so infused : The Prophet Esay writeth , Qui format spiritum hominis in ipso , which maketh the spirit of man in him . Dauid in his Psalmes saith Qui fingit singulatim corda eorum , Psal. 33. He fashioneth & maketh their harts euery one . Iob. 10. Iob doth most lyuely & manifestly set fourth the making both of the body and of the soule , saying : Thine hands haue made me & fashioned me round about , and wilt thou destroy me ? Remember I pray thee that thou hast made me as the clay , and wilt thou bring me into dust again ? hast thou not poured me out as milke , and turned me to cruddes lyke cheese ? Thou hast clothed me with skinne and flesh , and ioyned me together with bones and sinowes .

Behold in these wordes Iob describeth the conception & fashioning of the bodye of man in the mothers wombe . Nowe he speaketh of the soule saying . Thou hast geuen me life and grace , and thy visitation hath preferred my spirit . By the testimonies of these scriptures , it must nedes be graunted , that the soule is created of god , and poured into the body being made perfect in the mothers wombe , loke more for this matter in the .28 Epistle of saint Austen sent to saint Hierome .

Cardinalis . 14.

AFter the institution of Priests was ordered , it semed good to the auncient fathers to deuide & dispose their offices , that euery one might both know his duetie , and do it accordingly . Therfore the chief matter of all , that is the cure of soules , was appointed vnto Priests , and that especially began at Rome , where the Apostolike see was now coumpted to be placed . And least , that administration should be confused , Euaristus the Bishop first of al , deuided titles vnto priests , & instituted .vij. deacons , who for the truthes sake should wayt vpon the preachers , folowing the examples of the Apostles , who did make so many deacons to Minister vnto them . Secondly , afterward in the yere of our Lord .267 . Dionisius appointed Churches , Churchyardes & parishes , aswell vnto the Priests of Rome , as vnto the priests of other countries . Besides he appointed vnto Bishops dioceses , commaunding euery one to be contented with his owne boundes and limites . These townes in which seuerall Churches of any diocesse are set , we call parishes , hauing their boundes & limites seuered & set fourth . The inhabitants within the sayd territories are called Parochiani , and the said places are called , Parochiae , of this word Parochi . For Parochi , were certeyne officiers among the Romanes , who did prouide woode and salt for common legates & embassadours , & bicause there was no sacrifice made among the Iewes without fire and salt . And as the officers called Parochi , did prepare things necessary for the vse of the legates : so the Priests being the officers of the church , did prouide vnto their parishners such things as are nedefull for the soule . Therfore we call them not with out a cause Parochias , that is parishes . And not long after Marcellus limited into a certeine number , the titles which Euaristius first gaue to Priests at Rome , commaunding by a decree that there should be .25 . titles , which in a maner were as dioceses , to Baptise such as came dayly from the gentils , into the congregation of the Christians , and to bury the dead . These things , I haue taken out of Damasus & Platina & other late writers of the Ecclesiasticall history , of whom I maruell that they did not either in this place , either in any other , that I can read , declare who were the Priests , vnto whom these titles were geuen at Rome , from whence vndoubtedly the Cardinals toke their beginning . But they ( as we may coniecture ) thought it good to passe ouer that matter by silence , being a thing nothing notable , which certeine lawyers endeuoured after to seeke out . But they hauyng no certeinty to bring for themselues , went about to shew , that the order and colledge of Cardinals did discend from the Iewes , & before all other , one Andreas surnamed Barbatius , made a comment of this matter , whose words are these : That goodly saying in the first of Samuel , Dni sunt cardines terre , & posuit super eos orbem . The pillers of the earth are the Lords , & vpon them he hath set the foundation of the world , which authority one Hostiensis , a doctor of the law , applied vnto the Cardinals of Rome . For as the doore ( sayth he ) is directed and holden vp by the hookes , so the Church of Rome is gouerned and ruled by the counsell of the Cardinals .

Will you see here how some of the lawyars doth sometimes racke , rent , and stretch fourth the holy scriptures , euen as the shoemakers do drawe and stretch fourth their lether with their teeth ? Yf those wordes spoken by Anna should be so applied , that they which be called Cardinals should gouerne the Christian publique weale at Rome : why should it not rather be referred vnto Bishops and Priestes , which were long before the Cardinals , and as chief and principall gouernours , did direct and order matters of religion , which thing Andreas himselfe doth proue by the testimonie of one Guido , Archdeacon of Bononie , whose wordes be these : In times past the chief priests or Bishops in euery Church , were called Cardinals , that is principall and heads : And then he procedeth . It is written in Deutronomie . If thou perceaue anye matter to be hard and doubtefull to be iudged , go vnto the Priestes of the Leuiticall order , Deut. 17. and vnto the iudge , that is at that time appointed , for they shal declare vnto thee , the truth of the iudgement . And vpon this he sayth , marcke here that the Leuitical Priests in the old Testament were counsellers , in the diuine law of God , although they were not called Cardinals , but such Priests , now adayes as are counsellers of the Lord , are called Cardinals . Here Siculus Andreas , doth not consider , that Bishops & other inferior Priests did at the first occupy that place , which now Cardinals do occupy , the which gouerned the diocesse of Rome , together with the Bishop of Rome , more then by the space of a .1000 . yeares before any man obteyned that glorious name of a Cardinall , the whiche now euery where is of great estimation .

And therfore it may well be sayd , that these Lordes Cardinals began but of late time , and lately succeded in the rowme of the Leuitical Priests . But at length a long time after , when one Boniface the .iij. had obteyned of the Emperour Phocas to haue a prerogatiue aboue all other Bishops , & when also the Romaine Bishop , with the whole senate of the Priests of that citie began to haue authoritie and preeminence aboue all other , then these Priestes vnto whom these titles in times past were geuen , specially the cure and charge of soules , began to be adorned with the name of Cardinals , as a proper name of supreme dignitie , and so that function which at the beginning was onerous , at the last became honorable . In so much that Innocentius the fourth , which in the yeare of our Lord .1244 . occupied that see , enacted at the last by a publique decree , that the Cardinals riding vpon horses , should were a read hat , that greater renoume might growe to that order . So that he in conclusion made the name and the order of Cardinals , famous , honorable , and very supreme and high , who at the first being but of a base calling , and very paynefull in the function , doth now place & set all their sanctimonie , holynes , and labour in vaine titles , of skarlet gownes , and red hattes , and be vnprofitable burdens of the earth , Fruges consumere nati , wastyng and deuouryng those reuenewes , which should sustaine and maintaine a nomber of godly and learned preachers , Hec pro maxima parte , ex Polidoro & Balaeo .

Serpent . 15.

THere may a question be moued , whether the Serpent which deceaued Eue were a very true serpent , or els some phantasticall shewe in the likenes of a Serpent . It is to be marueiled , that the serpent did not vse a worde or two when he spake to the woman , but did vse a sensible and distinct communication , yea and spake not playnly and simplie , but demaunded suttelie , and aunswered craftly . Wherupon suspition may arise , that this was not a very Serpent in dede , but feigned , and onely apparent , but the woordes of Moses do reiect this suspition : for Moyses doth not say , Simpliciter , that the serpent spake to the woman these wordes ( why hath God commaunded you ) but Moses spake before other things of this serpent , wherby it is manifest , that he spake not of a feined serpent , but of a very true serpent made of god , with other beasts of the earth , for he saith . Et serpes erat callidior cunctis animantibus terrae quae fecerat deus . And the serpent was more subtle then all the beastes of the earth which God made , behold he saith ( which God made . ) It cannot be therfore a feined serpent , but a very naturall serpent . The payne also which was inflicted to the serpent that he should go vpon his brest , eate earth , and be most odious to mankind , doth declare , that it was no feyned but a very Serpent in dede .

Questio .

Howe coulde it be that a true and a naturall serpent did spake with the tounge and voyce of man ? seyng that the gift of speakyng was geuen not vnto beastes , but onely to man , in so much that speeche is called , Proprium , ac differentia hominis .

Responsio .

The serpent did not speake by his owne proper facultie and power , but by the instinct and operation of some other power , that is , either by the power of man , or by the operation of God , or els by the vertue of the good or ill spirites . He could not be impelled by the power of man , for Adam and Eue , which then as yet were onely alone , did not know the thing which was done . Neither is it agreable that they could or should geue the facultie of speaking vnto the Serpent , for asmuch as it was in a cause most pernitious and hurtful vnto themselues . Neither can we , nor ought we to ascribe this facte vnto the operation of God : for neither the temptation it selfe , neither the transgression of the commaundement , neither the payne following , can suffer , that God might be thought to haue spoken vnto the woman by the Serpent in so crafty and gilefull maner . Therfore the opinion which certain persons , called Ophitae , held of the serpent , is most detestable and wicked .

Thirdly it cannot be sayd that the good aungell did it , for the thing it selfe doth euidently declare , that it was not an aungell , which was the faithful Minister of God , & a louer of man , but the enemie of God , and aduersarie of man , and a very lyer and deceauer .

Wherfore it can no otherwise be concluded , but that the Serpent did speake , by the instinct and instigation of the ill aungell .

The slaunderous cauillation of Iulianus Apostata , in the whiche he scoffingly demaundeth in what maner of speache the Serpent communed with Eue , and wherein this fable doth differ from the fables feigned by the Grecians , is most found & friuolous . For those things which are read in their histories , as of Xanthus , Achilles horse , which told before his masters death , and of Cāsus the floud , which saluted Pythagoras , of the tree whiche spake vnto Apollonius : of the oke in Dodona , vsing the voyce and speache of man : and of Iupiter his Bull , in the Ile of Rhodes , speaking like a man , are no fables , but may be counted true , as things done by the instincte and operation of the wicked spirites . Notwithstandyng this impulsion of Satan , tooke nothing away from the nature of the Serpent , no more than the nature of Balaams Asse was diminished , when he spake in the voyce of a man , by the helpe of the Aungell of God vnto his master , neither those Prophetes which being impelled dy the inspiration of the deuils , foreshew things to come , ceasse to be men , but do still retayne the nature of man .

Questio .

Why did Satan , in tempting of the woman , vse rather the Serpent , then any other beast ?

Responsio .

The serpent was a most mete instrument for Satan , by the reason of the wisedome wherwith he was endewed , by the which he excelled all other beastes . Therfore Satan vsed the serpent to accomplish his purpose , that his worke and enterprise might therby be lesse suspected , for that thyng which semed to be done by the naturall wisedome of the Serpent , might be thought to be farthest from suspition and disceite .

Therfore Satan chosed not either shepe or Pigeon or any other beast , but onely the helpe of the wysest beast , to deceaue the woman , and did directe the Serpentes tounge , and did conceale and couer his owne acte and instinct , vnder the nature and wisedome of the beast , that he might therby deliuer himselfe from suspition of his owne craft and deceite .

Saint Austen vpon Genesis , writeth that the Serpent was called wise , not properly in his one lyfe voyde of reason , but by the spirit of an other , that is , the deuill whiche was called the wisest of all beastes . For although the Angels , whiche transgressing did fall from the hygh seates , yet by nature they be more excellent then all other beastes , by the preeminence of reason .

Agayne Saint Austen writeth saying . Proinde & prudentissimus om nium bestiarum , hoc est , astutissimus ita dictus est Serpens propter astutiam Diaboli , qui in illo & de illo agebat dolum , quemadmodum dicitur , prudens & astuta lingua , quam prudens vel astutus mouet ad aliquid prudenter astuteque suadendum . Non enim est haec vis seu virtus membri corporalis quod vocatur lingua , sed vtique mentis , quae vtitur ea .

Furthermore the Serpent was called the wisest beast of all , that is the suttelest , throughe the craft of the deuill , which wrought his deceit in him , and by him , as it is wont to be sayd of a mans tong , it is a wise & a suttil tong , which a wise & a suttill man doth wisely & craftely moue to persuade any thing . This power and strength is not the vertue of the corporal member , which is called the tong , but of the mind of man , which vseth the toung as an instrument .

Questio .

It may be demaunded , how it came to passe , that the woman did not abhorre and feare to come with the serpent , but did so lightly and so soone make answere to his question ?

Responsio .

It is credibly and most like to be true , that the Serpent had not that shape of body which he hath now , for that he goeth vpon his brest , & crepeth on the ground , drawing his body after him , it came not that he was so made at the beginning , but by the curse and vengeaunce of God inflicted vpon him , for the tempting of Eue. For God sayd quia fecesti hoc , maledictus es inter omnia animantia terrae , &c. Bicause thou hast done this , cursed art thou amonges all the beastes of the earth . Thou shalt go vpon thy brest , and thou shalt eate earth al the daies of thy life . Wherfore it is to be gathered , that the Serpent at the beginning had an vpright body , a faire countenance , and pleasant to behold . Beda writeth , that the Serpent had , before God cursed him , the face of a virgin . Luther sayth , that he went vpright as a Cocke , but to dispute aboute this , maketh not so greatly to edifye .

Furthermore , it is most certaine , that ther was not at the beginning such enmity betwene the woman and the Serpent as is now , for that enmity was inflicted after the fall , when God sayd : Inimicitias ponam inter te & mulierem , I wyl put enmities betwene thee and the woman . Therfore there is no apparent reason , why the woman should abhorre or feare the talke of the Serpent : yea , it may be gessed , that the Serpent before this temptation , did insinuate himselfe vnto the woman , by a singular familiarity , whether this were done by a natural fauour and study , and so by that occasion offred vnto Satan , or whether Satan by his instinct did moue the Serpent before , to enter such familiarity with the woman , that he might be afterward the sooner admitted to seduce and deceaue the woman by his temptation .

Cirillus doth suppose , that the woman did not feare the communication of the Serpent , bicause through her simplicity she thought it to be geuen to all beastes to speake with mans voyce .

Nota.

Marke here , that the first Parents were not safe against temptacion , no , not in Paradise , being a place of so singuler and great prerogatiue . Let no man therfore , in what place soeuer he be set , flatter and promise to himselfe , any security , for the respect of any place , be it neuer so holy . Consider also what an euil successe that temptation brought vnto man , which was suggested in the garden of pleasure . Christ was tempted also of the selfe same enemy of mankinde , yet not in Paradise , but in a wilde and deserte place he was tempted , but not vanquished . There is greate difference betwene the fyrst man and the second , there is great difference betwene paradise and the wildernes , betwene the place of pleasure , and the place of abstinence and fasting . The tempter did practise the power of his malice in both the places , but the euent and end was diuers and sundry . This is not spoken to make any difference of places , but to exhort men to beware & take hede when they be enhaunced on high , and when they liue in pleasures and al prosperity , as it were in a certaine terrestrial Paradise , to take hede ( I say ) that their felicitye be not turned by the craft of Satan , into the occasions of infelicity .

Saint Ambrose doth note , that the serpent did rather tempt the woman , then Adam , bicause that he knew Adam to haue heard out of the mouth of God him selfe , the commaundement of the tree of the knowledge of good and ill , and the woman to haue receaued the commaundement not from the mouth of God , but from Adam . But this coniecture of Ambrose is not allowed of certayne learned men .

Heauen and earth shal passe . 17.

THer are two places of the scripture , which seme repugnant one to the other . The first is . Psalm. 101. Thou aforetyme hast layd the foundacion of the earth , and the heauens are the worke of thy handes , they shall perishe , but thou shalt endure . The other is Ecclesiastis . Cap. 1. The earth remaineth for euer . But if thou expend and vewe well these two places , they do not dissent one from the other . There be many which thinke and say that heauen and earth shall vtterly perishe , Math. 24. Lu. 21. bicause they reade in the Gospel these wordes spoken by Christ : Caelum & terra transibunt , Heauen and earth shal passe . But Christ meaneth no such thing , but animating and encouraging his disciples mindes paciently to sustaine the afflictions to come , doth speake of the perpetuity & firmnes of his word , as though he should say , heauen and earth being most firme and sure , shal soner perish , then my word shal fayle , which word is so sound , so constant & so firme , that no age or oldnes shal empeire it , or cause it to perish , no daungers and tumults shall suppres it , no assaultes nor asseiges shall throw it downe .

Terra in eternum stat , The earth standeth for euer , and the heauen shal not passe . That is . The substance of them shall remaine for euer , but the forme and shape therof shal be chaunged and made new , Apoca. 21. we reade in the Apocalips , of a new heauen and a new earth , and how the first heauen and the first earth passed away . The heauens at the last comming of Christ shal be dissolued , and the elements shal melt with heate . But we looke ( saith Peter ) for new heauens and a new earth , according to his promis , 2 Peter . 3. wherin dwelleth righteousnes . As gold is dissolued by fyre , not to perysh and to be lost , but that it might be made more pure , the drosse being purged from it , so the elements shal be made more fine and pure . Wherof Tertulian in his booke De ecclesiast . dogma : Cap. 60. ( if at the least he be author of the sayd booke ) writeth thus : Elementa , id est , caelum & terram non credamus abolenda per ignem , sed in melius commutanda . &c. We may not beleue ( sayth he ) the elements , that is heauen & earth , to be taken away by fire , but to be chaunged into a better state , the fashion of the world also , that is the image , and not the substance to passe . Euen so our flesh also shal be dissolued , not eternally to perish , but shall be made more holy and more incorrupt . Saint Paule writeth to the Corinthians , Cadit corpus animale , resurgit spirituale . It is sowen a naturall body , Cor. 15. it riseth a spiritual and an immortal body . In the earth , wher we now dwel , ther is no righteousnes , but malediction and curse , as it is written in Genesis .3 . Maledicta terra in opere tuo . Cursed be the earth in thy worke . Sathan is the prince and God of this world Paul writing to the Romanes , saith : The creature is subiect to vanity , not of his own wyll , Rom. 8. but by reason of him which hath sudued it vnder hope , but the creature shal be deliuered from the bondage of corruption , into the glorious liberty of the sonnes of God . But that heauen and that earth in which we shall then dwel , shall be made new and more perfit , wher we shall reigne perpetually , all the wicked being destroyed , and put from the sayd earth . To this purpose pertayneth that which is written in the prouerbes of Salomon . Prouerb .2 . Recti in terra perdurabunt , & probi in ea superstites erunt . Impii e terra extirpabuntur . The iust shall dwell in the land , and the vpright men shall remaine in it , but the wicked shal be cut of the earth , and the transgressours shall be rooted out of it . Againe Dauid in his .27 . Psalme , I should haue fainted , except I had beleued to see the goodnes of the Lord , in the land of the liuing . Again in an other place he saith : Euil doers shal be cut of , Psalm. 37. but they that waite vpon the Lord , shal inherite the land , meke men shall possesse the earth , and shal haue their delight in the multitude of peace . Christ in Mathew doth say : Beati mites , quoniam ipsi hereditabunt terram , Math. 5. blessed be the meke , for they shall inherite the earth . It is aptly sayd , they shal inherit , bicause the sayntes shal dwel on the land being made new , & shall liue in it eternally , & therfore it is called the land of the liuing . Wherfore when Christ sayd , heauen and earth shall passe , it is to be vnderstand , that it shall passe to a pefection , that is , they shal be made more pure and vncorrupt , they shall be chaunged , that is , they shal haue an other face , forme , and shew , and there shall dwell rightuousnes , wher now raygneth iniquity . Ther shal be peace and ioy , wher now is deceit & iniury , but my woord ( sayth the Lord ) remaineth for euer , it shal neuer be chaunged , nor shal put on any other face , but shall endure one , & the selfe same woord perpetually .

Of burning and melting of the Elements at the latter day , looke vpon one Hieronimus Magius , who hath written .v. bookes De mundi exustione , & de die iudicii , of the burning of the worlde , and of the day of iudgement .

Saint Gregory writeth of the fire that shal come in the latter day after this maner : Tantum accendet ignis iudicii , quantum ascenderunt aquae dilunii . The fire of iudgement shal burne so muche as the waters of the great floud did occupy in ascending aboue the tops of the mountains , which saying is to be vnderstand as touching the effect of purging , but touching the effect of innocation , it shal ascend further , as Aquinas doth expound it

Some after the glose of Bede do say , that the two Elements , that is , fire & water , shal be wholy and vtterly consumed , but the other two Elements the earth and the ayre , shal remaine whole after an other state . Yet it seemeth more true , that the whole foure shal remayn , concerning their substance , and not concerning the state of generation and corruption . For then the mouing of the heauenly bodies aboue , which as a second cause , are the beginning of alteration and chaunge , shall cease . But concerning their proper substaunce , they shal remayne , hauing qualities agreable to their incorruptible state . The fire and water shal be wholy consumed , bicause they be specialiter actiua , yet not by substancial property , but concerning the property and power of conuerting other things into them . The other two which be passiua , bicause passibility shal be turned into impassibility , shal be chaunged into a better face and forme . Heate in the fire , and coldnes in the water , shal be vtterly consumed . This is the censure and iudgement of Thomas Aquinas .

If thou desire to learne more of thys matter , looke vpon saynt Austen De ciuitate dei , libro .20 . cap. 18. & . 16.

Esay . 18.

THis Esay was a most holy prophet , borne at Hierusalem of a noble family . He gouerned by his learning and counsel , the church of the Iewes .80 . yeares , and at the same time liued these Prophets , Amos , Oseas , Micheas , Ionas . He was the sonne of one Amos , not Amos the prophet , for his name is written with Ain , being the first letter , and Samech , being the last letter of his name . But Amoz the Father of Esay , is writen with Aleph , and the last letter is Zade . What maner of man this Amoz was , there is no certayne tradition .

Rabbi Kimhi geueth this note . Ignoramus familiam eius de quanam sit tribunatus , patres tamen tradiderunt quod starres fuerint Amazias et Amoz . We know not his family of what tribe he came , notwithstanding the fathers wrote that Amazias and Amoz , were brothers . He speaketh of Amazias the king , father to Ozias .

Vpon this rose the opinion that this prophet was a noble man borne , and of a kings bloud . Notwithstanding , although this opinion haue some likelihood of truth , yet the prophet hath neuer the more estimation by that , for he is much more noble by the preeminence of visions , them any king . For there be many worthy thinges to be recorded of him : first , that hys prophecy is set before other prophetes in the holy scriptures , which is not so to be vnderstanded , that he was the first of all other , which dyd either prophecy or write . For ther were many other , which did not onely prophecy , in his time with him , but also before him . As Nathan , Gad , Addo , and Ahias , did prophecy before him . And in his time did prophecy Oseas , Amos , and Zacharias , not that Zachary which is the last of the twelue lesser prophets , but an other of the same name , which was before him . But yet their prophecies are set after , and placed among the prophecies of the smaler prophets . The reason wherof is this . Although thys prophet Esaias were not first , neither in order nor time , yet he is had of such estimation , for the worthines and excellencye of his prophecies , that he is worthely set before the other . And truly , those things which he prophecied of Christ , are so perspicuous and playne , that he was counted of the auncient fathers , not onely a Prophet , but also an Euangelist and Apostle , and as it were , a present beholder of the crosse of Christ . Saynt Hierome sayth , that Esaias writeth not a prophecy , but rather a Gospel . The scriptures of the new Testament do manifestly declare , of what efficacy and force his prophecies were in the eyes of Christ , of the Euangelists , and of the Apostles . For ther is no booke of the old testament ( except the Psalter of Dauid ) out of the which we reade moe testimonies to be brought in the new testament , then out of it . If you number them , you shal plainly perceaue that there be .60 . places cited out of that booke , and 64. out of the Psalmes . Christ himself in the sinagoge of Nazareth , Lu. 4. when he rose to reade , tooke the booke of this Prophet into his hands , did read it , and shut it agayne . Yea , this prophet was had in price among the very Heathen , as it appeareth in the history of a certayn Eunuch of Aethiopia , Candaces the quene of the Ethiopians chief gouernour . At the last when he most sharply & oftentimes had reproued Manasses the king of Hierusalem , he was by him caused to be cut a sunder with a woodden saw , and was buried vnder an oke , at a place called Rogel , which is a wel nigh vnto Hierusalem .

Apparitions . 19.

RAbanus Archbishop of Magunce , doth shew out of the testimonies of Gregory the first , and of Beda , that the soules of persons deceased , haue often times appeared , and haue declared , that sacrifices & praiers of the liuing , haue much profited them after their death . But it is to be marueiled , that men of such good learning would build vpon so weake a foundation . Deut. 18. Esay . 8. For the Lord doth forbyd in his law , to aske or to seeke any truth of the spirites of the dead . The prophets do send vs from such oracles , vnto the law and testimony of Gods worde . Luk. 16. You may heare in the Euangelist Saynt Luke , howe the riche glotton , lying in torments , doth cry and say : O father Abraham , I pray thee , that thou wylt send Lazarus vnto my fathers house , for I haue .v. brethren , that he may testifye vnto them , least they also come into thys place of torment . But Abraham sayd vnto him : they haue Moses and the prophets , let them heare them . And he sayd : nay father Abraham , but if one came vnto them from the dead , they wil amend their liues . Then he sayd vnto him : if they heare not Moses and the prophets , neither wil they be perswaded , though one rise from the dead againe . By this place it is most certaine , and euidently confuted , that the soules haue not , nor cannot appere after their death , no not the blessed soules , much lesse the soules of the wycked .

Obiectio .

But many partly by arte Magicke , partly by the power of god , haue returned againe into this life , after their departure from hence .

Responsio .

To this obiection Tertullianus maketh answer in these words . Sed & si quasdam reuocauit in corpora dei virtus , Libr de anima . in documenta iuris sui , non idcirco communicabitur fidei & audaciae Magorum , & fallaciae somniorum , & licentiae poaetarum , atqui in resurrectionis exemplis , cum dei virtus siue per prophetas , siue per Christum , siue per Apostolos in corpora animas representat solida & contrectabili , & satiata veritate praeiudicatum est hanc esse formam veritatis , vt omnem mortuorum exhibitionem incorporalem praestigias iudices .

Although the power of God hath called again certain soules into their bodies , in token of his might and right , it ought not therfore to be ascribed to the trust and boldnes of the Magicians , neyther to the vanities of dreames and the licence of Poetes , but rather in the examples of the resurrection , when the power of god , whether by the Prophets or by Christ , or els by the Apostles , doth render soules into their bodies : it is declared by the sensible and sufficient truth , that this is the very forme of thy truth , that thou maist iudge euery incorporall apparition of the dead to be deceytes and delusions .

Chrisostom writing vpon Saynt Mathew , doth demaund this question Quid ergo respondebimus ad illas voces : Anima talis ego sum ? ( excipit ) Non anima defuncti est quae ista dicit , sed demon , qui haec vt audientes decipiat effingit . Et mox : Quare vetularum haec verba , imo desipientium ducenda sunt , & puerorum ludibria . Et iterum , no potest anima a corpore separata in his regionibus errare . Iustorum animae in manu dei sunt , in fantium similiter , non enim peccarunt . Peccatorum vero post hunc exitum continuo abducuntur , quod a Lazaro & diuite planum efficitur .

What shal we say therfore to those voices which say : I am such asoule ? He answereth : that voice which speaketh these things , is not the soule of any person departed , but it is the deuil which doth faine these thinges to deceaue the hearers . Wherfore such words are to be counted old wyues tales , & foolish fables of children : for the soule separate from the body , doth not wander in this world , for the soules of the righteous are in the hands of God , likewise the soules of infants , for they haue not sinned . The soules of the sinners after their departure , ar straightway caried to their place , which plainly appeareth by Lazarus the righteous , and the wicked rich man .

Obiectio .

It is found in the holy scriptures , that Samuel the prophet did appeare after his death , therfore it may be concluded that soules do returne after their departure , and do informe men of certain demaundes .

Responsio .

That thing which appered , semed in shew to be Samuel , & therfore by a Trope is so called , but in dede it was not Samuel , but a phantastical appearance , & an illusion of Satan , which to proue , I vrge this argument . Magick was straitly forbidden in the law of God , therefore the blessed spirits , which liuing yet in their bodies , did abhor & resist all il meanes , did not obey wicked artes forbidden , but the damned spirits do exercise themselues in such vnlawful waies & meanes . It may again be sayd , that Samuel did foreshew that thing which came to pas the next day after . What then ? what wil you gather of that ? It was no hard matter for Sathan so to do , who a litle before had heard Samuel being a liue , to speake many things vnto Saul . Likewise he might know by certain tokens , as by the feare of Saules host , he might know before the iudgment of god against Saul Tertullian saith : Absit ( inquit ) vt animam cuiuslibet sancti ne dum prophaetae a demonio credam a● extractam , edocti quod ipse Sarhanas transfiguretur in angelum lucis , nedum in hominem lucis , & iam deum se asseneraturus signaque portentosiora editurus ad euertendos , si fieri possit , electos .

That is to say : God forbid ( saith he ) that we should beleue , the soule of any saint , much les of a prophet , to be brought out by the diuel , forasmuch as we be taught , that satan doth chaunge him self into an angel of light , and not onely into the shew of a man , & wil affirme himself to be god , & will worke marueilous signes , to ouerthrow ( if it be possible ) the very elect .

Saint Austen doth iudge the like of the apparition of Samuel in his second booke & .3 . question , Ad Simplicianum , & ad Dulcitii quaestiones .

Rabbi . 20.

THis word Rabbi commeth of this verbe Rauau , which hath two significations . First , it signifieth to encreace & to multiply , as in the Psalme , Multiplicati sunt super capillos capitis mei , et in Genesi . Psalm 69. Gene. 1. Crescite et multiplicamini . Of this verbe commeth Rau , which be tokeneth multum , magnum , copiosum , much , great , aboundant .

The other signification is iaculare , seu arcum trahere , to shoote , or to draw a bow . And Roueh Kesheth , is no more but magister arcus . Moreh hachitzim , id est , habens peritiam multiplicem eiiciendi sagittas . Hauing much cunning to shoote arrowes . Of this the Hebrues do cala master & a teacher Rabbi , for much and great learning which one hath , or ought to haue . For Rab ( as I sayd ) signifieth multus much . The Caldeans and the Sirians do cala maister in their toung Ribbon , in steede of which in the Gospel is written Rabboni .

The Iewes in these daies , dare not vsurpe & challenge to themselues this name Rabbi , yea although they be neuer so wel learned , except they redeme this title of their elders by fauour and money , wherby it commeth to passe , that they which be rich ; and yet slenderly learned , obtayne thys name and degree , but the poore , although they be neuer so well learned , are defrauded of that name and title . And we learne out of the Gospell , that this ambition did then raigne among the Iewes .

The great doctors ( which write commentaries & paraphrases ) vpon the old testament , & vpon other their bokes , are called Rabbini , whose names you shal finde in reading their workes , and specially in Petrus Galatinus booke entituled De misteriis arcanae veritatis .

Apostoli . 21.

Αποςολοσ commeth of this verbe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth to send out one in message , or to send in commaundement , and so Apostolus signifieth him that is sent , a messenger , a legate , an apostle , wherof be foure kindes . Some were Apostoli , sent of God , without man , as Moses and Paule . Some sent of God , but by man , as Iesus Naue , & which be ordinarely called , some by man alone , as they which come to that function by sauour , and for lucre and ease , the fourth , be they which thrust in them selues , without ordinary calling , of whom the prophet Ieremy speaketh : Iere 23. Ecce currebant & ego non mittebam eos , behold they ran , & I sent them not . Apostoli also do signify letters missiue , vt fregit apostolos in senatu , he rent the letters in the senate house . Apostoli also were certain Magistrates at Athens , whose office was to rule and ouersee the nauy & shyps , properly the maister of the gallies .

Propheta .

PRopheta signifieth a foreshewer of things to come , a prelat , a prophecier , and an interpreter of prophecies ( as Plato witnesseth in Timaeo : ) A poet , as Paul writeth ad Titum . ca. 2. a seer , as it is sayd . lib. Regum . 1. cap. 9. and as Hierom writeth in .12 . chapter of the prophet Oseas .

Prophetare in the scriptures , is taken diuers and sundry waies . First it signifieth the declaration , as wel of things past , as of things to come , as Moses , who wrote of the creation of the world , and of other things past , is called a prophet , as well as Esay , Esay . 7. who prophecied before that a virgin should conceiue , and as al the prophets which shewed things to come . As for example , one wrote of Christes natiuity , an other of his doctrine , an other of his passion , an other of his kingdom . And so al other who prophecied of him to come , & to be the redemer of the world , are called prophets .

Secondly , prophetare is to expound & open prophecies word for word

Thirdly , prophetare is to sing psalmes , & to sing laud & praise to god as you rede of Asaph , Idithum , and Heman , which thre sang confession , 1 , Para. 25. praise , & thankesgeuing vnto God , with harps , viols , and Cimbals . Heman is called there the kings seer , that is , a prophet .

Asaph sang , or as some write , made these . 12. Psalmes . 49 . 7●.73.74.75.76.77.78.79.80.8.1.82 . And in .1 . Reg. 18. prophetare is taken to sing songs , & to do sacrifice , as ther it is sayd of Baals prophets , when the midday was passed , and they had prophecied vntil the offring of the euening sacrifice

Fourthly , prophetare is to preach the scriptures , to open the true sence & meaning of them to the people , to teach , to admonish , to exhort , to comfort , to improue and correct corrupt maners by the holy scriptures , 1. Cor. 14. Act. 13. and in thys signification Saynt Paule vseth it .

Fiftly , some take prophetare to heare the word of god , 1. Cor. 11. & to be exercised diligently in the law of God , as mulier orans et prophetans , a woman praying or prophecieng , that is , hearing the word , or els prophecieng , But prophetare in this place , is to shew the misteries of god , to the edifieng of the hearers . Therfore the words of Paul seme not to make for the sense of hearing , forasmuch as he speaketh of a woman , which did either pray or prophecy For although wemen wer forbidden to speake in the congregacion , wherby it signified that they ought not to haue any publik function in the church , which is ordinary and perpetual , yet if the spirite of God come vpon them , they are not forbidden , but that they somtime may speake . Anna the prophetisse spake in the temple , of our Sauior , Luk. 2. Iudic. 5. Exod. 15. when the virgin Mary was purified . Debora sang praises to god openly . So did Maria the sister of Moses , & ther be many places which testify that women in old time did openly prophecy , Regum . 2. Iosias the king did aske counsel of Holda the prophetisse Anna the mother of Samuel , 1. Samu. made a godly song . Mary the virgin , the mother of Christ , Luk. 1. Iohn . 20 sang a godly psalme . The Aungel commaunded Magdalene to shew Christes resurrection vnto the Apostles . And God sayth in Ioel , 2. Ioel. De spiritu meo effundam super vos , & prophetabunt filii vestri , & fili● vestrae . I wyl poure my spirite vpon you , and your sonnes & daughters shal prophecy . Act. 21. Philip also had many daughters , which did prophecie . And that it was the maner in the old tyme , to prophecy openlye in the congregation , Ier 27. & . 28. it doth plainly appeare in Ieremye , and many other places . Agabus the prophet , did openlye prophecye vnto Paule , that he should be bound and tyed at Hierusalem . Act 2● .

The name of a prophet is taken somtime for a name of honor , as in the prophet Esay , Esay . 8. wher it is said that Esaias came ad prophetissam , he came vnto the prophetisse , which conceaued and bare a sonne . Esay meaneth it by his own wife ( as Musculus writeth ) whom he calleth a prophetisse , not that she had the gift of prophecy , as far as we can reade , but bicause she was the wife of a prophet , whose office was most noble & honorable Notwithstanding some do referre the name of a prophetisse here , to the virgin Mary , and by this may we see , ther be , tot sensus , quot capita .

Vnder the name of a prophet are vnderstand somtimes false prophetes , as in Zachary , Zach 13. & they be knowen by .3 . notes , which do discerne them from true prophets . The first note is , if they be taken in lies . Such were they in whom the lying spirit spake , 3. Reg. 22. sent of God to deceaue Achab. The second note is , if they speake truth , & that in the name of the Lord , which yet they speake , for that end that they may deceaue the people , or if they prophecy openly , in the name of their false gods . The third note is , if in a rage , fury , or traunce , they foreshew things to come , and yet vnderstand no part of those thinges which they vtter .

On the other side , the true tokens of godly prophets are three , verity , piety , and intelligence . Verity consisteth in this , when those thinges which they foreshew , are certainly performed and done .

Piety , is when with their prophecies they do exhort the people vnto the study of godlines , & induce them to the worshipping of one true God .

Intelligence , is when they vnderstand with a sober minde those things which they do prophecy . Wher these thre things do concurre , there is a most sure argument of a true Prophet , endued with the spirite of God . And such which are adourned with these thre properties , are instructed to prophecy thre maner of waies . First , eyther by visions and signes sene in slepe , or by expres woords , or els by inspiracion of the holy spirit . Of prophecy by visions , Num 12 you may reade in the booke of Numbers , where God sayth . Si quis inter vos fuerit propheta domini , in visione apparebo ei , et per somnium loquar ad illum . If ther be a prophet of the Lord among you , I wyll be knowen to him by a vision , and wyl speake vnto hym by dream . Of prophecy by expresse words without figures or shewes , is mencioned also in the same chapter , wher God sayth : At non talis seruus meus Moses , ore enimad os laquar ei . But my seruant Moses is not so , Ibidem . who is faith ful in al mine house , vnto him wil I speak mouth to mouth , & by vision , & not in darke words , but he shal see the similitude of the Lord . Of prophecy by the inward inspiration of the spirit , Num. 12. we reade also in the booke of Numbers , wher it is recorded , how the .70 . Elders , receiuing the spirit of God , did prophecy . In which place , & in many other , ther is no mention made , either of visions , or of expres wordes . A Prophet is called of the Hebrues Neuia , of the Grecians Propheta , & of the latine men Vates .

Luke . 23.

SVch things as pertain to the history of Saint Luke the Euangelist . Hierome hath sufficiently touched , which history I thought it good here to recite . Luke ( as he sayth ) a Phisicion of Antioch , was not ignorant of the Greke toung , he was the folower of the apostle Paul , and a companion vnto him in all his peregrinacions . He wrote the gospel , of the which the selfe same Paule , thus sayd : 2. Cor. 8. We haue sent our brother with him , whose prayse is in the gospell throughout all Churches . And to the Colossians : Our dearely beloued brother , Col. 4. 2. Tim. 4. Luke the Phisicion saluteth you . And vnto Timothy : Luke onely is with me . He did set forth also an other noble worke , which is entituled . The actes of the Apostles , the story of which endureth vnto the end of the two yeares , in the which Paul abode at Rome , that is , vnto the fourth yere of Nero , by the which it is to be gathered , that the booke was made in the same city . Wherfore , that treaty of Paul and Thecla , and the whole fable of Leo his baptisme , are to be counted among the apochriphal scriptures . For what a likely matter is this , that Luke being the vnseparable companion of the Apostle Paul , among other actes of his , should be ignorant of this thyng onely ? And Tertullian also , liuing not long after that time , declareth , that a certayne priest in Asia , a fautor of the Apostle Paule , being conuicted of thou , that he was the authour of that booke , confessed that he did it for the loue that he bare to Paule . And therfore some thincke , that as often as Paul in his Epistles sayth ( iuxta euangelium meum ) according to my Gospell , he meaneth the volume of Luke . And he sayth , that Luke learned the Gospel , not onely of the Apostle Paule ( whych lyued not wyth Christ in the flesh ) but of the other Apostles . The which he hym selfe declareth in the beginning of hys woorke , saying .

Luke . 1. Euen as they deliuered them vnto vs , who saw them from the beginning , and were Ministers of the word . Therfore he wrote the Gospell according as he heard , but the Actes of the Apostles , according as he saw . He liued .84 . yeares , hauing no wife , and was buried at Constantinople , vnto the which citie his bones with the reliques of Andrew the Apostle , were remoued from Achaia the .20 . yeare of Constantius , but Nicephorus . lib. 2. cap. 43. writeth thus of Luke . Luke borne at Antioch , which is in Celo syria , being a Phicision , and also a notable painter , came vnto Paule from Thebe , and there renouncing the errors of his country , beleued in Christ , and became of a curer of the body , a Phisicion of the soule . He wrote his Gospel being instructed by Paul , & also the actes of the Apostles . When he had bene a tyme at Rome wyth Paule , he returned into Grece , instructing much people there , in the knowledge of the Gospell , and at the last by the enemies of Gods woord , he was hanged vppon a greene Oliue tree , bicause there was scarsity there of dry wood to make a gallowes of . He yelded his life vnto God , when he had liued .80 . yeares .

Platina in the life of Cletus the first , writeth thus . In the tyme of Cletus was Luke the Phisition , wel learned in the Greeke toung , the follower of Paule the Apostle , and fellow vnto him in all his iourneys . He wrote the Gospel , which is much commended of Paule . Wherfore , not wythout cause Paule calleth it his Gospell . He wrote the actes of the Apostles , according as he saw with his owne eyes . He lyued .83 . yeares , he had a wife in Bithynia . He was buried at Constantinople .

Theophilus . 24.

ERasmus with others , doo suppose Theophilus to be a proper name , and to haue bene a very speciall friend of Saynt Luke , vnto whom Luke did dedicate both the bookes , written by him , that is , the booke entituled , the gospell of Luke , and the booke named the actes of the Apostles . Others iudge , that Theophilus is no proper name , but a generall name , signifieng euery frend of God , for so is the etymology of the word , which is compounde of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 id est , deo : God , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , id est amicus , a friend . Howsoeuer it be , it is most certaine , that saint Luke in both his bookes , would not teache onely one man , but all men studious of gods glory , and desirous of eternall saluation , whom we maye well call Theophilos .

Other do think , that thys Theophilus was a mighty prince , or some noble man , bicause that Luke in the preface of his gospell , doth geue him this Epitheton , Prestantissime Theophile , most noble Theophilus . Notwithstanding , this Epitheton in the Greeke , hath diuers and sundrye interpretacions , as Erasmus doth note in his annotacions . Whose wordes be these : I maruell , why Lyranus , did suspecte this Theophilus , to be some prince or noble man , bicause Luke saith ( Optime Theophile . Luke . 1. ) Is it peculiar and proper onely to great men , to be called the best ? But it may be , that Lyranus , did read this in some glose , whiche as he might read , yet through the ignoraunce of the Greke toung , he could not vnderstand for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , among the Grecians signifieth Robur , siue imperium , strength , might or imperie , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is Vincere , to ouercome , and one to haue his full purpose . Therfore Paul in the Actes of the Apostles doth call Festum , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , as you might say , of great power . And so doth the interpreters , as Origene , Theophilactus , and Ambrosius , testifie . Although 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , doth not onely signifie a man of might , but also a good man , & a man worthy much to he estemed : and of that commeth the superlatiue 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth Optimum . Hactenus Erasmus .

Other learned men will haue thys Epitheton , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to come of thys word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whiche signifieth a superiour , mighty , of great authoritie , wherupon they iudge this Theophilus , to haue bene some notable prince .

There were diuerse other of that name , as Theophilus , Bishop of Antioche the .vi. after the Apostles . He wrote certeine bookes , Lib. 4. ca. 24. whose titles Eusebius reciteth . He liued in the time of the Emperour Marcus Antonius verus .

There was an other of that name , who was Byshop of Alexandria : he was immediatly before Cyrillus .

Iohannes euangelista . 26.

THe historie of Iohn before the Ascention of Christ , & like wise of a long time after , is euidently declared in the scriptures : but what he did at the last , and what became of him , diuerse authors do diuerslye write . Eusebius doth shew that when the Apostles were gone into straunge and farre countries , the region of Asia , chaunced to Iohn : & many do affirme , that Iohn remayned at Ephesus , as Bishop and Pastor there : but this doth not certaynly appeare , nor at what time it should be done . For all the time in the whiche Paul passed through Assia , and did there accomplish his Ministerie , there is no mention made of Iohn . And it is plaine and manifest , that S. Paule did constitute and make Timothie Bishop of the Church of Ephesus , & that he wrote two Epistles vnto him being there . Therfore it may be , that Iohn being very aged , after the death of Timothie , went to Ephesus , when he had before in other partes of Assia , accomplished his ministerie .

Irenaeus writeth , that Paule was the founder of the church of Ephesus , Lib. 3. cap. 3. and that Iohn remayned there vnto the tyme of Traian the Emperour : Lib. 3. cap. 1. he also sayth , that Iohn made his abode at Ephesus , when he wrote his Gospell . The occasion why he wrote the Gospell , Lib. 3. cap. 11. was ( as Irenaeus , saieth ) to resist the delusions & heresies of one Cerinthus , who said Christ , not to be the true sonne of God , nor coessentiall with the father .

Saint Hierome in his Cataloge writeth , that Iohn the last of all other Euangelistes , wrote his Gospell , at the requeste of the Bishops of Asia , against certaine heretikes , and chiefly against the doctrine of the Ebionites , which then began to spring , who did affirme , that Christ was not before his birth corporall . Whervpon he was driuen to write his Gospell , by the which he confirmeth the diuine natiuitie of Christ , which was without beginning .

Lib. 3. cap. 24. Eusebius sheweth an other cause , which is this : When Iohn had ouerseen and vewed the writings of the other thre Euangelistes , he did allow all things rehearsed of them as most true . Because he saw & perceiued certain things omitted , which were done before the captiuity of Iohn the Baptist , he thought good that they also should be added to them and recorded .

Other learned men do thinke , that Iohn perceiuing the other Euangelistes fully to prosequte the historye of Christ , he therfore in his Gospell did ricite many sermons of Christ .

The persecutions and conflictes which Iohn suffred of the raging persecutors , ar not al committed to writings : but doubtles he was most cruelly entreated and handled , he was one of the first that was put in prison , with Peter at Hierusalem , and ( as certaine do recorde ) he was banished from Ephesus into the Iland of Pathmos , by the cruel Emperour Domitianus the .14 . yeare of his raigne . Where some write , that Iohn was put into a vessell full of hot scalding Oile , it is vncertayne , in so much that some doubte of the place , whether it should be done at Ephesus , or at Hierusalem . Saint Hierome of this matter maketh no mention . He without question wrought many miracles by his life time , but wher certain of them are written and reported of some authors , neither auctentike nor worthy great credit , it is not best nor moste safe to receyue euerie thyng that they write , and specially to geue no great faith vnto one Iulius Africanus , otherwise named Abdias , who reporteth , that Iohn brake precious stones and made them whole againe , that he did turne boughes , trees , & stones , into gold , and brought them agayne to their former nature .

Nor it is without superstition whiche is ascribed to Iohn , that he should allowe the dede of one Drusiana , who beyng coupled in matrimonie , did withdrawe her selfe from her husbandes companie without hys consent . And those words ar most horrible which Abdias , doth attribute to Iohn , the words be these . Virtutum opes habere non potest , qui vult diuitias habere terrenas . He can not haue the riches of vertues which hath a desire of riches of the worlde . O saying most wicked , do we not read in the holy Scriptures of many whiche were very riche and notwithstandyng were good and godly .

The like doctrine for the space of thirty dayes to be geuen for repentaunce , is repugnaunt to the wordes of Christ , who taught to forgeue seuenty tymes seuen , if nede were , in one day . It semeth also a new thing , that Iohn in his life time should builde a Church in his own name at Ephesus , for it euidently appeareth , that Churches and temples began not to be sumptuously builded in the memorie of saintes , before the tyme of Constantinus , the great . Abdias , doth also write , that by the prayers of Iohn the temple of the great goddesse Diana , at Ephesus , Lib. 3. cap. 23 , together with the great idoll was destroied , and how that Iohn dranke poyson without hurt , these & such other things I referre to the iudgement of the reader .

Eusebius reciteth a very elegant history out of Clemens Alexandrinus , concerning Iohn . Clement ( saith he ) doth both note the time , and also declare the history , being most necessary for all such as are delighted with honest and profitable matters , which history Sozomenus also toucheth in his commentary . The words of Eusebius , are these . Heare a fable , and not a fable , but rather a true historie which is written of Iohn the Apostle , and left to be read of the posteritie . The history is this : When Iohn returned from the Ilande Pathmos , vnto Ephesus after the death of the tyraunt Domitian , he went , being requested , vnto such places and countries as lay nigh about Ephesus , partly that he might constitute & order Bishops , partly that he might set in an order the Churches , and partly that he might chuse the clergie by lot , out of the number of such as wer appointed by the holy ghost . At what tyme therfore he came vnto a certaine citie not farre distant from Ephesus , ( whose name also some do rehearse ) and when among other things he had comforted his brethren , turning his countenaunce vnto him that was appointed head and Bishop ouer the rest , seing a certaine yonge man there being of a strong body , a comlie face , & of a feruent mind , I commit this yong man ( sayth he ) most earnestly vnto the , here before Christ and this congregation . When the Bishop had receiued him , promising him all diligence and endeuour , Iohn speaking after the same maner , requested him againe the second time . Then afterward he returned vnto Ephesus . But the Bishop had this yong man home into his house , and kept him & brought him vp , and wonne him vnto the knowledge and light of the Gospell : and at the last he was Baptized , and became a Christian . But when the said Pastor became ouer gentle and remisse vnto him , he suffred this yong man to vse the companie of idle and dissolute and naughty persons , to his great hurte and destruction , who first led him vnto sumptuous banketting & feasting , and afterward they toke him with them to robbe and to steale in the night . After this , they entised him to attempt more heynous and greater actes , he being accustomed a litle & litle , & trayned in naughtines according to his stoute courage , like a couragious horse and vntamed colte , hauing hys mouth hardened , gnawing vpon the bitte , and leauing the right way , was caried headlong toward hel more & more . At the last dispairing of his saluation in Christ , he toke in hand no small entreprises . And because he had once perished , he thought to commit some great and notorious thyng , disdaining to haue equall lot with his fellowes . Calling therfore his companions vnto him , and gathering together a great company and rablement of theues , he became a capitaine and head ouer them , and began to be most cruell and most addict vnto manslaughter . It chaunced in the meane tyme , that through vrgent and necessary busines , the congregation of Ephesus , sent for Iohn . Who when he had ended such matters , wherfore he came to them , sayd to the Bishop . Go to , go to , rendre agayne to vs that thing which Christ and I committed to thy charge , in the presence of the congregation , wherof thou art Pastour and ruler . The Bishop first of all was abashed , thyncking that certayne mony which he had not receiued , should be demaunded of him , and he could not aunswere for such thinges , whiche he had not , and yet did not discredit Iohns wordes . But when Iohn had sayd , I require againe the yong man & the soule of my brother , the Bishop bowing down his countenaunce , with sighing and teares aunswered , he truly is dead . Iohn demaunded how , and of what death . He sayd he is dead vnto God , for he became an euell and a pernitious man , and in the ende he became a theefe and a common robber , and now of late hath he remayned with hys like companions in this hell against the Churche . The Apostle therfore hearing these words , rent his clothes , and with great lamentation smote him selfe vpon the head , saying . I haue left a good keper of my brothers soule , let me haue a horse & one to conduct me in the way : And so taking his horse , he made as much hast out of the congregation as might be . And when he came to the appointed place , he was taken of the scoute watches of the theues , & neither flieng nor refusing , cried , saying . I am come for this purpose , lead me vnto your Lord and master , who in the meane time looked for his pray all armed . Assone as he knew that it was Iohn that was brought , being ashamed , fled away . Olde Saint Iohn followed with all his might , forgetting his great age , and cried vnto him . O my sonne , why fliest thou from me , why fliest thou from thy father , a naked & old man , haue pitie vpon me my sonne , feare not , thou hast yet some hope of saluation . I will rendre vnto Christ●an accoumpt for thee , yea if nede be , I wil dye for the , euen as Christ died for vs . I wil geue my life for thee , beleue me , Christ sent me vnto thee . When he harde these thinges . First he stoode still : but with a sad and heauy countenaunce , afterward he threw away his harnesse , and forthwith trembled and wept full bitterly . He embraced Iohn when he came vnto him , and aunswering with weping as wel as he could , was Baptized againe with teares , hauing his right hand onely hidden and couered . The Apostle when he had promised him , and had protested that he would obtaine remission of his sinnes , and had prayed & fallen vpon his knees , and had kissed his right hand , as purged again by repentaunce , he reduced him againe vnto the Churche . And after he had prayed for him with continuall intercession , and had striued with continuall fastings , and had quieted and confirmed his minde with comfortable sayinges , he went not from him ( as they say ) vntill he had fully restored him vnto the Churche . And so gaue a goodly example of true repentaunce , and a great experiment of regeneration , and a noble badge of the visible resurrection .

Irenaeus , doth recite a story worthy memorie : Lib. 3. cap. 3. there be ( saith he ) which hard Policarpus , say , that Iohn the disciple of the Lord goyng to be bathed at Ephesus , when he saw Cerinthus within , did leape out of the bathe vnwashed saying , that he did feare , least the bath would fall downe vpon them , forasmuch as Cerinthus , the enemie of truth , was within the house .

Finally of the death of Iohn there is no certainty . Saint Hierome doth say , that in the .68 . yeares after the death of Christ , he died at Ephesus , and was buried by the said Citie .

Other do write , that Iohn went downe aliue into the graue , whiche he commaunded his disciples to make , and so bad them to couer him with earth , whiche being done , there appeared out of the graue a very great brightnes , and manna also flowed out of it . But when these things cannot be certaynly proued , they must be left to them which loue to read Legendes .

Some suppose , that young man which folowed Christ and was clothed in linen vpon his bare body , ( and whom when the yong men would haue taught , Marke , 14. S. Marke doth write to haue left his linen cloth and fled from them naked ) to be Iohn the Euangeliste . Other do say , that it was Iames , the brother of the Lord , which was named Iustus , and who after the Ascension of Christ was made Bishop of Hierusalem , but it is an opinion voyde of reason to thincke , hym to be Iohn , for what nede was it to conceale hys name , when that the fall of Peter , being more fowle and greater , was openly declared . Furthermore Iohn did folow Christ strayght waye when he was taken , and did helpe Peter to entre into the Bishops palace , and how could he haue his clothes so sone again , for asmuch as he was a straunger at Hierusalem . Agayne the name of a yonge man did not agree vnto Iohn , for he was almost of the same age with Christ . Furthermore Iohn fled with all the other Apostles ( as Saint Marke sayth ) Discipuli eius relinquentes eum , omnes fugerunt . All his disciples leauyng him , did flye . Others do say , that he was a young man of the same house , in the whiche Christ kept his passeouer . Other do coniecture , that it was a certayne younge man of the village of Iessemanie , or of some other house more nygh adioyning , in whose large orcharde Christ was with his disples . But let euerie man haue his sentence . It maketh no great force who it was . But the holy Ghost woulde haue this example to be testified , that he myght shewe with what furie and rage the enemies did flee vppon Christe , and that the miracles myght be more cleare , by the whiche he preserued hys Disciples that they shoulde suffer no hurte of theyr enemies , for when the rage was so great , that they layde their handes vpon an vnknowen ladde , who will doubte but that all his disciples were preserued by the hande and power of Christe ? forasmuche specially as Peter by his fighting did prouoke the enemyes before . And here is left vnto vs , a document , that persecution once begon , doth spare none , but is fierce and cruell against all , without exception , agaynst hygh and lowe , yong and olde , sparyng no sexe , man , woman , childe or infant .

Hyperbole . 27.

HYperbole is a trope in Rhethorique , and it is a worde or a sentence that passeth mans fayth and credit : and it is spoken either to augment a thyng , or to diminishe it . To augment , as this : Est fulminis oty or alis . Swifter then the wynges of the lyghtnyng . Niue candidior . Whiter then snowe . To diminishe , as this : Est tardior testudine . He is slower than any snaile . Vix ossibus heret . The skinne scarse cleaueth to the bones . To augment also . Ieremie . 31. Ad caelum vsque peruenit . It came vp to heauen . Lykewyse . Genesis . 15. faciam semen tuum sicut puluerem terrae . I will multiplie thy seede as the duste of the earth . And in Iohns Gospell the laste Chapter : there are also many other thynges whiche Iesus did , the whiche if they should be written euerye one , I suppose the worlde coulde not contayne the bookes that shoulde be written . To diminishe , as in Leuiticus .26 . Terrebit te sonitus folii volantis . The sounde of a leafe that falleth shall make thee afrayde . And many other sentences in the holy Scriptures , are full of Hyperboles .

A most sure worde . 28.

HAbemus firmiorem sermonem Propheticum , 2. Pet. 1. we haue a most sure worde of the Prophetes . The testimonie of the father from heauen when he sayd . Hic est filius meus dilectus , Math. 3. Mat. 17. this is my beloued sonne , in whom is my pleasure , heare him . But as yet all did not beleue the Euangelicall historie , nor the preaching of the Apostles . Therfore for their cause Peter teacheth the certeyntie of the Gospell , to haue his foundation in the oracles of the Prophets . For the doctrine of the Prophetes was verie familiar vnto the Iewes , and for that cause he calleth it a more sure worde . Peter doth vse here more testimonies to proue the veritie of the Gospell . First , that Christe was approued and affirmed to be God , by the magnificent voyce of the father from heauen . Secondly that all the oracles and sayinges of the Prophetes doe tende to that ende ( as Paule writeth ) quod ( inquit ) promiserat per Prophaetas suos in Scripturis sanctis . Rom 1. That ( sayth Paule ) which be promised by the Prophetes in the holy Scriptures .

Obiectio .

It semeth verie obsurde , that Peter doth call the sayinges of the Prophetes more firme , then the voyce pronounced by the verie mouth of God . First forasmuch as the authoritie of the word hath bene all one from the beginnyng . Agayne the worde was more confirmed by the comming of Christ .

Responsio .

Peter here hath a respecte vnto his countrie men , and to their nation , whiche were accustomed and nousled in the Prophetes , of whose doctrine they had no doubt , but to be infallible and moste true . Wherfore when the Iewes were persuaded that whatsoeuer was written in the Prophets , did come from the Lord , it is no maruell that Peter sayd , we haue a more sure word . In the whiche words this is no question to be moued . Whether the Prophets deserued more fayth and credite , then the doctrine of the Gospell , but Peter in speakyng these wordes , had a respect onely what reuerence , honour , and credite the Iewes gaue to the Prophetes . In whose studye the Iewes are brought vp euen from theyr childhoode . In fine , Peter calleth it a more firme worde , for their sakes whiche were infirme and weake in the fayth , to make the texte playne . Because there were many , whiche as yet gaue no credit to the Gospell , and to the preaching of the Apostles . Peter willing and wishing to allure and driue them to the light of truth , he sayth , that he preacheth nothynge , but that whiche was shewed before by the Prophetes . As though he should say , that which we speake of the diuinitie of Christ , the Prophetes spake the same ( As Dauid writeth in his Psalmes . Psal. 2. ) Dominus dixit ad me , filius meus es tu , ego hodie genui te . The Lord hath sayd vnto me : Thou art my sonne , this day haue I begotten thee . Agayne . Ex vtero ante luciferum genui te . Psal. 110. Therfore Peter calleth it a more sure worde , for their cause , whiche were not yet confirmed in the fayth , and which were newly conuerted from the Iudaicall religion vnto Christianitie , and who also were wholly bent to the Prophetes and to the study of them . And not that Peter doth by these wordes preferre the testimomonie of the Prophetes before the testimonie of God spoken from heauen : but that he myght the better receyue them into the faith , he doth allowe and commende their diligent studie in the Prophets , and so calleth it a more sure worde , not bycause it was so Simpliciter , but bycause the Iewes so counted it . Where some do say that the comparative is put here for the positiue , they do not thoroughly expounde the texte and circumstaunce therof .

Priuate interpretation . 29.

THere may be two senses and meaninges of these wordes . For this Greke woorde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , doth signifie aswell violent entraunce , as an interpretation . And in that sense doth the most part take these wordes : That is , that we ought not to runne rashly to the readyng of the Scriptures , brynging nothing with vs , but onely our owne sense and meanyng , for the Scriptures are not to be expounded after euery mans luste and phantasie , but as the holy Ghost doth require , whiche inspired the Prophetes , whiche spirite is the onely one interpreter of himselfe in the Scriptures , and that exposition doth conteyne most true , most godly , and most aboundaunt doctrine , when we leauyng our owne iudgementes , do submitte our selues to the teachyng and exposition of the holy Ghost . On the other side , it is a most wicked prophanation of the Scriptures , when we arrogantly thrust our selues in , to vnderstand the Scripture by our owne wisedome and our owne reason : for the Scriptures do conteyne hygh misteryes of God , hidden and vnknowen vnto our heades . Yea it doth conteyne the noble treasures of life , farre passing our capacitie .

Here maye we learne , that the proper and priuate interpretations of the fathers are conuelled and quite ouerthrowne , and we be forbidden to truste and to leane to suche expositions . If Sainte Hierome , Saint Austen , or any other of the fathers do expounde the Scriptures of themselues or by their owne heades , we must refuse their interpretation . For Sainte Peter doth here forbidde , any man to expounde the Scriptures by hys owne spirite . The true exposition is propre , onely to the spirite of God . Wherefore , if any of the fathers can shewe hys enarrations , aptely to be taken out of any part of the Scriptures , which doe allowe the place by hym expounded to be so expounded in dede , we ought to embrace his interpretation , otherwise to geue no credit vnto hym nor his expositions .

The Papistes here do shewe themselues to be twise foolishe and ignoraunt , when they gather out of this place , that the interpretatation of one priuate man ought not to be taken as auctenticall , but the interpretation of manie , and especially of generall Councelles ought to be receyued ( saye they . ) In this they be childishely deceyued : for Peter here doth not call a priuate interpretation , the exposition of one priuate man , but doth teache , that whatsoeuer commeth from manne or menne , fewe or manye , if they brynge nothyng but their owne iudgemente , to be prophane , and ought not to be receyued . Therefore if all the whole worlde shoulde conspire together , and all their wyttes were layde together in one head , yet whatsoeuer shall come onelye from them , Sainte Peter doth counte it nothynge but proper and priuate . For the Prophetes and other holye menne of God beyng inspired of the holy Ghost , dyd wryte and speake that whiche they vttered . Without the whiche spirite , whatsoeuer one or manye doe brynge , is nothynge elles but priuate , ( that is to saye ) theyr owne imaginations .

To make it playne , Saint Peter here doth put downe the pride of certeine vaine men , and specially of the Iewes , who flattering them selues with the persuasion of great readyng and much learnyng , thought they might interprete the Scriptures as pleased them . God forbidde ( sayth Peter , ) for then were the gifte of Prophecie , comming from the holy ghost , in vaine , which prophecie is so to be expounded , as the holy ghost doth inspire , and not by priuate interpretation of any other whatsoeuer they be , and how many soeuer they be .

Other learned men do expounde this place of priuate interpretation , to be nothyng els but that the holy Scriptures were not geuen by man , nor by the power of man , but by the holy ghost , as Peter sayth after in the same place , and when we read them , we must be fully resolued that god speaketh vnto vs , & not man . To end , Peter therfore doth bidde , that faith and credit should be geuen vnto the Prophetes , as to the infallible oracles of God , and not as comming and flowing out of the proper motion of men .

Timotheus . 30.

TImotheus Saint Paules dearling , hauyng one of Grece to his father , and a mother of the nomber of the faythfull , whose name was Eunica , was borne at Lystris , a towne in Lycaonia , 2. Timo. 1. where Paule found hym , beyng then a younge man and somewhat sickely , he was verie well learned and brought vp in the holy Scriptures from his childehoode . Act. 16. And therefore Paule tooke him with him , 1. Tim. 4. 1. Tim. 5. to be a mete companion and felowe for hym , and did first circumcise hym : that the Iewes who there knewe him to be borne of an hethenyshe father , should not be offended , and that he might also with more frute haue the function of the ministerie , for Paul ( willing to winne , as much as lay in him , all vnto Christ ) became a Gentile to the Gentiles , and a Iewe to the Iewes , and so Paule hauing obtayned Timothie to be his felow Minister , did in processe of tyme so loue him , that he counted no man more deare or precious vnto him , and therfore he calleth him Timothie my welbeloued sonne , faithfull in the Lord . And in many of his Epistles he doth greatly commend him , for the singuler and rare giftes that were in him , as for the constancie of his faith , his integritie and soundnes of life , and such other notable vertues and qualities . Paule vsed him his companion in his peregrinations , in his messages , and diuerse and sondrie other wayes . When Paule was by tumulte caste out of Thessalonica , he lefte Timothie there with Sila . And when he came to Athenes , he sent a commaundement to them both , to repaire vnto him . Timothie iourneing with Sila from Macedonia , found Paule at Corinthe , from whence he sent him agayne to Thessalonica , Act. 7. to comforte the Christian brethren , that they should not be to much troubled and thoughtfull for hys afflictions and persecutions . Act. 18. Acte . 19. 1. Thess 3. And so returnyng from thence , he came to Paule to Corinth , from whence he followed Paule takyng hys iourney towardes Macedonia , euen vnto Asia , where he was desired of Paule to staye at Ephesus , where he remayned . And as Eusebius , and Sopronius , and other do write , he was made firste Bishop of Ephesus , but after what sorte and how long he was Pastor and gouernour of that Church , Act. 20. there is no certeynty to be red in any auncient or approued writter . Lib. 3. cap. 14. And it cannot be certeynely concluded , that he suffred Martirdome , beyng beaten with stakes and stones to death at Ephesus , bycause he repayryng nigh to the porche of the temple of the goddesse Diana , did rebuke and reprehende the idolatrie of the Ephesians , whiche many do affirme to be so , as Antoninus , and Vincentius . Henricus de Erfordia do write , Lib. 38. cap. 10. that he was slayne vnder Nerua . Nicephorus sayth , Lib 3. cap. 71. that he suffred vnder Domitianus . Iacobus Philippus in supplemento Chronicorum , doth say , that he was martyred at Ephesus , & yet ( sayth he ) some write , that he suffered vnder Nero , and that vnto hym appeared two Aungels , when he was in tormentes speaking vnto him . Erige caput in caelum & vide . Lift vp thy head to heauen and see , who so diong , sawe the heauens open , and Iesus holdyng a Crowne of precious stone , and saying vnto him : this shalt thou receiue of my hands . Which thing when one Apollinaris saw , did cause him self to be Baptized , and that the Liuetenaunt caused both of them , persistyng in the Confession of Christe , to be beheadded . Vnto this Timothie , Paule wrote two Epistles from Laodicea , whiche are extant in the new Testament .

Titus . 31.

TItus lykewise was the disciple of Paule . Eusebius , writeth and Sophronius also , that Titus , Lib. 3. cap. 4. was made first of Saint Paule Bishop of Carthage . He was also Bishop of Creta , where he died , and was buried . But when Paule was captiue at Rome the second tyme , Titus went into Dalmatia , as Paule writeth in his Epistle to Timothie . Vnto this Titus , 2. Tim. 4. Paule wrote one worthy Epistle from Nicopolis . Paule maketh mention of Tite , in the Epistle sent to the Galathians , his wordes be these : Neither yet Titus , Galat. 2. whiche was with me , though he were a Grecian , was compelled to be circumcised . The cause why he would not circumcise him , he rendreth in the same place , saying bycause of the false brethren that crepte in , who came in priuily to spie out our libertie , which we haue in Christ Iesus , to bryng vs into bondage . Circumcision being a thing then counted indifferent , was thought either to be vsed , or omitted , as edification myght rise therof : And this rule is alwayes to be respected , that all thinges are lawfull , yet all thinges are not expedient . Paule therfore circumcised Timothie , least he should haue geuen an offence vnto the infirme and weake brethren . And than he was conuersaunt and remayned amongest the weake , to whom he ought to geue place for a tyme . And he might haue done the like in Titus , but the state and condition was diuerse from the other , for certayne false brethren were there alwayes in a redynes , to slaunder him and his doctrine , and would haue sayd : Beholde this bolde marchaunt Paule , whiche is so stoute a chalenger of libertie , when he once commeth into the presence of the Apostles , he is sore quayled , and putteth downe hys stoutnes . And note here , that when Saint Paule denieth Tite to be circumcised , by reason of the false brethren , the wordes may be taken two maner of wayes . The first is this : They that owe no good will vnto my preachyng , could not obtayne at my hande , that I woulde circumcise Titus beyng a gentile , no not amonge the Iewes , whiche were conuerted vnto Christ And this did I to defende my libertie agaynst them , whiche thought and taught that circumcision was necessary to saluation .

The seconde sense and meaning is , this Paule , of a set purpose would not circumcise Titus : for he knewe , that certayne thrust them selues into his company , either to get him enemies among the Iewes , if he would frely dispise their ceremonies , or els if he had wholly refrayned from the Christian libertie , than they would haue triumphed agaynst hym among the Gentiles , as agaynst one that beyng confused , had retracted and reuoked his former doctrine . Therfore as sometyme we must beare with the weake in the beginnyng , so ought we also stoutlye to defende the christian libertie against the wicked , who will make a thing of no importaunce necessary to saluation . Here may be discoursed the doctrine of scandalum datum , & scandalum acceptum , but that I wyll deferre vnto an other tyme .

Agrapha .

AGrapha , be called properly vnwritten verities , which be most learnedly and pithely answered , by the most excellent , prudent , graue , and wise counseller , the Archbishop of Canturburye , who of late sealed the truth of Christes Gospell with his bloud . He made a lytle boke , which answereth vnto the enemies , concerning vnwritten verities , wher you shal rede not onely the authorityes of scriptures & learned fathers against vnwritten verities , as things necessary to saluacion : but also answers and solutions to euery obiection . As for Basilius Magnus , who semeth to make equiuolent the traditions of the Church , wyth the written woorde of God , you muste haue a respecte when the fathers write 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , to asserte any doctrine , and when they write 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , when they fight agaynst heretikes for then they be verie vehement , and do vrge both vnwritten and written verities , to impugne the heretikes , and to conuince them , as Basilius doth in this place , agaynst that detestable heretike Enomius , which denied the holy ghost to be God . That the Scriptures onely are sufficient to saluation , I haue touched it largely before .

Irenaeus . 35.

EVsebius among all other that liued in his time , gaue the first place & price vnto the great learned father Irenaeus . For when there were at that tyme moe monumentes , and other infallible testimonies of the said Irenaeus in the handes of the godly and learned , then are now had or may be had : who could geue a more certayne iudgement of Irenaeus doings , then Eusebius , aboue all other that followed him ?

Of what parentes , or in what place he was borne , it is vncertayne , yet I will shew you hereafter the coniectures of certayne learned men . In his youth he was conuersaunt in the schoole of Policarpus , who was Bishop of Smirna , and one of the disciples of Iohn the Euangelist . He heard this reuerend , graue , and godly man with so great admiration and attention , that he most depely engraued in his brest Policarpus doctrine , and what soeuer he receiued of him , kept it in a most liuely memorie , vntill he came to extreme age . Wherupon some write that Ireneus did describe & set forth , euen as he saw with his own eyes , the gestures of Policarpus , and did declare with what things , and with what words he was wont to reason .

Of thys , coniecture may be made , that Irenaeus was an Asian borne , & not farre from Smyrna . To this opinion is much agreable that a Greeke name was geuen vnto him : for this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifieth pacem and thys word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 betokeneth pacificum . And as good lucke is sometimes the insetting of names , so the euent and successe did proue in Ireneus , for he was most studious of peace and tranquility in the church of Christ . But let it be that he was borne in Europa , it is the more to be marueiled by what meanes he came into Polycarpus schole . He so passed ouer the studies of his youth , that he knew al liberal artes , beside christian piety : for these subtill and most constant disputations which he had against heresies , doth manifestly declare that he was not rude nor ignoraunt of prophane artes , for the monstrous opinions of heretickes , were builded vpon the foundacion of prophane Philosophers , of the which opinions to iudge so exactly , and to confute with such arte and strong argument , he could not haue done , vnlesse he had bene very expert in prophane studies . Nor it is without cause , that Tertullian did beautify him with his praise , saying , that he was a most curious searcher of al doctrines , but specially dyd employ his diligence and labour in the knowledge of Christes doctrine , and did chiefly adioyne himselfe vnto the company of them , who are adourned with the singular giftes of the doctrine of the Gospel .

He exercised the function of priesthod in the church of Lions , which is a notable city , and noble Marte in Fraunce , in which place wythout doubt he did most sincerely , and with singular dexterity , expounde the scriptures . He liued most familiarlye with one Photinus , a reuerende , graue , and constant father .

But perchaunce some desire more to haue the knowledge of his publicke factes and doinges .

The church of Asia was much vexed , as it were with intestine & ciuill warre , when Montanus , Alcibiades , and Theodotus , did molest the sound doctrine of the Gospel , with their new prophecies , and vayne fantasies . For these fantasticall spirits , did marueilously bewitch the mindes of men , and wrapped them in great errors . The French church therfore , being moued with a certayne louyng zeale towarde the brethren of the church of Asia , did send their iudgement of the doctrine of their false prophets , vnto the churches which were in Asia and Phrigia , and did communicate their helping hands , against the corrupters of the Gospel . That this legacy should be the more honest and fruitfull , they perswaded Ireneus , that he as a messenger would cary their letters in so great a iourney , and that he would also comfort with his own voice , the afflicted & troubled churches , and confirme them in the truth already knowen , and manfully confute the errors of these heretickes . In this iourney Ireneus passed by Rome , and saluted the bishop ther , he had letters also from the French churches , by the which he was honorably commended vnto Elutherius then bishop ther : the copy of which letters , Eusebius doth record . The tenor wherof here followeth . Lil. 5. cap. 4 , Salutem tibi in omnibus ac semper per deum optamus ( pater Elutheri ) Irenaeum fratrem ac consortem nostrum ad hortati sumus , vt has ad te literas perferret , vt hunc testamenti Christi studiosum , commendatum habeas obsecramus . Etenim si gradum cuiquam iustitiam conferre , atque asserere sciremus vtpote , quod ecclesiae presbiter sit , qui et hic est : hoc in eo sanc cumprimis commendassemus . We greete and wish you wel , in all things , and at all times through god ( O father Elutherius ) we haue exhorted our brother & felow Ireneus to bring vnto thee these letters , whom we besech thee gentlye to entertayne , as one most studious of Christes testament . &c.

These words are alledged out of that Epistle , which doubtles was longer , and comprehended more things , which if they were extant , would make very much for this present purpose .

When Photinus was murthered for the confession of the euangelicall truth , Irenaeus was chosen in his roume , who so ruled this church and did instructe it with such doctrine and integritie of life , that he was beloued & worshipped both of his own countrymen , & also of straungers . He had great conflictes with a great number of heretikes , but specially with the Valentinians , agaynst whom he wrote a notable booke which is nowe extant . He had also an action against Victor then Bishop of Rome , the cause was this . The controuersy for keping of Easter day , which was before moued , began now to waxe hot , & broke out at this time into a manifest scisme , & there was throwne as it were an apple of contention , betwene the two churches , the east and the west . For the east church was fully resolued to kepe their liberty and old custome concerning the Easter , and refused in any wise the yoke of al ceremonial obseruations , whervpon Victor being moued , did excommunicate all Churches dissenting from the church of Rome . And although the pastors in Asia did teach by most weighty arguments , that they could not depart from their custome receiued of the Apostles them selues , yet they did litle preuail therwith . Ireneus therfore with his brethren of the French churches , not thinking it good to behold this lamentable contention in the church of Christ , gathered , as it may be coniectured , a counsell , in the which they made letters , & subscribing them with their own hands , sent them to Victor the bishop of Rome , hauing good hope that they should mitigate and breake the rage of Victor , and so bring tranquility into the church againe . As touching the sentence of the feast of Easter , to be kept vpon the Sonday , they approued Victors minde and iudgement , as pertayning to the west church : but that he should not alienate or chaunge other churches , obseruing the custome of their old tradition , they did exhorte him with many profound arguments . He had in his writings certaine spots , whereby he was noted and suspected , not to be of a most sound iudgement . First he semed not playnly to make a difference betwene verbum substantiale , that is Christ , & verbum vocale . Secondly , he semed to iudge , that man in the beginning was not made perfect , and that sentence which was spoken of man to be made after the image of God , to be spoken of Christ . Thirdly , he doth geue vnto man free wyl , in causes spirituall . Fourthly , he sayth that Christ was baptized in the thirty yeare of his age , and to haue begone his preaching at the age of forty , and suffered his passion at the age of fifty , and doth relate that the Elders of Asia , did learne this of Iohn . Lib. 2. cap. 40 & . 43. Finally , the errours of the Millinaries is imputed vnto Ireneus , but these things cannot be gathered expresly out of his bookes . To ende , how he dyed , it is not noted in approued authours .

Henricus de Herfordia , Ado , and others , which did write the lyfe of Martirs , do say that he was most cruelly slayne with a great multitude of the Church , for the confession of Christ , vnder Seuerus the Emperour of Rome .

Paralogismos . 36.

PAralogismos , commeth of this verbe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth to deceiue with false and crafty reasons and argumentes , and to dispute with captious conclusions . The Logitians call such kinde of argumentes , Paralogismos , or Elenchos . Aristotle termeth them modos sophisticos , they be called also imposturae , fraudes , sophismata , and they be called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Paralogismi , be deuided of the Logicians into two lymmes . Some be Paralogismi , in dictione , and some extra dictionem . You maye seeke the examples of the Logitians , who do most plainly set them forth . Yet for the ignorauntes sake , I wyll geue you onely two of them .

Omnes gemmae sunt preciosilapides , In palmitibus inueniuntur gemmae : Igitur in palmitibus sunt pteciosi lapides .

This argument is Paralogismus in dictione . Agayne . Anacharsis est albus . Anacharsis est philosophus : Ergo Anacharsis est albus philosophus .

Chrisostomus . 38.

IOhannes Chrisostomus was borne at Antioche , at the riuer Orontes in Coelesiria . He came of a noble house , hauing to his father one named Secundus , Lib. 6. cap. 3. Lib. 8. cap. 2. Lib. 13 , cap. 2. and to his mother one Anchusa , as Socrates , Sozomenus , and Nicephorus do write . He learned Rhethoricke of his scholemaster Libanius , & Philosophy of Andragathius . At the age of 18. yeares he went vnto the vniuersitye of Athens , where he profited so much , Georg. de vita Chrisost. that all men wondred at it . He was honored of the senate for his humility , aboue Anthemius , and the rest of the Philosophers .

Lib. 8. cap. 2. Hetherto he semeth to haue bene an Ethnicke , for Sozomenus saith that Libanius when he died , complained that Chrisostome was taken away as a pray of the christians from him , otherwise he might well haue taught his schole after him . Georg. in vita cius . He was conuerted and baptised by Melesius at one time , with his father and mother : he was metely wel expert in the knowledge of the law , and woulde haue bene verye profitable in iudgements , but fearing the molestation of that profession , did chuse to hymselfe an ecclesiastical kind of life , and changing his habite , did apply hys minde to the reading of the holy scriptures , hauing to his maisters Diodorus & Cartherius , his fellow disciples were Theodorus and Maximus , which were his companions , vnder Libanius his scholmaster . He was also very familiar with Basilius byshoppe of Cesarea in Capadocia , whom he vsed also as his scholemaster . Suidas doth say , that Eusebius Emissenus was also his scholemaster .

Zenon bishop of Gaza , when he was returned from Hierusalem , did constitute Chrisostome a Reader at the church of Antioche . After that he was ordeined Deacon of Melesius , in the which office he remayned almost three yeares . When Melesius was dead , Socra . Lib. 6. cap. 3. he was ordayned Priest of Euagrius .

Nicephorus doth report , Lib. 13. cap. 2 , that he was made Deacon and Priest of one Flauianus , and maketh relation of the miracle of the Doue , which came fliyng , and did sit vpon his head . And Georgius doth triflingly shew , besides the apparition of the Doue , that the aungell commaunded Flauianus to fetch Iohn Chrisostome out of the Monasterye , and to make hym Priest . He sheweth also a fable , how Chrisostome did see Hesichium in his dreame , and that Iohn the Apostle dyd deliuer to him a booke , and how Peter brought him the keyes .

When Nectarius was dead , Chrisostome was chosen bishop of Constantinople , by the commaundement of Arcadius , Theodoretus Lib. 5. cap. 28. Sozom. Li 8. cap. 2. and by the consents & voices , both of the people , and of the clergie . He was had away by the Emperour from Antioche , against the inhabitantes will , and was ordeyned byshop , by a counsel assembled together very solemnely .

He was endewed with singular gifts : for besides the knowledge of liberal sciences , of philosophy , and of the toungs , he was very excellentlye sene in the holy scriptures . He was very apt and ready to teach , and in his words he had a marueilous faculty to perswade . He was so eloquent , that this name Chrisostome was geuen to him , which betokeneth golden mouth . He was of a stout and constant minde . Some say that he had the gift to heale all maner of diseases . In the administracion of his bishoprick he behaued him self very faithfull , constant , and like a vigilant Minister of Christ . He preached often , and in his preaching did apply him selfe to the capacity of his auditours and hearers . He rebuked synne so sharply , as though he had sustained some iniury himself . And caused them whych wer gilty in conscience , to breake forth oftentimes into teares and weeping . He did not onely touch the faultes of the common people , Sozo . Lib. 8. cap. 16. but the sinnes of all sortes , with great liberty of toung . He reprehended the disorders of the empresse , Nicepho Li. 13. cap. 13. and did exhort her to restore againe the vineyard which she had taken away from Calitropa . He did exhort al persons to repentance , & did comfort so greatly the doubtfull and dismayed consciences , Socra . Lib. 6. cap 21. that he promised pardon and forgeuenes , to those that fel and synned , yea although it were a thousand tymes .

He did institute and ordaine praiers to be sayd in the night agaynst the Arrians . If he perceaued any vnworthy of the office of priesthoode , either through ignoraunce or filthines of life , he deposed them , and dyd substitute others more mete and worthye . He did profitte the church not onely by his voyce , but also by his writing . When he was but a reader , he wrote a boke against the Iewes , and certaine homelies De vita monastica . When he was Deacon , he made bookes and certain dialoges of priesthood , and three bookes Ad Stagirium Daemoniacum . When he was priest , he made many commentaries and expositions vpon many bookes of the scripture , Niceph. lib. 13. cap. 2. as vpon Genesis and other bookes of the old testament , vpon the Gospels , Socra . Lib 6. cap 4. vpon the psalmes . &c. When he was bishop , he made many notable sermons , partly written of himself , partly of certain notaries .

Al his workes which are now extant , are digested into fiue tomes . In the first tome are contained the commentaries which he wrote vpon the old testament . In the second , the commentaries vpon Mathew , Marke , & Luke . In the third , the commentaries vpon Iohn , and the actes of the Apostles , wherin also are certain sermons , & certain apologies . In the fourth , the commentaries vpon Paules epistles . In the fift are contained .80 . homelies Ad populum Antiochenum , & .8 . epistles , with other diuers bookes .

Although he was very studious of tranquility , and a louer of peace , yet when he was bishop , he was muche molested and vexed by false brethren , by courtiers , by heretiks , and heathen men .

Concerning false brethren , whan he by reason of his office , was carefull to amend the maners and life of his Clergie , some of them tooke it grieuously , and accused him of to much austerity and rigour , and toke an occasion euery way to speake ill of him . Other slaundred him , bicause Serapion a Deacon did say , that he could not rule them , except he woulde beate them alway with one staffe , wherupon they called him a proud & an ambitious man . They found fault with him also , bicause he did alwaies eate alone without company , as though he did contemne and loth others . But his aduersaries did litle preuayle with these reproches . For all men had him in much estimation and honor , for the singular gift of teaching , and it was well knowen , that through his sickly state , and by the reason of the infirmity of his head and stomacke , Nicepho Li. 13. cap 9. Socra . Lib. 6. cap. 4. and his great abstinence , he did eschew and auoyde all feastes and banckets .

He had great contention with one Seuerianus , who in his absence did much trouble the church , which contention Serapion did so muche augment , that Seuerianus was expelled out of the city . For this Serapion did falsly accuse him , & sayd that he did affirme Christe not to be made man , when he ment nor sayd no such thing . For these were his woordes : Si Serapion Christianus fuerit mortuus , Christus homo non est factus . If Serapion die a christen man , then Christ is not made man .

He was also in contention with one Theophilus , Bishop of Alexandria , which rose by this occasion . When one Dioscorus , and certayne Monckes , called Longi fratres , came to Constantinople to the emperour , and to Iohn , and had complained of the inurye which Theophilus had done vnto them , Iohn did receiue them honorablye , and did gentlye entertayne them , and did admit them vnto common praiers , yet did he restraine them from the Communion , vntil their cause shoulde be hearde and debated .

When the fame & report of this was brought to Theophilus , and that Iohn also had admitted them to the holi misteries , Theophilus did craftely imagine , how he might reuenge himself of Iohn , & to depose him from his office , which he attempted this way . Theophilus reconciled him self vnto Epiphanius which was before offended with him , and did prouoke & allure him to condemne Origines bookes . Epiphanius not perceiuing this crafty fetch , did obey him , and wrote vnto Iohn , that he also woulde abstayne from the reading of Origines bookes , and that he would cal a counsell , and make a decree therof .

Not long after , Theophilus also dyd call a counsell , and condemned the bookes of Origen : but Iohn not regarding the letters of Epiphanius , tooke heede to his owne office and charge . Nowe when they of the Clergye , and of the Emperours court , vnderstoode what Theophilus went about to compasse , they also did put their helping handes , Socrat , Lib. 3. cap. 10. and caused a counsel to be called to Constantinople . A little after Epiphanius came to Constantinople , and without the citye did celebrate the supper of our Lorde , and ordayned a Deacon : and calling vnto him certaine Bishoppes , did rehearse vnto them the condemnacion of Origines bookes . Iohn did inuite and bid him vnto his house , but hee aunswered , he would not come , no not to pray with him , before hee had banished Dioscorus out of the Citye , and hadde also subscribed to the condemnacion of Origines bookes . Iohn on the contrarye side sayde , that nothing ought to bee done rashlye , before an vniuersall knowledge might be had therein .

When Epiphanius came abrode openly , and would haue condemned Origines bokes , and would haue drawen Dioscorus out of the citie , and haue accused Iohn , Iohn sent vnto him Serapion , who sayd these words . O Epiphanius , thou doost many thinges against the Canons . First , for that thou hast geuen orders in the churches within my iurisdiction . Secondlye , because thou hast without my commaundement or sufferaunce , celebrated the holy misteries . Finally , bicause being gently bidden of me to my house , thou diddest refuse . Take hede therfore , least there be a tumult raysed by the people , and thou also be wrapped in the daunger therof .

When Epiphanius heard thys , he went out of the Churche , and as he was goyng , sayde : Spero te non moriturum Episcopum . I hope thou shalt not die a byshop . Soc , lib. 6 ca. 14 To whom Iohn answered , Spero te non ingressurum patriam tuam , I hope thou shalt not returne into thy country . The euent did approue and verify both their words : for Epiphanius died in the ship , before he came home , and Iohn was a litle after deposed from hys see .

Concerning temporal men , and especially them of the court , he sustained many afflictions , and much trouble . They were offended wyth hym for no other cause , but for that he did sharply and frely reprehended their disordered life . He tooke vp very sharply , and rebuked Eutropius , lying before the altar , bicause when he had caused a law to be made , that no fauour should be shewed vnto offenders , which did flee to the altar , and yet he himselfe did couet to vse that same priuiledge , and so to saue hys life . The nobles of the court tooke these words in very il part , & accused him to be an vnmercyfull man , and called him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is spitefull and malicious .

Gainas also captaine of the host , was much against him , and very infensiue vnto him , bicause when Gainas did request before the emperour and certaine bishops , that one certayne church shoulde be assigned vnto the Arrians at Constantinople , Iohn did plainly and openly say , that hys request was wicked , and that the emperour could not without treason to Gods house , and without abrogation of certaine lawes made of the auncetors , suffer any conuenticles of the Arrians within the city , and did embraid also Gainas wyth hys country and fliyng from thence , Soc. Lib 6. ca. 5. Sozora . Li. 8 , cap. 4. and did obiect vnto him periury .

Eudoxia also the Emperesse , was sore set against him , for expelling of Seuerianus out of the City , & did prouoke Epiphanius against hym , wherof when Iohn had knowledge , he made a very sharp sermon against the enormities of women . His aduersaries taking handfast of this , brought it to the court , wher all flatterers made an exclamation , that it was vnworthely done of Iohn , and accused him as one gilty of treason . The Empresse her selfe made her complaint to the Emperour , that she was very contumeliously handled , and requested him to haue a regard of her state and calling . Wherupon the emperour consentyng , a counsel was assembled , in the which Theophilus Alexandrinus and many other , which bare malice vnto Iohn , came to Calcedon , wher Cyrinus the bishoppe dyd spred many reproches & rebukes against Iohn , & said , that he was an arogant & proud man , & one that would neither bow nor breake , which words wer receiued of the bishops , with great ioy and reioycing . But Iohn refusing to appeare in that synode , & appealing to a general counsell , was condemned , & sent into exile into a towne by the sea side , called Hieron . But the multitude & common people , Socrat. Lib. 6. cap. 16. rising ( as it wer ) in a tumult , Iohn was called again from exile of the emperour , and restored vnto his see .

Not long after , when certain enterludes and plaies were practised at the siluer image of the Empresse , which image was set by the Church of Sophia , Iohn in his sermon did reprehend it Eudoxia the empresse , desirous to be reuenged , called againe an other counsel . Then Iohn made openly in the church , that homely or sermon which beginneth thus : Rursus Herodias insanit , rursus turbatur , rursus saltat , rursus in disco caput Iohannis accipere quaerit . Herodias againe waxeth mad , againe she is troubled , againe she daunceth , againe she seeketh Iohns head in a dishe . But when the bishops were come together , he desired that inquisition might be made of the crimes obiected against him of his aduersaries : but they neglecting al other things , went about that that was more plausible and pleasaunt vnto them , that is to saye , they layde to Iohns charge , that after he was deposed , he entred againe into his bishopricke , of his own authority , without the sentence and consent of any counsell . And although Iohn did reply , that he was restored againe of .v. or .vi. bishoppes , and dyd shew that the canon which they alledged , was a canon of the Arrians against Athanasius , yet he was condemned and remoued from his ministery , and so banished at the last by the instaunce of Seuerianus Porphyrius , and other Byshoppes of Siria , vnto a place named Pitymita , Sozo Lib. 8. cap. 18. situate in the vttermost coast of all the Romane Empire . And as he was in his iourney going thitherward , and came vnto the sea called Pontus Euxinus , Socra . Lib. 6. cap. 21. being greued wyth great payne of the head , and taken of a feuer , dyed . After his death great dissention folowed among the byshoppes , of whom some condemned him , and some dyd defend his cause and innocency . His bones at the request of Proclus , were translated to Constantinoble .

That Peter and Iohn the Apostles did appeare to him the night before he died , and did shew to him the victory against the deuils , Niceph. lib. 13. cap. 37. Basiliscus . and that Basiliscus the martyr did foreshew him , that he should be buried in hys own church , sauoureth of a fable , rather then of truth . He dyed at the age of .lii. and when he had bene bishop fiue yeares and a halfe .

Concerning the sanctimony of his life , he lyued chaste , and did vtterly abstaine from al feastes , and was very liberal towards the poore , and was in great estimation emong the learned .

Theodoretus doth cal him Magnum Iohannem , Lib. 5. cap. 28. et . 32. & doctorem orbis terrarum . He wrote a very eloquent stile , and did very strongly fight & wryte agaynst heretikes , namely against the heresie of Martion , Valentinus , Arrius , and against the detestable doctrine of the Nouatians . He doth pithily confute , writing vpon the second chapter to the Philippians , these heretickes , Paulus Samosatenus , Marcellus , Sabellius , Manes , Appollinarius , Photinus , Sophronius , and others .

Homil. 3.1 in cap. 4 et . 3. et . 4. concione de Lazaro . Yet he himself was not without his errours in his writinges . He affirmed , that in what house soeuer the booke and history of the Gospell was , that the deuil durst not enter into that house . He did attribute to much to allegorical interpretacion . For he saith : non historiam negamus , sed spiritualem intelligentiam praeferimus . In Matheum hom 10. In prolo . in Iohannem . We do not denye the historye , but we preferre the spiritual vnderstanding . He writeth also , that the aungels did learne much of Iohn the Baptists sermons , and out of the sermons of other preachers . Homil. 70. cap. 3. Iohn . He doth not most purely intreate of iustification , for he expresly saith , that faith onely is not sufficient to saluation .

Hom. 48. in , 7. cap. Iohan. Ho. 1 in acta Apostolo . In T●tum . cap. 1. Furthermore he saith , that the onely vertue of the soule may saue vs , and deliuer vs from eternall fire , and send vs to the kingdome of heauen . His opinion is , that sicke men ought not to be christened . Although he doth not condemne second mariages , yet he semeth to wyll , that none should be taken into the ministery of the church , if they haue twise maried . Ho 4 in Marcum et . cap 16. in Lucam . He affirmeth , that the fathers were in hell before Christ rose from death . But in this opinion , he hath the most part of the Fathers of both the churches consenting with him . He died about the yeare of our lord , as Socrates and Sozomenus do write 408. Lib 6. cap. 21. Lib , 8. cap. ●8 . Yet he himselfe in hys thyrde oration agaynst the Iewes , doth say : Nunc agitur annus quingētessimus .

Hierusalem .

HIerusalem is an hebrew word , and it signifieth Doctrinam pacis , the doctrine of peace , and that commeth of the radicall Iarah , Iarah . id est , docuit for it was the seat of the true doctrine of god , or it may come of this radical Raah , Raah . that is , to see with eyes , and that Hierusalem is as much to say , as visio pacis , the sight of peace , for Shalom Shalom . betokeneth pacem , peace .

Lib. 1. cap. 18. Lib 7. cap 3 In the time of Abraham it was called Salem and Solyma ( as Iosephus writeth in his antiquities . )

Iosua . 18. Iudic. 19. After that , it was called Iebus . And when it was conquered of Dauid , it tooke the name of Ierosolyma . At the last , when it was vanquished and destroyed of Titus , Vaspasianus sonne , and after restored and builded agayne by Aelius Adrianus , it was named Aelia . But than the place where Christ suffred and rose againe , was inclosed within the northwall , wher before it was all without , and no part of the city .

Lyranus in Genesim , writeth vpon these wordes ( Appellauit nomen vrbis Bethel ) hath these twoo verses concerning the name of Hierusalem , which was a city of many names .

Solyma , Luza , Bethel , Hierosolyma , Iebus , Aelia . Vrbs sacra Hierusalem , dicitur atque Salem .

Melchisedech was the first founder therof , and called it Salem pacificam . ●udi 18. After that the Iebusites did inhabite it , and then it was called Iebus . Not long after , it had an other name compounded of both the words before mentioned , and so it was called Hierusalem , B. turned into R.

The Hebrues do assigne an other reason of this name , which say , that first it was called Salem of Melchisadech . After it was called Hiere , Hiere . hoc est , videbit , bicause that Abraham , when he would haue offred his sonne Isaac , called the name of that place dominus videt , Dominus videt . and so of these twoo were made one name Hierusalem , E. turned into V. It was named also Luza , hoc est , Amigdalus , an Almond , Luza . bicause those kinde of trees were there very plentifull . After that , it was named Bethel of Iacob . After that Salamon had made it more large , and wholy fortified it , it was named Solyma , quasi Salomonia , and so by composition of the names before , it is called Hierusalem . Hitherto Lyranus . Why it is called Aelia you haue heard before .

❧ Praelectio tertia habita die Sabbati .xvii. die Februarii . Anno. 1560.

I Wil ( at this present by Gods grace ) entreate whether the iudgement of the ex●ounding of the scriptures doth perteine onely vnto the church , that is ( as they expound it ) vnto counsells & vnto their approued doctors and fathers .

Although euery man ought to confesse & acknowledge the maner of hys fayth , and to heare the church , teaching and monishing the word of God , as Christ and Paule do commaund , and also to rendre great thankes vnto the fathers , who haue expounded vnto vs many hard & vnknowen phrases of the scriptures , nor did suffer the heretickes for their pleasure to racke and rent them for the defence of their wicked opinions , Opinio . 1. but did most sharpely resiste them & confute them by the conference & manifest sentences of the scriptures : yet it is farre from Christian modestie , and most contrary to the minde of Christ and Paule , Modestie . 2 that we should receaue or embrace any doctrine made by mans authoritie , as necessary to saluation , without the testimonie of the scriptures . For the authoritie of Gods word ought alwaies to remaine as chiefe maistres in all iudgementes . For of the word the church hath her authoritie , & by it onely ought to pronounce & geue sentence of all controuersies . 〈…〉 . 12 〈◊〉 . 2. As both Moses commaundeth , and Christ confirmeth , saying : the word which I speake , shall iudge you in the last day . Again , that which I commaund , that onely do , and you shal not adde one word to the which I speake vnto you .

〈◊〉 . 2. Also , S. Iohn sayth . If any do not remaine in the doctrine of Christ or do bring any other doctrine , receaue him not into your house , nor bidde him God speede , for if it were lawfull , either for man , be he neuer so holy & well learned , or to the Synodes of Bishops , to expound the scriptures as they would after their own iudgments , not being able to rendre the reason of their doings , out of the manifest scriptures , why , then by this pretence & meanes they might make daily newe articles of the fayth , & wrie the scriptures to their owne pleasures . I will geue you thre or foure examples of their expositions .

Origine doth expound this sentence of Paule ( Arbitramur hominem iustificari fide absque operibus legis . We suppose man to be iustified by fayth without the works of the lawe ) that is , Ceremonyes . 3. of ceremonies . And this interpretation doe the scholemen follow with their whole assent . But Saint Paule speaketh of the works of the whole law , as it shall plainely appeare vnto them that wil throughly expend and weigh the circumstances of Paules writing .

Tertullianus doth condempne seconde mariages , because it is not lawfull to mary the brothers wife , Brothers wife 4. Iouinianus 5. Not good to touch a woman 6. Of one wyfe . 7. for sayth he , all Christians be brethren : what a fonde and farre fette exposition is this ?

Hierome disputing against Iouinian , writeth after this maner . 1. Cor. ● Bonum est mulierem non tangere , igitur coniugium est malum . It is not good to touch a woman , therfore mariage is naught . O affectate and grosse ignoraunce .

How much detorted is this saying of Paule , Episcopus sit vnius vxoris vir . Let the Byshop be the husband of one wife , that is ( say they ) let not him that is Bigamus or hath maried a widow , be admitted to the ministerie , but he that hath had a virgin , and now is single , may be ordeined .

Other do referre it to the pluralitie of benefices , as though this word , vxor , did signifie Sacerdotium .

The Pope himself doth reason after this sort , the priesthode being translated , it is necessary that there be also a translation of the law . Heb. ● . Therfore it perteyneth to me to make newe lawes , by the which the Christians should be restrayned and ruled as the Iewes were by the prescription of Moses .

To be short , and to speake summarilie , what abuse so euer there be , or Idolatrie in the church , they do defend it by the commentes and gloses of the fathers , and detorted expositions of the counselles .

They alledge for the inuocation of saintes & worshipping of images , this verse out of the Psalme , Laudate dominum in sanctis suis , prayse the Lord in his saints , Psal. 1● what is that say they , but by inuocation and calling vpon them , with prayers and by manifest idolatry in worshipping their images . And yet when they be conuinced by manifest scriptures of their impietie and ignoraunce : then they defend them selues by the authoritie of the church , & haue nothing els to say , but , thus the church expoundeth it . But it is written in the Hebrue , Laudate dominum in sanctuario suo , prayse the Lord in his sanctuarye , that is , in his church , and the Hebrue worde is Kedasch , which signifieth sanctuarium . Keda . ●1 .

They alledge for images the seuenth Synode holden at Nice , for it was decreed the images should be retained in the church , The. 7. Synode holden at Nice . 8. as bookes of lay men . And when there is layed against this Synode the Counsell of .330 . Bishops , whiche Constantine held at Bizaunce in the which Counsell images were vtterly abolished , then they aunswere , that , that Counsell was not of so great estimation & price , as the Counsel holden at Rome by the Bishop there . And so it is brought to passe , that the exposition of the scriptures whiche was committed to the iudgementes of the true church , and of the whole multitude , to course , wilde , and wanton wittes , wherby euery phantasticall head shoulde not wrie the scriptures to the maintenaunce of their wicked doctrine : Now at the last doth serue the arbitrement and pleasure of one Bishop , that be may turne it whether he will , for the beneuolence and loue of a supersticious woman , Hirene by name . For this seuenth Synode was solemnely kept of the Bishop of Rome at the request of one Hirene a Queene , who would haue the image of the Virgin Mary to be worshipped , that wemen might haue also their goodesse , euen as men had Christ their God . So that there is nothing so well constitute and ordeyned of God , which the diuell doth not abuse , to the prouoking of Gods wrath , and the destruction of man .

To be plaine , there is no man so holy , nor so well learned , but that he may & doth erre , some more daungerously and more erroniously , then some , as Origen , Tertullian , and Ciprian , which did openly defend wicked opinions .

Other haue brought into the church , chaffe , haie & stuble , which they haue mingled to the exposition of the scriptures , and yet haue kept and left the chiefe articles of the fayth vncorrupt . But after the Bishop of Rome occupied the chiefe place in the church , and that the iudgements of fathers and Synodes was committed vnto him , he hath tempered and framed all religion , to his own pleasure and lust . But christ saith : Oues meae vocem meam audient , my shepe wil heare my voyce . Therfore they which do acknowledge any other doctrine , ●●hn . 10 , then that which is deliuered of Christ in the Gospell , do not perteine to the church , because the sheepe of Christ do not heare the voyce of straungers , but to this I know what they haue to say .

Obiectio .

If it be lawfull for euery man to expound the scriptures , Licence . 9. Platonical . 10. Residue shal iudge . 11. then there will be an infinite licence geuen to racke and rent the scriptures at libertie , and to despise the church : Yea the church then should be no other thing but a platonical , and immaginarie common wealth , and so Christ should in vayne commaund vs to heare the church , and Paule also should commaund without a cause , that two or three Prophets should speake , and the residue should iudge .

Responsio .

There hath bene alway some church and company of godly men in the worlde , which euer held the pure word of god , who were worthy to be heard , because they taught the word , not for their own authorities sake , but for the woordes sake , of which they haue their authoritie , but this church hath euer bene oppressed of the wicked and of the greater multitude : which euer had the title , the swaie , and rule of the church , as Christ speaketh to that false church . Ve vobis qui occiditis prophaetas et sapientes , qui ad vos mittuntur , vt veniat super vos omnis sanguis iustus , qui effusus est super terram a sanguine Abel iusti , vsque ad sanguinem Zachariae filii Barachiae . Zacharias . 12. Woe be to you which kill the Prophets and wise men , which are sent vnto you , that vpon you may come all the righteous bloud , that was shed vpon the earth : from the bloud of Abell the righteous , vnto the bloud of Zacharias the sonne of Barachias , whom you slewe betwene the temple and the altar .

In the death of Abell beganne the combate , and persecution of the church , & shal endure vnto the generall iudgement , nor any other thing is to be loked for , of the godly , then that which hapened vnto Abell , to the Prophets , to Christ , to the Apostles , Martyrs , and other godly confessours . But in this conflicte , Christ doth alwayes remaine a marueilous conquerour , which by his death doth ouercome the world and the diuell : 〈◊〉 16. Nolite ( inquit ) metuere , ego vici mundum : Feare not , I haue ouercomed the world . The church therfore is no platonicall and imaginarie common welth , but it is a congregacion of the godly , which doth retaine the worde of God . And there hath bene alwaies some good doctors and teachers in the church , although oftentimes they haue bene so fewe , that the church could scarcely be knowen .

In the time of the generall floud , there were onely eyghte soules as Peter doth testifie . And in the great multitude of the people of Israell , that is , sixe hundred thousand , which heard God speake from heauen : onely two persons , Iosue and Caleb , kept their fayth sound and vnshaken .

In the time of Helias , there semed onely a platonicall cominaltie , when he said : Helias . 13. They haue ouerthrowen thine altars , they haue killed thy Prophets , & I am left alone , 〈◊〉 . 17. and they seeke my life also .

In the time of Hieremie : The king , the people with the priestes did aduouche & affirme them selues to be the church , and that the lawe should not peryshe nor depart from the priest : and that the temple of the Lord should not be destroyed , when they cryed , Templum Domini . 14. Templum domini , Templum domini , Templum domini , Iere. ● the temple of the Lord , the temple of the Lorde , the temple of the Lorde , and therfore they set themselues against Hieremie , they laughed to scorne his prophecie , & burned his boke .

The Church in Christes time beganne in the Maunger , and then there was a very small multitude of the godly , as onely of the shepeherdes , of Ioseph , of Mary , Simeon . 15 Anna. 16. of Simeon , and of Anna the Widow , and a fewe other . And yet the Aungells dyd acknowledge the slender multitude for a church , Luc 2. and song to them their hymnes when the hygh priestes , the princes , and the people did sleepe , but not so much rocked a sleepe , as fully buryed in infidelitie . Then dyd the prince of this world kepe his holde in peace , but when he sawe a stronger then him self to haue entred , he beganne straightway to rage , and fel to murthering & killing infantes . And this is most certaine , that Christ is not there where the deuill doth not exercise his tyrannie and crueltie : When the church is voyde of persecution , then all things are in peace , which that strong harnessed person doth professe . But to our purpose againe . The iudgement of the exposition of the scriptures is geuen of the church , of counsels and holy fathers , when they confirme their sayings and doings by the manifest word of God written in the scriptures .

Bishops & counsels ought not to haue rule ouer faith , and therfore ought not to be beleued when they propose newe doctrines , without the authoritie of the Scriptures .

Constantine the great ( which is reported to be the first ) that richlye endowed the Churche , and gaue to her great authoritie & many priuileges ( but of this I spake before ) did plainly refute this glose in the Nicene Counsel , with the consent of al the Bishops there . His wordes be these . Euangelium & Apostolici libri , nec non antiquorum Prophetarum oracula , plane instruunt nos quid de voluntate de●sentiamus . Quare hostili posita discordia , sumamus ex dictis diuini spiritus questionum explicationes . The bookes of the Euangelistes and Apostles , likewise the oracles of the auncient Prophets , do playnly instruct vs what we may thinke of the will of God , wherfore all hostile discorde set a part , let vs discusse and expound al questions out of the sayinges of the holy spirite . And by this it euidently appeareth that it was than the iudgement of the Churche to geue sentence in all controuersies out of the Scriptures , and to refuse those ( whiche wrested obscure and darcke places , to confirme their wicked doctrine ) by other manifest and playne places of the Scripture . Arrius . 17. Arrius him selfe that great heretike was not so impudent nor so much past shame , that he durst to thrust in his doctrine to the Churche without the authoritie of the Scripture , Anathasius 18. but did contende and obiect agaynst Athanasius , and others , that they did not righly vnderstande and expounde the Scriptures . Yet the sayd Arrius , was conuinced and confuted , not by the authoritie of Athanasius , and of other Bishops , or by the power of the Emperour , but by manifest Scriptures .

Ciprian . 19 Saint Cyprian hath a notable sentence of the authoritie of the Scripture , and how much we ought to credit the fathers speakyng without Scriptures . His words be these . Mandant martyres aliquid fieri , si iusta , si licita , si non contra dominum , a dei sacerdote facienda sunt , si obtemperantis facilis & prompta consensio , si petentis fuerit religiosa moderatio . Mandant aliquid martyres fieri , sed si scripta non sunt in domini lege , quae mandant , aut ea sciamus illos de deo impetrasse quod postulant , & tunc facere quod mandant . Neque enim potest statim videri de diuina maiestate concessum , quod fuerit humana pollicitatione promissum . Ita martyres nihil possunt , si Euangelium solui potest , aut si Euangelium soluere non possunt qui de Euangelio martyres sunt . When the martyrs do commaunde any thyng to be done , if they be iust , if they be lawfull , if they be not against the Lord , they ought to be done of the Lordes Priestes , if the consent of him that doth obey , be easie and ready to do them , and if the religion of the commaunder be meane and reasonable : if the martyrs commaunde any thing to be done , and if the thinges whiche they commaunde be not written in the lawe of the Lord , let vs first know , that they haue obtayned of God that whiche they commaund , and then let vs do their commaundement , for it cannot seme straight waye to be graunted of Gods maiestie , which was offred by mans promise . So the martyrs , &c. Here you see how this godly martyr & Byshop , saint Cyprian doth clearely affirme , that no doctrine is to be receyued in the Churche by the authoritie of the Bishop , or for the holynes of martyrs , without the scriptures , but they must proue their doctrine to be sound , out of the word , before they put it to the Churche . Therfore it may be concluded , that they whiche attribute vnto the Church & to the fathers , authoritie to ordeine any thyng without the scripture , and to define of controuersies of religion , without the word , do offer great iniurie and wrong to the primatiue Churche . And what can be more clearely spoken , then that whiche was alleged before in S. Peter , whiche is that the prophetical Scriptures ( to the whiche he biddeth vs to take heede ) is not , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of our priuate interpretation , or to be comparde with the commentaries of men ? Saint Peter will in any wise these two , to be distinct one from the other , euen as the iudge and the thing to be iudged , as light and darkenes to be lightened , are distinct thinges , euen so Peter doth not make our priuate interpretation iudge of the Scripture , but contrary , maketh the Scripture iudge of our interpretation . He doth not saye that the interpreters giue light vnto the Scripture , but the Scripture to be a Lanterne and Candle to discusse and shake of the darckenes of all priuate interpretation . This cauillation therfore of the deuill is most vile and full of poyson , by the whiche he would persuade the worde of God to be so obscure , darcke , ambiguous and doubtfull , that it can not be vnderstande without the commentaries of men , and the exposition of the Church . But what is the deuils drift I pray you ? forsooth nothing els , but to driue euery man from readyng of the scriptures , and to make the word of God odious to all men . But will you haue the truth ? The aunswers of the deuil him selfe are so obscure and doubtful , that no man almost is able to vnderstand them . What say you to the oracles of Appollo ? by the whiche he deceiued him , to whom he spake these wordes .

Aio te Aecida Romanos vincere posse , which wordes are so perplexe , that it can not euidently be gathered of them , whether he ment that the Romaines should ouercome Achilles , or Achilles , them . So he likewise dalied with the woman in paradise , when he did promise vnto her the knowledge of good and euill , which she vnderstood of the diuinitie and Godhead , and not of the knowledge of miserie , & of the experience of eternal dampnation . It is Satans property to lye and to murder , which things to be performed , Nothing is of more value then doubtfulnes & obscuritie . On the contrarie side , it is Gods propertie to teach the truth plainly , & to giue life , to which appertaineth light , certeinty , affiaunce , trust , & perfect fayth . The first suggestion of Satan , is to make a man to wauer , stagger , and doubt of the will of God , and of his worde , that he might make vs to thincke God to be a lyer . On the other part , it is the proper action of god , to make vs assured of his good will towardes vs , that we might ascribe vnto God the glory of all truth . Christ and the Prophetes doth call the worde of God , the truth , the way , the light , the life , as Christ him self sayth . Ego sum via , veritas , & vita , ego sum lux mundi , qui ambulat in tenebris , 〈◊〉 . 14. nescit quo vadat . I am the way , the truth , and the life , I am the light of the world , he that walketh in darkenes , knoweth not whether he goeth .

Antithesis . Antithesis . 20.

The deuill calleth the word of God , darke and doubtfull , which causeth men to erre from the true faith , and doth leade to eternall death .

Christ sayth , Manifestaui nomen tuum hominibus , I haue made thy name manifest and open vnto men . 〈◊〉 ●7 . The deuill sayth , the Gospel is not manifest and easie , but very obscure and harde .

Christ sayth : Wo be vnto you Scribes and Phariseis , which take away the key of knowledge , and shut the kyngdome of heauen before men , Luke . 11. Math. ●● . that they should not enter in .

The deuill sayth , and curseth all those whiche dare read the holy Scriptures without the gloses and commentaries of men , and causeth the bookes of God to be burned .

The spirite of God speaketh by Dauid , saying : Psal. ●● Vestubulum verborum tuorum illuminat , & dat intellectum paruulis . The entrie into thy wordes doth giue light , the testimonie of the Lord is sure and giueth wisedome to the simple .

The deuill sayth , not the Scriptures of the Lord are not mete for lay men .

Thy worde sayth Dauid is a Lanterne vnto my feete , Nay sayth Satan , The holy Scriptures , without the Popes Canons are mere darcknes , and can not be vnderstand without the Popes Decrees and Decretals .

Paule sayth , persiste and continewe in the holy Scriptures , 2. Tim ● which may instruct thee vnto saluation thorough fayth , and make the perfect to all good workes .

No sayth Satan . The Scriptures be not sufficient without vnwritten ver●●es and constitutions of Synods , and Counselles , and without traditions excogitate and inuented by men .

Christ sayth : Vos amici mei estis , si feceritis quae ego precipio vobis . Iohn ●● .

No sayth Satan , with the Pope , except you obserue and kepe my constitutions and traditions , you shall haue the eternall curse of God .

Christ sayth , I am the light of the worlde . No sayth , the Pope , Iohn . 8 , There be two lightes in the world . The Pope and the Emperour .

Here may you see what a great conflict is betwene these two princes , Christ and Satan . Christ , being the prince of light , life and truth . Satan being the prince of darcknes , lyes and death . Which conflict began in the beginning of the world , and shall continewe to the ends of the same .

Agayne , God is not to be had in admiration and reuerence onely for his maiestie , by the whiche be passeth infinitly all creatures , and their vnderstandyng , but also for his humilitie , by the whiche he abased him selfe vnder all men , as saint Paule sayth , he humbled him selfe and became obedient vnto death , Philip ● yea vnto the death of the Crosse . Satan despised this humilitie of Christ , and did set● him selfe agaynst Christ , trusting in his owne wisedome , power , might , and glorious show , vnto this proude deuill , what soeuer is written in the Scripture of the humilitie and paines of the sonne of God , is counted foolishnes . But peraduenture you will say : What is this to the purpose ? I aunswere . Christ the sonne of God doth so abase him selfe in the Scripture , that there may be sene in hym no craft , no colour , no arrogancie , but all thinges most playne , most cleare , simple and most familiar . In so much that he compareth him self to a selfe henne , and to other inferior things . He vseth not a proude or high kind of speaking , no glorious phrase , but short , easie , playne , simple , homelie , and common . And therfore may the better be vnderstand of the poore simple and sely people , he sent his worde immediatly after hys birth , not vnto kynges and princes , but vnto poore and playne shepeheardes . To whom he spake , not in a glorious , eloquent , and hard phrase , but plainly and simplely . He entred not into famous Cities and princes palaces , but was borne in a pore cottage , or rather a stable . He those not to his disciples . Emperours , Dukes and Lordes , but a sorte of poore fishers , and by them dispersed and spread his Gospell thorough out the whole world , signifying , that the simple , make and abased people were very were , both to teach and vnderstand his wordes .

Aristotle . 21. Galenus . 22 Aristotle , Demosthenes , Cicero , Lucian , Galen : in summe , al the wise of the world derided and contemned this homelie kinde of speaking of the scriptures , As saint Paule complaineth , writting to the Corinthians . 2. Co●● The wise and eloquent did not despise the Scriptures for the maiestie of the Oration , but for the basenes & rude stile , for the scripture is familiar , and not to harde for the capacitie of fishers , marchauntes , artificers , husbandmen , and other rude people . Vnto such the scripture doth appertaine , as Christ sayd when he gaue thanckes to the father , bycause be had hidden those things from the wise , ●ath . 11. and had reueled them to the simple & litle ones . The deuill hath engraffred into mans minde , to meruayle at and to haue in great admiration , glorious , gaye , hard , and doubtfull matters , and to contemne vulgar & easy things . And thus may you learne , how impudent Satan is to driue men from the Scriptures by two contraries : first he sayth , they be so harde and obscure that they can not be vnderstand without mans glose . On the otherside he sayth , they be so base and so rude , that they be scarce worthy the readyng and loking on . Oh subtil Satan , the father of al lyes , the murderer of soules , the sclaunderer and defiler of the most pure and sacred worde of God , the peruerter of all truth , who alwayes laboured , & yet doth labour , to destroy the true and pure doctrine of God , and establishe and set vp mans traditions and doctrines of deuils . As forbidding matrimonie and meates , and mainteinyng works of supererogation , to satisfie for the sinne of man , defendyng of monckishe vowes , popishe pardons , massing Sacrifice for the quicke and the dead , inuocation and merites of Saintes , redeming soules out of purgatory , the worshipping & grosse ydolatrye , of Images , pilgramages and such pelferie . And for these thinges and such like to be defended , what contention , what disputing , what persecution , what murthering hath bene of late dayes ? for these things fathers are brought forth , the authoritie of the Churche is alleged , cursinges , and excommunications haue ben thundred out , O horrible blasphemie and vnspeakable blindnes .

Is this the true doctrine of Christes Churche ? did they learne these thinges out of the mouth of Christ ? 〈◊〉 10. 〈◊〉 14. Christ sayth , Oues meae vocem meam audiunt . My sheepe heare my voyce , they know and vnderstande my woordes . And he that hath my wordes and doth keepe them , he it is which loueth me .

Paule sayth , if any preach any other Gospell than that which I haue preached , yea though it be an Aungell of heauen , ●●lat . 1. cursed be he .

●oh. 1 , Saint Iohn sayth . Si quis in doctrina Christi non continet se , sed diuersam affert doctrinam , non recipiatis eum in domum , Neque aue ei dixeritis . If any do not continewe in the doctrine of Christ , but bringeth a contrary doctrine , receyue him not into your house , nor bid hym good speede .

Pet. 1. Peter commaundeth , that we examine and trie euery doctrine by the Scripture , giuen by the holy ghost .

Paule writting to the Ephesians , defineth the Church to be the congregation , whiche Christ hath sanctified by the lauer of water in the worde of life , wherfore it appeareth , the word of God to be the life , and as you would say the soule of the Church , whiche without the worde is but a dead body .

Saint Austen doth say the Churche to be that congregation , whiche doth holde the wordes of he bread Christ . His words be these . Questio est vbi sit ecclesia , quid ergo facturi sumus ? In verbis nostris , an in verbis capitis domini nostri Iesu Christi quaerimus ? puto quod in illius verbis quaerere debemus , qui veritas est , & optime nouit corpus suum . There is a question where the Church is , what shall we therfore do ? shall we seke it in our owne wordes , or in the wordes of our head our Lorde Iesus Christ ? I thinke we ought to seke it in his wordes , whiche is truth it self , and doth best know his body the Churche .

Saint Paule doth call them the Churche , whiche are buylded vpon the foundation of the Apostles and Prophetes . 〈◊〉 2. But what the Churche is , and wherupon it is builte , I will intreate more at large in the fourth and last lymme of my generall particion . And will here make an ende of this lesson , sauing that I will aunswere to one or two obiections of our aduersaries .

Obiectio .

The Churche beside the worde and without the authoritie of the Scriptures , hath altered and abrogate the Sabb●th day , which is receiued vniuersally of the whole Churche , Ergo the Churche may constitute , prescribe , appointe and order without the Scriptures .

Responsio .

The Schole men them selues do coumpt this argument to be a very blind & vnlearned comment and glose , for as they say Genus , in this precept is not altered nor abrogate , whiche is the chiefest point of this commaundement : for God doth alwayes require a conseruation and obseruaunce of such ceremonies as he him selfe hath appointed , and would that certayne dayes should be prefixed and appointed to the Ministerie of his worde and Sacramentes , and this part of this precept is immutable , and can not be abrogate or chaunged , but that part whiche is called Species , that is , that the seuenth day and none other should be kepte , is abrogate , bycause the Christians shoulde be free from the Ceremonies of Moses . As Paule writeth to the Collossians . And thus you see , that the Churche in this hath done nothing but by the authoritie of the word . Furthermore the Sabboth of the Iewes was abolished by the Apostles them selues , & so it is recorded in the Scriptures , as in the Actes of the Apostles , it is writen that the first daye of the weeke the disciples came together to breake bread . The first day of the weeke , we call Sonday . And by this place and many other mo we gather , that the Christians vsed to haue the solemne assemblyes , layeng asside the Ceremonies of the Iewes Sabboth . And bycause the Iewes were so superstitiously wedded & addicte vnto the sabboth day , the Apostles did abrogate it , and place in the stede thereof the Sonday , bycause the resurrection of the Lord ( whiche was done that day ) brought an ende to all shadowes of the lawe . And that day doth admonishe vs of our Christian libertie . For as by the disposyng of the law , the Sabboth was celebrate and kepte , to keepe in remembraunce the makyng of the worlde . So the Sonday is nowe obserued to put vs in remembraunce of the resurrection of Christe , and to confirme the hope of our resurrection . In this day Saint Paule ordeyned at Galatia and at Corinthium , that collection and gatheryng for the poore should be vsed . Of this day Saint Iohn speaketh in the reuelation saying , Fui in Spiritu in dominica die . I was rauished in spirite on the Lordes day .

Obiectio .

The Apostles did altar the forme of Baptisme , bicause they baptised onely in the name of Christ , where Christ commaunded them to Baptise , in the name of the father , of the sonne , and of the holy ghost . Ergo the Church which is signifyed by the Apostles , may dispence and altar the Scriptures .

Responsio .

Saint Iohn sayth . Qui confitetur Iesum Christum esse filium dei , 2. Iohn . ● is habet patrem & filium . He that confesseth Iesus Christ to be the sonne of God , he hath the father and the sonne . And Sainte Ambrose in his booke De Spiritu Sancto , doth refute this calumnious cauillation saying . Ambrosius 23. Si fide mysterium Trinitatis tenetur , & vna tantum nominetur persona , plenum est Sacramentum . Yf the Mysterie of the Trinitie be beleued , and one onely person named , it is a ful and a perfect Sacrament .

And vnder the name of Christ is comprehended the mysterie of the Trinitie . For when Christ sayd : Ego et Pater vnum sumus , I and the father are one , Iohn ● he therfore that is Baptized in the name of Christ , is Baptized in the name of the father , and in the holy ghost , whiche is not deuided from them .

Other expounde to be Baptized in the name of Christ , to be no more but to be baptized of the Apostles , after the institution and commaundement of Christ .

Other do say , that Christ is Complementum et proprium obiectum baptismi . for all the mysteries of Baptisme , are set forth vnto vs in Christ the onely sonne of God . Christ sayth , Qui credit in me , non credit in me , sed in cum qui misit me , He that beleueth in me , doth not beleue in me , but in him that sent me . Wherupon it may be concluded , that be which is baptised in Christ , is baptised also in the name of the father : To be baptised of Christ , is to be made the annoynted of God the father , which hath annoynted him , and in the holy ghost , by whom he was annoynted of the father . Besides this , the name of Christ in the Hebrue , is Messiah , which signifieth annoynted . Lyranus sayth , Messias . 24 Liranus , 5 that the Apostles and other of the primatiue church , by the instincte of the holy ghost , did baptise onely in the name of Iesus Christ , to make that man more amiable , and to be had in more price & honor which was than odious & hateful to the Iewes . And Christus , in greke is Vnctus , annointed , & in that name the holy trinity is vnderstand , the father who doth annoint the sonne which is annointed , the holly ghost whiche is the vnction it selfe And Christ can not be conceiued and apprehended by faith , without the father , of whome he was geuen vnto vs , nor without the holly ghost , by whom he doth renew & sanctify vs . Therfore , this obiection of the papists is nothing worth , by the which they chalendge autoritye to chaunge the institution and order of Christe . And when they make a distinction inter substantiam et formam , sayinge , that nothing ought to be altered concerning the substance , but the concerning the forme they may altar & change the Ordinance of Christ . It is an argument sone refelled , for Christ did not geue to the apostles magical words to vse incantation , as they dreame , but did comprehend in a few words the summe of the whole mistery . And Peter here doth not speake of the forme of baptisme , but doth shew simpliciter the whole vertue of baptisme to be auaylable in Christ .

❧ Hic sequuntur Miscellanea . Praelectionis tertiae .

Opinio . 1.

OPinari , is ( as Donatus sayth , to be in doubt of a thynge . His wordes be these : Quae opinamur , putamus : quae putamus , incerta sunt . Those thinges whiche we suppose , we thincke or denie them : And of thinges whiche we denie , we are vncertayne .

Cicero dicit sapientem nihil opinari , lib. 4 , Acado id est , nunquam assentiri rei falsae vel incognitae . A wise man ( sayeth he ) doth neuer suppose any thyng , that is , he doth not geue his assent to any false thing , or thyng vnknowen .

Lactantius dicit . Id opinatur quisque quod nescit . Illi aunt , libro . 3. qui de rebus naturalibus disputant , opinantur , id esse vt disputant . Nesciunt igitur veritatem quoniam scientia , certi est : opinatio , incerti . That doth euery man ( sayth he ) suppose , which he knoweth not . They which dispute of naturall thinges , do suppose them to be so as they dispute , therfore they know not the truth . For science and knowledge , is of a thyng certeyne : opinion and supposition , is of a thing vncertaine . And so the Philosophers and the scholastical diuines do define Opinionem .

a ● . q , 79 ar , 4. Aquinas dicit , quod opinio est actus intellectus , declinantis in vnam partem contradictionis cum formidine alterius . An opinion is an action of the understanding , declining to one part of the contradiction , with feare and doubt of the other part .

There is much difference , Inter opinionem , fidem , scientiam , & scrupulum .

Opinio .

Opinio , is the assent of the understanding to some thing , not bycause it is sufficiently moued by the proper obiecte , but by a certayne election seming reasonable , declining to the one parte , more then to the other : yet with doubting and feare of the other part .

Fides .

Fides , is with all certainty , and without all feare and doubt .

Scientia .

Scientia , is the assent of understanding moued by the obiect , & knowen by it selfe , as , In principiis : or els knowne by an other thing , as , In conclusionibus quarum est scientia .

Scrupulus .

Scrupulus is when vnderstandyng is moued by light coniectures & weak meanes to the one partie . Haec exscholasticis .

de vtilitate credendi , cap , 11 , S. Austen doth write . Tria ( inquit ) sunt hominum genera , profecto improbanda & detestanda . Vnum est opinantium , id est , eorum qui se arbitrantur scire quod nesciunt : Alterum , corum qui sentiunt quidem se nescire , sed non ita quaerunt , vt inuenire possint . Tertium , eorum qui neque se scire existimant , nec quaerere volunt . There be thre sortes of men ( sayth he ) which are vtterly to be improued and detested . The first is of supposers or demers , whiche thinke themselues to know that , which they do not know . The second , is of them which suppose them selues to know nothing , & yet do not so seke , that they may finde knowledge . The third is , of them which do iudge themselues to know nothing , nor yet will seeke any knowledge at all . Here may you see by Saint Austen , that Opinio , is of things vncertayne .

dialo , 3 Origene , in his dialoge De christo homine , doth take Opinionem for a shewe or a phantasie . He bringeth in one of the interlocutors , speaking these wordes : Ille nempe xp̄s pastus est opinione , id est , specie & phantasia , ac non veritate . He suffred in opinion , that is in shew and phantasie , but not in truth , against whom he bringeth in an other speaker , which aunswereth thus : Si opinione , non veritate passus est , opinione Herodes iudicat : opinione Pilatus manus lauat : opinione Iudas tradidit , opinione & Cayphas , opinione eum & Iudaei cōprehenderūt , opinione & illi erant Apostoli , opinione , sanguis ipsius est effusus , opinione Euangelistae predicarūt Euangelium , opinione descendit de caelis , & opinione ascendit , denique & salus hominis opinione , non veritate constant . If he suffred by opinion , not in verity and truth , then also Herode iudged him but by opinion , then Pilate washed his hands but by opinion : then Iudas betrayed him but by opinion , then Cayphas did examine him but by opinion , then the Iewes did apprehend & take him but by opinion , then he had Apostles but by opinion , then his bloud was shed but by opinion , then the Euangelistes did preach and write the Gospels but by opinion : them he discended from heauen and went vp to heauen but by opinion , finally the saluation of man doth stande in opinion , and not in truth . By these wordes Origene doth refute the Martionistes , whiche held , that christ suffred but by opinion , which is an heresy : for as Herode did iudge him and as Iudas did betraye him in very dede , euen so did he suffer in very dede . And here you may learne , that Opinio is taken , not for a thing certayne , but vncertayne .

Tertullian also calleth him that is of a sinister opinion , Opiniosum . Opinio , somtime is taken for estimation or commendation , as Cicero writeth Ad lētulū . Magna est hominum opinio de te . Men haue a gret estimation of thee . Lib. 1.

Modestia . 2.

MOdestia est ( inquit Cicero ) in animo continens moderatio cupiditatum . Modestie is ( sayth he ) in the minde , a continent gouernement of desires and lustes .

By Modestie , all thinges that appertayne to man , are gouerned and driuen to a certayne moderation , which are in nomber these foure .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 4.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , are the inward partes & motions of the mind , which when they intend to clime high , ar gouerned & moderated by humility , whose contrary is pride & arrogancy . Also the feruent desire of such things as pertayne to knowledg and lernyng , is gouerned and moderated by earnest and diligent studie , whose contrarie is curiositie .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , are the motions , actions & doings of the body , that all thinges may he done comely and modestly , aswel in serious & earnest matters , as in other . Which doings or motions are gouerned & moderated by three vertues , that is per 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by the whiche it may be discerned , what ought to be done , and what ought to be omitted , in what order and in what sort things may be put in vre .

The second is per 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by the whiche , decencie and comelines is obserued in all actions and doinges .

The third is per 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by the which there is a certaine grauitie & moderation in talke and communication , and in other familiar affaires .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is that which doth moderat mans doings about iocund recreations , merie words & pleasaunt dedes with the obseruation of thre circumstances .

The first circumstance is , that the wordes and dedes be not obscene , filthy , or noysome .

The second is , that the grauitie of the minde , be not wholly turned to a certaine loosnes .

The third is , that mery wordes or dedes be conuenient , agreable , and mete to the person , tyme , and place .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is the outward decking , & furniture of the body , as in apparel , & buildings , & diet , & other lawful prouisions . This part also is moderated by thre vertues : The first is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is humilitie , which refuseth all superaboundaunt and superfluous costes and charges , whiche also doth wholly exclude the intention of glory or brauerie .

The second is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is frugalitie , when a man is contented with that whiche he hath , and doth not desire any other thing aboue his state and calling . It is called of Macrobius , Parcitas .

The third is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is prudent simplicitie , which doth exclude all superfluous carefulnes , & causeth a man to be content with that whatsoeuer happeneth vnto him . It is called of Macrobius , Moderatio .

Of modestie much mention is made in the holy scriptures , as in the epistle of . S. Paul to the Philippians . cap. 4. Modestia vestra nota sit omnibus hominibus . Let your modestie be knowen to all men . Modestia , is called in the Greke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which word . S. Ambrose doth expounde to signifie a conuersation reasonable , when one doth not contend or striue for the maistry , chief right , or title , but when one doth geue place to an other for the time , whiche thing humanitie doth require .

cap 3 Again in the epistle to the Colossians . Induite vos ergo , sicut electi dei sancti & dilecti , viscera misericordiae , benignitatem , humilitatem , modestiam , patiētiā . Now therfore as the elect of god , holy and beloued , put on tender mercy , kyndnes , humblenes of mind , modestie , long suffring . S. Paul in this place doth meane by modestie , where one doth lay aside and put down all hawtines & pride of mind , & doth humble him self , chalenging nothing to him selfe arrogantly , we haue not a more expres example of modesty in al the scriptures , Math. 11. then Christ himself , which did abase him selfe vnder al men , and commaunded vs to learne of him , which was meke in harte .

To be short Paul in his epistle to the Galathians , doth nomber modestie to be one of the fruites of the spirite , Gal. 5. saying , the fruite of the spirite is loue , ioye , peace , long suffring , gentlenes , goodnes , fayth , modestie , temperancie , agaynst such there is no law .

This modestie is a vertue , by the which a Christian is not lightly moued to wrath and anger , but taketh all things in good part . It may be called tractability , contrary to contention and variance , it doth throw out of the mind , all fearcenes , and cruelnes , and doth engraffe therin , mildenes and humanitie .

Such modestie was in Dauid : who when he was cast out of his kingdom , & reuiled & railed at with taunts by one Semei , 2. Reg. 16. yet he was nothing moued to anger or reuenging , but toke it in good worth , and did forbid that any man should hurt Semei . The like vertue was in Moses . The like vertue also was in Paul . The like modesty was in one Onias , Lib. 2. cap. 4. of whom record is made in the Machabees , where it is written thus : Contristatus itaque est animo Antiochus propter Oniam , & flexus ad misericordiam lachrimas fudit , recordatus defuncti sobrietatem & modestia . Therfore Antiochus was sory in his minde , and he had compassion and wept , bycause of the modesty & great discretion of Onias , that was dead .

Salomon in his Prouerbes doth say , the reward of modestie , Prou. 22. and the feare of God , is riches , glory and life .

Modestie ( sayth Lyranus ) doth signifie euery morall vertue , whiche doth consiste in the moderation of mans doyngs and suffraunces .

S. Hierom doth cal Modestiam in this place , Constantia bonorum operum , the perseueraunce in good works . It is called in the hebrew Gnanuah which doth signifie , not onely modesty and mekenes , but also affliction ( as in the Psalme ) Gnaniti Id est , afflictus sum ; or ( as other do expound it ) afflixi me . I punished my selfe . Psal. 116.

To make an end , you shall vnderstand , that temperancy doth differ from modesty . For temperancy is an abstinence & meane vsing of al things , as of meate , drincke , clothes , slepe and such other like things . It is a vertue contrarie to surfeting , riote , pleasure , wantonnes , vncleanelines , prodigality , and to all other abuses .

What modestie is , it is sufficiently declared before .

Examples of Modestie .

When one Lucas a phisition , among al orators of that time most eloquent , had with a most absolute oration set forth the vertues naturally engraffed in king Alphonsus , the king hearing his wordes , said : Si vera sint quae de me predicasti , diis immortalibus merito gratias ago , surminus vt isthaec faciant , oro & obsecro . If those things , which thou hast reported of me be true , then I render thanckes vnto the immortall gods : If they be not true , then I pray and besech them , that they may be true . O modestie most worthy in a prince to be praysed .

When Agesilaus also adourned his iourney towardes his countrie out of Egipt , he was striken with a mortall disease , when he came to the porte of Menelaus . And at the very instant of his death , he commaunded , that they should not erecte any image in his honour or memorie . Si quod ( in quit ) praeclarum facinus gessi , hoc erit monumentum mei . Sin minus , ne omnes quidem statuae illustrabunt mei memoriam . If sayth he , I haue done any noble actes , they shal be a monumente of me . If I haue done no such things , all the images in the world , neither will nor cāennoble my memorie .

Caeremonia . 3.

THis worde Caeremonia , is diuersly written some write it with a diphthonge , other with a single e. The etymologie of the word is also diuerse . Lib. 2. cap. 3. Macrobius and Sulpitius do say , that this word Caeremonia , is deriued of Carendo .

Festus , and other do say , that it tooke this name of a certaine town called Cere . For when Rome was expugnat and taken of the frenchmen , the virgins named Vestales , tooke the images of the goddes , whiche they had reserued from the hands of their enemies , and went into the towne Cere , bringing thither their gods with them , where they were gently receyued and entertained , and where they made their abode vntill the Citie of Rome was deliuered againe from the frenchmen by one Camillus . And in the memorie of this benefite , the Romaines euer after that , called the maner of the worshippyng of their gods and their whole religion , Ceremonias , of the towne Cere .

Lib. 5. Liuius doth write , that Lucius Albinus one of the commons , did bring the virgin Priests and all the holy things vnto the towne Cere in a carte or wayne ( wherof sprang this name Caeremonia ) which name we Christians do now retayne and vse , calling the rites and formes of our religion ceremonies , yet we do make a difference betwene the ceremonies appointed by God , & other prescribed by man : of the which later sort , there hath bene a great heape , not onely vayne , foolish and superfluous , but also blasphemous and iniurious to the bloud of Christ .

Saint Austen in his Epistle Ad Ianuarium did take it in very ill part , that in his tyme the Churche of Christ , whiche God of hys mercye would to be free with a fewe ordinaunces , was Priest with so many seruile burdens and bondages , in so muche that the condition and state of the Iewes semed more tollerable and more easie , then the Churche of the Christians .

Diuisio .

The lawe is deuided into three partes , Videlicet , to the lawe morall , the law iudiciall , and the lawe ceremoniall . The law morall , which pertay-to the lawe of nature , is not abrogate , for it respecteth the inwarde man , and the will of God is eternall , and the lawe of nature cannot be chaunged . This lawe is conteyned in the Decalogo , that is , the tenne commaundementes .

The law iudicial , which respecteth ciuil affaires , and politike order , for the defence of the good , and for the suppressing of the wicked for publicke peace . &c. although it be abrogate in forme and circumstance , yet it remaineth in force concerning the substance , which is , that the sword be drawen vpon malefactors , that publike peace and tranquility may be kept and maintained . Notwithstanding no publike weale , no city , no nacion is bound , or ought to be constrained to receiue and obey the qualitye of those iudicial lawes , appointed by Moses , but is set at liberty and made free to vse such lawes , such time , such place , such punishments , as it wyll and semeth best , so that the substance therof be not reiected & abrogated .

The law ceremonial did contain certain externe ceremonies , which ( as Rabbi Salomon writeth ) were .600 . in number , and wer onely figures , and not ordeined to remaine for euer ( as Paul writeth to the Hebrues ) Ad tempus correctionis , which was a figure , and they wer carnal rites , vntil the time of reformation , that is vntil the new testament was appointed .

Iacobus de valentia doth say , that the olde law was nothing els but a certain way directing and leading vnto Christ , tanquam in finem immediatum , as to the very end . Et ideo ( inquit ) nunquam petit regnum coelorum , sed semper petit messiam , qui doceat viam in regnum caelorum . Iohn . 10.14 . Christus ostium , via & veritas dicitur . And therfore ( saith he ) the law neuer asketh the kingdome of heauen , but alwaies desireth Christ , which teacheth the way to the kingdome of heauen . For Christ is the doore , the way , and the truth .

Saint Hierome is very sore against the obseruers of the ceremonies of the Iewes . His wordes be these : Ego libera voce pronuncio , caeremonias Iudeorum & pernitiosas esse , & mortiferas Christianis , & quicunque eas obseruanerit , siue ex Iudaeis siue exgentilibus , eum in Barathrum diaboli deuolutum . I do frely pronounce and say , that the ceremonies of the Iewes be pernitious and most deadly vnto Christians , and that whosoeuer doo obserue them , whether he be Iew or Gentile , shal be thrust down to the gulfe or dongeon of the deuill . But some suppose Hierome to haue spoken this in his coller against saynt Austen .

For great diuines hold , that to obserue a ceremony with a Iew , is not mortal of it selfe , but the opinion that perswadeth a man to put hope or confidence in the worke , as a thing helping to iustification , is pestiferous and eroneous . If circumcision in the new testament had bene mortal , why did Paule circumcise Timothy ? why did he make a vowe , in cenchreis ? why did he shaue his head ? These workes be not mortall simpliciter , but by opinion of iustification . For nothing doth iustify , but onely faith , which is sufficient of it selfe without any worke , as concerning the iustifieng before God . Therfore when Paule did put in vre those legall rites , he dyd it onely to serue the charitye of the brethren , and to geue place for that time , to their infirmity , that he might wyn them , as he sayth hymselfe : Iudaeis factus sum Iudaeus , to the Iewes I became a Iew .

Iouinianus . 5.

IOuinianus , who was first a solitary monke , and afterward becam one of the clergy , being but a base man of birth , but rich , neither learned nor yet eloquent , endeuoured to renew the heresy af Basilides , being of long time before buried and extinguished , writing commentaries vpon the same matter , in the which he went aboute to proue out of the testimonies of the scriptures , yll vnderstanded , that suche as were truely baptized , could not falagaine into synne . The which errour saint Austen ascribeth vnto Pelagius . Those thinges when he taught at Rome , he was able to draw into his errour none of the Priestes , nor any of the Clergie , being of any name or estimation : he onely corrupted certayne simple wemen , in so much that when this was heard of certaine sacred virgins , being striken wel in yeares , maried husbandes . But he hym selfe would not mary a wyfe , not bicause he hoped to receiue any reward for it , but bicause he would not be entangled with the troubles of matrimony , and bicause he woulde be at more liberty . Saint Austen doth lay certaine errours vnto Iouinianus his charge , which notwithstanding Hierome doth not impute vnto him . That is , that the virgin Mary , the mother of Iesu , was defiled in her childbirth , & that al offences wer equal , as the opinion of the Stoickes was . But it doth appeare , that saint Austen neuer red either the bookes of Iouinianus , or the booke of Hierome against Iouinian , but did onely learne of the rumour of the people . But he declareth notwithstanding , that ther was no mention made of Iouinianus , either of Epiphanius , either of Philastrinus in his Cataloge of Arch-heretickes , but that he found in a certayne booke , without any title of the authour of it , that Iouinianus was numbred among the Archeheretickes . He sayth furthermore , that this heresy spranke vp , he being but a childe , and that it was forth with repressed , infecting none of the priestes . But it doth appeare , that his heresy was condemned by the meanes of one Victorinus and Pammacbius , and before that Hierome wrote against him . Notwithstanding Hierome gladly and willingly tooke that argument , alwayes earnestly fauouring virginity , and for that cause was more bent against mariages , then certayne bishops would be .

Ther was also an other Iouinianus , who was the fourth emperour of Constantinople , next after Iulianus Apostata , he raigned eight monethes . Thys christian emperour was borne in the country of Pannonia , indued with al vertues from his youth vpwardes . Wherefore being scarce yet come to mans state , the host did create him Emperour , bicause they had an opinion , that he would do many noble acts . When he was called of the whole host Augustus , that is to say , imperial , he would not professe that name , vntil the whole number had proclaimed themselues to become christians , and then he tooke vpon him the Empire , and deliuered the hoste from the hands of the Barbarous . But necessity constraining , he deliuered Nisibni , and a great part of Mesopotamia , vnto one Sapor , kyng of Persia , which thing neuer happened before , by the space of .300 . yeares . At the last he died , being yll affected with much crudity and rawnes of the stomake , or ( as some write ) by the euil sauour of coales , whereof he commaunded a great fire to be made .

Bonum mulierem non tangere . 6. It is good not to touch a woman .

BOnum here , is taken for commodum , that is commodious , and not for that which is contrary vnto euyll , as commonly that is called good , that profiteth a man , and Horace calleth him Malus bello , euyl for war , which is vnmete for war . Neither is it thought , that this was demaunded of the Corinthians , whether it wer lawfull to mary a wife , but whether it were expedient , as their state was then , to be entangled with the bonds of mariage . Saint Hierome doth reason after this sorte against them , who did attribute to muche vnto matrimonye . Si bonum est mulierem non tangere , ergo malum est tangere , If it be good not to touch a wyfe , then it is euyl to touche one , since that good and euyll be contrarie .

This argument saint Augustine thus refuteth , In Epistola aduersus Hiero. de medio inter bonum & malum who had read the predicaments of Aristotle , saying : ther are some thinges indifferent , whych are neither good nor euil , as for to wipe the nose , or to spit . For where as he did place thre commodities in mariage , he would not make any mention of euyl , and therfore saith saint Austen , bonum , here is taken for melius , better , least any man should thinke it a filthy thinke to mary a wyfe , as though bonum , good , in this place , were contrary vnto , turpe , filthye . Yf that in the words of Hierome malum & bonum good and euil be taken a like in both places , his argument is good , according to the question proposed of the Corinthians . Yf it be commodious not to mary a wyfe , for the burden of cares , and the bonds of affinitye , then is it vncommodious to mary . As if one should be demaunded , when a man shoulde enter into a long iourney , and shal passe by many theuish places , whether it be good to take mony with him , & should answer it is good not to cary mony , it doth well follow , therfore it is euyll to cary money . For that which here is contrary vnto good , saint Paule a litle after calleth a tribulation and affliction of the flesh . Neither doth he simply and flatly say : It is good to tary and remaine as I am , but it is good for the vrgent necessity . Wherfore , that which is good for the time , and for the present state , is not by and by simply , and vniuersally good . In the time of saint Paule , when amongest a great sort of Ethnickes , ther were but a few Christians , perchaunce it was then more requisite to abstaine from mariage : but nowe the state of thinges being altered , it is not onely expedient , but also necessary , for al men of euery degree , whether they be priests or laymen , votaries or not votaries , especially if they haue not the gift of chastity to enter into the honorable state of matrimony . This place of saint Paule may be expounded also after this sort : It is lykely , that the false Christians endeuoured them selues to make all men afraid of taking a wife , by rehersing many incommodities of wedlocke : and contraryly to perswade them to liue singlye , for the commodities belonging thereto , as in tyme past also the Monkes and Prelates being defenders of the Romish chastity , wer wont to do . But the answer of the Apostle is contayned in twoo partes .

In the first part he teacheth , that it is good for all men if they maye , to abstaine from women .

In the second part he addeth a correction , bicause that the imbecillity of the fleshe , is a let vnto many men , they ought not to despise the lawfull remedy ordayned by God .

There are many thinges to be obserued in this place . First this word bonum in Greke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is vsed for commodious , quiet , honest , and pleasaunt , and for bonum , which is contrary , to vice and euyll . He maketh therfore a false argument , which disputeth after this sorte : If it be good not to touch a woman , it is euyl therefore to touche a woman , where as good and euyl are contrary .

But Paule onely sheweth what is expedient , bicause of the troubles and cares which commonly married men haue . For it was sayde vnto Ieremy , bicause of the tempestes of warre to come , Noli vxorem ducere , marry no wyfe , not because it was an offence , but bicause it was vncommodious , then to marry . Wherefore there can bee nothing els gathered out of the words of Paule , but that it is expedient for a man not to be coupled wyth a wyth , if he can be without her .

Euen as if a man should say : It is good not to eate nor drinke , nor sleepe : he wyll not condemne meate , drinke , and sleepe , as thinges hurtfull , but bicause so much goeth from the spirite , how muche more is geuen vnto them He meaneth that we should be more happy , if being free from these things , we could wholy geue our selues vnto the meditation of heuenly things . Therfore bicause ther are in matrimonye manye impedimentes , by the which a man is letted & troubled , by this reason it wer good not to marry . Wherfore this proposition must be indefinite , where as it cannot be true in al kindes of men . The which is plaine in the first man Adam : for this proposition could not agree vnto him , neither can it be said vnto them , who either burne or liue incontinently , whom Paule doth commaund to marry . Therfore he correcteth this proposition , least anye man shoulde iudge euill of matrimony . But bicause there semes to be a contrariety in these words of Paule , with the wordes of Christ , wher he saith , Gene. cap , 2 it is not good for a man to lacke his wife . These places maye easely be reconciled , if that we can distinguish betwene the pure ordinaunces of God , and the punishments of synne , which afterward folowed . For whatsoeuer euil & incommodity is in mariage , that commeth of the breaking of Gods commaundements . According to this distinction : At the beginning it was good to haue a wife without any exception , but now it is good in such sort , that sorrow is ioyned with pleasure , by the curse of God . But they that haue not the gift of continencie , vnto those it is a necessarye and a lawfull remedy to marry .

Husband of one wife . 7.

IT is a childish glose , to interprete the husband of one wife , to be the pastor of one church . The Apostle doth simplye commaund , that a bishop haue not twoo wiues together at one time , as certaine of the Iewes , and also of the Gentiles , being newly conuerted , then had , which was a suspicion of much vnchastitye , and great wantonnes . Therfore ( saith Paule ) let a bishop be the husband of one wife . It maketh no matter , whether he marry twise or thrise , one after an other , or whether he do marry mayde or widow , so that he haue but one at one time . And here may you see that Poligamia is condemned of Paule by name , which Poligamie was then amogest the Iewes counted almost lawful : but Paule wil haue this spot far from a bishop or priest .

Note also , that he maketh mencion of an husband , least through superstition , matrimony should be forbidden to the Ministers of the Gospell , as it happened afterward most vngodly , and most vnlawfully . And truly there is no doubt , but that the holye ghost here woulde meete and come agaynst this diabolical superstition , as though he had said : bishops & ministers of the Gospel , are not to be enforced to single life , but much more it behoueth the godly to marrye . But yet he to whom it is geuen of God to leade a single and pure life , is not to be reiected , but the more to be beloued . It is written , that euery man shoulde haue his owne wyfe , 1 Cor. 7 to flee fornication . Heb. 13 Also it is better to marry , then to burne . Furthermore , wedlocke is honorable , and a bed vndefiled among al men , yet this is alwaies to be excepted ( except one haue the singular gift of continencie . ) Wherfore , it was most tirannical to interdict mariage to spiritual men , yea , although they liued most vnpurely and filthily , as Gratianus & certaine bishops after him , haue decreed against all lawes , both of God and man , contrary to custome and to nature . Siricius endeuoured to breake the mariage of spiritual men in Spaine , so did Gregory in Sicilia , & many other attempted the same in Germany . But the bishops of Angusta , of Magunce , and of Curia , did alwaies gainsay and resist the edict & decree of Hildebrand , and did alwaies permit and suffer spirituall Ministers to haue their wiues .

I am not ignorant , what Chrisostome doth say : who interpreting this place of one wife , which a Bishop should haue , yet doth adde , that some do expound , the husband of one wife , to be him , which hath onely once alredy married , although nowe he haue none . And Chrisostome seemeth to be in doubt , whether that Paule doth exact and require of a Bishop , that he haue one wyfe , or els whether he may haue manye at once , after the example of the Iewes .

Other do very straightly vrge also , that in that age , in the which ther was a rare number of priestes , Paul did institut , that no bishop or priest which haue had two wiues , should ascend to that honour , that is to say ( as they terme it ) if he were bigamus .

Some other do affirme , that if anye had a wife before his baptisme , & had married an other after his baptisme , the former wife being dead , he should be restrained from the ministery . But saint Hierome to thys doth greatly reclaime and gainsay .

One thing is much to be marueiled at , that when Paule doth require here so manye noble giftes and dowries in a bishop , all other clauses and partes set apart , this clause ( the hauing of one wife ) is onely vrged . He that committed incest , is admitted , the murtherer may be admitted , the pirate may be admitted , the sacrileger maye be admitted . Finallye , who not admitted ? But he that hath had two wiues , or hath one , or intendeth to haue one , is onely excluded from this honor . O double ignoraunce and blindnes . Marke here , how narrowly and how straightly they vrge some thinges , vtterly wincking at other things .

It is to be feared , that a great number be made chaste , more for feare of losing ecclesiasticall liuings , then for anye pietye or godlynes , being in feare , least that thing that they haue ( if they marrye ) shoulde bee taken from them .

Obiectio .

I know the banbery glose of the Sarbonistes of Paris , & other schole men , who doo saye , that they haue read of married priestes , but neuer of priests married , that is to say , that married men hauing wiues , & ruling wel their family , haue bene chosen vnto the ministery , as one Germanus Antissiadorensis was chosen . And yet Hierome woulde haue them after they are married , to abstaine from their wiues . But neither the Grecians nor any other say , that thei did euer marrye after they wer made priests .

Responsio .

That spiritual Ministers after they entred into the ministery , did marry wiues , I wil proue it both by counsels , & also by their own scholemen .

In the counsel called Synodus Amyrana , it was decreed , that when the Deacon was ordered , if the vow of continency wer required of him , & he do make protestation that he wil not liue without a wife , and doth resist their request , & do marry after he is ordered , it is no hinderaunce vnto him , , but that he may lawfully and frely liue in the function of the ministery . Out of the which place we are euidently taught , that it is lawful to marry after orders receiued . Of this Gratianus was not ignoraunt , and therfore he writeth , that concerning that Synode , we must respect the time and place , for it was kept in the east church , which in ordering of ministers did not exact of them any promise of chastity . Concerning the time , he saith , that the continency of ministers , was not than brought into the church . This Synode was kept vnder Syricius , which liued in the time of Hierome , and Austen .

Notio .

But I pray you let vs consider how this tirannie did growe , and what roote it had . In the beginning ministers that had contracted matrimony , were not so seuerely and rigorously handled . Destincti , 28 ca. presbate For the counsell called Sinodus Naeocesariensis , did depose them only from their office , and not from their benefice , but were norished and toke their stipende of the Churche . After that they began to remoue them not only from their office , Dist 33. Eos et . cap , Decreuerunt but also from their office , but also from their benefice : yea and those which did so contract , they did shut into some monastery , or into some strait and narrow places to do penance . But our holye father ( thankes be to god ) doth make a cleane dispatch of them by fagot and fier .

Not long after they began to practise their cruelty vpon the women , Dist. 81. ex quo dam concilio Toletano cap , quidam . with whom the ministers had contracted , whom they commaunded to be sold , & to become the seruants of the church , in the which the priest was , which contracted with them And if the bishop coulde not driue them to that seruitude , them they committed the same to the prince , or to the lay magistrate . Yet their tirannye did not here stay , but woulde theyr chyldren that wer begotten in such mariage , to be made the seruaunts of that churche , in the which their fathers wer , & to be depriued of al their fathers inheritaunce . O double and triple cruelty , and preposterous paines & punishments , wherewith they punishe priests , lawfully maryed , and theyr lawfull children , sparing adulterous priestes , hooremongers , and theyr hoores , and their bastards . But to our purpose againe .

Caietanus the Cardinall doth affirme , that the Pope may dispence with a priest of the west Churche to take a wife , after that he is made priest , and doth say furthermore : Nec ratione , nec authoritate probatur , quod absolute loquendo , d●stinct , 3● cap , alite , sacerdos peccet contrahendo matrimonium , nec ordo in quantum ordo , nec ordo , in quantum sacer , est impeditiuus matri monii . It cannot be proued , neither by reason , nor yet by authority , that to speake absolutely , a priest doth sinne in contracting matrimonye , nor the order , in that it is order , nor in that it is an holy order , is a stay or let of matrimony . As for the glose which doth expound Copulantur , id est , copulatio vtantur , is vayne and folish , for the very order of the text doth speake of the contract of matrimony . Also he sayth , that priesthood doth not dissolue nor breake matrimony contracted , whether it be before or after , if we ( al other ecclesiastical lawes being set apart ) stand onely to those things , which we haue receiued of Christ and the Apostles .

The same Caietanus doth alledge out of Thomas , that the church may dispence in both the vowes , that is , in the solemne vow of religious men , and in the vow of secular priests , so that it be for some great necessity , or some vrgent cause : & that he proueth by the fact of the Pope , which did dispence , yea rather compell the king of Aragonia being a Moncke , to forsake hys religion , and to mary a wife , for the disposition & ordering of that kingdome .

Yea , and furthermore he doth say , that the high Bishop may in some other cause ( though it be not for publike ciuility , nor ecclesiasticall vtility ) with a safe conscience dispence with a priest of the west churche to contract matrimony wythout synne , and sayth , that that matrimony is of force .

To be short in thys , I could bring a nomber of examples , that priestes after they were ordered , did marrye , not onely in other places , but also in this realme of England , which were dispensed with by the Pope .

Questio .

Now I aske whether his dispensation were lawfull , then I aske againe , why it is not lawful aswel for one , as for an other , & why the Pope doth by his lawes restrain that liberti , & free vse of those things which god hath permitted & set at liberty to al men ? If he haue a respect to some , & not to other ( for whose infirmity God hath prouided a lawfull remedye ) he sheweth him selfe , to be a tyraunt , a theefe , and a murtherer of soules . If his dispensation be vnlawful , than he sheweth him selfe to be a very Antichrist , which turneth the rootes of trees vpward , and doth transuerte all godly order . But that euerye man hauing not the gift of continencye , may lawfully marry without his dispensation , the holy spirit doth geue forth in many places of the holy scriptures : as in the Epistle to the Corinthians , in the epistle to the Hebrues , in the epistle of Paule to Timothie , in the epistle sent to Tite , and in other places . As for the vow which they do so greatly vrge , is soone refelled . If chastity be the gift of God , what nedeth anye vowe of that which is alreadye geuen ? If it be not the gift of God , than the vow is wicked , blasphemous , and contrary to the worde of God . For what is he , that wyll presume to promise that , which he is not able to performe ?

Againe , euerye Christian man ought to be perswaded , that he is the sonne of God . For otherwise how doth he call God father in his prayers , whose sonne he doth mistrust him selfe to be ? Therfore , if he be Gods already , why doth he vow himselfe to God ? Is not he that doth vow , in that opinion , that he is not Gods before his vow ? And if he be resolued that he is Gods sonne , let him knowe , that he cannot vow that thing vnto God which was Gods before . Those things which thou doost vow , either they be commaunded of God , or not commaunded . If they be commaunded , why doest thou vow those things which thou art bound to do ? Doth the sonne vow to accomplish his fathers commaundement , or is he bound to doo it ? If they be not commaunded , whye doest thou inuent a proper worshippinge of God of thine own head , as though the holy ghost had not sufficientlye taught by the holy scriptures , by what meanes God woulde be worshipped ? Bernard doth call his votarye life , a lost life . But I shall hereafter make more ful answer to all obiections of votaries and vowes .

Wher they say , that the apostles and other , did put away their wiues , after they were made priests , let vs somwhat examine this cause . Saynt Paule in the first epistle to the Corinthians hath these words . 1 , Cor. ● Haue we not power to eate and to drinke ? Or haue we not power to leade about a wife being a sister , as wel as the rest of the Apostles , and as the brethren of the Lord , and Cephas ?

This text is of diuers diuersly interpreted . Some do say , that as certein women did folow and serue Christ , which followed him out of Galile , so did certayne godly , honest and rich Matrones follow the Apostles , which Matrones dydde minister of their goodes vnto the Apostles , that they might more expeditely apply the preaching of the Gospell .

Lib. 3. Of this minde is saint Ambrose , saint Austen , and Chrisostome . Other do vnderstand this sentence of the wiues of the Apostles . Of this mynde is saint Clement an old writer , whose wordes Eusebius recordeth in the ecclesiastical history , which be these : Paulus quidem vxorem habuit , quam tamen , vt Petrus & alii , minime circumduxit . Paule had his wife , whom notwithstanding hee led not about , as Peter and others did . Ignatius also in one of his epistles , doth testifie Paule to haue had his wife .

Now I aske : whether better credite be to be geuen to Ambrose , Austen , Hierome , and Chrisostome , or els to Clement and Ignatius , who lyued in the Apostles time ? Let other iudge .

Valla , a man of asharpe iudgement , bringeth in a reason , by the which he seemeth to conuince , these wordes of Paule , to be vnderstande of the wiues of the Apostles . His words be these : Satis fuisset dicere sororem circumducendi , neque addendum erat 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quis enim ignorat sorores esse mulieres ? &c. It had bene sufficient to say , to leade about a sister , & not to adde a woman or wife , for who doth not knowe sisters to be women : For there was neuer any sister found , which was man , but contrariwise euery wife is not a sister , bicause an infidel in wedlocke , may be a wyfe : but bicause shee is not of one religion with her husbande , she cannot be called a sister . Therefore it behoued Paule , when he named a woman or wife , to adde to , a sister , that therby it might be vnderstand , the Apostles wiues , which were led about , to haue bene Christians .

To this argument of Valla , two other argumentes maye be coupled , the one may be brought of the signification of this word circumducendi , to leade about . For this word cannot be vnderstand of them , which do folow of their own accord . For these honest matrones , whereof saint Ambrose speaketh , were said in the Gospel to haue folowed Christ from Galile , that they might minister vnto them , and not to haue bene led about . For they are counted to leade about women , which haue power ouer them , as the husbands ouer their wiues , and maistresses ouer their maides .

Secondly , Paule in this place doth contende , that he gaue place to hys own right and interest , least he should burden the church , in taking costes & charges of the church toward his finding . But if rich women had folowed him , and had ministred vnto him of their goods , truly the church had not therwith bene burthened , but rather relieued & eased . For that which the Churche was bound to doo , those Matrones being thereabout should haue done .

To proue that Paule had a wife , saynt Clement doth bryng in the words of the Epistle written to the Philippians , where it is written in Greke after this sort 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Lib. 3 cap. 4. Rogo te quoque germana coniunx . I pray thee faithful yoke fellow : The latine interpreter doth say , germane compar , in the masculine gender . Theophilactus also doth say , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is put in the masculine gender , as thoughe Clemente and other whiche were Grecians , vnderstoode not the Greke phrase , as wel as Theophilact For the Grecians in certaine phrases do sometime abuse the masculine gender , to expres the feminine . For example , Paule in the epistle to Titus , cap. 2. when he had put this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is the feminine gender , he added vnto it a masculine Epitheton 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Furthermore , this woord 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 maye properly signify an husband or wife .

Ouer and besides these , Paul here doth commende women , which doth most aptly agree , if ye vnderstand it of Paules wife . And wher he writeth to the Philippians , and doth expres ther no proper name , who shuld be vnderstand to be that yoke fellow , except ye wil say with Lyra , compar to be a proper name , which sauoureth to be far fet . And where some do iudge , not to be likely that Paules wife should remaine at Philippos , but rather at Tharsus , which was Paules city , I answer , there might happen many occasions , through the which at that time she should make her abode at Philippos . But let it be as some wil haue it , that Paule had no wife , it followeth not therfore , but that this place to the Corinthians , may most aptly & likely be vnderstand of the Apostles wiues , which if it be graunted , as the text doth enforce the same , the papists may euidently se , that the apostles kept their wiues after their calling , & after thei wer made priests . Saint Clement doth affirm , that Peters wife was with him in his peregrination , & when he did perceiue his wife to be led vnto death , for the profession of her faith , he cried out with a loud voice vnto her , calling her by her name , saying : O consūx , memento dni . O wife remember the lord .

Paphnutius , in the counsel of Nice , not willing to consent to the decree of the whole counsel , that priests should put away their wiues , and liue sole , obtained that they should kepe their wiues styl , and that the liberty of mariage should be restrained from no man , and that cohabitacion with a mans own wyfe , was chastity , and said that the counsel in going about to displace priests wiues from them , opened a wyndow to scortation and whooredome . The whole counsel reuolting from their former decree , did consent to Paphnutius . Saint Hierom him selfe , which was so stout a defender of virginity , and an vtter ouerthrower of matrimonye , writeth vpon the epistle to the Ephesians after this sort : Legant episcopi atque presbiteri , qui filios suos secularibus literis erudiunt , & faciunt comaedias legere . Let the bishops and priestes reade , which instruct their children with prophane literature , and cause them to reade comedies . By these wordes of Hierome it maye appeare , that the Bishops in his daies did keepe both their wiues and their children .

Hilarius the bishop had a wife . Saint Austen in his booke De bono coniugali , doth say , Quidam nubentes post votum asserunt adulteros esse●ego autem dico vobis , quod grauiter peccant , qui tales diuidunt . Certaine do affirme , them to be adulterers , which doo marry after they haue vowed : but I do say vnto you , that they doo greuously offend , which do seperate such . By this ye may see , that saint Austen willeth , not onely priestes , not to put away their wiues , but also doth greatly burden them with sinne against God , which do put them apart .

Consilium Gangrense , made this decree : Si quis nuptias in accusationem duxerit , & mulierem fidelem & religiosam cum viro suo dormientem abhominandam crediderit , aut etiam accusandam , tanquam non possint comugati in regnum dei ingredi , anathema sit . If any man shal blame mariage , and beleue a faithfull and religious woman sleeping wyth her own husband , to be abhominable , as though marryed persons coulde not enter into the kingdome of God , cursed be he .

Huldalrichus bishop of Augusta , writeth an whole epistle vnto Pope Nicholas , the first of that name , what a daungerous thing it was to seperate priestes from their wiues . In the which epistle among al other things , these words following are contained . Sunt vero aliqui qui sanctum Gregorium suae sectae sumunt adiutorium , quorum quidem temeritatem rideo , ignorantiam doleo . Ignorant enim , quod periculosum huius haeresis decretum a sancto Gregorio factum , condigno paenitentiae fructu , post modum ab eodem sit purgatum . Quippe cum die quadam in viuarium suum propter pisces misisset , & allata inde plusquam sex millia infantum capita videret , intima mox ductus paenitentia , ingemuit , & factum a se de caelibatu decretum tantae caedis causam confessus , condigno illud ( vt dixi ) paenitentiae fructu purgauit , suoque decreto prorsus damnato , apostolicum illud laudauit consilium : 1 , Cor. 7 Melius est nubere , quam vri . Addens ex sui parte : Melius est nubere , quam mortis occasionem praebere .

There be some which take Gregory for a mayntainer of their secte , whose temerity I laugh at , whose ignoraunce I lament . For they do not know , that the perilous decree of this heresie established of Gregorye , was afterward purged of him , with the woorthy fruite of repentaunce . For vpon a certaine daye , he sent vnto his pondes for fishe , and when he saw sixe thousand childrens heads drawen out of the same , being stricken with a very inward and earnest repentaunce , did muche lament it , and confessing the decree which he made for single life to be the cause of so great slaughter , did purge the same , as I sayd , with the woorthy fruit of repentaunce , and vtterly condemning his decree , did praise the counsell of the Apostle , saying : It is better to marrye , then to burne . Adding of hys own part these woodes . It is better to marrye , then to minister occasion of death .

The seconde Synode of Nice , 8. being the seuenth generall Counsell .

Συνοδος Synodus , commeth of this praeposition 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which he tokneth Cum & this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which betokneth Via , away , & the whole word signifieth a Counsell , a couenticle , a congregation : which if it be generall , it is called Synodus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of the whiche , this second counsell of Nice was coumpted one : which , how it was called and gathered , and by whom , I will declare anone . But first I will shew you the very somme and argument of the said Counsell , which consisteth in these two verses .

Nam deus est quod imago docet , sed non deus ipsa , Hanc videas , sed mente colas quod cernis in ipsa .

ALthough the image it selfe be not God ( as they say ) yet God is the selfe same thing , that the image doth teach vs , neither is the image it selfe to be worshipped , but that which thou seest in the image . But some man perchaunce would maruell , whether these fathers wanted discretion and iudgement , or ( according vnto the saying of Terence ) An cum ratio ne insanierint , were mad with reason , or els if they went about , malapertly to lay a myst , and to blind the eyes of the whole Church . I truly vtterly persuade my selfe , that to be verified in those fathers , whiche Christ in the Prophet doth threaten vnto the dispisers of his word . The wordes are these : Facite vosmet ipsos stupidos , & obstupescite ex coecati sunt & exoecant ebrii sunt , & non a vino , commoti sunt , & non a sicera . Quoniam operuit vos dominus spiritu soporis , Esay , cap. 27. & obstruxit oculos vestros quin & prophaetas & praecipuos vestros videntes operuit . Make your selues dull and wonder : they are blind , and do blind others : they are dronck , but not with wine : they stagger , but not by strong drinke . For the Lord hath couered you , with the sprite of slomber , and hath shut vp your eyes , the Prophetes also and your chief seers hath he couered &c. Who at any tyme , which hath had but a tast of Gods worde , did euer affirme , that to be God , which the image doth teach : and that to be worshipped in spirite , whiche is sene in the image ? O shamelesnes . What other thing can a man see in an image , but matter and forme ? The forme of an image doth represent a man , hath therfore God a shape and membres like a corruptible man ? why therfore were the Anthropomorphites condemned of heresie ? The matter of an image is either gold , siluer , stone , or woode , and sometime earth & clay : but who would say , that God is either like vnto earth , a stone , woode or metall ? how therfore is that God which the image doth teach ? Agayne if he be to be worshipped in the minde , which is seen in the image , then some earthly thing is to be worshipped . For we see nothing in an image , but that which is earthly and corruptible . By this it is euident , that blind bussardes haue gone farre out of the way , definyng and constitutyng that whiche is agaynst true religion and the infinite and vnmeasurable maiestie of God . Saint Paul is cleane contrary agaynst them , Act. 17 , saying : Synce that we are the generation of God , we ought not to thincke , that the Godhead is like either vnto golde , or siluer , or stone grauen by arte , or inuention of man . Neither do they onely offend against the diuine Scripture , but also they haue forgotten what the holy fathers before haue written . For Athanasius agaynst the gentiles writeth thus : If they thincke God to be of a corporall shape , geuing vnto him handes , feete , necke , breste and all other members like a man , see vnto what impiety they are broughte , whiche are not afraide to haue so fonde a cogitation of God . For then it would necessarily folowe , that it should be thought to suffer all thinges pertayning to the imbecillity of the body , if it be circumscribed after the maner of the bodies of men . It will folow also , that it may be cut and deuided , and wholly perishe . But who is so mad to thincke , that those things happen vnto God ? for these things are proper onely vnto earthly bodies . For God is without a body and incorruptible , immortall and euerlasting , who hath nede of nothing . But these thinges are corruptible , and the lineamentes of their bodies hath nede of mans aide and arte . For we see them oftentimes to be renewed , when they are olde , and that which either the length of time , rayne , or any liuyng best by chaunce haue destroyed , to be made new againe by mans helpe . But Lactantius writeth more plainly of this matter , lib. 2● instituti ●●am . cap , 2 saying : After that God began to be present with vs , we haue not now any nede of the image of him . I aske this question , whether if a man continually behold the image of him that is absent , and is gone into farre countreis , that he may take confort of him being away , shal this man appeare to be in his wits , if he shal continew still in beholding the image of him who is now returned agayne and there present , and would rather enioy the sight of the image , them of the man himselfe ? no truly . For the image of a man then semeth necessary when the man is absent and far of , but it is superfluous when he is present . But the image of God is alway superfluous and vayne , whose spirite & Godhead being euery where diffused & spread , can neuer be absent . What can be more plaine & perspicuous against the decree of these fathers ? The same author hath wordes not vnlike to these , saying . But they are afraide , that all their Religion should be voyde , if they should see nothing whiche they might worship , and therfore they ordein images : which bycause they are the images of the dead , they are dead themselues , for they are destitute of all sense & feling . But the image of God which liueth for euer , ought to be sensible & liuely . If an image toke his name of likelines , how can those images be iudged like vnto God , which cannot moue or feele any thing , therfore that is not the image of God , whiche is made with mans handes , of golde or stone , or of any like matter , but man him selfe is the image of God , bycause he feleth and moueth , and doth many actions . &c. And there is no cause , why our aduersaries should transferre the state from God vnto the saintes : for as concerning the pictures and images of God , they are manifestly found to be in a wicked error . Now as concerning the images of the saintes , let the images of the saintes tell , whether they be the images of the soules , or of the bodies . The soules , bycause they are without a body , can not be expressed in images . For we beleue , that the soules liue in felicitie with God in heauen , and the bodies rot in the earth , vntill the resurrection . For this cause you will say , that you represent the bodies by bodily images . But how is it , that they do not behold and worship liuely bodies , rather then the shadowes of bodies rotten ? do not these foolish men perceiue , that if the images could feele or moue , they would worship their makers , of whom they were polished and decked ? who if they had not so bene formed , they had remayned vndoubtedly a rude stone or blocke , man therfore is , in a maner the father of images , by whose handes they were framed , and by whom they began to haue their shape , figure and beautie . And therfore he is better that made them , than they whiche are made . And no man doth worship the image makers , wherfore Seneca wrote worthyly in his mortall books agaynst the gentils . They worship the images of the goddes , they humble them selues vnto them , bowing their knees , they fall prostrate before them , they sit or stand by them the whole day , they offer rewardes , and burne sacrifice vnto them . Finally , wheras they so much wonder , at them , yet notwithstanding the caruers that made them , despise and contemne them . The Christians likewise , wonder at images , they beholding them , praysing and extolling the curious worckemanship in them , do in the meane time dispise the workemanship of God . For very fewe do consider the beauty and comelines of the things in the world , & do set forth the prayse of their maker , as it is worthy . They ar occupied in the beholding of the fond & trifling toies of man , wheras the diuine prouidence hath exhibited more arte , cunning , and wisedom to be sene and perceyued of vs in the litle Emmet or in a small flower of the field , or in one leafe of a tree or herbe , then we can find in all the pictures or images of all the paynters and caruers , being neuer so finely wrought . And these foolish fathers , be not ashamed , to send the simple people vnto the vaine and fond workes of mens handes . Let them therfore beleue these Counsels , vnto whom it is a pleasure and delight to erre , stomble , and to fall . They which are wise , beleue the Scriptures , and therfore they beleue , that these Counsels were mad & out of the way . For the Counsels which were after gathered by the authoritie of the Church of Rome , were nothing better , yea rather more fond and foolishe . But they say , that in all these general counsels the heresie of not worshipping of images , was condemned : For now they boldly and rashly call that heresie , which hetherto in the Church of Christ was called Orthodoxum , that is , of sound and right religion . Surely they haue in their Councels defined and decreed those things , which are contrary to the law of God , which neither was obserued of the Apostles , nor the Apostles disciples , nor can be shewed or proued by any Scriptures . Let them therfore see by what spirite , or how catholikly they haue intruded into the Churche of God the vse of images . Saint Austen writeth , In catalo . 8 hereseon that there was a certaine woman named Marcellina , of the sect of the Carpocratianes , which worshipped the image of Iesus and of Paul , of Homer , and of Pythagoras , humbling her self vnto them , and offring incense . What will our aduersaries say here ? Marcellina is set in the Cataloge of heretiques , bicause she was a felow vnto the Carpocratians , & worshipped the images of Iesus and Paul , and the images of the chief Poetes and Philosophers . Ye call vs heretiques bycause we oppugne the images of the saintes , and teach with all the Catholiques and faithfull , that they are not to be worshipped , that no kinde of adoration is to be done to them , no incense to be layd before them . Lactantius also iudged , that there was no religion , wheresoeuer images were set vp . We are called the subuerters of religion , bycause we endeuour to ouerthrow the destruction & pestilence of all religion . If any man desire to know the wordes of Lactantius , they are these : There can be nothing greater then man , but that which is aboue man , therfore God is aboue man , and not vnder man : neither is he set in the lowest region , he is to be sought in the highest place . Wherfore it is not doubtfull , but that wheresoeuer any image is , there is no religion . For if religion do consiste only in diuine things , and there is no diuine thing but that which is heauenly , therfore all images ar without religion . For there can be nothing celestial in that thing which is of the earth . Libr , susti . cap. 19. And for this cause the auncient and catholike Church did vtterlye auoyde all images . For we can bring proofe out of one Aelius Lampridius , an Ethnicke writer , that the primitiue Church did abhorre images , In vita imper Alex , Seueri for Lampridius writeth thus : Alexander Seuerus ( sayth he ) ascended into the Capitolle the seuenth day after he had ben in the Citie , he frequented the Churches , and he would haue a temple erected vnto Christ , and receyue him among the goddes . The which thing al so Adrianus is sayd to haue minded , who commanded Churches in euery Citie to be builded without images , which at this day , bycause they haue no goddes , are called Adriani , that is the Churches of Adrian , which he was sayd to haue made for this purpose , but he was forbidden of them Asking counsell of their goddes , learned , that all men would become Christians , if that should come to passe , and that all Churches would be forsaken . Hetherto Lampridius : manifestly declaryng , that it was the vse of the christians to haue no images in their churches . This thing Seuerus entended to haue don , & Adrianus alredy had builded such churches euerye where , that he myght geue an occasion to induce the manner of the christians , except the deuils had perswaded the contrary , that is , that images should be set vp in the churches , least their religion should decay . If our aduersaries refuse the testimonie of an Ethnick man , let them heare Erasmus Roterodamus , writing in this sort : vntil the time of Hierome , In Catachesino , the christians were of a good and sound religion , who suffred no image in the church , nor painted , nor grauen , nor wrought , no not the image of Christ which way as I thincke , to stay the heresie of the Anthropomorphites . But after that , the vse of images crept into the churches by litle & litle . Thus much Erasmus . Saint Hierome liued almost . 400. In proemie , lib , 3 , continent , in Amos , yeares after the Natiuitie of Christ , as he him selfe doth witnes . Wherfore it is manifest , that the primatiue church of Christ was without images by the space almost of 500. yeres . Therfore it may not hereafter seme greuous vnto vs to be condemned of heresie , & blamed with the primitiue church . Thou vnderstandest therfore ( gentle reader ) how vnworthily and without a cause , our aduersaries endeuour to condemn vs of heresie , wheras it manifestly appeareth , all our endeuour and labour to tende to this end , that ( all heathenishnesse and heresie beyng taken away ) we may bryng in agayn , and restore the auncient orders of the Apostles , and of the Apostolicke Churches .

Now will I declare the cause , why this councell , and by whom this councell was called and gathered . There was one Irene , wife vnto the Emperor Leo the .iiij. of that name , who was the sonne of Constantinus the fift , being sonne to Leo the third , whom they called in derision I conomachus , that is to say a wrestler and fighter against Images , & called Constantine his sonne Copronimus , bicause , when he was christened , he defiled the fonte with his dung . But other do say , that when he was oftentimes washed of his nurse , he would handle his own doung with his hands , and therfore he was called Copronimus . These two Emperours Leo & Constantine his sonne commaunded images to be taken out of the church , and to be vtterly defaced .

Now this Leo the .iiij. Irenes husband , begat a sonne of her , who also was called Constantinus . And when Leo was dead , & Constantine his sonne very yong , Irene th empres toke vpon her the gouernment of th empire . Vnder this Irene , images wer restored into the churches . She also being accompanied with a great garde vpon the feast of the Natiuitie of our Lord , went into the great church of Constantinople , and restored agayne the crowne of golde adourned with precious stones , which her husband Leo , had before taken from thence . At this time in the country of Thracia , when a certayn man had digged vp a certaine piece of ground , there was found a certain coffin of stone , in the whiche was buryed a certayne man , and a certayne plate or peece of Brasse was founde vpon the dead man hauyng these words written in it : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Christus nascetur de virgine : & credo in eum . Sub Constantino & Irene Imperatoribus , ò sol , rursus me videbis . That is to say , christ shal be born of a virgin . I beleue in him , vnder Constantine and Irene th emperous , O sunne , thou shalt see me agayn . But whether this be true or no , Aliorum iudicium esto . By the commaundement of this Irene a councell of .iij. hundreth and fifty Bishops was celebrate at the towne of Nice . The cause of this Synode was this . One Paulus was then Patriarke of the Church of Constantinople , he being taken with a feruent sicknes , left the cure & charg of his church , & lay in hys bed , as it had ben a man in dispayr , to whom th empresse Irene made her repayre , and comforting him , did inquire the cause of his departing from the Churche . To whom he aunswered , saying , I would to God , O Queene I had neuer entered into this see , which being oppressed with Tiranny , hath in it so many diuisions , and none obedience . But when he would vtter no more of his minde vnto the Queene , she sent vnto him the wisest men of the Senate , which required of him the cause of his pensifnes . Vnto whom he answered , except ther be a generall councell called to redresse disorders , & to vnite all Churches together , all things would come to wracke and confusion . To whom the Senators sayd agayn . Why diddest thou promise thy prince , when thou camest to thy See , that images ought not to be worshipped . That thing saith he , caused the madnes of the rulers & your crueltie . So speaking these wordes , with a few mo , he departed out of this lyfe . After him was chosen one Tarasius to be Patriarke , but he could not be constrained , neither by prayers , nor by manacies to take vpon him this dignity , except they would promise a general councell , which beyng graunted , he became Patriark went to Rome to Adrianus the bishop to haue conference with him . Which Adrianus did write to al Patriarks & bishops , that they should assemble to the citie of Nice , to celebrate a general councel , which was accomplished . And those things which were there agreed vpon were written in a certaine brief , & brought to Constantinople , where they were openly red & subscribed vnto of the princes & gouerners . The images were restored againe to the temples , & al Churches , vnited in one . This was the course of that noble & worthy ( Si diis placet ) vii . generall councel , which sat onely to maintaine the honoring of stockes , blockes , & stones . But as that Prouerbe saith . Dignum patella operculum . Such a cup , such a couer . Similes habent labra lactucas . Such lips , such lettasses , such councell such doctrine . But I pray you marke the charity of this stout and idolatrous dame , which being moued with ambition to beare rule , moued a conspiracy against her own sonne , and did hire and allure her Dukes and Lords with faire promises and large gifts , to kill him . To the which conspiracy they all did assent , and hastning into the court , toke him being alone , and most cruelly did put out his eyes . O bloudy fact , worse then any Tyranny committed by Phalaris , which for the loue she bare to images and idoles , did not sticke to murder her owne sonne made after the similitude and likenes of God . Thus much for the second Councell of Nice , and for the author and fautor of the same , is sufficient .

Licentia . 9.

Licentia & Libertas , differ in signification , for Libertas , is an honest & mean libertie , to do things comely not to passe the bonds of honesty , Licentia , is an vnmoderat and dissolute maner of saying or doing , as Terence vseth it , saying Omnes deteriores sumus licentia , we are all made worse by to much libertie . And Quintilian saith : Quae in aliis libertas est , in aliis licentia vocatur . That whiche is called libertie in some , is called licence in other : and he that runneth to much at libertie , is called Licentiosus .

Plutarch doth report , how that Cato the elder , was wont alwaies most earnestly to admonish the Magistrates , seuerly to punish the offenders in a common wealth , iudging nothing to be more pernitious in a publique weale , then licence , which he thought not to be born within a Citie , in somuch , that he iudged the Magistrate whiche could restrayne the offenders , and would not : worthy to be stoned to death .

Xenophon in his worke of the sayings & doings of Socrates . Lib. 4. Dic mihi ( inquit ) ò Euthy deme , putas ne bonam magnamque possessiouē homini atque ciuitati libertatem esse . Maximam ( inquit ) Quicumque igitur corporeis seruit libi dinibus , et ob eas nequit quae sunt optima exequi , putas ne tu hunc esse liberum minime ( inquit ) Tell me ( saith he ) O Euthydome , dost thou thinke libertie to be a good and great possession to a man and to the Citie ? Very great ( sayth he ) whosoeuer therfore doth serue bodily pleasures , and through those cannot execute those thynges that be good , doost thou coumpt hym to liue at libertie ? no verely saith he .

Demochares , being one of the legats , sent from Athenes to king Phillip , shewed forth the licence of his tong . For when king Phillip had gently entertained them , & said say on you ambassadors , tel me , if I may do any thing to gratifie the citie of Athens . Then sayd Demochares , Suspende te , hang thy self , which wordes sauoured of to much liberty of speech . This Demochares was called for the malapertenes and sawcines of his toung Thersites .

Platonicall . 10.

OF Plato I haue written before , what he was : yet I thought good in this place to note two thinges . The first is of Idea , whiche Plato doth call the firste shape or intelligence of thinges . Whiche Plato denieth to be gendred and made , but doth say , that they be alwayes and are conteyned in reason and vnderstandyng . These were named first Ideae by Plato . And they be the eternall exemplars of those thinges , whiche be naturally made : they be immortall , immutable , and inuiolable . And that the matter may be made more playne , it is nedefull beside all men , to vnderstand and conceaue in reason and vnderstanding , an other certaine man , and beside al horses , to conceaue an other horse : and besides other beastes , to conceaue a beast vnbegotten . And as of one seale there be made many printes of the same seale , so of one man there commeth six hundred thousand men . This is the Idea , of Plato , from whom Aristotle doth dissent , and doth thincke , that ther be no such Ideae . If you will more of these Ideae , red S. Augustin , who writeth of them at large in diuerse and sondrie places .

Secondly although the Academickes ( of whiche secte Plato was author ) were coumpted more modest then other Philosophers , yet not all whiche were called by the name of Academickes , did obserue the rule of modestie , but some of them did shewe forth both their great follye and their great errour . For what is more foolishe , then to haue the name of a Philosopher , and to doubt and wauer in euery thyng , and to haue the certaynty of nothing ? for they that doubt of all things , are very far both from faith and knowledge . Man is more noble then all other beastes by reason and vnderstanding , but in certaine senses , he is inferiour vnto certaine beastes . For the beast called Linx , is of a quicker sight then man , the Sowe of a quicker hearing , the Dog of a perfecter sent and smel , the Ape of a better tast , and the Spider of a readyer touching . &c. But for as much as man doth excell all beastes by the power of discerning and vnderstanding , who doth not coumpt that man more brutish then beastes , whiche thincketh him selfe to haue no reason to iudge things , and none understanding to sauor things . In so much that we do perceaue , certaine brute beastes almost to embrace the image of reason . For the dog hath his affections , & is mindfull of the benefites done vnto him : he knoweth his maister with whom he is familiar , and as though he were enobled with some wit and reason , he returneth to his maisters house , when he hath lost him , yea although the dog be .300 . miles from his home , as I my selfe knew a dog of a certayne mans in Cornowall dwelling almost by the mount , being lost in London , beyond the temmes came home agayne a fourthnight before hys maister came out of London . The Camell is very mindefull of iniuries and wrongs done vnto him : the Vnicorne doth know the integrity of his virgin femall , in so much that he is delighted onely with the embracings of her , and none other . All other beastes haue a marueilous delight in the swete sauour , that commeth from the Panther , and in beholding of him . Therfore feling by the swete ayre where the Panthers haue their resort , thither will all beastes come . The fishes being in the deepe streames , doe come to the shew of gold , wherupon that prodigall and lasciuious Emperour Nero did fish with golden nettes . What nede many wordes . Torua Leona lupum sequitur , lupus ipse capellam . Florētē cithisum sequitur lassiua capella . The cruell Liones doth chase the woulfe , the woulf him selfe doth chase the goat , and the wanton goat doth folow the grene herbe called Trifoly . So after this sort is euery beast drawen and led with his pleasure , which cannot be , if they should doubt of their affections . They therfore which doubt at all things , by what temeritie or by what impudencie do they chalenge the profession of Philosophie ? Looke more for the folly of this sect in Saint Austen , and in Cicero , who both with strong reasons do dispute against these kindes of Academickes .

The residue shal iudge , 11. 1. Corinth. 14.

THe Apostle Paul will haue .ij. or .iij. Prophetes to speake in the congregation , meaning , that one should speake after an other . For if .ij. iij. or more shoulde speake at one tyme , one should let the other and so there should arise a great confusion , By this place of Paul it appeareth , that it was not the maner at that tyme , that one alone should make a sermon by the space of .ij. or .iij. houres vnto the people . But certain which were chosen , did propose vnto the congregation such things as they had before purposed , geuing place in order the one to the other , for then through the aboundaunce of the sprit many might be chosen , the nombre of whom at this day is not so plentifull . Therfore to one alone is committed the prophecieng & preaching vnto the people . It foloweth in Paul : Et ceteri di iudicent , & let the residue iudge . Paul doth commaunde , 1 , Cor. 14. that the hearers do expende and waigh what is spoken , how aptly , and how godly things be expounded , whether the interpretation of the preacher do correspond & be agreable to the analogie of faith . And here he sheweth , that it is lawfull to vse the gift of God to the edifieng of the congregation in keping of silence , that is , if diligent hede be taken what is said of others . Yet notwithstanding here is not to be gathered , that the word of god is subiect vnto the iudgment of man , but that by the sprit of god it be wel vewed , whether it be gods word or no , that is proposed . For the Prophetes and holy men did not alwaies speake by the instinct of the holy sprite , nor did alwayes vtter their mindes out of gods word , for they were somtimes destitute of gods spirit , & therfore we read oftentimes in the prophetes these wordes . Et factum est verbum dni ad me . And the word of the Lord sayd to me . Wherby we myght vnderstand , those things that be written there , to haue proceded from the spirit of God . The sonne of god becomming man , had onely this prerogatiue that he had the spirit of God alwayes remaining in him , which was declared to Iohn the Baptist , when it was said vnto him : Super quem videris spiritum descēdētē & manentem super eum , Iohn . 1 ipse est , qui Baptizat spiritu sancto , Vpon whom thou shalt see the spirit discending , and abidyng vpon hym , he it is which doth Baptize with the holy ghost . Marke here this word , Manentem , For the spirite of God descendeth vpon other , but it doth not alwayes remayne with them . And many of the holy fathers did often admonish the readers of their bookes , not to geue honor to their writings , which is due onely to the holy Scriptures . If this iudgement which Paule would to be obserued , had bene warely and wisely practised in the Churche , we should not haue had at this day so many foolish traditions and wicked decrees of the Bishop of Rome . But this seruitude wherin the Churche hath bene lately wrapped , came partly through ouer much flatteryng of the Bishop of Rome , and partly through his violent tyranny , by the whiche he decreed it to be an horrible sacrilege , to iudge and make inquisition of his rescriptes and constitutions .

Furthermore , sluggishenes and idlenes hath so inuaded the mynds of men , that they had rather trust to other mens iudgementes , then to their owne . But if God would haue vs to be iudge of his Prophetes , why may not the like be done of the Pope and his decrces . Yet men ought not here to take an occasion of contention , and to vexe and to disturbe the church . For Paule doth not say , let other make altercation , let other contende , but ( sayth he ) let other iudge . It is one thing to heare him , that teacheth , and to vnderstande and to iudge , and an other thyng by the spirite of contention to call all thinges ( be they neuer so well spoken ) into question and disputation . For to iudge , it nedeth not nor behoueth , that the hearer doo gaynesaye the teacher in the open congregation : but it is sufficient if he iudge in his harte of those thinges whiche he heareth . And when the congregation is dissolued , if he desire any thing , to aske it of him , when they be alone , for except this modestie be kepte and obserued , we should looke for nothing els but a vayne , hurteful , and vncomely altercation in the Churche .

Zacharias . 12.

THere were many of this name . The one was a Prophet , raised vp of God to comfort the people of Israell , when they were returned from Babilon , & to tell them that they should renew again their temple and politicall gouernement , and that they should certainly know , that God would defend their common wealth vntill the comming of Christ , cap. 9. 12. 13 1. Esdras . 5. 3 2 , paral . 24 of whose passion & benefites he doth Prophecy in many places of his booke .

An other was the sonne of Ioiada the high Priest , who was slayne of Ioas the kyng of Iuda .

An other was a Prophet very familiar with the king Azaria . 2. paral 26. Esay . cap. 8

An other called zacharias was father in law to king Ezechias .

An other was the sonne of Hieroboam the .xiiij. king of Israell , 4 , Reg. ca. 15 who raigned six monethes .

An other was a priest of the course of Abia ( of the which course there is mention made in the first boke of Paral. cap. 24. Luke , 1 ) he was the father of Iohn Baptist Which zacharias ( Basilius writeth ) was slain betwixt the temple & the altar , bicause he said that Messias was come , & was borne of a virgin . Math , cap 23.

Some do not allowe this opinion , nor yet the opinion of them whiche referre this to that zacharie , which exhorted the people being returned from exile out of Babilon , to the reedifieng of the temple , who also is coumpted one of the smaller Prophetes , for althoughe th inscription of the boke doth shew him to be the sonne of Barachias , yet it is no where read , that he was slayne . Of the other zachary , the sonne of Ioiada the whole Scripture doth report that thing which is most agreable to this place . That is to say , when after the death of his father , the religion decaied by the wicked apostasie of the king and the people , zachary being indued with gods holy spirit , did very seuerely , sharpely and openly rebuke their Idolatry , and therfore they slue him in the court of the temple . Nor it is any absurdity , for his father Ioiada to haue had the name of Barachie . 2. paral . 24 For in so much he was al the dayes of his life a maintayner of Gods true religion , he ought worthyly to be called Barachias , that is , the blessed of God . But whether he had two names , or whether there be an error in the worde , as Saint Hierome doth thincke , there is no doubt of the matter , but that Christ doth note the sacrilegious & bloudy stoning of zacharie in the place aboue alleged . He nameth this zacharie , not as the last martyr that was killed : for the posterity of the Iewes did ingurge them selues with the bloud of martirs , of the which their fathers before had but a tast , for there was great slaughter vnder Manasses . Who knoweth not how cruelly they murdered the Prophet Ieremy ? The Lord doth not imbrayd them with latter slaughters , but layed to their charge this one murder of zacharie , whiche was as it were the very beginnyng of theyr wicked and bloudy licentious doings , which afterward came to an vnspeakable cruelty . Christ did comprehend vnder this slaughter of zachary , all other slaughters , whiche were or should be done by them .

In Hebrew zachariah signifieth , Memor dni that is , mindfull of the Lord .

Helias . 13.

HElias Thesbites , was the greatest Prophet of his tyme , he was rapte and taken away from men , whose ende no man knew . He did many miracles while he liued , and was like vnto a burning fier , in so much that his wordes burned like a torche . This Prophet first of al came vnto Achab , and spake vnto him in the name of the lord , for he had forsaken the commaundements of the Lord and folowed Baal , and he foreshewed him the great drouth and famine , which should folow and continew for thre yeares in Samaria . Whiche when he had told him , he fled , and hid himselfe thre yeares in a caue by a riuer , where continually euery day a rauen came & brought him meat . After when the riuer waxed dry , he departed into the citie of Sarepta , where he was nourished of a certaine poore widow , during the time of all the drouth . And after it chaunced , that the sonne of that woman whiche gaue him meate , dyed , who had no more children , and he was restored vnto life agayne by the prayer of the Prophet Helias , who as some say , was the Prophet Ionas . After thre yeares ended Helias prayed in the sight of Achab the kyng , and there came forthwith , aboundaunce of rayne and hayle from heauen . Wherfore when Helias had slayne .450 . Priestes whiche deceyued Achab and the people , he was persecuted by the queene Iesabel , in the reuengement of them . But he at the length departing into Oreb , the hill of the Lord , from thence came to Damascus , where by commaundement of the Lord , libr. 3. Regum , cap. 18. et 19 he anoynted Azael kyng of Siria , and Iehu king of Samaria . From thence returning vnto the country of Iewes , and finding Helizeus at the plough and twelue other , he cast his cloke vpon him , and began to Prophecie . Afterwarde when he had caused the Lord to burne with fier sent from heauen the two capitaynes of Ochozia the king , Lib. 4. Regum . cap. 1 with their hundred men , he was caried vp into heauen with a hurle wynde in the sight of Helizeus , leauyng him to Prophecie in his place . He gouerned the common wealth of the Iewes about .20 . yeares .

Luk , 1 Math. 11.17 , Mark 9 , Where Malachias the Prophet doth write , that Helias shall come agayne before Christ , that the aungell Gabriell doth expounde of Iohn Baptist . Eliah in Hebrew , is as much to say , as Deus meus Iehoua , my God Iehoua .

There be two places in the Scripture concerning Helias , which seme one contrary vnto the other . Matheum , 11 cap. 4. Iohn , 1. The one is this . Ipse est Helias . The other is , Non sum ego Helias . In the Prophete Malachie Helias is promised in these wordes : behold I will send vnto you Helias the Prophet before the great and horrible day of the Lord come , and he shall conuert the hartes of the fathers vnto the children , & the hartes of the children vnto the fathers . &c. That Helias is Iohn Baptist , may be proued by the interpretacion of the Aungel , saying : he shal go before , in the spirite and power of Helias . And Christ in Mathewe : This is he , of whom it is written , cap. 11. beholde I sende my messenger before thy face , Mark. cap. 1. Luke , 17 whyche shall prepare thy waye before thee . And if ye will receiue bym , he is that Helias which should come . And in Marke , as before in Luke : Beholde I wyll sende . &c. And in Mathew : I say vnto you , that Helias is alreadye come , and they knew him not . &c. lib. 4 , Reg. ca. 2 , Iohn therfore is that Helias of whom Malachy prophecied . But that Iohn denieth him selfe to be Helias , he doth not denye him self to be that Helias , of whom Christ spake , but that Helias Thesbites , one of the citizens of Giliad , who was in the time of Achab , king of Israel , and taken vp into heauen in a firy chariot , of whom the Iewes dreamed that he shoulde come againe into the earth before the comming of the Messias , he denieth him selfe to be that Helias , aunswering to their opinion , or elles hee aunswered per 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by thys figure tapinosis , not arogating vnto him selfe anye dignitye , in the whyche he confessed him selfe to be lesser then Helias , as he did also when hee should haue baptized Christ , as though he himselfe had muche neede of the water of regeneration . For this is peculiar vnto the holy fathers , that they wil not acknowledge in them selues any iustice , or manye vertues , nor stand in their own conceite , but will abase and humble them selues , which thing appeareth in Iohn :

To be short , Iohn was not Helias proprie , but significatiue .

Templum domini , templum domini . 14. Ieremiae . 7.

FOr the better vnderstanding of this clause , I thought it expedient first to shew the cause why these words wer spoken , and to make discourse therof from the beginning of the chapter . The Empire of Assiria vtterly fell and was destroyed vnder Sardanapalus , a most lasciuious and dissolute king , but it was mightely restored , and repayred again by one Nabuchadonozor Priscus , who was father to the great Nabuchadonozor , and euen then also it beganne to be called both the kingdome of Chaldea , and the kingdome of Babilon , not manye yeares before Manasses ( graundfather to Iosias the king ) was taken of the Babilonians . Therfore , when the Iewes saw the prowes and strength of the Chaldies to grow more & more ( when Iosias raygned ) they did greatly feare their might and power , and did by diuers and sundrye waies consult betwene them selues , both of the wealth of their kingdome , and also of the preseruation of the church . One was in one minde , and an other in an other mynd . This man trusted to one thing , & that man trusted to an other thing , and so the mindes of the whole people were diuers , and did greatly varry : but the bounteous Lorde in these their doubtfull cares , commeth in very good season , and helpeth at a pinch . He doth exhibite vnto them certaine good counsels , and sendeth vnto them the prophet Ieremy to instruct them , how they might be deliuered out of these daungers , & how they might preserue their kingdome whole , and kepe the integritye of religion . First , he doth greatly vrge all estates and persons , of what age so euer they were , to confirme themselues to the good counsel of god , and ( leauing al their vaine hopes ) to trust onely to the Lord God , to put away their corrupt maners , and to fashion them selues to the wil of God . There wer seuen thinges , in the which specially they did put their affiaunce . First in the temple , in intercession of saintes , in manifolde sacrifices , in mans wisdome , in the large promises of false prophets , in mutuall consent , finally in the aboundance of riches . Al these things doth the prophet most strongly confute , and doth vtterly manace vnto them a most sure and horrible destruction , except they would amend in due time .

And I besech you , what haue our men done of late daies ? Haue not the counsels bene their refuge ? Haue they not there often consulted how to preserue the church and the common wealth ? And what do their counsels bring forth ? Nothing els but Cockatrice egges . For al the counsels which haue bene assembled vnder the Romish bishops , these . 500 yeares , haue discoursed and bebated nothing but these clauses following . First to extirpe al the Popes aduersaries , that is ( as they cal them ) heretickes . To make reformation of ceremonies in al churches To haue gorgious altars , great nomber of Masses , fine chaunting and singing , to haue images in euery corner of the church , to dissolue and breake the lawfull state of mariage of the spirituall ministers , to haue sumptuous and rich copes , sensers , banner clothes , basons , cruets , and what not ? Finally , to set forth an army against the Turkes , to wynne the city of Hierusalem out of theyr hands . But what commodity and profit haue issued from such counsels , histories , time , and dayly experience can declare . But for the extirping of idolatry , for the purity of preaching Gods word , for the right admistration of the sacraments , for the cleane life of the clergy in putting away their hoores , and marying lawfull wyues , no reformation . These things be bugges to them , with these thinges they wyll not meddle , least theyr glory should be defaced .

But the prophet here doth commaund the Iewes to heare the counsell of God , and to redresse their liues , and to forsake their hyll alters , theyr idoles , and their hie groues , which in dede they did in part , but not in the whole . For their corrupt maners remained vncorrected , and the woorshipping of Baal , was not vtterly abolished and left . The prophet therfore was commaunded , to stand in the gate , and to preach to the people . Some write , that ther were in the city seuen gates , three on the North side , thre on the South side , and one which was most famous on the East side , in the which the prophet is reported to haue stand , and to haue said thus : Bicause ye come to the temple to woorship the Lord , heare what the Lord speaketh to you . And here by the way note , that although God be in euery place , and is included in no place , and ought to be woorshipped in euery place , in spirite and truth , yet speciallye and singularlye he ought to be worshipped in the temples , and in the holye congregacions , which temples were instituted and ordained for that ende : that is , that worship and honor might be geuen vnto God openly , and in some certain place , as ecclesiasticall discipline doth require . Out of the wordes of the prophet may be learned also , what all faithfull ought to do , when they come to the temples . Nempe vt adorent dominum , forsoothe that they worship the Lord . To worship the Lord ( I say ) and not dead stockes : to worship the Lord , and not to garnish images with rich coates , with siluer and gold , with burning tapers and candels .

After this , the prophet doth shew them the whole counsell of God , saying : Emendate vias vestras , & studia vestra . Mende your waies and your studies . By waies and studies , he vnderstandeth althoughts & inuentions , and ( as Hierome saith ) al their sayings and doings , whych be amended & reformed , when we omit those things which god forbiddeth , and do those things which God commaundeth . But the most part of men do contemne or litle set by , this wholsome counsell of God , and doo consult of other inuentions . Now foloweth the vtility and profit of this counsel , which the prophet gaue them . Et faciam vos habitare in loco isto , & I will make you to dwel in this place , that is , you shall not be deuoured in battel , you shal not be beaten with calamities and miseries , but you shall be happy and blessed in your country , out of the which you shall neuer depart into captiuities , nor into the lands of your enemies .

But bicause the foolish people than toke no great regard of the wholsom counsel of God , bicause they had vtterly conceiued vaine hope and trust in vaine things ( as in figures and shadowes ) the prophet goeth foorth to open their folly , and to refute them , as it is the part of a good teacher , vtterly to take away those things , which did let and hinder obedience and reformation of life . Ieremy therfore sayth : Nolite fidere verbis mendacibus , dicentes : templum domini , templum domini , templum domini . That is : Trust not in lying woords , saying : the temple of the Lord , the temple of the Lord , this is the temple of the Lord . He repeateth thys word thre times , to signifie the sure trust that they had in the temple & in their sacrifices , as though they should haue sayd : Is it like , that we should be cut of by the battels of straunge nacions , which haue here with vs the temple of the Lord ? Yea , the temple which is the noble woorke of Salomon . Which temple hath these great promises , that is , if there come either battel , famine or pestilence , yet they shal not anoy vs , if we go vnto the temple to craue pardon . Who therfore would beleue vs to be destroyed of the Heathen , as the prophets do triflle ?

In the like madnes are they , which in these dayes cry and say : Neither Turke nor Sarasen can ouercome vs Christians , for we haue Abbeies of both the sexes , in the which both men and women do serue the Lord , we haue Colleges , we haue temples , in the which ther is singing and reading day and night , in the which we haue mattensing & massing , ringing & piping . It cannot be , but God wil heare vs . But let those hipocrites perswade them selues , that God did not ordaine by his word any such kinde of worshipping , any such kinde of praying and prating as they vse .

But to the prophet againe . Are ye not ashamed ( saith he to the Iewes ) being defiled with so many horrible sinnes , to enter into the temple of the Lord , which is called by his name , and consecrated vnto him , and to perswade your selues to be deliuered from all maner of calamities , onely for that ye enter into my temple , and are beholders of holy things ? And yet notwithstanding you steale , you murther , you be adulterers , you commit periury , you offer incense vnto Baal , you follow those Goddes whom you know not . What do you meane ? Is my house in your eyes nothing els but a den of theues ? I know that you resolue your selues , that your doings are hidden , & that with your hipocrisy you may deceiue both God and man . You are deceiued , for I know ( sayth God ) the very secretes of your mindes , I vnderstand al the wicked imaginations of your harts .

It shal be best to excusse and examine certaine singular wordes of thys sentence going before , & so to apply them to our erudition and doctrine , with out the which the words of the prophet are not so much auailable .

The prophet here doth recite certaine receiued & common kinds of sin .

By theft , he vnderstandeth fraud , guile , disceite , vsury , & such other vnlawful and vngodly craftes and meanes .

By murther , he vnderstandeth wrath , hatred , striuings , enuy , stripes slaughters and vnlawful warres .

By adultery , he vnderstandeth voluptuous lusts , inordinate pleasures , & al vnclenlynes in mind , word & dede , filthines , fornication , hooredōe , & suche other impurities . By periury , he vnderstandeth lies , vnfaithfulnes , breaking of othes & couenants , execrations , cursings & blasphemies .

By insense offred to Baal , he vnderstandeth and comprehendeth all vnlawfull rites and ceremonies , idolatry , apostasy , and vnlawfull worshippings . And yet the supersticious and proud Iewes , beyng corrupted with al these spots , came vnto the temple , and stoode without shame in the sight of God , saying : Although we haue done al these abhominacions , yet are we deliuered and made free , onely bicause we visit the temple . Iere. 7. For if ther be nede of any expiation or purging , we be made cleane by visiting the temple . But the Lord saith vnto them : Theues & robbers , after they haue spoiled and robbed waifaring men , vse their dennes and caues , lying lurking ther , thinking to escape vnpunished . And do ye ( saith God ) endeuour to abuse my house , as theues do their dens ? For ye go through all kindes of mischiefes , & then run to my temple , as though you might ( by that ) take your pleasures and liue without punishment . You are fouly deceiued . What deserueth he , that abuseth the court of a prince , as it were the stewes ? Truly , not to much punishment .

This place may be somwhat applied against the abuse of our temples . Temples be not vaine and vnprofitable , but ordained for the holy assemblies , to heare the word of God , to poure out their publike praiers before God , to receiue the sacraments , to learne rightuousnes , and to liue godly . The abuse therfore of the temples is , if we perswade our selues to be accepted of God , if we enter once into the temple , and do no more . For it is not sufficient to heare , and see onely , except we beleue in God , & walke in the integrity of life also .

Saint Hierome expounding this place of the Prophet , writeth after this sort . Praecepit ( inquit ) & tunc populo Iudaeorum , & hodie nobis , qui videmur in ecclesia constituti , ne fiduciam habeamus in aedificiorum splendore , auratis que laquearibus , & vestitis parietibus , marmorum crustis , & dicamus : Templum domini &c. Illud enim templum domini est , in quo habitat vera fides , sancta conuersatio , omniumque virtutum chorus . Et mox : Quid enim prodest , audactar ingredi domus dei limen , erecta stare ceruice , & nōsosum cor , sed & manus habere polutas furto , homici dio , adulterio . &c. Haec ille . God then commaunded the people of the Iewes and now vs , which are constitue in the Church , that we haue no trust in the beautifulnes , and golden beames , and gilted roofes of buildinges , and the walles decked and pargetted with shardes of marble , & that we say not : The temple of the Lord , the temple of the lord , the temple of the lord is here . For that is the temple of the lord , in the which dwelleth tru faith , holy conuersation , and the quier of vertues . What doth it profit to enter boldly into the house of God , to stand bolt vpright , and to haue not onely the hart , but the hands also embrued with theft , hooredome and murther ? Let vs apply these thinges to our temples and our maners , & let vs learne not to trust in temples , but to flee all impiety & hypocrisie , and to serue God in truth and verity .

To make an end . Note here , that as the Iewes did trust , call , and cry : Templum domini , templ m domini , so our Papistes haue nothing in their mouthes , but the church , the church , the church . And if the holy scriptures be alledged against them , and their adulterous doctrine : tush ( say they ) howsoeuer ye vnderstand the scriptures , we wil expound them after the sensure of the church , for the church is lady and iudge ouer the scriptures . These may be wel compared to the parish clarks wife , which made answer to one , that , howsoeuer the sunne went , her husbands clock went true . So whatsoeuer the scripture saith , be it neuer so strong & pithy , for the confutacion of their errours , yet their church must nedes be true , with the parish clarkes cloke :

Anna. 16.

● , Reg. 1. THer were thre of this name . The first was Anna the wyfe of Helcana , the mother of Samuel the prophet , which of a long tyme was barren , and derided by Peninna , the other wife of Helcana , yet at the last God did visit her , and made her wombe fruitful . This Anna may be an image of the true church of God , which before the worlde is barren , that is comfortles , and destroyed with the crosse and many calamities , which crosse doth feare away many from the doctrine of the gospel

The true church therfore semeth to be barren , that is , to haue a few disciples , yea almost none , in somuch that it semeth vtterly to perish . It hath not those worldly praises , those magnificent braueries , which the hipocritical church hath . It hath not these corporal commodities , & gaye glitterings , it hath not that great multitude and nomber aswell of subiectes as of princes . But as Peninna did molest and vexe poore barren Anna , with sharpe checkes and tauntes : so the church of Antichrist doth lay and heape al maner of opprobries , vpon the true church of Christ .

The second Anna was a prophetisse , the daughter of Phanuel , of the tribe of Aser , and did with her confession and testimony answer vnto Simeon , confirming Christ to be geuen , and did render thankes vnto the Lord , that Messias the redemer was exhibited . If this Anna were .xv. yeares of age when she was married , and lyued 7. yeares wyth her husband after she was married , and than .84 in her widowhood , we must nedes confesse that she was .106 . yeares old . She might therefore in her youth haue sene old men , which were familiar with Iudas Machabeus . The Euangelist saint Luke declareth the genelogy of this chast widdow , Luke , 2 saying , that she was the daughter of Phanuel , of the tribe of Aser . Thys Anna tooke her name of the thing which she had , that was the grace of the prophetical spirite , being called the daughter of Phanuel of the tribe of Aser , did after a certaine secret maner signify the blessed resurrection . For Aser betokeneth in the Hebrue toung beatum , blessed , whereof we reade in Genesis , when Zilpha the handmaiden of Lia , had borne an other sonne to Iacob , then said Lia : blessed am I , Gen. 30 for the daughters wyll blesse me , and therfore she called his name Aser . Gen. 49 And Iacob before he departed out of this life , blessed Aser , saying : his bread shall be fat , and he shal geue pleasure for a king . This Anna I say , gaue likewyse testimonie of Christ . Note here , that Iesus tooke testimony of Zachary the priest , of Elizabeth his wife , of the angel , of the shepheards of Bethlem , and of the wise men of the east , that is , of al persons , of what state , what age , what sect soeuer they were . Now that nothing might want , Luke doth bring in here the testimony of Anna the widow , wherby it maye throughly be confirmed , that God had sent his son , the sauiour of the world , into the world .

The third Anna was , as Epiphanius and Procopius writeth , the mother of the virgin Mary , yea and the nurse of Christ also , as one of them saith , she was the daughter of Isachar , of the tribe of Leui , or as it pleaseth Damascene , she came of the tribe of Iuda , being married vnto one Ioachim of her own tribe . When she had remained barren a certayne time , at the last she conceiued & brought forth Mary the mother of god . After Ioachim her husband was dead , she married Cleophas , of whom she bare an other daughter called Mary . Cleophas betrothed Mary the virgin , vnto his brother Ioseph , and coupled Mary his own daughter , vnto one Alpheus . Of this Mary was borne Iacobus Alpheus , Symon Cananeus , and Iudas Thaddeus , who also was called Barsabas . When Cleophas was dead , this Anne married the third husband , whose name was Salome , of whom she bare the third daughter , called by name Maria Salome : who being married to zebedeus , did beare Iames the greater , and Iohn the Euangelist . Of this Anna , these verses following wer made .

Anna so let dici tres congenuisse Marias , Prima parit Christum , Iacobum secunda minorum , Et Ioseph iustum peperit cum Symone Iudam Tertia maiorem Iacobum volucremque Iohannem .

This Anna also is saide to haue had a sister , whose name was Emeria , of whom Elizabeth Iohn the baptists mother was borne . And therfore the angel said to Mari , Ecce Elizabeth cognata tua , Luk. ● behold thi cosen Elizabeth hath conceiued . Anna is written in the hebrue Hanna , which betokeneth gratiosa .

Arrius . 17.

ARrius ( as Epiphanius writeth ) was the sonne of one Ammonius , who being at Antioch , hauing to companion Eusebius of Nicomedia , heard Lucianus the priest and Martyr , of whom he was instructed in the holy scriptures .

By what occasion he came to the dignity of priesthood at Alexandria , it is not knowen , except that the interpretation of the scriptures was committed vnto him aboue the other priestes , bicause he was very expert in the arguments of Dialect , and well exercised in such disciplines . Of the stature and habite of his body and minde Epiphanius reporteth thys : He was of a very long stature , of a countenaunce somwhat sad , figured lyke a suttle Serpent , which could deceiue euerye innocent hart through hys crafty pretence . He alwaies did weare his mantle or robe but halfe vpon the one side . He was pleasant in talk , a faire & flattering perswader , by the which crafts he allured & brought in a short space .700 . Virgines ( which had professed chastity ) into his sentence and opinion , besides .7 . Priestes , and .12 . Deacons .

His heresy was , that Christ concerning the godhead , was not of one substaunce with the Father , with many other errours . Nicephorus writeth , that one Alexander Baucalis the second Priest next vnder Arrius , the authour of this dissention , who ( disdaining that Arrius shoulde be preferred in honour before him ) did cast this newe doctrine vpon Arrius , as the authour therof . Saint Hierome doth say , that Arrius , Euzoius , Diaconus and Achillas the Reader , were authours of this heresy , but emulation and enuy towards Alexander , Bishop of Alexandria , stirred and moued Arrius to vtter this new doctrine . For he thought hym selfe nothyng inferiour in doctrine and learnyng vnto Alexander , for he thought by this meanes to come in estimation , and to be in euery mans mouth . Ruffinus wryteth , that other Bishoppes and Doctours of the Church ( who had great delight in suttle and crafty questions ) spurred foorth Arrius to this fury . Zonaras doth write , that Origine was the first authour of this heresy , for he was the first that affirmed , the onely Sonne of of God to be made , and to be diuers from the nature of God the Father . But these thinges lay hidden in papers , couered with scilence , & not yet published , but Arrius brought them foorth into light , preached them openly , drawing many vnto this his impiety , as is sayd before . Thys his heresy being deprehended and knowne , Alexander the Byshoppe did conferre with hym verye familiarlye , endeuouring to wythdrawe hym from hys wicked and bold enterprise , but al was in vayn . Therfore he remoued him from the dignity and function of priesthood . Arrius being thus remoued and confused , fled into Palestine , and there laboured with flattering and faire meanes to get vnto him , companions to be partakers of his error . He comming to Nicomedia to his old frend Eusebius , was verye gentlye entertayned of him in his house , and when hee had remayned ther a good space , he allured Eusebius fully and wholly into hys sentence : And vsing that for a chiefe helpe , he and his companion Eusebius , sent letters to Alexander . When the fame and talke of Arrius came to the eares of Constantinus the Emperour , he much desiring to heale this pestilent and heretical contagion , which had infected not onely the city of Alexandria , but also many other cities and prouinces beside , commaunded a generall Counsel to be kept at Nice , in the which Counsell Arrius was conuicted , reiected , and condemned . A certaine Priest receiuer of Constantia ( who was the sister of Constantine , and the wife of Licinius the tiraunt ) fauouring the doctrine of Arrius , talked oftentimes by occasion vnto Constantia of Arrius , excusing Arrius cause , and that he thought not so , as was layd to his charge , and that he was vniustlye condemned of the counsell , and so had soone perswaded the woman , beyng light of credite . It happened , that this Quene fel into a deadly sickenes , and the Emperour came to visit her , she hauing oportunitie , commended this Priest vnto him , as a godly and diligent man , and one that wyshed wel to the Empire , and a litle while after she dyed . The Priest being thus commended vnto the Prince , beganne not long after to intreat of Arrius cause vnto the King , and sayde , that he was oppressed with slaunders agaynst all right and reason . Then aunswered the King , saying : If Arrius doth consent and hold with the Synode , I wyll cause hym to be restored vnto hys own place and dignity at Alexandria . And so directed his letters to Arrius , written in this manner .

Victor Constantinus , Maximus Augustus . I am olim soliditati tuae significatum est , vt in castra mea venires , quo conspectu nostro frui posses , vehementer vero admiramur , quod id non confestim feceris . Quapropter iam ascenso publico vehiculo , ad castra nostra propere venias : vt clementia ac prouidentia nostra potitus , ad patriam reuerti queas . Deus te custodiat frater .6 . Calend. Decembris .

The conquerour Constantine , and mighty Emperour . We did signifie vnto thy soundnes heretofore , that thou shouldst come to our court to appeare before vs : but wee doo greatly marueyle , that thou hast not so done forthwith . Wherfore , euen nowe taking the common chariot , come vnto our castell with expedition , that hauing obtained our clemencie and prouidence , thou mayest returne to thy country . God keepe thee brother . The .6 . Calendes of December .

Besids these letters , the diligent endeuour of Eusebius & his companions , moued Arrius to go to the Emperor , of whom when he cam , being commaunded to declare & protest in plaine writing his sentence & minde of the Christian faythe , dyd exhibite vnto the Emperoure , a writinge of hys fayth , agreing to the woordes of the fayth of the Nicene counsell , notwithstanding he ment simulation , craft , and disceite . The tenor of the writing was this .

To the deare and beloued in God , our Emperour Constantine , Arrius and Eusebius Priests , sende greting .

We do expound in this writing , O Emperour , vnto thee our fayth , as thy holines beloued of God hath commaunded . We , and al that be wyth vs , do confesse to beleue as followeth .

We beleue in one God the Father almightye , and in the Lord Iesus Christ his sonne , begotten of him before all worldes , true God , by whom al things were made , aswel things in heauen , as thinges in earth , which came , tooke flesh , suffred , rose againe , ascended into heauen , and shall come againe to iudge the quicke and the dead . And in the holy ghost , & the resurrection of the flesh , and the life of the world to come and the kingdome of heauen , and one holy catholike church , dispersed from one ende of the world vnto the other endes of the same .

This faith we haue taken out of the Gospell , the Lorde saying vnto his Disciples : Go and teache all nations , baptising them in the name of the Father , the Sonne , and the holye Ghost . If we beleue not these thinges , and trulye receiue the Father , the Sonne , and the holy Ghost , as the whole catholike church doth beleue and receiue , and the holy scriptures do teach , according to the which we beleue al things , let god be our iudge , both now , and in the day to come .

Wherfore we desire and besech thy pitifull goodnes ( O Emperour ) that thou wylt vnite and ioyne vs as ecclesiasticall persons , holding the faith and iudgement of the church , & of the holy scriptures , to our mother the church again And that al superfluous questions and words issuing out of the same , being cut of , we and thy church may peaceably be reconciled and restored agayne eche to other .

After that Constantine hadde taken notice and knowledge of these writings and words , Sozom Li , 2. cap. 7. he asked Arrius , whither he had any other thing in hys mynde or no , and whither he truly beleued that which he had professed ? Arrius aunswered , that he would affirm by an othe , that he holdeth the faith of the catholicke Churche , and doth rightlye beleue . The Emperour then did absolue & acquite him , saying : Si recta est fides tua , probe iurasti : sin impia est fides tua , & iurasti : Iudicium dei de te erit de caelo . If thy fayth be right , thou hast sworne wel , if thy fayth be wicked , and hast sworne , the iudgement of God shal be vpon thee from heauen .

Lib. 1. cap 38. Socrates sayth , that Arrius caried his doctrine written in paper vnder his arme , and so did craftely and falsly sweare , that he truely beleued as he had wrytten .

Constantinus doth send Arrius with his adherentes to Hierusalem , and the Bishoppes , who than by chaunce were ther gathered and assembled : and wrote also , that they should vew wel and consider the writing of Arrius , and whither he had truly repented or no , and to examine diligently whither he had sustained iniury at Alexanders handes or no. The bishoppes , bicause they woulde doo nothing contrary to the Emperours minde , did receiue Arrius and his fellowes into their communion and fellowship again . And they sent forthwith , letters to the Emperor , to the church of Alexandria , and to the Bishops and Clergie throughout al Aegipt , The baida and Lybia , exhorting to receiue Arrius and his company with a willing minde , and sayd , that the Emperour had by himselfe geuen testimony vnto their faith , that it was right and true , and that the whole Synode had subscribed to the Emperours sentence .

Arrius being glad of this iudgement , Sozo Lib. 2. cap. 27 and of the successe of his dissimulation and deceit , after the Synode holden at Hierusalem , was dissolued , returned into Aegipt . And remaining at Alexandria for a certain space ( but yet in vaine ) when Athanasius would suffer by no meanes him to be admitted to the communion , he departed to Constantinoble , wher when they would haue brought him in by a certayn violence , Alexander , who at that time had the gouernment of that church , did resist him with the like violence , and said , that it behoued not the author of heresies , & the troubler of so many churches , to be receiued . The matter at last grew to great contention and strife , the Eusebians manacing and threatning , that except Alexander would admit Arrius , he should be cast out of the church and liue an exile , and that his successour should receiue Arrius vnto the communion and fellowship of the church againe . The Eusebians the next day following , purposed to bring in Arrius into the church . Alexander reposing greater trust in the armour of godlynes , went into the Temple with two of his familiars , and lying prostrate before the aulter or table , weping al the nighte , poured out praiers to God the Lorde of churches , that he would not suffer the woulfe to be mingled with the shepe , & that he would not admit him , who entending to play the woulfes part , had couered him selfe with a shepes skyn . He prayed also as some write , after this manner : If Lord thou wylt permit hym , who endeuoureth thus to creepe into the church , I beseche thee by thy vnspeakeable counsell , that thou wilt deliuer me thy seruant out of this present life . After he had thus prayed , he returned home weeping .

The next day following , Arrius commeth forth with a great pompe , being proud & malapert , through the trust which he had in the Eusebians , by whom he thought , or rather dreamed , that he should be placed forthwith in the bishops throne . But marke a marueilous example of Gods iudgement : Arrius was led with a great and solemne triumphe , when he came vnto the court of Constantine , a great feare wounding his conscience , came sodenly vpon Arrius , and the losenes of his belly constrayned him to desire some secrete place out of the way , wher he might ease hymselfe . The train which came with him , to bring him to the temple with a pompe , looketh in the meane time when Arrius would come foorth , but he was thought to haue taried very long . Certaine therfore of them went in , and found Arrius sitting dead vpon the draught , al his guts & bowels being dissolued and gone from him by the neather partes .

This was the miserable end of Arrius , whom although they which were of his iudgement and minde , laboured to deliuer from suche a foule shame ( some saying that he was sodenly taken about the hart ) other saiyng that ouermuch ioy & mirth killed him , some affirming that he was poysoned , yet many iudged , that Arrius through his impiety & wickednes , suffered paine , sent of God worthy his desertes .

Athanasius doth write in his epistle Ad Serapionem , that by the sodaine and miserable death of Arrius , many which before were deceyued by him , were conuerted againe to the faith .

Saint Austen doth say , that the paine of Arrius in hell doth encrease , as often as any one in the church is infected with his heresy .

Sulpitius doth write , that there were twoo of the name of Arrius , which were as two Serpents hissing with one mouth .

Athanasius . 18.

AThanasius bishop of Alexandria was a famous man in holines & knowlege : he suffred many & greuous persecutions of the Arrians . For he being constituted against the Arrians , in the counsell of Laodicen , with most euident reasons & very strong arguments affirmed , God the sonne to be of one substance with the father , which thing Arrius and his adherents could not refel . Therfore stirred vp almost the whole world to persecute Athanasius : who flieng away ( as Hierome saith ) dyd hide himself .6 . yeares continually , in an empty and dry Cestern , where he neuer saw the sunne . Which yeares being expired , when a certayne wench had vttered him to be ther , by Gods prouidence he fled from thence . For then al princes , countries and kingdoms with their hosts , came together to pursue him , by means wherof he wandred about the world , insomuch that he could finde no place to hide him selfe safely . At the length after many vexations and sufferinges , he dyed in the time of Valentinianus and Valens the Emperours , in the yeare of the Lord .379 . the syxt Nones of May , and in the .46 . yeare of his priesthood .

Ruffinus writeth in his Ecclesiasticall historie , that the Arrians fearing lest Athanasius should haue occasion of accesse to the Emperor Constantine , did accuse Athanasius of Magicke and murther , and sayd , that he had cut of one of the armes from the body of one Arsenius to practise Magicke . Which thing the Emperour hearing , commaunded a councell to be gathered at Tirus , where he bad Athanasius to be condemned . Athanasius was led thither , & one of the Emperours noble men was sent thether to be as Lord iudge and examiner of the said cause . Now this Arsenius whose arme was said to be cut of , had somtime bene Athanasius his reader , which Arsenius , fering lest he should be corrected for some fault , withdrew himselfe from Athanasius , and fled away . Whose running away ( the wicked taking to be a iust occasion of laieng the fore said crime to Athanasius charge ) tooke Arsenius , and kept him close in a certaine mans house , who was of the same conspiracie with them against Athanasius . And whither it were by the contemplation of his owne humanity , or by gods prouidence escaping , priuily in the night out of the prison arriued by ship vnto Tirus . And the day before Athanasius should be arreigned , Arsenius came to his maister Athanasius , & opened all the matter vnto him , how his enemies went about falsly to accuse him of murther . Athanasius commaunded Arsenius to kepe him selfe close within the house , that no man might know of his returne againe and presence there . The councell did sit , to the which al they which were of a malicious and spitefull minde against Athanasius , did repaire . At that tyme one Paphnutius a confessor of God , was present with Athasius , who knew very well Athanasius innocencie and giltlesnes . When he saw Maximus Bishop of Hierusalem ( who had his eye cut out , and his hamme cut of , as Paphnutius had for the confessing of gods truth ) to sit with other of the Arrian faction , came before the middest of the councel , and said : O Maximus , with whom I haue one & the same badge of Christian confession , with whom also one of my bodily eyes being put out , hath purchased a more cleare sight of heauenly light , I will not suffer the to sit in the councell of the wicked , & to entre in with them that imagine mischief . And so casting his hande vnto him , did lift him vp , and tooke him from the middest of the councell . And geuing him instructions of the whole matter , coupled him euer after to the communion and felowship of Athanasius .

But in the meane time the cause agaynst Athanasius went forward . First of all they brought in a certaine woman ( whome they had suborned to exhibite false accusation and testimonie agaynst him ) who sayd , that vpon a certaine night she receyued Athanasius into her house to lodging , and that she suspecting nothing lesse , was violently corrupted and rauished of Athanasius the same night . The iudges commaunded Athanasius to be brought forth , who commyng in , admonished Timotheus his Chaplayn , that assone as the woman had tolde her tale , he shuld aunswer and speake vnto her , for he would holde his peace . Nowe when this woman had finished her Oration , as she was taught , Timotheus turnyng vnto her , sayd : Was I euer receyued into thy house , O woman ? and did I euer oppresse thee , as thou hast sayd ? then she ( as the malapertnes of women is shameles , speaking sharply vnto him . Thou , thou ( sayth she ) euen thou hast defiled my chastitie , and turning vnto the iudges made obtestation of her faith in God , that she had spoken nothing but the truth . Then were they all ashamed , and laughed at the matter , that the faction of this forged crime was so euidently and manifestly knowen .

Notwithstanding the iudges could not be suffred to examine this woman , where and by whom she receyued the lesson of this forged slaunder , for the accusers did vsurpe to them selues the whole libertie of geuyng iudgement . Well ( this pageaunt beyng played ) they obiected agaynst him an other crime . They brought forth such a wicked dede , as was neuer herde of before . They set before the iudges a coffin , vpon the whiche lay a dead mans arme . This is that , sayd they , that cannot be coloured by crafty wordes , the matter is apparente , you may see it with your eyes , although wordes ceasse . This is the right arme of Arsenius , thy seruaunt , which how thou didest cut it of , or wherfore , now shewe and declare .

Then sayd Athanasius : whiche of you all here did knowe Arsenius , that you do knowe so well his right arme ? Certayne arose vp , who were not of this faction and sayde , that they knewe Arsenius very well . Then Athanasius requested the iudges : that they would be so good , as to commaund his seruaunt whom he had sent out for certaine busines , to be called and brought thither . And when Arsenius came in , Athanasius lyfting vp his head , sayd to the whole councell and to the iudges : there is Arsenius , this is euen he , and lifting vp his right hande , behold sayd he , here is his right hande , and this is his left hande . Nowe inquire you , whose arm this is , which they haue broght here before you . Then a certain myst and darckenes came before the eyes of the accusers , not knowyng , what they might do , nor what waye to turne them . For sure testimony was brought , that this was very Arsenius , who stoode there .

Neuertheles , bycause the councell was not kept for right iudgements sake , but onely to oppresse an innocent man , forthwith , they al made a great shout and cryed , saying , that Athanasius was a Magitian , and that he had deceyued their sight , and therfore was a man not worthy to lyue any longer . And comming vpon him with great violence , would haue torne and rente him with their handes . But Archelaus , who was president of the sayd counsell , at the Emperours commaundement , tooke hym out of their handes , conueighed him into a priuie way , and bad him saue him selfe by flight , and depart from thence . Notwithstanding the counsell sitting agayne , as though nothing had bene perceyued of their malice and despitefull slaunders , condemned Athanasius of the crimes before layd to his charge , and did send the acts therof through all the world , Lib. 1. cap. 15.16 & 17. & allured al the Bishops by the Emperours commaundement to consent to the same . Haec Ruffinus .

Cyprianus . 19.

CEcilius Cyprianus , doth seme also to haue ben called Statius , as the historie of his martirdome doth declare , which was written by one Pontius a deacon : how be it the inscription of the .9 . Epistle of the .4 . booke , doth name him Thascius . He was borne in Africa , in the Citie Carthage . For Hierome writeth , that he was both Priest and Bishop there . Of what parentes he came , or what kind of studie he vsed in his youth , it cannot be gathered in any place out of his writinges , but Hierome in his Cataloge and in his commentes vpon Ionas , writeth , that he professed Rhethorique , with great commendation in Africa , while he was yet a gentile and an idolatour . At which time Nazianzenus affirmeth , that he was geuen much to the study of Magicke , who nameth him a Magitian and a witch , wheras both Hierome and Augustin write nothing of him . Other write of one Cyprian a Magitian , which being a child was consecrated of his parentes vnto the deuils , as Iacobus de voragine , Henricus de Eufordia , and Volateranus , do write But this Cyprian they say , either was borne at Antioche or els at Nicomedia , yet notwithstandyng they affirme that he was conuerted , and became at the length both a Bishop and a martyr .

Saint Hierome writeth that this Cyprian of Carthage in Africa , In catal virorum illustrium et cōmētario in lonam . was first perswaded and conuerted vnto the Christian faith through the conuersation , which he had with one Caecilius a Priest ( whose name he afterward tooke vnto him selfe ) & especially through the reading of the Prophet Ionas . And he him self wrote the historie of his conuersion & Baptisme in a florishing and an eloquent stile , that it did wel appere , Lib. 2. epistola 2 that he came out of the scholes of the Rhethoritians .

Also Hierome declareth , that assone as he was conuerted , In Catalogo forthwith he bestowed all his goodes vpon the poore : and not long after he was chosen Priest , and last of all made Bishop of the Church of Carthage . But it is vncertayne , whither he succeded Agrippinus Bishop of Carthage , of whom he maketh often mention , and who also was the first author of rebaptizing , or whether he succeded some other . But it is most certaine , that in his dignitie and office he excelled in vertue and in sondry godly qualities , but especially in authoritie , by the which Nazianzenus writeth , that he gouerned the Churches of all the orientall partes & of all Spaine . And in the forme of his proscription he is called the Bishop of the Christians , which forme he him self reciteth . Lib. 4. epistol . 9 He was also a most diligent and faithfull ouerseer of his Churche , beyng alwayes very carefull and pensiue for it , he being both present & absent , as it doth appeare by many of his Epistles . He writeth thus of him selfe , that he was gentle , meke , patient , and liberall , Lib. 1. epist. 3. and that he was also seuere and stout in matters pertaining vnto his office . Sondrie of his Epistles also do testifie , that he was most louing vnto his brothers . He toke great paynes in deliuering & helping of martyrs , for being absent he would write vnto his Priests and Deacons , that they should with care and diligence embrace and make much of the martyrs , which were captiue . The fortitude and godly stoutnes of his minde in executing of his office , the .iij. Epistle of his .1 . boke do declare . Neither did there lacke in him wisedome and circumspection . Besides this , he was of a singular modestie , for he would take vpon him to do nothing of his priuate councell and iudgement , without the consent of his fellowes in office . He was very beneficiall and kinde towardes his poore brethren , & such as were straungers . For how oftentimes in his absence doth he commit the cure and charge of the pouertie , vnto his felowes in office ? yea being absent , he doth commaunde them , to geue of their owne proper goods , to the necessitie of their brethren being in exile . Lib. 3. epist. 24

He him selfe also doth recite his singular reuelations and other gifts , as his visions and his warnings from heauen , Lib. 1. epist. 3. et Lib. 4. epist. 4. of his persecutions to come , and of other things perteining vnto the gouernement of the Church , he had also afore knowledge of things that should after happen . Lib. 4. epist. 6

Saint Austen also ( who doth greatly prayse him ) doth attribute vnto him certain noble vertues , Contra Donat. Lib. 2. cap. 4 as humilitie of sprit , reciting these wordes : let vs not thincke our owne wit and iudgement to be best , but whatsoeuer profitable and good councell shal be geuen vnto vs of our brethren and felowes , let vs embrace and follow it : he setteth forth also his long suffering and patience with his great courtesie and gentlenes , through the whiche vertue he kept nothing priuie that he thought , but would vtter it peaceablie and quietly . He commendeth himself also , for that he would not beare malice agaynst any man , that was of an other iudgement then he himself was , but would notwithstanding kepe peace and concorde with him . Finally , Contra Donatist lib , 5. cap. 17 that he would prescribe and appoint no man , to followe any other thing , then that which should seme best vnto him selfe .

Neither this is to be omitted , that saint Hierome doth write of him , that he was geuen alwayes vnto reading , and specially of Tertullian . For he saith , that one Paulus told him , that he heard of Cyprianes notarie , whom he saw at Rome , that Saint Cypriane suffred no day to passe , in the which he red not somewhat of Tertullian , and that he would oftentimes aske of his seruaunt for his maister , saying , Da Magistrum , geue me my maister , signifieng Tertullian .

¶ Of certaine faults of doctrine in Cyprian .

HE calleth repentaunce oftentimes , satisfactions and open confessions , following Tertullian , vnto the which he doth attribute the cause of absolution & remission of sinnes , as in one of his sermons he saith : In sermone de lapsis The Lord must be appeased and pacified through our satisfaction .

In an other perilous doctrine he vseth this ambiguitie : he biddeth them whiche are fallen , not to dispaire of the mercy of God , and yet would not haue the penitent , to promise himselfe forgeuenes of sinnes . What other thing is this , but that it is to be doubted , In sermone de lapsis . whither God forgeueth the penitent sinner , or no ?

He goeth about to proue very rigorously and vnmercifully ( out of this place of Saint Iohn : Ecce sanus factus es , noli amplius peccare , Ioannes , 5 behold thou art made cleane , sinne no more ) that there is no hope of pardon left vnto him , that doth offende , after that he hath once knowen God : And that , whatsoeuer sinne is committed agaynst the Lord , cannot be absolued of the Priest . Sermo. 5. de lapsis In all his writinges he is a vehement maintainer of frewill . Hereof he attributeth to much vnto good workes , as of almes , he saith , that almesdedes are the way vnto saluation , In Sermo , de elecmosina & that it washeth cleane away all spottes & filthines gotten after baptisme .

He borowed also certaine ceremonies out of Tertullian , and out of the traditions of Montanus , as the consecration and vnction after Baptism , for he saith , the water must first be made cleane , and consecrated of the Priest , that it may washe away the sinnes of him that is Baptized . Againe it is also necessary , that he that is Baptized , should be anointed , that the vnction being receyued , he may be annoynted of God , and haue in hym the grace of Christ .

¶ Of the conflictes of Cyprian .

HE suffred many and great conflictes , which most commonly did exercise and try the true and constant professors of the pure and sincere doctrine . First , against the Ethnickes , which thing his hooke written against the slaunders of Demetrianus doth testifie , who imputed the cause of all the euils and calamities of the world vnto the Christians , bycause they did not worship the goddes of the gentiles . The which slaunder S. Cyprian examining , doth so regester , that he proueth calamities therfore to be multiplied in the world , bycause the gentils worshipped idols , and would not acknowledge the true God .

After this he striued with the Iewes , settyng forth two bookes agaynst them , in the whiche he proued euidently , that the Iewes did incurre the anger and offence of God , bicause they dispised Christ , and killed the Prophets , and that they could not vnderstand the Scriptures , except they beleue in Christ , that the circumcision , that the old law , that the temple , that the sacrifice of the Priests , that the Prophets are ended , and that they being reiected the kingdome of heauen did more appertaine to the gentils . &c.

Lib. 1. epist. 8. Lib. 3. epist. 5 He striueth against the fiue false brethren , who layed counterwatch vnto his Bishoppricke , while he was in banishment , he answereth in many wordes vnto the reprehensions and slaunders of the backbiters , for the whiche cause he vehemently rebuked one Pupia a martyr , Lib. 4. epistol . 9 bicause he gaue credit vnto their backbitings .

So likewise had he a long and painefull fight with the heretickes , as with Nouatus , whom he had once excommunicated in Africa , & with them which were of his sect , the which would haue the Churches to be shut against them that returned home after they had offended and gone astray . Through this occasion , he wrote certaine godly & learned Epistles , and a sermon of the receyuing agayne of the offenders .

His next conflict was with Nouatianus & Faelicissimus , and with their adherents , who contrarie vnto Nouatus did receiue againe & did absolue without respect , all such as were fallen , & also heretikes ( no discipline of repentaunce going before ) onely for that they might displease the Bishops .

Against the same men that is , Nouatus , Nouatianus , and Faelicissimus he defendeth Cornelius Bishop of Rome , Lib. 4 , epist. 4 whom they slaunderously affirmed to be vnlawfully created Bishop , and did alienate the mindes of his brothers from him . He striued also very manfully in many generall counsels against all heretickes and scismatikes . But his greatest conflict of all ( I know not by what authoritie or reason he did it ) was in defending the cause of rebaptizing against Stephen Bishop of Rome .

He inueighed also learnedly agaynst idoles , yea rather he destroyed them ( as Hierome sayth in his treaty of the vanitie of idolles ) he was a helpe also vnto diuerse other Churches , but not without strife with his authoritie and censure , Lib 3. epist. 5. especiallye vnto the Churche of Rome , vnto the whiche Churche he sent in his persecution .13 . Epistles .

¶ Of his kinde of stile .

Hierome attributeth vnto him in his writing a perspicuitie & maiesty of sentences And in an other place he writeth , that his stile doth runne swetely and stilly , like vnto a most pure wellspring .

And Lactantius sayth , Cypriane was of a ready and prompt wit , copious and pleasaunt , and ( which is the greatest commendation of all ) in talke or writing , he was so perspicuous and playne , that a man could not discerne whither there were any man , either more eloquent in vtteryng , either more plaine in expounding , or more earnest in perswading .

¶ Of the banishment and martirdome of Cyprian .

THat he was a banished man , many of his Epistles witnes , which he wrote vnto his brethren , and vnto his Church liuing in exile . In which thing he performed this vertue worthy of a faithfull pastor , that he had no lesse regarde of his owne Church and of other Churches being absent , thru if he had ben present He declareth him selfe that in a sedition & stu r moued of the raging people , he willingly gaue place and departed , Lib. 3. epist. 5 least that through his presence he should more hurt then profit the Church . For so he writeth vnto the Priestes of Rome , saying immediatly in the beginning of the tumult , when the people with a violent cry had oftentimes called for me , not so much respecting my own sauegarde as the common quietnes of my brethren , I departed in the meane while , least through our intempestiue presence , the sedition begon should be more prouoked . In lyke maner he writeth vnto his brethren of his corners and dennes , Lib. 3. episto . 10 in the whiche he was oftentymes sought . The whiche thyng semeth to haue bene done in the yeares of Decius and Gallus . For from that banishment , he returned vnto his Churche : but beyng banished by Valerianus , he was called home agayne of Paternus proconsull of Africa into the Citie Thurbis . Cyprian him selfe declareth , that either in this his last exile , or in the former , he with all his goodes was proscribed , so that it was lawfull for any man to slea him that met him .

Paternus the proconsull being dead , Galenus maximus who succeded Paternus , commaunded his seruauntes to carie Cyprian in a carte to the place of punishment , where the liefetenaunt being about to do Sacrifice vnto his gods , brake out into these wordes .

Thou hast liued a great while beyng of a pestiferous mynde , and hast gathered vnto the men of a wicked conspiracie , and hast bene an open enemy vnto the Romaine gods and their holy lawes : neither could the godly and sacred princes Valerianus and Galenus reduce thee by any meanes vnto the secte of their ceremonies . After whiche wordes he was slayne with the sword , vnto the which ( as Hierome sayth ) he willingly bowed his nacke . At this tyme Sixtus was Bishop at Rome ( as Eusebius writeth ) in the yeare of our Lord .259 .

What things Nazianzenus writeth of his buriall , and the miracles about it , both Hierome and Austen , and they which liued in that time , & after , either they were ignoraunt of them , or they coumpted them as vayne tales vnworthy to be recited . That is prayse enough to hym , that S. Austen calleth him a catholicke bishop and a catholicke martyr , so much the more humbling him selfe as he was great and noble . And the same Austen saith in an other place . I cannot attaine vnto the prayse of Cypriane . I do not compare my writings vnto his great learning . I loue his wit , and am delighted with his stile . I wonder at his charitie , and worship his martyrdome . I do not beleue , that he was of that opinion , that heretiques & scismatiques should be rebaptized .

Antithesis . 20.

ANtithesis signifieth in Latin Contrarium , contrary . It is a figure by the which we amplifi by contraries . It maybe in single words , as Seruaui non extinxi . I saued him & not destroied him . Also in whole sentences . Vt habet assentatio iucunda principia , eadem exitus amarissimos adfert . Assentation or flattry bringeth pleasant & swete beginnings , but the same bringeth most bitter & sowre endes . Also , Inimicis te placabilem , amicis inexorabilem praebes . Thou behauest thy selfe to thine enemies placable & tractable , but to thy frends inexorable . In Paul this is Antithesis . If you liue after the flesh , you shal die , if after the sprit , you shall liue . Rom. 8 1. Cor. 3 Agayn , the letter killeth , the sprit quickneth . Cicero . In pace bellum quaeritas , in bello pacem desideras . In time of peace thou sekest warre , in tyme of warre thou desirest peace . Also in idlenes thou makest tumultes , in tumultes thou art only idle . In refrig idissima cales , in referuentissima friges . In a cold cause thou art hote , in a hote cause thou art cold . This is a very apt Antithesis . Non obruisti me muneribus , sed sceleribus . Thou hast not ouerwelmed me with rewards , but with wickednes . Finally Tacito cum opus est clamas : cum loqui conuenit , obmutescis . When silence nedeth then thou criest out , when speche is required , thou art dom. Ades , abesse vis , abes , reuerti cupis . When thou arte present , thou wouldest be absent , when thou art absent , thou wouldest returne . Note that there is no figure so elegant and apte , as this is , to amplifie & varie any Oration .

Aristoteles . 21.

ARistotle the prince and monarch of all the Philosophers , was very famous in his time , who had to his maisters & teachers Socrates , and Plato , as witnesseth S. Austen in his booke De ciuitate dei , saying . Aristotle was the disciple of Plato , being a man of excellent wit , not only equal to Plato in eloquence , but otherwise far exceding him : when he had instituted the sect of Peripatetikes , his maister being yet aliue , he gathered many schollers to be of his sect . Among whom for his renowne he had Alexander Th emperour also to his scholler , and liued .23 . yeares after the death of Plato , somtime teaching Alexander and somtime composing and making bookes , and other whiles applyeng doctrine . In his seal ( as it is sayd ) he caused this to be engraued . Sapientior est qui quod nouitabscondit , quam qui propalat quod nescit . He is more wise which doth hide that which he knoweth , then that man whiche vttereth the thing which he knoweth not . Aristotle was very eloquent in vtteraunce & ( as Saint Hierome saith to Eustochius ) he was ( without question ) a great and maruelous miracle in nature . At the length when he had taught very excellently in Licium many yeares , and was accused through enuie that he did not iudge right of the gods , fearinge least he should be adiudged to death ( as Socrates was ) forsakyng to purge him self , went into Calcis , wher he was of very good liuelines of wit while he liued , & did lyue .62 . yeres & dyed ther ( as Leonardus Aretinus , fully declareth in his life . ) He treated of all the partes of Philosophie , and gaue preceptes to euery part . He was called Philosophus the Philosopher , by the figure Antonomasia . Laertius witnesseth that there were .viij. Aristotles . The first was this before rehearsed . The second ruled the common wealth at Athenes , whose very elegant orations are extant . The .iij. wrote vpon the Iliades of Homere . The .iiij. was the oratour of Sicilie . The fift was called Mintheus the familiar frende of Eschines . The .vi. was of Siren , which wrote Poetrie . The .vii. was a scholemaister , of whom Aristoxenus made ment you in the lyfe of Plato . The eyght was an obscure and base Grammarian . And it is said , that Aristotle the Philosopher wrote many workes , who surely ( if he were aliue again ) he would deny many of them to be his , whiche we now attribute vnto him . And he was in better case then other were , whose workes were vtterly abolished , and he hym selfe was the cause why many of his workes were lost , bycause he tooke vnto him other mens glory and praise .

Plutarch writeth , that some report , that Aristotle was the author of Alexander the Emperours death , for that he gaue counsell to Antipater , and brought poison for to poison Alexander . Plutarch also writeth , that there was a suspition of poisonning Aristotle , but some did write , that he drancke a very exceding venimous herbe called Aconitum , and so perished , but that is false ( sayth Plutarch ) for what nede he to fly from Athenes , if he would haue wyllyngly put hym selfe to death . Agayn , the order of his testament which he made in Euboea , is very much discrepant from a voluntarie death . For it began thus : Erunt omnia recte . Si tamen quid contingat , Aristoteles Testamentum suum in hunc modum fecit . All things shal be well : yet notwithstanding if any thing happeneth , Aristotle made his testament after this maner : who doth not perceiue , that the very beginning of the Testament doth not sauour of a man desperate , but rather of one desiring life ? for he sayth , all things shal be well , if lyfe do remayne .

His sect was called Peripateticorum secta , bycause he taught Ambulando , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , betokeneth to walke .

Plato was wont to name Aristotle a mule , bycause a mule , when she hath filled her selfe with her mothers milke , she will beate her damme with her heles . Plato signified by this the ingratitude of Aristotle , for when he had receyued of Plato the principles of Philosophie , and the encreace of knowledge therin , he became enemie to the schole of Plato , and with his familiars and scholers did alwayes contende and striue against Plato .

Gallenus . 22.

GAlenus was a noble Phisicion , borne in Pergamo , sonne of Nicon a great Geometrician . In the arte of Phisicke he excelled all other before his time , and sence : In so much , as in his ministration , counsell , or doctrine , he neuer had reproch , as he him selfe writeth . Also , liuing ( as some do write ) as good as an hundreth yeares , after he passed the age of eightene yeares , vntill the tyme of his death , he was neuer vexed with any sickenes , except the grudge of a a feuer of one day , as he sayth in his worke , De sanitate tuenda , and that happened onely by to much labour . He florished in the tyme of Marcus Comodus , and dyed onely for feablenes of age , after the incarnation of Christ about .160 . yeares . He was famous at Rome , and is thought to haue excelled all men in that arte ( Hippocrates excepted ) for that he composed many bookes , and with a wonderfull wit expounded all Hippocrates workes . For the Grecians do say , that he put forth .150 . bookes of that facultie , and therfore this sentence was very notable . Scientia in insensato non prodest , nec ei qui non vtitur prodest sensus . Science in a senselesse man , doth not profit , nor sense profiteth hym that cannot vse it .

Lib. 10. Galen in his booke of simple medicines speaketh of a straunge experiment whiche he practised by a peece of olde chese . When I had ( sayd he ) in tymes past chese brought vnto my table , which was of a very tarte tast , I cast it awaye , and my seruauntes spente it , and did eate it among them . But they being wont to saue such meates , brought within short space after out of the spence or buttry , of the same chese agayn , and asked what I would commaund to be done with it . And because it could not be eaten , for the tartenes therof , we merely being disposed , did propose to what purpose or vse any man could put it . In the meane tyme of our talke , a certayne man diseased with the goute , was brought vnto me in a chariot , hauing goutishe knobbes vpon his ioyntes . It came to my minde to proue a practise . I commaunded the chese and a gambon of bacon to be sod together , and to be pounded well in a morter , that it might be plaisterlike , and to lay it on the partes grieued . And truly the sickeman was very well holpen by this medicine , for the skinne being broken of it owne accorde , that is to say , without cuttyng , the pieces of the knottes fell of dayly with out grief . And when all the chese that I had was spent , the sicke man bieng him an other chese of the same tast , saued it , for to occupy afterward about hys old disease . And when he tooke the same commoditie therby agayne , he perseuered to occupy the same oftener , and taught it certayne of his frendes being likewise diseased . And that thing truly did we inuent newly , whiche experience proued and confirmed afterwarde to be good .

Ambrosius . 23.

AMbrose Bishop of Millayn , and spiritual father to Saint Austen , was a Romaine borne , and ennobled with the dignitie of a Consull . He being a very godly man , and the chief of all the doctours in his time , was sent from Rome of Valentinianus the Emperour , to gouerne the prouinces of Liguria and Aemilia : where shortly after the death of Auxentius Bishop of the Arrians , a very great sedition arose among the people , the whiche to represse according to his office , when he had entred into the Churche , and like an eloquent man had reasoned for the agrement of both parties , sodenly ther was heard the voyce as it were of an infant , saying . Dignus est hic Ambrosius vt sit Episcopus . This Ambrose is worthie to be a Bishop . At the sounde of the whiche voyce , the people did reioyce , fauouring him , and crying aloude , that the Bishoppricke ought not to be committed to any other man , but to Ambrose , the which thing was done by commune consent and peace of them all , who being forthwith made a Christian , of one that before learned the principles of his faith , and hauing taken orders , was created the ninth Bishop of Millaine , in the tenth yeare of Valentinianus his Empire . Who beyng placed in the See , all Fraunce on thisside the the Alpes forthwith embraced the Orthodoxe fayth . Whose gentlenes truly was so great , his maners and conditions so holy , his wit so prompte and sharpe , and his knowledge was so godly , that not onely while he lyued , but also being dead , he brought Italie and all the worlde into deuotion , charitie and veneration of hym . Who also besides the grace of holines , was very like Plato the Philosopher , both in his birth , in his infancie , and also in doctrine . For like as the Bees did put a great deale of hony into Plato his lippes , as he slept in the cradle , so also there chaunced vnto Ambrose a wonder very like to this , yea and a greater . For as the sacred history telleth of him , when he lay a slepe in the cradle , being a litle infante , sodeinly a swarme of bees did so couer his mouth and face , as it were entring into the hiue , some goyng in , and some going out by course . Which wonder hath bene declared of all the interpreters , to haue signified none other thing , but that the swetenes of eloquence should flow out of his mouth sweter than hony . The which Prophecie in the end was declared to be true , if that ye will respect and viewe the subtility and strength of his disputing , reasoning , and the swetenes of his speaking and writing . He wrote vncorrupt , and many pure bookes , whose sentences ( sayth Saint Hierome ) are the most firme pillers of the fayth of the Churche , and of all vertues . In which bookes also ( sayth Saint Austen ) the true fayth doth appeare , bycause he ( as a flower ) did shyne among Latine writers .

In the Citie of Thessalonica , a great sedition beyng moued , certayn of the Magistrates beyng slayne with stones , were handled despitefully . The Emperour hearyng these tidinges , and beyng ouercome with great coler , coulde not restrayne the same , but with a furious mynde , suffred the arbitrement of reuengement to take place . And he hauing gotten this power ( lyke a Tyraunt , and one that would rule the matter as hym selfe lusted ) slewe vnreasonably the innocentes and the giltlesse together with the vniust personnes . For it is sayd , that there were slayne . 7000 men , not beyng adiudged by the lawe to death , neyther was there any iudgement geuen agaynst the wicked offenders , but they were all hewen downe like vnto the Stalkes of corne , whiche are cut downe in haruest . Now when Ambrose heard of this lamentable calamitie , he mette the Emperor entring into Millayne , which would haue gone into the temple ( as he was wont to do . ) But Ambrose would not suffer him , to go any further than the Church porch , saying vnto hym . O Emperour , thou semest to be ignoraunt , how great a slaughter thou hast committed . Nor ( as I suppose ) thy reason hauing appeased thy wrath , did waigh and consider what thou hast boldly done . Also peraduenture thine Imperiall principalitie doth not suffer thee to acknowledge thine offence , but power resisteth reason . Yet neuertheles thou oughtest to know , that we are by nature mortall and transitorie men , and that we were at the beginning dust , vnto the which we shal returne agayne . Nor it is mete thou that being deceiued with thy beautifull purple robe , shouldest not know the imbecillitie of thy body couered with the same . Thou hast O Emperour subiectes ioyned with thee in kin , yea in seruice also , for there is one Lord & emperor the maker of the world . Therfore with what eyes wilt thou behold the temple of God ; which is Lord ouer al , or with what feete wilt thou tread vpon the sacred pauement ? wilt thou hold forth these hands yet dropping with the bloud of an vniust slaughter , and with them wilt thou receyue the body of the most holy god . Or wilt thou put that most precious bloude vnto thy mouth , whiche hast shed so muche bloud in a short space in thy furious stomacke ? Wherfore depart , neither wyll thou to encrease thy former iniquity with this an other iniquitye : nor refuse thou the bonde which the Lord of all ( which is aboue ) doth allow . This trulye is but a small thing , and it getteth health . The Emperour hauing bene brought vp in holy doctrine , and knowing what was the duties of Priestes and Emperours , with sighings and teares , returneth into his palace . But a long time after ( for eight monethes wer expired ) the feast of the natiuity of our Lord came . But the Emperour sat in his palace lamenting , and pouring forth great drops of teares , the which thing when Ruffinus the Emperours maister vnderstood ( who through familiarity had free liberty to speake his minde to the Emperour ) he went vnto him , and asked the cause of his weping . Then the emperor sorowfully crying out , & pouring forth teares more and more , sayd : O Ruffinus , thou mockest me , for thou art not moued with the feeling of my harmes : but I doo sigh and lament , whilest I consider my calamity , forasmuch as the temple of God is open for seruants and beggers to go in freely , for to pray to god , wheras both it and also heauen is shut vp against me . For I do remember the words of the Lord which saith plainly , whomsoeuer thou shalt binde vpon earth , the same also shal be bound in heauen . Than said Ruffinus : I wil therfore runne to the bishop , if it please you , and wil moue him by petition to loose your bondes . He wil not be turned , said the Emperour , for I knowe the iustice and equity of Ambrose sentence , neither wil he transgres the law of God , for the imperial power . But Ruffinus instantly vrging him , and with long talke , perswading the Emperour , that he would pacifye Ambrose , the Emperour biddeth him to go with expedition , and he himselfe induced with hope , followeth a litle after , trusting to Ruffinus his promise . But saint Ambrose anon beholding Ruffinus , said vnto him : O Ruffinus , thou doost imitate the impudency of Dogs , for thou being a councealer of so great slaughter , hast put on thy brasen face , and casting away shame , neither art abashed , nor yet fearest the image of God in committing so great a slaughter . Ruffinus besought him , and said , that the Emperour would come vnto him . But saint Ambrose burning with godly feruentnes , sayd : O Ruffinus , I tel thee truly , that I wil not admit him to the church doore . And if he wil chaunge the Empire into a tyranny , I also wil suffer paines of death willingly . When Ruffinus heard this , he certified the Emperour of the bishoppes minde , by some man , exhorting him to keepe himself within his palace But the Emperour receiuing the message in the middest of the way , said : I wil go & suffer deserued checks and tauntes . And when he was come to the church , he woulde not enter in , but going to the bishop , which sat in a litle oratorie , prayed him that he would loose him out of bonds . But Ambrose said , that Theodosius his comming was tirannous , and that he waxed wood against God , by violating and breaking his lawes . The Emperour answered : I do not offer my selfe to stand against the sanctions of lawes , nor to enter vniustly within the holy temple : but I pray thee release me out of bonds , and that thou haue in minde the clemency of the Lord towards vs al , & that thou wilt not shut vp against me the gate which the Lord hath opened to al those that do repent . Then sayd the bishop , what repentance hast thou shewed since that thine so great wicked slaughter was don ? or with what medicine hast thou healed thy most greuous wounds ? It shal be thine office ( said the Emperour ) to temper the medicine , and to heale my very greuous wounds , and it shal be my part or duty , to vse those medicines , that thou shalt lay vnto them . Then said Ambrose : bicause thou committest thy iudgement to coler and anger , and not to reason , but a raging & furious mind doth pronounce and geue sentence : write thou a lawe , by the which the consent of thy iracundious minde may be made frustrate and vaine , and let ther be thirty daies prescribed to geue sentence of any murther , or confiscation of any goods , that those daies might tary and expect the iudgement of reason . And when those daies be past , let the writers of thy sentence exhibite vnto thee the worke that is commaunded . Then when thine anger is appeased , onely reason with iudgement shal be able to weigh , consider and perceiue , whither that sentence be iuste or vniust . And if reason shal proue it to be vniust , truly the writing shal be torne in peeces . But if it shal befound a iust sentence , than it shall be established , nor the number of the daies shal hinder or annoy the right sentence . The Emperour admitting and allowing his order , commaunded forthwith a law to be written , which he confirmed with subscription of his own hand . So at the last saint Ambrose did absolue him . And the Emperour than being bolde to enter into the church , not standing , nor vpon his knees kneling , did pray vnto God , but lying flat and prostrate vpon the ground , did vtter forth this voice of Dauid : Adglutinata est pauimento anima mea , viuifica me , secundum verbum tuum . My soule is glued and fastened to the pauiment , reuiue me according to thy word . Thus tearing his heare with his hands , smiting his forhead , & watering the pauiment with many drops of teares desired pardon and forgiuenes to be graunted vnto him .

Messias . 24.

THe radical of this woord is Mashah , which signifieth vngere , to annoynt , Exod. 10 , as in Exodus : Et vnges eos quemadmodum vnxisti patrem eorum . And thou shalt annoynt them , as thou hast annointed their father .

The participle of the preter tence is Mashuah , id est vnctus , anoynted , as in Samuel : Ego autem tener sum , & vnctus rex . I am this daye weake , and newly annointed king . It is somtime red Mashoah , for a difference of the other vnction , or rather painting mentiond in Ieremy . 2. Sam. 3 Iere. 22 Et vnctum sinopide , and painted with vermilion , for coulours wherwith they paynt , are mixt and seasoned with oyle .

Of Mashah commeth this nowne Mashiah , which is called in Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Latin vnctus , in enlish annointed . And bicause aswel kinges as priests were annointed with oyle , therfore they , and all that were consecrated to God , were called Messiae and Christi . Exod. 30 1. Samu. 1 And the kings & priests annointed , were a type and figure of the true and onely Christ our Sauiuiour , and our chiefe Monarche and priest : our Monarch to vanquish Satan , our priest , to offer sacrifice for the sinnes of the whole world .

Also in the plural number as in the .cv. Psalm. Ne tāgatis christos meos .

The Chaldeans do name it Mesicha . Damascenus hath a sentence worthy to be noted concerning this name of Christ . His words be these , translated out of the Greeke into Latin. Christus nomen suppositi dicimus , non solitarie quidem , sed duarum naturarum significatiuum existens , Ipse enim seipsum unxit , vngaens quidem vt deus , qui corpus diuinitate sua vnxit vnctus vero vt homo , Ipse enim est hoc & illud , vnctio autem humanitatis diuinitas . We wil cal Christus a name of the person , not simply alone , but signifieng two natures , for he annointed him self , annoynting as God , which annointed his body with his diuinitye , annointed as man , for he is this , and that , and the diuinitye is the annoynting of the humanitie .

Nicholaus Lyranus . 25.

NIcholaus Liranus was borne in Englande , of the stocke of the Iewes , as Tritenius and Wermerus do testifye , and beynge instructed of the Rabbines from his childhood , in the Hebrue letters , had that holy toung at his fingers end ( as we commonly say . ) This Lyranus , assone as he had bene conuersant in the publicke schooles , and had heard the sermons of certain gray Friers , which wer of a sounder iudgement than the rest , he began to abhor the doctrine written in the Talmud , and al the rest of their most fond madnes Being conuerted therfore vnto the faith of Christ , and being baptized , he became one of the Friers called Franciscani , wher being very studious in the scripture , and expert thorough long exercise , he maruailously encountred , both in disputacion and in writings with the Rabbines at Oxford , and at Paris , who inueigled the common people of the Iewes , with the vaine promising of the comming of the Messias . Finally , he expounded both the olde Testament and the new very learnedly , against their most manifest blasphemies . Yf in any things ( as it is sayd of him ) he erred , it is to be imputed vnto the corrupt time , in the which althings were darkened with the cloudes of the hypocrites . Truly , he did more good in the scripture , than any other at that time . There is no cause why a man should finde fault with the simplicitie of his wordes , forasmuch as the truth of the eternall God is not to be estemed and wayed by wordes . He wrote many notable workes , by the which hys name is famous and renowmed in hys posteritie .

Doctor Martin Luther saith , that he therefore loued Lyranus , and counted him among the best interpreters , Luther in . 2. c● . ● . cap. in Gene. bicause he prosecuted the history more diligently , then the other interpreters . He liued in the yeare of our Lord .1327 . in the which yere he expounded Daniel , and dyed at the last at Paris .

At that time the tiranny of the Papists did so much preuaile against the holy scriptures , that it enforced them , which otherwise were good and learned men , and diligent searchers of Gods woord , to fall into most absurd interpretations . The which thing happened also vnto this Nicholaus de Lyra , vnto whom the students of the scriptures are not a title beholding . cap. 16 , Apoc. 30 As for example in the Apocalips , Lyranus expoundeth the vyal of Gods anger and reuengement poured out vpon Euphrates , to be spoken of Carolus Magnus , as who being desired of saint Iames , made ready & plaine the way vnto his sepulchre in Spaine , which before was vnknowen , he expoundeth the text after this maner . Sextus Angelus , that is S. Iames , poured out the power of Carolus Magnus , whom he procured to punish the Saracenes , who are called a great floud , for the multitude of that people . And he dried vp the water of the floud , that is , by vanquishing the might of the Saracenes : that the waye might be prepared vnto kings , that is , to the pilgrims of saint Iames . &c. In like sort he expoundeth the aungel which had the key of the bottomles pit , to be Innocentius the third , who allowed the orders of the graye and of the blacke Friers . I sawe an Angell sayth Lyranus that is , the Pope Innocentius the thirde , who allowed the orders of the Graye and of the blacke Friars . I saw an aungell ( saith Lyranus ) that is , the Pope Innocentius the third , discending from heauen , that is , from the high pontifical honour , and condescending and meting with saint Fraunces & saint Dominick , hauing the key of the bottomles pit , that is , the power to allow the foresaid orders of Friers , and to subdue the power of the deuill , and hauing a great chayne , that is , the multitude of the brothers of both orders . And they apprehended the Dragon , bicause by their life & doctrin the power of the deuil is restrained , and shal be restrained vntil Antichrists comming &c. Som other papistical expositours do affirm , this angel to signify the Pope , and they say the chaine to be the order of Cardinals and Prelates , and that the Emperour is ment by the Deuil and the Dragon . By these subtil meanes , they draw and stretch the woord of God vnto their owne lust , ambition and profit . These men haue broken the egges of the Aspes , and haue weaued the web of the spider . He that shal eate of their egs , shall die . The persuasions of the traditions of men against the word of God , is the egge of the seuen headed Dragon , which was great and redde , which was a murtherer , and the father of lyes from the beginning , out of the which he hatched the Cockatrice , the king of the Locusts , the aungel of the botomles pit , which in Hebrue is called Ahidon , in latin pernicies , in English destruction .

Articles of the faith .

THe twelue articles of the faith , are the very subiect of the true faith , and the matter about which the faith is exercised . Which faith , for asmuch as it is a substance of things hoped for , it is expounded simply and briefly in these articles , what thinges they be which are to be hoped for . Who was the first that ordeined and wrote those articles as an abridgement of the Christian faith , it is vncertaine , nor it is expressed in the holy scriptures . Certaine doo ascribe this to the Apostles , and therfore cal it the Symbole of the Apostles . Saynt Ciprian concerning this matter , writeth thus .

Tradunt maiores nostri ( inquit ) quod post ascensionem domini , cum per aduentum sancti spiritus super singulos quosque postolos igneae linguae sedissent , vt loquelis diuersis variisque loquerentur , per quod eis nulla gens extra , nullae linguae barbarae inaccessae viderentur , et in via praeceptum eis a domino datum ob praedicandum dei verbum ad singulas quasque proficisci nationes : discessuri itaque ab inuicem normam praedicationis in commune constituunt , ne forte alius ab alio abducti , diuersum aliquid , hiis qui ad fidem Christi mutabantur , exponerent . Omnes ergo in vnum positi , & spiritu sancto repleti , breue istud futurae sibi , vt diximus praedicationis iudicium , conferendo in vnum quod sentiebat vnusquisque , componunt , atque hanc credentibus dandam regulam esse statuunt .

Our Elders do declare , that after the ascension of the Lord , when by the comming of the holy ghost , fiery toungs did sit vpon euery of the Apostles , that they might speake with diuers and sundrye tounges , by the which no forraine nations , no barbarous toungs should be straunge vnto them , and bicause they wer commaunded of the Lord to go to euery nacion , to preache the woord of God : they therfore , being readye to departe one from an other , did constitute a certain briefe rule of preaching , to be had in commune amonge them , least one being separate from the other , should expound anye thing contrarye vnto those which pertaine to the faith of Christ . All they therefore , being assembled together , and full of the holy ghost , did constitute and ordeine , that this abridgement should be the note & somme of their preaching hereafter to come , and also that it should be geuen as a rule to al faithful beleuers Haec Cyprianus .

This abridgement and rule was called the symbole of the Apostles . It is called Symbolum , bicause it is a collation and a true marke . It is called a collation , bicause the articles were composed , written , and made by the conference of the apostolical doctrine , that there shoulde be an Epitome of the whole christian faith , both preached of the Apostles , and also receiued of the vniuersal church .

It is called Iudicium , that is , a shew or note , bicause by these twelue articles , as by a sure marke , the true Christians might be discerned and knowen from the false .

To make the matter more plaine , Symbolum is a greke word , which commeth of this verbe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth the same that confero , doth in the latin toung , that is , to bring together . This word Symbolum the Grekes haue vsed many maner of waies , and in diuers significations , for other whiles they do cal Symbolum the seale or marke which is imprinted on letters or vessels , to the intent that they should not be opened of such as were not mete and conuenient . Sometime agayne they doo call Symbolum a gage , whither it be mony or a ring , or any other thing , that they gaue from them , as many as were appointed , and had made promyse to haue a common bancket or feast together , to the assuraunce , that euery one of them should kepe his appoyntment , and no man withdrawe and absent hym selfe .

Thirdly they do cal symbolum the token that is geuen betwene the spouse and the spousesse of their consent eche of them to other : to the end that neither of them may shrinke from their promise and bargaine .

Fourthly , they cal symbolum that token or cognisaunce , that was geuen to the soldiours , as many as fought vnder one and the same standerd and banner , which somtime was a watche woord , sometime it was without words , and therefore of them it is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is as much to say , as a dombe token without any voyce or sound . And thys was done , to the end that the soldiours , which were all vnder one capitayne , should know ech other , and that if any person would attempt or go back ( when they were growen in age , and did take this marke and token ) that they might haue perceiuing and knowledge of hym .

Al these foure significations of symbolum , do agree vnto the symbole of the Apostles , commonly called the Crede .

First , saint Paule calleth the Corinthians , which had professed the Gospel , his epistle , not written forsoth , with yncke in parchment , but in their hartes with the spirite , 2. Cor. 3 which spirite is called the finger of God .

Secondlye , the mynde that is once sealed and marked to God , it is not lawfull to breake vp , or open to the Deuil . And the same Paule speaketh in this wise to the Corinthians : we haue this treasure in earthen vessels . The minde therfore of man , through baptisme , 2. Co. 4 is made the vessell of the holy ghost , which vessel is sealed or marked with the signet of faith , yea more ouer Christ hath sealed it with his own bloud . And in the Gospell , Luk. 14 our Lord compareth the kingdome of heauen , that is to wyt , the grace of the Gospell , vnto a feast royall , vnto which all men of al nations are called . Now , whosoeuer hath professed Christ in baptisme , he hath geuen a gage to come vnto this noble feast , so that it is not lawfull for hym nowe to start backe .

Thirdly , we do reade often times , that Christ is called by the name of a spouse , as the church likewise is called by the name of a spousesse , Cant. 3 Ioh. 3 as in the misticall Canticle , and in Iohn , yea moreouer , the soule of man in the profession of the faith , is wedded vnto Christ her spouse . Saint Paul declareth this writing vnto the Corinthians , saying : 2 , Cor. 11 I haue married you vnto one husband , that you shoulde shewe your selfe a chaste virgine to Christ . Therfore a token is geuen of both parties , that it cannot be lawful for either other at any time to go about a diuorcement . Christ geueth the earnest or pledge of his spirite . Man beleuing with his hart to his iustification , and confessing or acknowledging with his mouth , to his health and saluation : doth agayne of his part , geue a token or pledge to Christ . Eph. 5

Great is the mistery ( as saynt Paule sayth ) of thys marriage , whych is made and knytte wyth a fast and a sure vnloosable bonde , betwene Christ and the Church .

Finally , and last of al , they which are newe borne againe by the holy bathe of baptisme , they do professe the euangelical chiualry or warre , & do become seruauntes and soldiours vnder the immortall captaine Iesu Christ , and are bound with his military sacraments , and doo receiue the gift or reward of the sprit . So that it is a point of extreme vnfaithfulnes , and also vnkindnes , to forsake this captaine , and runne from him to the tyraunt the Deuil . Now al they do forsake him , not onely which do deny Christ , and doo runne vnto the Turke or vnto the Iewes , but also which with their whole hart and minde are geuen to the worlde and worldlye commodities and pleasures . For the righteous man also falleth euen seuen times a day . But he riseth anone againe , by the quicknes and strength of faith , which like fire doth alwaies labour vpward vnto heauenly things .

Symbola also , doth signifie by an allegory , some secrete thing , as the Curlew is called symbolum pietatis , bicause Curlewes haue a certayne natural affection and loue towards their Parentes , in relieuing and susteining them in their age .

Also in the sacrifice of Bacchus , when they bare about a siue , they signified therby drunkards to be blabs , & that they could conceale nothing

Furthermore , certain sentences comprehending some mistical & hidden sense , were called by an allegory , Symbola , Symboles . As the symbols of Pythagoras , wherof this is one . Ne gustaris quibus nigra est cauda , tast not of those things which haue a blacke taile . This symbole by an allegory doth teach vs , that we should beware to accompany with the wicked , & with them that be infamous , or ( as Triphen saith ) that we should vtter no lieng communication , bicause a lye in the ende of the tale waxeth blacke , and is espied .

An other of them is this . Ignem gladio ne fodito , sturre not the fire with thy sword , that is , prouoke & stur not him , which is already angry .

An other is . Aduersus solem ne loquitor , speake not against the sunne , by which is ment , that we should not repugne or gaynsaye the open and manifest truth .

If you desire to learne mo of these , looke in the Chiliades of Erasmus . Symbolum also signifieth a shot , that a man paieth for his dinner or supper .

It is also the mony , that diuers persons lay together , as in a common purs , to make good cheare withal . It may be called the banketting mony .

Symbolus in the masculine gender , is a signet , seale or signe manuel .

Symbulus with v , betokeneth a good and wyse counsailer .

Trinitie .

SAint Austen in his boke De Trinitate , hath a most godly & profound saying concerning the Trinity . His woordes be these . Vbi quaeritur vnitas trinitatis , patris , filii , & spiritus sancti , nec periculosus alicubi erratur , nec laboriosius aliquid quaeritur , nec fructuosius aliquid inuenitur . Non pigebit me sicubi haesito , discere . Quisquis ergo audit vel legit , vbi pariter certus est , pergat mecum : vbi pariter haesitat , quaerat mecum . Vbi errorem suum cognoscit , redeat : Vbi meum , reuocet me . Ita ingrediamur simul charitatis viam , tendentes ad eum de quo scriptum est : psal. 105. Quaeritefaciem eius semper .

When the vnitie of the trinitie , that is , of the father , of the sonne , & of the holy ghost , is searched , there is no errour more daungerous , neither is there any thing sought with more labour , nor any thing found with more fruit and profite . I will not be ashamed to learne when and where I doubt . Whosoeuer therfore doth heare or read , where he is certaine with me , let him go forward with me , where he doubteth with me , let him search with me . When he knoweth his own errour , let him returne , where he knoweth mine errour , let him call me backe . So let vs both together enter in to the way of charity , repayring to hym , of whom it is written : Alwaies seeke ye his face .

Saint Bernard hath not the vnlike worthy sentence . Inquirere de trinitate , peruersa curiositas est : & credere , & tenere , sicut sancta ecclesia te net , fides & securitas est , videre autem eam , sicuti est , perfecta & summa faelicitas est . To enquire of the Trinity , is a peruerse curiositie : to beleue and to hold as the holy church holdeth , is faith and security , to see it as it is , is most perfect and chiefe felicity .

I remember an old report , which is told of one Alanus , who promised his auditorie to discourse the next Sonday following , the misterye of the Trinity It chaunced , that walking by the sea side , he saw a young boy lading water of the sea into a litle hole , Alanus demaunded of him , what he ment . I entend ( saith he ) to bring al the whole sea into this hole . Why thou goest about a thing vnpossible , aunswereth Alanus . So doest thou ( saith the boy to him ) for it is as possible for me to bring al the whole sea into this hole , as for thee throughly to discourse the mistery of the Trinity . Alanus was very much dismaid , and when he came into the pulpit , his auditory looking for the perfourmaunce of his promise , he was silent for a prety space , and at the last said no more , but this : Sufficit vobis vidisse Alanum . It is enough for you to haue sene Alanus . For to vtter that which I promised , is aboue my reache , and so came downe .

The Hebrue Rabbines do assign & expresse the mystery of the Trinity by this name of god , Iehouah which the Grekes cal Tetragrammaton , that is , a name of foure letters , which are but three in deede , but that one is put twise , that is , in the second place , and in the fourth place , that is , this letter He. These three letters , say they , do expresse the thre persons of the Trinity . For the first letter Iod , betokeneth principium , a beginning , which letter doth most aptly signifie the Father in diuinity , which when he commeth of none , and the other persons do flow from him , is called principium sine principio , a beginning without beginning .

The second letter He , which signifieth to be , or to liue , doth expresse the sonne in diuinitie , by whom althings that were made , had their being and beginning .

The third letter Vau , which is a coniunction copulatiue , most aptly signifieth the holy ghost , which , forasmuch as it is the loue of the father , and the sonne , wherwith they loue eche other , is called rightly copula , bicause it is the knitting together of both .

This letter He , being put twise in this name Iehouah , doth signifye onely the sonne , which is the second person in Trinitye . For the Father which is the first person , hath onely one respect , that is , he is producens , et non productus . The holy ghost also hath onlye one respect , that is , he is productus , and not producens . But the sonne , which is the second person , hath two respectes , that is , he is productus a patre , & vna cum patre producens spiritum sanctum .

This name Iehouah , is founde written in the auncient bookes of the Hebrues with three Iods , which are inclosed with a circle , and the point Camets set vnderneth them , after this maner . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 By the whyche two misteries are signified . The three Iods are the thre persons , one camets vnderneath , is the diuine nature , which is wholy proper vnto euery person , the circle is the vnitie of the diuine Essence .

The second misterye is this , the three Iods beinge equall , betokene the equalitie of the three persons . One camets doth signifie one diuine substance in Trinitie . The circle betokneth the Identitie of the same diuine Essence ,

The Iewes had this name , Iehouah , in such reuerence , that whensoeuer it did occurre in reading , they would not read it nor name it , but expressed in stede therof , this name , Adonai , and therfore this name Iehouah , was called of them , nomen ineffabile , a name not to be spoken . It is written In libro Sanhedrin thus : whosoeuer pronounceth the name of the .4 . letters , as the letters them selues do sound , shal haue no part in the world to come . Therfore , whersoeuer they found this name , they durst not pronounce it , but in steede thereof vttered this woorde , Adonai , Dominus , the Lorde . Notwithstanding the Priestes did pronounce it , when they blest the people in the sanctuary . For out of the sanctuary it was vnlawful for any man to vtter it .

The blessing with the name of foure letters , was geuen with the lyftinge vp of three fingers of both handes , twoo fingers beinge pressed downe , to signify the Trinity of the diuine persons . This benediction vtterly ceased after the death of Simeon , who tooke Christ in his arms , being presented in the temple .

Ther be great learned men , which doo accompt this inuention of the Iewes , to be but inuented of their own braines , and do count it but an explication of subtilties . For Iehouah is deriued of this word houah , a verbe substantiue , before the which Iod being put , is made the word Iehouah , that is , a being or a substaunce of him self , lacking nothing , but geuing to al things , without beginning and end , in whom we liue , moue , and be .

I do not a litle maruayle , that the Papistes are not ashamed to say , that we haue not this name Trinity in al the scriptures , & by that wold proue , that vnwritten verities are necessary to be beleued to saluation , beside the scriptures . But if they would put on their spectacles , and looke better on their bookes , they should finde the whole mistery of the Trinity , in diuers and sundry places of the scriptures .

But to aduoyde prolixitie , I wyll bryng onelye but three or foure places . 2. Cor. 3

First , in Deuteronomie it is written : Audi Israel , Deus , Deus noster , Deus vnus est , God , our God , is God onely . Why did Moses in this place put the name of God thrise , but to signify distinctly the Trinity of the diuine persons ? And why is this word , vnus , put immediately after , but to signify the three diuine persons , not to be three Gods , but one God .

Note wel , how that place written , Deut. 6. is read in the Hebrue , namely thus : The Lord our God , is Lord onely .

Questio .

But here may be demaunded , why this word noster , is not aswel put to the first woorde , and to the last , as vnto the seconde onelye , which is Deus noster .

Responsio .

By this it is manifestly declared , that neither the Father , which is first person in Trinitie , neither the holy ghost , which is the third person in the same Trinity , but onely the son , which is the second person of the Trinity , should become ours by the partaking of our humane nature . To the which , wel agreeth that , which is written in the .67 , Psalme . Benedicat nos Deus , Deus noster , benedicat nos deus , psal. 67 & metuant eum omnes fines terre . God , euen our God shal blesse vs , God shal blesse vs , and al the ends of the world shal feare him .

Here is put thrise Deus , which signifieth the distinction of the three persons . And wher in the second place this word noster is put , it betokneth the son onely to become ours , by the taking of our nature .

Wher it is said in the last place , metuent eum , non eos , feare hym , and not them , the vnity & identitie of the same persons is shewed & expressed . By this it is plainly declared , that the three diuine persons , are not thre Gods , but one onely God .

Thirdly , it is written in the prophet Esay : Sanctus , sanctus , cap. 6. sanctus Deus exercitum , plena est omnis terra gloria eius . Holy , holy , holy is the Lord of hostes , all the earth is ful of his glory . In that he sayth Sanctus , three times , the three persons are expressed , the Father , holy , the sonne , holy , the holy Ghost , holye . And for that after he had said three times Sanctus , he addeth immediatly the name of God Iehouah , which importeth the diuine substaunce , and doth clearelye expresse , that those three persons are not three Gods , but one God . For this cause the old Thalmudistes , which were not ignorant of this misterie , ordeined , that as well those woordes of the Prophet Esay , as those written in Deuteronomie , should be spoken of euery Iew twise a day , morning and euening .

Fourthly , in the Epistle of saint Iohn it is written : Tres sunt qui testimonium dant in caelo , pater , verbum , et spiritus sanctus . There be three which geue testimonie in heauen , the father , the word , & the holy ghost , and these three are one .

Yf these testimonies both of the old testament and of the new , be not sufficient to proue , not onely the matter and mistery of the Trinitie , but also the name , I cannot see what may be sufficient . But what cauillations and causations wil not captious heads inuent , against the verity ? Vnlesse they be ( as the prouerbe sayth ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Caeciores Leberide , they may finde the Trinitie fully expressed in the scriptures .

To make an end , although earthly things are incomparable to things caelestial , and especially to the maiestye of God , yet for the infirmitye of our capacity , I wil bring in one example or two , in some part to expresse the mistery of the Trinity .

Saint Austen bringeth a goodlye similitude , which is this : Videmus solem in caelo currentem , fulgentem , calentem . Similiter ignis tria habet , hoc est , motum , lucem , & feruorem . Diuide ergo si potes Ariane , solem , vel ignem , & tunc demum diuide Trinitatem . We see the sunne in heauen running , shining , and geuing heate . Likewise the fire hath thre properties , mouing , light , and heate . Now thou Arrian , if thou canst diuide the sunne or the fire , than diuide thou also the Trinity .

The soule of man being really one thing , hath three powers , Memoriam , intellectum , & voluntatem , memory , understanding , and wil , which thre make one essential soule , but in property they are distinct . For the property of the memory is to remember , the property of vnderstanding is to perceiue and vnderstand , the property of the will is to chuse . Out of the memory springeth intelligence , out of both springeth the wyll . So the diuinitie hath thre persons , the Father , the Sonne , and the holye Ghost , which thre constitute one essential God , yet euery person hath his propertie . From the Father commeth the Sonne , and from both commeth the holy Ghost .

Iohannes Fissherus .

IOhannes Fissherus , sometime bishop of Rochester , and high Chauncelour of the Vniuersity of Cambride , was commended of Erasmus Roterodame , to haue bene beautified & adourned with al sortes of bishoplike vertues . He was ( saith Erasmus ) indued with a singular grace of eloquence , and therefore he was in very great estimation with the lady Margaret , grandame to king Henry the eight . For at his instant request ( as Polidore saith ) she erected . 2 goodly Colleges in the said vniuersity , & dedicated the one to our sauior Christ , & the other to saint Iohn the Euangelist . She gaue them to their finding large and greate landes . But when the eternall veritye of Christes Gospell beganne to shyne in Germany , no man was more wood and cruell agaynst it , than this pratlyng and popish deceiuour .

He did not onely write agaynst the sincere preachers and Ministers of the worde of God for the aduauncement of Antichristes euill doctrine , but also seditiously withstood king Henry , which laboured to expell the pernitious yoke of the purpled harlot out of his realme . Wherfore let all godly men iudge , what ingritie of life that was , what great learning , what holines of blameles life , what puritie of minde , with other dowries of Bishoplike vertues ( which his fauters so greatly , but falsly do brag of ) was founde in him . At the last , almost he was beheaded doting , at what time a Cardinals hate was sent to him from Paul the third , the Romish Pharao for the reward of his paines , the yeare after the natiuitie of Christ . 1533. and the .22 . day of Iune . Haec Baleus .

Manicheus .

MAnes was a Persian by his countrie ( of whom the heretikes called Manichei , did spring ) he began to dispute amonges his schollars of a certaine new and straunge doctrine . And when no man gaue him credit , and hys auditorye was displeased wyth hys doctryne , and euerye manne alyenated from hym for hys innouation , hys horrible fablinge , and his vayne fraude , he seinge the crafte of his feined wordes to be ouerthrowen , inuented a way wherby he might establish his deuelish doctrine , for hearing the kings sonne of Persia to be very sick , he came vnto the king , promising to heale his sonne in short space , trusting to his enchauntment , by the which he hoped to bring this weighty matter to good effect . But the child being taken away from the Phisitians which had him in hand , and deliuered vnto Manes , perished in his hands , wherfore he was forthwith cast into prison , out of the which he being deliuered either by a somme of mony or by flight , came into the middle of Persia and Mesopotamia , & entred the castle or towne of Arabion . The which thing the king of Persia vnderstanding , sent for him , and tooke him , and skinned him aliue , and tooke his skinne , and filled it with chaffe where it remaineth at this day in Persia . 6. tomo operum Augustini

But his sect was spred abroad in Arabia , Aegipt , and Africa , almost 206. yeares after his death . And Saint Austen him selfe continued in the heresies of Manes .9 . yeares , but afterwarde acknowledging his errours , refuted the Manichies , as namely , Faustus , Faelix , Fortunatus , Adimantus , and others of that secte . These folowing were the chief opinions of the Manichies .

They feined that there were two Gods : The one a good God whiche was the author of good things , whom they named 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , light . The other an euil God of like power , whom they called Hyles , of whom he said , mariage , gouernement , and all euill things sprang . Therfore they absteined from marying and politike gouernement . They bosted that through their ceremonies , they attayned vnto the sprite of God . They affirmed , that the sonne of God tooke not vpon him mans nature truly , but feinedly and imaginatiuely . They vtterly tooke away fre will in all pointes from man , aswell in outward actions , as in inward motions . They feined , the lawe of Moses to be geuen of an euill God , and therfore to haue ben abrogated . They abstained from flesh and from killing of beasts : Finally , there was a great confusion of their phantasticall opinions , which he that will , may read them in Epiphanius and in Saint Austen .

Catholique .

Καθολίκός , in the Greke , is in Latine , Vniuersalis , in Englishe vniuersall , or all ( as though one would say ) occupied about all . It is compounded of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whiche signisieth Circa , about , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which betokeneth Totum , all . Therfore the Church is called Ecclesia Catholica , bycause it doth extende and reach through all places , and through all tymes . For all holy men are so vnited together in the Churche , as members in one bodye , whiche depende of one heade . Therfore the whole multitude of all faythfull , is called the Churche . And bycause the Churche of Christ should not be restrayned vnto one corner of the worlde ( as the Donatistes do restrayne the Churche of Christ onely into Africa ) it is called Ecclesia Catholica , the vniuersall Church , dispersed throughout the whole world .

But yet we must not stay here onely vpon this worde Catholique , for then we must graunte the Churche of the great Turcke to be a Catholique Churche . For his Churche hath an vniuersal multitude , and a Catholique nomber . For this worde Catholique may not onely be applied to the Churche , but also to other prophane thinges , as that medicine which is profitable to euacuate al humors , is called Catholicum medica mentum . Also those precepts which are geuen to al men to be obserued , are called , Catholica praecepta . And those sinnes whiche are vsually committed of euery man , and coumpted in a manner for no sinne , are called , Catholica peccata . Therfore we must adde to our Catholique Churche , this Epitheton , Apostolica , and say with the Symbole made at Constantinople , Credo Ecclesiam Catholicam & Apostolicam . I beleue the Catholique and Apostolique Churche , or els this , Epitheton , Orthodoxam , and so terme the Churche to be , Catholicam & Orthodoxam , that is , to be vniuersal and of a right and sound doctrine , that is , not swaruing from right faith , true opinions , and good iudgementes .

Therfore ye may see , how the Papistes did cast doung in their owne eyes , when they thoght them selues to be of a true church , in naming them selues catholiques , that is , vniuersal men , yet they neither embracing the right faith , nor setting forth the puritie of the apostolique doctrine : behauyng them selues more worthy to be called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , ill , bloudy , and deuouring woulues , them true catholiques . For what bloud haue they spared vnshed , either of high or low , poore or rich , young or old ? wheras Christ him selfe being the head of the Church did say , Filius hominis non venit perdere , sed saluare . Luk. 9 The sonne of man came not to destroy , but to saue .

Bishops .

WHat difference is betwene a Bishop and a Priest , Saint Hierome writing Ad Titum , doth declare , whose wordes be these : Idem est ergo Presbiter , qui Episcopus . &c.

A Priest therfore is the same that a Bishop is . And before scismes and factions by the instinct of the deuill begon in religion , and before it was sayd among the people : I am Pauls I am Apollos , I am of Cephas , the Churches were gouerned with the common councell of the Priestes ( or Elders . 1. Cor. 2 )

But after that euery one thought those whom he Baptized , to be his , and not Christes , it was decreed throughout the whole world , that one of the Priests or Elders should be chosen to be set ouer the rest , vnto whom all the cure ( or charge ) of the Church should apparteine , and that the beginnings of scismes should be taken away . Some do thincke , that it is not the sentence of the Scriptures , but ours , that a Bishop and Priest ( or Elder ) are one thing , and they do also thincke , the one to be a name of age , and the other to be a name of office . Let them read agayne the wordes of the Apostle to the Philippians , saying : Paul and Timotheus the seruaunts of Iesu Christ , to all the Saints in Christ Iesu , which are at Philippos , Phil. 1 with the Bishops and Deacons , Grace and peace be with you . &c. Philippi , is one of the Cities of Macedonia . And truly there could not be many ( as they ar called ) bishops in one Citie . But bycause at that tyme they called those bishops , which they did also call Priests ( or Elders , ) therfore indifferently he spake of bishops as of Priests ( or Elders . ) It may yet seme doubtful to some , vnles it be approued by other testimonie . In the acts of th apostles it is written , that when the apostle came to Miletum , he sent to Ephesus , & did call the Priestes or Elders , of the same Church vnto whom among other things he sayd thus : Attend to your selues . &c. Act. 2. And here marke you diligently , how that he calling the Priestes or Elders of that one city of Ephesus , did afterward call them Bishops . &c. And Peter which tooke his name of the firmenes of his faith , in his Epistle saith : I your fellowe Elder do besech the Elders which are among you &c. Haec Hieronimus . These wordes are alledged , that it may appeare , Priestes among the Elders , to haue ben euen the same that Bishops were . But it grew by litle and litle , that the whole charge and cure should be appointed to one Bishop within his precinct , that the seedes of dissention might vtterly be rooted out .

Cerdon .

CErdon was borne in Siria , from whence he came to Rome , at the same time that Valentinus came thither , Ireneus lib. 3 cap. 4 Eusebius Lib. 4 cap. 10. 11 Antoninus Pius being then Emperour , and Higinus the Bishop . This thing doth argue that he had a variable and suttle wit , for that he sometimes endeuoured to spred abrod his errours priuily , and fearing nothing , did sometime openly teach them . But he being sometime reproued of the brethren , came againe to the Churche , feining repentaunce and amendement . The which vnstedfastnes being at length perceiued of the brethren , he was repulsed and put backe from the communion of the Churche . Of this Cerdon the heretiques called Cerdoniani , tooke their name , whose heresie was this , that the holy ghost was not sent vnto the Apostles , Cant. 24. q. 3 but to him alone . He did also affirme , that there were twoo gods , one good an other ill , whiche gaue the law and the Prophets . He taught furthermore , that Christ did appeare onely in phantasie and shew , and not in substaunce . He denied the resurrection of the dead . He reiected Moses and the Prophets . Loke more for this Cerdon , in Epiphanius , Ireneus , and Tertullian .

Marcion .

MArcion the heretique was the disciple of the foresayd Cerdon , a Stoike Philosopher , & born ( as Epiphanius writeth ) in Sinope , which is a citie in Pontus of Galatia , or of Paphlagonia saith Ptolomeus . Ireneus writeth , that Marcion did succede Cerdon , and waxed strong vnder Anicetus then Bishop : Lib. 3. cap. 4. the whiche Marcion did not begin his heresie first at Rome , whether he came after Cerdon , but a long tyme after , he sowed his straunge heresies in other places . For Philastrius writeth , that he was at Ephesus in the time of Saint Iohn the Apostle , of whom Marcion being ouercome , and being driuen from Ephesus , fled to Rome . Albeit Epiphanius doth plainely declare , he did apply his minde to the heresie of Cerdon , first at Rome . And when Marcion came thither , he was excommunicate of his own father , a very godly & honest byshop , bycause he committed whordome with a virgin .

Eus. Lib. 4 , ca. 11 Furthermore Eusebius saith , that Iustinus in his bookes against Marcion did write , that he did know him aliue , when he wrote his bookes against him . Vpon a certaine tyme Marcion did mete Policarpus , and asked him , if he knew him ? Policarpus answered , I know thee to be the first begotten son of the deuill . His heresies were these . He feigned , that there were to gods , the one the maker of the world , and of the law , & the Prophetes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the causer & author of euill , a bloudy God & vnstedfast . The other God , he feined to be superiour and mighty . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the father of our Lord Iesu Christ , which did dissolue and breake a sonder al the works of the other gods . He taught , that only the soules are saued , and that the bodies do not rise agayn : He did not allow wedlocke . &c.

See Ireneum , and especially Tertullianum , in fiue boks against Marcion . Lib 1 ca 29. lib 2. ca. 1. lib. 3. cap 3 , 4. & alibi .

Praxeas .

PRaxeas against whom Tertullian wrote a speciall booke , affirmed , that there is onely but one diuine person , as also Sabellius after him affirmed the same . Also he did contende about the yeare of Christe .250 . that God the father was Iesus Christ whiche suffred and was crucified . Of this heresie , his sectatours were called Patripassiani .

Proscriptions .

PRoscribo hath diuerse significations . First it betokeneth to proclaime any thing to be sold by writing : Therfore houses , when they should be sold , hauing an inscription vpon them , were called Aedes proscriptae , ( as Cicero writeth . Itaque Calphurinus , Lib. 1 , officio Chrisost. quum cogno uisset Claudium aedes postea proscripsisse . Therfore when Calphurinus had knowledge that Claudius had put forth the houses to be sold ) . In Greke it is . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mulctatus bonis .

Secondly it signifieth to banishe out of the country . Vlepianus sayth , that they are sayd properly to be proscribed , whose names are written in faire , plain and legeable letters , and set before some shop or place of marchaundise , to geue notice , that they are exiles .

Macrobius sayth . Non est facile scribere aduersus eum qui potest pro scribere . It is no easy thing to write against him , who hath authoritie to proscribe .

Thirdly it signifieth , to cause by ordinaunce , that whosoeuer findeth one , he may lawfully slea him , and haue a rewarde for his labour . And Proscriptio , is that maner of commaundement . Proscriptio , may signifie also an ateynder .

Strangled meates .

BEfore the lawe , in the tyme of Noe , God did forbid the eatyng of bloud , and flesh , with the bloud of any dead thing , either beyng killed of wild beastes , or els being strangled . The fathers did eate herbes and frutes of the earth before the drowning of the world . And after , God graunted them libertie to eate of the beastes , and commaunded to kill them , and to shed their bloud . Furthermore in the law , God with a great seueritie , saith : whosoeuer of the house of Israel , or of the inhabitaunts which do dwell amongst you , shall eate any bloud , I wil set my face agaynst such a soule , and I will put him out from among the people . Nor it was without iust and very great causes , that God did forbid with so great seueritie the eating of bloud . For at the beginning after the wordes recited , he addeth : For the soule or life of the fleshe is in the bloud , and I gaue it you vpon the aultar to purge your soules . For the bloud shal clense the soule . And therfore I sayd to the children of Israel : let neuer a soule among you eate bloud . &c. Lo , a very cleare and manifest reason is here rendred in these wordes , why it is not lawfull to eate bloud , seing that bloud is a most excellent thing , being appoynted for the sanctification of men . For God gaue bloud to be as it were a price , whereby sinnes might be clensed , a reward , ( I say , ) for their redemption , by the whiche they might be absolued from their sinnes . Furthermore , bloud is life , that is , the nourishment of life . The bloud therfore signified , Christes bloud to be shed vpon the Crosse , by the which as a most full and perfect propitiation , the faithfull beleuers , are purged and sanctified , and in the which is the nourishment of the soule vnto euerlasting life . And as it was not lawfull to eate of the flesh of the Sacrifices , the bloud wherof was brought into the holy places , for sinnes , but the Sacrifices were brent without the court : so like wise , it was vnlawfull to eate bloud , as though it were a purging for sinne . He therfore did eate bloud , which attributed the perfect clensing of sinne by the bloud of Christ , to his owne strength and workes , or els , thought Christs bloud to be prophane and vnholy , not ascribing vnto the same a full sanctification of all sinnes . He did not eate bloud , but poured it out at the altar , who soeuer ascribed the benefite of our redemption to the onely merite of Christ , and estemed it so much as it ought worthyly to be estemed . Moreouer God would haue this thing depely imprinted in the mindes of men , that no man should shed mans bloud , or liue of the bloud and bowels of man , the whiche thing the hired and wicked soldiours do , couetous men , vsurars , & deceyuers also commit the same , shedding or deuouring the bloud of sely wretched men , by crafty meanes and iniurious dealings with them .

Gen. 9 Also God , when he spake and communed with Noe , by fearfull and very grieuous meanes , manaced them , saying : I my selfe , ( if men be slacke ) will take vengeaunce for the shedding of bloud , for man is made and created like to the image of God . Therfore God doth accompt that contumely and reproche to be done to him , whiche is done to man being his image . For who soeuer throweth downe the image of a kyng , he offendeth the king him self , and is accused of treason . Furthermore this law was made of strangled meates : Thou shalt not eate with bloud .

Also do thou not eate of any carkeis or slaine thing , killed of wild beasts , &c. By straungled meates & dead carkesses , are signified dead workes , from the which he is commaunded to purge him selfe by the grace and mercy of God , whiche desireth to please God . Therfore he did eate straungled meates , whiche liued in his wickednes without repentaunce , nor greatly cared for Christes bloud .

❧ Praelectio quarta habita die Sabbati .xv. die Mensis Februarii . Anno. 1560. Concerning the second generall part . By whome and after what manner the holy scriptures were first written

〈…〉 WE rede not of any scriptures geuen by the inspiration of god before the time of Moyses , Moyses . 1. which was borne after the creation of the worlde .2368 . & died before the incarnation of Christ .1462 his eien being neuer dim nor his toeth loose . I will not contend with any , . 〈◊〉 Eccle ● 6 : ca. 13 1 cap. 2. ●quitat . whether there were any holy writ in the church of God before that time or no. Notwithstanding Eupōlemus ( as Eusebius testifieth ) affirmeth that Moses was the first , that euer deliuered letters to the Iewes . Although Iosephus writeth , that Seth the sonne of Adam did firste , engraue in two pillers the discipline of heuenly thinges whiche pillers ( the one beinge of stone ) the sayde Iosephus affirmeth to haue continued in Siria vnto this time . Seth. 2. But whether this be true or no it is oute of question , that there came to our hands and knowledge no scriptures of more antiquitye , then the writings of Moyses . For otherwise Christ himselfe wold not haue begon with the bookes of Moses , when he did expounde the scriptures vnto Cleophas , 〈◊〉 . 24 and his fellow , Cleophas . 3. Emaus . 4 Enoch . 5 Saba . 6. Tertullian 7 : Arca. 8 Cataclism 9. Esdras . 10 Babilon . 11 Hebrewes . 12. Origenes 13. whose name ( as Ambrose sayth was Ammaon ) when they went to Emaus beinge aboute seuen miles from Hierusalem : for if any scripture had bene of greater auncientnes , then the bokes of Moses , he would haue begonne at them . As for the booke of Enoch they may affirme it to be before Moses bookes , which sawe Enoch writing it , or did see Noes librarye in the Arke . It is of no great force what other affirme saying that this booke was reserued and kept in the churche of the queene of Saba , and had in greater price then the bokes of Moyses . I am not ignorant what Tertullian whych liued about , ●de ha● mulie cap. 1 230 yeres after Christ wrote of Enoch his booke , saying , that this boke was eyther reserued in Noes Arke in the time of the general floud or els beinge loste by violence of the Cateclisme , was restored againe by Esdras ( Hierusalem being vanquished by the Babilonians ) . Other there be whose censure and iudgment is , that this booke remained vnto the time of the Apostles . And that the Hebrewes after the peregrination and going about of the Apostles throughout the whole worlde , did either conceale and kepe it priuelye , or els did commit it to the fire because it did contein vrgent and vehement authorities and testimonies of Iesu the true Messias which should be condemned of the Iewes .

Origenes vpon the boke of Numery writeth quod libelli Enoch non videntur apud Hebreos in authoritate haberi . 4 , hom , That the bookes of Enoch are coumpted among the Hebrewes of no authority .

Saynte Austen in his booke , de ciuitate dei , Lib. ●● . writeth Scripta Enoch vt apud Iudeos , ita apud nos in authoritate non esse , quod fecit nimia antiquitas , propter quam videbantur habenda esse suspecta , ne proferrentur falsa pro veris. That is to say , the bookes of Enoch are of no authority , neither amonge the Iewes neither amonge vs by the reason of long and greate antiquitye for the whiche they are coump●ed suspecte , least false things should be vttered in stede of true

Beda . 14. Beda affirmeth this booke to be falsely ascribed vnto Enoch .

Obiectio .

Why then did saynt Iude in his epistle alledge this boke , if it be apocryphal , & and not canonicall ?

Responsio .

There is nothing in the Epistle of Iude which is not consonant , and may not be found in the holy scriptures , if you do diligently inuestigate and search them .

In dede the most part of writers do hold , that this testimony of Iude is cited out of some booke which was then numbred inter libros apocryphos : Iudas . 15. Apocrypha 16 Menander . 17 But yet this is no good sequele nor argument , these sayinges are broughte out of the Apocriphals , therfore they must be reiected . Saint Paule allegeth testimonies out of very prophane authors , as out of Menander of Epimenides & out of Aratus . And here by the way we may gather them , to be precise & very supersticious , Tite cap● Act. 17 which dare not nor will borow or cite any testimonye out of prophane writers , for when all truth is of god , if any good or godly thing be spoken wel and truly yea though it be of the wicked , it oughte not to be forsaken or neglected , so that it be applied to the glorye of God , and to the furniture of good and godlye manners . But of this thing Basilius magnus entreateth more at large in his oration , Basilius Magnus . 8. In oratio● ad nepo●● ad nepotes . Wherfore this testimony of Enoch produced by the apostle Iude , is not to be contemned : for it may be , that the bookes Apocriphal were then had in some price and estimacion , especially of them to whom the apostle Iude wrote . To our purpose again . It is neither without nor beside reason , that there was from the beginning of the world vnto Moses , no scripture by the inspiracion of god exhibited to the church of god , which did teach man the knowledge and true worshipping of god .

A declaration .

WE do euidently se , that it was gods wil , both before the floud vnto the time of Moses , to reuele and declare those things ( which wer pertinent and profitable to fayth , to godly religion and to al piety ) to certayne holy fathers , partlye by nightly visions , and partly by dayly apparitions . By the which oracles , visions and apparitions it might be beleued , that God had a care , and a fatherly regarde to mankinde , and that they whom he did vouchsafe to instruct of the will of his heauenly grace , might also institute and bring others to the knowlege of God , and to the studying and following of godlynes .

Proues , reasons , and ensamples for the same .

We read in Genesis , how the Lord him selfe spake vnto Abraham : Num celabo ( inquit ) Abrahamum quae egofacturus sum ? Gene. ca , ● Shal I hide from Abraham those thinges which I do ? seing that Abraham shal be in dede a gret and a mighty people , and al the nations on the earth shal be blessed in him : for I knowe him , that he will commaund his sonnes and his houshold after him , that they kepe the waye of the lord to do righteousnes and iudgment . Now before the floud , the world had these 9. Adam . 19 Enos . 20 Mathusalem . 21. Lamech . 22 holy and worthy wise men .

1. Adam . 2. Seth 3. Enos 4. Kenan . 5. Malalihel 6. Iared 7. Enoch 8. Mathusalem 9. Lamech

THe chiefest of these were Adam and Mathusalem , who did begin and conclude al the yeres of the age before the general deluge : which yeres wer in nomber .1656

The yeares of Adams life were .930 . He died in the yeare before the floud .726 .

Mathusalem , his yeares of his life were .969 . He dyed the selfe same yeare that the floud did ouerflowe all the whole worlde , and he liued together with Adam 243. yeares , so that he myght and was aboundauntly instructed by Adam of the begynning of the world , of the word of God , and of his holy will , of the fall of man , and of his restitution , and of all thinges pertayning to religion , as farre as Adam him selfe was instituted and taught of God .

Those .ii. Patriarches with the other .vii. before named , cold & did sufficiently teach to all that age , true saluation , & also the moste godlie wayes to serue the Lorde .

〈…〉 Now after the floud God gaue vnto the world , other famous and renowned men , in nomber .12 . Patriarches whose names folow . Noe. 23 Sem. 24 Abraham 25 Isaac . 26 Iacob . 27.

Noe. 1. Sem. 2. Arphaxat . 3. 〈◊〉 . 10 Sale. 4. Heber. 5. Pale . 6. Reu. 7. Nachor . 8. Thare . 9. Abraham . 10. Isaac . 11. Iacob . 12.

OF these .12 . Noe , and Sem , were the chiefest , and next vnto them of most fame were Abraham , Isaac & Iacob . All the yeares of Noes life in nomber were .950 . & in the yeare of the inundation of the floud , he was .600 . yeare old : he therfore did know and see all the holy fathers whiche were before the floud ( thre onely excepted ) that is Adam , Seth , and Enos , but he liued many yeres with others , which did both heare and see those three , in so much that he could be ignoraunt of nothyng wherwith Adam did instruct them . Noe dyed that yeare in the whiche Abraham was .59 . yeares old , so that Abraham did learne of Noe , those thinges which Noe receiued of Mathusalem .

Now Sem , Noes eldest sonne , was before the floud .96 . yeares old , so that he both saw and heard not onely his father Noe & his graund father Lamech , but also his great graundfather Mathusalem , with whom he liued before the floud almost foure score sixtene yeares , of whom he might be and was instructed , of al things which Adam deliuered to the former Patriarches .

Sem liued in al .600 . yeares , & died after the death of Abraham . 37. yeares , & in the yeare of Isaac .112 . & in the yeare of Iacob .52 . so that these thre Patriarches Abraham , Isaac & Iacob might haue learned of Sem , the whole & true diuinitie which Adam taught Mathusalem , and which Mathusalem taught Sem , being the third witnes and maister , after Adam .

Now Iacob deliuered to his children likewise al these things which he had receiued of his forefathers . Iacob had a sonne borne vnto him in Mesopotamia , whose name was Leui. Leui had a sonne whose name was Caath , who also sawe & herd Iacob . Caath was Moses grandfather and father vnto Amram , who begat Moses . And thus to conclude this supputation , Moses lerned of his father Amram , Amram of Caath , Caath of Iacob , Iacob of Sem , Sem of Mathusalem , Mathusalem of Adam , so that Moses doth stand in the world , the seuenth witnes from Adam . All the yeares of the world from Adam vnto the birth of Moses were .2368 .

Now when the time was come , that the knowledge & religion of god should be knowen , set forth & declared not onely vnto priuate families & housholds , but vnto a great populous nomber thorough the whole world , god raised & ordeined this singuler & famous man Moses , that by him al such things that were deliuered , as it wer by the mouth & hand the fathers , shold be brought into letters & writings , & that he should also write those things which were done all the time of his own life , which was .120 . yeares .

And bycause the people , ouer whom he was made gouernor , was a stiffnecked people and greatly corrupted in Egipt with the grosse idolatrie of the land , Egiptus . 28 he wrote not onely all the gestes before sayde , but also what soeuer the Lorde reuealed vnto hym , least they might perishe and be out of memory through the obliuion of a dull people , and by improbitie of tyme .

But you must vnderstande that although Moses is sayd to haue written the words of the Lord in the volume of that law , Tables of stone .29 . which God made vnto the people , yet he by his own hand did not write in the two tables of stone the rules of the moral law called Decalogus , but toke them of God , not only miraculously made by the work of God , but also written by the hand and power of God . So that Moses ( I say ) did not write out of the mouth of God , but God him selfe wrate the worlds . For as God gaue the way and vse of the Hebrue toung to speake and talke with , so God him selfe first of all others , wrote the figures and formes of the letters . For Moses had neuer written any thing when God spake vnto him saying , come vp to me into the mount , & I wil geue thee two tables of stone , Exod ● & the laws & commaundementes which I haue written . So Moses in dede was the first after God that euer wrote Scriptures , but the first author of them was God him selfe . He was the first inuenter , actor and writer of the law conteyned in the two tables , and Moses receyuing them of God , deliuered them to the people .

Notwithstanding after that the holy Scriptures were written and deliuered vnto the people of god by Moses , yet al reuelations , visions , and apparitions , did not ceasse in Israell .

After the time of Moses , Prophets were sent , vnto whom also god gaue his oracles & answers by visions & reuelations . But the Prophetes did commit to writing what soeuer they dispersed and taught in Israel before by the worde , least their posteritie might haue had some excuse of ignoraunce , but God preuented al such causations ( as it is written in Luke , ) habent Moysen & Prophetas , they haue Moses and the Prophetes . If they will not heare them , they wil not beleue if any rise from the dead .

Nor the Scriptures of the olde testament onely were brought in after this sort and order , but in like maner were the letters of the new Testament dispersed and disposed by the Euangelistes and the Apostles , as Ireneus in his first booke Contra hereses writeth . Quae primum ( inquit ) concionati sunt Apostoli postea per volum tatem dei scripto nobis tradiderunt , eaque literis erant prodita quae ad salutem nostram videbantur necessaria . ( vt Iohannes dicit ) haec scripta sunt vt credatis .

What things soeuer the Apostles preached first , the same after by the will of god they deliuered vnto vs by writting , and those things were committed to writing which were thought necessary for our saluation ( as Iohn sayth ) these thinges be written that you might beleue . Also when their writings were dispersed , yet the course of working of miracles , which serued to confirme and establish the Gospel , was not sodenly abrupt and taken away . But after the death of the Apostles , Austen . 25 et ●● cap. 23 miracles were very rare : As s. Austen writeth in his booke De vera religione . Nec miracula ( inquit ) in nostra tempora durare permissa sunt , ne anima semper visibilia que re●et , & eorum consuetudine frigesceret genus humanum , quorum nouitate flagraret . Miracles ( saith he ) ar not permitted to continue vnto our time , least the soule should euer seke & search for things visible , and least mankind should waxe cold with the custome of those things , the newnes wherof they first inordinatly desired .

Chrisostome vpon Mathew . Nunc signorum ( inquit ) operatio omnino leuata est , Mathe 24 ho● magis autem & apud eos inuenitur qui falsi sunt christiani appellati facta . The working of signes and miracles ( saith he ) is nowe vtterly taken awaye , and is found to be done rather amonges those whiche are called false Christians .

And to beware of such miracles as are done by the operation of Sathan , saint Paule doth premonishe all the faithfull . 2 The●

If therfore the dispensations of the holy Scriptures , both of the olde Testament and of the new , be well considered and wayed , it doth plainly and euidently monish vs , that we should not expecte , seeke for , nor desire any other reuelations or oracles at the hand of God , as pertayning to faith , pietie the knowledge of God eternall life , then such whiche are conteyned in these two holy instruments . Otherwise we might open a windowe and waye vnto Sathan , who doth often transfigure and fashion him selfe to an Aungell of light , Angel , 30. Anabaptist 31. and lykewise we should seeme to maintayne that detestable secte of the Anabaptistes , who ( the lyght of the holy Scriptures , being of them neglected ) seke more subtill and spiritual , nay , spitefull wayes by dreames and reuelations .

Thus I haue at the ful declared vnto you ( most godly auditory ) the original of the holy scriptures , and who first did write them : and for this presente lesson this shal be sufficient , entendyng by Gods grace , at our nexte repayre hither , to entre into the thirde generall limme of my partition . In the meane tyme I committe you to the kepyng of the eternall God . To whom be all prayse honour and glory for euer and euer .

❧ Hic sequuntur Miscellanea Praelectionis quartae .

Moyses . 1.

MOses tooke his name of this worde Maschah , id est extraxit , quasi extractus ex aqua . Iosephus lib. 2. cap. 5. writeth , that the Egyptians cal in their toung water , Mo and saued yses so that of both the wordes being compound Moyses tooke his name , as if you would sai , saued out of the water . For Thermuthis the king of Egipt his daughter comming to the riuer to bath her self , sawe a litle cradle as it were made with reed , dawbed with slime and pitch , she commaunded it to be brought vnto her , in the which she found a litle infant , whom she toke home with her , and did educate and bring it vp as her owne sonne , and callyng for a nurse , the childe woulde sucke no woman of Egipt , vntil his naturall mother beinge an Hebrue was brought vnto hym . At the age of three yeares , he was so amyable and fayre , that euery man was glad and desirous to beholde hym . Thermuthis one a tyme , brought the childe to her father the kynge , who tooke and embraced him , and set his diademe or crowne vpon the childes head . The childe not onely suffred it to fall vpon the grounde , but spurned it also with his foote , whiche did portend no good lucke to the kingdome of Egipt , which after came to passe , as ye may read in Exodus . When he came to mans state , and did se an Egiptian beating an Hebrue , he slue the Egiptian priuily , and hid him in the grauel or sand , But when this came to Pharoes ears , Moses left Egipt and went to the land of Madian , where he sate a while by a well or a pits side , vnto the which well came vij . maydens , being the daughters of Iethro , to draw water to geue to their sheepe , they were often molested of certeine shepheardes , but by the helpe of Moses the shepheardes were conuerted to flight and driuen away . But when the maidens came home , and declared this matter to their father , Moses was straight way sent for : who takyng Sephora to wife , became sonne in lawe to Iethro , where he begat two sonnes . As he was on a tyme keeping his father in lawes shepe , he sawe a bushe burning , but not consuming . At the whiche wondring he came nere to it , Exod 3 and herd a voyce out of the bushe saying , that he should come no nigher , but that he should put of his showes , for the grounde in the which he stoode was holy . The voyce sayd also , I haue herd the cry of my people , and I am come downe , not onely to releue and ease them from their harde burthens , but also to deliuer them from the oppression of that cruell tyraunt . And declaring his name , enioyned that Prouince and office vnto Moses , who at the last ( all Egipt & Pharao him self being smitten with the power of Gods rod and many other plages ) deliuered the Israelites . And after he hadde slayne the Paschall Lambe , passinge ouer the red sea drieshodde , brought the Israelites to mount Sinai , where he receiued the lawe of God , and deliuered it vnto them .

Finally , he dyed in the lande of the Moabites , vpon a hill called Nebo , which is also called Abarim . And as Saint Iude sayth , in his Epistle , hys body coulde not be founde , for Michael the Archaungell stroue agaynst the deuil , and disputed aboute the body of Moses , for it is credible that when Moses was dead , the Lorde God sent an Aungell to take away his body , so that no man did knowe his sepulchre ( as it is written in the last of Deuteronomie ) and that was done that the Iewes should haue no occasion of Idolatrie , for if they had founde hym , they woulde haue worshypped him as God . Therfore the deuill woulde haue had the body to be found , but the Aungell would not for auoiding of idolatrie .

Questio .

Certaine do demaunde whither Moses were a Priest or noby , cause it is written in the foure score & ninetene Psalm. Moyses & Aaron inter sacerdotes eius , are amonge his Priestes .

Responsio .

Moses was no Priest , this assertion I wil establish out of the holy scriptures . When God had commaunded Moses , that he shoulde prepare all thinges that were mete and conuenient for the tabernacle of witnes , and for the ornature and decking of the same , then he commaunded him also , that he should institute and ordeyne those whiche should be Gods Priests ( as it is written in the .28 . of Exodus ) but we read not in any of the fiue bokes of Moses that euer Moses toke vpon him that office , nor euer put on the priests vesture . For if Moses had bene a priest of the old law , there is no doubt , but that the old testament would haue made some mention , of whom he had bene consecrate , but it recordeth no such thing , Ergo it may euidently appeare , that Moses was no Priest .

Againe , if he had bene a Priest , either he should haue bene the highe priest , or a priest of the inferiour order .

If he had bene the high priest , he should haue entred once onely in the yeare in sancta sanctorum , that is , into the holiest place of al with bloud ( as Paule saith in the .9 . to the Hebrues . ) But it is most certaine , that Moses neuer entred into that place , Ergo he was not the high priest . If he had bene a priest of the inferiour order , he should haue entred in daily , morning and euening , into the holy place , to haue offered sacrifice , but there is no man of so dul a minde , or grosse wit , that dare saye Moses to haue executed anye suche office , for why , the scripture doth deliuer no such mention .

Furthermore , Paule calleth the Leuitical priesthood , a priesthood after the order of Aaron , and not after the order of Moses . Therefore , if Moses had bene a Leuitical priest , Paul might haue sayd , secundum ordinem Mosi , after the order of Moses .

Ouer and beside this , who doth not know , that Moses , was a most prudent and wise law geuer , and did handle ciuil causes , and intreate in secular iudgement , and did heare & discusse hard & weighty matters ? Now the priests of the old testament , applieng onelye ecclesiasticall matters , were not wont to handle ciuil causes , nor intreate of secular iudgements .

Obiectio .

How did Moses consecrate Aaron , if he were no priest ? For priestes be consecrate of priestes .

Responsio .

Lyranus vpon the eight chapter of Leuiticus , handling this question , geueth this answer : Dicendum est ( inquit ) quod id fecit ex mandato domini , qui ( per quemcunque potest ) pontificem consecrare . That is , we must say that he did it by the commaundement of the Lord , which can consecrate bishop or priest , by whomsoeuer it pleaseth him .

Questio .

But what shal we say to the Psalmist , who vnlesse Moses had bene a a priest , would neuer haue named or nombred him among the priestes . Besides that , saint Austen in his .23 . question vpon Leuiticus , doth graunt that Moses was a priest . His words be these . Cum ergo ( inquit ) videatur ab Aaron cepisse summum sacerdotium , quid putamus fuisse Mosen ? Si ergo sacerdos non fuit , quomodo per illum omnia illa gerebantur , si autem fecit , quomodo summum sacerdotium ab eius fratre cepisse definimus ? quanquam etiam psalmus ille vbi dictum est , Moses & Aaron in sacerdotibus eius , auferat dubitationem quod sacerdos fuerit & Moses , vestem tamen illam sacerdotalem , quae magnum continet sacramentum , Aaron iubet accipire & successores eius summi sacerdotis . In Exodo antequam omnino aliquid de sanctificandis & quodam modo ordinandis sacerdotibus praecipiatur : quando Mose ascendente in montem , iubentur non ascendere sacerdotes , quos intelligere alios non possumus nisi filios Aaron , non quia iam erant , sed quia futuri erant , hoc eius iam scriptura appellauit per anticipationem , sicut sunt pleraque talium locutionum . Nam & filius Naue , Iesus appellatus est , cum longe postea hoc nomen ei scriptura narret impositum . Ambo ergo tunc sacerdotes erant Moses et Aaron , an potius Moses ? Aaron vero sub illo . An et ipfe summus propter vestem pontificalem , ille vero propter excellentius ministerium ? nam a principio ei dicitur . Ipse tibi quae ad populum , tu , illi quae ad deum .

That is to say . When therfore the high priesthood seemeth to haue begonne of Aaron , what do we thinke Moses to haue bene ? If he were no Priest , how were althings done by him ? If he were , howe then do we define the chief priesthood to haue begonne of his brother ? although that Psalme wher it is said : Moses & Aaron in sacerdotibus eius . Moses and Aaron among his priests , doth take away al the doubt that Moses was a priest : yet Aaron , and the successors of that high priest , were commaunded to take the Priests garments , which doth containe a great sacrament , or mistery . In the booke of Exodus it is written , that before any thing was commaunded of the Priests to be sanctified and ordred , when Moses ascended vp into the mount , the priests were commaunded to ascend , whom we vnderstand to be the sonnes of Aaron , and no other , not bicause they were then priests , but bicause they were to be made after , the scripture doth so now call them by an anticipation . As there be many such kinde of speches and phrases : For the sonne of Naue , was called Iesus , when the scripture doth shewe that his name was geuen to him long after , therefore both were priests , both Moses and Aaron . Or was Moses rather ? & Aaron vnder him ? Or was Aaron the chiefest priest for the pontifical vesture , and Moses for the more excellent ministery ? For it was said to him in the beginning : he shal be thy spokes man vnto the people , & thou shalt be to him as God .

Responsio .

To this obiection I make three answers . First , I wyl geue one solution , both to the saying of the Prophet , and also to the saying of Austen .

Moses was called a priest , bicause he vsed the priestly office in consecrating Aaron and hys sons , and of this mind is Lyranus , expounding the same psalme yet he was not called a Priest , as Aaron , nor did put on the priestes vesture , nor did execute any part of the office of a priest , in the Tabernacle of witnes .

Secunda responsio .

Secondly , Cassidorus declaring the same psalm , writeth after this maner : Nota , quia hic Mosen sacerdotem dicit dum sic in hep tatencho non legatur . Qui & si hostias non offerebat sicut Aaron frater ipsius , vota tamen populorum coram deo semper exhibuit , ꝙ sacerdotis officium esse monstrat . Quapropter merito & hic sacerdos dicitur , quum magnis precibus irascente domino pro populo supplicauit . That is to say . Note that he calleth here Moses a priest , there is no such thing redde in the bookes of Moses : who although he offered not sacrifices as his brother Aaron dyd , yet did he alwayes exhibite and present the requestes of the people before God , which is declared by the office of a priest . Therfore he is worthely called a priest , which with gret prayers , made supplications for the people to pacifie the wrath of God . And so S. Peter doth call vs priestes , saying : 1 , pet. 2 you as liuely stones , be made a spirituall house and holy priesthode , to offer vp spirituall sacrifices to God by Iesus Christ , Apoc. 1 and ( as S. Iohn sayth in his reuelation ) he made vs kinges and priestes vnto God .

Tertia responsio .

This Hebrue worde Cohen , doth not onely signifie a priest , but it is a generall name perteining to all that beare authoritie or rule ( as we read of the sonnes of Dauid which were called Cohenim ) therfore Cohen doth betoken a Senior , a great ruler of the people , a noble man or a chief counsailer , and in this signification , Moses was called Sacerdos .

To ende , he that would know what type Moses was vnto Christ , let him reade the booke entituled , Scripturae medulla , in tertia mundi aetate There shall he finde it set out at large .

Seth. 2.

SEth was the thyrd sonne of Adam , and tooke his name of this word Scath , id est , posuit , that is , he hath put or set , bicause god did put Seth in Abels place & rome . The common opinion ( as Lyranus writeth ) is , that Adam after the death of Abell , purposed not to know his wife , but to liue continent for euer , and so continued for long time : but being after admonished by reuelation , did know hys wife , and begat of her Seth , of whom Christ should lineally discend , and not of the line of Cain , bicause he was cursed of God . Seth and his Nephewes ( as Iosephus writeth ) did inuent the science of Astronomy , and the knowledge of celestial things , and wrote them in two pillers , that they so might come to the knowledge of other after his death . He was lyke his father both in face & countenaunce ( as certain learned men do write . )

Cleophas . 3.

THis Cleophas was the brother of Ioseph , who was betrothed to the virgin Mary ( as Egesippus writeth ) Cleophas signifieth omnem gloriam . Theophilactus thincketh , that the other disciple was Luke him self , and he ( as Gregorye & Lire doo declare ) did suppres his name for humilities sake . Epiphanius saith , that he learned by tradition , that Nathaniel should be the other disciple . Of this diuersitie of iudgements , two things are to be learned : first it is without all fruit and profite to inuestigate and searche that thing , whiche the Scripture doth concele from vs : The other , that traditions are very vncertaine , and no safe credite to be geuen vnto them .

Emaus . 4.

THis Emaus was the towne where Cleophas dwelt ( as S. Hierome writeth ) and is a word of three sillables , declined Emaus , Emauntis , as Cerasus , Cerasuntis . But Plinie & S. Hierom after him do decline it after the second declension . Iosephus . lib. 14. cap. 18 sayth , that after the euersion of Hierusalem by the Romaines , it was called Nicopolis , a citie of victory , for in that place the Romaines builded a citie , as a monumente of their victory Tripert . lib. 6. cap. 24. and Emaus signifieth Auroram , the morning . It was 60. furlonges from Hierusalem . Stadium , a furlong doth conteine .125 . passes ( as Plinie lib. 2. cap. 23. doth manifestly declare : ) but note also , that euery pase conteineth .v. foote , and euery foote iiii . palmes , and euery palme iiij . fingers bredth , and so it was from Hierusalem .vij. miles and an halfe .

Enoch . 5.

THeophilacte vpon the xxi . Chapter of Iohn doth say , that although Enoch and Helias be not dead , yet they be mortall : yea and although Iohn be not dead , yet he is mortall . S. Austen agaynst the Pelagians speaketh after this maner : Neither Enoch nor He lie by so long time are worne and wasted with age , yet I do not beleue them to be chaunged into that spiritual qualitie of body which is promised in the resurrection which hath gone before in the Lord : except peraduenture that they do not lacke these meates which do refresh by their conuersion and digestion , but since they wer translated , do so liue , that they haue the like sacietie that Helias had by the space of .xl. dayes by a cup of water and a lofe of bread . Or if they haue nede of any such sustentation , peraduenture they be fed in paradise as Adam was before he went out from thence for sinnes sake . Agayne in his booke Contra faustum Manicheum , he saith thus : Quid de Helia factum sit nescimus : hoc de illo tamen credimus , quod vera scriptura testatur . Illud sane scimus , hoc de illo factum quod dei voluntas habet quod autem dei votas non habet , fieri de quoquo omnino non posse . That is , what was done with Helias , we know not , yet this we beleue of him that the infallible Scripture doth testifie , and this we know , that , that was done of him which the will of God would haue done with him , and so forth .

Chrisostome also writeth after this maner : Vt Enoch transferetur , causa fuit , quod deo placuerat , vt autem placeret deo causa erat fides : nisi enim sciret quia recepturus esset retributionem , quomodo placeret Deo ? The cause why Enoch should be translated , was for that he pleased god : & the cause why he pleased God , was faith . For except he had knowen that he should haue receiued a reward , how should he haue pleased God ? And a litle after hee sayth : Multi autem querunt quo translatus sit Enoch , & quare translatus sit , & quare non fuerit mortuus , neque ipse , neque Helias ? & si adhuc viuunt , quomodo viuunt , & in quali habitu . Sed superuacaneum est ista requirere . Quia vero translatus est iste , & quia sumptus est ille , scripturae dixerunt . Vbi autem sint , et quomodo non addiderunt : nihil autem amplius quam quae necessaria sunt , dicunt .

Many do enquire whether Enoch was translated , and wherefore he was translated , and why neither he nor Helias died . And if they liue yet , how they liue , and in what habite and state . But it is superfluous & vaine to enquire such things . That this was translated , and the other assumpted , the scriptures haue shewed . Wher they be , and howe they be , the scriptures haue not added . They say nothing more , then those thinges which are necessary .

What shal I nede to rehearse here , what saint Hierome , Tertulian , Ciprian , Cirillus , saint Ambrose , Ireneus , and others doo write of the translation of Enoch ?

Chrisostome writing of the translation of Enoch , saith after this maner . Iam si quis curiosus rogare velit , & dicere quoipsum transtulit , & num vsque ad presens vixerit , discat non conuenire humanis mentibus curiosius ea quae a deo fiunt explorare , sed credere hiis quae dicuntur . &c.

If any man wil aske curiously whether God hath translated Enoch , and whether he liue vnto this present time , let the same learne that it is not mete for mens minds , curiously to enquire and search those things which are done of God , but to beleue those things which are spoken .

Theodoretus likewise writeth after this sort : Sed neutiquam querendum est quo loco translatus sit Enoch , quia scriptum non est . Quae autem scripta sunt , ea colenda , eisque contenti esse debemus . Ideo autem translatus est , vt typum nobis resurrectionis praeberet , & exemplum diuinae beneuolentiae ac remunerationis erga pie viuentes , quos nouit dominus ab impiis segregare . That is . It ought not to be enquired , to what place Enoch is translated , bicause it is not written . And those thinges which be written , are to he reuerenced and receiued , and with them we ought to be content . He was therfore translated , that he might geue vnto vs a type and figure of the resurrection , and also an example of Gods beneuolence and fauour toward the godly liuers , whom the Lord doth know to seperate from the wicked .

Certaine of the Rabbines , and namely Auen Esra , doth interpret this place . Tulit eum deus , id est , mortuus est . That is , God tooke him away , that is to say , he died , and that before the time , least the wickednes of the world should chaunge his harte . But the Latine men do write , that for his holines he was taken away and set in paradise , & that he shall come again to confound Antichrist which they gather out of the xi . chap. of the Apoca.

Iacobus Nadantus , that wrote the works entituled , Scripturae medella , doth dissent from the opinion of them which say that Enoch and Helie , ar in the paradise where Adam was , & he calleth it an assertion potius famosāquam compertam , rather commonly receiued then truly found out , his wordes be these . Constat quidem quod viuunt , & certum est quod inter nos appare bunt ante iudicium , sed de loco vbi fint , res non sine dubitatione est . Nam licet legatur de Enoch quod in Paradisum est translatus , quod locum plane exprimit delitiosum , non tamen scriptum est quod ille in terra sit . &c. Et de Helia legitur , quod est assumptus in caelum , at non dicit empireum , vbi beatorum regio est . Quid ergo ? crediderim hos indubie conseruatos a deo , sed in caelo terra venescius sum , omnia diuinae sunt possibilia maiestati , nec verendum vbi vbi sunt , ꝙ sine delitiis non sunt , ob id quod in Paradi so sunt . It is most certaine that they liue , and is most sure that they shall appeare among vs before the iudgement . But of the place where they be , the matter is in doubt , for although it be read of Enoch that he is translated into Paradise which betokeneth a pleasaunt place , yet it is not written that he is in the earth . And it is read of Helias that he was assumpted into heauen yet it is not sayd into that heauen which is called Impirum , where is the region of the blessed saintes . What then ? I beleue that they are vndoubtedly preserued of God , but whither it be in heauen or in earth , I know not . All thinges are possible to Gods maiestie , nor it is to be feared that where soeuer they be , they be not without pleasure because they be in Paradise which betokeneth a place of rest .

To make an end of this I will bring onely one testimonie more of the gret learned man maister Caluin , who writing vpon Genesis saith of Enoch , after this maner . Porro si queratur quorsum translatus fuerit Enoch , & qualis nunc sit eius conditio , respondemus nunc priuilegio singulari , talem eius fuisse transitum , qualis aliorum hominum futurus erat . Et si enim ipsum exuere oportuit quod corruptibile erat , exemptus tamen fuit a violenta separatione quam natura refugit . In summa eiusmodi raptus placida fuit laetaque migratio ex mundo : neque tamen in caelestem gloriam receptus est , sed tantum praesentis viiae misetiis solutus , donec veniet Christus resurgentium primitiae . 1. Corinth 15. cap. 23. Et quum vnum fuerit ex ecclesiae membris , expectare eum necesse est donec prodeant omnia simul Christo obuiam , vt totum corpus capiti vniatur . Si quis illud Apostoli obiiciat . Constitutum est omnibus semel mori . Heb. 9.8 non semper diuortium fit animae a corpore , sed mori dicuntur qui corruptibilem exuunt naturum , qualis erit mors eorum quos dies vltimus superstites inueniet , de quibus disse erit . Paulus Apostolus . 1. Thessa . 4. d. 15. Moreouer if it be demaunded whether Enoch was translated , and what his condition and state is now We aunswere that his goyng hence by a singular priuilege was such , as the state and goyng away of other men shal be : for although it behoued hym to put of that which was corruptible , yet he was exempt from violent separation , from whiche nature doth flye . In fine his taking away was a pleasaunt and merie departing out of the worlde : Yet notwithstandyng he was not receyued into the celestiall glorye , but onely loosed from the miseries of this present lyfe , vntill Christe should come , beyng the first fruites of them that ryse agayne .

And for asmuche as he was one of the members of the Churche , it is necessarie , that he expecte and looke , vntill al come foorth to mete Christe , that the whole body may be vnited to the heade . If any man will obiect this saying of the Apostle ( it is appointed for men once to dye , ) the solution is easie , that death is not euer a separation of the soule from the body , but they are coumpted to dye , whiche put of also the corruptible nature , as the death of them shal be whiche shal be found aliue at the last day , of whom Paul writeth to the Thessalonians .

Chrisostome writyng vpon Genesis , sayth thus of Enoch . Marke here ( I praye you ) the vertue of a iuste man , the great goodnes of God , and the diligence of the Scripture . Farthermore Enoch lyued .165 . yeares and begatte Mathusalem . And , Enoch walked with God , or Enoch pleased God , after he had begotten Mathusalem . Let all men and women harken vnto this , and let them learne the vertue of a iust man , neither let any man thincke , Mariage to be an occasion , why he shoulde not please God . For the holy Scripture for this cause sayth once or twise : he begat Mathusalem , and then he pleased God . And it doth double and repete the same wordes agayne , saying : And he pleased God after he had begotten : that no man might thincke , that Mariage is an obstacle or let vnto vertue and godlines . For if we be sobre , neither our education and brynging vp , neither matrimonie nor any other thyng , can hynder vs from the pleasing of God .

For Enoch was of the same nature that we are of , neyther was there any lawe as yet written , neyther did the Scriptures teache hym thys , neyther was there any thyng elles whiche might enforce hym to imbrace wysedome and honestye . It sprange vnto hym at home , and it proceded of hys will that pleased God , that it sufficeth hym vntill this daye , that he shoulde not vnto this tyme taste of death .

For if that Mariage and the bryngynge vppe of chyldren were an impediment in the course of vertue , then God would not haue brought it into the life of man , to hurte vs with a thing temporall and most necessarie . But bycause it doth not onely not let vs to serue God ( if we will lyue soberlie ) but it bryngeth also a great consolation vnto vs , while it kepeth downe the vnrulie force of our nature , nor doth suffer it to be troubled and tossed lyke the sea , but causeth the boate happely to arriue vnto the hauen , therfore God gaue Mariage as an ayde & comfort vnto man . The which thing to be most trew , that iust man declareth . Bicause after that ( saith the Scripture ) Enoch begat Mathusalem , he pleased God .

Saba . 6.

SAba was the nephewe of Cham , Noes sonne , of whom parte of Aethiopia toke the name to be called Saba . Saba also is the regall Citie from whence the Queene came to Salomon , whiche Queene was princesse and gouernour ouer great kingdomes , that is , Ethiope & Egipt . By her comming to see Salomon , is signified the church of the gentils , whiche should come vnto Christ to he members of his Church .

Writers make mention of many , places whiche are called Saba . For there is one region in Arabia Faelice , whiche is called Saba thurifera , by reason of the wood growing there , whiche wood is an hundred pases of lenght , and fifty pases of breadth , the trees of the same wood being cut in the beginning of the dogge daies , doo bringe forth a certain froth thy humor , whiche being congeled doth fall down , or els cleauing to the barke , is taken of . There is also an other Saba , which is a great port or hauen of Aethiopia , of the whiche Strabo maketh mention in his .xvi. booke .

Thirdly Saba is an olde auncient Citie in that Iland which the riuer Nilus doth compasse about , and was called after , by Cambyses , Merae , after his sisters name . The Queene of this Saba was she whiche came vnto Salomon , whom Christ in the Gospel doth call the Queene of the South , bycause she reigned in Aethiopia Australi , the south Ethiope .

And here may you learne that women did reigne and did gouerne the Empire , and that the inhabitantes did obey them as the Assirians did obey Semiramis , and as the Scithians were subiect to the women named Amazones .

I shall not neede to recite here Debora whiche was iudge ouer Israell by the space of forty yeares , whiche thing I would that some would obserue and note , whiche are so straight against the regiment of women .

Tertulian . 7.

TErtulian was borne of a Centurian , whiche put him vnto learning , euen in his tender age , & became most expert & conninge in al disciplines ( as Lactantius doth testifie . ) He being conuerted to the Christian faith , did geue himselfe wholly to the study of the holy Scriptures , and worte many bookes , and was the thirde man of the Churche whiche wrote in the Latine toung ( as S. Hierome writeth ) he liued vnder Seuerus the father , and Marcus Aurelius Antonius his sonne . He liued vntill he came to a very great and olde age , but at the last he fell into many errors , and specially into the heresie of Montanus , who named him selfe to be the holy Ghost , and became a Montanust . He condemneth the seconde Mariages , beside many other absurde and foolish errors . What was the occasion or cause why he left Carthage , it is vncerteyne . S. Hierome writeth , that he was at Rome and remayned there Priest vnto his middle age , yet was he driuen from thence ( as Saint Hierome doth shew ) through the enuies and contumelies of the clergie of Rome , and returned to Carthage , where he wrote certaine bookes against the Churche Saint Cyprian when he minded to read his workes would say to his seruauntes : Da mihi Magistrum , bring hither my maister .

Tertulian was wonte to cause his auditours oftentimes to laugh with merie conceytes and pretie nippes . Some write , he suffred martirdome among the martirs for Christ .

His stile is very crabbed and hard , and must be read with much aduisement and deliberation .

Arca. 8.

ABout the workemanship of the Arke of Noe , and the length of the cubites , diuerse write diuersely . But Origine Contra Celsum doth say , after the tradition of the Hebrues , that the cubite was not our vsuall cubite , whiche doth consiste of a foote and a halfe , but that Moses did meane the Geometricall cubite whiche standeth of sixe common cubites , and doth make the length of nine feete , so that the Arke was in lenght .20000 . and .700 . foote .

Lyranus vpon this matter writteth after this sorte : Some say , that these cubites whiche are described in the buildyng of the Arke , were Geometricall . But nowe there riseth a doubte ( sayth he ) howe this buildyng of so great length and largenes coulde be ioyned together . Agayne he sayth , the Hebrues do write , that they were vsuall cubites , but then ( sayth he ) riseth an other doubte , howe so many beastes and so muche prouision for them , coulde be placed in so streight a roome . At the laste he concluded , that the feete of that tyme were muche bygger and longer then they are nowe : and in deede Berosus writeth in his antiquities , that Noe was a Giaunt .

Appelles , Martianus his disciple doth compt this narration of the ship to be but a Fable , but what cauillations doth not the wicked seeke , to take authoritye from the holye Scriptures ?

Saint Austen in his .15 . booke De ciuitate dei , writeth as followeth . These saye , that the quantitie of the Arke could not conteyne so many kyndes of beastes of both the sexes , two of the vncleane , and seuen of the cleane . If we do conceiue that , whiche Origene doth not vnaptly asserte , that is , Moses the man of God and very well learned in Geomotrie , to haue signified the Geometricall cubites , where as one is as bigge as sixe of our vsuall cubites . Who then doth not see , how much that great vessel could receiue and holde ?

Vnto vs whiche do confesse and graunte , that the residue of the worlde was reserued and saued by an incredible miracle , it ought not to seeme absurde , but that there was declared in the buildyng of this Arke the incomprehensible vertue and power of God . And therefore leauyng all maner of questions , you ought to cleaue onely vnto faith , and confesse Gods extraordinarie power .

Cataclisme . 9.

THe Philosophers make much mention of Cataclismus , for they imagine a certeine yeare called Annus magnus , or Annus Vertens whiche conteineth .12554 . yeares the winter of the same yeares is , say they , Cataclismus a generall floud , the sommer is Ecpirolis , that is an exustion , or an ardent and burning heat . Iosephus calleth the space of .1000 . yeares Annus Magnus .

Some doth say , that this floud came by a cause naturall , and not by a supernaturall : for they affirme , that the coniunction of all the moist Planetes in waterie signes , was the cause of this floude , and likewise they say , that the coniunction of the hoat Planetes in hoat signes shal be the cause of burning the world before the iudgement . Although a particular flould in some part of the earth , may haue a naturall cause , yet a generall flould specially rising so high , that it transcendeth the toppes of all hilles by the space of .15 . cubites , cannot come naturally . Therfore the Philosopher Secundo Metheororum doth write , that when one part of the earth whiche was before drie , is couered with sea , an other part in an other region , where there was before a sea , is discouered and made drie lande : But that the whole earth should altogether be couered with waters , semeth to him vnpossible , and so much of other elementes cannot by any naturall power be conuerted into water , to transmount the toppes of all hilles , specially of such a great heigth . Therfore we must needes confesse , that this floud came supernaturally , and by the miraculous and mighty power of God ,

Esdras . 10.

ESdras was of the progenie and stocke of Aaron , well learned in the laws of God , and a noble maister of the Iudaicall people , a ryghteous man , and of great might and glorie amongs the multitude whiche came from the bondage of Babilon into Iurie . Eusebius doth recorde the prayse of this Esdras , and specially of his memorie , for he could rehearse without stay or doubt all the bokes of the olde Testament , written before his tyme . And bycause they should not be mingled with the Samaritanes tonge , he changed the Hebrue letters , and founde , as some saye , the pointes called the vowels . The Iewes wrote that this Esdras should be Malachi the Prophet ( as Saint Hierome doth rehearse In questionibus Hebraicis . ) This Esdras in the seuenth yeare of Artaxerxes Longimanus , hauing an Epistle from the kyng for his warrantise , went to Hierusalem and began there to restore agayne the Iewes their publicque weale . Thirtene yeares after that Nehenias came from Babilon , by whose helpe Esdras builded agayne the walles of Hierusalem , and reade to the people the booke of Moses lawe , he wrote foure bookes , but the thirde and the fourth are nombred amonges those bookes which are called Apocryphi . The thirde doth onely repeate the two last Chapters of Paralipomenon , reciteth also the whole first booke whiche was written by Esdras him selfe . The fourth booke doth conteine a disputation why the churche of God was oppressed with so great calamitie , and why the wicked doth florish , prosper , and beare rule . To this question he answereth , that iudgement shal follow , and the wicked shall receyue paynes , and the godly receiue glorie after this life . This is the whole somme of the fourth booke .

Babilon . 11.

THe Cosmographers do consent , that there were two Babylons , one in Assiria or Caldea in the field Sinea , the chief Citie of the kingdome of the Caldeans , in the whiche was the great palace of Nimroth . It is called Babylon a confusis la●●is , bycause the toungs wer first there confounded . It is distant from Hierusalem towarde the East , a great nomber of miles . In this Citie the Monarchie of all the world began .13 . yeares after the floud . This Empire was translated to the Assirians : but in the time of Ezechia , when the host of Senacherib king of the Assirians besieging Hierusalem , was slayne by the aungel of God , & Senacherib the king him selfe murdered of his own sons , one Merodach Baladan did enioye the whole monarchie . After him succeded ●ēnerodach , after him Nabuchodonozor the first , after him Nabuchodonosor the great : which vanquishing and ouerthrowyng Hierusalem , led the people of Iuda captiue into Babylon , where they were retained seuenty yeares . After him succeded Balthasar , whom Darius & Cirus slue : & ouerthrowing Babylon , translated the monarchie of the whole worlde to the Persians . He that will read more of this Babylon , let hym read Iosephum , Saint Austen , Plinie , Strabo , with others . Strabo in his 16. booke doth call it Selentiam .

The other Babylon is nigh vnto Egypt in the costs of Arabia , which is called in the Arabicall toung Chayrum , and now is named Alayer , and is the seate of the great Soulton . Certain writers iudge , that Saint Peter wrote his first Epistle from this Citie , where he saith : Salutat vos ecclesia quae est in Babylone . The Church that is at Babylon , saluteth you . But there is great controuersie among the learned , of which Babylon Peter here doth speake . Many of the olde writers do thincke , that Rome figuratiuly , is signified by Babylon , bicause that as Babylon doth signifie confusion , so Rome is called Babylon , bycause there was the sincke and seat of all filthines , a confusion of all impietie and idolatrie . The Papistes take occasion of this glose , that Peter should seeme to be Bishop and gouernour of the Romaine Churche , but of that I shall declare more at large hereafter . But yet marke the peruerse nature of the Papistes , who passeth not for the infamie and reproch of the name , so it may be lawful for them to haue a pretence , to establish the title of the Romish see . Yea they do not greatly regarde Christ , so that Peter may be left vnto them , nay : I suppose , if they may retayne and maintaine the maner of Peters chaire , they will not refuse to place it vnder the earth ( I wil not say in hell . ) But marke how they be contrary here one to an other . For some of them write , that Marke the Euangeliste died at Alexandria , in the .8 . yeare of the reigne of Nero , and that Peter was slayne at Rome sixe yeares after , of the same Nero. But if Marke had bene a Bishop any long time of Alexandria , he could neuer haue ben at Rome with Peter . And where Eusebius and Hierome doo write , that Peter sate at Rome .25 . yeares , that same is easely refelled out of the Epistle to the Galathians . Therfore when Peter had Marke with him , as his companion and wayting fellow , it is more probable that he was at Babylon when he wrote this Epistle , and not at Rome . But ( as Luther writeth ) vpon the same Epistle Liberum facio cuilibet , vt quod sibivideatur de hac Babylone , censeat , perparum enim refert quae Babylon illa fuit . I leaue it free to euery man , to thinke of this Babylon , as it shal seme to him best , for it maketh litle skill which Babilon it was .

Hebraei . 12

DIuerse learned men do iudge that the Iewes were called Hebraei of one Heber , who was Sems nephewes sonne . But Oecolampadius and others experte in the Hebrew tounge , doo write , that Abraham was called first Hebraeus , of the Cananites and Phenitians , because before he came to them he dwelled beyonde the riuer Euphrates in Mesopotamia , and from thence passinge ouer the floud , came vnto them ( as though a man might say ) vir trans Euphratem , a man dwellinge beyonde the riuer Euphrates , and therefore they called him Hebraeus , of this word Aeber , which signifieth commonly to passe ouer from place to place , by some meane and middle to passe ouer , as by water , hilles , vally , field or desert . And therfore all the posteritye of Abraham were called Hebraei , not onely of the Cananites , but also of the Egyptians and other nations . For the confirmation of which sentence , that maketh much which is written in Iosue .4 . Ego tuli patrem vestrum Abraham trans flumen , et duxi illum per omnem terram Canaan . I broughte your father Abraham ouer the floud , and led him throughe all the lande of Canaan .

Concerning the difference betwene these two wordes Hebraeus and Iudeus ther is diuersity of opinions . Erasmus , who doubtles followed others , doth saye , that one is the name of religion , and the other of nacion . Yet I thinke as touching the originall of these words , that Hebraeus is called of passing ouer the floud , & Iudeus toke his name of Iuda , the Patriach Iacobs sonne : so that Hebraeus doth properly signify the nation or people of God . For Saint Paule the Apostle , when he did glorye partlye of the nobility of his kindred , partly of the antiquity of his country , against the false Ap●●●●s doth saye : Hebraei sunt : Sum et ego . Israelitae sunt : Sum et ego . They be Hebrues : I am also , . They be Israelites , so am also I. They be the sedee of Abraham , and I also . As for this name Iudaeus , he maketh no mention of it , but doth omit it as a name more lately inuented , & more base . When notwithstanding in many other places , when he speaketh of the same nation , and doth make difference of it from other countries , he maketh mencion of this word Iudaeus , calling that people Iewes . Ther is no mention of this in the old testament so frequent and so muche , as in the booke of Hester . And thus may you perceiue that the Iewes were called Hebraei , as passing ouer , which name was taken of Abraham , going ouer the floud Euphrates , and not of Heber , which was Sems nephews sonne .

Origene . 13.

OF Origen it is commonly sayd : Vbi bene , nemo melius : Vbi male , nemo peius . Where he wrote well , no manne better . Where he wrote ill , no man wurs . He in his infancy being a sleepe , his father Leonides came into the chamber , and taking away the clothes softly , kyssed the childes brest , as a temple hauing within it the holy Ghoste , & gaue thanks to god , who had geuen him such a son . When his Father was put to death , Origen being but a younge child , and desirous of Martirdome , ran among other that were led to be slayn , and by al meanes proffered himself to dye with them . But his mother perceyuing the matter , in the night when he was a bed , stale awaye his clothes , so that he was constrayned to tarye at home .

He gelded him self , which was laid to his charge for a foule reproch : He vnderstode not the mening of Christes saying in the gospel . Sunt eunuchi &c. He was excellently learned and wrote many woorkes , of the whiche certayne are reiected as heretical . Some do write ( as Suidas and Epiphanius ) that he gelded not him self with yron , but with certaine drie medicines , hauing power to exicate & destroy venerial lust , which medicines he applied Locally vnto his priuy partes . He had to his maisters Clemens Alexandrinus , & one Amonius , both a Philosopher & a Christian . After that he was made a Catechiste by Demetrius , he forsooke the study of Grammer : and perusing all his Philosophicall bokes , sold euery one for an half peny a piece , and after did dedicate and giue him self wholy to the study of the holy scriptures , and wrote many godlye commentaries vpon Gods woord .

One Ambrosius a verye riche and wealthye man , not onelye vrged him to writing , but also ministred vnto him all his findinge and charges . and that his labour should the more easely procede , he gaue him six notaries to write , and certayne young maydens excercised in writing , which wrote successiuely one after an other , by the space of certayn howers . Of thys Ambrose Origene wryteth to one of hys frendes after thys manner . Sanctus dei & eruditus Ambrosius sepe me compellauit , qui existimat me amicum esse & valde sitibundum diuinarum litterarum , conuincit propria assiduirate & amorescilicet ad disciplinas . Vnde adeo me vicit , vt periculosum esset repugnare ipsius propositionibus . Neque enim edere licet , nisi priusquam conferam : neque post sumptum cibum licet ob ambulare & corpusculum reficere , sed & eo tempore philosophari et examinari cogimur , neque noctem totam ad corporis curam licet nobis dormire , cum ipse cupiditate conferendi ad multam noctem detineat nos . Omitto vero dicere quae matutino tempore , vsque ad nonam & decimam horam fiunt . Omnes enim qui volunt assidui esse , tempora illa ttibuunt inquisitioni diuinorum oraculorum & lectionibus . That is to saye . The learned and holy man of God Ambrose , hath oftentimes called vpon me , which thinketh me his frend , and verye thirstye of godlye letters , doth ouercome me wyth hys continuall dilygence and loue vnto learnynge . Wherupon he hath so perswaded me , that it were daungerous to resist his purpose . It is not lawful for me to eate , before I conferre with hym : & after meate receaued , it is not lawfull for me to walke and refreshe my body , but that time also we are constrained to talke of wisdome , and to be examined : nor it is lawful to sleepe all night , to the good constitution of my body , when he being desirous of conference , doth deteine and holde me vntil it be farre in the night . I leaue of here to shew what things are done in the morning , vntil nine or tenne of the clocke . For all they which wyll be diligente , doo geue them selues that tyme to the seeking out of Gods oracles , and to readinges .

Saint Hierome writeth , that Origene wrote sixe thousand bookes , which he testifieth him selfe to haue sene .

Suidas saith , that after many tormentes and persecutions which Origene suffred with a strong and a bold minde , he was brought vnto an alter , wher ther was set a most foule and filthy Aethiope , & that he shuld chuse whither he would do sacrifice to the idols , or els suffer his body to be defiled of that foule Aethiope . But Origene , which euer had a philosophical minde , and did alwaies obserue chastitie , did signifie , that he wold rather do sacrifice , then suffer such filthines to be done to his body . Then the rulers putting insence into his hand , he did moue it vnto the aulter , and to the fire : for the which impietie , he was after excommunicate of the church . And other do write , that after this denial , he slyd from the grace of God , and so fel into straunge opinions , wherefore he was excommunicate out of the church . Which contumelye when he could not suffer , he left Alexandria , and went into Iewry . And when he came to Hierusalem , the Priestes firste desired him , and after constrayned hym , that he would either preach or rede in the church . Then Origen rising ( as though he wold haue made some sermon ) recited onely these words of .49 . psalm . Peccatori vero dixit deus , vt quid tuannuntias iustificationes meas , & vsurpas testamentum meum in ore tuo ? That is to say : Vnto the wycked said God : what hast thou to doo , to declare mine ordinaunces , that thou shouldest take my couenant in thy mouth ? And straight way he shut the booke , and sat downe with teares and mourning ( all the auditory weeping together with him . ) What was done of Origen after that , no writer maketh mencion

When he came to the age of seuenty , or three score and nine yeares , ( as Nicephorus writeth ) he dyed as it semeth , in great miserye and pouerty , and ( as some doubt ) in desperation , before the age of Hierom. 150. yeares Suidas and Hierom do write , that he died at the Citye of Tyrus , and was also there buried .

Beda . 14.

BEda was an English man , and liued in the time of Iustinian the second And for the modesty of his life , and great labour in study , he was called venerabilis Beda . He was also in the tyme of Iohn the sixt , bishop of Rome . When the Sarasens arriued out of Africa , to inuade Spain , then Bede with his letters sollicited the Princes to recouer it againe . He was very wel learned , both in the Greke & the Latin , and wrote many works , and especially one notable worke De natura & temporibus , which is deuided into three bokes . He traueled throughout al the parts of the earth . For the most part , & by the space of .29 yeres laboured in preaching and writing . And being of the age of seuenty and two , died , Anno .734 . he had two brethren , lerned & very famous , whose names were Strabo and Haymo , the one wrote certaine learned homelies , and the other wrote vpon Genesis . But maister Bale in his booke De scriptoribus Britanniae , doth saye , that he neuer went out of Englande . And if he had bene in the time of saint Austen , Hierom , Chrisostome , he might haue bene compared vnto them , both in learning and eloquence : he wrote aboue a hundred bookes , of which some he fained in his name .

Iudas . 15.

THis Iude was also called Lebbeus and Thaddeus , as it appeareth in the tenth of Mathew , he is named also Iudas Zelotes , for the great and vertuous zeale that was in him ( as saint Ierome in the 4. chapter of the Epistle to the Galathians , writeth ) Saint Luke in his sixt chapter , calleth him the brother of Iames . Eusebius calleth him Fratrem domini , the brother of the Lord . Epiphanius writeth , that Ioseph had these foure sonnes , Iames , Simon , Ioses , and Iudas , which as he sayth was the youngest sonne of Ioseph . We haue no other mencion in the holy scriptures of this Iudas , sauing in the .14 . of Iohn : he demaunded of Christ why he would shew him selfe vnto his disciples , and not vnto the world . To whom Christ aunswered : if any man loue me , he wyl keepe my word , & my father wil loue him , & we wil come vnto him , & dwel with him .

After the resurrection of Christ he preached the Gospel first in Mesopotamia , afterward in Ponto , and afterward went with his bother Simon into Persia , wher he was slaine of the heathen priestes .

Saint Hierom writeth , that this Iude was sent to Abgarus the kyng to Edessa , with the vernacle . He wrote one short epistle , which certain old fathers do not count auctentical , but apochryphal . Cercain things are written in it out of the last epistle of saint Peter . He alledgeth certaine sentences as scripture , which be not in the scriptures , as when Michael disputing with the diuel , did contend about the body of Moses . Also he bringeth a notable testimony of the last iudgement out of the sermons of Enoch .

Of the death of Iude we reade no certainty , sauing that Abdias Vincentius , and other do write , that this Iude by the violence of the Bishops and Priestes , was slaine in Persia .

Apocrypha . 16.

APocryphum betokneth in latin absconditum , in english hidden , of the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which doth exaggerate the thing , & signifieth to hide . And that kinde of scripture is called Apocryphal , whose original and beginning is not knowen , and in the which althoughe ther be found some verity , yet for many things which semeth to be false , it hath not the importaunce nor wayght of the Canonicall scriptures . What bookes be apocryphall , you shall finde at the full in the decrees , Distinct. 15. cap. Sancta Romana Ecclesia .

Gelasius , after that he had burned the bookes of the Manichies , bycause he woulde seperate the chaffe from the come , doth shewe what bookes are to be receiued of the church , and howe manye are to be taken Apocryphi .

Some write that this word Apocryphum is compounded of this preposition 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth in latin de , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , id est abscondo , celo , qua si occultus , as you would say , conceled or kept close , bicause the authour of that boke is not known . Others say , that it is sayd of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth a farre of , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth iudgement , as you woulde saye farre from iudgement , bicause ther can be no certain iudgement , either of the matter there written , nor yet of the author of the booke . But this etimology is farre fette .

Menander Epimenides Aratus . 17.

MEnander was a poete that wrate commedies , he was Theophrastus scholer , he was gogle eyed , and was very sharpe of wit , but outragious in the loue of women . He wrote 80. comedies , & one epistle to Ptolomie the kinge , and wrote also manye thinges in prose . Haec Suidas . Out of this Menander Paul alledgeth .1 . Corint . cap. 5. thys saying : Mores bonos corrumpunt colloquia praua .

Epimenides .

Epimenides was a Poet , borne in Creta , who being sent of his father into the field to kepe cattell , did sleepe in a certaine den threescore and fiftene yeares : wherof riseth a prouerbe , Epimenidis somnum dormire , which may be applied to sluggards , and such as do slepe night and day .

The same Epimenides sayd to the Athenians afflicted with pestilence , that the city must be purged and clensed : and when he came thither , being demaunded howe it shoulde be done , commaunded white and blacke shepe to be offered in the streete called Areopagus , and when he was returning homeward , they offred vnto him money , but he refused it . Plato doth make mencion of this man in his first & third boke De legibus . Saint Paule , in his epistle to Tite , alledgeth this mans saying of the Cretensians , although he name him not .

Aratus .

Aratus was an old Greke Poet , which wrate very exactly of Astrologie ( as Cicero iudgeth ) whose worke entituled Phenomena , Cicero being a very young man , did translate , as he him selfe doth write , in his second booke De natura deorum . Out of this Aratus Paule cited this text : Act. 17. Ipsius genus sumus , which being spoken of Iupiter , Paule doth apply it to the very true God .

Arator .

There was a christian Poet named Arator , who was deacon at Rome , and wrate the actes of the Apostles in Hexametre verses ( as Volateranus doth note . )

Basilius Magnus . 18.

BAsilius Magnus had to his father a priest and a bishop ( as Nazianzenus writeth ) who was called Basilius also , a man of rare vertue , and notable piety and godlines . He had fiue sonnes , wherof three were enhaunced to the office of a Bishop .

Basilius was the hishop of Cesarea in Cappadocia , Petrus was Bishop of Sebasta , Gregory was bishop of Missa , they were three worthy men , very famous and excellently learned .

Basilius had to his scholemaster his own father , who taught him the rudiments of godlines , principles of grammer , and the discipline of good maners . When he was a young man , he both did learne and also teach at Athens , and had to his companions Gregorie Nazianzene , and one Libanius . After that he had gone through the chiefest churches in Grecia , and al Asia , he returned to Cesarea , wher , for a time he professed diuity . But when a certaine strife and contention was risen betwene him and Eusebius , the byshop of Cesarea , he departed from thence vnto Pontus , wher he spent with his auditours . 14 yeares , in the study of heauenly doctrine . But when the Arrians did inuade the Churches wyth their heresies , he was called backe againe to Cesarea , and after the death of Eusebius , was chosen bishop , and had great conflicts , and very sharpe disputacions with the Arrians , whom the Emperour Valence maintained and nourished : which Valence commaunded Basile to leaue his office , and to go into exile , yet he would not obey , but being brought before the iudgement seat of the Emperour Valence , and his officers , and being much attempted to obey the threatnings of the Emperour , stood stout and stiffe against him . And when they gaue him a nightes space , to deliberate with himselfe , Basilius answered : nay ( saith be ) I will not take that space , but take thou that space , to desiste & leaue from thy naughty purpose . And in that night the Emperour Valence wife was taken in great dolour and paine , and also one of his young daughters died . Then Valence sent to Basilius , that he would pray vnto God , that he himselfe might be preserued from daunger and death . And so it came to passe that Basilius was deliuered . He that will reade more of the life of Basilius , let him looke in Gregory Nazianzene his worke , called Monodia , where is commended the abstinence , the frugality , & the simple apparel of Basilius , who through continuall fastinges , watchinges , and lying on the ground , could not execute his office as he ought to doo . Which thing Erasmus in his booke called Concionator , layeth to his reproche . Before he died , his voyce was very vocall and audible , where before he had a verye slender and small voyce . He dyed meekely and peaceably , and when he had named his successor , and had spoken these wordes of the prophet ( Into thy hands Lord I commend my spirite ) he gaue vp the ghost , the yeare of Christ . 387.

Adam . 19.

ADam tooke his name of this word Adamah , which signifieth red earth , for the earth wherof the first man was made , was somewhat redde , as it is in the East part in many places , through the heate of the Sunne .

There is a great controuersie amongest learned men , whither Adam lost the image of God after he sinned .

Epiphanius byshop of Salamine in Cypres , in his epistle to Iohn bishop of Hierusalem ( which saint Hierome translated out of Greke into Latin ) doth say , that Origine amongest his many other errours did affirme Adam to haue lost the image of God after his fall , when notwithstanding that cannot be found nor proued in any place of the scriptures . For if it should be so , all thinges which be in the worlde , coulde not serue mankinde as they do ( as saint Iames doth testifie ) saying : Omnia domantur & subiecta sunt humanae naturae . All thinges are tamed and made subiect to the nature of man . Now al thinges could not be subiect vnto man , if he had not the image of God , by the which he might rule al creatures . It is written in Genesis . cap. 5. Et vixit Adam centum triginta annis , et cognouit Euam vxorem suam , & peperit ei filium iuxta speciem & imaginem eius , & vocauit nomen eius Seth. Adam lyued an hundred and thirtie yeares , and begat a childe in his own likenes after his image , and called hys name Seth. Hec Epiphanius .

This place is of diuers diuersly expounded . For some do vnderstand the image & similitude to be spoken of the shape & nature of man , which both Adam after his kinde did spred to his posterity comming of him : but in that sense , beastes also after their kindes do beget , conceiue , and multiply their kinde like to them selues ,

Others do iudge , that Moses spake not of the image and similitude of the body , but rather of the minde . And they likewise dissent among them selues : for some vnderstand it of the image and similitude of godlines and righteousnes , which yet was left in Adam .

Others do expound it of the priuation of original iustice and corruption of the minde , both which Adam by his disobedience did purchace vnto him and his posteritye .

Others do refer this image & similitude of Adam ( like to the which Seth was born ) to those things which wer then found in Adam , when he begat Seth for Adam was endewed with reason , he was made in dignity Lorde of the earth , he was also subiect vnto corruption , sinne , many calamites , and vnto death . Chrisostome saith : Neque de corporalibus picturis et characteribus scriptura nobis disserens hoc dicit , secundum speciem suam , & secundum imaginem suam , sed de statu animae . Ideo mater nomine imposito filio cum gratiarum actione hoc nomen indidit , & neque naturae , neque partui ascripsit natum puerum , seddei virtuti .

Neither the scriptures disputing here of corporall pictures and figures doth say this ( after his similitude & likenes ) but it speaketh of the state of the soule . Therfore , the mother putting a name vnto her sonne , gaue this name with thankes geuing , and did ascribe the birth of her childe , not to nature , but to the vertue and power of God .

Epiphanius also alledgeth Dauid , writing in his 38 psalm . Veruntamen in imagine perambulat omnis homo , but euery man doth walke in his image But this text in my iudgement hath an other sense , and is otherwise red in the Hebrew tounge . The hebrew word is Zel , which signifieth properly Vmbram , a shadow . And the sense of these wodes , In imagine perambulat omnis homo , is no more but this : doubtles man walketh in a shadow and disquieteth him selfe in vaine : by which words he confesseth the life of man to be not onely short and vaine , but to be also miserable and ful of cares . In the name of a shadow , Dauid vnderstandeth nothing to be firm and sure in mans life , but a certaine vaine apparence of things . Some doo rede In tenebris ambulat homo . The Grecians and the Latines do rede , In imagine . And I am not ignoraunt , that saint Austen doth reade In imagine and doth take imaginem here for the image of God . His words be these . In qua imagine , nisi illius qui dixit : faciamus hominem ad imaginem & similitudinem nostram . Cassiodorus also is of that same minde . Hec parerga . To our purpose againe .

If Origen take image to signify substaunce , he is in a manifest error , for if natural things did remainful and whole , as Dionisius testifieth , in the diuels , whose sinne was a great deale more greuous than the offence of Adam , they should much more remain in the first man . Ouer and besides , if some shoulde withdrawe anye thing from nature , then sinnes growing vpon sinnes , should at the last consume and waste away the whole nature of the soule .

Victorinus , of whom saint Hierom learned Rhethoricke , in his disputacion against Arrius , writeth thus : Aliud est iuxta imaginem quod quidem substantia est , aliud iuxta similitudinem esse , quod non est substantia , sed in substantia nomen qualitatis declaratiuum . &c.

It is one thing to be after the image which is a substaunce , and it is an other thing to be after the similitude which is not a substance , but a name of quality declared in the substaunce . And a litle after he saith : the soule therfore is perfect after the image now in this world , but after the similitude it shal be perfect afterward in God , and in Iesus Christ it shall be such as it should haue bene if Adam had not offended . Therfore as perteining to reson , now it is perfect after the image : but as concerning perfection to come , it is perfect after the similitude . Hec Victorinus .

Out of the which words it doth euidently appeare , that the image doth greatly differ from the similitude , but not the image nor the soule being sinneful , doth cease to be the image of God , but it cannot attain to the similitude of God , vnlesse it be holy . But obserue thou , that the holy scripture doth not alway take image after that signification , but somtimes in the place and stede of the similitude , so that it doth signifie the purity of the minde by faith in Christ ( as Paule writeth to the Colossians : ) Expol●antes vos veterem hominem cum actibus suis , & induentes nouum qui renouatur in agnitionem secundum imaginem eius qui creauit eum . Putting of the old man with his workes , and putting on the new , which is renued in the knowledge of him , after the image of him that created him . By the which place it is most euident , that Paule made a difference of the old man from the new , so that the olde man which pertaineth to synne , hath not the image of God , bicause he lacketh goodnes : the newe man whych pertayneth vnto grace recouered by Christe , doth beare the image of God .

Saint Austen contra Adimantum , one of Manichies Disciples , writeth thus : Admonet apostolus , vt exuti consuetudine peccatorum , id est v●●er● homine , induamur noua vita Christi . &c. The Apostle doth admonish , that we laying asyde the custome of synne , that is the olde man : put on the new life of Christ , which he calleth the new man . And that he mi●ht teach vs , that he lost it sometimes , he calleth it a running . It is to b● coniectured , that Augustine ment vs to haue onelye lost the perfection of that Image , and not the image it selfe : whiche beynge caste into foule filthines , and tombled in the miery puddle of pleasures , yet it ceaseth not to be the image , although the brightnes and fairnes thereof be obscured , darkened , and couered with the drags of sinne . For Austen him selfe writeth in his retractations , lib. 1. cap. 26. after this manner . When I did expound in my worke of .83 . questions , in the .67 . question this pece of scripture : Rom. 8 Et ipsa creatura liberabitur a seruitute interitus . &c And the creature it selfe shal be deliuered from the bondage of corruption : I sayd , that the creature it selfe ( that is man him selfe ) with the figure of the image lost through sinne , remained onely a creature , which is not so to be taken , as though man had lost the whole and euery part of the image of God . For if he had throughlye lost it , there had bene no cause to haue bene sayd , be ye renewed in the newnes of your minde , and chaunged into that image . Againe , if he had lost al , nothing had remained . And why should it be said of Dauid , quanquam in imagine ambulet homo , ta men varie conturbatur . Psal. 38

Againe in lib. De Genesi , contra Manichaeos , he sayth : Aliquando solent dicere , quomodo accepit homo potestatem piscium maris , & volatilium caeli & omnium pecudum , et ferarum , cum videamus a multis feris homines occidi , & a multis volatilibus nobis noceri , quae volumus vel vitare vel capere , et plerunque non posse ? &c.

They are wont sometimes to say , how hath man taken the power and gouernment of the fishes of the sea , and the birdes of the aire , of al cattel & wilde beastes , when we see men to be slaine of many wilde beastes , & our selues to be hurt of many fliyng foules , which we would either eschue or take , and for the most part cannot ? How therfore haue we taken power ouer them ? Here we must first say vnto them , that they do greatly erre , which doo not consider man after his fall , when he was condemned into mortality of this life , and lost that perfection , in the which he was made after the image of God . But if this gouernment & rule doo so muche preuaile , that he doth rule many beastes ( for although he may be destroied of many beastes , through the frailnes of the body ) yet he can be tamed of none of them , foramuch as he himself doth tame many beasts , yea almost all . If therfore this gouernment of man doo in this so muche preuaile , what may we thinke of his kingdome , which by the voyce of God is promised vnto him , being renued and deliuered from sinne ? Hec Augustinus .

Ambrose expounding that place of Paule to the Colossians , doth say , this image to be vnderstande in the conuersation of good life ( as Paule saith to the Corinthians ) Quem admodum portauimus imaginem eius qui de terra est , 1. Cor , 1● . ita et portemus imaginem illius qui de caelo est . As we haue borne the image of him which is of the earth , so let vs beare the image of him which is from heauen . He therefore is the creator of man , whose image he doth commaund vs to beare in holynes and good workes , which doth descend and come of the knowledge of the sonne of God . Haec Ambrosius . But we may gesse , that Ambrose did take the image , for the excellence and perfection of the image .

Questio .

But what is the image of god ? & what is ment by the similitude of god ?

Responsio .

Chrisostome vpon Genesis writeth : Neque enim cum dixit , faciamus hominem secundum imaginem nostram , & secundum similitudinem : hic sermonem finiuit , sed per ea quae adiungit , manifestum nobis facit , quo sensu nomen imaginis posuerit . Quid enim dicit ? & dominetur piscibus maris & volatilibus caeli et omnibus reptilibus super terram . Imaginem dixit ergo de principatu & dominio , non de aliquo alio , quia deus fecit hominem principem omnium quae sunt super terram , et nihil super terram homine maius est , et omnia sub potestate illius sunt . Hec Chrisostomus . Neither when he said ( Let vs make man after our image & similitude ) he doth here finish the word and sentence , but by those wordes which he doth adioyn , he doth shew manifestly , in what sense he putteth the name of the image . For what doth he say ? and let him be lord ouer the fishes of the sea , and the birds of the aire , and al creeping thinges vpon the earth . Therefore he sheweth and meaneth the image of the gouernment and lordship , & of no other thing , bicause God made man prince of al things which be vpon the earth , and nothing vpon the earth is mightier then man , and al thinges are vnder his power and rule .

But saint Austen in his treatie vpon the Epistle of Saint Iohn doth shew , the image and similitude of God to consist and stand in the vnderstanding and in the inward man : wher when he had shewed the natural power of man vpon those thinges that be on the earth , bicause man was made after the image of God , he addeth this interrogation .

Vbi autem factus est ad imaginem dei ? in intellectu ( inquit ) in mente , in interiori homine , in eo qui intelligit veritatem , diiudicat iustitiam et in iustitiam , nouit a quo factus est , potest intelligere creatorem suum , laudare creatorem suum , &c. Where was he made after the image of god ? in vnderstanding , in minde , in the inward man , in that he vnderstandeth the truth , and doth discerne betwene righteousnes and vnrigbteousnes , he knoweth of whom he was made , he can vnderstand his creator , he can praise his creator , he hath the intelligence of wisdome .

Therfore many , when by ill desires and lustes they did feare awaye the image of God from them , and did in a maner by the vntowardnes of maners extinguish and put out the very flame of intelligence , the scripture crieth out vnto them : do you not become horse and Mule , to whom there is no vnderstanding , that is to say : I haue set thee before horse and mule , I haue made thee after mine image , I haue geuen thee power ouer these . Wherfore , bicause the beasts haue no reasonable minds , but thou by thy reasonable minde , doest perceiue the truth , thou vnderstandest that which is aboue thee , and those thinges shal be vnderneath thee , ouer whome thou art set Lord and Ruler . And bicause through sinne man forsooke God , vnder whom he ought to be , he was made subiect vnto them , aboue whom he ought to be . Thus farre saint Austen , who calleth sometimes the image and similitude of God , the vertue and power of reasonable vnderstanding .

He doth also referre the same vnto memory , minde , and will , which being three faculties of the soule , do represent ( as he saith ) three persons in one substance of Godhead , but this is not the perfection of the image of God . For memory , minde , and will , are not sufficient to that ende , except we vnderstand , remember , and wil those things which please God . For the image of God is the new man , which vnderstandeth Gods truth , and is desirous of his righteousnes , ( as Paule doth expresly teache in the Epistle to the Ephesians . Ephe. 4 Induite nouum hominem , qui secundum deum creatus est in iustitia et sanctitate veritatis . Put on the new man which is created after God in righteousnes and true holynes ) When our minde both hath the knowledge of God , and is beautified with righteousnes and the knowledge of godly thinges . And it is nothing els but a certaine flowing of Gods nature , into our mindes .

The scholemen doo make a distinction betwene these twoo , that is to be Imago dei , & ad imaginem dei , to be the image of God , and after the image of God . For to be the image of God , is to present God himselfe perfectly , which appertaineth to none , but to the only sonne of god . Therfore Paule speakinge to the Hebrewes doth write , that he is the brightnes of his glory , and the ingraued forme of his person .

To be after the image of god , is to participate some part of the perfection of God : Christ therefore the sonne of god is the naturall image of god the father , man is after the image of god .

Exemplum .

The image of a king is one thing in his naturall sonne , and an other thing in his coyne . Man therfore is after the image God , quoad naturalia , concerning natural things , as vnderstanding , memory , and wil , but after the similitude of God concerning grace . Therfore great dignity is geuen to man , that he is bothe after the image , and also after the similitude of God . Saint Clement in his epistle Ad Iacobum fratrem domini , doth say : Quod in omni homine est imago dei , sed non in omnibus similitudo , sed vbi est mens pura , & anima benigna . In euery man , is the image of god , but not in all is the similitude of God , but where there is a pure mynde and a good soule .

Contra Antropomorphitas .

There was a certeine secte of heretikes called Antropomorphitae , who affirmed , that God had a body and members as a man hath , who grounde their errour falsly vpon this text . Faciamus hominem ad imaginem & simitudinem nostram . Let vs make man after our image & similitude . But against this heresie , not onely holy scripturs , but also the auncient fathers doo moste godly and substantially resist and fight .

Chrisostome hath these wordes . Iterum hic insurgunt & pullulant heretici alii ecclesiae dogmata de populantes & dicentes : Ecce dicit secundum imaginem nostram . Et inde volunt , deo humanam formam tribuere , id quod extremi fuerit stuporis , vt is qui forma specieque caret , & nulli alterationi obnoxius est , sub humanam redigatur formam , & incorporeo membra & lineamenta attribuantur .

Here riseth agayne and springeth vp other kind of heretiks , destroying and spoyling the doctrine of the Churche , and saying : Behold he saith after our image . Vpon this they would giue vnto God the shape of man , which wer extreme madnes and foolishnes : that he which lacketh the form and shape of man , and who also is subiect to no alteration , should be driuen vnder mans shape , and the proportion and members of a corporall body , should be ascribed vnto him that is incorporall .

S. Austen in his booke De fide & Simbolo , Credimus ( inquit ) quod sedet ad dexteram dei patris , nec ideo quasi humana forma circum scriptum esse deum patrem arbitrandum est . Vt de illo cogitantibus dexterum aut sinistrum latus animo occurrat , aut id ipsum quod sedere pater dicitur flexis poplitibus fieri putādū est : ne in illud incidamus sacrilegium , quo execratur Apostolus eos , qui commutauerunt gloriam incorruptibilis dei in similitudinem corruptibilis hominis . Tale enim simulachrum deo ne fas est , Christiano in Templo collocare . We beleue saith he , that he sitteth at the right hand of God the father , neither yet therfore we must iudge or thincke God the father to be compassed about with the shape of man , that when we thincke of him , either right side or left side , should enter into our minde , or for that he is said to sit , we should thincke that to be done with the bowing of hammes and knees , least we fall into that sacrilege wherwith Paule curseth them , which chaunge the glorie of the incorruptible God , into the similitude and lykenes of a corruptible man , for to place such an image vnto God in a Christian Churche , is most wicked and vngodly .

Ther be thre questions concerning Adam , whiche are proposed of learned men , to the whiche I will now aunswere by the censure and iudgement both of the auncient doctours , and also scholemen .

Questio prima .

Whither Adam was not disceiued ( as Saint Paule writeth ) and whither he sinned in pride and idolatrie , Also whither he sinned more greuously then Eue ?

Questio secunda .

Whither Adam did foreknow his fault , although he had the knowledge of good and euell , before he did eate of the tree forbidden ?

Questio tertia .

Where Adam was buried , whither in Hebron , or els in Golgotha ?

Responsio ad primam questionem . An aunswere to the first question .

Saint Paul writeth to Timothie , Adam non est seductus , mulier autem seducta , in praeuaricatione fuit . Adam was not disceiued , but the woman was disceiued , and was in the transgression .

Which place Chrisostome expounding , doth say . Quonam vero modo Adam non est seductus ? Ergo neque inobediens fuit siquidem seductus non est . Nempe mulier quidem crimen excusans , ait , Serpens decepit me . Adam vero non ait , mulier decepit me , sed dedit mihi de ligno , & comedi . Par autem profecto non est , ab ea quae generis sibi societate iungeretur , decipi , & a bestia quae seruituti hominis fuisset addicta . Illud seductio potius ac verius dici potest . Ad comparationem ergo mulieris dicit , illum non fuisse seductum . Illa quippe ab irrationali animante decepta est , hic autem a libera muliere & sibi naturae copulata ratione . Rursum non dicitur de Adam , vidit lignum quia bonum ad comedendum est : sed de muliere tantum modo . Comedit enim ( inquit ) & dedit viro suo . Non igitur concupiscentiae caedens , sed obtemperans mulieri , praeuaricatus est ,

How was Adam disceiued ? he was not disobedient if he were not disceiued . For the woman excusing here fault , said . The Serpent hath disceiued me . But Adam did not say , the woman hath disceiued me , but said she gaue me of the tree , and I did eat And truly it is not like , nor is one thing to be disceiued of her which was ioyned vnto him in felowship of the same kinde , and to be disceiued of a beast , whiche was appointed to the seruice of man , therfore the other may the better and more truly be called a disceiuing . Wherfore in comparison of the woman Paule saith , Adam not to haue ben disceiued , for she was disceiued of an vnreasonable beast , & he of a free woman , whiche was coupled vnto him with naturall reason . Agayne it is not sayd of Adam , he saw the tree that it is good to eate , but onely of the woman , for she did eate and gaue to her husband . Therefore he gaue not place vnto concupiscence and lust , but yelding to the woman , did transgresse .

Saint Austen doth not dissent from Chrisostome : for he expounding in his booke De ciuitate dei , how Adam was not disceiued , and in what things he was disceiued , doth write after this maner : Credendum est ( inquit ) illum virum suae foeminae , vni vnum hominem homini , coniugem coniugi , ad dei legem transgrediendam , non tanquam verum loquenti credidisse , seductum , sed sociali necessitudini paruisse : Non enim frustra dixit Apostolus , Adam non est seductus , mulier autem seducta est : nisi quia illa , quod ei serpens loquntus est , tanquam verum esset , accepit : ille autem noluit ab vnico consortio dirimi , nec in communione peccati : nec ideo minus reus , si sciens prudensque peccauit . Vnde & Apostolus non ait , non peccauit , sed non est seductus , nam vtique ipsum ostendit peccasse , vbi dicit , per vnum hominem intrauit peccatum in mundum . Et Paulo post apertius : in similitudinem ( inquit ) praeuaricationis Adae . Hos autem seductos intelligi voluit , quod id quod faciunt non putant esse peccatum , ille autem sciuit , Alioqui quo modo verum erit , Adam non est seductus , sed inexpertus diuinae seueritatis in eo falli potuit , vt veniale crederet esse commissum , ac per hoc in eo quidem quo mulier seducta est , non est ille seductus .

We must beleue that Adam being man , to his woman one to one , man to man , husbande to wife , not beleuing the woman as speaking the truth , to haue ben disceiued in the transgression of the law of God , but onely to haue geuen place to familiar felowship and frendship . For the Apostle said not in vaine . Adam was not disceiued : but the woman was disceiued , sauinge that shee tooke it to be true that the Serpente spake vnto her , and Adam would not be separate from one felowship , no not in participation of sinne . Yet therfore he was not the lesse giltie , if knowing and wittingly he offended , wherof the Apostle doth not say , he did not sinne , but he was not disceiued . For he sheweth plainly him to haue sinned , where he saith : by one man sinne entred into the world , & a litle after more playn-plainely he saithe : in the similitude of the transgression of Adam . And he would haue them to be vnderstand disceiued , which thinke not that thing to be sinne , whiche they do . But he knewe , or els how shoulde this be true , Adam was not disceiued . But hauinge no experience of Goddes seueritie , might be disceiued in this , that he beleued his faulte to be pardonable , and so by this he was not disceiued in that thyng or point , in the which the woman was disceiued .

Againe in his boke , De Genesi ad literam expounding this matter more plainely , sayth : Sicut Salomon vir summae sapientiae in simulachrorum cultu non credidit aliquid esse vtilitatis , sed mulierum amori ad hoc malum trahenti resistere non valuit , faciens quod sciebat non esse faciendum , ne suas quibus depirebat atque diffluebat mortiferas delitias , contristaret . Ita & Adam . &c.

As Salomon a man of excellent wisedome , did not beleue any profite to be in the worshipping of idols , but was not able to resiste and withstand the loue of women , drawing and alluring him to this mischief , ( doing that whiche he knew ought not to be done , ) least he should make sadde and heauy his deadly pleasures , wherewith he doted and was drowned : Euen so Adam , after the woman being disceiued , had eaten of the tree forbidden , and gaue to him that they should eate together , he would not make her sadde , whom he beleued might haue pined away without his comforte , if he should haue ben contrarie to her mind , and so vtterly to haue perished in that discorde .

He was not ouercome with the concupiscence of her fleshe , whiche he yet felt not , nor the lawe of his members resistyng the lawe of his minde : but was ouercome with a certayne frendly beneuolence and good will , by the whiche sometyme it is brought to passe that God is offended , least the man should be made of a frend , an enemye . Whiche thing that he ought not to haue done , the iust end of Gods sentence doth declare and shewe , therefore he was not disceiued after an other certayne maner . But I iudge and suppose , that he coulde be disceiued no manner of wayes by the subtiltie of the Serpente , by the whiche the woman was disceyued .

The Apostle doth call properly this to be a disceyuing , by the whiche that thyng whiche was perswaded , was thought to be true , when it was false : that is to saye , to thincke , that God did therefore forbidde to touche that tree , bycause he knewe them to be as Gods , if they had touched it , as though he did enuie the diuinitie and Godhead vnto them , who had made them men . But if any desire to haue experiment , forasmuch as he saw the woman not to haue ben dead , after the fruite , receyued , did sollicite the man through any pryde or arrogancie of mynde , whiche cannot be conceled from God the searcher of all secretes : yet I suppose him , if hee were then indewed with a spirituall minde , coulde by no meanes beleue , that God enuiyng them , did forbid them from the fruite of that tree , but that sinne was perswaded , as it might be perswaded to such . Hitherto Saint Austen .

Concerning the pride of Adam , Saint Austen in his booke De ciuitate dei , writeth after this maner . Non ad malum opus perueniretur nisi precessisset mala voluntas . Porro malae voluntatis initium quod potuit esse nisi superbia . Initium enim omnis peccati superbia est . &c.

There could not be a comming to an ill worke , except there had gone before an ill will . Furthermore what could be the beginning of an ill will , but pryde ? for pride is the beginnynge of all sinne . And what is pride , but the ambitious desire of peruerse loftynesse ? For peruerse loftynesse is in forsaking that beginning , to the whiche the minde should cleaue and sticke , to be as it were a beginning vnto him selfe , and this is done , when one doth ouermuch please him selfe , and so truly he doth please him selfe , when he doth swarue and departe from that immutable goodnes , which ought more to haue pleased him , then he him selfe . Agayne , in an other place Austen writeth : She said , the Serpent disceyued me , and I did eate . And he said : the woman which thou gauest me , gaue me of the tree , and I did eate . But here soundeth in no place the petition of Pardon , the calling for forgiuenes . For although these do not denie that which they committed , as Cain did , yet notwithstanding pride doth seke to referre and cast it vpon other , whiche one hath done naughtily him selfe . The pride of the woman vpon the Serpent , the pride of the man vpon the woman : but it is an accusation , rather then a true excuse , where there is an open transgression of Gods commaundement .

Concerning the idolatrie of Adam , the same Austen likewise writeth at full In questionibus ex nouo Testamento . And thou mayst perceiue , that he is not onely an Idolater whiche doth worship and adore an idoll in the stede of God , but also doth desire equalitie with God by a most impudent arrogancie .

That Adam sinned more greuously then Eue , after a certaine maner , many doctours and learned fathers do defend and define .

Saint Ambrose De institutione virginis , writeth after this sort . Mulier excusationem habet in peccato , vir non habet . Illa vt scriptura asserit a sapientissimo omnium Serpente decepta est , tu a muliere , id est , illam superior creatura decepit , te inferior . Te enim mulier decepit , Illam angelus , licet malus . Si tu inferiori non potuisti resistere , quomodo illa potuit superori , culpa tua illam absoluit . The woman hath excuse in her sinne , the man hath not : she ( as the Scripture affirmeth ) was disceiued of the Serpent the wisest of all beasts , thou of a woman , that is , the higher creature disceiued her , and the inferiour , thee : but an aungell ( although ill ) disceiued her . If thou couldest not resiste the inferiour , how could she resiste the superiour ? thy fault doth acquite her . Hitherto Saint Ambrose . But yet thincke not here , that S. Ambrose ment , that the fault of Adam doth vtterly take away the fault of Eue , as though she sinned not at all . But peraduenture he ment , that the offence of Adam did somwhat mitigate the fault of Eue.

The maister of the sentence in his second booke doth say , that Eue to speak Simpliciter , did more offende , then Adam , bycause she would vsurpe equalitie with the Godhead : and beinge pufte vp with to much presumption , beleued that it should so come to passe . But Adam did not beleue it , but thought of repentaunce and of the mercie of God , when he geuing place to his wife , did consente to her perswasion , not willing to make her sadde , and to leaue her as one forsaken of him , lest she should pine through heauines , and so perish .

Also Saint Ambrose whiche semeth to perswade that Adam offended more greuously then Eue , writeth in his boke De paradiso : Adam non sua culpa , sed vxoris vitio lapsum esse . That Adam did not fal by his own offence , but by the fault of hys wife . Yet Ambrose meaneth not by these wordes that Adam did not offende at all with his owne sinne , for if he would , he nede not to haue geuen place to his wife .

But S. Austen in his booke De ciuitate dei , doth exaggerate the fall of Adam , saying , that Eue tooke it to be true , that the Serpent spake to her , nor thought it to be sinne that she did . But Adam did not beleue it to be true , whiche the pernicious enemie did subtilie suggest , & he knew it to be sinne that he did , and wittingly and willingly sinned , and so after a certayne maner , offended more greuously then Eue , but yet not Simpliciter , as the scholemen hold .

Responsio ad secundam questionem .

That Adam did not foreknowe his fall , although he had the knowledge of good & euill , before he eate of the tree forbidden , S. Austen doth discourse & defend in his .xi. boke vpon Genesis , whose wordes be these : Si praescius fuisset sui peccati vindictaeque diuinae , quonam pacto beatus esse poterit in paradiso ? & sic in paradiso fuisset non beatus . Imo vt coniicio miser apprehendendo non infimam in quam inciderit ruinam , & qua a paradisi voluptatibus & delitiis exularet , nec solum a paradiso verum etiam a gratia diuina , quod non exiguum est homini detrimentum . If he had the fore knowledge of his sin , & of the reuengement of god , how coulde he be blessed in paradise ? For so in paradise he had ben not blessed . Yea ( as I coniecture ) a miser & wretched in apprehendyng & conceiuing that , no small ruine , into the which he should fall , and by the whiche he should be banished from the pleasures and pleasauntnes of Paradise , and not onely from Paradise , but from Gods grace whiche is no smal detriment to man .

Obiectio .

But some men will say : if he foreknew not his fall , but were therof vncertayne , then was he also vncertayne of eternall felicitie to come : whiche if it so fall out , how then was he either blessed or spirituall ? and how beleued he with certayne and sure hope , that he should obtain euerlasting blessednes ?

Responsio .

This argument is nothing worth . For the certainty ( at the least , the morall certainty , although not the certainty of the euidence of blessednes to come ) and the knowledge therof , should nothing haue withdrawen from the blessednes , ( at the least naturall ) of Adam being in the state of innocencie : yea it should rather haue encreased and made it cleare and well known : but the foreknowing of his fal , and of his miserie to come , had extinguished his blessednes not the perpetuall blessednes , but the natural , or at the least should much haue obscured it .

It may be said also , that he was vncertaine of his eternall blessednes to come , so that , that incertainty be contrarie to the certainty of euidence , & so the aungell being created blessed , was vncertain of his eternall felicitie to come . And although Adam had not the foreknowledge of his fall , it doth not therfore follow , that he was not spirituall and blessed . For they had not the foreknowledge of them , vnto whom the Apostle speaketh , writing to the Galathians : Vos qui spirituales estis , you that be spirituall , restore such in the spirite of mekenes , considering thy self , least thou also be tempted . Here may we call them not vnaptly blessed , because they were spiritual , not in body but in righteousnes of faith , reioysing in hope , and patient of trouble .

The scholemen , to proue that Adam neyther was nor could be forekowing of his fall , reason after this maner : the ill that is foreknowne & foresene either it pleaseth the will , or not . If it please , then there is fault in it , but it cannot be , that any fault of man should go before the first fault of Adam . If it do not please , then there is paine in it , whiche is not to be graunted , for the paine doth neuer go before the fault .

That Adam had the knowledge of good and euill before he did eate of the tree forbidden , Chrysostome vpon Genesis doth say this . Merito quis rogauerit , quam virtutem habuerit hoc lignum cuius esus illorum oculos aperuerit , & quare lignum scientiae boni & mali vocetur , neque enim esus ex eo ligno oculos illorum aperuit , nam & ante esum videbant . &c.

One may with good cause aske , what vertue this tree had , the eating wherof did open their eies , & why it is called the tree of the knowledge of good & euil . For not the eating of the tree opened their eyes , for they saw before the eating , but bicause the tast was an argument of disobedience , & a transgressing of the commaundement geuen of God , for the which cause glory was afterward also taken away , which did compasse them , because they had made them selues vnworthy of such honour , the Scripture obseruing her maner & phrase doth say , they did eate , and both their eies were opened , & they knew they were naked , naked through sinne , naked of the clothes of the supernall grace , & they felt sensibly the spoliation therof , that through shamfastnes which came vpon them , they should certainly know into what peril & daunger the transgression of the lords commaundement had brought them . &c.

But a litle after , Chrysostome writeth in the same place , sayinge : Sunt contentiosi multi qui dicere audent , quod post esum ligni , scientiam habuerit Adam ad discernendum bonum & malum , non autem antea , id quod extremae fuerit amentiae .

There be many contentious persons which dare say , that after the eating of the fruite of the tree , Adam had knowledge to discerne good and il , and not before . which thing were an extreme madnes .

For he that gaue names vnto al beasts , & which obteined that marueilous grace of Prophecie , whiche he pronounced of the woman , howe could he be ignorant what was good & was what il ? Again , if we graunt it , we shal bring blasphemies against our creator , for how should he geue commaundment to an ignoraunt person , that transgression was ill , but it is not so ( God forbid ) but Adam knew clearely , for that cause he made him in the beginning to be of a free will , whiche if it had not bene , neither ought he to be punished when he had transgressed the commaundement , neither to haue bene rewarded if he had obserued it , for he was made mortall through transgression , as it appeareth by this commaundement , and those things which folow , but before he was immortal . Who therfore can suffer or abide that man should first receiue the knowledge of good and euill after the eating of the tree , which man before was full of so great wisedom and obtayned with knowledge also Propheticall grace ? And how can this be consonant to reason , that he should know the natures of goates , shepe and all other brute beasts , and what herbe should be holesome and profitable for meate , and which vnholesome , to seke one and auoide the other , and he him selfe being a reasonable beast , not to know what is good and what is ill ? But behold sayth the Scripture , god calleth this tree , the tree of knowledge of good and euill . I am not ignoraunt of it , but if thou wilt learne the properties of the holy Scriptures , thou shalt know wherfore he geueth this name to this tree .

It was not so called bycause it gaue knowledge vnto man of ill , but bycause by it the transgression of the commaundement was done , and so through that entred afterward knowledge of ill and shamefastnes , and therfore was it so called .

The scholemen and other later writers do say it was called the tree of knowledge of good and euill Ab euentu , that is , of that which followed the eating therof , for although man did knowe before Speculatiue , what was il , yet he did not know it practice , by experience .

As for example , A Phisition being in good health doth know diseases onely be speculation , but when he is sicke , he doth better know them , bycause he doth both know them , and feele them . Euen so Adam , although he knew before what obedience and disobedience was , yet after the eating of the fruite , he did not onely know , but also felt what ill came by disobedience , & therfore this tree is called the tree of knowledge of the good an euil , not bycause it geueth such knowledge of it selfe , but it is so called ( I say ) Abeuentu , euen as the treee of life is called the tree of life Ab effectu , that is ( as some diuines write ) that the frute of this tree did conserue the integritie of mans health , and the radicall moisture that he should neuer be striken with age , with wrinckles , with hore heares , nor with any corruption , but should haue remained in perpetuall younge age .

Other there be whose iudgment is coumpted more true , that it is called the tree of life , not because it gaue life vnto man wherwith he was endewed afore , but that it should be a Simbole , and a memoriall of life taken of God .

Questio .

Saint Austen doth propose and aske , why this prohibition was made , specially when to eate of the tree of knowledge of good and euil , was not ill of it selfe , but onely ill , bycause it was forbidden .

Responsio .

Saint Austen doth aunswere to this question , saying , that it was forbidden , not that it should be ill , but that it should be good vnto man as touchyng the effect : for that thyng whiche is commaunded or forbidden for obedience sake , is good , as touching the effect .

Agayne , man could not haue knowne that he had a Lord ouer him , except some thyng should be either commaunded hym , or forbidden , and so was the eating of the tree forbidden him , for obedience sake .

Responsio ad tertiam questionem .

That Adam was buried in Hebron and not in Golgotha , some do proue , partly out of the old Testament , and partly out of Saint Hierome , and of others which come nerer the truth , as they say .

It is written in the booke of Iosue : Then Iosue blessed him , and gaue vnto Caleb , Hebron for an enheritaunce . Iosue 14. Hebron therfore became the enheritaunce of Caleb the sonne of Iephoni , the Kenezit vnto this day , bycause he folowed constantly the Lord God of Israell , and the name of Hebron was before tyme called Kiriatharba . whiche Arba was a great man among the Anachims , thus the land ceassed from warre . Whiche place the glose ( called Glossa inter linearis ) expoundeth after this maner : foure of the chiefest Patriarches are buryed there , whom Lyra doth name Adam , Abraham , Isaac , Iacob , together with their wiues . And Lyranus commenting vpon the same place , doth say : Adam is a common name , and doth signifie man , yet it is properly applied to the first man , beyng there buried But in dede Adam first and properly is the name of mankind , & doth betoken sometimes both the sexes , as in the .5 . chapter of Genesis . In die qua creauit deus hominem , ad imaginem dei fecit eum : Gen. 5 masculum & faminam creauit eos , & vocauit nomina eorum Adam , in die qua creati sunt illi . In the day that God created Adam , in the likenes of God , made he hym male and female , created he them , & blessed them , and called their name Adam , in the day that they were created : and by geuing them one name , he noteth the inseparable coniunction of man & wife . Sometime Adam is not a name of kinde , but of one onelye person , which the Logitians call Indiuiduum , as in the .3 . capi . Et occultauit se Adam & vxor eius . Gen. 3. And Adam hid himselfe with his wife . The Hebrue texte , in Iosue hath not , Et Adam maximus inter Anachim , Adam was greate among the Anachimes , but readeth for Adam , Arba , whiche was a myghty person , and of greate power ▪ and was the greatest of the Gyauntes . Therefore where the olde texte hath Adam , that worde Adam betokenneth not there the person of the first man named Adam , but it is a nowne appellatiue , signifiyng man , as Caietanus writeth . Ouer and beside , Saint Hierome discoursing this place of Matthew : Et venerunt in locum quod dicitur Golgotha . Math. 27 That is to say , they came into the place called Golgotha , that is to say , the place of dead mens sculles , doth say thus :

Audiui quendam exposuisse Caluariae locum in quo sepultus est Adam , & ideo sicappellatum esse , quia ibi antiqui hominis sit conditum caput , & hoc esse quod Apostolus dicit . Ephes. 5 Surge qui dormis , & exurge a mortuis , & illuminabit te Christus . Fauorabilis interpretatio , mulcens aurem populi , nec tamen vera . Extra enim vrbem & foras portāloca sunt , in quibus truncantur capita damnatorum : & Caluariae , id est , decollatorum sumpsere nomen , propterea autem ibi crucifixus est dominus , vt vbi prius erat area damnatorum , ibi erigerentur vexilla martyrii . Et quomodo pro nobis maledictum crucis factus est , & flagellatus est & crucifixus , sic pro omnium salute quasi noxius inter noxios crucifigeretur . Sin autem quispiam contendere voluerit , ideo ibi dominum crucifixum vt sanguis ipsius super Adae tumulum distillaret . Interrogemus eum , quare & alii latrones in eodem loco crucifixi sunt ? ex quo apparet , Caluariam non sepulchrum primi hominis , sed etiam significare decollatorum , vt vbi abundauit peccatum superabundaret gratia . Adam vero sepultum iuxta Hebron & Arba , in Iesu filio Naue legimus . Hactenus Hieronimus .

I heard a certayn man expound the place of Caluarie , in the whiche Adam was buried , and that it was therfore so called , bycause the head of the olde first man was there buried , and by this to be ment that , whiche the Apostle sayth : A wake thou whiche slepest , and stande vp from the dead , and Christe shall geue thee lyght : A fauourable interpretation , and pleasing the eares of the people , but yet not true , for the places in the whiche the heades of condemned personnes were striken of , were without the Citie and without the gate , and tooke the name Caluaria , that is , of men beheaded . Therfore the Lord was crucified there , that where the place of condemned men was , there should be set vp the banners of martyrdome , and as he was made for vs the curse of the crosse , and scourged , and crucified for the saluation of all , he should be crucified as giltie amongst the giltie . But if any man will contende , that the Lorde was therfore crucified there , that his bloud myght drop vpon the graue of Adam : let vs aske hym , why the two theues were crucified in the same place ? By the whiche it appeareth , that Caluaria was not the graue of the first man , but doth signifie a place of personnes be headed : that where sinne did abounde , grace myght more abounde . We reade in the booke of Iesu the sonne of Naue , that Adam was buryed by Hebron and Arba.

Lyranus is vtterly of the same mynde with Hierome , expoundyng the same place of Mathew . Furthermore Saint Hierome entreatyng that place of Paul before aleged , ( Surge qui dormis , awake thou which slepest , and arise from the dead and Christ shall geue thee light ) sayth . I remember , that I herd a certayne man disputyng in the Churche of this place , which brought into the theater ( that is the playeng place ) a forme neuer sene before , that he might please the people . This testimonie ( saith he ) was spoken vnto Adam buryed in the place of Caluarie , where the Lord was crucified , whiche is therfore called Caluaria , bycause the head of the old first man was layed there .

In that time therfore , when the Lord beyng crucified did hang ouer his graue , this Prophecy was fulfilled . Awake Adam which slepest , and rise from the ded . Et non ( vt legimus ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , id est , orietur tibi Christus . Sed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , id est , continget te Christus , that is , and not as we read Christ shall geue thee light , but Christ shall touch thee , bicause he might be made aliue & rise by the touching of his bloud , and his body hanging there . And then also was the tipe and figure fulfilled in veritie , when Elizeus being dead , did raise the dead man . Whither these things be true or not , I leaue it to the iudgement of the reader .

Truly these thyngs being spoken then among the people , they pleased and were receyued with a certayne gladnes .

One thing , I speake that I knowe , this sence and meanynge doth not agree with the interpretation and text of the same place .

Yet Saint Ambrose in the fift booke of hys Epistles doth say , that Adam was buried in Golgotha . Christus ( inquit ) animam euangelicam suscepit in Golgotha , vbi Adae sepulchrum , vt illum mortuum in sua cruce refuscitaret . Vbi ergo in Adam mors omnium , ibi in Christo omnium resurrectio . Christ ( sayth he ) brought his Euangelicall soule into Golgotha , where was the sepulchre of Adam , that he might rayse hym beyng dead , by his crosse . Therfore where the death of all men was in Adam , there was the resurrection of all , in Christ .

But this is Ambrose peculiar opinion , or els he consented with them whiche did litle expende or weigh , what Golgotha and Caluaria did meane .

Neuertheles Origene expounding the place of Mathew before alledged , semeth not to reiect that sentence And although he doth not affirme it , yet he writeth thus : Venit ad me traditio quaedam talis , ꝙ corpus Adae primi hominis ibi sepultum est , vbi crucifixus est Christus . &c. There came to me such a certaintraditiō , that the body of Adam the first man , was there buried where Christ was crucified : that as all died in Adam , so all might liue in Christ : that in that place which is called Caluaria , that is the place of heades , the head of mankind should with all the people finde resurrection , by the resurrection of our Lord and sauiour , whiche suffred there and did rise . For it was inconuenient , that many beyng born of him , receyued the remission of their sinnes , and did obteyne the benefite of resurrection , that he beyng the father of all men , should not obteyne the same grace .

Theophilactus expounding the same place , doth rehearse almost the like words , nor Ciprian doth not differ from them , writing in his sermon of the resurrection of Christ . Creditur Caluaria Adam sanguine Christi conspersa , qui sub loco quo crux domini fixa est , humatus traditurab antiquis . The head of Adam is beleued to haue bene sprinckled with the bloud of Christ , which Adam is reported of the old fathers to be buried vnder that place in the which the crosse of the Lord was fastened and set .

Adam was the figure of Christ , and his slepe , and the ribbe taken from him , did beare the shadow partly of Christes sleping on the crosse , partly of the Church formed out of his side .

Enos . 20.

ENos doth signifie in the Hebrue tounge , a miserable man , subiect to calamitie and heauines . And this was the great intelligence of Seth to call his sonne by this name , Enos . For although he was set and founded of God , that he should be the head of the generation of the godly , yet did he full prudently know , that his posteritie should , in this world be troubled with many calamities and cares . And truly vnto the ende of the world the state and condition of the elect shal be no other , as long as they liue in the flesh , but that they should be Enoshim , 2 , Timo. 3. that is miserable and afflicted , for as many as will liue godly in Christ Iesu , shall suffer persecution .

Saint Hierome writeth , that as this name Adam is interpreted man , so Enos after the varietie of the Hebrue toung , is expounded likewise , man .

Chrisostome writeth , se here ( saith he ) how they teach an argument of thanckfulnes in naming their sonnes , bycause he saith here , that Seth called the name of his sonne , Enos . And furthermore the scripture willing to interprete the appellation of the name vnto vs , doth say : Hic sperauit , inuocando nomen dni dei . He hoped , calling vpon the name of the lorde . Hast thou sene a name more beautifull then a diademe , more noble than purple ? what shal be more blessed , then he which is beautified with the inuocation of God , and doth possesse the same for his name ? Doost thou se , how that in litle and small appellations are hidden great riches of sentences ? For here is not onely shewed the piety & godlines of parents , but also the great diligence towardes their children . Doost thou se , how straight way euen from the beginning they taught their children which were borne vnto them , admonishing them to exercise vertue by the very names that they gaue them ? They did not as they do now , geue names they passe not how , and without any iust cause or reason . For they say now : let the child be named after his graundfather , or great grandfather , or great grandfathers father : but the old auncient fathers did not so , but gaue all diligence to set such names to their children , which shoulde not onely leade into vertue , those which had such names , but should teach al other which should come into the world , following no smal wisdome . Therfore let vs not set vulgar and common names to our children . Let vs not geue them the names of our graundfathers , and our great graundefathers fathers , and of them which were noble in kinred , but let vs geue them the names of holy men , which did shine in vertues , and had great trust towards God . But yet let neither the Parents nor children trust to the names them selues . For the name profiteth none , in whom vertue is not commended : but we must haue a regard of saluation in euery operacion of vertue , and neither to be high minded in the operacion , neither in the kinred of holy men , nor in any other , but in the trust of good woorkes , yea and neither of them to thinke much of him selfe . But then we ought to be most humble and modest , when we haue heaped together great riches of vertues : for euen so shall we kepe our riches gathered together , and obtaine vnto vs the grace of God . For Christ for this cause said to his disciples : Luk. 17. when you haue done all thinges , say , we be vnprofitable seruauntes . Therfore in all things , let vs humble our hawtines and pride , and let vs learne to be modest & gentle , and not to be lofty and high in our good workes . And let vs know this to be the greatest vertue , to behaue our selues modestlye and humbly in our good workes . Thus much Chrisostome , for the name of Enos .

Caietanus reading this text after the verity of the Hebrue , doth say , that Moses doth expresse here , not the person of the tyme in saying tunc , then , and not passiue , sed actiue , ( in saying to cal vpon ) when man began not to cal vpon God ( for that did Abel before in sacrifising ) but to call vpon God in that name Iehoua , which is a name of four letters . For Moses doth shew the beginning of al religious actes among the Hebrues , to be in calling vppon this speciall name of God , Iehoua , for the Hebrues do attribute marueilous vertues to the calling vpon this name . And therfore Moses was very careful and diligent about the beginning of the inuocation on such a name . And by this texte wee maye learne , that the toung which is called the Hebrue toung , was before the floud . For this name Tetragrammaton , that is of foure letters , was of that same toung , and written with the same characters , but yet it followeth not , that this onely toung was before the floud . For the scripture doth not so testifie , but doth onely say , that the children of Noe after the floud were of one spech and language .

The text of the Hebrues is this : Tunc ceptum est vt inuocaretur in nomine domini . Then began men to call vpon the name of the Lorde . In this text the Hebrue verbe Halal is of the third coniugation , and it is written in the beginning with He , and with a single Lamed , but certain of the Hebrues , following an other signification of this verbe , which is to prophane or to make vnglorious , doo reade this : Tunc prophanatum est ad inuocandum nomen domini . That is : they did prophane and attribute the name of God vnto idols , bicause they began to commit idolatrie . It is referred therfore vnto the time , and not vnto the person ( as Aquila doth translate it into the Greeke ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , id est , tunc ceptum est , then they began . But ther is no cause known , why the .70 . interpretours should translate it after this maner : Hic sperauit inuocare nomen domini dei . He trusted to call vpon the name of the Lord God The Caldie translati on readeth thus : Then began the children of men to praye in the name of the Lord God . Therfore Enos was the first that beganne to cal vpon the name of the Lord , bicause after the iudgement of some he was the first that found certain images , by the which the deuotion of praier should be stirred vp . But that semeth to be false and vaine . The true meaning of this text is this : Then began the hartes of the godly to be moued to restore religion , which a long time by the wicked had bene suppressed . And by this word inuocare , is signified the true woorshipping of God to be restored , which through impiety was almost lost .

Yet ther is no doubt , but that Adam and Eue , & a few of their children , wer the true worshippers of God . And Moses doth vnderstand , that the flowing of impiety was so great in the world , that religion was almost come to vtter destruction , bicause it remained onely among a few persons .

Now after Seth had begotten a sonne like him selfe , and had his family godly gouerned and ordered , then began ther to be a distinct face and shew of the church , & the true worship of God was erected & restored , which should endure to the posterity . Such of late was the restoring of religion in our time , not that it was vtterly extinguished , but bicause ther was no one certain nation which did truly worship God , but were dispersed here and ther. But now thankes be geuen to God , they are restored againe to the profession of their sincere faith and pure religion , as namely this noble realme of England .

Mathusalem . 21.

SOme do record that Mathusalem liued .xiiii. yeres after the floud , but this assertion may be refelled & refuted , both by the text of the holy scripture , & also by the writings of certain holy fathers .

It is written in Genesis , that Mathusalem liued . 187. yeares , and begat Lamech , and after he begat Lamech , he liued . 782. yeares , and begat sonnes and daughters : so al the daies of Mathusalem were . 969. yeares , and so he died .

Then Lamech liued . 182. yeares , and begat Noe. Now from the day of the birth of Mathusalem , vnto the natiuity of Noe , were . 369. yeares , vnto the which if ye adde the. 600. yeares of Noe ( bicause in the. 600. yeare of his life , the floud came vpon the earth ) it shal plainely appeare , that Mathusalem died in the. 969. yeare of his life , euen in the same yeare in the which the floud began . And this supputation of the Hebrewes doth saint Hierom follow in questionibus Hebraicis , vnto whome the supputation of the 70. Interpretours doth not seme good , nor please . And of this controuersy he writeth thus : Famosa est quaestio , & disputatione omnium ecclesiarum ventilata , quod iuxta diligentem supputationem quatuorde cemannes post diluuium Mathusalah vixisse referatur . Ther is a famous question , and tossed to and fro by the disputacion of al churches , that after diligent supputacion and accompt , Mathusalem is reported to haue liued . 14. yeares after the floud . For when Mathusalem was . 167. yeares old , he begat Lamech . Againe , when Lamech was . 188. yeares olde , he begat Noe , and vnto the time of the birth of Noe , the yeares of Methusalems life were . 155. Now in the. 600. yere of Noes life , the floud came : and by this the supputation had by part , we must conuince and conclude that the floud in the. 955. yeares of Mathusalems life , did flowe ouer all the world . And wher he is sayd before to haue liued . 969. yeres , no man ought to doubt , but that he liued . 14. yeares after the floud .

But this Hierome doth reporte out of the supputation of the. 70. Interpretours , which he doth impugne and against saye . For he writeth : Et quomodo verum est , quod octo tantum animae in arca saluae factae sunt ? &c. And how can this be true , that onelye eight soules were saued in the Arke ? It remayneth therfore , that as in many other things , so in this also there may be an errour in the number . For in the bookes of the Hebrues and the Samaritanes , I found written thus : And Mathusalem liued . 187. yeares , and begat Lamech . And after he begat Lamech , he liued 782. yeares , and begat sonnes and daughters . And al the daies of Mathusalem were . 969. yeares , & then he died . And lamech liued . 182. yeares , & begat Noe. From the day of the birth of Mathusalem , vnto the day of the birth of Noe , wer . 369. yeres , ad to these ye. . 600. yeres of Noe ( bicause in the 600. yeare of his life the floud came ) and so it must needes followe , that Mathusalem died ye. . 969. yeres of his life , euen in that yere when the floud came .

Saint Austen in his booke De ciuitate dei , doth geue his assent both to the Hebrues , and to saint Hierome , writing after this maner : Per hanc autem discrepantiam Hebraeorum codicum atque nostrorum , exoritur famosissima illa quaestio , vbi Mathusalem quatuordecem annos post dilu uium vixisse computatur , cum scriptura ex omnibus qui in teria a tuncfuerant , solum octo homines in arca exitium commemoret euasisse diluuii in quibus Mathusalem non fuit . &c. By this diuersitye of the Hebrue bookes and ours , that most famous question doth spring and arise , where Mathusalem is compted to haue liued .xiiii. yeares after the floud , when the scripture doth make mencion , that of all them whiche were then on the earth , onely eight men escaped the daunger of the floud in the Arke , among whom Mathusalem was not . For after our bookes , Mathusalem after he begat Lamech , liued .167 yeares . After that Lamech him selfe ( before Noe was borne of him ) liued . 188. yeares , which both being ioyned together , doo make . 355. yeres , to these are added .600 . yeres of Noe , in the which last yeare the floud chaunced . Which yeares make 955. from the birth of Mathusalem , vnto the yere of the general floud . Al the yeres of Mathusalems life are compted . 9●9 . yeres . For when he had liued . 167. yeres , and begat Lamech , he liued after his birth . 802. yeares , which all ioyned together , make . 969. yeres . From the which substract . 955. yeres from the birth of the natiuity of Mathusalem , vnto the floud , ther remayneth xiiii . yeres , the which Mathusalem is thought to haue liued after the floud . For the which cause many suppose him to haue liued ( although not vpon earth , where it doth plainly appeare all fleshe to haue bene destroyed , which nature will not suffer to haue liued in the waters ) with his father which was translated , and to haue bene ther vntyll the floud was past . And this they suppose , bicause they will not derogate and take credite from the bookes , which the church hath taken into so great authoritye , beleuing the lewes , rather then those not to haue the truth . For they doo not admit that it should be rather by the errour of the Interpretours , than to be false in that toung , out of the which the scripture was translated in to our toung , out of the Greke . But they say , that it is incredible that the 70. interpretours coulde erre , which altogether at one time and in one sense did agree in their interpretation , or that they would lye , where it did nothing preuaile them . They say that the Iewes which do enuy vs , bicause the law and the Prophets is come vnto vs by interpretations , haue chaunged somwhat in their bookes , bicause they might diminish the authority in our bookes . Let euerye man take this opinion or suspition , as he shall thinke best . But it is most certaine , that Mathusalem liued not after the floud , but died the selfe same yeare , if it be true that is found of the number of yeares in the Hebrue bookes . Thus farre saint Austen .

Note here one thing , that saynt Austen doth call them our bookes , which then being in latine , the church did vse out of the interpretacions of the. 70. interpretours , before the interpretation of Hierom was made or receiued : and he calleth them Hebrue bookes , which are translated according to the Hebrue verity .

Yet saint Austen in his questions vpon Genesis , doth say , that Mathusalem is reported in bookes , although fewer ( but yet truer ) to haue died sixe yeres before the floud , but you must thincke that saint Austen made here onely a mere relation , and yet not to haue bene of the same sentence and minde .

But yet least any should slaunder & cauil against the addition of the seuenty interpretours , it might be said , that their very first and proper exampler ( which perchaunce nowe is not extant ) not to haue dissented from the Hebrue verity .

Lyranus expounding that place of Genesis , doth consent both to the sentence and iudgement of Hierome and Austen .

Lamech . 22.

TWo things are to be noted in Lamech , bigamie and murther . For the first , Lamech was the first man that ever had two wiues , contrary to the lawful institution of mariage , which is that twoo should be one flesh . The Hebrues do say , that it was the manner before the floud to haue two wiues : the one for the cause of procreation of chyldren , with whom the husband should haue no more to doo , after she was with child , but being set apart , and apparelled with mourning clothes , dwelt alone as a widow . They say that of the two wiues of Lamech , Hada serued for that purpose . The other wife they had to satisfy their lust and pleasure . She was gorgeously apparelled and decked , and that she should not conceiue , nor be begot with child , and so to leese her beautye , drounke often the cup of sterilitye , and with her husband alwayes kept company . And they say that the other wife of Lamech , named Silla , serued that tourne , who for the continual company of her husband toke this name Silla , quasi sub vmbra illius sedens , as sitting vnder his shadow . For this Hebrue word Sil , doth signify vmbram , a shadow : but it maketh no matter , for what purpose and minde Lamech was entised to take to him selfe two wiues , when he did violate and defile the holy law of wedlocke , which was geuen and shewed forth of God . For God ordained , that ther should be two in one flesh , and this was the perpetuall order of nature . But this cruell man Lamech , with a beastly contempt of God , did corrupt the law of nature , and so the Lord would the corruption of lawfull mariage to come out of the house of Cain , and to begin with the person of Lamech , that Polygami , that is , they which haue two wiues at once , may be ashamed by this example .

That Bigamia , that is to say , the hauing of twoo wiues at once , is against the order of nature , it may be proued both by holy scriptures , and by learned fathers .

First , it is written in Genesis : Therfore shal man leaue his father and his mother , Gen. 2. and shal cleaue to his wife , and they two shal be one flesh . It is not here sayde , he shall cleaue to his wiues , but to his wife . And Christ brought forth this most straight law of wedlocke against the Pharises , who vnwisely and impudently did aske of him , if it wer lawful for a man to forsake his wife for euery cause . And Christ to confute them , & shake of their vaine question by the holy scriptures , said : haue you not red , that he which made them at the beginning , made them male and female , and said : Mat. 19 for this cause shall a man leaue father and mother , and cleaue vnto his wife , and they two shal be one flesh , wherfore they are no more two , but one flesh . Let not man therfore put a sunder , that that god hath coupled together . Saint Paule speaketh also of the insoluble knot and bande betwene man and wife , 1. Cor. 6 and of the high mistery signified therby . Know ye not ( saith he ) that your bodies are the members of Christ ? Shall I then make them the members of an harlot ? God forbid . Do you not know , that he which coupleth him selfe with an harlot , is one body ? For two ( sayth he ) shall be one flesh , but he that is ioyned vnto the Lord , is one spirite . Flee fornication .

Ephe. 5. Againe , in an other place the same Paule saith : So ought men to loue their wiues , as their own bodies . He that loueth his wife , loueth him self : for no man euer yet hated his own flesh , but doth nourish and cherish it , euen as the Lord doth the church . For we are members of his body , of his flesh , and of his bones . For this cause shall a man leaue father and mother , and cleaue to his wife , and they two shal be one flesh . This is a great secrete that I speake , concerning Christ , and concerning the church .

Saynt Hierome in one of his Epistles , expounding these words ( For that cause shall a man leaue father and mother , and cleaue to his wyfe . ) This testimonye ( sayth he ) doth Saynt Paule referre to Christ and the church , that the first Adam in the fleshe , and the seconde in the spirite , should be Monogamus , hauing but one wife . Let one Eue be the mother of al persons liuing , and let one church be the parent of al Christians . As that cursed Lamech did deuide her in to two wiues : so heretickes rent & teare this into many churches : which after the Apocalips of Iohn , are rather to be called the synagoges of the Deuill , then the counsell house of God . We reade in the Canticles , called the ballets of Salomon . Ther are 60. quenes , Cant. 6. and. 80. concubines , and of the Damselles wythoute number , but my Doue is alone , and my vndefiled , she is the onelye Daughter of her mother .

Tertulian saith also : Cum apostolus in ecclesiam & Christum , interpretatur , erunt duo in carne vna , secundum spirituales nuptias ecclesiae & Christi , vnus Christus , et vna eius ecclesia , agnoscere debemus duplicatam & exaggeratam esse nobis vnius matrimonii tam secundum generis fundamentum , quam secundum Christi firmamentum . &c. When the apostle doth interpret these wordes ( ther shal be two in one flesh ) vpon the church & vpon Christ , after the spirituall mariages of the churche and Christ , for ther is one Christ , and one his church : we ought to know the vertue of one matrimony to be here exaggerated & doubled , aswel after the foundacion of mankinde , as concerning the stabilitye and grounde of Christ . We are counted to be in one matrimony on both the partes , aswel carnally in Adam , as spiritually in Christ . Of twoo natiuities ther is one prescript & rule of Monogamia . He doth degenerate from both , which straieth from this rule of hauing one wife . The number of . 2. matrimonies began of this cursed man Lamech , being the first which maried . 2. wiues .

Obiectio .

But thou wilt say that the blessed patriarches mingled their mariage , not onely with many wiues , but also with many concubines . Therefore it is aswel lawful for vs to marry as many in number .

Responsio .

It is lawful plainly , if ther remaine yet any tipes of any mistery to come whom the mariages may prefigure & signify . &c. Ther be many wordes which Tertulian speaketh of this matter ful of high learning , consonant to them which say that the holy patriarches might lawfully haue . 2. wiues at once by Gods dispensation , in the coniunction of whom ther lay many tipes & figures hidden of some mistery to come , but chaunced not vnto Lamech , nor is now mete for vs . Glossa interliniaris , doth say : quod Lamech prius contra naturam & morem adulterium commisit . That Lamech was the first that committed adultry against nature , & against order . But note here that it is lawful to haue . 2. wiues , one after another ( as S. Paule writeth to Timothie ) wher he doth counsel & exhort the yonger widowes to mary again , bicause ( as he saith ) in an other place , better it is to marie than to burn

Saint Hierome him selfe , to whose charge this errour was layd , that he would not haue a widow to marry again , writeth in one of his epistles : Non damno bigamos , trigamos , nec octogamos , I do not condemn them that marry twise , nor thrise , nor eight tymes : yet this is to be vnderstanded , that they marry successiuely , one after an other .

¶ The second note of Lamech .

The second thing to be noted in Lamech , is the murther that he committed . He said to his wiues Hada & Silla : hear my voice ye wiues of Lamech , berken vnto my spech , for I wold slea a man in my wound , & a young man in my hurt . If Cain shal be auenged seuenfold , truly Lamech . 70. times . 7. fold .

This whole text is somwhat obscure and hard , and therfore the Hebrues brought diuers and sundry expositions of it .

The Iewes haue fained of this matter after their maner a foolishe and vaine tale . They say , that Lamech was an hunter & blinde , and that he had a boy which led him by the hand , and that while Cain laye hidden in the bushes , he was stricken through with an arow of Lamech : and that the boy thinking there to be a wilde beast , did direct Lamech his hand , and so tooke vengeaunce of the boy , which by his imprudencye was the cause of the murther .

They which receiued this tale , do affirme , that the wiues of Lamech did abstain from his company , for the death of Cain . Lamech therfore to pacify his wiues , & to ioyn them to him againe , doth shew vnto them hys murther , that it was not done of set purpose , but by chaunce , & therfore no great daunger to be feared . For if pain & vengeance was deferred for many yeares , vnto Cain that wicked and cursed murtherer , he thought that his pain should be deferred vnto him for many moe yeres .

Other suppose , that the wiues of Lamech did auoid his companye , bicause the seuenth generation & age was euen at hand , in the which they thought al the posterity and issue of Cain should be vtterly destroyd , for the death of his brother . Which thing when Lamech perceiued , he wylled to ioyne them againe vnto him , for the increase of children , and so did endeuour to mitigate them , and did say , that he killed not a young man and a stripling , as Cain killed Abel , and therfore he said : they neede not so greatly to feare , and if I should suffer any mischief or punishment , that the same should be prolonged as yet for many yeares , for asmuche as the pain of Cain , being the first murtherer , was deferred vnto the seuenth generation . Of this iudgement is Caldeus paraphrastes .

But omitting al these things , this following , semeth to be the very true sence and meaning Lameches wiues , seing that al men hated him for his cruelty , wer afraid . Therfore he braggeth that ther is none so lusty , that wer able to resist him , yea although he wer alredy wounded , and he mocked at Gods sufferance in Cain , iesting as though God would suffer none to punish him , and yet gaue him licence to murther others . Therefore the intollerable violence of Lamech toward mankinde , did feare his wyues , least al men making a conspiracye , shoulde oppresse him , as he was most worthy euery mans hatred and curse . Now that Moses might expres his desperate cruelty , when that the faire speche of wiues is wont sometymes to mitigate and appease the fierse and cruel husband , he doth shew , that Lamech did vomit out the poyson of his cruelty , into the bosom of his wiues . The somme is this : he boasted that he had both stomack and strength ynough , to vanquish & ouerthrow al that durst assault him , and if ther be any peril ( saith he ) I wil safely receiue it on my owne head , and at my peril , chaunce what chaunce may , I redely know away how to escape . And when he saw his wiues stricken with such feare , he is not onely made not the meker , but doth sharpen and edge him selfe forth vnto more cruelty . And such is the beastly rage of cruel men , when they perceiue them selues to be hated of al men , they are so farre from repentaunce , that they are ready to bury one murther with ten other .

Saynt Hierom writeth , that a Iew shewed him , that it was recorded in certain bookes apochryphal , that . 77. soules came of the stock of Lamech , which were destroyed in the floud , and that in this number vengeaunce was taken of Lamech , whose kinred endured vnto the Cataclisme .

The same Hierome Contra louinianum , writeth : Primus Lamech sanguinarius atque homicida vnam carnem in duas diuisit vxores , fratricidium et bigamiam cataclismi paena deleuit , et de altero septies , & de altero septuagesies septies , vindicatum est : quantum distant in munero , tantum & in crimine . That bloudy and murthering Lamech , was the first that deuided one flesh into two wiues , one paine of the floud did put away murther and bigamy . Of the one vengeaunce was taken seuen times , of the other seuenty times seuen : how much these differ in number , so much differ they in fault .

Saint Austen In questionibus veteris testamenti , sayth : Sed frustra hoc putant , qui arbitrantur quod Lamech hoc dixerit de Cain , occidi virum in liuorem mihi , & iuuinem in vulnere meo . Iam enim in quinta generatione natus erat Lamech a Cain , id est , de Mathusalem ab nepote Cain . &c. But they doo vainelye suppose this , that Lamech spake this of Cain : I have slain a man in my wound , and a young man in my hurt . For Lamech was borne in the fift generation of Cain , that is , of Mathusalem which was of the fourth degree in linial dissent . But Lamech doth speake this , that he would shew him selfe to be more sharplye punished , which offended vnder a manifest law : and by this , if vengeaunce was taken seuen times after Cain vpon his follower , how much more vengeaunce is to be taken vpon him , whom neither the fact nor correction of Cain , neyther the sentence geuen against him did feare , that it should turne his will from so wicked and mischeuous a deede ?

After Cain therfore Lamech committed murther , whiche withoute doubt suffered seuen reuengements : and what should chaunce vnto him , that doth follow the same after Lamech , he sheweth , saying : Of Lamech vengeaunce shal be taken seuenty times seuen tymes , that for bicause repentaunce didde not follow the yll woorke , hee shoulde be smitten with the strokes of seuentye seuen plages , therefore when Lamech dothe confesse him selfe to haue killed a younge man , and Cain could not liue to that time , or if he didde ( which seemeth impossible ) he was olde , and not yong , and therfore Lamech , killed him not . This wuch saynt Austine .

Yet some out of saint Anstens writings do reason and argue , that Lamech killed Cain : for he graunteth , that Lamech paid the seuen fold vengeaunce , but in following the history of Genesis , he should not haue payd or losed the seuen fold vengeaunce , except he had killed Cain , Ergo it may be concluded , that Lamech killed Cain , although the text doth not openly declare it .

Saint Hierome , speaking of the seuen fold reuengement of Cain , doth say , that it is not ment that he which should kill Cain , should be subiect to seuen vengeaunces : but that he that killed him should loose the seuen vengeaunces , which were so long time together in Cain , who being aliue was left wholy and all vnto payne .

Ephrem writeth , that Lamech committed two murthers . Aliud enim ( inquit ) est vir , aliud adolescens . For ( saith he ) a man is one thing , and a young man , an other : Yet Theodoretus writeth , that Lamech killed not 2 but one man , of a florishing & lusty age , & not Cain , as many doo fable .

Yet saint Hierom holdeth the contrary , that Lamech killed Cain . For he writeth in his first question Ad Damasum papam : Maiorum nostrorum ista sententia est , quod putant in septima generatione a Lamech interfectum esse Cain . &c. This is the mind of our forefathers , that Cain was killed of Lamec , hin the seuenth generation . For Adam begat Cain , Cain be gat Enoch , Enoch begat Iarad , Iarad , Mahinael , Mahinael , Mathusalem , & Mathusalem Lamech , which was the seuenth from Adam .

But Chrysostom expounding that place of Genesis , doth not graunt that Lamech killed Cain , although he graunt , that he committed two murthers .

Lyranus vpon that place writeth after this manner : bicause Lamech brought in bigamie , he was punished by his wiues , for by what thinges a man doth offend , by those thinges he is tormented . And therefore being made an old man , was il intreated by his wiues . And willing to represse them from the euyls which they did vnto him , he sayd vnto them : bicause I haue killed a man in my wound . To the vnderstanding wherof , we must know , that Lamech waxing blind , had a guide to leade him , & so went into the fields to hunt , not for flesh ( for that time they did eate none ) but for the skins , which they did weare . And Cain lay hid among the bushes , bicause he was alwaies in feare : whom the yong man that led Lamech , seing ( bicause he was of a quicker sight then Lamech ) supposed it to be som beast , & therfore said vnto Lamech , that he should direct his arow thither , which being don , when he perceiued that he had killed Cain , whose killing the lord did forbid vnder greuous paines , he beat the yong stripling so sore , that he killed him , and by this is ment , that he said , I haue killed a man , that is Cain , in my wound , that is by a wound geuen of me : and I haue killed a yong man that did guide & direct me . And this is the common opinion , saith Lyra.

Other do otherwise expound this sentence : I haue killed a man in my wound ( as if Lamech should say ) I haue killed a man , and a young man , in liuore meo , in my hart , that is , of enuy , as Cain did , which killed Abel , as though he should say , no.

The Hebrues do say , that this young man , whom he killed , was his own sonne called Tubalcain , who was the first inuenter of the craft in woorking of brasse and yron .

These two wordes vulnus and liuor , after the censure of some , may be diuersly red , either in the accusatiue case , or in the ablatiue case . If in the accusatiue case , then the sence is this : if ther be any peril , let it light on my bed , & whatsoeuer chaunce , let me smart for it , for I know how to escape .

But if it be red in the ablatiue case , then it maye haue a double sense . The first is this : although I were wounded , yet am I able to kill a man . What wyll I then do , if I be lusty and whole ? The other sense is this , which semeth more sound and more agreable . If anye man prouoke me with iniury , or attempt to bring any violence to me , he shal wel fele & perceiue , that he hath to do with a strong and valiaunt man : for if he once hurt me , he shal not escape scotfree .

Ther is a great controuersie among the writers , whether Lamech repented and confessed his fault , or no.

Chrisostomus , Rupertus , and Alcuinus holde the affirmatiue part , but other of great learning and depe iudgemente , doo holde the negatiue part , & do write that he reioiced & bragged of his cruelty & murther .

What is to be auenged seuen fold , and seuenty times seuen folde , diuers haue diuers iudgements .

Saint Hierome saith , that vengeaunce was taken seuen folde of Cain , bicause he was slain in the seuenth generation , that is , in the time of Lamech , & did suffer pain for his fault , the space of so many generacions . He liued vpon the earth mourning and trembling , & that the reuengement of seuenty times seuen fold in Lamech , was the seuenty & seuen generations from Adam vnto Christ . Reade Luke the Euangelist ( saith he ) & thou shalt find it to be so , as we say . Therfore , as in the seuenth generation the sinne of Cain was loosed ( for God wil not punish twise for one thing ) & he which hath once receiued ill in his life , shall not suffer the same torment after his death , which he suffred in his life : so the sinne of Lamech , that is , of the whole worlde , and of the bloud which was shed , shal be loosed at the comming of Christ , which tooke away the synnes of the world , and washed his garment in the bloud of the wyne presse , and hath troden down the wyne presse alone , & went with red garments from Edom vnto heauen .

Nicholaus bishop of Rome , writing vnto Lotharius the king , doth sai ▪ Art thou not to be smitten with sharpe vengeaunce , which art knowne to haue followed in hauing two wiues , the adultery and wickednes of Lamech , which the Lord did not put away , but after the seuenty and seuen generations with his healthful comming , when that the murther of Cain was wiped away by the waters of the Cataclisme in the .7 . generation ?

Other doo expounde these two clauses , seuenfold , and seuenty times seuenfold , for the greuousnes of punishment , bicause ( as Saynt Ambrose saith ) greater was the fault of Lamech , which did not correct him selfe after an other , which was condemned before him , and because he tooke not hede of that thing , which was rebuked in an other .

Noe. 23.

COncerning Noe , two things are to be demaunded : The first is , whether he is to be accused of dronkennes ? The second , whether he was to be reproued in cursing of Canaan .

Gen. 3 Concerning the first , it is written in Genesis , that Noe began to be an husband man , and planted a vineyard , and he dronke of the wine , and was dronken , & was vncouered in the midst of his tent . And when Cham the father of Canaan , saw the nakednes of his father , he told his two brethren without . Then tooke Sem & Iaphet a garment , & put it vpon their shoulders , & went backward , & couered the nakednes of their father , with their faces backward , & so they saw not their fathers nakednes .

Chrysostom discoursing this piece of scripture , doth thinke that Noe is not to be accused , but excused , and that by thre reasons . First , bicause he was not supplanted nor ouerthrown by intemperancy : hut they which ar worthy to be noted of dronkennes , are they whom intemperat ingurgitacion doth accuse . Also the scripture saith not , that the Lord was angry with Noe for that dronkennes , but doth in euery place commend his righteousnes .

The second reason is this : he fel into this dronkennes through ignorance , which properly is called ignorantia inuincibilis , bicause he could knowe & learn of none the power & strength of the wine , & therfore he fel into ebriety ignorantly , and not willingly through a corrupt wyll :

Thirdly , bicause that righteous man had not experience of the nature of wine , nor did know what measure therof he ought to vse , it is no maruel if he became dronken . Chrysostom expounding that also which is adioined in the same story ( that is , that Noe awoke from his wine , & knew what his younger son had done vnto him , & said : cursed be Canaan , a seruant of seruants shal he be vnto his brethren ) speaketh after this maner : Et haec dico , non vt iustum incusem , multa enim erant propter quae illi venia debebatur . &c. & I speak these things , not to accuse the iust man , for ther wer many things , for that which pardon was due vnto him , especially bicause he slid not again afterward into the same fault : which is a great argument & president that he fel before by ignorance , & not by negligence , for if it had ben by negligence , he should haue ben entangled agayn with the same fault , whiche happened not . For if that should haue happened agayn , the Scripture would not haue concealed it , but haue vttered it vnto vs . For this is one scope and end of the Scripture , for it doth not intermit any notable or notorious fact , but doth teach vs the truth : neither through enuie doth passe ouer the vertues of the the righteous , neither for the fauour of the wicked doth shadow and kepe close their sinnes , but doth propose and shewe forth all things openly and plainly vnto vs : that we might haue therby monuments and certain doctrines , and that when we fall through negligence into any sinne , we may be made after , more ware , least we fall into the same agayn . For it is not so greuous a thing to sinne , as it is to perseuer in sinne . Therfore , do not onely attend and marke , that the righteous Noe was dronke , but note also the same thing did neuer chaunce to him again after .

Now consider those whiche do dayly consume their tyme in wyne tauernes , and ( as I may say ) do almost dayly die in them . Yet if they come to good aduisement agayn , they do not refraine them selues from the same daunger , but do returne to it agayne , as to their dayly worcke , whiche Noe did not .

Ouer and beside , the name of ebrietie in the holy Scripture is not euery where spoken of dronckennes , but doth signifie sacietie . Therfore a man perchaunce may say this , of this righteous man : not that he was droncken through intemperancie , but the same chaunced to him through sacietie . As Dauid speaketh : Inebriabuntur ab vbertate domus tuae , they shal be made droncke with the plentifulnes of thy house , that is , they shal be made full .

Therbe many things that declare that righteous man Noe worthy of pardon , which I do not speake as though I would excuse his ebrietie : but do shew , that he was supplanted , not by intemperancie , but by ignoraunce , and that his ebrietie perchaunce to be accused , to haue rather flowne and come of sacietie , then of intemperancie . And here thou seest , that this word Ebrietas , is Homonimon , or equiuocall , signifieng diuerse things . In the seconde of Iohns Gospell it is taken likewise , not for verye dronckennes , Iohn 2. but for fulnes : as when the gouernour of the feast sayd vnto the bridegrome : all men at the beginning set forth good wine , and when men be dronken , then that which is worse . S. Ambrose in his booke De Noe & arca , doth seme plainly to excuse the dronckennes of Noe. Sobria ( inquit ) erat mens iusti , quando ebria putabatur : est enim praeclarum poculum , inebrians iustis , &c. Then was the mind of the iust man sober , when it was thought dronken . For it is a noble & worthy cup which doth make dronken the righteous : but he was truly droncken , which laughed at his father : for he that had no consideration of the grace and fauour of the generation before past , neither of present reuerence towarde his father , nor of the paine to come of contumely done to his father , was very droncke : & that which he thought to see , he sawe not : for there was in hym a profound , and depe blindnes , which culd not se his father for if he had sene his father , he wold not haue laughed , for the father is not to be laughed at , but to be reuerenced . And how did he see , whiche thought errour of doubtfulnes to be in hym , in whom is the perfect vapour and moistnes of wisedome and other vertues ? And when is the mynd more sober , than when it doth so behold & vewe the nature of all thinges , of times present , and tymes to come , that there appeared in him no temporall staggering of dronckennes ?

Againe in his booke De Abrabam Patriarcha , saying : Multi se fortes putant . Num fortiores quam Loth ? Num continentiores quam Noe ? Many thinke themselues to be strong : but ar they stronger then Loth ? are they more continent then Noe : the Scripture doth not spread forth the faults of the Patriarches , whom we read to be ouercome with wine , but that thou shouldest learne wherof to beware . He lay naked : this man was open to the errours of his daughters . Noe the iust was disceyued , bycause he was as yet ignoraunt . &c.

Thomas the scholeman in .2.2 . where he doth excuse the ebriety of Noe , saith in his first article . Ebrietas dupliciter potest accipi : vno modo vt significet defectum hominis , qui accidit ex multo vino potato , ex quo fit , vt non sir compos rationis . &c. Ebrietie may be taken two maner of wayes . In the firste maner it doth signifie the infirmitie of man , whiche commeth of drincking of much wine , wherby he is made Non compos rationis , not hauing ful possession of reason . And this maner of ebriety doth not nominate and signifie the fault , but the penall defect , flowing out of the fault . The second maner of ebrietie doth nominate the acte , by the which some man doth fall into the same defect which may cause dronckennes two maner of wayes . First by the great strength of the wine , whiche he knoweth not that doth drincke it , and this ebriety may happen without sinne , specially when it chaunceth not by the negligence of man , and so Noe was was thought to haue bene droncken .

Secondly it doth come of inordinate concupiscence and lust , and of an vnmeasurable vse of wine : and so is ebrietie mortall sinne , and is conteyned vnder the sinne of glotonie . Sicut species sub genere , for glotony is deuided into surfetting and dronckennes , which Paule writing to the Romains doth forbid , saying : Sic vt in die honeste ambulemus , non in comessationibus & ebrietatibus . Let vs walke honestlie as in the day , not in glotonie and dronckennes . To be short , he sayth , that ebrietie is mortall sinne . As when man drincking wine , doth not thincke that it hath so quicke and vehement a strength , that it will quickly smite and hurt the braine , & he yet notwithstanding doth largely & excessiuely vse it , doth mortally sinne .

S. Austen in a certaine sermon speaketh of dronckennes after this sort : Ebrietas est blandus demon , dulce venenum , suaue peccatum : quam qui habet , seipsum non habet : quam qui facit , peccatm non facit , sed ipse totus est peccatum . Dronckennes is a flattering deuill , a swete poyson , a pleasaunt sinne , which , whosoeuer hath , hath not himselfe , which whosoeuer doth commit , doth not commit sinne , but he himselfe wholy is sinne .

Innocentius de vtilitate condition is humanae , hath a notable saying of dronckennes . Quid turpius ebrioso , cui fetor in ore , tremor in corpore ? qui promit stulta , prodit occulta , cui mens alienatur , facies transformat . Nullum secretum , vbi regnat ebrietas : faecundi calices quem non fecere disertum ? What is filthier then a droncken man ? to whom there is stentch in the mouth , trembling in the body , which vttereth forth folishe things , and reuealeth secret things , whose minde is alienate , and face transformed , there is no secret where ebrietie raigneth : whom hath not plentifull cups made eloquente and talkatiue ?

Diogenes when he sawe the house of a certaine man ( who was geuen much to drinke ) to be sold , by the inscription ouer the dore . Sciebam ( inquit ) quia tandem domum euomeres . I did knowe ( saith he ) that at the last thou wouldest easly spue out a whole house .

Aristippus the Philosopher to a certain man , bragging that he could drincke much , and yet not be droncke . Quid ( inquit ) magni narras , cum idem faciet quoque mulus , what great thyng ( saith he ) doest thou shewe , for a horse , and a mule will do the same ? by the whiche pretie saying , he compared this man , geuen so much to drinke , vnto a brute beast .

The second note of Noe.

Whither Noe did il , in cursing Canaan ? The whiche question Chrisostome discoursing , writeth after this sort . Ecce prouenimus ad questio nem illam vbique celebrem , multos enim audimus dicentes , quare cum peccauerit pater & prodiderit nuditatem , filius maledictum suscepit . &c. Behold we are now come to that famous question . For we here many say : why doth the sonne receiue the curse , when the father offended & shewed his nakednes ? I besech you geue diligent attendaunce , and take the solution : for we will speake those things which the grace of God wil minister vnto vs for your profit . Noe said : cursed be Canaan , and he shal be the seruaunt of his brethren . He made not here mention of his sonne Simpliciter , and that for some secrete and hidden reason , for he would chasten his sonne for his sinne and contumelie , which he did vnto him : but yet he would not be preiudiciall vnto the blessing , whiche was geuen him before . For the Scripture saith : God blessed Noe , when he came out of the arke , and his sonnes . Therfore that he might not seme to haue cursed him , whom God had blessed , passyng ouer him whiche had done this reproche vnto him , brought the curse vnto his sonne . Noe ( sayth he ) doth shewe this that therfore Cham is not cursed because he tooke benediction before of God : but wherfore doth he suffer pain , when an other hath offended ? neither this also is done without reason , because the father had no lesse paine and torment then the sonne . For you know that the fathers often do pray that they themselues might sustaine the paines of their children , and in a maner it is more greuous vnto them to se their poore children tormented , them if they should be subiect to the same them selues . Therfore this same was done , because he for the nature and loue toward his sonne , did feele greater sorowe , and that the blessing of God should be kept inuiolate , and lykewise the childe takyng curse , shoulde suffer paynes for hys owne sinnes . For although through the fathers sinne he is nowe subiecte vnto curse , yet it is lykely , that he suffred paynes for his owne sinnes also . For he toke not onely the curse of the sin due to the father , but that he should suffer also greater payne for him selfe . For neither the fathers for the children , nor the children for the fathers , shal be punished , but euery man shall suffer for his owne sinnes . This we finde written in all places of the Prophetes , Eze. 18 the soule whiche sinneth she shall die , and againe the fathers shall not dye for the children , nor the children for the fathers . &c.

This therfore that Chrisostome said , that Canaan , the sonne of Cham suffred payne , not onely for the sinne of his father , but also for his owne sinnes : doth dissolue the argument whiche might be moued and tossed out of these Scriptures , that is , the son shal not beare the iniquitie of the father , nor the sonne shall dye for the father . Whiche Scriptures are chiefly to be vnderstande of eternall payne , and to be vnderstande also when the sonne hath by no meanes offended nor consented to the sinne of his father .

Saint Ambrose in his booke De Noe & arca , doth consent with Chrisostome , saying . Qua ratione Noc cum filius eius Cham peccauerit , non ipsum sed filium eius seruituti addixit ? By what reason did Noe when his sonne Cham had offended , appointe not him , but his sonne vnto bondage and curse ?

Responsio .

It may be peraduenture because he was more greued with the iniuries of his sonne , of the which he him selfe was giltie , and the very author , and doth more lament the damnation of his sinne to be payed and satisfied of his sonne , which should be punished , not so much for his owne desert , as for his fathers , And in the end Ambrose concludeth , saying . Ceterum non tam hic homines quam mores comprehenduntur , quorum in vtroque vna natura , nam Cham calor , Canaan commotio & inquietudo , qui enim calidus est vtique inquietus est et commotior est . In duobus igitur erit vna passio & vnus affectus . Itaque cum alter adiicitur , vterque damnatur . But not so much the men as the maners are here comprehended , in both whom is one nature . For Cham signifieth heat , Canaan commotion and vnquietnes . For he that is hote is vnquiet , and somewhat moued . In them two was there one passion and one affection : therfore when the one is named , both are condemned .

S. Austen vpon Genesis doth explicate this matter after an other sort . Queritur ( inquit ) quare peccans Cham in patris offensa , non in seipso sed in filio suo Canaan maledicitur . &c. It is asked ( saith he ) wherfore Cham offending his father , is not cursed in him selfe , but in his sonne Canaan : There is no answere , but because it is Prophecied , that the children of Israel which came of the seede of Sem , should take the land of Canaan , and vanquish the Cananites , and driue them from thence .

Saint Austen also rendreth an other answere , in his booke De ciuitate dei , where he writeth , that by Cham being the middle sonne of Noe , be signified heretikes : which remayne not in the first fruites of the Israelites , but remaine betwene both .

Lyranus dissouing this , question doth say . Hic nominatur Canaan , quia secundum aliquos is primum vidit coopertium , Noe , & patri suo Cham iudicauit . &c. Here is Canaan named , because after some he sawe first Noe vncouered , and shewed it to his father Cham : After other because it is entreated here , of the wickednes of Cham , which behaued him self vnreuerently towardes his father . Therfore is here also mention made of his sonne Canaan , whiche folowed the euill conditions of his father , and in whom and his posteritie wickednes so much encreased , that afterward the Lord commaunded them to be slain , & their land to be geuen to the children of Israel .

Saint Ambrose doth say , that Canaan was not then borne when Cham saw the nakednes of his father . Other do apply , that Cham had already begotten the fourth sonne , whiche was called Canaan , in the time when Noe was droncke , or els it should not be written , that Cham the father of Canaan did see the nakednes of his father , but onely Cham had sene it .

Berosus in his antiquities doth cal Noe Iamin , because Iain in the Hebrue toung betokeneth wine .

The Iudgement of the later writers concerning Noe.

The writers of this later tyme ( whom I cannot commend and prayse to much , both for their great learning & depe iudgement ) be of an other minde , concerning the dronckennes of Noe.

The ebrietie ( say they ) that is attriduted vnto Noe , although it may be excused by certaine reasons , yet it is such in it selfe , that it is worthy great blame : for what soeuer doth excede measure & meane , is to be blamed euen in brute beasts that lacke reason , much more in man : for after that the reason of man is swalowed and supped vp of wine , what part of manhode remaineth in man ? And by this may we learne , what a detestable and foule thing ebrietie is . The holy Patriarch , which should haue ben a notable example of frugalitie and temperancy , most fowly and shamefully forgetting him self , doth throw him selfe naked vpon the ground , that al men might laugh him to scorne . With what great study therfore ought we to haue sobrenes in prise , least the like or worse happen vnto vs ? A prophane Philosopher said in times past : Quod vinum esset sanguis terrae , that the wine was the bloud of the earth , therefore when men doo ingurge it vnmeasurablie , they must suffer punishment of their mother the earth . This holy man Noe might truly be pardoned , which taking before great paine and labour , refreshyng himselfe with the drincking of wine , did thincke , that he receiued a iust reward , but God doth marke in him an eternall spot of reproch . What shall we thincke then , will come and happen to idle bellies and vnsaciable goulfes of drincking , which onely shote at this marke , in striuing how much wine they can consume and quaffe away , and haue in no case respect to that curse of God , which is pronounced agaynst them , Esa. 5. whiche ryse early in the mornyng to drincke , and so to continew vntill might .

Truly God would by this ensample of Noe , admonishe mankind to beware of dronckennes , and not to make any pretence of excuse , because the holy man Noe was once subiect vnto dronckennes .

It is permitted for vs to drincke wine , nor it is sinne to drincke it , which the deuils doctrine doth forbid . But in these dayes vnto the Papistes , ebrietie is no sinne : but to eate fleshe on certaine dayes forbidden by the Pope , yea in the time of nede , they counte it a sinne vnpardonable .

Concerning the cursing of Canaan , although Noe had a iust cause to be angrie , yet he semeth to behaue him selfe neither modestly nor grauely : he should at the least secretly haue lamented his fault before God , and haue testified his repentaunce with some shame before men . But now as though he had nothing offended , doth thundre out a sharper curse against his sonne . But Moses doth not report here the checkes and tauntes , into the which Noe being stirred with coler and anger , doth burst out , but doth bring him in rather speaking with the Propheticall spirite . Wherfore there is no doubt , but that the holy man being humbled with the knowledge of his fault , did weigh with him self what he had deserued , and also did pronounce with a very bitter sorrow of minde this sentence agaynste hys sonne , for he considered howe merueilously he was preserued among a fewe .

Now therfore when he was constrained by his own mouth to expell hym out of the Church of God , there is no doubt , but that he greuously mourned and lamented for the curse of his sonne . But in this example , God doth geue vs a godly doctrine , that we must retaine and kepe the constancie of faith , if we see at any tyme them to faile , whiche be nere ioyned vnto vs , yea , and that we ought not to shrinke nor relent , by no meanes : but so to exercise the seueritie which God commaundeth , that we should not spare our owne bowels . And note also , that Noe did not pronounce this harde sentence , but by the instinct of God . Here may we gather of the cruelnes of paine , how horrible before God is the wicked contempt of parentes .

Questio .

Here may be demaunded , why Noe did not curse Cham the sonne of him selfe , rather then Canaan the sonne of Cham : for the fault is not imputed vnto Canaan , but vnto Cham : and it is not agreable to the iustice of God , to throw the parentes faultes vpon the children .

Responsio .

Although God do prosecute his iudgementes vpon the children and vpon the nephewes , yet is he neuer cruell towardes the giltles , wherfore there is no inconuenience to be graunted , if God do punishe the fathers sinnes , in the reprobate children .

But it is meruell , that Noe cursing his nephew , spake nothing of his son Cham , being the author of the same , but ther is no doubt ( that the greuousnes of the payne may more appear ) the payn is to be transferred and brought to the posteritie . As if God should openly testifie , that the paine of one man doth not suffise vnto him , but that his curse also should be affixed and appointed to the posteritie , that it may crepe and continew by continuall ages . Cham him selfe is not here exempted , for when he wrappeth together his sonne with him , he doth exaggerat his iudgement . Therfore cursed was the father in his sonne , to declare and signifie , that he was not cursed onely in his owne person , but that his curse also should be deriued to his posteritie .

Questio .

Here may be demaunded also , why God of many sonnes did chuse onely Cham to be thus smitten ?

Responsio .

Let vs beware of to much curiositie , and remember that the iudgementes of God are not vainely called Abissus profunda , a depenes vnserchable , and to cry with Paule : Othe depenes of the riches of the wisedome and knowledge of God , he hath chosen whom it pleaseth him , and in whom he doth shew forth examples and tokens of grace and mekenes . He doth appoint other to be the documents and examples of his wrath & seueritie .

Questio .

There is yet an other doubt to be moued . For when the Scripture doth teach , that God doth reuenge the sinnes of men into the third and fourth generation , it semeth here , to prefixe & appoint a meane vnto the wrath of God : for the vengeaunce , whiche is here mentioned , doth spread her selfe vnto the tenth generation .

Responsio .

In the wordes of the Scripture there is no law prescribed vnto God , whiche it is not lawfull for him to go beyond , as though he should not be fre in punishing of sinnes to go beyond the fourth generation . Here ye must see onely the comparison betwene payne and grace , by the whiche God doth shew him selfe such a iust reuenger of sinnes , that he is yet more prone and ready to shewe mercy , then iustice .

Two thinges in this are to be noted : First , that the originall beginning of seruitude and bondage , began of Canaan , which came through sinne . The second thing to be obserued is , how greuously God did plage and punish them , whiche do not with due honour prosecute and reuerence their parentes , whiche may be a godly lesson to be learned of peruerse and disobedient children . Thus much touchyng Noe , both by the iudgement of the olde fathers , scholemen , and later writers .

Sem. 24.

COncerning Melchisedech who he should be , there be four opinions . The first is , of them whiche supposed Melchisedech to be of a more diuine nature , then that he ought to be numbred & coumpted in the nature of men , yea they did affirme , that it was the holy ghost him selfe , and that he did appeare vnder the shape of man , and so came to mete Abraham .

The second opinion is of them whiche did iudge him to be the aungell of God , and in this sentence is Origene and Didimus .

The third opinion is , of them , which said that he was a man of Canaan , and the king of the Citie of Hierusalem ▪ in this sentence are Hipolitus , Ireneus , Eusebius Cesariensis , Emissenus , Apollinarius , Eustacius .

The fourth opinion is , of the Iewes , whiche iudge , that Melchisedech was Sem the sonne of Noe ( as S. Hierom writeth Ad Euagrium ) saying : Aiunt hunc Melchisedec esse Sem filium Noe , and that he was at that time when Abraham was born .390 yeares olde . But there be great learned men , that holde the contrary , yea and doo moue a doubte , who was the first begotten sonne of Noe the Patriarche , whither it were Sem , or no ? Yet Saint Austen doth so holde , writing , Restabat commemorare filios Sem maximi filii Noe. It remayned to rehearse and make mention of the sonnes of Sem , the eldest sonne of Noe. And the Hebrewes do say , that the same Sem was the hygh Priest of God in Saiē , and was called the king of righteousnes , both by name & office , whiche Salem , was afterward called Iebus , and last of all Hierusalem .

Moyses doth shew , that it perteyned to the dignitie and honour of Sem , that he was the father of all the children of Heber : that by this it might be vnderstand , that he was the father of Abraham , and so the father of the elect people of God , and that he was the father of Messias .

I haue no more to say of Sem , but of Melchisedech , of whom I wil entreate more by Gods grace in my prelections .

Abraham . 25.

THis name Abraham is compounded of three words , of Ab. id est , Pater , of ram , Id est , excelsus , and of hamon , Id est , multitudinis , as if he would saye , an hygh and noble father of a great multitude . And this is declared in the fourth to the Romaines , to be spoken not onely of the Iudaicallnation , but vniuersally of that innumerable multitude of men , whiche at all times and in all places should be of the felowship of the Church , and of eternall life . It is also there declared , that they be called the children of Abraham , not onely whiche were borne by carnall generation , but whiche be of the sayth of Abraham , that is , which beleue the promise of the sede that is of Christ , whiche promise was deliuered vnto Abraham , whereof also Theophilactus speaketh , writing : Cum duo haec Abrahae videantur inesse , praeputium & circumcisio , per praeputium quidem eorum , qui sunt in praeputio osten ditur Pater , Vt fides in illis suscepta ad iustitiam computetur , hoc est vt iusti efficiantur . Ex circumcisione etiam Pater esse monstratur circumcisionis , hoc est eorum qui sunt circumcisi . Est igitur Abraham omnium pareas , non quidem naturali sanguinis sexu , sed fidei propinquitate , When these two thinges vncircumcision and circumcision were sene to be in Abraham , by vncircumcision he is shewed to be the father of them that be vncircumcised : that faythe beynge receyued in them mighte be coumpted to righteousnes , that is , that they maye bee made righteous . By circumcision , also he is shewed to be father of them that be circumcised . Therfore Abraham is the father of all , not by naturall kynde of bloud , but by propinquitie and kindred of faith .

Saint Austen , De ciuitate dei , doth aske this question : Cur mutatum est nomen Abrahae ? reddita est ratio , quia patrem ( inquit ) multarum gentium posui te . Hoc ergo significari intelligendum est Abraham . Abram vero quod ante vocabatur interpretatur pater excelsus . Why was the name of Abraham chaunged ? this reason is rendred : bycause I haue appointed thee , the father of many nations , therfore it is to be vnderstand , that Abraham signifieth the same thing . But Abram by the whiche name he was called before , is interpreted , Pater excelsus , a noble father , nothing discrepant from this sentence , writeth Hilarius , Origene , and Chrisostome .

Chrisostome writeth : Sicut prius nomen eius transitum significabat iuxta Hebraeorum linguam , quia parentes eius nomen hoc indiderant , eo quod a patria sua in Cananeam transiturus erat . &c. As hys name before did signifie passing ouer after the Hebrue toung , bycause his parentes gaue him this name , for that he should passe ouer from his countrie into Canaan , euen so his parentes gaue him the name of a Patriarche , declaring immediatly from the beginning , that he should become a straunger , and passe ouer the riuer into a straunge lande . Therfore he sayth : Bycause the name geuen to thee of thy parentes did fore signifie , that thou shouldest take also the addition of this woorde : that thou maist knowe , that this doth declare vnto thee , that thou shouldest be the father of many nations .

Obiectio .

For asmuch as his parentes were infideles , howe came this knowledge vnto them , that they should comprehende in this name , that which was to come long after ?

Responsio .

Chrisostome maketh aunswere to this obiection , saying , this to be the argument of the wisedome of almightie God , whiche doth dispense and dispose oftentymes , such thinges by infidelles , and finde many such lyke thinges done in other . Let thys name Noe be an example , for his parentes did not geue him that name without cause and in vayne , but they did fore signifie , that the flould should follow . And his name shal be called Noe , Gen. 5. he shall make vs ceasse and rest from our worcks , and from the paine and grief of our handes , and from the earth , whiche the Lord hath cursed . For Noe in the Hebrue toung is called rest , therfore the floude beyng imminent and nere at hand , he onely shall saue the world , and be the author of the latter world . Therfore he saith , he shal make vs to rest , callyng the floud rest .

Questio .

Many demaund , whither Abraham wer a Prophet and a Priest also .

Responsio .

That Abraham was a Prophet , it is most manifest in the boke of Genesis . Gen. 12 For God spake to the kyng that had taken away his wife : Nunc ergo redde viro suo vxorem , & orabit pro te , quia Prophaeta est , & viues . Restore now therfore the wife to her husband , and he shall pray for thee , because he is a Prophet , and thou shalt lyue .

Saint Austen in his booke De ciuitate dei , sayth , Nec sapientia Egiptiorum , sapientiam Prophaetarum nostrorum tempore antecedere potuit , quemadmodum & Abraham Prophaeta fuit . Quid autem sapientiae esse potuit in Egypto antequam ei Isis , quam mortuam tanquam deam magnam colendam putauerunt , literas traderet ? Isis porro Inachi filia fuisse proditur , qui primus regnare caepit Arginis quando Abrahae iam nepotes repertuntur exorti .

The wisedome of the Egiptians could not be before the wisedome of our Prophetes , forasmuch as Abraham was a Prophet . What wisedome could be in Egipte before Isis deliuered vnto them letters and learning , whom beyng dead they thought to be worshipped as a great goddesse . Furthermore Isis is declared to be the daughter of Inachus , whiche first reygned ouer the Argines , when nowe the nephewes of Abraham were already borne .

Chrisostome vpon this place of Matthew . Liber generationis Iesu Christi filii Dauid , filii Abrahae , writeth thus : Quia Christus tres dignitates fuerat habiturus , Rex , Prophaeta , Sacerdos , Abraham autem habuit duas dignitates . Prophaeta enim fuit , & sacerdos . &c. Because Christ should haue thre dignities , that is , he should be a kyng , a Prophet , and a priest , Abraham truly had two dignities , for he was a prophet & a priest . A Priest as God sayd vnto him , take an heifer of thre yeares olde , and a she goat of thre yeares olde , and a ramme of thre yeares old , a turtle doue also and a pigeon . &c.

Therfore Christ was called the sonne of Abraham and of Dauid , that he might be vnderstande to be a Prophet and a Priest of Abraham , but a king of Dauid . Therfore he was not onely called the sonne of Dauid , because Dauid was onely a kyng and a Prophete , but Priest Dauid was none . Read more of this matter In glossa ordinaria , in Lyranus & in Origen , who do at large proue , that Abraham was both a Prophet & a priest , but no Priest ordeined of the law , but by the perfection of naturall wisedome , so Noe was a Priest , and so Melchisedech and Iob were Priestes , who all offred outward Sacrifices vnto God .

Obiectio .

Abraham was a lay man , and no lay man was a priest and endewed with Priestly dignitie . And that Abraham was a lay man , Chrisostom sheweth plainly in one of his orations Aduersus Iudaeos . Abraham ( inquit ) progenitor Leuirarū ac Iudascorum sacerdotum sub Melchisedech , qui typum getebat nostri sacerdotii , Laici locum obtinuit . Abraham the progenitor of the Leuits and the Iudaicall Priests vnder Melchisedech , which did bear the type and figure of our Priesthode occupied the place of a lay man . And this he proueth two manner of wayes . First , bycause he gaue tythes vnto Melchisedech , for laye men do pay tithes vnto Priests , and not pristes vnto lay men .

Secondly , bycause he receyued the blessing of Melchisedech , for laye men do receiue benediction of Priestes .

Now conclude the argument . If he had ben a Priest , he had not geuen tenthes vnto Melchisedech , nor receiued the benediction of hym : but he both gaue tithes and receiued the blessyng , as the lesse and inferiour of the greater . Ergo , Abraham was no Priest . And that the lesse and inferiour person doth receyue benediction of the greater and better person , Paul doth manifestly declare in his Epistle to the Hebrues .

Furthermore in the lawe of nature onely , the first borne men were Priestes , now Abraham was not the first borne and the eldest sonne of Thara , although he be firste named in Genesis , amonge the sonnes of Thara , for it is written there , that Thara beyng of the age of seuentie yeares , begatte Abraham , Nathor and Aram , but he is named there in the first place , not for his age , but for his dignitie , & bicause the promise of Christ was made first vnto him .

Responsio .

It is to be aunswered , there is no absurditie to graunt Abraham in the law of nature to be both Priest and lay man . In taking a Priest in the large signification , that is , for him whiche doth geue , and offer sacrifices vnto God with a sincere affection and pure minde , whiche also they did proteste with offring of outward Sacrifices . Was not Abel a Priest , and yet also a shepheard ?

Secondly , where it is to be obiected that he was no Priest because he payed tith , and receyued blessing , it foloweth not , for the Leuites gaue tenth of tenth vnto the high Priest , as it appeareth in the booke of Numeri : but that reason doth onely proue , that he was not the high Priest , but inferiour vnto Melchisedech , of whom as of the chief Priest , the inferiour Priest receyued benediction .

Thirdly also Abraham , although he were not the first borne by natiuitie , yet he was chief by dignitie , and therfore Priestly dignitie did not vnaptly agree vnto him . Abel was not the eldest by birth , but he was the first by excellencie and dignitie , and yet was he enobled with priesthode .

Thus much touchyng Abraham , who at the first ( as Rabanus testifieth and other ) was an Idolatre . His wordes be these : Adueniente Abraham in terram Canaan , quam tunc Cananeus habitator tenebat , aperuisse ei dominus describitur , cui altare ipse edificauit , quia spretis idolis gentium , vnius dei cultor fuit . Abraham commyng into the land of Canaan , which then the Cananites did inhabite , the Lord appeared vnto him , vnto whom Abraham builded an altar : because forsaking & contemning the Idols of the gentiles , he became the worshipper of the true God He died ( as some recorde ) .35 . yeares before Sem died . For Sem lyued vnto the fifty yeare of the age of Esau and Iacob , but Abraham liued only vnto the .15 . yeares of their age .

Isaac . 26.

ISaac was the sonne of Abraham , whom he had of Sara , being a very old woman , and barren , and .90 . yeares of age , before she conceiued him , but Abraham had him of her by promise . He was the figure of Christ , but saint Austen in his booke De Trinitate , calleth hym Christ , saying : Sicut Isaac Christus erat , cum ad se immolandum ligna portabat . As Isaac was Christ , when he caried wood for himself to be offred . But vnderstande , that saint Austen meaneth not Isaac to be Christ in dede , but to be a tipe and signification of Christ .

Againe in his booke De ciuitate dei , he saith : Therfore Isaac ( as the Lord bare his crosse ) so he bare wood for himselfe , to the place of sacrifice , vpon the which he should be layd .

Finally , bicause Isaac could not be slaine , after his father was forbidden to strike him , who was that Ramme , which being offered , the sacrifice was fulfilled with a signifieng bloud . For when Abraham saw hym , he was holden in the bushes by the hornes : who therfore was figured by him , but Iesus Christ , being crowned of the Iewes with a bush of thorns , before he was offered ?

Isaac in the Hehrue , betokeneth laughing or gladnes . For Abraham hearing the promise of his sonne Isaac , of whom Christ the promised sede should be born , he laughed in his hart , & seing the day of Christ , greatly reioyced . Isaac liued with Sem. 110. yeres , with his father Abraham 75 yeares , with his sonne Iacob . 120. yeres . He died one yere before Ioseph was deliuered out of prison .

Iacob . 27.

IAcob the sonne of Isaac , was called by another name Israel . He was the father of the .xii. tribes , and of al the people of Israel , who of him wer called Israelites . Iacob betokeneth in Hebrue a supplanter or ouerthrower . For Iacob betokeneth planta , the sole of the foote . For when he was born , he held the sole of his brothers foote in his hand . He was borne .xv. yeares before the death of Abraham , and .li. yeres before the death of Sem. He liued in Egipt with his sonne Ioseph .xvii. yeares .

Concerning this name Israel , diuers men haue diuers iudgementes . Saint Hierom In questionibus hebraicis , writeth thus : Iosephus in hys first booke of antiquities doth thinke , that Iacob was therfore called Israel , bicause he stoode against the Angel , which I diligently examining , could neuer yet finde in the Hebrue . And what shal it neede me to seeke the opinions of euery man , when that he who set the name , doth expound the etymologie therof ? Thy name ( sayth he ) shall not be called Iacob , but Israel shal be thy name : wherfore Aquila doth interprete it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . id est . Quoniam regnasti cum deo . Symmachus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . id est , quoniam regnasti robore aduersus deum . Septuaginta & Theodotion 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . id est . Quoniam inualuisti cum deo .

Saritha , which is deriued of this woord Israel , signifieth a prince , & then this is the sense : Thou shalt not be called a supplanter , that is Iacob : but thy name shal be called a prince with God , that is Israel . For as I am a Prince and ruler , euen so thou shalt be called a prince , which wast able to wrestle with me . If thou were able to striue with me , whiche am an Aungel : how much more with men that is wyth Esau , whom thou oughtest not to feare .

That which in the booke of names is interpreted Israel ( that is a man or a mynde seyng God ) which interpretacion is in euery mans mouth . It semeth to me to be so interpreted more violently , then truly . For Israell in this place is written wyth Iod , Sin , Resh , Aleph , Lamed , whiche is interpreted the prince of God , or directed of God , that is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But the Hebrue word signifieng a man seing God , is written with these letters . First this hebrue word Ish , which betokneth a man is written with these 3. Aleph , Iod , Shin , the other hebrue word Raah , which betokeneth seing , is written with these .iii. letters , Resh , Aleph , He. Thirdly this hebrue word El , which betokneth god , or strong , is written with these .2 . letters Aleph , & Lamed . Although therfore they be of great authority & eloquence , ( & their shadowe doth seeme to oppresse vs ) which translate Israel , a man or a mynde seyng God , yet we are rather led with the authoritye of the scripture , and of the Aungell which called him Israel , then with the authority of any secular eloquence .

Caietanus doth say , that Israel is a compound word of Isra , which be tokeneth to rule , and El , which is God : and of both these woordes ioyned together is signified , Dominabitur deus , God shal bear rule . And of this that Iacob did preuayle in wrestling with the Aungell , and bicause striuing with a man , as with Laban and his kinred , he did preuail : thou shalt therfore be called Israel ( saith the Aungel ) that is , God shall rule , to signify , that God shal fight for thee against al , and thou shalt preuayl . The Aungell in this place did not chaunge the name of Iacob into Israel , but thys chaunge was made afterward , in the place called Bethel .

Questio .

Whither Iacob sinned in bying the birthright and enheritaunce of Esau , and whither he lyed , when he sayd to hys father , I am Esau , thy first begotten sonne .

Responsio .

Saint Austen in his booke De ciuitate dei , answereth after this maner : Primatus maioris transfunditur in minorem , ex pacto & placito inter illos : eo quod lenticulam quem cibum minor parauerat , maior immoderatius concupirit . &c. The preeminence of the elder is translated to the younger , by a couenaunt and promise made betwene them , bicause that the elder did vnmeasurably desire and lust the potage , which meate the yonger had prepared , and for that price sold his birthright vnto his brother by a solemne othe . Wher we may learne , that no man is to be blamed and accused for eating any kinde of meate , but for the immoderat desire and greedy lust therof . Isaac was old , and through age his sight failed hym . He wuld haue blessed his elder son , & in stede of him ( not knowing ) blessed the younger sonne : who couering his hands and his necke with goates skins , offred him self to his fathers hands , in the roume of his elder brother , who was al heary . This disceit of Iacob , that it shuld not be thought any crafty disceit , but rather the mistery of some great thing shoulde be sought therin , the scripture hath declared before , saying : Esau was a man cunning in hunting . Iacob was a plain man abiding at home . This thing some of our men haue interpreted to haue bene done without disceit : whither it be without disceit , simply or plainly , or rather done without fayning , which is in Greke Aplastos , what is the disceit of a man without disceit in receiuing this blessing ? And how can ther be disceit in a simple or plain man ? And what other faining can ther be of him , which doth not lie , but some profound mistery of truth ? And a litle after he saith : Therfore the blessing of acob is the preaching of Christ among all Gentiles . The law and the prophets wer in Isaac . &c. reade the place , & ther shal you finde , that Iacob did not offende , when he bought the birth right of Esau : and that he did not lie , when he said to his father , that he was his eldest sonne Esau . Saint Austen concludeth in the ende of the same place with this exclamation . O res gestas , sed prophetice gestas in terra , sed caelitus per homines , sed diuinitus . O things done , but prophetically done in earth , but heauenly by men , but yet of God , so that you must not consider the bare fact of Iacob , but the prophecy and misterye signified thereby , which doth excuse Iacob from offence and lying . Chrisostome doth not dissent from saint Austen , who writeth vpon that place thus : Ne igitur hoc considera , quod mentita fuerunt quae dicebantura Iacob , sed illud cogita , quod volens deus praedictionem impleri , omnia vt sic fiant , dispensauit . &c. Do not thou therfore consider , that the words spoken of Iacob , were lies , but think rather this , that God willing the prophecy to be fulfilled , did dispence , that al thinges should be so done .

Obiectio .

But Iacob in bying the birthright of Esau , committed simonie , therfore in that fact he offended .

The antecedents may be proued thus : All the first borne as long as the law of nature did floorish ( which the old patriarches did kepe ) for as yet the law of Moses was not geuen vnto them that were priests . Forasmuch therfore as priesthood was alwaies holye and spirituall , he that bought birthright of the first borne , was worthily compted to haue committed simonie : besides this euery first borne by the title of his birthright , had two portions of his fathers goods . When Isaac therfore the father of Iacob and Esau , was very rich , it is very likely , that the birthright was much worth , and of great value . And so Iacob obtaining the birthright for a trifle , disceiued his brother , and craftely got great gaines by hym .

Responsio .

Lyranus discussing this reason , doth saye , that the title of the birth-right was Iacobs , by Gods determination , bicause it was sayd before , that the elder shall serue the younger . Therfore , forasmuche as the interest of this birthright was due by Gods ordinaunce vnto Iacob , he did not disceiue Esau , nor committed any fraud in byeng or rather recouering the birthright of him . And he is not compted properly to haue bought them , for by Gods ordinaunce they pertained vnto him , and no man doth bye that which is his own . Therfore the sense of this proposition ( sell me thy birthright ) is this : Geue me those things pertaining to thy birthright , which are myne , and bicause thou wilt not geue them freely , here I offer thee meate .

Rabbi Salomon to excuse Iacob from lying , doth saye , that the texte must be thus poynted : Ego sum , I am he which bring meate vnto thee , but Esau is the first begotten sonne . But this pointing doth corrupt the sense . For if one disceiue another by any craft of words , he cannot be excused from lying . But the sincere & true explication of the story is this : Although Iacob were not Esau in very person , yet he was in office and dignity concerning the title of the birthright , and the blessing was due vnto Iacob , and the meaning of this enunciation ( I am Esau thy eldest sonne ) is this : I am he , to whom is due the dignity and office of the byrthright And this phrase of spech , Christ him selfe vsed , when he sayd of Iohn Ipse est Helias , he is Helias . Yet Lyranus doth say , that ther is no great necessity to excuse the fathers of the old testament from lying , speciallye from that kind of lye , which is called , Mendatium officiosum .

Questio .

What do you meane by the birthright of the first borne ?

Responsio .

The Hebrues say , that it was the succession of the father in dignitie , honour , and bearing of rule . And that it had the authority of the younger brother , which should rise in the sight of the elder brother , & shuld shew obeisaunce , and minister vnto him , euen as children to their father .

Others do iudge the firste begotten to haue receyued of their fathers goods two portions , and that they call the birth right .

Isidorus with others , do suppose the birthright to be the pri●stes garmentes , which the elder sonne hauing on wyth the fathers bl●ssing , did offer sacrifices vnto God .

Aegyptus . 28.

ALl Africke which is deuided into so many prouinces & countries , hath not a more noble , more famous and fertile region , nor beautified with more cities , than Egypt . And that this region Egypt hath growen so mighty in power & multitude of men , cities , and riches , ther is no other cause of so great her succes , then the incredible plentifulnes of that country , which Nilus that famous riuer , running through the middle thereof , & euery yere once flowing ouer the face of the earth of the whole country , doth bring , making moist and fat al the land . For it raigneth in Egypt very seldom , yea ( and as Plato saith ) neuer : but the ayre hath a perpetual serenitie and fairenes , & for that cause it was sometime called Aeria . The riuer Nilus doth supply the roume of the early and latter rayne , by the which ther commeth so great aboundaunce of corne , that Egypt hath often times aboundaunce therof , when al other regions lying aboue , are subiect to famine and hunger , the which thing not onely the holy scriptures , but also prophane histories do manifestly declare . Of that rose this prouerbe : Aegyptus est totius mundi horreum . Egipt is the garner and storehouse of al the world . As long as it was vnder the dominion of the Romanes , the Romanes had not a more richer prouince belonging vnto them , as well for corne & pasture , as also for wine , swete sauours , and precious flowers . The same fertility also is noted in the marueilous plentyfulnes of the women of Egypt , for wher , in other places it chaunceth not very oft , that women bring forth two twyns at once , in Egypt one woman doth bring forth three or foure children at one burthen . And the eight moneth of deliueraunce which patteth our women in daunger of their life : is with them a most sure signe of safegard and health . Therfore for this notable plentifulnes , the Egyptians chalenge to them selues the prerogatiue of the first creation of man and beast . They affirm also , that the vse of the sowing of corn was inuented amongest them , and the Goddesse of corne , which of the Romanes is called Ceres , they cal Isidem , and her brother , which was also her husband , they called Osyrim . Isis ( say they ) beinge preste of Iupiter , for feare of her father , taking certaine frendes with her , went into a shyp , and wyth a prosperous wynde came from Achaia into Egypt : & ther finding rude people , taught them to til the earth , and to sow seede therin , and at the time together the sayd seede , and to make bread therof . That same Isis also is reported to haue founde oute the Aegyptian letters , and to haue taught the people lawes . Some affirme , that Chameses begat Osyrim & Isidem , and when Isis found on the ground corne growing of it selfe , she sought out the maner , how man might haue the fruition therof , and conserue it and encrease it by tillage . And Osyris departing from her , went into Palestine , and to many other countries . This Chameses ( compted Osyris father ) was the thirde sonne of Noe , whom the Scripture calleth Cham , to whom Egipt did fal for his part and lot . Some cal him Iupiter , and his sonne Dionysius , of whom ( as they report ) Hercules was begot , Of this riuer Nilus if you wil learne more , reade Munsterus Cosmographie : yet note here one thing , that in the riuer Nilus , liueth the Serpent called Crocodilus , whom the Egyptians haue in a wonderfull reuerence , and do nourish the said Serpent , being put in a certain lake , with bread , flesh , and wine , which is brought of straungers , that come to see the sayd Serpent . This Serpent groweth to a huge and great bignes , for his egs are as byg and as great , as Goose egs , out of the which ther commeth a ●itle worme , which groweth to the bignes of .xvi. or .xvii. cubits , he lacketh toung , his body is merueilously defended by nature : for all his back is full of skales , verye harde , he hath a long taile , and hath in bothe sides of the mouth many teeth , of the which two do chiefly appeare oute , he doth not onely eate men , but also rent and teare with his nayles all other beastes of the land , which approcheth to the riuer . His nailes are sharper then the point of any sword or knife , whatsoeuer he biteth with his teeth , it is neuer whole againe . He is very timerous & fearefull , and will fle from them that pursue him , and doth pursue them that flee from him . When he is about to deuour man , he wepeth , wherof sprang this prouerb , Crocodilae lachrimae , which may be applied when any man doth wepe fainedly with his eyes , and yet goeth nothing to the hart , & meaneth some mischiefe . Of this riuer Nilus rose also this other prouerbe : Tanquam canis e Nilo , as the dog lappeth in the riuer Nilus , which may be applied vnto him , that hath taken but a superficial tast , and very slender knowledge of learning , or any other thing , but hath tasted here a peece , and there a peece , euen as the Dogges when they thirst , dare not take their whole draught for fear of the Crocodile , but as they do runne , lappe vp the water here and there .

Two tables of stone . 29.

OF what maner of stone these tables were made , it cannot be gathered of the text . Rabbi Salamon doth write , that they were made of the Saphyre stone , & doth say that the Lorde shewed vnto Moses a masse of the same stone , out of the which Moses did hew . 2 tables , and with that which was hewen of , he was made very riche , and therfore it was sayd vnto him : hew to thy selfe . It is in the Hebrue , Dola tibi ad vtilitatem tuam . Hew to thy owne profite . Haec Rabbi Salamon . But this semeth both fained and false , for if it should be so , he had bene more enriched by the fragments of the first two tables , which he brake before . Also bicause Iosephus maketh no mention of what stone they wer made , there is no certaintie of it , and Iosephus was a long time before Rabbi Salamon .

Note one thing here . God sayde : Ego scribam , I wyll write , by the which words it may be vnderstand , that Moses did nothing in the firste tables , he did neither hew them , nor write in them . But for the second tables it seemeth that he did hewe them , but that the Lorde him selfe dyd write in them the ten precepts .

Angelus . 30.

ANgelus is a word of office , & not of nature , & it is a word common both to the Latins and also to the Grecians , of whom it is borowed . It doth signify a messenger , or an embassedor , & therfore it is of a large signification , for the preachers of truth are called angels , as in Malachi & in the apostle Paule , for they are the messengers of the Lord of hostes . Saint Peter also called the deuils angels , & so doth Paul also saying , that the faithful shal iudge the angels , Mala. 2. 1. Cor. 12. 2. Pet. 2. 1. Cor. 6. 2 , Cor. 12. and that the angel of Sathan was sent vnto him . But the scripture properlye calleth the blessed spirites of God , ministers , messengers , soldiours , and angels .

The Saduceis denied that ther wer any angels ▪ for Luke in the acts of the apostle saith thus : The Saduces affirm , that ther is no resurrection , neither angel nor spirit , the Pharises confes both . But to say the truth , the whole scripture doth testify that ther are angels , which sheweth in many places , that they appeared vnto men , & that they shewed vnto them the wil & pleasure of God , & to haue executed & done his commaundement . Christ him self disputing in the gospell against the Saduceis , sayth : ye are disceiued , you know not the scriptures , nor the power of God : for in the resurrection they neither marry wiues , Math. 22. nor anye are bestowed in mariage , but are as the angels of god in heauen Let vs beleue therfore that ther ar angels , for the authority of the son of god , & the verity of the holy scriptures ought worthely to obtain more credit with vs , then the vaine trifles of al the Saduces & wicked men . Yea the Poets themselues & the Philosophers confessed , that there were angels which they called gods . For wher as they fain the gods to haue ben receiued into the house of the iust men , they seme vnto certain learned men to haue ment none other thing , then that the holy scriptures do declare , that is , Abraham & Lot to haue entertained angels in the stede of straungers & pilgrims . But howsoeuer it be , it is most certain & true , both by the holye scripture , and also by experience , that there are holye spirites of god ( that is to say ) good angels . But what the nature of Aungels is , it cannot exactly be expressed of any mortal man . For ther are many things in the order of creatures , the nature of whom cannot be perfectly declared : yet not with standing they may somwhat be opened vnto the capacity of our vnderstanding . Some do say , that Aungels are good spirites , ministers of a fierie nature , created for the seruice of God and of good men . Other say , that Aungels are heauenly spirites , whose seruice & obsequy God vseth , to execute al such thinges as he hath decreed . Wherfore we shall not be much disceiued , if we say , that Aungels are good spirites and heauenly , I meane vncorruptible substaunces , created for the ministery of God and man .

The scriptures both prophetical and Apostolicall witnes it , that the Aungels were created of God . For Paule reciteth that sentence of Dauid , Heb. 1. who maketh his Aungels spirites , and his Ministers a flame of fire . The same Apostle sayth , Coloss. 1 all things are made by Christ , which are in heauen and in earth , things visible and vnuisible , whether they be thrones , or dominations , or principalities or powers . Wherfore these heretickes lyed which sayd , that the Aungels were helpers of the creation , and are coeternal vnto the God of all things . For God made both the Aungels & all other creatures in time through his sonne . But concerning the tyme , when they were made and created , whether it were together with the light , before man or after man , and after all the rest of the woorkes of God , let him declare that knoweth any certaintye of it , more then the scriptures do teache . The auncient Expositers of the scriptures , as Epiphanius and Augustinus , do confes nothing to be found in the Scriptures concerning that thing . But that which is not touched in the scriptures , is not wythout daunger enquired of , but it is wythout daunger to bee ignoraunte of it . It is sufficiente to knowe , that the Aungels were made , at what time soeuer they wer made . Let vs rather geue God thankes , that he hath created such excellent Ministers for mankinde . Let vs lyue an holye and an angelicall life in the sighte of the holy aungels . Let vs take hede , that he do not disceiue vnder a faire shew , that doth transfigure hym self into an aungell of lyght .

But now let vs se what maner of creatures aungels be . They are heauenly spirites and incorruptible , and most swift substances : we call them aptly substaunces , that is essentiall creatures . For some deny them to be substances , but faine angels to be nothing els , but certain qualities , motions , and inspirations of good mindes . But the canonicall scripture calleth them ministers . Our sauiour saith , that when we shall ryse agayne in the last resurrection , Math. 22. we shall be like vnto Aungels . Saint Paul sheweth the sonne of God to be more excellent then Aungels , the which worshyp hym as theyr God and creatour .

The same Apostle saith , thou shalt reade no where that the sonne of God tooke vpon him the nature of Aungels , H●b 2. but he tooke the seede of Abraham Which testimonies do most manifestlye teache the Aungels to be substaunces , and not qualities and motions in the minde of men . What nede I declare , how oft they appeared vnto men , in the likenes & shape of men ? Let vs hold therfore and confesse , the Aungels to be substaunces .

But those bodies both of young men and olde men , in the which often times the aungels appeared vnto our fathers , were not their proper and natural bodies , but they tooke and borowed them some other where for the time , and for the capaciti of our imbecillity and weakenes . But what maner of bodies they were , whose shape they tooke vpon them , or from whence they tooke them , or wher they laid them downe again , after they wer discharged , it is very hard to be declared . cap. 59. Saynt Austin in his Enchiridion which he wrote vnto Laurentius saith thus : who can expres with what bodies the aungels appeared vnto men , which were not onely sene , but also touched and felt , and againe brought certain visions , not of corporal substaunce , but of a spiritual power , to be sene not of the corporall and bodely eyes , but of the spiritual eyes , and of the mynde , & that they spake not vnto the eare outwardlye , but inwardly in the mindes of men , being ther them selues placed . As it is written in the booke of the Prophets , the aungel of the Lord told me , which spake in me : for he sayth not , which spake vnto me , but which spake in me . And they did appeare in their sleepe , and talked with men in their dreames . For we reade in the Gospell : Behold , the aungell of the Lord appeared vnto him in hys dreame , saying . &c.

By this meanes the Aungels declared them selues not to haue palpable bodies . And here riseth a hard question , howe our fathers washed the aungels feete , and howe Iacob wrestled with the aungell , and touched him sensibly : when such things are had in question , and euery man maketh such coniectures of them as he is able , their wyttes are not vnprofitably exercised , if there be ioyned with all , moderate and quiet disputacion and reasoning of them , which take vpon them to know suche things as they are ignoraunt of . For what needeth it , that those things , or suche like shoulde be affirmed , ordeined , or defined wyth daunger , wher as we may be ignoraunt of them without fault or blame ? Thus far saynt Augustine .

In those and like causes let vs acknowledge the omnipotency & marueilous dispensation of him , who doth what things he will , vnto whom it is no harde matter to create substaunces meete and agreable vnto hys purpose , whereas he made of naught , al visible and inuisible creatures . The aungels that is , those celestial Legates and heauenly Embassadors , being of their nature most ready and swift spirites , by the diuine wil & working of God , are now conuersant in the heauens , but assone as it shal please the Lord and gouernour of al things , out of hand they are present in the earth with men , vnto whom they are sent from aboue of god , and they remaine in the earth , at one time with one , and at one time with an other . Not that they are not contayned in one place ▪ For when the aungell brought tidings vnto the women of the resurrection of Christ , and was at the sepulchre , he was not at the same instant also in heauen : for it is onely God , which cannot be comprehended in one onely place , for he is present euery wher .

Also , the Aungels are not slow like vnto corruptible and mortal men , neither are they moued , feling any labour or wearynes in their iourney , yet they are aptly sayd in the scriptures , to ascend vp into the heauens , and to descend againe vnto vs vpon the earth . We beleue , our soules , assoone as they passe out of the body , to enter into heauen . For the Lord said in his Gospel , Ioh ●5 . Luk. 23. et . 16. from death he passed vnto life . And again : To day thou shalt be with me in Paradise . And we read of poore Lazarus : it chanced the poore man to die , and he was caried of the Angels into Abrahams bosome . Vnto this end the saying of Daniel doth seme to pertain , who saith : As yet truly I speaking and praying and confessing my fault , & the fault of my people Israell , and pouring out my petitions before the Lord my god , that man Gabriel , whom I saw in the beginning of my vision , came vnto me flying with spede , behold here our soules are caried vp into heauen of the Aungels , the which also in an other place are sayd to be rapt and caried out of hand in a moment into heauen . Furthermore , assoone as Daniel had prayed vnto the Lord , without any long tariaunce , an angell flying most swiftly ( for so the scripture doth speake according to our vnderstanding ) is present with him praying . Aungels therfore are very swift and speedy , oppressed with no burden , nor hindered by anye let or impediment , from those thinges for the which they are sent from aboue . Although they be conteyned in a certayne place as creatures ( albeit not circumscribed ) and are moued by a certain way and meanes agreable to that spiritual nature . Perchaunce this treatise requireth , that some thing be spoken of the strength , power , and fortitude of aungells . But to what purpose is it to vse many words in a plain & manifest matter ? Since that the Lord which sendeth the aungels is almighty , there is nothing which they in their Messages are not able to doo , ther is nothinge in the worlde that is able to resiste the mynysters of the omnipotente God . Neyther without some cause are the Aungels called powers and vertues : I wyl recite one thing amongest many , and that shal not be the moste and greatest .

One Aungell in one night , without anye preparaunce or difficulty , slew in the tentes of the Assirians , at the walles of Hierusalem , 185000. of the strongest and most valiaunt soldiours . In Daniel we haue this description of an Aungell , by the which both the might and woorthynes of Aungels may be gathered . His body was like the Chrisolite , and his face to looke vpon lyke the lightning , and hys eyes as lampes of fire , and his armes and feete were like in coulour to polished brasse , and the voice of his woords was like to the voice of a multitude . So there is no cause why we should vse many woordes , in disputing of the knowledge and wysdome of the Aungels , for the nature of them is vnmeasurable , yet they are but creatures . But as muche as pertayneth to their ministeries and offices , they are most wyse instructed , and perfect . For he that sendeth them , is the very eternall wysdome , who infourmeth hys Ministers most perfectly .

¶ Of the orders of Aungels .

Concerning the multitude and orders of Aungels , there be many suttle disputacions . The scriptures do plainly declare , that ther he Aungels innumerable , as it is written in Daniel : Mille millia ministrabant ei , cap. & decies mille myriades stabant ante illum . Thousand thousands ministred vnto him , and tenne thousand thousandes stoode before him .

Christ also sayd vnto Peter : Thinkest thou , that I cannot pray to my father , and he wyll geue me more then twelue legions of Aungels ? Math. 28. Saynt Paul also doth write of an innumerable company of aungels . Heb. 12. Ye are come ( sayth he ) vnto the Citye of the liuing god , vnto the heauenly Hierusalem , and to the innumerable company of aungels . The most part of writers deuide this innumerable multitude of Aungels into nine companies : those companies againe they reduce into three Hierches or holy gouernaunces , euery one of the which they affirme to haue thre orders . Of the first order are Seraphim , Cherubin , and the Thrones . Of the second are dominations , verues , and powers . Of the third are principalities . Archaungels and Aungels .

They declare also what difference is betwixt them , and what is the property of euery order . But Saynt Austen in hys Encheridion , writeth thus : What difference is betwyxt the dominations , cap. 58. principalities and powers , let them declare that canne , if they canne bring proofe of theyr declaration . I confesse my selfe to be ignorant herein .

And agayne , agaynst the Luscilbanistes vnto Crosius , he writeth thus . Truly , saith the Apostle , whither they be thrones , dominations , principalities or powers , I beleue therfore most constantly , that ther be in the celestial furniture , both thrones , dominations , principalities and powers , & I beleue vndoubtedly , that they differ in some thing , but what thei ar , & what is their difference , I know not , neither I thinke my self to be in any daunger through ignoraunce therof , as if I should by disobedience breake Gods commaundements . And a litle after in the same place he sheweth , that we ought not to be curious and busie in searching such matters . Whose counsell truly ought to be embraced , seing the scriptures ( who containe al thinges necessary for our salution ) entreate nothing of these thinges . But this we cannot deny , but that those orders are expressed in the scriptures , wherfore it is mete they were somwhat expounded . These holy celestial spirites are generally named aungels , bicause they be the messengers of the high God . They be called Archangels , when they are sent in great and waighty affaires of the Lord , bringing tidinges , or executing hard and diuine matters . 1. Thess. 4 For so we reade in saint Paule , that the Lorde will come down from heauen , with the calling & the voyce of an Archangel and the tromp of God . For ( that we may compare the lesser things with the great ) we see kings and princes to appoint none but chiefe persons to execute their waighty busines . They are called Throni , eyther be cause they alwaies stand by the throne of God , either bicause God is said of the prophets to haue placed his seat among his angels , and to be caried of them , as though it were in a princelye littre , according vnto Dauids saying : psal. 18. He bowed the heauens and came down , and darkenes was vnder his feete . And he rode vpon Cherub , and did flie , and he came flying vpon the wings of the wind . The description also of the chariot and the throne of God is wel knowen in Ezechiel . They are called dominations , principalities and powers , bicause god gouerneth his impery , & exerciseth his power in the world through the ministerie and seruice of the Aungels . In like sort also they are called the strength and the host or the heauenlye soldiours of the Lord . For God is compassed about wyth them as wyth a gard , vsing them as his garisons , and is called the God of Sabaoth , or the God of hostes , the Lorde ( I saye ) of all Aungels , spirites , and creatures , whose seruice he vseth , when , how , and how much it pleaseth him .

Saynt Hierome thinketh , that the Aungels are called Cherubim , of the multitude of their science and knowledge . Other expounde them swifte . They haue this name Seraphim of brightnes , or bicause they are lykened vnto the cleare and shining fire , or bicause they burne wyth loue .

¶ What honor ought to be geuen vnto the aungels .

We must beware by all means lest we attribute in any wyse , to much vnto the aungels , agaynste the order of true religion , and that we do not worship , inuocate , or honor them . For when men heare that aungels are geuen them of God , as Ministers , and that by the meanes of them God doth benefite them , then they iudge by & by , all honor to be due vnto them , as vnto God . But true and sincere godlynes teacheth vs , that God is the true and onely author of all goodnes , & that the aungels are but Gods Ministers and instruments , by the which he worcketh . As for example , we see the Sun , Moone and stars , the Patriarches , the Prophets , & the Apostles , to be Gods Ministers . Who hauyng his ryght wits , will worship or call vpon the sunne or the starres , although they be most excellent creatures , and profitable vnto man ? And who ( I pray you ) beyng of a right fayth , did euer worship the Patriarches , Prophets , or Apostles , with diuine honor , although they were endued with moste notable giftes , and did many great miracles ? We geue the honor onely vnto God , acknowledging God to worke in his Saintes , the whiche Saintes with the holy aungels desire nothynge lesse , then to be worshipped of vs . Lib. 2. cap. 17. Lactantius hath a true saying in the booke of his institutions : The aungels ( sayth he ) beyng immortall , will not in any wise suffer themselues to be called gods , whose office onely and dutye is to be at the becke of God , and to do nothyng , but at his commaundement . For God ruleth the worlde , euen as a prouince is ruled of a President , whose officers no man will call his felowes , although thynges be done by their industrie and meanes . And therfore Saint Augustine said not without cause : when the aungels of God heare , then God hymselfe heareth in them , as in his true Churche not made with handes . If we vewe and examine the Scriptures narowly , we shall finde in diuerse places , the name of God and of aungels to be put indifferently for one . For the aungels are as causes remote and instrumentall ( as they terme it ) but God is the most immediate principall and proper cause . For in the Actes of the Apostles we read , how that Stephen sayd : After .40 . years ended , Actor . 7. the aungell of the Lord appeared in the deserte in mount Sina . And by and by he sayth : The voyce of the Lord came vnto hym , I am the God of thy father . &c. He calleth hym the Lord , whom a litle before he called an aungell , that is , bycause he beleued the aungell to say and to doe all thinges , at the commaundement of God : so that thee saying and doyng is to be imputed vnto God as author , and the aungels are but as instrumentes . Likewise in the booke of the iudges he is called the Lord , whiche a litle before was called an aungell . Cap. 6. Gene. 16. Hagar , the hand mayd of Sara , receyued a great benefite of the aungell called Petrobrusiani and Henriciani . And this was the first heresie whiche openly condemned the Baptisme of infantes . Affirming stiffely both in word and in dede , Baptisme onely to appertayne vnto the adult , and not vnto infantes . Notwithstandyng they vsed a farre other trade and vsage , then they whiche in our time dwelling in the lower Germany and in Belgica , brought in agayne the heresie of the Anabaptistes For they toke awaye from infantes not onely their Baptisme and their faith , but also their saluation and the kingdome of God , whiche they iudged to pertayne onely vnto them that are baptized and beleue . For these are their wordes as they be rehearsed by Petrus Cluniacensis : He that beleueth and is Baptized , shall be saued . These wordes of Christ do playnly shew , that no man , except he beleue and be Baptized , that is , except he professe the Christians faith , and receiue his Baptisme , can be saued : for it is not one of them alone , but both together whiche doth saue . Wherupon although infantes be Baptized of you , yet notwithstandyng , bycause they are not able throughe their tender age to beleue , they can in no wise be saued . But these men in our tyme ( whiche opinion was neuer heard before ) teach and beleue , that all infants , yea the children of the Paganes and infidels without any other meanes at all , and without any pledge of grace , are saued , and obtayn the kingdome of heauen by the vertue of the death and Passion of Christ . And this heresie , although it preuayled for a time , and tooke place among a great multitude in Fraunce , yet notwithstanding , as concerning the error of the Baptisme of infants , and the rebaptizing of such as were of adulte age , it fayled and surceased . For the Valdenses , whiche otherwise were called Picardi ( of whose secte there is a great number remayning in Morauia , and in other places of Bohemia nighe vnto it ) although they noted many abuses and enormities in the Romish Churche , for the whiche cause , at this day they are seperated from the communion and felowship of that Church , yet they both alowe the Baptisme of infantes to be agreable vnto the Scriptures , and also vse it and put it in practise . Wherfore this errour lay a sleepe vntill this our age , before that in the yeare of our Lord . 1522. one Thomas Munserus a phantasticall and a seditious man sowed first the seede of this heresie , whiche afterwarde multiplied and increased excedingly , and infected the mindes of many men , beyng of an immoderate and inconsiderate zeale towarde God . Of the whiche heresie , one Melchior Rink , Baltha , Hoebmayer , and Michael Satelar were authors , vntill at the last in the yeare of our Lord . 1532. one Melchior Hofmannus a courrier by craft , brought in this newe contagion , with other more errours into Germany , no lesse pernitious and hurtfull . Which errors one Vbbo borne in Friseland , and one Memno a Frisian also afterward much confirmed & published . After the death of this Memno one Theodoricus Philippus tooke his parte , being a man of no lesse zeale then he was , of lyke eloquence , but of greater learning & knowledge : whiche certaine bookes set forth by him of late yeares , doo declare , in so much that it is to be lamented , that so good a witte , adourned with so many good dowries , did employ his study rather to establish an heresie , and to maintain scismes , then aduaunce and enlarge the true Churche . Although he be not so euill as some of the same secte be , and doth correct certain absurde and monstrous errours of theirs : The folowers of this Memno , to whom succeded Theodoricus , were for the most parte , all they whiche dwelling in the parts of Belgica , and the partes of the lower Germany , maintained this Anabaptisticall heresie . In whom a man may perceiue the argumentes and tokens of a godly mynde , whiche being sturred through a certayne blinde zeale , haue swarued from the true sense of the Scripture , rather through ignorance , than through malice , which thing may well appeare by this , that they did alwayes most earnestly resist the commotions & sturres of them of the Citie of Monasteir , and of the towne of Baten , who endeuoured to place a certayne new kind of the kingdome of Christ , by destroying the wicked by externall force & power , teaching the true restorning and enlarging of the Church to consist onely in the crosse . Wherfore such as these be , may seme worthy rather of pitie and correction , then of persecution and vtter destruction . Vnto whom the saying of Saint Augustine disputing of the Manachies , may be wel applied , whose wordes are these : Although God subuerte and ouerthrow the erroneous and false kingdomes , he willeth notwithstanding the men themselues , for so much as they are men , to be amended , rather then to be destroyed . Which thing also Saint Augustine affirmeth of the wicked Donatistes and the Rogatistes , saying : that they were like in this vnto the Iewes , whiche had a zeale towarde God , but not accordyng to knowledge , except onely those , whiche with a frowarde minde did fight agaynste the truth , knowyng it to be the truth . Whose impietie doth passe idolatrie , agaynst the whiche sinne there was a mortall punishement ordeined , but bycause a man cannot easely be conuicted of that crime , which lieth hid in the harte , therfore he iudgeth that all men rather ought with lenitie to be corrected , and no seueritie to be shewed , but onely vnto such as are vnquiet and troublesome , whom Saint Augustin notwithstandyng in an other place would haue rigorously punished by feare and the sworde of the Emperour . &c. Wel , I will spake more of the Anabaptistes , when I shall make aspeciall and proper lecture against their errours .

❧ Praelectio quinta habita die Martis .xx. die Februarii . Anno. 1560. The difference of the olde Testament , from the new , with certaine notes and rules , howe to vnderstande the holye Scriptures .

I Entend by gods grace at this present to discend to the third limme of my generall partition , and this lesson shal consist in two partes .

Fyrst I will discourse , what is the difference betwene the old testament and the new .

Secondly , I will declare certaine notes & rules , how to vnderstand the holy scriptures .

For the fyrst you shal obserue and note , that the difference betweene the olde testamente and the newe , standeth not in substaunce , but onelye in forme and manner of administracion thereof , and to speake plaine , in certayne accidentall circumstaunces .

Concerning the substance , al the fathers and the whole church vnder the old testament had these sixe chief and substancial points of Saluation , that we haue in the new testament , which are these .

1. The same doctrine . 2. The same fayth . 3. The same spirite . 4. The same hope . 5. The same Inuocation . 6. The same sacraments in substance .

Doctrina .

For the first , that is doctrine , Our doctrine is the doctrine of the Gospell . And that the fathers of the old testament wer not destitut & void of the same doctrine , Saynt Paule is a sufficient witnes , saying : Euangelium dei , ante quidem promisit deus per prophetas suas in scripturis sanctis de filio suo &c. Epist● Rom● The gospell he promised before by his prophetes in the holy scriptures , concerninge the same Iesus Christ our Lord , which was made of the sede of Dauid appertayning to the flesh , and declared with greate power to be the sonne of god .

What can be spoken more cleare and plainely ? The gospel which was preached vnto the church , was promised in times paste by the prophetes in the holy scriptures , that is , that the sonne of God shoulde come in to the worlde to saue them which do beleue .

Fides .

Secondly , they which do communicat in the same doctrine , cannot haue a distincte and diuerse faith : for fayth commeth by hearinge , Rom ● and hearinge by the word of God .

Are not Abraham and other fathers of the old testament put forth vnto vs as presidents & patrons of faith ? Saint Paul doth teach , Epis● Rom● cap. ● that faith is to be imputed vnto vs for righteousnes . And it was counted vnto Abraham not a straunge and diuerse fayth , but the same which doth leane to the promise of god , and trusteth in the blessed seede : he calleth him father , not onely of the circumcised , but also of them which should go and folowe in the same steppes of fayth , whyche was in Abraham , before hee was circumcised . Abraham and the fathers , beleued that Messias should come to saue them , and we beleue that he is alredy come to saue vs , and here is all the difference betwixt theyr faith and ours .

Spiritus .

Thirdly , that both they & we were and ar gouerned with one and the self same spirite of god , Paul doth geue vs a godly testimony . Quicunque spiritu dei ducuntur , hii sunt filii dei . As many as are led by the spirite of god , they are the sonnes of god . And so by a conuersion , as many as be the sonnes of god , are led with the sprite of god , But who wil deny Abraham and other fathers of the old testament to be the children of god , as both god him self and Moses do cal them ?

Again , the fathers and the prophets could not foreshew al the misteries of christ and his church , ( which the Apostles do testify to be fulfilled ) yea euery word , vnlesse they had bene adourned with the same spirite , wher with the Apostles afterward were fully instructed .

Saint Austen conēsteth to the same saying . Eodem spiritu fidei a prophaetis illa futura videbantur , 2. de ●ato o●ali ●n pe● et cae ●5 quae a nobis facta creduntur , with the same spirite of the faith were those things sene of the prophets to come to passe , which are beleued of vs to be done .

And a little after he sayth , we beleue to be saued by the grace of our Lorde Iesus euen as they wer , not by the law of Moses , by the which sinne is not healed but acknowledged .

But now the righteousnes of God is made manifestly without the law , and witnessed by the law and the Prophetes : yf it be made manifest now , euen so was it then also , but in a maner secretly , whiche was signified by the vayl ot the temple . Whiche vayle rente in pieces at the death of Christ , to signifie the reuelation therof , and then also was this grace of the onely mediatour betwixt God and man , Vaile of the temple . 1. Fleese of wolle . 2. Iesus Christ , in the people of God .

But it lay hidden , as raine is in a fleese of wol , whiche raine God doth so segregate and deuide , not of duty , but voluntary vnto his enheritaunce : But now the fleese being dried , that is , the Iewes beyng reiected , it is sene open and manifeste , as it were in a plaine flower among all the people . These be the wordes of Saint Austen , by the whiche it is euident , that they of the olde Testament , had the same spirite with vs of the new Testament .

Obiectio .

If this should be true , how say you then to Saint Iohn , who writeth : Nondum erat Spiritus sanctus , quia Iesus nondum erat glorificatus , the holy Ghost was not yet , bycause that Iesus was not yet glorified .

Responsio .

Iohn speaketh not in this place of the substaunce of the holy spirite , whiche is of one assent , and being coeternall with the father and the sonne : But he speaketh of the excellent giftes and graces , which were poured and geuen to the faithfull , after the ascention of Christ . As to speake with diuerse tongues , and such like .

Also the spirite with his giftes was not so vulgare , so copiously and abondantly poured vpon the faithfull and beleuing , as it was after Christ was glorified . Speak with diuerse tongues . 3. So that Iohn doth not denie Simpliciter , the grace of the spirite to haue bene geuen before the death of Christ , but that it was not so cleare , so lyghtsome , and so well knowne , as it should be after .

Spes .

Fourthly , concernyng the hope that they did communicate with vs , although a carnall & a temporal felicitie , & a land flowing with milke & hony was promised them , yet they did not stand vpon that only , but looked and hoped by signification of the externe and outwarde felicity , for a celestial , heauenly , eternal , & euerlastyng felicitye and blisse . Saint Paule doth shewe , that the fathers by that visible inheritance , did hope for a perpetuall inheritaunce , so that theyr hope and ours doth shoot at one scope and marke .

Inuocatio .

Fiftly , concerning inuocation , the fathers did cry and call vpon no other , but vpon the only god our creator , and did beleue that he would be merciful vnto them .

And although the inuocation of gods name , by the mediation of Christ , was not vulgare and common among them ( as Christ himselfe saith in the gospell , hactenus non petiistis quicquam in nomine meo , Iohn ● Hitherto you haue asked nothinge in my name ) yet they wer not ignorante of that mediation , for whose sake they wer heard . Daniel praying vnto god , desireth god to be herd propter dominum , Dani●● that is , for Christ promised .

Daniel . s . 4. Finally , when they did pray , sayinge : remember Lord , Abraham , Isaac and Iacob , they had no respect to the persons , or to the soules of the holy fathers , but vnto the promise which was made vnto them , which was spoken vnto Abraham in this manner : In semine tuo benedicentur omnes tribus terrae . In the .7 . and .28 . of Esay it clerely appereth , that god spared the city for the virgins sonnes sake , Christ .

Sacramenta .

Syxtly & lastly , they had the same Sacramentes , ( although not in one forme , ) that we haue . Sacraments 5. That whiche baptisme is vnto vs , circumcision , the cloud , and the sea was vnto them . That whiche the sacramentall bread and wine are vnto vs , the same was the Paschall Lambe , Manna , and the hard rocke vnto them . Saint Paule to the Corinthians sayth .

Corinthians . 6. Brethren I would not that you should be ignoraunt , 1. Co● that al our fathers were vnder the cloud , and all passed through the sea , and were all baptised vnto Moses in the cloud & in the sea , & all did eate the same spiritual meat , and did all drincke , the same spiritual drinke , for they drancke of the spirituall rocke that folowed them , and the rocke was Christ .

Thus haue you heard shewed by the open testimonies of the Scriptures , that the fathers of the Testament had with vs one and the same doctrine , one and the same faith , one and the same spirit , one and the same hope , one and the same inuocation , one and the same Sacraments ( althoughe not in one forme , ) so that in substaunce there is no difference betwene them , and vs .

Notwithstanding , in circumstaunces ther is a great difference , as you shal now heare .

The circumstaunces in nomber are three .

First all thinges of the new Testament are more cleare & brighte , then they were in the olde Testament . Moses put on a vayle and couering ouer his countenaunce , for the children of Israell could not beholde his face , 2 , Co● but we of the newe Testament cannot onely looke vpon the face of Moses vncouered , but also we , beholdyng the most comfortable and pleasaunt face of Christ , do reioyce to see our sauiour and saluation set out plainely before our eyes , and therfore Christ said in Luke : Beatioculi qui vident quae vos videtis , Luk● blessed are the eyes whyche se those things which you do see , for I say vnto you , Luk● many Prophetes and kinges would haue sene that you do see , Simeon . 7. and haue not sene : & to haue heard those thinges which you do heare , and haue not heard . Simeon that iust man , did count him selfe most blessed , when he sawe Christ in the temple , and tooke him in his armes , and desired forthwith to die , sayinge : Nunc dimittis seruum tuum domine , nowe Lorde lettest thou thy seruaunt depart in peace , for myne eyes haue sene thy saluation . And although so great light did not shine to the fathers , as it doth vnto vs in Christ being exhibited vnto vs , yet had they sufficient , for to obtaine saluation by Christ .

Aenigma . 8 We also at this time do see Christ , as it were In aenigmate , in a glasse : which although we do not see him in his glory , face to face , yet it is sufficient for saluation . Cor .

There is a godly similitude set forth by learned men touching the same purpose . Al thogh the sunne shineth not so bright , & so ful in the morning , as it doth in the midday , yet the wayfaring and traueling men do not in their iorney expecte and looke for the full risyng of the sunne , but they take & go forward in their viage , if they may see which way to go . So some do thincke , the portion of light which did shine in the morning to the fathers of the old testament , to be sufficient to saluation , which light ( faith being their guide ) brought them to eternal blessednes .

But vnto vs in the new testament ( after the day starre of the morning ) is risen , Day star . 9 is borne , is geuen the very bright and cleare sunne of righteousnes , Iesus Christ .

The seconde circumstaunce ,

The second circumstance is , that in the old Testament wer many types , shadowes and figures , but we in the new Testament haue receyued the thing it selfe , Typus . 10 that was then figured , and fore signified .

Therfore what God promised vnto them , he hath performed and geuen vnto vs . They beleued Christ to come , and to deliuer the faithfull : We beleue , that he is come , 〈◊〉 . 10. and hath accomplished all things . Our Lord Christ said in Mathew . Lex & Prophetae vsque ad Iohannem . As Eo tempore regnum dei annunciatur , & qui vis in illud vim facit .

The law and the Prophets Prophecied vnto Iohn , Vnto Iohn .11 . Violent take it . 12. and from the tyme of Iohn the kingdome of heauen suffred violence , and the violent take it by force . By the whiche this is deriued , that all shadowes and figures then signifieng thinges to come , do ceasse and fall away , when the thing it selfe that was figured , is come and made present .

Moreouer the yoke and burthen whiche our fathers did beare , are taken from our shoulders . Their kinde of worshipping God was onerous and paynfull , as the Aaronical priesthoode . The tabernacle or temple decked and furnished with thinges most exquisite and costly , the diuerse kind of sacrifices , with a great nomber of such like things . But Christ the complement and fulfiller of all lawes and sacrifices , hath deliuered vs from such rites & ceremonies , both onerous & sumptuous , & hath geuen vnto vs very few extern things : that is to say , Only the preaching of his word , and the administration of his Sacramentes , whiche are but two in nomber .

Sainte Paule in the Epistle to the Galathians bringeth for this purpose a goodly allegorie of two mothers , 〈◊〉 4. the one named Agar , Agar et Sara . 13. whiche gendreth vnto bondage , the other named Sara , whiche gendreth vnto libertie and fredome .

By the whiche two women , he signifieth two maner of doctrines , the legall doctrine , and the Euangelicall .

The law gendred the holy fathers and the Prophets vnto bondage , not that they should be bond slaues , but that they should be retained vnder a discipline , which as a scholemaister should lead them to Christe the perfection and performaunce of the law . The Gospel gendreth vnto libertie , and maketh vs free from al bonds and burthens of the lawe , And that is , that Sara the free mother , whiche geueth vs the seede of life , doth fashion vs forth into the light , doth norishe vs in her bosome , hauing for vs both milke and whole meate , that is , the holy Gospell wherwith she bringeth vs vp , noorisheth vs , and preserueth vs .

The third circumstaunce .

The third circumstaunce is this , the people of God in the old Testament were contayned and shut vp within streit and narrowe boundes and limittes ( as the Prophete Dauid sayth . 〈◊〉 . 76 〈◊〉 . 9. 〈◊〉 10 〈◊〉 16. ) Olim notus in Iudea deus , et Israell magnum nomen eius . But now seying that Christ is exhibited vnto vs , his people are dispersed through the whole world , as it is written : In omnem terram exiuit sonus eorum , et in fines terrae verba eorum , Also in Mathew Christ sayth . Ite et predicate euangelium omni creature .

In tymes paste the noble and godly menne , the kynges and the Prophetes might haue bene nombred , for they were onely in the land of promise .

But nowe , who is able to recite and nombre the kynges , the princes , the nobilitie , the Prophetes , the Byshops , the Martyrs , the Doctours & all other honorable personages of both sortes & kinds , beside the inferiour sort of people , which all not onely Iudea hath and doth geue and bryng forth , but also Arabia , Mesopotamia , Persia , Egyptus , & to be short al the .iiii. costs of the world east , south , north & weast . To al kingdomes is preached the free remission of sinnes , al the faithful of all kyngdomes are receiued into the fauour and grace of God . All people haue the knowledge of the Lord and his word . Finally , where a lande terrestriall and earthlye was promised vnto them , a lande celestiall and heauenlye is promised vnto vs , The land of liuing . 14 as Dauid writeth in the Psalme . psal. ● Credo videre bona domini in terra viuentium .

To make an ende of this matter , both succinctly and playnely , beare this lesson awaye .

Both the Testaments are al one , for in both there is al one and the same God the father , the same Christ the sonne , the same holy ghost .

And the diuine and godly nature knoweth neither oldnes nor newenes , but certaine pointes are chaunged and made new onely externely and outwardly .

Choyce of meates . 15. Linsey wolsey . 16. The Iewes had choise of meates , we eate all manner of meates , and none are forbidden vs .

The Iewes wer forbidden to weare Linsey wolsey : we may weare al maner of garments , and all maner of cloth .

The Iewes were forbidden to plow the ground with Oxe and Asse together : we may till the grounde with all maner of cattel , mete for the same turne .

To be short , in the stead of so many diuerse kindes of Sacrifices , we haue but onely one misticall Sacrifice .

In stead of the holy Temple of Hierusalem , we haue a Churche spread through the whole worlde .

Sabbatum . 17. In stead of the paynefull circumcision , is brought in the easie bath of Baptisme : the Sabboth is chaunged into the sonday .

In steade of Moses the seruaunt of God , is succeded Christ the sonne of God . For these thyngs , and many other that are altered and chaunged , it is called the newe Testament , not for that it is vtterly an other Testament , then it was before , but that it is otherwise geuen and taught .

Of the Iewes suche as throughe hope of heauenly lyfe dyd lyue in chearefulnes of the spirite , were also within the compasse of the new Testament .

Agayne , those menne now a dayes whiche do measure and iudge holynes by outwarde ceremonies , beyng colde in charitie , and hote in vengeaunce , do yet stande and continue still within the compasse of the olde Testament .

Thus I haue at large shewed you the difference betwene the old Testament and the newe .

Nowe I woulde also geue you notes and rules , howe you may attayne to the true meanyng and vnderstanding of both the Testaments , but tyme wyl not suffer me . Yet I will open the doore , and shewe you , howe you may enter into these heauenly houses of Gods booke .

Firste you shall obserue and note , that there bee two worthy dayes menne ( if I maye so terme them ) whiche teache vs to attayn to the very true sense and meanyng of the holy Scriptures .

The first , is Spiritus sanctus , the holy Ghost .

The seconde is , the worde of God .

Concerning the spirit , Christ saith in the gospell of Iohn . Spiritus sanctus quem mittet pater in nomine meo , omnia vobis suggeret , quae locutus sum vobis . Iohn The holy ghost , whom the father will send in my name , shall bryng you all things to remembraunce which I haue told you . And Paul writeth , 1. Co● that Spiritus profunda dei scrutatur . The spirit sercheth al things , yea the depe things of God . Likewise saint Iohn in his first Epistle sayth . Vnctio docebit vos omnia , you nede not that any man teach you , Vnction . 18. but the anointing teacheth you all thinges . 1. Io●

Obiectio .

In dede saith our aduersaries , these things are true , but we destitute and voide of the spirite of GOD , therefore we cannot attayne to the true meanyng● of the Scriptures .

Responsio .

〈◊〉 . 8. I aunswer , if you be voyde of gods spirit , how dare you be so bold to call your selues christians , seing the Paul to the Romaines doth teach , that they be not of Christ , which hath not his spirit . I do not meane here , that euery man hath the like gift of the spirit , but the degrees of the spirite are geuen , as it pleaseth God , to some more , & to some lesse . And he that is a true Christian man , hath at the least this spirit , that he doth know what thinges are necessarie to his saluation , which necessaries are conteyned in the holy Scriptures .

The second daies man , which teacheth vs to inuestigate & search out the truth of the holy sciptures , is gods word it selfe . For it is mete & conuenient , that we iudge that place of scripture , whiche is obscure & darke , by an other place which is more cleare & open . And to these two vmpers & dayes men , we may couple & adioyne the third , which is the consent and authoritie of the catholicke Churche . But yet not so , as though the Church were the chiefeste vmper and ladye and maistres ouer the worde .

Questio .

Here wil be said , how can we obtain & purchace vnto vs these two daies men , the holy spirite , and the worde of God ?

〈◊〉 . 119 Responsio .

Concerning the first interpreter & vmper , which is gods spirit , we must knocke at the eares of God with feruent & deuout prayers : Dauid prayed , saying . Retege oculos meos , vt considerē mirabilia de lege tua , open mine eyes , that I may see the wonders of thy law . ●m Also in an other place : Doce me iustificationes tuas , Iustifications . 19 , intellectum da mihi , et scrutabor mandata tua . Teach me O Lord thy statutes , geue me vnderstandyng , and I will searche thy commaundementes .

Saint Paul also prayeth in his Epistles , that the spirite of God and heauenly wisedome myght be geuen to them , 〈◊〉 . ad ● . 1 to whome he wrote , and that God woulde lighten and open their eyes , to the knowledge of the will of God .

Concerning the second interpreter & vmper , which is the word of God , we must employ our industry & diligence , in earnest reading and study , wherby we may be able to conferre place with place , and to pronounce & vnderstand those places which are obscure and darcke , by those places whiche are manifest and plaine .

●n. 4. ●m. 4. S. Paul warneth & exhorteth Timothie , Vtincumbat lectione , that he should apply to reading , & Paul him selfe when he was in prison at Rome , prayed that his bokes & parchement might be sent him from Troada , which he had left there . Swinckfeldius .

And here by the way , we may note the Swinckfeldians and other fantasticall heades , whiche do depraue the holye Scriptures and the woorde written , callyng them Egena elementa , bare and naked elementes and letters . They trustyng to spirituall reuelations saying , that they ought not to passe for the Scriptures written , shewyng forth their foly : Where contrary wise the holy vessell of God Saint Paule tooke great care for hys bookes and writinges , whiche he had lefte with his deare frend Carpus at Troada , and did earnestly desire , that they might be sent hym with expedition . For althoughe he were then olde , and almost at deathes doore , yet he gaue him selfe to the readyng of Scriptures . And will those hellhoundes preferre their owne iudgementes and found doctrines , before so holy an Apostle ? God amend them , or els roote them out .

Vpon this we may inferre and conclude , that they which slide and fall into errours by expounding the scriptures , fall by their owne folly , for that they geue not them selues sufficiently vnto prayer nor reading and study , accordingly as they are bounde to do .

But there is one caution aboue all to be obserued , when we come to read the scriptures , we must put away al affections & singularity . We must come to learn , & not to wrest & writhe the scriptures ( will they , nil they ) to serue our fantastical braines & affections , as the Arrians , the Pelagians , the Papists & other sectaries do , Pelagius . 20 who racke & rent the scriptures from their naturall & true sense and meaning to frame their heresies and false opinions . This shal be sufficient for the first part .

¶ Now to the seconde parte of this Prelection , that is , to the deliuery of foure rules , how to vnderstande the holy Scriptures .

Prima regula .

THe first rule is this , we must take hede in our interpretations , that we admitte not nor allowe any exposition , whiche is against the receyued articles of our faith , conteined either in the symbole , of the Apostles , or anie other aunciente symbole Simbole . or Creede . As the symbole of Nice , Constantinople , & the symbole of Athanasius . Therfore reading these wordes in Iohn ( Pater maior me est . ) ( The father is greater then I. ) We must considre , that to constitute any inequalitie in the diuinitie betwene the father & the sonne , Iohn . , is contrary to the articles of our faith . And therfore we ought to beleue and expounde those wordes , otherwise then the wordes doth shew in the first face , and to seke some other or mo places in the scripture , that do aunswere to the true meaning of these words . As Pater et ego vnum sumus . And in th epistle of Iohn . Hii tres vnum sunt : Ibide● Epist● Heb● these thre be one . These three be one . To turn to repentance . Catholike . And here we must interpret the one sentence to be spoken of the manhode of Christ , & the other to be spoken of his diuinitie . We reade likewise in S. Paul , that it is impossible for them which were once lightned , & fall againe , to be renued by repentaunce . We must not expounde these wordes , as though pardon were to be denied to the penitent and to them that rise againe . For the catholicke faith doth beleue , that at al times & in al places , & to euery person the turneth to the lord , remission & forgeuenes of sinnes is promised , through the death of Iesus christ our Lord . Also reading these words of th apostle Paul . Caro et sanguis dei hereditatem consequi non possunt . Flesh & bloud cannot inherit the kingdome of heauen . Cor. ● We must not expounde flesh and bloud here for the substaunce of mans body , for then we should destroy this atticle of our faith ( I beleue the resurrection of the body . ) But we must take fleshe and bloud to signifie here , fleshly affections and infirmities of mankind .

Secunda regula .

●ubuersion of charity . The second rule is this : We must beware aboue all thinges , that our exposition of the scriptures do not tende nor go to the ouerthrowinge and subuersion of charitie and good politicque ordre .

Saint Austen de doctrina Christiana . Quisquis ( inquit ) scripturas diuinas , Lib. ● cap. 3. vel quamlibet earum partem intellexisse sibi videtur , ita vt in eo non edificet , geminam charitatem dei et proximi nondum intellexit . Whosoeuer ( saith Austen ) semeth to himself to vnderstande the holy scriptures or any parte of them , and yet in his expoundyng or vnderstandyng doth not edifie and plante the two folde charitie , that is , the loue of God , and of hys neighboure : playnlye ( saythe Austen ) he vnderstandeth not the scriptures . And example . It is writen in the scriptures . Ne restiteris malo . Resiste not ill . Nowe if we will expounde this generally , and that it pertayne aswel to the publicque Magistrate as to the priuate subiect , Mat● both good order shal be disturbed , and charitie and loue towarde our neighbour vtterly broken and taken awaye . For if theues , rebels and traitors , extortioners , adulterers , & such like , shoulde not be punished by the Magistrate , who coulde liue in securitie and safegarde ? The wydowes , the Orphanes , Widowes & Orphans the people should be oppressed , and troden vnderfoote , and al iniquity would raygne .

Tertia regula .

●n . 4. ● . 3. The third rule is this : we must expend and vewe , by what occasion any thing is spoken , what goeth before , what doth followe , at what time , and after what sorte , and of what person any thing is sayd or written . Saint Paule did obserue the circumstaunce of time , and therof concluded , Abraham to be iustified , neither by circumcision , nor yet by the law .

Agayne , when it was sayd vnto saint Peter : put thy sword into thy scabbard , Qui gladium sumit , gladio perit , he that draweth the sword , perisheth wyth the sword . The person of Peter is here to be considered , that is , that he was not a magistrate , 〈◊〉 . 23. ●n . 16. 〈◊〉 . 2. but an Apostle . For we reade , that the sword is geuen to the magistrate to punish the gilty , and to defend the gilties . It wyl be to long , to heape example vpon example , concerning this rule .

Regula quarta .

The fourth rule is the collation and conferring of places , eyther of like or of vnlike , and that the harder places are to be expounded by places more clere , & fewer places to be expounded by the more . As for example : When Iames the Apostle doth say that Abraham Abraham iustified by workes . and we be iustified by workes , the more places are to bee set out against this by saynt Paule . Tertulian writeth , that heretickes , and not men that be Orthodoxi , Orthodoxi do excerpe and draw out of the scriptures , a few thinges to defend their opinions , and that they haue no regarde , nor do respect to vow other places . Ita paucula ( inquit ) sibi delegerunt testimonia , quibus omnino credi postulant , reclamante interim tota scriptura , quum oportet secundam plura intelligi pauciora . So ( sayth he ) they chuse to them a few things , by the which they require alwayes to be credited , wher al the whole scripture doth say agaynste them , that it behoueth the fewer thinges to be vnderstanded by the more .

Wel , bicause the houre is past , I wyl here ende , committing you vntill saterday next , to the eternal God ( through Iesus Christ our Lord ) to whom wyth the father and the holy ghost , be al honour and glory for euer . Amen .

❧ Hic sequuntur Miscellanea Praelectionis quintae .

Vayle of the temple . 1.

IT is written in Exodus the seconde booke of Moses , that Beseleel besides other workes that hee had made for the tabernacle ( as God had commaunded Moses ) made also a vayle of blue silke and purple , and of scarlet , and of fine twined linnen , wyth Cherubins of brodered woorke : whyche vayle was betwene the sanctuary and the holyest of all .

Aquinas doth write , that there were euen two vailes in the temple of the Iewes , as ther were in their Tabernacle . For there was a vayle in the holiest of al , and an other in the sancturie . These two ( saith he ) do signify two maner of coueringes and concealements : for the inward vaile doth signify the couering of heauenlye misteries , which shal be reueled and made open vnto vs after the general iudgement , for then we shal be like vnto him , when he shall appeare in hys glory .

The outward vaile doth signify the couering of those misteries which pertain to the church militant , and therfore this vail was rent in pieces : to signify , that those misteries which pertain to the church , were reuealed by the death of Christ . But the inward vayle was not then deuided , nor rent asunder , bicause the secretes of the heauenly kingdome do yet remaine vnreuealed , wherupon Paul writeth to the Corinthians saying : Cum autem Israel conuersus fuerit ad deum , amouebitur velamen . When Israel shal be turned to God , the vayle shal be taken away : wherupon all the misteries which were written in the law and the prophets , were made open by the passion and death of Christ . As it is written in the Euangelist Luke , how that Christ began from Moses & al the prophets , interpreting to the two disciples , Luk. 24. all the scriptures which were written of him . &c.

The foure coulours in the vayle do signify the foure elements .

First , by the twined linnen , is signified the earth , bicause linnen doth grow out of the earth .

By purple is signified the water , bicause the purple coulour is made of certaine shelfish , which are found in the sea .

By the blue coulour is signified , the aire , bicause it hath the coulour of the ayre .

By scarlet is signified , the fire . And therefore , bicause the matter of the foure elements , is an impediment and let ( by the which impediment , incorporal substances are hidden from vs . ) The high priest alone by him selfe went into the holiest of all , and that but once in the yere , to signify that the final perfection of man is to be broght at the last to that world , which is the world of glory .

The vayle also may signifye by these foure coulours , foure spirituall misteries . The fine linnen doth signify the purity of the flesh . The purple doth figure the crosse and troubles which holy men do sustaine for Gods cause . The scarlet doth signify double charity , that is , the loue of god , & the loue of our neighbour . The blue coulour doth signify heauenly meditations . Other learned men do make this allegory of the vayle , when it was rent in the middle , at the death of Christ . The renting of the vayle doth signify , that the way vnto God the father is made open by the death of Christ , also that the fiery sword is remoued from the doores of Paradise , and that those things be throwen downe and destroyed , which dyd seperate vs from God : and that those thinges are nowe made open which before were hidden , that is , that the Gentiles are now made coheires & partakers of the kingdome of God . For it was sayd before : Notus in Iudaea deus , in Israel magnum nomen eius . God is knowen in Iewry onely , Psal. 76. and in Israel great is his name : but now it is sayd , from the rising of the Sunne , to the going downe of the Sunne . Laudabile nomen domini , Psal. 113. Mat. 10. the Lords name is to be praised . And wher Christ before his death did say to his disciples , In viam Gentium ne abieritis , go not into the way of the Gentiles . After his death he sayd : Euntes docete omnes gentes , Mark. 16. go and teache all nations .

Origine speaketh of two vailes , as Paule also doth to the Hebrues . The first vaile is rent in peces and taken away , Hebr. 9. but the second vaile doth remain , & doth couer those things which we shal see in the life to come . 1. Cor. 13. For here we know onely but in part , but ther we shall know perfectly .

In fine , Moses & the prophets are now made perspicuous , clere & plain .

Note one thing concerning the story , which is , that the vayle was rent in two peces in the middest .

The Iewes when they heard any wickednes and blasphemie agaynst God , they rent their clothes . And so did them the temple of God , for it rent his clothes , that is , the vaile , being astonied , and hauing great indignation for those iniuries which were done vnto Christ . And not without cause , when the true temple of the Lords body , in whom all fulnes of the godhead dwelt corporally : was dissolued by death . The figurall temple doth rent his vayle , and in a maner mourne and lament the ruine of the greater temple , that is , of the body of Christ put to death .

To end , by the renting of the vaile , the Iewes wer admonished , that al their legal sacrifices should then cease , & that ther should be no more vse of the old priesthood . And although the edifice of the temple did yet stand stil , yet God should not be worshipped ther after the olde accustomed maner . Also , bicause the substaunce & truth of those shadowes was now found , all the legall figures were turned into the spirite .

Fleece of woolle . 2.

IT is written in the booke of Iudges , Iud. 6. how that Gideon said vnto God : if thou wylt saue Israel by my hand , as thou hast sayd , behold I wil put a fleece of wooll in the threshing place . If the dew come on the fleece onely , and it be dry vpon al the earth , then shall I be sure , that thou wilt saue Israel by my hand , as thou hast said . And so it was , for he arose vp early on the morrow , and thrust the fleece together , & wringed the dew out of the fleece , and filled a bowle of water . Again Gideon sayd vnto God : be not angrye with me , that I maye speake once more , let me proue once againe , I pray thee with the fleece : Let it nowe be dry onely vpon the fleece , and let dew be vpon al the ground . And god did so that same night , for it was dry vpon the fleece onely , and ther was dew on all the ground .

Psal. 71. lib. 1 , de spiritu sancto . The allegorie of this mistery is described of saint Ambrose and saint Austen , who wrote after this maner .

The fleece doth signifye the people of the Iewes , which in times past were all moist and wet with the woord of god . Al the earth which was dry , did signify other nations , who lacked the preaching of gods woord . For Christ was the minister of circumcision , Rom. 15. Math. 10. & sent his Apostles in their first ambassade onely vnto the Iewes . But the matter cam so to passe afterwards , that it was throughly conuerted and chaunged . For the whole world was made plentifull with the word of God , by the comming of the holy ghost vpon the Apostles , Act. 2. which word the Iewes vtterly wanted , & as the barren and drye braunches they were cut of from the fertile and fat Oliue tree .

Other learned men do say , that the fleece doth signifye the fleece of that Lambe , Iohn . 1. of whom saint Iohn spake , saying : Ecce agnus dei , qui tollit peccata mundi , Behold the Lambe of God which taketh away the sinnes of the world . The fleece of this lambe being sprinckled with the heauenly dew of gods spirit , doth certify the elect , of the good wil of God towards them , and doth strengthen them against their enemies . This fleece also being thus sprinkled , and al the earth being dry , doth signify , that all other persons were destitute and voyd of gods grace and his spirit . Also it is written in the psalme : Psal. 14 Omnes declinauerunt , & inutiles factisunt . All are strayed out of the way , and are become vnprofitable . The fleece being moist , Col. 2. 1. Pet. 2. doth signify Christ , in whom dwelt the fulnes of the godheade corporally . And as it is written , Non est inuentus dolus in ore eius , ther was found no guile in his mouth , nor any spot in al his life .

To speake with diuers toungs . 3. 2 , Actorum .

THis place is of diuers , diuersly interpreted . Vnto some it semeth probable , that the Apostles did not speake at that time wyth diuers toungs , but with onely one tounge , which was the Hebrue toung , which toung was vnderstand and thought to be of the hearers , to euery one his own natural toung . Vpon this they haue one coniecture , that Peter made one sermon vnto a great number gathered together of many nations and countries , which could not vnderstand that communication , except a straunge voice came vnto their eares . Of this opinion be certayne of the Doctours , certayne other Expositours , and certayne Schoolemen , and some also of the latter writers , namelye Erasmus in his Annotacions , the woordes be these : Dubitandum non est quin apostoli fuerunt diuersis locuti linguis , quoties id postulabat euangelii negotium , verum eundem hominem , eodem tempore diuersis loqui linguis , implicat contradictionem . It is not to be doubted , but that the Apostles did speake with diuers toungs , as often as the affaires of the gospell did so require : but one man to speake at one time with diuers tounges , it doth importe a contradiction . Vnto this agreeth Lyranus , whose wordes be these : The Apostles not onely spake and vnderstood al manner of languages , but they speaking in one certain language , what soeuer it were , all the hearers , although they were of diuers nations , vnderstoode theyr own proper language , by the power of the holy ghost For as by rebellion in building the tower of Babilon , tounges were diuided : so by the infusion of the holy ghost , tounges here were vnited .

But certain of the Germanes do not embrace this iudgement , but do say that the Apostles at that present time did speake with diuers toungs , otherwise ( say they ) the miracle had not bene in the speakers , but in the hearers . Yet it may be ( say some of them ) that the sermon of Peter might then bee vnderstoode of the moste parte of the auditoures , bicause the greatest part of them which came to Hierusalem , were experte in the Caldie toung .

Daniel . 4.

DAniel was a famous and notable prophet , borne of the stocke of the kinges of Iuda . He was led captiue with kinge Ioachim into Babilon , of Nabuchadonozor , king of the Caldeans . After that in his youth , he had deliuered giltles Susanna from death : being ennobled by the spirit of god , he did shew & expound the first vision vnto king Nabuchadonozor : wherfore the king wondring at his wit and gift , 1. Daniel . 4. Reg. 24. fell vpon his face , and did salute him , and rendring to him thankes , commaunded a sacrifice to be geuen to Daniel , as to god . He ordained him his chief gouernour , and had him in great honour , partlye bicause he perceiued in him a comely beuty and great wisdome , partly bicause he vnderstode to be in him the intelligence of al visions and dreames . For when Daniel stoode in the kings sight , euery word that the king demaunded of hym , he answered so , that it did excel and passe ten times the answers of other southsaiers . When Nabuchadonozor was dead ( who thought him self for a certain time , to be a brute beast ) Daniel did declare vnto Balthasar his sonne , what thing should come vpon him , when he saw the letters written with a mans hand , as it did appeare .

Now when the monarchi of the Babilonians was destroied , Daniel was brought of Darius the king vnto Media , wher the king did adourne him with great honor , and did prefer him aboue al his other Lords . But enuy preuailing , Darius was constrained to cast Daniel into the Lions den , wher he suffring no hurt of them , & knowing that God had saued him , 6. Daniel Darius did set him in greater honor than euer he was before . And bicause he was a religious & holy man , Darius did build vnto him a most costlye & sumptuous tomb , in a certain city of Media , named Echathenis , wher at the last he was buried . This Daniel did not onely prophecy of thinges to come , as other prophets did , but also did prescribe & appoint the time , in the which his prophecy should be fulfilled . He wrote a booke of prophecies deuided into ten visions . Thre visions of them were vnder Nabuchadonozor . Thre other vnder Balthasar . The seuenth and the eight vision vnder Darius . And the two last vnder Cyrus .

His booke written in Hebrue , hath not the story of Susanna , nor the song of the three children , neither the rehersal of Bell and the Dragon , which saint Hierome did gather together into one booke , being dispersed before abrod in sundry partes . Saint Hierom doth cal Daniel philostoricum totius mundi , bicause he didde scribe the stone bewen from the hill without mans hand , and many other things . Yet ther be certain which do not accompte the booke of Daniel amongest the prophetes , but doo recken it amongest those scriptures which be called Hagiographa , that is , bookes entreating of holy histories .

Daniel signifieth in the Hebrue tounge Iudex dei , the Iudge of God .

Sacramentum . 5.

THis word Sacramentum , is no wher vsed in al the holy scriptures but the theological interpreters doo often times vse this word .

Saint Austen in his epistle Ad Marcellum , writeth thus : Longum esset disputare de varietate signorum , quae cum ad res diuinas pertinent , sacramenta appellantur . It would be a long thing to dispute of the variety of signes , which pertaining to godly things , are called sacraments . Wherupon rose this vulgar & common diffinition , Sacramentum est sacrae rei signum . They haue also an other diffinition more exact then the other , which is this : Sacramentum est inuisibilis gratiae visibilis forma . A sacrament is the visible forme of an inuisible grace .

The latin writers do vse this word sacramentum , pro iusiurando , for an othe , or els for a religious obligation and bond .

Marcus Varro , in his booke De lingua latina , doth expounde what it is to contend by a sacrament . Qui petebat ( inquit ) quique inficiebatur de rebus aliis , vtrique quingentos a ris ad pontem deponebant , de aliis item rebus certum numerum assium , pui vero iudicio vicerat suum sacramentum a sacro auferebat , victi ad aerarium redibat . The agent ( saith he ) & defendant of somthings , did both put down at the bridg . 500. peices of money , & of others a certain number of those which ar called Asses . He that ouercam in iudgement , tooke away his sacrament ( that is his bond ) from the holy place , the mony of him which was ouercom , was appointed to the treasury . And bicause by the mediation of holy things , we be bound vnto God & his saints by the participation of sacraments , he doth in a maner binde him selfe by an othe vnto vs , by the testimony of the sacramentes .

Vegetius in his booke De re militari , doth take sacramentum , for an othe , taken by soldiours . For it was not lawful for any to fight , vnles he were first sworne by an othe , with conceiued words they did swear , that they would do althinges manfullye , whatsoeuer the Emperour had commaunded , & that they would neuer forsake the wars for the defence of the Romane publike weale . And so they had a pledge & rewarde , and their names were written & recorded , & they wer signed with certain notes . Now bicause we in our sacraments , specially in baptisme , are receiued and written into the wars of Christ , & bicause receiuing the sacraments we profes & testifye that we be the soldiours of Christ , therefore not without cause the holy signes of Christ & of the church are called sacraments .

Notio .

Al men for the most part , do confes & beleue , that God onely , & that neither men nor the church did institute the sacraments .

A certain scholman doth warne the church the she should remember her self , not to be the lady of the sacraments , but the minister of them .

Aquinas in his question doth write saying . Ille instituit aliquid , qui dat ei robur et virtutem : sed virtus sacramenti est a solo deo : solus itaque deus potest instituere sacramenta .

He doth make any thing , which geueth vnto it strength and vertue : But the vertue of the sacrament is onely of God . Therfore God onely can and doth institute the Sacraments .

Saint Austen hath a sentence which is common in euery mans mouth . Accedit verbum ad elementum et fit secramentum . The word commeth to the element , & a sacrament is made : wherof you may gather , a sacrament to consist of two special partes . The first is the swoord of God , not the word of man . The second is , the signe appointed by God , not by man .

Chrisostome writing De causis sacramentorum . Homilia in Math. 83 Nihil sensibile ( inquit ) tradidit nobis dominus . Res quidem sensibiles sunt , omnia tamen intelligibilia . Sac in baptismo per rem sensibilem datur aqua , quod autem perficitur nempe regeneratio & renouatio , mente percipitur &c.

The matters of the sacraments are sensible , yet al things are ther intelligible , So in baptisme by a sensible thing water is geuen , but the thing which is made perfecte , is perceiued by mind , as regeneration , and renouation . For if thou wer wythout bodye , God woulde deliuer all his gifts vnto thee naked & simple : but bicause the soul is ioyned to the bodie , he hath deliuered in things sensible , those things which are perceiued in mind . The holy scriptures do number to be among the christians onely . 2. sacraments , that is baptism , & the supper of the lord . But Petrus Lumbardus doth accont . 7. baptisme , penance , the Eucharist , confirmation , extreme vnction , order , & matrimony . Of this iudgement is , for the most part the whole company of the interpreters , & the felowship of al the scholastical diuines But the auncient doctors of the church do reherse onely . 2. sacramentes . Lib 1. & . 4. & in lib. de corona malitis . Tertullian , in hys booke Contra Martionem , and in his booke De corona militis doth recite onely two , Baptisme , & the Eucharist .

Saint Austen de doctrina Christiana , writeth saying . Dominus signis nos non oncrauit ( inquit ) sed quaedam pauca pro multis eademque factu facil sima , et intellectu augustisima , et obseruatione castissima , ipse dominus et Apostolica tradidit disciplina , sicuti est baptismi sacramentum et cele bratio corporis et sanguinis domini ! The Lord hath not burdened vs with signes , but for many , he & the apostolike discipline hath geuen vs a few , and those in doing , very easy , in understanding , very noble , & in obseruation , very pure , as the sacrament of baptisme , & the celebration of the body & bloud of the Lord . Again in his epistle Ad Ianuarium , he saith . Sacrementis numero paucissimis , obseruatione facillimis , significatione prestantissimis , societatem noui populi colligauit , sicuti est baptismus trinitatis nomine consecratus , communicatio corporis et sanguis ipsius . &c. The lord hath tied together the congregation of the people of the new testament , with sacraments in number very few , in obseruation , very easy , in fignification , most worthy , as baptisme , consecrated in the name of the Trinitie , & communication of his body , and of his bloud .

Obiectio .

Why sir , saint Austen maketh mention in that place by you alledged , of some other thing besides those . 2. For he saith in the same sentence : Et si quid aliud in scripturis canonicis commendatur . Againe , he maketh mention of the sacrament of order , which two places do impugne your assertion in numbring onely . 2. sacraments .

Responsio .

To the first I answer : Saint Austen doth not say , et si quae alia , but & si quid aliud . That is : & if any other things are commended in the holy scriptures : but , if any other thing , in the singular number , which doth euidently declare , that he spake not of sacraments , but of certain obseruations , vsed & receiued of the church , as his words following in the same place doo shewe . To the second I answer , that S. Austen doth cal chrisma , prophecy , praier , and other such like , sacraments , as wel as order . Therfore when he maketh mention of order , as of a sacrament , he taketh not sacra mentum , in the proper signification : for if he did , then you must make also preaching & praying sacraments , which wer very absurde to graunt . Furthermore S. Austen hath often times in his mouth , scripturarum sacramenta . Now I dare say ye wil not graunt , the scriptures to be properly a sacrament : wherupon it is euident that this word Sacramentum is vsed in his writings , somtime in one signification , somtime in an other . He called these sacraments , bicause as holy things they came from the holy sprit of God , & bicause they be the ordinaunces of god , obserued of al holy men . But the other , that is baptisme , and the supper of the lord , do differ from those , for these be holy actions , consisting of words & ceremonies , binding the congregation into one fellowship .

Rabanus bishop of Mentes , in his booke De institutione clericorum , doth say : Sunt sacramenta , baptismus , et chrisma , corpus et sanguis : quae ob id sacramenta dicuntur , quia sub tegumento corporalium rerum virtus diuina salutem eoruudem sacramentorum operatur , vnde et a secretis virtutibus , vel sacris sacramenta di cuntur . Baptise and Chrisma , the body & the bloud be sacraments , which for this cause are called sacraments , bicause vnder the couer of corporal things , the diuine power doth worke secretly the helth of the same sacraments , wherof they are called A secretis vel sacris virtutibus sacramenta , of secrets & holy vertues sacraments . As for the authority of the bookes of Dionisius , it is manifest what euery learned man doth iudge of them .

Obseruatio .

A sacrament doth consist of these things folowing : Of the signe , and of the thing signified . Of the word , and of the rite . Of the promise of the gospel , and of the ceremony of the outward thing , & of the inward thyng . Of a thing earthly , and of a thing heauenly . Lib. 4 & . 5. contra heresis . And ( as Ireneus sayth ) of a thing visible , & of a thing inuisible , of a thing sensible , & of a thing intelligible . And of . 2. which haue their different natures in their properties being receiued , it is manifest , bicause that many which be partakers of the outward signe , haue no part of the thing signified . But if the nature of both partes should be one , and ioyned together naturally , then it must nedes follow , that they also receiue the thing it selfe , which be partakers of the signe . We haue examples in the scriptures to the contrarye . For Simon Magus in the actes of the Apostles did receiue the signe , Cap. 8 and was baptized : but of the thing it selfe , that is , of the holye ghost signified by water , he had no part at al. Iudas I scarioth , who betrayed the Lorde , did eate of the bread of the Lord , but not the bread the Lord ( as saynt Austen termeth it . ) For otherwise if he had eaten the things it selfe , he should haue liued most happy & blessed . For whosoeuer eateth me ( saith Christ ) shal not die for euer . But Iudas perished with eternal death , therfore he had no part of the liuely meate . And it may be easily proued , that neither the preaching of the gospel , nor receiuing of the sacraments with out faith , doth profit any thing at al : for S. Paul saith : Heb. 1● . Sine fide impossibi le est placere deo . Saint Austen Contra Faustum hath these words . Peter doth say ( saith he ) baptisme hath made vs safe , and least they should thinke the visible sacrament to be onely sufficient , he addeth : Non carnis depositio sordium , sed bonae conscientiae interrogatio . Not the putting of the filthines of the flesh , but the minde of a good conscience .

Questio .

Some wil demaund whether the grace of God be contained and shut in the sacraments , & so deriued into them , which receiue them ?

Responsio .

The schole diuines , Monkes , Friers , and other of that sort , doo iudge the very vertue of God , yea and God himselfe to be contained in the sacraments . Wherupon riseth this friuolous and vaine question , that is , what the Mouse doth eate when she doth gnaw the sacrament .

Lib. 4. cap. 11. de sacrameto altaris . Innocentius the Pope doth say , that the substaunce of bread doth returne miraculously , but not that substaunce ( saith he ) which was transubstantiate into the flesh , but an other bread is made by a miracle in the stede therof . And that bread ( saith he ) is gnawn of the Mouse , O suttle and wonderfull diuinity , not worth a messe of vinegar .

Bonauenture , who wrote vppon the maister of the sentence , among many other wordes sayth thus : Lib. 4. dist. 1. questio . 3. Non est aliquo modo dicendum ( inquit ) quod gratia contineatur in sacramentis essentialiter , tanquam aqua in vase , vel medicina in pixide , imo hoc intelligere est erroneum . Sed dicuntur continere gratiam , quia ipsam significant , & quia ibi nisi sit defectus ex parte suscipientis , in ipsis gratia semper confertur : ita intelligendo quod gratia sit in anima , non in signis visibilibus . Pro tanto dicuntur etiam ya sa gratiae . Possunt etiam dici vasa alia ratione , quia sicut quod est in vase , non est de ipso nec ex ipso , sed tamen ab ipso hauritur ab ipsa anima in ipsis sacramentis . Et sicut quis recurritad vas cum requirit liquorem , sic quae renti liquorem gratiae , et non habenti recurrendum est ad sacramenta .

That is : We must say by no meanes , that grace is contained in the sacraments essentially , as water is in a vessel , or medicine in a boxe , for it is erronious so to be vnderstanded : but the sacraments are sayde to contayne grace , bicause they signify grace , and except ther be default in the receiuer , grace alwaies is geuen in them . Yet this is so to be vnderstanded , that grace is in the soule , and not in visible signes , & for that so great a cause they are called the vessels of grace . They maye also be called the vessels of grace by an other reason , which is this : As that which is in the vessel , is not of the vessel , nor commeth thereof , yet it is drawen out of the vessel : So grace is not of the sacraments , nor commeth of them , but springeth of the eternal fountain , of the which fountain the soule seketh in the sacraments . And as a man doth runne to the vessel when he seeketh the licour : So must he which seketh the licour of grace , and hath it not , run to the sacraments . These be Bonauentures words , which most rightlye referred grace to God onely , the fountain of al goodnes . He sayth also , not the sensible signes , but the soule of man is the seate and receptacle of grace , and of all the giftes of God .

The holy scriptures do teach in euery place , that the minde of man , & no element is the house of Gods grace . Salomon doth say . Si caeli caelorum te non continent , quanto minus domus haec ? If the heauen of heauens do not contayn thee , how much lesse this house ? Saint Stephen doth say also : The most high God doth not dwell in temples made with mens handes . Besides many other places of the scripture .

Corinthus . 6.

COrinthus was a famous city in Achaia , builded , as Eusebius reporteth , in the time of Moses , being 80. yeres of age . It was builded of one Sisyphus , a notorious these , who was slain of Theseus and ( as the Poets faine ) is punished in hel with a certaine kinde of torment , that he is compelled to beare a great stone to the top of the mountain ▪ and when he hath caried it to the very top , it roleth down agayn to the botom , wherof Ouid maketh mention , saying : Aut petis , aut vrges rediturum Sisyphe saxum . Wherupon riseth this prouerbe , Sisyphi saxum voluere . To role vp and down Sisyphus stone . By the which is signified vncessable sweate and labour , but vnprofitable , & vtterly vain . As you would say , Sisyphi saxum voluit , he taketh vnmeasurable pain , but that which he doth , is all in vaine .

This city Corinthus was builded betwene two seas , the one called mare Ioinum , the other mare Aegeum . The place wher it was set , was properly called Isthmos , which is a narow place of the countrye , where two seas are but a smal distaunce a sunder , enclosing the land on both sides . Strabo writeth , that it was a very rich & notable Marte , vnto the which Marchants out of al places of the world had their recourse . And as for the most part wantonnes , riot , & pleasures do flow out of power & wealth , so at Corinth was ther al kind of wickednes : insomuch that euery man liued as he lusted , & that without punishment . As Paul writeth to the Corinthians saying : Eratis scortatores , idololatrae , adulteri , molles , auari , ebriosi , 1. Cor. 6. raptores . You were in times past whoremongers , idolaters , adulterers , wanton , couetous , dronkards , extorcioners . Strabo writeth , that ther wer aboue a thousand yong women consecrated , to be defiled in the temple of Venus , in the honor of her . Also in this city of Corinth , ther was a notorious strumpet called Lais , of whom Aulus Gellius reherseth this history . Lais ( saith he ) a strumpet of Corinthus , did gaine great sums of money through her beuty and fairenes . Vnto her al the wealthy men of Grecia did repaire , to satify their filthy lust . She admitted none , vnles he would geue that which she demaunded . Demosthenes on a time came priuely vnto her , and made request to haue the vse of her body : but Lais demaunded of him ten thousand Dragmas . Demosthenes being dismaied , and made a feard with so great a summe of mony , turned his backe , and going away , sayd these woords : Ego penitere tanti non emo , I wil not by repentaunce so deare . Wherupon riseth this common prouerbe , Non est cuius libet Corinthum appellere . Euery man cannot arriue at Corinth . This prouerbe is elegantly vsed & applied of high & waighty matters , and daungerous to be compassed , and not euery mans part to attempt .

Suidas doth refer the original of this prouerbe , vnto the daungerous & not easy passage or arriual for the Mariners vnto the port of Corinth . Aristippus was wont to say and glory , that he onely had Lais , and that all other were had of her .

Of this filthy sincke of men beinge geuen vnto pleasure , wantonnes , riot , and polluted with all kinde of vice , the eternall God made and gathered vnto him a Christian congregation , by the ministerie of Paule , who wrote vnto them his first epistle , out of Ephesus , a citye of Asia , in the. 21. yere after his conuersion . And the congregation being first by him conuerted , were afterward marueilously subuerted , of certayn falfe Apostles : but Paule in his first epistle did reuoke them againe to the true faith , and euangelicall verity .

This city was first called Certhera , & being encreased & made more populous , it was afterward called Ephyra . Strabo also writeth , that the Corinthians did defoule the Embassadours of Rome with filth cast out at the windowes , as they passed by their sumptuous and gay houses . For the which cause and other insolent and proude partes practised by the Corinthians , Lucius Mumius the Emperour , accompanied with a huge & mighty host , threw down the city of Corinth flat to the ground : such is the reward of pride . This city being destroyed and ouerthrowne , was restored and reedified of one Corinthus , Orestes sonne : but being at the last burned of the Romains , it could neuer be restored againe .

Simeon . 7.

SImeon betokeneth in the Hebrue audiens vel auditio , hearing or report . Of what parents this Simeon came , or what function he vsed , it is vncertain . It may be , that he was some priuate man , that they might the more be ashamed , which chalenged vnto themselues great and famous titles of renowme and dignity .

He is set forth worthely & praised , for that he embraced true godlines , & perfectly knew and vnderstoode the promises of Messias , desiring nothing more , then that he should spedely come into the world . For this cause vndoubtedly he offered earnest praiers dayly vnto God , especially when he now saw the time to be at hand . And when he perceiued , not without great grefe , al things among the people of God , to be daylye wurs & wurs ( for there raigned in the temple horrible corruptions & de lusions , & in the political gouernment al things wer ful of bloudy tiranny ) he receiued of god a singular reuelation , that he shoulde not die before he beheld Christ with his corporal eyes . That benefit he preferred before al other commodities , and vndoubtedlye he communicated thys ioyfull tidings to his family and other good men : but of other stiffe necked people , being blinded in their superstitious opinions and ceremonies , he was not beleued , but rather mocked and laughed to scorne .

He was notwithstanding the temple of the holy ghost , through whose paculiar motion , he came into the Churche at that same houre , when Iesus Christ , accordyng to the lawe of the first borne , was offred of his parentes , and presented before the Lord .

And he was so inspired and kindled with heauenly light , that without delay he tooke the infant in his armes , whiche was borne of the virgine Mary , pronouncing openly and boldly with great reioysing of hys hart , that this was he whiche was promised of God , and that there was none other to be looked for . These his wordes folowing are worthy to be rehearsed and pondered . Luk. 2. Now thou lettest thy seruaunt to departe in peace according vnto thy word . For mine eyes haue sene thy saluation , whiche thou hast prepared before the face of all people . To be a lyght to lighten the Gentils , and to be the glory of thy people Israel . He doth not onely plainly and euidently shewe of thinges present , but also of thinges that should folow , and of the whole office of Christ , And he Prophecieth of gathering together of the Church out of the Gentils : finally he singeth a most swete song like vnto the swanne before his death . Ioseph and Marie do greatly maruell at this , so manifest and noble testimonie of Iesus Christ , geuen of so holy a man , for they had nothyng opened this matter vnto him . And certaynly there were other Priestes present at the hearing of these wordes , but they were moued nothing at them . It may be also , that they scorned at him , countyng him a doting olde foole . Yet notwithstanding this sentence of the Messias is vttered , as it were before the congregation , and before the Arke and sight of the Lord .

After that , Simeon proceedeth in prophecienge , and doth execute the office of a Priest , blessinge them , and wishinge vnto them , all gladde and luckie thinges accordinge to the office of Messias , adding vnto , these words : Behold , this child is put for a fal and a rising againe vnto many in Israell , and for a signe against the which they shall speake . Simeon doth not dreame here of the golden and wealthye worlde , as other did looke for at Messias hands , no other thing then worldly commodities , but Simeon knew , that Messias should suffer : finally , he strenghneth and comforteth Marie , agaynst the sorowes whiche she shoulde feele , saying : The sword of sorow shal pearse thy soule , that the thoughts of many mens hartes might be made open . He feared not the hatred & euill will of the chief rulars , neither did he expecte their determination and mynde , but was onely contented with the heauenlye reuelation . When and howe he died , it is not knowne . It is to be thought , that he departed in shorte tyme after out of this miserable lyfe , Luk. 1 into the lande of the lyuyng .

Aenigma . 8.

ENigma is an obscure allegorie , and a sentence couered with subtill and crafty wordes , Man .

Obscurus sermo cunctis aenigma vocatur . Vt : mater me genuit , mox gignitur ex me .

That is to say : Aenigma is called of al men a darke and obscure speach . As , my mother hath brought forth me , and anone she is brought forth of me . By this sentence is signified water , for of water Ise is congeled , & is resolued againe into water .

Aenigma differreth from an allegory in this , that an allegorie is euident , cleare , and manifest , and aenigma is somewhat obscure and subtill . Neither it ought to be reprehended if you , either speake , or write to the learned or vnlearned , that there by they may be compelled to search and learne the sure meaning therof . Phe Prophetes haue many aenigmata , so hath the Apocalipse . Likewise in the Ethnicke writers , there be many aenigmata , of the goddes and of the Sibilles . As Sibillae folium , extripede dictum , dixthera Iouis . &c. This figure is coumpted of Fabius to be rather a fault , than a vertue in any oration . Wherupon Diomedes beyng moued , doth nomber this trope aswell among the faultes , as among the vertues of an oration .

Hesiodus sheweth a very apt example of this figure in his Georgikes , saying , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Dimidium plus toto . That is to say : Half is more then the whole , by the whiche aenigma is signified golden mediocritie : for he that is content with halfe , doth consist in the meane , but he that doth aspire and desireth the whole , tendeth to extremitie .

Plutarchus doth report of Darius , that when he called vnto him the Lordes liuetenauntes of his prouinces , he asked of them , whether the tributes were to greuous for the subiectes or no. And when they aunswered that they were meane , he commaunded the one halfe onely to be payde , iudging it to be better to take half with the good wil of his prouincialles , than the whole with their hatred .

In aeglogis . The like aenigma is in Virgill who writeth thus .

Dic quibus in terris & eris mihi magnus Apollo , Tres pateat caeli spatium non amplius vlnas .

Agayne in the holy Scriptures are diuerse and sondrie aenigmata , as for example in the Psalme . Pennae columbae de argentatae & , posteriora dorsi eius in specie auri . Though ye haue lyen among pots , yet shal ye be that is as the wings of a doue , psal. 68. that is couered with siluer , & whose fethers are like yellow golde . By the whiche is signified , though God suffer his Churche for a time to lye in blacke darcknes , yet he will restore it and make it most shining and white . In the boke of Iudges there is an aenigma of Sampson , hauing subdued the Lyon. De comedente exiuit cibus , Iud 14. & deforti egressa est dulcedo : that is , meat came forth of the eater , & swetnes went out of the strong . And in the Gospell . Vbicum que fuerit corpus , Math. 24. illic congregabuntur & aquilae That is , whersoeuer the body shal be , thether will the Egles stocke . Wherby Christ signifieth , that the elect will flie vnto him , when he commeth . Also Ezechiell : Cap. 17. Fili hominis propone aenigma , & narra parabolam ad domum Israel , & dices : Haec dicit dominus deus . Aquila grandis magnarum alarum , longo membrorum ductu , plena plumis , & varietate , venit ad Libanum , & tulit medullam Cedri . that is . Son of man , put forth a parable , & speak a prouerb vnto the house of Israell , and say : Thus sayth the Lord God , the great Egle with great winges and long wings , and full of feathers , whiche had diuerse colours , came vnto Libanum , and toke the highest braunch of the Cedre . Wherby is signified , that Nabuchadonozor who hath great power , riches , & many countreis vnder hym , shall come to Ierusalem and take away Ieconiah the kyng . And in the booke of Iudges : Cap. 9. Ierunt ligna vt vngerent regem super se dixeruntque oliuae , Impera nobis . Quae respondit , nunquid possum deserere pinguedinem meam ? &c. That is . The trees went forth to anoynte a kyng ouer them . And sayd vnto the Oliue tree : Reigne thou ouer vs . But the Oliue tree sayd vnto them : should I leaue my fatnes ? &c By the whiche parable is declared , that those whiche are not ambitious , are most worthy of honour , and that the ambitious abuse their honour , both to their owne destructions and others .

Also Ezechiel . Duae mulieres filiae matris vnius fuerunt . Cap. 23. Et fornicatae sunt in Egypto , in adolescentia sua fornicatae sunt : ibi subacta sunt vbera earum , & fractae sunt mammae pubertatis earum . That is to say . There were two women , the daughters of one mother . And they committed fornication in Egypt , they committed fornication in their youth : ther wer their brestes pressed , and there they brused their teates of their virginitie . By the whiche parable Israell and Iuda are mente , whiche came both out of one familie . They became Idolaters after the maner of the Egyptians .

Furthermore in the fourth boke of kings . Cap. 14 , Carduus Libani misit ad Cedrum quae est in Libano . Transieruntque bestiae saltus quae sunt in Libano , & conculcauerunt Carduum . That is . The thistle that is in Libanon , sent to the Cedre that is in Libanon . &c.

By the whiche parable Iehoash compareth himfelfe to a Cedre tree , bycause of his great kingdom ouer ten tribes , and Amaziah to a thistle , bycause he ruled but ouer two tribes . And the wilde beastes are Iehoash his souldiours , that spoyled the Cities of Iuda .

Daye starre . 9.

VNtill the day starre arise in your hartes . By the day may be vnderstanded the manifest knowledge of the godhead . By the rising of the day starre may be signified the open knowledge of the humanitie of Christ . The blessednes of the Saintes shal be in both , as Christ sayth in the Gospell of Iohn . Haec est vita eterna vt cognoseant te solum deum & quem misisti Iesum Christum . This is lyfe eternall , that they know thee to be onely very God , and whom thou haste sent Iesus Christ .

Or by the day is vnderstanded the knowledge of the Saints after the iudgement : by the rising of the day starre , the knowledge before the iudgement .

But to omit such scholasticall allegories , Saint Peter meaneth no more in this place , but doth set the whole day with all his partes against darknes , which would vtterly ouerwhelme all our senses and vnderstandings , except the Lord had holpen vs with the light of his word .

Typus . 10.

TYpus doth properly signifie a forme , a figure , an example , a shadow , and an image of an other thing .

Archetypa , are properly the first and principall examplars , whiche are not taken out of other thinges , but are the verie originall thinges them selues .

Typi also ( as Gellius writeth ) are the letters whiche we call descriptions , not exactly made , but rude .

Typus also is a figure and symboll of the veritie and truth , In whiche signification we say , the old Testament to be a type of the new , and the Sacrifices of the same to be types of the Sacrifice of Christ .

We call the noble arte of printyng Typographiam , whiche was first inuented by one Iohannes Gutenbergius , a man of a rare and maruelous wit , in a certayne Citie of Germany called Maguntia , in the yeare of the incarnation of Christ . 1450. No lesse glory , no lesse immortall memorie is to be geuen to this worthy man , than to them whiche first inuented letters .

Vnto Iohn . 11.

THe Prophetes & the law prophecied vnto Iohn , as though Christ should say : It is no maruell if God worcke nowe so mightylye in the myndes of men , bycause he doth not shewe him self a farre of vnder darcke shadowes , as he did before , but is openly present to establishe his kingdome . Wherupon it foloweth , that they haue lesse excuse whiche do contemptuously reiect the doctrine of Iohn , then the contemners of the lawe and of the Prophetes . For that whiche Iohn preached , is the selfe same thyng wherof the law and the Prophetes spake before . For Iohn doth testifie those thinges whiche be now accomplished and perfourmed .

Saint Hierome writing vpon this place , doth say , that Christ doth not exclude all Prophetes after Iohn , Act. 11. et . 21. for we read in the Actes of the Apostles that Agabus did prophecie : likewise the foure daughters of Philip prophecied . Therfore where it is sayd here , that the Prophetes prophecied vnto Iohn , is ment and declared the time of Christ , whom Iohn did shew with his finger , that he was come , whom the Prophets shewed before , that he should come .

Violence take it . 12.

FRom the dayes of Iohn the Baptist vntill now , Math. 12. the kingdome of heauen suffreth violence , and the violent take it by force . That man would labour with all his power to prouide for his saluation which might hear a worthy preacher say that it suffiseth him to get eternall life , if he returne and amende from his former wickednes . This is a very easy way to attayne saluation , whiche who so holdeth not , but wandreth alwayes , and goeth astray , is wretched , and of a desperat life . The Lord doth not require thy gold , siluer , or earthly possessions , wherby he may leade thee out of darckenes , and deliuer thee from the bondage of sinne , but onely he requireth a ready and prompt mynde of repentaunce . Shew vnto him the filthines of thy minde , if thou cannot shewe him thy innocent and pure life , and he will frely wipe them away . Offer vnto him teares gushing out of thine eyes , and he will receiue them in a maner for part of amendement . He doth not abhor thee , though thou be a wicked sinner , but of his great gentlenes allureth thee to repentaunce . He doth not desire the death and destruction of thy soule , but that thou be rather conuerted and liue . He it is whiche reioyseth more ouer one sinner , Luk. 15. than of ninety and nine iust persons , whiche nede not repentaunce . Acknowledge thy fault with a ready will , and he will haue mercye on thee . He it is , that sayd : Tell thine offences , that thou maist be iustified . And bycause thou hast promised to deteste thine vnrighteousnes , Psal. 32. he hath already remitted thine vngodlines . The good theefe faithfully beleuing , that the most plentifull well of Gods mercy could not be spent and dried vp , with great violence entred into the kingdome of heauen , Luk. 23 the which thing he obtained by this his confession . Memento mei domine dum veneris in regnum tuum , That is : Remember me Lord when thou shalt come into thy kyngdome . Math. 11. But wherfore is the kingdome of heauen inuaded and set vpon , from the time of Iohn vnto these dayes ? bycause he shewed the scope & marke of eternall life , which we may easely attaine . For he sayd : Repent ye , and the kingdome of heauen will drawe nigh vnto you . Math. 3 The Lord also ( when he preached ) shewed the same to be an easie way to entre in , yea , euen vnto the blind . And assone as the multitude did know that an easie way of saluation was open for them , they ranne to attayne it , and breaking in by heapes into the kingdome of heauen , they shotte onely at this scope , the Lord notwithstanding directed the mouing of their shot with his grace . The violent tooke by force the kingdome of heauen , when with feruent desire they hastned to cleaue vnto Christ : & he that was born a man , desired to become an angel & an erthly creature sought an heauenly habitation ( as writeth Hierome ) saying . Quest. 1. ad Algatian . The Gentils chiefly entred into the kingdome of heauen by feruent faith and humilitie , who loued Christ more then the Iewes , wherupon Hilary sayth . Gloria Israel a patribus debita a Prophaetis nunciata , a Christo oblata , fide gentium occupatur & rapitur . That is . The glory of Israel , due from the fathers , declared of the Prophetes , and offred of Christ , is obtayned and readyly taken by the faith of the Gentils . As God stirred Iohn to be the criar of the kingdome of his sonne , so did he put into his doctrine the efficacie of the spirit that it might pearse into the harts of men , & kindle their feruencie toward it . But bicause the great part of the people were no more moued , than if no word had ben spoken either by the Prophetes of christ , or as though Iohn had neuer come forth as a witnes : christ doth teach this violencie of the which he speaketh , to be but in certain kind of men . The sence is this . Ther is now a great concourse & repaire of men to the kingdome of heauen , and they do rush in violently to attayne it , for they being stirred by the voyce of one man , come in flockes and in heapes , and do not onely with much desire , but gredyly embrace the grace offred vnto them , although there be many sluggardes , whiche are no more moued , then if Iohn should tell them but a fable , pertayning nothing vnto them , yet many I say do runne to it with a violent loue and zeale . The kingdom of heauen is taken here for the new doctrin of the Gospell .

The kingdome of heauen to suffer violence , is with great and gredy desire to runne to the open preaching therof , and to breake in by strength .

The violent to take the kingdome of heauen , is no more , but to be so hoat with the zeale of the gospell , that a man is ready to dispise and lose life and all that he hath , so that he may be partaker of the kingdom of God .

Agar & Sara . 13.

AGar written without aspiration was handmaiden of Sara , and concubine of Abraham . She was the mother of Ismaell . And note here , that this word Concubina , was taken in the olde tyme for an honest name ( as Masurius writeth . ) And in the lawes of the Romanes , a concubine was not counted a strompet , nor a maried mans lemman , but Concubina was properly she , which had coniugall companie with a single man : yet she differed from her whyche is counted Vxor , a wife , bycause the cohabitation of a concubine is not indiuiduall or inseparable , and for that both the parties so ioyned , might be easly separated agayne .

Saint Hierome , writyng Ad Oceanum , doth discerne a concubine from a wife , in these two poyntes . First , that a wyfe had neede of Tables or writinges to recorde the contracte . Secondly that a wife had a dowrye , whiche both ( sayth Saint Hierome ) a concubine had not : but this sentence of Hierome is not generally true , for this his sayinge is to be strayned to that wyfe , whiche was before a concubine . In deede she that was the concubine , had neede of Tables and recorde , bycause she should be no longer named a concubine , and that the children after borne of her , should be legitimate . As for dowry , is not alwayes required of necessitie , for a dowry cannot be without matrimony , but matrimony may be with out a dowry . The Romain lawe did allow concubines to be lawfull , yet it doth somewhat note that kynde of coniunction , bycause it doth not suffer children begotten of concubines to be iuste and ryght heyres , oneles that the concubine be made at the last a wyfe , or els that the princes authoritie do legitimate them .

Questio .

But what is this to the concubines spoken of in the Scriptures , whom the fathers had ?

Responsio .

A concubine is called in the Hebrue toung Pilaegaesch that is , a mayden ioyned to a man without wryting , that is , without contract , or betrouthing , yet she was counted a true wife in the holy Scriptures , as it plainly appeareth in Cethura , who was called Vxor , a wife , Et addidit Abraham , & accepit vxorem , & nomen eius Cethura , & peperitei Zimran . &c. Genesis . 28 Now Abraham had taken him another wife called Cethura , which bare hym Zimran , And in the same Chapter she is called also a concubine , where it is sayd , that Abraham gaue all his goods to Isaac , but vnto the sonnes of the concubines , whiche Abraham had , he gaue giftes , and sent them away to the East countrey .

Here may you see , that the concubines among the Hebrues were very wiues , although they were oftentymes handmaydens , as Agar , Bala , Zilpa and others .

Concerning the ciuile ordinaunces of the places where the fathers dwelt , the free men could not contract matrimonie with their handmaydens ▪ and therfore it might be , that in the holy Scriptures , they be called Concubinae concubines , and not wiues , notwithstanding before God they were wiues .

There be two differences betwene the lawes of the Romaines , and the lawes of the Iewes . First the Romaines counted not Concubinatum , to be matrimony . Among the Iewes it was counted matrimonie before God .

Secondly the Iewes had their handmaidens to their concubines , the Romaines would not haue that to be lawfull .

It is to be noted , that where it seemeth in the decrees , concubines to be approued and allowed , they are to be vnderstande of those , whiche were wyues in deede , that is , when both parties do consent and agree to dwell continually together , and to acknowledge eche other as man and wife . Otherwise concubines be vtterly forbidden .

These shal be sufficient for this name , concubine , whiche now in these dayes is not lawfull .

Agar written with chet , signifieth Cingulum , or Perezoma , a girdle , or any thing that compasseth about .

Agar written with he , betokeneth a straunger , it commeth of this verb Hagar , id est , peregrinatus est .

Sarah signifieth Dominam , or Principem .

Ye shall finde , that Abraham had two sonnes , that is Ismaell of Agar , and Isaac of Sara .

Both were the true sonnes of Abraham , Ismael was no lesse the true sonne of Abraham then Isaac , for both came of one father , one flesh & one seede . What is than the difference ? this maketh not the difference ( saith Paule ) bicause one of the mothers was a free woman , & the other a bonde woman ( althoughe it maketh for the allegorie ) but bycause Ismaell whiche was borne of the bonde woman , was borne of the fleshe , that is without promise and without the worde of God , but Isaac was not onely borne of the free woman , but also accordyng vnto promise . Why so ? notwithstandyng Isaac was borne of the seede of Abraham aswell as Ismaell . I graunte they were both the sonnes of one father , and yet there is a difference , for although that Isaac was borne of the fleshe , yet there went before a promise and a nomination of God . This difference Paul would haue to be noted . He gathered this difference in this maner out of the text of Genesis .

That Agar conceyued , and brought forth Ismael , it was not the voyce and the worde of God , which had foretold that this should come to passe : but by the permission of Sara , Abraham went vnto his handmaid , Agar , whom Sara beyng baren ( as Genesis witnesseth ) gaue him to wife . For Sara had heard , Gene. 16. that Abraham by the promise of God should haue seede of his body . Vnto this seede she hoped , that she should be mother : but when she had many yeares looked for this hope , after the promise was made , seyng the matter to be differred , she thought her hope to be frustrate . Wherfore this holy woman doth yelde vnto the honour of her husband , and her owne ryght , resignyng her ryght vnto another and that vnto her handemayd , yet she doth not suffer her husband to marrie another wyfe without his house , but she geueth her owne mayden vnto hym in matrimonie , that she myght haue children in her owne house . For so hath the History of Genesis .

Sara vxor Abraham non genuerat illi , Cap. 16. sed habens ancillam Egyptiam nomine Agar , dixit marito suo : Ecce , conclusit me dominus , ne parerem , Ingredere quaeso ad ancillam meam , si forte ex illa aedificer , & cete . That is to say . Sara Abrahams wyfe bare hym no children , and she had a mayde , an Egyptian , Agar by name . And Sara sayde vnto Abraham : beholde nowe , the Lorde hath restrayned me from childebearyng . I pray thee go in vnto my mayde , it may be that I shall receyue a chylde by her . &c. It is a great humilitie , that she so much directed her selfe , takynge in good parte this temptation of her fayth . She thought thus with her selfe , GOD is no lyer , what he hath promised vnto my husbande , that will he surely performe , but perchaunce God will not haue me to be the mother of this seede , I wyll not enuye Agar thys honour , vnto whome lette my husbande goe in , perchaunce I maye haue children by her .

Wherfore Ismaell is borne without the woorde , onely at the petition of Sara her selfe , for there is no woorde of God whiche commaunded or promised Abraham a sonne , but it seemeth all to be done by chaunce , whiche the woordes of Sara declare . If perhaps ( sayth she ) I maye haue a chylde by her . Since that therfore there preceded no voyce of God vnto Abraham , as there did when Sara should bring forth Isaac , but the voyce of Sara onely goeth before , it is sufficiently shewed , that Ismaell was the sonne of Abraham accordyng to the flesh , onely without the woorde . Therefore he was looked for and borne lyke vnto any other chylde . This thynge Sainte Paule diligently pondered and weyghed .

He vrgeth also the same argument vnto the Romayns , which here including in an allegorie , he doth repete & strongly conclude , Rom. 9 that all the sonnes of Abraham are not the sonnes of God . Abraham ( sayth he ) hath two sorts of sonnes : the one sorte are borne of his fleshe & bloud , but the woorde and the promise of God goyng before , the one as Isaac , the other sort with out the promise , as Ismaell . Therfore ( sayth he ) the children of the flesh are not the children of God , but the children of promise . &c. And with this argument he stoppeth the mouthes of the proude Iewes : as Christ doth also in Mathewe and in Iohn , Math. 3. Iohn . 8. who glorified them selues to be the children and seede of Abraham . As though he should say , It foloweth not . I am the carnall seede of Abraham , therfore I am the sonne of GOD . Esau is the naturall sonne , therefore he is the heyre . They that will ( sayth he ) be the sonnes of Abraham , they , besides their carnall birth , must be the children of promise and belief . And they that haue the promise and beleife , are onely the true children of Abraham , and consequently the sonnes of God .

But Ismaell bycause he is not promised of God vnto Abraham , is onely the sonne of the fleshe , and not of promise , and therefore he is looked for and borne as other children are . For no mother knoweth whether she shall haue any childe or no , or if she perceyue her selfe to be quicke , she knoweth not whether it be a manne or woman childe , but Isaac was certaynely named . Sara vxor tua inquit Angelus ad Abraham , Gene. 17. pariet tibi filium , vocabisque nomen eius Isaac . Thy wyfe Sara ( sayth the Aungell vnto Abraham ) shall bryng foorth vnto thee a sonne , and thou shalte call his name Isaac . Here both the son and the mother are expressely named . So for thys humblenesse of Sara , that she dyd yelde her ryght , and suffred the contempte of Agar , God recompenced her , and gaue her this honour , that she her selfe was the mother of the promised sonne . Gene. 16.

Simile .

Abraham is the figure and token of God , who hath two sonnes , that is , two peoples represented by Ismaell and Isaac . They were borne vnto hym , of Agar and Sara , who do signifie the two Testamentes , the olde and the newe .

The old Testament is of mount Sinai , begettynge bondage whiche is Agar , for the same hill whiche the Iewes call Sinai ( whiche semeth to haue his appellation of Bushes , brambles and briars ) the Arabians call in their toung Agar . Whiche thing besides Paule , Ptolomie doth also witnes , and the Greke scholies . After the same manner there are geuen diuerse and sondrie names vnto other hilles also , amonges diuerse nations . So the hill whiche Moses called Hermon , is called of the Sidonians Sirion , and of the Amorites , Senir .

It doth well agree , that the mount Sinai in the toung of the Arabians hath the same name that a handmayd hath , & I think , that the similitude of that name ministred vnto Paule an occasion and lyght to seeke out an allegorie . Therfore as Agar the handmayd , brought forth vnto Abraham a sonne in dede , yet not an heyre but a seruaunt . So Sinai the allegorical Agar , brought forth truly vnto God , a sonne , that is a carnall people . Also as Ismael was the true sonne of Abraham , so the people of Israell had God their true father , vnto whom he gaue a law , and deliuered his oracles , religion , the seruice of him and his Temple , as it is in the Psalme . Psal. 147. Qui annunciat verbum suum Iacob . &c. He sheweth his worde vnto Iacob , and his statutes and iudgementes vnto Israell . But this was the difference . Ismaell was borne of a handmayde after the fleshe , that is without promise , and therfore he could not be heire . So the misticall Agar , that is , the mount Sinai , vpon the which , the law and the old testament was geuen , begat vnto God a people , but without promise , that is a carnall and a seruile people , and not the heire of God , bycause that vnto the law there were not added the promises of Christ ( whiche should blesse them ) and of their deliueraunce from the curse of the law , from sinne , and from death , also of the fre giuing of the remission of sinnes , of Iustice and euerlasting life . But he that doth them ( saith the law ) shall liue in them

The Land of lyuing . 14.

DAuid saith in his Psalmes . I should haue faynted , 27. psalm . except I had beleued to see the goodnes of the Lord , in the land of the liuing . Of the land of the liuing , diue●s do diuersly geue iudgement . Euthinius doth say in this place , the land of the liuyng to be this present world , as a seat most apt for the liuyng , and the lande of them that be deade , to be the inferior regions .

Furthermore , certayne do say , that the earth is neuer founde in the Scriptures to be called heauen , but that heauen and earth be two places much distant ( as it is written in the Psalme . Out of heauen did the Lord behold the earth . 102. psalm . The earth therfore ( forasmuch as it must be vnderstand in his owne proper signification , except there be a manifeste Metaphore ) must be taken in this place the very earth wheron we dwell .

Ezechias fearyng death complayneth saying . Esay . 39. Non videbo dominum deum in terra viuentium , neque aspiciam hominem vltra qui morior , That is . I shall not see the Lord God in the lande of the liuing , nor behold man any more whiche do now dye .

In an other Psalme it is sayd likewise . psal. 115. Placebo domino in regione viuorum . I will please the Lord in the lande of the lyuing , that is I will please him in this present life , for if I do not please him here , how can I please him in the life to come ?

Agayne in an other place . Portio mea domine , in terra viuentium . Psalm. 142. O Lord thou art my portion in the lande of the liuing . As though he should say , in this lyfe I couet and desire none other inheritaunce beside thee , whiche art my portion and lot .

Esay prophecieng of Christ saith . Abscissus est de terra viuentium . Cap. 53. He was cut of from the land of the liuing , and so is Terra viuentium , taken in many places of the Scripture .

Saint Austen doth take the lande of the liuyng for heauen , his wordes be these . O bona domini , dulcia , immortalia , incomparabilia , in psa. 27. sempiterna , incommutabilia , & quando vos videbo bona domini , credo videre sed non in terra morientium . &c. O the goodes of the Lord , most swete , immortall , incomparable , eternall vnchaungeable , and when shall I see you , but not in the lande of the dieng . The Lord shall deliuer me from the lande of the dieng , who vouchesaued for my sake , to take vpon hym the lande of the dieng , and to dye betwene the handes of the dieng .

Lyranus expoundeth Terram viuentium , to be Vitam beatam .

Rabbi Kimhi doth vnderstand the land of the liuyng , of the state of the lyfe to come .

Pellicanus expoundeth this verse : Credo videre bona domini , in terra viuentium , I beleue to see the goodnes of the Lord in the lande of the liuing , after this manner . I feele nothing in this present life but calamities and miseries , although I am not without diuine and godly consolations : but after this life in the lande of the liuing , and in the world of the blessed soules , I shall see the goodnes of the Lord , that is , I shall haue the fruition of the goodnes of God , without al trouble , and with great pleasure . Neither of these two senses are to be reproued , but the first semeth to be more nere the truth .

Choyce of meate . 15.

IN the beginning God created all thinges , and so created them , that as the creation of them is good , so the thinges created , are at this day very good : neither is God contrary vnto him selfe , when he forbiddeth vs certain kind of meates , as though any thing in it selfe were vncleane . There lieth hid certaine misteries vnder this doctrine . The lawes whiche were made concerning meat , and apparell , appeare to be of litle estimation , for God would haue his authoritie in litle thinges to be respected , for the authoritie of the law , dependeth vpon God , and he is the maker of the lawe , and the law it selfe is the inuention of God . These lawes restrayne and kepe downe the audacitie of man , whiche oftentymes maketh lawes , and repealeth them agayne , and euery day inuenteth new statutes and ordinaunces . Wherfore god wold haue his people to shew due and faithful obedience vnto such lawes . As when at the beginning God commaunding Adam , ●● . 11.3 . that he should not tast of the tree , of the knowledge , of good & euil , he required therby faythful obedience of him . The obedience of the faith , whiche was in the Machabies , 2. Mac. 6.7 . in Eliazarus , & in certain other godly men , resisting king Antiochus , euen vnto the shedding of their bloud , & most cruel death , pleased God . But many other abstaining from the eating of swines flesh , deserued no praise nor commendation therfore . When the word of God pronounceth any thinge to be holye , that thing is holye , and for this onelye cause , that he that doth commaund it , is holy . When God saith any thing to be vncleane , it is vncleane , insomuch , that whosoeuer eateth any thing , contrary to the word of God , he polluteth and defileth himself . You are now cleane ( saith Christ in his Gospel ) for the wordes which I haue spoken vnto you . It is necessary therfore that we do beleue the word of god , Iohn . 15. and that the obedience of faith do go before , and after that , whatsoeuer worke or fact commeth of faith ( as the fact of Eleazar was , which wold not taste of swines flesh ) cannot but be allowed of god : with whom , whatsoeuer is not of faith , is sinne . Furthermore , in these lawes concerning the abstinence from certain kinds of beasts , god had a respect and consideration of the helth of the body of man : for certain meats which ar not permitted to bee eaten of man , are also condemned of the Phisitions , as scarse wholesome . Wherof the holy fathers gather this argument : If god haue care of the health of the body , truly he must nedes be much more carefull for the health of the soule . Furthermore , manye of the Gentiles refrained both from the eating and touching of certain beastes . Therfore , that the people of Israel ( being otherwise curious and superstitious , shoulde not herein permit any thing to them selues , and attempt things at their own pleasure ) God gaue vnto them certaine misticall lawes , concerning this point , by the which he both drew them backe from their inuentions , & also seuered them from the Heathenish nations , Moses sayde : Deut. 14. Thou art a holy people vnto the Lord thy God , and the Lord thy God hath chosen thee , that thou shouldst be vnto him a peculiar people , among al the nations , vpon the face of the earth . Also in the Actes of the Apostles , ther is a vision shewed vnto saint Peter , in the which by the vncleane beastes , the Gentiles are represented . Furthermore , god woulde that we shoulde haue respect vnto the nature of the beasts , which he forbiddeth to be eaten . For in our table and meate by extern symbolles , he hath described and set forth this heauenly wisdome , ministring at the table it self an occation vnto vs , both to thinke and speake of the true holynes of the mind , least we should be impudent , vnpure , vncleane and filthy . And therfore this clause is often repeated . Ego dominus deus vester sanctus sum . I the Lord your God am holy , as though he should say . To this point pertain al these thinges , that ye should employ and geue your selues vnto holines . Therfore he taught in these tokens , what the godly should folowe , and what they should auoyde .

First he declareth generall rules of vncleane and cleane beastes , then he prosecuteth euery one in their kyndes in a most naturall ordre , the place is copiously set forth in Leuiticus and Deuterono : Leui. 11. Deut. 14 Such beastes as are clouen footed and chew the cud , are graunted vnto the vse of man . Wherin two thinges are set before our eyes , in the whiche the office of a good man is comprehended . For if we wil be pure and cleane beasts , we must both deuide the hoofe and chewe the cudde . The foote is the affection of the mynde , which is not to be folowed . There must be a difference had in things : and as in a clouen foote there are two partes , the right and the left , so a good man choseth that which is good , and fleeth the contrary . The ruminating or chewing of the cud , is iudgement . for euery thing is not to be admitted , which we see & heare , but those things onely , which we with a diligent examination weigh , & consider , and find them not to be repugnaunt vnto God and his law .

Afterward , ther are adioyned sundry liuing things in a certain cataloge or number by their kindes , of which it was vnlawfull for the people of God for to eate . These were either foure footed beastes of the earth , either beastes of the water , or birds of the ayre , or creping things .

Of foure footed beastes of the earth , ther are foure namely forbidden : The Camel , which hath a high and long neck , teaching pride and arogancy , by al meanes to be aduoided . Also the Cony or the Mouse of the mountaine , by the which is signified , that such men as are drowned in earthly things , are not allowed of God . The Hare , being a fearful beast , doth admonish vs to put away al dastardly cowardnes , as the swine all filthines and vncleanes . For the Hog is a figure and token of al impurity , wherof rose this prouerbe : Sus ad volutabrum . And it is written of Cyrces , that she turned through her enchauntments , 2. Pet. 2. Vlisses companions into swine . Al fishes of the water were permitted to be eaten , which haue scales & fins . If they did lacke either of them , they wer forbidden , as the Ele , which although it haue sinnes , yet it hath no scales . For as the bodies of the fishes are gouerned by their fynnes : so it behoueth man to be gouerned with a stedfast fayth . The scales are hard , and couer the bodye , so except we be constaunte , and pacient in the worke of the Lorde , he doth worthely abhorre vs .

Of the foules of the ayre , such as are most rauening and spoyling , are forbidden , and such as feede vncleanly , and desire filthye meate . Also such birds as flye onely in the twy light , and in the night , aduoyding the day light , and such as are subtill , vnstable , and nothing quicke . By the which the contraries , as beneficiency , abstinence , temperaunce , also simplicity , clearnes , constancy , alacrity , integritie , and cleannes of lyfe are commended vnto vs .

Finally , not a few of the creping beastes are noted . For men which ar altogether ouerwhelmed in filthines , displease god . I wil not reherse the names of al the beasts which wer forbidden , partly bicause it had bene a busy matter , partly , bicause the Expositours of the Bible do wonderfully vary & alter in the interpreting of them , in so much that I cannot inogh meruel of the extreme blindnes & frowardnes of the Iewes , in the earnest obseruing of the choise of meats , wheras the Rabbines in this place are darke and obscure , nor can declare certainly , what those beastes be , which God hath forbidden them to eate .

But I pray you , may we not cal the proctors and doctours of the Romish church , more precise , more scrupulous , and more strait laced about the choise of meates , then euer the Iewes or Rabbines were ? They would not suffer a poore man to eate an egge on the Friday , or in the Lent , and other their prescribed daies , vnles he had a pardon from the Pope . Yea , if a man being sicke and ready to die , had tasted of any kinde of flesh , with out their dispensations & pardons , he should haue bene cursed with bel , booke , and candle , as blacke as a coale down to hel . O bloudy tiranny , O seruile bondage , wors then the bondage of the Iewes .

Saint Paul commaundeth : Omne quod in macello venditur , 1. Cor. 10. manducate , nihil interrogantes propter conscientiam . Whatsoeuer is sold in the shambles , eate ye , and aske no question for conscience sake .

Agayne to Timothie he sayth : Prohibentium abstinere a cibis quos deus creauit ad percipiendum cum gratiarum actione , sidelibus et us qui cognouerunt veritatem . Quia omnis creatura dei bona , & nihil reiicien dum , quod cum gratiarum actione percipitur , That is : 1. Tim. 4. Forbidding to abstain from meats , whiche God hath created to be receiued with geuinge thanks , of them which beleue & know the truth : for euery creature of god is good , & nothing ought to be refused , if it be receiued with thanks geuing .

Also to the Colossians : Nemo vos iudicet in cibo aut potu . &c. Colos. 2. That is : Let no man condemne you in meate and drinke . &c.

Furthermore , to the Romanes : Qui vescitur , domino vescirur , gratias enim agit deo : & qui non vescitur , domino non vescitur , Rom. 14. & gratias agir deo . He that eateth , eateth to the Lord , for he geueth God thankes : and he that eateth not , eateth not vnto the Lord , and geueth god thanks . And in many other places of the scripture , as in Marke : Nihil est extra hominem introiens in eum , quod possit eum coinquinare . Cap. 7. Ther is nothing without man , that can defile him , when it entreth into him , but the thinges which procede out of him , are they which defile the man .

Saint Austen in his booke De ecclesiasticis dogmatibus , writeth , quod cibos qvoque credere malos , vel maliciae accusare percipientes , Lib. 1.66 . non est Christianorum , sed potius Herachitarum & Manichaeorum . That is : to beleue meates to be ill , or to accuse them of sinne that do receiue them , is not the part of Christian men but of those heretiks which are called Herarchitae and Manichaei .

Again , writing Ad Ianuariūm , he saith : Epist. 119. Quod scripsisti quosdam fratres ita temperare a carnibus comedendis , vt immundos qui comederint arbittentur , apertissime contra fidem sanamque doctrinam est . That is , wher as you haue written , certain brethren so to abstain from flesh , that they iudge them vncleane , which haue eaten fleshe , is most manifeste against the faith and sound doctrine .

In the counsell named Concilium Martini Papae , it is written after this maner : Si quis etiam non pro abstinentia , sed pro execratione escarum a carne abstinet , placuit sancto concilio , vt praegustet , & si sic vult abstine re , abstineat . Si autem spernit ita , vt olera cocta cum carnibus non degustet , iste non obediens nec suspitionem haete sis a se remouens , deponatur de ordine clericatus . If any , not for abstinence , but for the execration & abhorring of meates , do abstain from flesh , it hath pleased the holy counsel , that he shal at the least taste of it , and then if he will abstain , let him abstaine , but if he so contemne , that he wil not taste herbes sodden wyth flesh , then let him ( not obeing nor remouing suspition of heresy from him ) be deposed from the order of his clergy .

Consider I pray you , how saint Austen in his boke De moribus ecclesiae , painteth out , and most manifestlye describeth the fast of the Manichies , to be such a fast as is now adaies the fast of our Papists ( that is to say ) gluttony , & not a meanes to tame the flesh , as they do pretend . And that the sober diet of the christian man , eating sparely of flesh , is the right kinde of fasting . Thus saint Austen reasoneth : if there be a man ( as it is possible ) so spare of diet , & profitable withal , that he wil eate but twise in one day , ruling and tempering with that abstinence , the appetite of his throte and belly . And be it also ( saith he ) that ther be set at supper before this man , a few herbes , & a litle bacon sodden with the same herbs , so much in quantity , as may suffice to put away his hunger , & that the same man quench his thirst with three or foure draughtes of pure wine , that is vnmingled with water , and that this be his dayly diet . And againe on the other side : if ther be one that tasteth no flesh , nor drinketh no wine , but straunge kindes of dishes , made of sedes and fruites , with aboundance of pepper cast vpon it , wherof he eateth plentifully at nine of the clock in the morning , and againe at night at supper . And also that the same man drinke of the water , wherwith the huskes of grapes be washed , after the pressing , and of Sider and suche other licours , which though they bee no wine , yet they serue in steede of wine , yea & passe it also in swetenes . And be it that this man drink , not onely so much as he thursteth , but so much as him lusteth , and that he hath a dayly prouision for this diet , and hath plenty of these delicates , wherwith to serue not only his necessities , but al so his lust : whether of these twayn iudge you , as touching meat & drink , do liue in more abstinence ? I thinke ( saith saint Austen ) ye be not so blind but that ye wil prefer the man which liueth with the litle baken & wine , to the other glotton , for the truth it self driueth you to this answer . But you heretickes be of the contrary opinion ( saith he ) for by your opinion if this second man should sup with the firste but one night , & shoulde but touch his lips , and smell of his baken , though it were resty , ye would straight way condemne him to hell fire , as a breker of your seale ( that is ) of your religion . Thus farre saint Austen .

Spiridion qualis circa peregrinorum susceptiones faerit , huic apparet . Instante iam quadragesima , quidam ex itinere venitad eum , Histo. Tripa● Lib. 1. cap. So zomenus . quiuis diebus sine cibo consistens . Videns itaque peregrinum valde defectum , perge ( inquit filiae suae ) laua peregrini pedes , & cibos appone . Cunque virgo dixisset nec panem esse , nec 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , hoc est farinas ( quarum rerum solebat nihil habere conditum propter ieiunium ) orans primum , veniamque petens , filiae iussit vt porcinas carnes quas domi salitas habebat , coqueret . Quibus coctis , sedens cum peregrino , positis carnibus comedebat , & rogabat , vt vna cum eo ederet peregrinus . Quo recusante , Tit. 1. christianumque se profitente . Propterea ( inquit ) recusare non debes . Omnia enim munda mum dis , sicut sermo diuinus edocuit .

What manner of man , Spiridion , was about the entertaynement of straungers , it appereth by this that followeth : In the beginning of Lent , a certaine man iourneing , came vnto him , who was without meate .v. daies . Spiridion seing the straunger very weake , said to his daughter , go and wash the straungers feete , and set meate before him . And when the virgin had said that ther was neither bread , nor meate in the house ( of the which he was wont then to haue no store , by reason of the fast ) Spiridion first praying and asking pardon , commaunded his daughter to seeth pork , which he had in his house salted , which being sod , he sitting with the straunger , did eat of the flesh set before him , and requested , that the straunger would eate with him . Who refusing , and professing himself to be a christian , therfore ( saith Spiridion thou oguht not to refuse , for to the cleane al things are cleane , as the woord of God hath taught .

I do not bring in this doctrine to that end , that I would set althinges on cocke and hoope ( as they say ) or that I do meane , that the euangelical liberty , should be turned into carnal liberty , or that men might eate at al times all maner of meates , without obseruation of the lawes of Princes , made for a common wealth : but I speake it for this end , that we should not put anye religion or righteousnes , or anye vnholynes in the meates them selues , for they be neither of , nor on , as saint Paule writeth to the Corinthians , saying : Atqui esca nos non commendat deo , and meate doth not commend vs vnto God .

Cautio .

If the church , or the magistrat do make any lawes , certain condicions , and circumstaunces are to be obserued .

First , that their decrees be not repugnaunt with the woord of God .

Secondly , that the true seruice of God , iustification , and remission of sinnes , be not put in them .

Thirdly , they are not to be counted so necessary & inuiolable , but that they may be chaunged , when the state of the faithful shall so require .

Fourthly , they ought not to be made in such sorte , that if any man shal not without offence , or contempt obserue them ) he shal be thought to offend deadly . Therfore , since these lawes of the choyce of meates are repugnaunt vnto the word of God , by the which word al meates are made lawful , they appeare to be pernitious and hurtfull . Furthermore , our aduersaries in this their decree of the choise of meates , doo accompt a certayne holines , and seruice of God to consist , in so much , that they esteme them , which do not abstain from suche meates , which they haue prescribed , to be lesse holy , lesse good , and lesse religious . Afterward these their ordinaunces so encreased , and multiplied out of measure , that neither almost ther was any end of them . Saint Austen complained that in his time all thinges were full of superstitions , so that the condition , and state of the Christians was wors , then the seruitude of the Iewes . Which thing , forasmuch as , he spake of his time , what , I pray you woulde he say nowe of our time , the church being oppressed with such infinite burdens . First of all they ordeined , and instituted the Lent , after they added the Friday and the Saterday , and in some countries the wednesday in euery weke . They brought in the imbering daies , foure times in the yeare , also the vigils of many saintes , in the which not to fast , Gregory the seuenth , made it mortall sinne . Since that , therfore these traditions are so greuous vnto the church , that they may be called in tollerable burdens , which Christ did reprehend , to be layd vpon mens backes of the Scribes & Pharisies , thei ought not to be tollerated , and suffered . Finally , they would haue these traditions to be so necessary and inuiolable , that the church could not consist without them . And they esteme so much their own inuentions , that they punish the transgressours of them more greuously , then the breakers of Gods commaundementes , as theeues and adulterers Churche robbers . &c.

Obiectio .

They alledge the Rechabites for an example , who are praysed in Ieremy , because they obeyed their father , which commaunded them that they should drinke no wine , neither should haue any certain possessions , but should be wanderers , and should dwel in no city . Vnto whom God , bicause they performed these thinges , promised a long life and posteritie . Here they say , that they do as Ionadab the sonne of Rechab commaunded his sonnes concerning the choyse of meates . Wherfore , the church appereth not to haue erred , in commaunding such things . And as god commended the obedience of the Rechabites , so also he will allow the doings of the Christians , if they obey such decrees of the church .

Responsio .

I answer : It was commaunded in the the old law , not to drinke wyne , & it did not displease God , yea rather in some persons it is commended , as it is manifest of the vow of the Nazarits , which vow , Samson & Ihon Baptist receiued , from their mothers wombe . For at that time , such an intent pertained vnto a certain holy ceremony . Also , their father commaunded them that they should liue a wandring life , bicause perchaunce he appointed them not to husbandry and tillage of the ground , but to be shepherds , vnto whom it was most conuenient to wander through the woods and hyls . Or els , bicause they wer not of the children of Israel , therfore they could not haue any possession of them in their land , & yet he would not haue them to depart into other countries , bicause he worshipped the true god of Israel . For this Rechab was of the posterity of Iethro , as it appeareth in Paralipome . If thou wilt contend that they wer Ethnickes , Lib. 1. Cap. 2. and therfore that they dwelt among straungers , I answer , that their father wold not withstanding , that as they differed from them , among whom they dwelt , in religion , so also they should be known from them , by outward tokens & signes , as to abstain from wines , and to haue no certain dwelling places . Furthermore , God praised their duty done vnto their father , whom they wer bound in moral life , and in maners to obey , for he commaunded these things vnto them , as ciuil , proper , & peculiar badges of his family , and not vnder the title of religion . For when they wer bidden of Ieremy to drinke wine , they did not pretend a holines or a seruice of god , that they would not consent vnto him : they declared onely what their father had commaunded . Which obedience pleased God , & should haue pleased him , if it had ben exhibited in any other domestical or ciuil actions . But the Pope & his prelats do not commaund choice of meate , but vnder the title of holines & diuine honoring of God , which may not be suffred , since it is the office of god , & not of man , to make decrees of religion . If that the Magistrate or officer should commaund vs not to eate or drinke this thing , or that thing , for the common wealthes sake it ought to be obeied . But as concerning diuine honour , or Gods seruice , it is to be sayd , that the easye yoke of the Lord is not to be encombred & agrauated with mans traditions .

Obiectio .

They obiect alwaies this saying : Qui vos audit , me audit , Math , 10. qui vos spernit , me spernit , that is : He that heareth you , heareth me , and he that despiseth you , despiseth me .

Responsio .

I graunt that the pastors ar alwaies to be herd , so long as they teach vs Christ and his doctrin . It wer an vniust matter , if that they should think that when they commaund their own traditions , they shoulde be as well heard as Christ . In the old law God would not haue anye thing added or diminished from his lawes . With what face then , durst they to attempt any such thing in the new Testament ? Is the doctrine of the new Testament more imperfect , then the old law was ?

Christ rebuked the Scribes , bicause they added their own traditions , who notwithstanding said vnto the people , that they shoulde heare them , bicause they sat in the chaires of Moses : but they sit in that chair , when they teach such things as were written of Moses , but when they will appoint their own decrees , their authority is worthely diminished . The same may be said of our bishops & pastours . They rede frugality & sobriety to be commended in the scriptures of Christ , and of the holy ghost , let them exhort the people vnto that , as earnestly as they can .

1. Pet. 5. Rom. 13 Saint Peter writeth , Fratres sobrii , estote , vigilate in orationibus . &c Brethren , be ye sober and watch in praier . And likewise Paul : Non in commessationibus et in ebrietatibus . &c. That is : Not in banketting & dronkennes , neither in chambering & wantonnes &c. Also Christ saith : Vide te ne grauentur corda vestra crapula , Luk. 21 & ebrietate . Se that your minds be not oppressed with surfet , and dronkennes . Let them also commend and set forth , fasting and abstinence as profitable things , which are praysed in the holy scripture , but of the times , maner , & choice of meates , let them leaue to speake of , except by the choice they vnderstand frugall meat , & such as is easy to be gotten , & not sumptuous & delicate . These thinges are continually to be beaten into the heades of the people , that modesty , and temperancy may be embraced in the flock of christ . But to make ecclesiastical lawes concerning these things , by the which the conscience is entangled , it is not good nor requisite . Saint Austen saith , that the Apostles commaunded men to fast , but as concerning the daies of fasting , they spake nothing . But saint Hierom saith , that the festiual daies , & daies of fasting wer apointed of wise men , for their cause , which do not almost at any time fast , & do not alwaies come vnto the church . Wherfore the lawes both concerning daies , & the choice of meats , are to be counted as the tradicions of men , & not the commaundements of god . And we rede , that the fast of the saterday had his beginning , of this , bicause , Peter a little before he should dispute with Simon Magus on the sonday , commaunded a fast vpon the saterday , wherfore vpon a superstitious zeal of this fact , they did alwaies fast that day , which thing was not vsed of the churches of Africa , and of the oriental parts . But when such thinges are instituted and decreed of the choice of meates , what is to be done of the faithful ? First , that they which vse the liberty graunted of Christ and of the church , be well perswaded in their consciëce , which Paul monisheth speaking to the Romanes : Quisque in sensu suo abundet , let euery man be perswaded in his minde , Rom. 14 bicause nothing is to be attempted against the conscience . Let him also geue thanks vnto god , of whom he receiueth this liberty through christ as in the same Epistle the apostle commaundeth him that doth eate , not to be iudged of the weaker , bicause he eateth with geuing of thanks . Farthermore , that which he doth , let him do it vnto the glory of God , neither let him seeke his own delight , or couet to satisfy his own lusts . For the same apostle saith : Siue manducatis , siue bibitis , omnia in dei gloriam facite . Whether ye eate or drinke , let al things be done to the glory of God . 1. Cor. 10. Let him beware also , least he offend his weake brethren . Let him teach them and instruct them with lenity and gentlenes , but not so , that he nourishe their infirmity . For some are to be suffred for a time , but not continually , except they wil alwaies be lerners , & neuer come vnto knowledge . Neither doth this saying of th apostle make against vs : Si esca offendir fratrem meum , inaeternum carnes non manducabo . 1. Cor. 8. Rather then I should offende my brother , I wil neuer eate flesh . He doth shew with these words , how he was minded , & doth put a cause , saying : least I should offend my brother . But he that is already taught , and is not offended , but of a certayne stubbournes , we ought not to beare with him , least long dissimulation tend to the detriment of the whole church .

Questio .

From whence came this superstition , to abstain from flesh , and wher had it first his original ?

Responsio .

It is to be thought , that it came first from the Heathen , bicause the priests of the Egyptians did abstain from flesh . So did Apollonius , Thianeus , & Pythagoras also , and this they did , bicause by this means they thought to make their senses more pure , and to wipe away al grosnes & darknes out of their mind , wherof they hoped for certaine reuelacions by their own industry and labour , but these be the gifts of the holy ghost , which doth distribute them at his pleasure .

Obiectio .

How say you then to Daniel and his felowes , who did abstaine from the meates of the kinges table , from flesh and from wyne ?

Responsio .

They did abstain for none other cause , but that they would not be polluted with meates forbidden in the law , which shoulde haue bene easilye brought to passe , if they had sitten at the kings table . The wine also dyd moue them some scruple , least it were not prest out of that vine , which was not yet foure yeres old , wherof to taste the law did forbid .

Lynsey wolsey . 16.

IT is commaunded in Deuteronomy , thou shalt not weare a garment of diuers sortes , as of wollen and linnen together . Cap. 22.

Iosephus doth expound , that this was forbidden for the dignitie of the priesthood of Aaron , bicause there was such a mixt weauing in the garment of the high Priest . And therfore it was not lawful for other to weare the like kinde of garment .

Other doctors doo say , that it was forbidden to auoid the maner of idolaters , which worshipped the constellations of heauen , who did weare such kinde of clothes , and other mingled matters , to signify the coniunction of the planets , in the solemnity of their sacrifices .

other do make a moral of this saying , that by wool is signified simplicity , by linnen is signified suttlety , and the cloth which is made of linsey woolsey doth couer the linnen in the inside , and doth shewe the wooll in the outside .

He weareth a garment of linnen & wollen , which , vnder the innocent pretence of faire words , doth couer the suttlety of mischief and craft .

Sabbatum . 17.

SChauath , agreeth in signification with these verbs , Iaschau , & Schou , Schauah , but that as they vary in forme , so also they differ in maner of signification . For as schou , betokneth returning to a place , schauah , a leding away , or mouing from a place , & Iaschau , remaining in a place , so schauath betokeneth a ceasing or rest from mouing & labour . Therfore ye may translate it with the verbe of ceasing or resting Genesis . 1. Et benedixit deus diem septimum , et sanctificauit eum , quia in eo cessauit ab omni opere suo , quod creauit deus , vt faceret , That is : And God blessed the seuenth day , and halowed it , bicause in it he ceased from all his worke , which he ordayned to doo . And again : Et cessauit die septimo ab omni opificio suo . That is : and God ceased from all hys worke the seuenth day .

Exod. 20 Of this verb commeth this nowne Schabbath , which betokeneth quiet or rest , as in Exodus : Quia sabbatum est ipsi Iehouah .

Sabbatum , therfore doth signify a rest , and vacation from al seruile labour . And it is to be obserued , that the Lord saith not , kepe holy the Saboth , but remember that thou keepe holy the Saboth . It doth signify that the institution of the Saboth day was most auncient , and of most antiquitie , being deliuered vnto the fathers a long time before , and now repeated and receiued by the Lord , among the people of Israel . But the summe of the whole commaundement , is this , kepe holy the saboth day . The same he expoundeth more at large , numbring the daies them selues , rehearsing also the whole family , vnto whom it was enioyned to kepe the saboth . Last of al is added the example of God him self , resting and sanctifieng the saboth .

This word Sabbatum , is of a large signification . For first , the scripture maketh mencion of a certain spiritual & perpetuall saboth , in that we cease from our seruile labour , abstaining from sinne , endeuouring , that we do not folow our own wil , & that we do not employ our labor vpon our own works but ceasing from them , that we suffer god to work in vs , & that our bodies be subiect vnto ● gouernment of the spirit . Esay 58. et 66 Hebr. 4. After this saboth doth folow the spiritu al saboth , or the eternal rest , of the which Esaias & Paul to the hebrues intreateth . But then we do truly worship God , when resting from euil , and obeying the holy ghost , we are exercised in good workes . It is not requisite to entreate at large of the allegory of the spiritual Saboth . Let vs endeuour rather , while we are in these mortal bodies , to sanctifye a pleasaunt and acceptable Saboth vnto God , wyth a continual and wylling desire , and loue of godlynes .

Furthermore , the Saboth is an externe and outward ordinance of religion , for God would deliuer vnto vs in this precept , an outward religion and worshipping of God , in the which we should all be exercised . But ther must nedes be a time to worship God . He therfore hath appointed a time , in the which we should abstaine from all corporall labours , and should be occupied in the workes of the spirite . For therfore is the outward rest commaunded , that the spiritual operation might not be let & hindered by the corporal actions . This operation of the spirite with the fathers , was occupied about foure things , that is , in reading , interpreting and hearing of the scriptures , in priuate and publike prayer , in celebration of sacramentes and sacrifices , and in collecting and distributing to the poore . In these pointes consisted the outward keping of the Saboth : for the people ( al busines laid apart , and being at rest ) gathered them selues together into the sinagoge , wher the prophets did read , and interprete the word of God , and did instruct the auditory in true godlynes . After this , the faythfull prayed together with one accord and common assent , for all their necessities . They praised the name of god , and thanked him for all his benefites . Furthermore , they offered sacrifice according vnto the word of god , celebrating the misteries and sacraments of god , and so exercised their fayth .

And they were admonished of their office and dutye , and that they should offer them selues a liuely sacrifice vnto god . Finally , they laied together their gifts liberally vnto the vse of the church . These gifts were emploied partly vpon the necessary vses of the church , vpon the ministers , and to the reliefe of the poore . These truly were the holy workes of God , which as long as they vsed , being instructed in faith and charity , thei did sanctify the Saboth , and the name of the Lord , that is , they perfourmed those workes in the Saboth , which doo both sanctifye the name of God , and also adourne the doers of them , & they are verily the workes , which are holy and acceptable vnto God . If thou require a manifest and worthy example , and paterne of the Saboth or feast truly sancttified , thou shalt finde it in Nehemias , Cap. 8. for ther the priestes expounde and interprete the word of God , they praise his name , they pray with the people , they offer sacrifice , they are liberal in their gifts , and finally behaue them selues holy and religious in al pointes

But some man wil obiect and say : idlenes bringeth vice , & men must labour with their handes , that they may haue to relieue them selues and their family , least they should perish through famine . To this , it maye be answered , that ther is other time sufficient permitted of God , wherein thou maist labour , and wherin euery man may prouide sustentation sufficient for his family . For it is lawfull to labour sixe daies , but the seuenth day God requireth to be consecrated vnto him selfe . Euery weeke is complete , and ended in seuen daies , & of these seuen daies , God chalengeth but one onely vnto him selfe . Who can worthely complaine , that ther is iniury done vnto him ? Ther is more time appointed for thy labours , then for holy rest . And it is God who doth require this reste , the creator of man , his father and Lord .

Furthermore , the Lord commaundeth this holye rest , this discipline , and worshipping of him , to be obserued of al thy family . Wherof we gather , that the office of a good gouernour of a house , is to see , that his whole family do sanctify the saboth , that is , that they do these good workes in the Saboth , which before were rehersed . And for bicause God knoweth the nature of man , who , when he is promoted vnto gouernment , for the most part is insolent and proud , therfore , lest that fathers and maisters should vse their family ouer straightly and rigorously , or should be an impediment vnto them in keping the Saboth , he commaundeth in plain words and diligent rehersal , that they should graunt vnto their familye , and to euery one of their houshold , a holy rest and quietnes , wherein he maketh no exception of the straunger . He wil not haue them to folow the rule of certaine slothful personnes , whiche say , that faith and religion ought to be free , and that no man ought to be compelled vnto religion . For God commaundeth thee to force vnto religion , the straunger that is within thy gates , that is , being in thy iurisdiction and gouernment . This rest is not commaunded for it self . for rest , and idlenes are wont alwaies to be blamed : but is commaunded for these causes following . God will haue a time and place reserued for religion . These must nedes be hindred by external labours . He is not in the fellowship of the holy congregation , he doth not heare Gods word , he praieth not with the church , he is not present at the celebration of the sacraments , who , at the commaundement of his maister , either taketh a iourney , or selleth thinges for his maister in the market , or clenseth the corne in the barne , & doth exercise rustical labour in the field , or woorketh at home at the stithe , or mendeth his hosen or shooes . Therfore faith and godlines biddeth thee to suffer thy seruaunts to be at leasure and vacation , yea and it commaundeth thee to prouoke & enforce such as are otherwise sluggish , to be godly occupied . Also God wold haue that such as haue laboured , should somtimes cease , & take their rest , according vnto this verse of Ouid. Quod caret alterna requie , durabile non est .

That whiche of rest sometymes is not sure , Cannot continewe long tyme , nor endure .

Therfore the mercifull Lord , who hath alwayes a respecte vnto the obseruation of his creatures , doth appoynte a meane and measure , and prouideth , that the couetousnes and rigorousnes of their maisters do not to much afflicte the creature of God. In Deuteronomie , Deut. 5. Moses addeth the affection of Gods mercifulnes , saying : Remember , that thou also wast a bondeman in Egipte . Charitie therfore and humanitie require a measure , that we do not greue and vexe our seruauntes with to much labour .

Farthermore , fathers and maisters in plantyng of godlinesse , in their housholdes , do not a litle promote their owne vtilitie and profite : for wicked seruauntes are commenly theuishe and vntrusty , but the godly seruauntes are faithfull and diligent . There is also mention made of the beastes and cattell , not onely bycause man is Lord and maister of the beasts , but bicause without the ministerie and seruice of man , the beasts cannot be exercised . Therfore we are plucked away from the religion of the Sabbaoth , through our beastes , from the which , least we should be let and troubled , it is commaunded , that we should permit our cattell to take their rest .

Last of all God bringeth an example , by the whiche he teacheth vs to keepe holy the Sabbaoth . Because ( sayth he ) in sixe dayes the Lord made heauen , and earth , the sea , and all that in them is , but the seuenth day he rested , therfore God blessed the seuenth daye , and hallowed it . God laboured seuen dayes in creatyng the heauen , the earth , the sea , and all that is therin , but in the seuenth day he rested , consecrating a certain appoynted day to rest in . In the seuenth day , we must consider the works , which God did the sixe dayes before . The children of God must call to remembraunce , what , and how great benefites they haue receyued the whole weeke before . Then God is to be thancked , praysed , and to be learned in his worckes . We must consecrate vnto hym our whole body and soule , and we must consecrate vnto hym all our sayinges , and doynges . The Lord rested from creating , but he rested not from preseruing , and gouernyng such thinges as he had created . We must rest therfore from handie and bodilie worckes , but we must not ceasse from such worckes as pertayne vnto the worshipping of God . Wherfore , the diuine rest hurted not the thinges created , and restyng , and seruing of God in the Sabbaoth day , wil be no hynderaunce vnto our worldly businesse , and affaires : for God blessed the Sabbaoth , he will therfore blesse thee and thy house , thy doynges and all thy possessions , if thou be carefull to kepe holy the Sabbaoth of the Lorde , that is , if thou do those worckes whiche he commaunded to be done vpon the Sabbaoth . They do erre therfore and are much deceyued , whiche despise the religion and the holy rest of the Saboth , and call it an vnprofitable idlenes , and do labour in the Saboth day like as they do in other prophane dayes , pretendyng the care and necessitie of their familie .

All these thinges must be applyed also vnto vs Christians , and to our Churches . It is most certaine , that the spirituall Saboth is before all other thinges commaunded vnto Christians . Neither is it to be doubted , but that god wil hau a iust ordre to be obserued in our churches as wel as afore tyme in the Churches of the Iewes , and especially an exercising of externall Religion , we knowe that the Sabboth is ceremoniall , in that , it is ioyned wyth Sacryfices and other Iudaicall ceremonies , and in that , it is tyed vnto a certayne tyme : but in that Relygion and godlines , is furthered in the Saboth daye , and a iuste order is retayned in the Churche , and charitie keept with our neighbour : It is morall and not ceremoniall : we must in this tyme also spare our familie , and we must in these dayes instruct our houshold in Religion . God did no where dissipate or put a sonder the holy congregations , but he chiefly gathered them together . As there ought to be a certayne place , so there ought to be a certayne and a prescribed tyme , consecrated vnto the exercise of religion , and therfore there must be a holy rest also . Therfore the primatiue Churche chaunged the day of the Saboth , least they should seeme to be like the Iewes , and to sticke vnto ceremonies , and celebrated the holy rest the next day after the Saboth day , Apoc. 1. whiche Saint Iohn calleth Dominica , that is , the sonday , or the day of the Lord , because God in that day gloriously rose agayne from the dead . And although the sonday is commaunded in no place of the new Testament , yet because in the fourth precepte of the first Table , the care of Religion and the exercise of the externe worshippyng of God is earnestly required , it were contrary to godlines and Christian charitie , not to sanctifie the sonday , especiallie since this externe worshipping cannot consiste without an appoynted tyme of holy rest . The same is to be thought of certayne other feastes and holy dayes dedicated vnto our Lord Christ , in the whiche we celebrate the memoriall of his natiuitie , incarnation , circumcision , passion , resurrection , his assention into heauen , and the sendyng downe of the holy Ghost vpon his Disciples . For this is not the Christian libertie to breake and violate Ecclesiasticall and godly obseruations , whiche helpe and set foorth both the glory of God and the charitie of our neighbour . But because the Lord will haue holy dayes onely vnto hymselfe , such festiuall dayes as are dedicated vnto creatures , are not to be allowed This glory and seruice onely appertayneth vnto God . Col. 2. Saint Paule sayth , I will not that any man should iudge you in the parte of any festiuall day or Saboth , whiche are but the shadowes of thinges to come . And in an other place he sayth . Ye obserue dayes and monethes , tymes , and yeares . I feare least I haue bestowed my labour vpon you in vayne . And therfore we haue nothyng to do at this tyme with the obseruation of the Iewes , in the Churche of Christ Let vs keepe onely the Christian obseruation , and the exercise of Christian Religion .

¶ The sanctifieng of the Saboth of the Christians .

The sanctifieng and exercise of our Sonday , doth consiste also in foure thinges , whiche must be founde in the holy congregation of the Christians , if it be holy in dede .

First , all holy men ought to enter into the Church , where the Gospell must be expounded and declared , by the which the auditory may learne what to thincke of God , what is the true seruice of god , & how the name of God may be glorified . Next there must be petitions and prayers made in the congregation for the necessities of all men . We must extolle the goodnes of God geuing thanckes for his dayly and inestimable benefites . And ( if the tyme , occasion and custome of the Churche do so require ) the Sacramentes must religiously be celebrated : for it is chiefly required in this fourth precept , that we should diligently obserue and deuoutly exercise the holy Sacraments , and rites of the Churche , beyng lawfull , profitable , and necessarie .

Finally , humanitie , and beneficence must take place in the congregation , al men must learn dayly to be beneficial in geuing of almes priuately , but to be most liberall publiquely , whensoeuer the necessitie of the tyme , and oportunitie shall so require .

By these offices and duties , the Saboth is also sanctified in the Christian Churche , especially , if there be added vnto this a continuall endeuour of an vpright and innocent life .

This discipline and order is aswell to be vsed in euery housholde of the fathers and maistres among the Christians , as among the Iewes . Of the whiche matter it is not nedefull to make many wordes , where as I haue so intreated of this place a litle before , that it is agreable in all pointes vnto our Christian Churche . This onely will I adde at this present , that it is the office of a christian Magistrate , or at the least wise of a good father , to bring and keepe in order all such as do violate and contemne the Sabboth of the Lord , and his diuine seruice . The chief of the Iewes and the people of God by the commaundement of God , stoned to death one that contemptuously gathered stickes on the Sabboth daye . Num. 15. Why therfore is it not lawfull for a christian Magistrate , to punish in body , goods , or lyfe the despisers of Religion , and the true and lawfull seruice of the Sabboth ? If that in this corrupt and wicked tyme the negligent Magistrate do not his dutie , yet euery father and master must endeuour , that his familie be not wicked , let hym punishe his owne seruauntes by such lawfull meanes and wayes as is permitted vnto him : for it is lawfull for euery householder , although he dwell among Idolaters to gather a holy congregation in his owne house , ( as we read that Loth did in Sodome , and Abraham , Isaac and Iacob , in the land of Canaan , and in Egypt . ) And it is a great offence and a detestable scisme , if when lawfull companies and conuenticles be assembled together in townes & villages , a Christian man should despise the Churche of Christ and the congregation of Saintes , as the Anabaptistes do .

The abuse of the Sabboth .

Here is requisite , that we recite the abuses and offences committed agaynste this commaundement . They offende agaynste this precepte , whiche ceasse not from euell worckes , yea rather abuse this holy rest , vnto the entisement and pleasures of the fleshe : for such keepe not the Sabboth of God , but they serue the deuill in playeng at dice , in eatyng and drynkyng , in daunsing , and followyng other vanities of the world , by the whiche worcks , we are not onely ledde awaye from the holy congregation but pollute and defile our owne bodies , whiche we ought to sanctifie . They offende also whiche exercise handye worckes in the Sabboth , or wrapped and couchyng in their beddes , sleepe much parte of the day , neglectyng the congregation of God . They offende , whiche burdenyng their seruauntes with labour , let them from the seruyng of God , preferryng other corruptible and filthy thynges before the honouryng of God . But they offende most of all , whiche do not onely not sanctifie the Sabboth , but are an occasion also vnto others by their impure tauntes and euill example of prophanyng the holy day , whiche disprayse and disdayne the holye rites , the ministery , the Ministers , the schooles , & al godly exercises . And all gouernours of householdes offende greatly agaynste this precepte , if they do not their diligence to vse , and to retayne the sanctifieng of the Sabboth in their houses : Who soeuer despise the Religion of the Sabboth , do geue an euident testimonie in them selues of impietie and contempte of God . Therefore , the obseruation and contempte of the Sabboth , hath greate promises and threatninges in the Scripture .

For the declaration of the whiche thyng , I will recite the wordes of Ieremie , whiche are these : Thus hath the Lord sayd vnto me , go , and stande in the gate of the children of the people , wherby the kynges of Iudah come in , and by the whiche they go out , and in all the gates of Hierusalem , And say vnto them : heare the words of the Lord , ye kinges of Iudah , and all Iudah , and all the inhabitauntes of Hierusalem , that entre in by these gates . Thus sayth the Lord : take hede to your soules , and beare no burden in the Sabboth daye , nor bryng it in by the gates of Hierusalem , neyther cary foorth burdens out of your houses in the Sabboth day , neyther do ye any worcke , but sanctifie the Saboth , as I commaunded your fathers . But they obeyed not , neyther enclined their eares , but made their neckes stiffe , and would not here , nor receiue corction . Neuertheles , if ye wil here me ( sayth the Lord ) and beare no burden through the gates of the Citie in the Sabboth day , so that ye do no worcke therin , then shall the kyngs , and the princes entre in at the gates of this Citie , and shall sitte vpon the throne of Dauid , and shall ride vppon the charettes , and vpon horses , both they and their princes , the men of Iudah and the inhabitauntes of Hierusalem , and this Citie shall remayne for euer , and they shall come from the Cities of Iudah and from about Hierusalem , & from the land of Beniamin , and from the plaine , & from the mountayns , and from the South , which shal bring burnt offringes and Sacrifices , and meate offringes and incense , and shall bryng Sacrifice of prayse into the house of the Lord . But if ye will not here me to sanctifie the Sabboth day , and not to beare a burden , nor to go through the gates of Hierusalem in the Sabboth day , then will I kindle a fire in the gates therof , and it shall deuoure the palace of Hierusalem , and it shall not be quenched . Hetherto Ieremie .

Not without good cause therfore Leo , and Anthemius beyng religious princes , writing vnto Armasius , commaunded hym in these wordes : That the festiuall dayes beyng dedicate vnto the excellent maiestie of God , should neyther be occupyed in pastime & pleasure , neyther be prophaned in exacting of tributes .

Likewise we decree , that the sonday shal be reuerently honored , that it shal be excepted from al busines . In this day let no suretyship be taken , let no man be summoned to appeare , let no pleadyng be vsed , and let no causes or matters of controuersie be heard &c. And a litle after it followeth . Neyther do we suffer , that this day ( beyng exempted from all trauell ) should be spent in wantonnes , and filthy delightes , let there be no enterlude or pagent played one the dominicall day , nor any game or pastime in the place of exercise called Circus , nor the lamentable spectacle of wylde beasts , yea although the solemnitie of our birth happen vppon this day , let it be deferred . If any man on this day shall haue any accesse vnto spectacles , or vnder the pretence of publique or priuate affaires , shal be an apparitor or sergeant to any Iudge , violating and breakyng these statutes , let him sustayne , let hym leese the commoditie of warfare , and runne into the daunger of prescription & atteinder .

But in the meane time , the Christian men do not forget these words of Christ in the Gospell . The Sabboth was made for man , and not man for the Sabboth . Math. 12. And therfore is the sonne of man Lord also of the Sabboth . The godly do vnderstand , that the Sabboth was instituted of God , to conserue , and not to destroy man : and therfore the Sabboth is to be dispensed withall , as often as it shal be through our necessitie or health so required . 12. Cap. 6. et 13. cap. Of the which thing our sauiour Christ disputeth in Mathew and in Luke , for in such thinges the libertie of the Christians doth consiste . And wheras the Priestes and Leuites are excused openly slayeng of beastes in the Temple , skinning , seething and burning them , that is , preparing their Sacrifice in such sorte , that they be not counted gilty of the breach of the Sabboth . In like sort it shal be lawfull to prepare meate for our necessitie on the Sabboth day , and to feede the body . It shal be lawfull also to heale the sicke , to visite the impotent and diseased persons , to succour the nedy , that we may preserue the creature of God . In this , the example of our sauiour Christ doth instruct vs , executing the workes of charitie and mercy on the Sabboth day . Of this there are sondry examples in the History of the Gospell , Luk. 6. et . 13. Iohn . 5. but especially in Luke and Iohn . If it be lawfull to plucke a beast out of the dich or mier on the Sabboth , why is it not lawfull on the Sabboth to post and succour an olde house beyng ready to fall to the ground ? Why is it not lawfull vpon the Sabboth , to gather together or cary in haye or corne , whiche hath layne abroad a long tyme , and to saue it , least it should through the iniury of the weather perishe , and be vtterly destroyed ? Constantine the Emperour in his statutes writing to Elpedius , sayth thus : Let all Iudges and the common people of the Cities , and all offices and craftes , ceasse , and be at rest vpon the Sonday . But the people of the countrey may sometimes frely and lawfully attend their tillage and ground : because it oftentimes happeneth , that the corne cannot be committed vnto the earth , nor the vyne tree be set in the trenches more commodiously and conueniently on any other day . And let not the commoditie which is geuen by Gods prouision , perish through the occasion of a momentary or short tyme . These be the woordes of Constantine . He doth not permit vnto the men of the countrey , al maner of violatyng of the Sabboth : for it is required also of them , that they serue God , and that they do not breake this fourth precepte , but they haue a libertie graunted them in their vrgent necessitie , but herein , godlines , and charitie ought to be our best maisters , and to dispense with vs in this case , least vnder the pretence of libertie and necessitie , we exercise impietie , and do the workes of couetous , and not of religious personnes .

Thirdly , the Sabboth hath a misticall signification : for it is a perpetuall token , that it is God onely whiche doth sanctifie his worspippers , for thus Lord speaketh vnto Moses : Thou shalt kepe my Sabothes , be cause it is a sign betwixt me & you vnto your posterities , that ye may know that I am the Lord whiche doth sanctifie you . And the rest as followeth in Exodus . And it is repeted in Ezechiel . Exod. 13. Ezech. 20. To this vse it doth also conferre it causeth mutuall helpe and charitie , whiche was spoken of before in the declaration of the second vse : for God doth sanctifie his faithfull through the holy Ghost , the whiche thyng he declareth vnto his Churche by the worde of his Gospell , whiche he testifieth and sealeth with his Sacramentes : and he commaundeth vs , to desire of hym this sanctification with continuall prayers . All whiche thynges are exercised chieflye in the Sabboth day , in this , that we may receyue our sanctification of God whiche is onely holy .

Vnction . 18.

SAint Iohn in his Epistle sayth . The annointing whiche you receiued of him , dwelleth in you , 1. Iohn . 2. and you nede not that any man teach you , but as the same annoyntyng teacheth you of all thinges &c. This worde Vngere , and Vnctio , do signifie many thinges in the Scriptures .

First , by the trope Synecdoche , it signifieth to constitute and ordayne a kyng or a Priest.

Secondly , it signifieth all ciuil and humaine furniture and dealing as in the booke of kinges . Surrexit Dauid , & vnctus & lotus est , that is Dauid arose from the earth , and annoynting and washed him selfe .

Likewise , saint Luke speaking of Mary , sayth , Vnxit oleo caput eius , Luk. 7. she annoynted his head with Oyle .

Thirly , by this word vnction is vnderstand the holy ghost , 2. Cor. 1. as Paul writeth to the Corinth . saying : Et qui vnxit nos deus est , qui etiam obsignauit nos , deditque arram spiritus in cordibus nostris , that is And it is God which hath annoynted vs , who also hath sealed vs , and hath geuen the ernest of the spirite in our hartes .

Also , in this place of Iohn , this worde Vnctio , signifieth the holy ghost : 1. Iohn . 2. And the meaning of this sentence is this after the minde of Chrisostome . The faithfull in the primatiue church had not much nede of bokes ( the holy ghost teaching them all things necessarie to saluation ) and that which Iohn speaketh here , that the vnction , that is the holy Ghost , teacheth you of , all is true . Remayne therfore in that vnction , that is in the doctrine of the holy Ghost , and ye shal be preserued from deceiuers .

Iustification . 19.

IVstificare , & iustificari , to iustifie , and to be iustified , is Verbum forense , in the Scriptures , and chiefly among the Hebrues , and it signifieth properly , to be iudged , & assoiled by some man , as if I should say , the people of Rome hath iustified Scipio , beyng accused of the Tribunes , that is to say , they haue assoyled or pronounced him to be a iust man , Likewise in the holy Scriptures , as in Deuteronomie Cum inter litigantes iudicandum est , Cap. 25 iustum iustificent , & impium condemnent , that is , when there shal be strife betwene men , they shall come vnto iudgement , and sentence shal be geuen vpon them , and the righteous shal be iustified and the wicked condemned . And in Mathew . Ex verbis tuis iustificaberis , Cap. 12. that is , by thy wordes thou shalt be iustified , that is to say , thou shalt be made free and deliuered .

Secondly , it signifieth any man to be approued , knowne , and praysed to be iust . Hereupon Saint Luke writeth , that the people and publicanes whiche were Baptised at Iohns preaching , Luk. 12. did iustifie God , that is , acknowledged , iudged , confessed , and praysed God to be iust .

Thirdly , this worde Iustificari , to be iustified , signifieth also a man to be allowed for doing well , the whiche signification S. Iames vseth , when he concludeth , that Abraham was iustified by workes , and not by faith onely , because God praised Abraham for his obedience , which he was ready to do by the offering vp of his sonne , and also confirmed the promise of multiplieng Abrahams posteritie , and geuing him a blessed seede which was our sauiour Christ . This iustification was coumpted nothing els but a prayse and rewarde of his well doyng , and not receyuinge of hys personne vnto grace and state of adoption by his worckes . It is manifest therfore , that this worde is taken also to signifie a mans good cause to be allowed , that is , for any man to be praysed and rewarded of GOD for ryghteousnes and obedience done vnto hym . Cap. 22 We see this worde to be so vsed of Saint Paule , when he wrote that the hearers are not iustified before God , but the doers of the lawe . Likewise we see it to be vsed in the Apocalipse , for to profite in righteousnes . Therfore , to be iustified by worckes , signifieth to obtayne remission , and to be ryghteous and accepted vnto God by our owne power and dedes , which is a false doctrin . But contrarywise to be iustified by faith in Christ , signifieth to obtayne remission , & to be coumpted righteous , that is accepted to God , not by our owne powers , but by the fre grace of our mediatour , the sonne of God .

Fourthly , Iustificare , to iustifie , sometime is vsed for Excusare , to excuse , Cap. 44 as in Genesis , Quid loquemur ? & quo nos iustificabimus ? that is what shall we speake ? and how can we iustifie and excuse our selues ? And in Luke . Cap. 18. Ille autem volens iustificare seipsum , id est , expurgare . &c. that is to say . And he willing to iustifie , that is , to cleare him selfe . &c. Agayne in Luke , Cap 16. Iesus saith to the Phariseis . Vos estis qui iustificastis vos coram hominibus . &c. id est , existimastis vos probos , iustos , that is , you are they , whiche haue iustified your selues before men . &c. that is , haue thought your selues to be good and iust men .

Therfore properly iustification is none other thing , than a remission , reconciliation , or acceptation of a person to eternall life , that is iustification signifieth remission of sinnes , a quiet conscience , and a sure hope of eternall life giuen frely by the onely mercy of God .

The iustifications of God are the wordes of his promises , which when we beleue , we are iustified before God , like as we be condemned for beleuing lyes . Psalme . Vtinam dirigantur viae meae ad custodiendas iustificationes tuas , that is . O , that my wayes were directed to kepe thy statutes , that is to say . O that my wayes were right , that is , the affection of my harte , and my conuersation , and that I might not be seduced with straunge doctrine , with other mens commaundements and with other statutes . Heb. 9.

Saint Paul in the Epistle to the Hebrues calleth not , Iustificationes , the word and promises of God , but he calleth them those things which declare iustification after a sorte , although they do not geue it , as are the Sacrifices , and purifications of the law .

Saint Luke semeth to put , Iustificationes , Luc. ● . for externe and outwarde religion , rites ( I say ) and ceremonies ordeined of God . These rites and ceremonies are called , Iustifications , not because they iustifie by them selues , but because they are done of them that be iustified , and do Sacramentally represent the maner of Iustification by Christ , and also do exercise them that be iustified in the worshipping of God .

Pelagius . 20.

PElagius was a moncke and a wicked heretike , who came from Rome about the yeare of the incarnation of Christ . 400. into England , or as some do say , he was a Briton borne , he infected the whole realme with cursed and execrable errours : for he preached , that man might be saued without the grace of God , and that euery man is iustified by his owne merites and power . He sayd also , that infantes are borne without originall sinne , and therfore ought not to be Baptised that they might be deliuered from sinne , as is declared in the Canon . Also he sayd , 24. q. 3. ca. Pelagiani . man may liue without sinne in this life . Saint Austen confuted most profoundly these errours in his six bookes written against Iulianus , whiche with one Caelestinus , defended Pelagius faction and errours . Also in three bookes De peccatorum meritis & remissione & Baptismo paruulo tam , and in his booke , De natura et gratia .

This Pelagius ( before he was vttered to be an heretike ) made three bookes De Trinitate fidei : and after he was pronounced and published an heretike , he wrote doctrines consonant to his heresies .

Praelectio sexta .

I Entend at this present by the help of gods holy spirit to discourse vnto you the fourth and last member of my general partition , which shal be of the church and of the authority of the same , with certayn obiections of our aduersaries & answeares vnto the same . And first I wil entreat whether there , hath bene , is , and ought to be a church alway or no.

Of the Church .

First whether there be a church or no.

Neither ther hath ben , nor hereafter shal be any age in which god hath not sanctified , God . 1. or doth not sanctify at the least some people in whom he dwelleth being his holy and peculier house : For the Prophetes do testifie , that the Churche is continuall . It is written in the Psalme . Psal. ● Dominus elegit Syon , elegit eam inhabitationem sibi , haec requies mea in seculum seculi , hic habitabo , quoniam elegi eam . That is , The Lord hath chosen Syon , he hath chosen it , for an habitation to him selfe , saying , this is my rest for euer , here I dwell for I haue chosen it .

How necessary the faith of the Church is , it appeareth by this , Because , that we may be regenerate to eternall life , we must first be conceyued in her wombe , and that we may be preserued . And if we swarue from the Church , yet we may return to her agayne by repentaunce . Repentance 2. We must be cherished in her lap , for the Churche is the mother of vs all : without the vnitie wherof the Scriptures declare , that there is no saluation . For so are these prophetical speaches to be vnderstanded . Cap ● In Sion et in Hierusalem erit saluatio . In Sion & Hierusalem shal be saluation . Ezech. In concilio populi mei non erunt , et in scriptura domus Israel non scribentur , that is They shall not be in the assembly of my people , neither shall they be written in the writing of the house of Israel . And s . Paul saith to the Ephesians . Vnum corpus , Cap ● vnus spiritus , vnus dns , vna fides , vnum baptisma , vnus deus et pater omnium . &c. That is . Ther is one body , one spirit , one Lord , one faith , one baptisme , one God & father of all . &c. Vnto these testimonies the wordes of the auncient fathers do agree .

S. Ciprian saith . Ecclesia vna est quae in latitudinem latius incremē●o faecunditatis extenditur , quomodo solis multi radii sed lumen vnum : & rami arboris multi , sed robur vnum , tenaci radice fūdatū , & quum de fonte vno riui plurimi defluunt , numerositas licet diffusa videatur ex vndantis copiae largitate , vnitas tamen seruatur in origine . Auelle radium solis a corpore , diuisionem lucis vnitas non capit . &c. The church is one , which is largly stretched forth by a plenteous increase , Euen as there be many beames of the sone , & but one light , & many boughes of a tre , & yet there is but one body strongly rooted , And as out of one spring many riuers do flow , though many streames of water do seme to be scattered abroad , yet notwtstandyng the vnitie is kept in the head of the spring . Take away the beame of the son from the body the vnitie taketh no participation of the light .

Breake the bough from the tre & it wil not bud . Separate the riuer from the fountain & it wil be dried vp . So the church being dispersed by the light of the Lord reachech out her beames through the whole world , & yet there is but one light which is scattered abrod into al places , neither is the vnity of the body separated , she extendeth her beames into the whole world by her plentifulnes , she largly spreadeth out her flowing riuers , and yet there is but one head , one begynning , & one mother of plentie .

Therfore seing the diuers names are read to be attributed to the church , we must not imagine that there be many churches in the world , nor we must pull in sonder the body which receiueth not nor suffreth any diuision . The writers do call the catholike church vniuersal , consisting of men women & children , because it is one , neither can there be many churches , for although the church be distinguished into a triumphant & militant church , & into a churche of the old fathers , & of the new people : yet notwithstandyng al these members remain alwayes in one body , being vnited vnder one head Christ . As the sondry conditions of bond men & fre men do not deuide the common wealth into parts , so that felicity of the blessed companies in heauen , & the labours wherwith we are exercised in this world fighting vnder Christ his banner , do not make ii . churches . Felowe seruant , 4. The aungel saith to s . Iohn . ●oc . 22 Conseruus tuus sum et , fratrum tuorum prophaetarum , that is . I am thy felow seruaunt & of thy brethren the prophetes . He knowledgeth both the Prophetes & also the Apostles to be the sonnes & houshold seruaunts of one God . We read in the gospel but of one vineyard , & not of ii . or diuers vineyards to be placed diuersly , & so ther is but one church of the old fathers going before christs comming , & of the people taken of the gentils after the comming of christ , of this we haue spoke largly before .

The vnitie & society of this church of god is so great , that without the felowship of it , ther is found no people acceptable vnto god . If any man in times past had offred sacrifice to god without the tabernacle or temple in the high places , he was thought to haue sacrificed altogether to deuils , & to haue shed innocent bloud . And therfore Ciprian writeth wel saying . Quisquis ab ecclesia segregatus iungitur adulterae , a promissis ecclesiae separatur , nec pertinet ad xpi premia qui reliquerit ecclesiam xpi . &c. that is . Whoso euer being separated from the church , is ioyned to a counterfeit or adulterous church , he is seuered from the promises of the church , nor the rewards of christ do appertain vnto the man which hath forsaken the church of christ . He is an alien , a prophane man , & an enemi : he now cannot haue god to his father , which hath not the church to his mother . If he could escape whiche was without the Arke : he also which is without the church doth escape . That man must be very wicked whiche forsaketh his owne countrey , and the felowship of very good men , and goeth to hys enemy .

Lactantius said , it is onely the church the retaineth true religion . This is ( saith he ) the fountaine of truth , 〈◊〉 3. cap ●nstit , 〈◊〉 . 15 ●●de ad ●t . 152 this is the houshold of faith , this is the temple of god , Lactantius 5. in the which who so entreth not , or from the which who soeuer goeth , he is without hope of eternall life . For our sauiour first said , without me there is not found life .

Austen writeth , without the societie of the catholike church , neither baptisme can profit any man , nor the workes of mercy . The same s. Austen saith in an other place . Whosoeuer shal be separated from the catholike church , although he iudgeth him selfe to liue commendably , 〈◊〉 , 3. by this onely wickednes that he is separated from the vnitie of christ , he shal not haue life , but the wrath & anger of god abideth vpon him . Anger . 6.

S. Hierome saith , It is not to be thought that there is one church of Rome , & an other church of the whole world Fraunce , Britanie , Persia , the east countrey and India , and al the barbarous nations , do worship one Christ , Britaine . 7 and do obserue one rule of veritie . If authoritie be asked , the whole world is greater then one citie .

¶ What the Churche is , and first wherof this word Ecclesia , that is the Church , is deriued , and why it is so called .

This word Ecclesia , ( signifieng the Church ) is deriued of this Greke word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whiche betokeneth Vocare , to cal , for no man can haue any parte of the Church , whiche hath not come vnto it by the calling of God .

Ecclesia , is a Greke word , but it is vsed of the Latines , as their owne , and signifieth Caetum , a companie , a communion , an assemble of people gathered together to beare matters pertayning to the common wealth : for so doth Saint Luke vse this worde in the Actes of the Apostles .

It is translated to an holy vse , & so Ecclesia , is called a companie of the faithful , inuocating & calling vpon the name of God . S. Paul saith that he persecuted the churche of god , & in the acts of the apostles , Accepi potestatem a principibus sacerdotum vinciēdi omnes qui inuocant nomen xpi , that is . I receiued power of the chief of the priests to bind al those which do inuocate the name of christ . For now he calleth those men christians & inuocatours of the name of Christ , which before he had called Ecclesiam , the church .

In times past the companie or church of the Iewes ( whiche were the peculiar people of god ) was called Sinagoga , a sinagoge for Synagoga , & Ecclesia , do signifi one thing , but for the stubburnes of the Iewes & their vnappeasable hatred against Christe religion , this word synagoge hath almost ceased to be vsed , and is become vile .

The Northen men of our countrey do cal Ecclesiam , the kirk , alluding perchaunce to the Greke worde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . For the Grekes do cal 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Domum , that is , a house or a common place , or the people of the Lord , and the place also in the whiche the people are gathered , to the worshipping of God .

What the Churche is .

We may call Ecclesiam , the Churche , a company of them that beleue , and of them that are regenerate , whiche God gathereth in Christ by the worde and the holy Ghost , and ruleth them by the Ministers and teachers of pure doctrine , and by the lawfull vse of the Sacramentes , and by discipline .

It is called the body of Christ because all his members take him for their head , of whom they take their increasing , and do obtayne lyfe by the sendyng abroad of the holy Ghost . And these members are so fast ioyned to the head , that they be called fleshe of his flesh , and bone of his bones .

The notes of the Churche .

And it hath alwayes thre notes or markes wherby it is knowne . The first note is pure & sound doctrine . The second note are the Sacraments ministred according to Christes holy institution . The third note is the right vse of ecclesiasticall discipline . This description of the Church is agreable both to the scriptures of God , & also to the doctrine of the auncient fathers , so that none may iustly find fault ther with , for Paul to the Ephesians saith . Christus semetipsum exposuit pro ecclesia , vt il lam sanctificaret mundatam lauacro aquae per verbum , Auncient . 8 that is . Cap. 5● Christe gaue him selfe for the Churche that he might sanctifie , it and clense it by the washing of water through the worde .

The notes of the Church in this testimony of Paul , is the word & the sacrament , for grace calleth & purifieth through the bloud of Christ . These things he sheweth by the word , that he may be receiued by faith , & he sealeth it with the Sacrament , the the faithfull may not doubt any thing of saluation gotten by Christ .

These things are properly mete for the faithfull and holy members of Christ . As touching that the hypocrites are not purged , the fault is in them selues , and not in God or in the holy ministerie . They are visiblie sanctified , wherby they are taken and counted for Saintes .

When Peter had preached the word of God at Hierusalem , Act. ● & the people asked him what they should do , Peter aunswered them : Repente you , and let euery of you be baptised in the name of Iesu Christ for the remission of sinnes . Peter ioyned baptisme to doctrine , the Sacrament to the worde .

Also in the actes of the Apostles . Erant perseuerantes in doctrina apostolorum & bene ficētia , ac fractione panis ac praecatione , that is , Cap. ● the disciples continued in the apostles doctrine & folowship , & breakyng of bread & prayers . And thus you see the supper of the Lord , and the Sacrament of baptisme , to be added to the word .

Question .

What maner a worde that ought to be whiche is a note of the Churche .

It is not enough to boast of the word of god , vnles we do also embrace the natiue sense agreable to the articles of our faith . For if ye do corrupt the sense of the Scriptures , and vrge the same in the church , ye do not speake the Scriptures , but your own opinion , inuented if your owne minde .

The Churche of the Arrians did not refuse the word of God , but did as it were mainteine & defend their errours by the testimonies of the Scriptures . By this one example a man maye iudge the Churches of all heretikes , which although they do not seeme to lacke the testimonie of Gods word , yet in dede they haue not the pure worde of God , nor the true sense of the same .

So the Papisticall Churche doth not forsake the word of God , but yet taketh away the true sense , & doth substitute a straunge sense , which that it may haue the faire shew , they call it the sense of the holy mother the Church . In so much that vnlesse , ye speake and wrest the whole scriptures to their mindes and commoditie , that is , temper them with their decrees , ye shal be said to preach heresies .

By examples the matter shal be made more playn and manifest .

●phesus ●p. 1. 4 et ●d Co●s . 1. & . 2 ●m . 8. 〈◊〉 . epist. Tim. 2. ●n . 1. E●st . 2. ●m. 2.1 Cor. 1. Cor. 10. ●1 . The holy scriptures do teache , that Christ is the onely head of the church : they teache that the Pope is the head of the church militant vpon earth .

The scripture teacheth , that Iesus Christ is the onely intercessiour or mediatour : they adde , that Christ is the mediatour of redemption , and the sayntes to be mediatours of intercession ,

The scripture teacheth , Host . 9. that onely Christ is the only host expiatory of the faithful : They teache that Priests do offer dayly vnbloudy host or sacrifice , for the remission of synnes , both of the quicke and the dead .

The scripture teacheth , that Iesus Christ is the righteousnes of the faythfull , which is receiued of vs by fayth ? They teach , that righteousnes is gotten by our own workes and merites .

The scripture teacheth that bread and wine remaine in the sacrament : Bread and wyne remaine . 10. Both kinds 11. They teach , that they are transubstantiated into the body and bloud of Christ , and that no part remayneth , but onely accidentes .

●dem . 11. ●th . 26. The scripture teacheth , that both kindes must be geuen : They teache , that one kinde onely , must be geuen to lay people .

●im . 3. The scripture teacheth , that all things necessary to our saluation , are written in the scriptures : They teach , that some things are nedefull to saluation , whych are not contayned in the sacred scriptures , But Tercullian sayth , happy is that church , to the which the Apostles did exhibite with their bloud all doctrine . Augustine also saith : ●actatu . ● cap. 11. ●cannē Cum dominus Iesus multa fecisset , non omnia scripta sunt , sicut Euangelista testatur , multa dominum et dixisse et fecisse quae scripta non sunt : electa autem sunt quae scriberentur , quae saluti credentium sufficere videbantur . That is : When the Lord Iesus had done many things , all were not written , as witnesseth the euangelist , that all things were not written , which the Lord both sayd and did . But there wer chosen to be written those things , which seemed to suffise to the saluation of the beleuers .

Who seeth not here these most filthy men to treade down the holye woorde of God , and to establish lawes , & to vndo them againe by their tyrannical boldnes ?

The second note of the Church is the Sacraments .

Sacraments , vnles they be vsed as the Lord him selfe ordayned them , they be not markes and tokens of the church of God .

Ieroboam offred sacrifice , but bicause he did it vnlawfully , he is called a straunger , and a swaruer from the true church of God . Ieroboam . 12.

Dauid also , with very great deuotion and ioy , caried himself the Arke of God , and daunced before it , but bicause it was not lawfullye caried vpon the Priestes shoulders , forthwith in stede of great gladnes , a great mourning arising , argued and proued that it is not enough for a man to vse the sacraments and ordinaunces of God , vnles they be lawfully and rightly vsed .

The auncient Catholiques , woulde not rebaptize them , that were baptized of heretickes , bicause the heretickes did not baptize them in the name of any man , or for the felowship of their heresy , but in the name of the father , of the sonne , & of the holy ghost , neither they inuocated their own name , but the name of Christ , therfore that fourme of baptising was lawful enough .

Obiectio .

The churche of Rome hath a most sure marke of the Apostolicke church , that is , the perpetual succession of Bishops , from saynt Peter , by Clement the first , vnto Clement the seuenth , and so to this present bishop that now is . Furthermore these members are cut away , which haue seperated them selues from that church . Therfore onely in the church of Rome is the apostolicke succession found .

Responsio .

The certayne succession of Pastours , was greatlye esteemed in the primatiue church : for they that were then called , were true pastours , and executed the offices of true pastors . But ther haue bent such other maner of pastors for these many yeres , as Zacharias describeth saing . Dixit dominus ad me : adhuc sume tibi vasa pastoris stulti : quia ecce ego suscitabo pastorem in terra , qui derelicta non visitabit , Cap. 11. dispersum non quaeret , et contritum non sanabit , & id quod stat , non enutriet , & carnes pinguium comedet , & vngulas eorum dissoluet . O pastor et idolum derelinquens gregem . &c. That is . The Lord sayd vnto me : Take to thee yet the instruments of a foolish shepheard , for loe , I will raise vp a shepheard in the land , which shal not looke for the thing which is lost , nor seeke the tender Lambes , nor heale that that is hurt , nor feede that that standeth vp , but he shal eate the fleshe of the fat , and teare their clawes in peeces . O idol shepheard that leaueth the flocke . &c.

Therefore the Churche is no more proued by the continuall succession of Byshops , speciallye as oft as they doo not preach the woord of God , nor do the office of pastors , than if there were a great number of idoles set foorth to the face of the world to proue the same .

Who can deny , but that the most part of the Romish Bishops after Gregorius Magnus , were suche lyke Idolles , suche maner of Wolues , and deuourers as Zachary described ?

In the old church of Israel the order of Bishops was common , & the succession was vnbroken from Aaron , to Vrias , and from him to Achas , and to other wycked Bishops that swarued to idolatry .

But that succession did not proue those idolatrous bishops to be true pastours , neither their church to be the true church of God .

The prophets , Orthodoxes , and Catholickes , teaching the pure word of God , could not rehearse a succession of priests , that went before them , and yet they were most bright lights of the church , and they which beleued their preaching , wer called neither schismatickes nor heretickes .

When Christ taught vpon earth , and gathered the church , the aduersaries had the succession of Bishops , which wer before them : but they therfore ruled not the true church , and Christ the heretical church .

The Apostles of the Lord could not shew for them and their doctrine a succession of Bishops going before them , for they were appointed of the Lorde , whom God made bishop for euer , after the new order of Melchisedech , without the succession of the Leuitical order . And yet notwithstanding the Churche gathered of them , is knowen to be a holy and a true church .

The Apostles would haue none to be counted their fellowes and successours , vnlesse they walked the right way , and in the doctrine of Christ .

Paule sayth : Imitatores mei estote , sicut et ego Christi , that is : Be you the followers of me , as I am the follower of Christ . 1. Cor. ● And although he speaketh this to al the faithful , and not onely to the ministers of the word , yet neuertheles he would haue them especially to be such , as he would haue al other Christian people to be euery one in his vocation and calling .

Also he sayth in the Actes . Cap. ● Ego noùi quod ingressuri sunt post dissessum meum Iupi graues in vos , non parcentes gregi : et ex vobis ipsis exorientur viri loquentes peruersa , vt abducant discipulos post se . That is . I know ( he spake this at Miletum , to the bishops of Asia ) that after my departing , shal greuous Wolues enter in amonge you , not sparing the flocke . Moreouer , out of your own selues shal men arise , speaking peruers things , to draw disciples after them .

Saynt Paule fetcheth out wolues and deuourers from none other place , then from the apostolicke church , yea out of the company of Bishops .

Could not they haue alledged for their cause , the apostolicke succession , that is , that they discended from the apostolike pastors ? But bicause they swarued from the Apostolicke doctrine , the apostolicke succession made nothing for them .

It is concluded therfore , that the continual succession of Bishoppes can proue nothing of it self , yea , and that it is not a iust succession , that lacketh the purity of the apostolicke doctrine , and the right vse of the sacraments ,

Tertullian greatly esteming , and that worthely , the continuall succession of Pastours in the Church , requireth notwithstanding the same to be approued by the sincerity of the apostolike doctrine , and willeth the Churches to be instructed with pure doctrine , neither he acknowledgeth them for apostolikes , which could onely alledge the succession of Bishops . His wordes be these . Caeterum si quae audent interserere se aetati apostolicae , vt ideo videantur ab apostolis traditae , quae sub apostolis fuerunt , possumus dicere : Aedant igitur origines ecclesiarum suarum , euol uant ordinem episcoporum suorum . &c. That is : But if anye heresies dare intermingle them selues vnto the time of the Apostles , that therfore they maye seeme to be deliuered of the Apostles , bicause they were vnder the Apostles , we may say thus : Let them shew the beginnings of their churches , let them search the order of their Bishops so discending from the beginning by successions , that the first Bishop haue for his author and antecessour some of the Apostles , or some of the apostolike men , which notwithstanding haue perseuered with the Apostles .

After this manner the apostolicall churches did shewe their censures . As the church of the Smyrneis ( hauing Polycarpus placed by saint Iohn ) reporteth , as also the church of the Romaines ( hauing Clement appointed of Peter ) recordeth . Ita ex ipso ordine manifestatur , id esse dominicum , et verum quod sit prius traditum : id autem extraneum et falsum , quod sit posterius immissum . Ea sententia manebit aduersus posteriores quasque haereses quibus nulla constantia de conscientia competit ad defendendam sibi veritatem . That is . It appeareth by the very order , that that is of the Lord , which hath bene first deliuered , and that to be straunge & false , which hath bene last put in . This sentence shal remaine to serue against all heresies that shall come hereafter , which wyl agree with no stedfast conscience to defend the truth .

Let the heretickes pretend any such thing ( for what thing doo they thinke vnlawfull for them to do after their blasphemy ) but they do faine , they shall not preuaile . For their doctrine being compared wyth the apostolicke doctrine , wil vtter , and shew it selfe by the diuersity therof , that it hath neither Apostle , nor any apostolicke man to be the author . For like as the Apostles taught not diuers thinges among them selues , so also none of the apostolickes woulde haue spoken thinges contrary to the Apostles , vnles it were they whiche swarued from the Apostles , and taught otherwise .

After this maner therfore , shall be prouoked from them vnto those churches , which ( although they bring foorth none of the Apostles or apostolickes for their author , as whiche succeded longe after , and dayly are instituted ) yet neuerthelesse condescending and agreing in one faith , they are to be counted apostolicke for the affinity of the doctrine .

Furthermore , other churches also do exhibite and geue what originall of the apostolicke seede they had which were constituted Byshops of the Apostles . Thus farre Tertullian .

Questio .

In whom than , or wher standeth the church ? We say that it standeth in learned Bishops , general Counsels , and auncient fathers .

Responsio .

If you say , that the church remayneth among Bishops , you are very much deceiued , and ignoraunt in the scriptures . And it is manifestlye declared in the sacred Bible , that the church consisteth not in the company of Bishops . The Iewes had a true church in the time of the prophets . And if a general Counsel of priestes and Bishops should haue bene then gathered , what manner of face shoulde the church haue had ? The Lord declareth his wil not to one or two , but to the whole order of priests . Ieremy saith : Obstupescent sacerdotes , et prophetae terrebuntur . Cap. ● Mi●h That is : The Priests shal be astonied , and the prophets shal be afraid . Also Micheas saith . Nox vobis pro visione erit , et tenebrae pro diuinatione , et occumbet sol super prophaetas , et obtenebrabitur super eos dies . That is : the night shal be to you for a vision , & the darknes for diuination , and the sonne shal go down from the prophetes , and the day shal be darkened vpon them . And if al that were of one minde and iudgement should haue bene then gathered together , what spirit would haue ruled ? We haue an euident proofe in the assemblye that Achab called together . There wer conuented .400 . prophets , 3. Reg but bicause they assembled to flatter the wicked king , the Lord sent Sathan to leade them into al lies , & there the veritie was condemned , Micha was condemned of heresy , he was smitten , and cast into prison . And so was Ieremy and the other prophetes handled . As touching the outward apparance of a church , what lacked in the counsel , which the bishops gathered against our sauiour Christ ? For vnles the church had bene then among them , Christ would neuer haue bene partaker of their sacrifices and other ceremonies . Ther was a solemn conuenticle , the high bishop went formost , the whole company of priestes sat with him , and yet notwithstanding Christe was there condemned , and his doctrine abolished . This fact teacheth vs , that the Churche was not included and shut vp in that assembly . Wherefore , it is not to be graunted , that the church consisteth onely in the assembly of pastors and Bishops .

Of the fathers .

If they wyl say , we must go to the fathers for the veritie of the scriptures , it may be that they did many times teache the same , but not alwaies . For oftentimes they disagre among them selues , they do alter and reuoke their opinions , and sometimes they write and contend one against an other , and do often times fal into most manifest errours .

Ireneus , Victorius , Papias , Lactantius , Methodius , and manye other famous and worthy writers fel into the heresies of the Millinares . Al men doo not subscribe vnto Ambrose , when he graunteth a manne leaue to be diuorsed , and to marry againe after the diuorse made . Millinares . 13. Neither do all men consent vnto Augustine , when he sayth that infants dying vnbaptized , do go vnto hell , nor when he iudged the Eucharist shoulde bee geuen vnto them , nor when he affirmed all the workes of Infidels to be synfull .

Tertullian is gaynsayd , for that he sayde , that the soule hath hys begynning , ex traduce .

Ciprian is refused , bicause he affirmed , that heretickes comming again to the church , ought to be baptized againe .

Epiphanius is not allowed , when writing against Aerius , he affirmed that it was the tradition of the Apostles , that sixe daies before Easter , nothing shuld be eaten but bread and salt . He also interpreteth the saying of Christ , Pater maior me est , to be spoken of the diuine nature , and not as the other Orthodox men doo say , of the humaine nature .

He also expoundetb , that Christ when he prayed in the gardein , did not aske it as though he would haue it so to be done , but that he might deceiue the deuil , and might prouoke him to a singuler sight , as though Christ , dissembled in his praier .

Hierome is not to be allowed , for that hee was so vnfauourable to mariage , writing againste Iouinianus , that he counted bigamie , second or third mariages whooredome .

Dionisius Dionisius . 14. writing De caelesti hierarchia , is not receiued , when he sheweth the maner of burieng the bodies of the faithful , for he saith that oyle ought to be poured vpon the coarse .

Benedictus commaunded the sacrament to be geuen into a womans mouth that was dead .

Therfore we must not agree vnto all thinges that the fathers haue sayde or done : for if we do , we should graunt many absurdities .

Obiectio .

Ne transgrediamur antiquos terminos , quos posuerunt patres nostri . That is : let vs not passe beyond the auncient boundes that our fathers haue made .

Responsio .

The rule of the boundes in the fieldes , is not to be compared to the obedience of faith , which ought to be so established , that it do not forget the people and house of the father . And if they say , it is an allegory , why do we not interpreate the apostles to be fathers , rather then any other , whose prescribed bounds it is vnlawful to pull a sunder , so expoundeth Hierome , saying : Quod si fixos esse volunt patrum terminos , cur ipsi eos transgrediuntur . That is : And if they will haue the boundes of the fathers to be sure , why do they them selues passe beyond them ?

● . hist. ● . cap. Acatius Acatius . 15. was a father , whiche sayd that God neither did eate nor drincke , and therfore he needed not chalices nor dishes .

Ambrose was a father , which sayd that holy thinges did not seeke for gold , nor that those things were pleased with gold , ●ic . lib ● . 28 ● . hist. ● . ca. 10 which are not bought with gold .

They do passe beyond this bound , when they thinke that God is not wel worshipped , vnlesse that all thinges do gorgeously abound wyth gold , siluer , Iuory , stones and sylkes .

Spiridion Spiridion , 16. was a father , which sayd that he did frely eate fleshe on that daye , the others abstained , bicause he was a Christian .

This bound they do passe beyond , when they do curse that soule , which wyll taste fl●sh in the time of Lent , without the Popes pardon .

Epiphanius was a father , which said , that it was an horrible abhomination to see the image of Christ , either of any other saint painted in the churches of the Christians . ●●n ●p. 36. Nor it was spoken by his mouth onely , but it was decreed also by the counsell , that that thing which is worshipped , should not be painted in walles .

These boundes they keepe not , when they leaue not one corner in the temple voyde of Images .

Gelasius was a father , who testifieth , that the substaunce of bread and wyne remaineth , and ceaseth not to be in the sacrament , euen as the substaunce and nature of man is ioyned to the diuine nature .

They do passe this bound , which faine that the substaunce of bread and wyne doth cease after the word of God is spoken , that they maye be transubstantiated into the body and bloud of Christ .

〈◊〉 . ●d●s . 2 Chrisostom and Caliptus were fathers , which exhibited to the whole church , but one communion , and from thence kept away al wicked persons , and condemned greuously al those which being present , did not communicate .

Those boundes they kepe not , when they fyl not onely churches , but also houses wyth priuate Masses .

Gelasius was a father , which decreed , that they shoulde be excluded from the whole vse of the sacrament , which being contented with the partaking of the one kinde , abstained from the other kinde .

Ciprian was a father , which stronglye contendeth , that Christians ought not to be denied their maisters bloud , for whose confession they are commaunded to shed their bloud .

They haue taken awaye these boundes , in that they geue the Laye communicantes but one kinde .

Apollenius was a father , which vpbraided Montanus with this , among other heresies , that he was the first that made lawes for fasting .

They went from this bound when they made very straight lawes for fasting .

Paphnutius was a father , which denied that priestes shoulde be forbidden to marry , Priestes to marrie . 17. and he affirmed that it was chastity for a man to lye with his own wyfe , and they were fathers which agreed to his authority .

These boundes they ouer leaped , when they commaunded priestes to liue a syngle lyfe .

Augustine was a father , which contendeth that the church ought not to prefer it selfe before Christ , bicause he alwaies iudgeth truly , but the ecclesiasticall Iudges many times are deceiued like men .

They passe these bounds , whiles they wil haue the authority of the scriptures to depend of the iudgement of the church .

To be short , why do they vrge the fathers and do not embrace the sayinges of all the fathers ? The church of Christ cannot be quiet through the decrees of men . Then is the church confirmed , when it heareth the woord of God . Therefore the spouse saith in the canticles . En dilectus meus loquitur mihi , Beholde my beloued speaketh vnto me . Constantine the Emperour , in the counsel of Nice ( as the eclesiastical history declareth ) required of the bishops , that those things which wer called in controuersy , should be defined out of the holy scriptures ,

Of the councels .

If they wil haue the church to consist in councels , many of them haue greuously erred . The Ariminense counsel defended the Arrians . The second Ephesine counsel , fauoured Eutiches his heresy ,

Eutiches . 18. The counsel of Calcedon fel into such an errour , that it would gaue the bishop of Rome authority to be called vniuersal bishop . But the holye man ( for he was absent ( hearing of it , vtterly spoke against it . Gre● 4. ●e● Ep 3●

The councel gathered of Ciprian ( wherin sat .86 . bishops ) greuously erred , when it defined , that heretickes which were baptized out of the church , if they wer conuerted , ought to be christened againe .

The Counsel of Constantia Counsel of Constance . 19. consented , that the halfe part of the Sacrament should be ministred to the lay people . This counsel hath two contraries . First , it decreed that the counsel was aboue the Pope , which thing is true . For Hierome writeth to Euagrius . Si authoritas quaeritur , maior est orbis vrbe . If authority be asked , the world is greater then the Citye . So the whole churche is greater then the church of Rome , being but one Church . Secondly , that Councel condemned this article . The Pope is not aboue al churches , by the law of God . This decree plainly gaynsayeth the former decree ,

It is about .900 . yeares ago , since the Councel of Constantinople assembled in Leo the Emperors time , decreed , that Images set in the Churches , shoulde be broken in peeces .

Not long after the Counsel of Nice , which Irene the Empresse gathered , decreed , that images should be restored agayne to the churches . Whether of them two shal we take to be lawfull ? The latter obtayned their purpose . But Saynt Augustine denieth that images may be in the church , wythout very great daunger of idolatry .

Epiphanius Epiphanius 20. being of an elder time , teacheth , that it is abhomination to behold images in the churches of the Christians . If they were now aliue , would they allow thinke you , that second councel of Nice ?

Gregorius Nazianzenus writeth to Procopius , that he neuer saw a good ende of any councel . Therfore , affirming that al had euil endes , he left not muche authority to be attributed to the Councels ,

Obiectio .

You bring in here Councels which were not general , as the second counsell of Ephesus , which the councel of Chalcedon denieth to be general . Agayne , it hath no place in the booke of Councels .

Responsio .

Nicephorus and Euagrius , which wrote the storie of the whole Councel , neuer denied it to be general . Theodosius the Emperour tooke it to be gen●ral , for he saith of this Councel . Cogitantes non esse tutum absque vestra sancta Synodo et vbique sanctarum ecclesiarum praesulibus . These wordes of al churches which be euery wher doth importe a generality of al churches through the world .

Dioscorus Dioscorus . 21. that was president of the same councel , saith thus . Theodosius hath confirmed al such things as wer determined by this vniuersal & general counsel .

In the counsel of Calcedon it is written thus : To the holy beloued in the lord , the vniuersal counsel gathered in the mother city of Ephesus .

Liberatus , who liued .400 . yeres ago , who wrote the story of this councell doth say : Ther is appointed at Ephesus a general councel , in the which Flauian and Eutiches made there apparance , as men standing to be iudged . Here may ye plainly see , that this councel of Ephesus was a general councel .

Obiectio .

Wher two or three shal be gathered together in my name ( saith Christ ) there wyl I be in the middest of them .

Responsio .

They are not gathered in the name of Christ , which casting awaye the commaundement of God , that forbiddeth vs to adde any thing , or to take away ought from his woord , do determine al thinges according to their own wyll , and ( not being contented with the authority of the scriptures ) do inuent some newe thing of their own braines . For asmuch as Christ promised that he would not be present at al maner of councels , but gaue a peculiar & sure token , wherby we might discerne the true and lawful councels . We muste not neglecte this same different note , which is his woord . The same couenaunt did God make in times past with the priests of the Leuites , that they shoulde teache out of his mouth . Thys thing he alwayes required of the prophets : we see also , that this lawe was geuen to the Apostles . They that violate , and breake this law are not counted worthy of God to haue the honor or authority of priesthood .

Questio .

If the authoritye of the scriptures be grounded vpon the approbation of the church , by what councel was it decreed ? By none : Wherfore then did Arrius suffer him selfe to be conuinced by testimonies alledged out of saint Iohns Gospel ? For ( according to these mens mindes ) it was free for him to refuse the scriptures , bicause they had none approbation of general councels going before . They doo alledge the old Cannon , which ( they say ) had his beginning of the churches iudgement . But I aske them againe , in what councel was that Canon put forth ? Here they must nedes hold their peace .

When the decree of any councell is alledged , it must first be diligently waighed at what time it was made : for what cause , and for what entent , and also what maner of men were ther present . Than afterward the thing that was handled , must be examined by the iudgement of the scriptures .

Would God , al men did keepe that way , which Augustine prescribeth in hys booke against Maximinius . For when he would represse an hereticke , contending about the decrees of Synodes , he said thus . Nec ego Nycaenum Synodum tibi , nec tu mihi Ariminensem debes tanquam praeiudicaturus o biicere , Arimeniēs nec ego huius authoritate , nec tu illius detineris . Scripturarum authoritatibus non quorumcun que propriis , sed que vtrisque sint communes , res cum re , causa cum causa , ratio cum ratione certet . That is : Neither I ought to obiect agaynst thee , the Councell of Nice , neyther thou oughtest to obiect against me the councel of Ariminense , neither art thou bound to the authority of this , nor I to that . &c.

Also writing agaynst the Donatistes , he sayth thus : Episcoporum literae , & conciliorum prouincialium decreta cedunt maioribus conciliis , Lib. 2. canonica scriptura nulli cedit . That is : The writinges of the Byshops , and the decrees of the prouinciall Counsels do geue place to the elder councels : the canonical scripture doth geue place to none ,

Also disputing against Hierome about the reprehension of Peter Reprehension of Peter . 22. he appealed from the fathers that Hierome alledged , vnto the holy scriptures .

So should they do in the Councels , that they might retayne and keepe theyr dignities : but yet so , that the scripture might haue the vpper place . For they all must be subiect to the obedience of it .

The old and auncient Synodes are to be embraced gladly , and must be taken as touching the opinions of faith , for holye Councels , as the Councels of Nice , Constantinople , Ephesus the first , of Calcidon , and such like , which were assembled for the confuting of errours . For they doo containe nothing , but the pure and natiue interpretacion of the scriptures , whicb the holye Fathers applyed to dashe downe and ouerthrow the enemies of true religion . In the latter Councels , the Church did degenerate from the purity of the golden worlde , yet notwithstanding those councels had some Bishops , that were knowen to bee better then the rest . But it chaunced in these Counsels in the ende , euen as the Senatours of Rome did complaine of that whiche was done amisse in their statutes and decrees . For whylest the sentences were numbred , and not waighed and considered , the better parte often tymes muste needes haue bene ouercome of the greater .

Questio .

It is not likely that general Councels should erre , for general Councels doe represent the Church . Now God hath promised his holy spirite vnto the church , and so vnto the Councels , for Gods holy spirit cannot erre , Ergo no more can generall Councels erre .

Responsio .

Pighius the captaine and ringleader of al Papists , writeth in his booke entituled , Ecclesiastica Hierarchi , after this maner : Consilia vniuersalia etiam congregata legitime , vt bene , ita perperam , iniuste impicque iudicare , ac definire possunt . That is : General Councels , yea euen suche as be lawfullye sommoned , as they may conclude thinges well , so maye they likewise iudge and determine thinges rashly , vniustly , and wyckedly .

Furthermore , he sayth that the Councels of Constance and Basile decreed against reason , and against nature , and against al examples of antiquity , and also against the word of God , and yet both these Councels were general . But bicause you shal not say that we haue no other shift to defend our doctrine , but the testimonies of your own men , you shal heare what saint Austine sayth , both of particular and also of general Councels . His wordes be these : De 〈◊〉 con● nat● Cap Ipsa concilia quae per singulas regiones vel prouincias fiunt plaenariorum conciliorum authorítati quae fiunt ex vniuerso orbe christiano sine vllis ambagibus cedere . &c. The Councels them selues which are gathered by regions and prouinces oughte to geue place without any ambagies vnto the authority of general councels which are assembled out of the whole christian world , & the former general counsels them selues may be amended with the latter general councels , when by some experiment , that thing is opened whiche before was shut , and when that thing is known , which before was hidden . Thys may be done without any shew or signe of sacrilegious pride , without any arogant hawtines . without contention of freating enuy , it may be done with holy humility , with christian peace & catholike charity . By these words : of Saynt Augustin , it doth appeare , the general councels do not alway rightly & truly define and debate causes , if they may be amended and corrected by latter councels .

Gerson of Paris doth write : In sacris literis crudito , et sacram scripturam proferenti plus est credendum quam generaly Concilio . More credite is to be geuen to one learned man in the holy scriptures , and bringing forth authoritye out of the scriptures , than to a whole general councell .

Panormitanus . Plus ( inquit ) credendum vel simplici laico scripturam producenti , quam toti simul consilio . More credit ( sayth hee ) is to bee geuen to a simple and playne lay man , alledging the scriptures , then to a whole generall councell . By these testimonies before rehearsed , it may appeere , that generall Councels both may , and do often times erre .

Well , tyme wyll not suffer me to declare throughlye suche thinges as I had determined , concerning the church and argumentes of our aduersaries , and certaine other obiections whych they lay against vs . And bicause the houre is past , I wyll deferre the discourse therof , vntyl the next reading daye . In the meane time I commit you to the eternal God , through Iesus Christe our Lorde , in the sanctifieng of the holy Ghost . Amen .

Hic sequuntur Miscellanea Prelectionis sextae .

Deus . God . 1.

GOd is named of the Latines Deus , whom the Grecians cal 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of his readynes in succouring , bicause he neuer lacketh , and absenteth himselfe , when he is called vpon of mortal men , but at al times , and in al places doth help and preserue them . Likewyse Plato & his Interpreter Proctus be of this minde , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is deriued 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , of running . But they do not refer that running vnto the presence of the helpe of God , but vnto some other thing . For when men sawe the Sunne , Moone , and the Stars , yea the whole heauen it selfe , to be alwaies moued , and to run about , they thought them to be gods . Some ther ar which would haue it to be deduced 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is of feare , for feare & religion do perswade men , that ther is a God , according vnto this saying of Statius . Primus in orbe deos fecit timor , Feare first of al made Gods in the worlde . Other say , that it commeth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth : I see or behold , bicause God doth behold and vew althinges . It may be that the Latines haue formed their woord Deus God , of the Greeke word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But some thyncke Deus commeth of dando , that is , of geuing , bicause god geueth al things vnto al men . So he is called of the Hebrues Schaddai , as one that suffiseth vnto him selfe , and lacketh nothing , but hath sufficient of all good and necessary things for al men . Other wyl haue God to be called of the Latines Deus , of deesse , to lacke , bycause ther lacketh nothing vnto God .

Quid sit deus . What God is .

Simonides a Poet very famous for his learning and wisdome , being demaunded of Hiero king of the Siracusanes , what God is : first that he might pronounce some certainty of so hidden a matter to be discussed , he desired the space of one whole day , to be geuen vnto him to try his wits , and to beate his braines about it . When this day was ended , Simonides being asked againe the day following of Hiero , what he did thinke that God was . He required two daies more of deliberation to be geuen him . After this maner the time being spent to no purpose , Simonides alwaies desiring his daies to be doubled , when Hiero marueiling asked him , for what cause in al this time he gaue him no answer vnto his question : because ( saith he ) how much the more I consider , ponder , and searche the matter , so much the more hard , obscure and hidden it seemeth to be . By this example we are taught , not to be curious in searching and boulting out the arcane misteries of the diuine godhed , vnto the which the imbecillity of mans wit cannot reach & attain . For it is a vain thing to desire to know these things which a man cannot compas . Caelestial things are incomprehensible , and impenetrable vnto mortall creatures . God is to be sought with faith , & not with reason . Reason is of no power in diuine things , wher ther is nede of a sincere faith and purity of the mind . As the eye is daseled at the beames of the son , so is the sharpnes of the mind dulled & dismaied at the contemplacion of the diuine maiesty , wherof thou maist perceiue diuers through an vnsaciable curiosity to attain to knowledge & wisdome , to haue fallen into detestable errors . Wherfore since we are preserued by the onely faith in Christ , & not by the strong opinions of the philosophers , & by the mistical speculations of the diuine nature , I thinke it better , & more safely for a christian man to be ignorant of somthings , then to be ouer wise , for as in al other things , so in the study of wisdome a meane is to be praysed . And they that are ouerwise , are commonly most folish , wheras a christen man ought rather to endeuour to liue wel , then to clime to high , in matters passing his reache .

Of repentaunce . 2.

EVpolis the sonne of Nitias emperor of Athens in the first night of his mariage , died , being slain together with his new married wife , with the fal of his chamber wherin he lay . Wheras there happeneth nothing more certaine & sure vnto vs , then death , yet ther is nothing more vncertain , then the kinde of death . We ought to geue all diligence and endeuour , least that if the Lord , when we litle thinke of it , shal call vs out of this mortal and short life , he finde vs careles and vnready , for thei are disceiued which deferre and prolong the amendement of their life , vntil they be old , then beginning to liue wel , when they must geue ouer their life and all together . For who can promise vnto himselfe , that he shal liue from morning to night ?

Viuimus incerti , nec quos lux crastina casus , Adferat humano pectori nosse datur . Our life is nothing permanent , vncertaine and vnsure , What mortal man can say , my time to morrow shall endure ?

It is therfore our part , that we thinking euery day to be the last daye of our life , should so liue dayly as though we should die to morrow . For the soldiour of Christ ought alwaies to be in a redines , and to be prepared vnto euery chaunce which shal happen , being not ignoraunt how he was borne a mortal man , & that no man in this often change of mortal things , can liue long . They haue nede of this herb called Helleborus , which being like vnto Mydas and Sardanapalus , & blinded with the desire of riches & pleasure , do promise vnto them selues the yeares of Nestor or Mathusela . For if the strength and ability of man , how soeuer it be estemed , be wayed in a iust balaunce , O mercifull God , what stedfastnes , what certainty , what safety shall a man finde ? He shall see rather all things to be most frail , friuolous , doutful & vaine . Ther is nothing more brickle than man , nothing more vnstable and more slipper . The which thing ( except they had ben mad ) men might haue learned by this common prouerbe , Homo bulla , that is : Man is but a boubble of water : by the which being warned , it might be , that they would not so greedely gape after riches , nothing profiting a christian life , neither would they geue them selues so much to riot and surfeting , by the which a great part of men do hasten their own death before their time , but would vse some meane , & so comming vnto a better mind , would cal to remembraunce that they shoulde once die . Wherof I knowe not whether the iust anger of God be more greuously prouoked , than euen than when it doth come to passe ( as it doth oftentimes ) that they which neyther obey Gods commaundement , neither are moued by mans example , wickedly and disorderly spending the whole course of their life , become wise at the last , but to late & to their great euil and destruction . I know , that a long talk of death is nothing plausible vnto such as set their felicity in the worlde . Yet the truth is not to be kept in scilence . Verely a christian death is most agreable vnto christian men , which happeneth vnto no man , vnles a christian life go before . For it is vnpossible that he who liueth lyke an Ethnicke continually , should die like a christian , neither if a man lyue christianlike but for a time , he shal be sure of a christian death , except he continue in thys lyfe , and so end in the same . For herein lyeth all the matter , howe and in what sorte wee departe oute of thys lyfe . Wherby thou mayest perceiue howe perilouslye wee lyue , as oft as beyng circumuented with the engines of the deuil , either allured by the entisementes of the world , leaue our duty , and the office of our religion vndone , wheras no man is free from death , and no man is sure of life , no not for a moment of time . For no man doth know the end of his daies , nor the houre of his death , before it be at hand .

Quo minime remur , mors trux nos tempore mactat . At what time man doth litle know , Death slayeth him wyth her mortall bow .

We are set vpon vnwares , and we are beaten downe sodeinly , no legate being sent to require againe our spoile , and without sending of any embassadour to take a leage of truce Wherfore , since that al our saluation consisteth in this point , that we die christianlike , and we cannot die christianlike , except we liue like Christians , and we cannot liue like christians , except we despise the world , and passe our life , according to the prescript rule of Christ . It doth follow of necessity , that if we wil be partakers of the saluation of Christ , whatsoeuer Christe hath commaunded vs , this onely we follow , this onely we obserue and embrace , finally , that we expresse this , both in our wordes and dedes , being nothing carefull what the world doth either iudge speake , or determine of vs . For they which wil please the world , and also serue Christ , they are far out of the way . Wherfore , Athanasius writeth worthely , and like a faithfull pastour of the Christian flocke . Haec est voluntas Christi , vt quisquis ipsi adhereret , nihil prorsus afferat secum seculi huius , neque terrenarum rerum cura teneatur , sed sola crucifixi cruce glorietur , eamque ferat & noctu pariter & interdiu curam eius & solicitudinem gerat . This is the wil of Christ ( saith he ) that whosoeuer leaneth vnto him , he bring nothing with him of this world , neither that he be led with the care of earthlye things , but that he glory & reioyce onely in the crosse of Christ crucified , & beare that crosse , carieng the care & loue of it in his minde , both night and day . Finally , it is the propertye of man to erre , it is the propertye of man to offend , and it is the frailty of man , through the instinction of the deuil to fal many times into most horrible and damnable sinnes , but to growe in vice , and to wax old in wickednes , it is not the property of man , but of a most wicked , careles , & damnable reprobate . Wherefore , sinners ought to repent , & they must repent in time , least while we be to much stifnecked , and to long obstinate , death sodainly & vnwares come vpon vs ( as it happeneth often times ) preuenting vs of our intent & purpose . For ther is no smal accompt to be made what maners , & what kind of life he shal vse , and what maner of death he dieth , that is once regenerate vnto Christ by baptisme . Neither the sodaine chaunge of a naughtie purpose , and an alteration of the whole life ought to be a shame vnto any man , which is done to a good end .

Neither it ought to repent any man of his enterprise , if he change vncertaine things , for certain , small things for great , euell for good , temporall for eternall and euerlasting . What is more certayn , than the diuine promises ? what is better than the kingdome of God ? what is more eternall than the heauenly felicitie : which no yeares , no time shall ende .

Obiectio .

But man perchaunce will say here . How shall the promises of Christ be certayne ? how can they be but doubtfull , which hitherto were neuer yet exactly proued , nor could neuer yet by reason or sense be vnderstood ? Whiche we are bid to looke for through bare hope onely , without any tast or feeling of them . Of the whiche promises , if Christ would put vs in a surety , by geuing vs some tast of his promised felicitie , no man would refuse to take any paynes , yea to wade through fire and water ( as they say ) to enioy this benefit .

Responsio .

First , whatsoeuer thou art that doubtest , know that it is one thing to beleue , and an other thing to know . It is not geuen vnto any mortal man , to know the rewardes whiche are prepared for them which runne in the Christian course striuing for the best game , the whiche rewardes , what soeuer they be , we beleue them to be such and so excellent , that they can not be comprehended by mans sense , nor vnderstanded by mans wit , for the aboundaunce , of Gods plentifull goodnes farre excedeth all worldly felicitie . furthermore , it hath so pleased the eternall wisedome of God , that the meane to attayne to our saluation should consiste in faith onely , and not in knowledge , and that all nations should be saued by fayth and not by science .

Also , consider that God hym selfe hath promised these eternall rewardes vnto vs , and how that he is trew and the truth it selfe , and that it is vnpossible for him to be false and deceiptfull . Waigh this , and thou canst not doubt . To be short , except thou geue credite vnto the worde of God , and vnfaynedly beleue his sayings , although thou were Christened , yet it shall litle preuaile thee .

Children .

IT was the maner and custome of certaine Philosophers of India called Gymnosophistae , to call their schollers vnto them euery day a litle before supper , and to demaunde how euery man had profited that day . They whiche were commended for their diligence & industrie , were permitted to take their supper , but the other sorte as idle drones wer expelled out of the dores with ignominie and shame , to do some seruile labour and worcke . Maisters ought to be carefull , that their schollers may appeare to excell and to be good , aswell in mynde as in toung aswell in dede as in worde . For true vertue that is Christian faith which onely openeth vnto men the way vnto eternall saluation , is alwayes doyng and full of good worckes , not onely consisting in prayer , but also in the exercise of godly dedes proceding from a pure harte and deuout mynde vnto God . It is a good thing and much commendable of all men to speake well , but to do well it is much more excellent and more godly . With a wise and eloquent talke we winne vnto vs the mindes of men , we turn them , entise them , & procure their beneuolence . But with godly doynges and mete for Christian religion we winne vnto vs God him selfe , and we shall receiue of him an inestimable rewarde , that is the felicitie of the heauenly kingdome whiche shall neuer haue ende , but endure for euer for although what soeuer good thing we do , it commeth from God , in so much , that accordyng to the saying of the blessed martir Saint Cipriane . Nihil habemus de quo velut nostro gloriemur . &c. we haue nothing of the which we may glory ( as of our own ) and therfore our iustification and saluation is to be imputed vnto fayth onely , and not vnto our worckes , yet notwithstandyng God him selfe doth ascribe his gifts vnto all that beleue in him , and doth alwayes most aboundantlye rewarde them as thoughe they were oure owne . It is not one thing therfore to say well and to do well , but there is difference betwixt wordes and dedes both in younge and olde . Wherfore it is the part of them which be Magistrates , and such as haue regard of the common wealth , to appoynt vnto scholes of learning graue men , and men aswell vertuous as eloquent , whiche may teache such thinges as are not after to be repented , and to be vntaught agayne , whiche shal not onely forme and frame their toung , but also shall instructe the maners and mindes of the youth vnto the prescript and rule of the Gospell . finally , whiche aswell by their owne example as by their preceptes , may instille and poure into their tender and simple minds the loue of Christ , and the true vnderstandyng of Christian religion . for in a common wealth well ordered , and no lesse beautified with good and godly Citizens as with wealth and riches , the chief treasure ought to be the schole of good literature Aristotle hath this sentence , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is . It is no smal matter for a man to be taught this way or that way from his youth , but it is a great matter , yea rather it is the whole matter . It is learnedly written of Aristotle and very aptly , for there are among children which may in time to come gouerne a common wealth , well , if they be well taught , euell , if they be euell brought vp . And it is the part of a wise Magistrate not onely for the present time to prouide for the common wealth , but also for the time to come , for men are made , by industrie , and not borne by nature good and profitable citizens . And maisters do absolue and make perfect ( such as are vnperfectly begon of nature ) by erudition and doctrine , for learning doth adde the best part of man vnto man , if that it beyng applied in due time happen vpon a toward wit and a disposition voyde of filthines .

The Grecians haue a very pithie saying , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he that is ignoraunt and vnlearned , seith nothing although he haue eyes . For this cause , I thincke it good to follow the example of the Persians amonges whome there are certaine selected and chosen out of the nombre of the elders , to gouerne & instruct their youth , and such as they thincke will bryng them vp most vertuously , as Xenophon Socrates scholler maketh mention in a noble worcke of his entituled Cyri Paedia , the institution of Cyrus . farthermore if these things following be accompted a praise vnto Cities , and an ornament and a profite vnto the same , as a rich treasure , broad & depe dikes , strong and high walles , how much more better & more profitable is it to haue lawes circumspectly & wisely made ? how much more rich , beautiful & happy are Cities to be iudged , if they haue aboundance of good & lerned men , if they be adourned with a great nomber of Citizens , being indued with good disciplines from their childhood , for the true riches , the true firmament and strenght , also the defences , & the true ornaments , and aides of a common wealth , do not consist in the treasure house , not in trenches and walles , finally not in armour and weapons , but in the wisedome , vertues , and true pietie of the Citizens , for the Citizens are the best walles . &c. towers , munitions and ornamentes and also the riches of a Christian Citie : so that they be sobre , fearing God , followers of the Gospel , and instructed in Gods word . Other wise what treasure is rich enough ? what trenches are depe enough ? what wals ar strong enough ? what lawes are wittily enough made , vnto wicked and foolish Citizens ? The Prophet Dauid sayth . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Wherfore diligent hede is to be taken that children be so instructed wherby they may waxe most vertuous and godly , Psal. 12 7 and that shal be very profitable both for them selues and for the common wealth , for not the earthly , but the eternal wealth and health ought to be the onely scope vnto all Christian common wealthes health , whiche can be purchased by none other meanes or arte than through fayth and the obseruation of the preceptes of Christ .

Felow seruaunt . 4.

SAint Iohn writeth in his reuelation how , he fell downe before the fete of the angel to worship him , but the angell sayd , see thou do it not , for I am thy felow seruaunt . This place maketh much against our aduersaries , who do stoutly defend , that we ought to worship , to pray and call vpon aungels and saintes in our prayers . But that their reasons may be the better knowne , Apoc. 22 I will recite all their obiections and argumentes , and will also make aunswere vnto them . First I will aunswere to the testimonies whiche they alledge out of the Scriptures , and after that to the authorities whiche they bryng out of the fathers and Doctors .

Obiectio prima .

Gen. 48. Iacob sayd , the aungell whiche hath deliuered me from all euel , blesse these children , and let my name be named vpon them , and the name of my fathers Abraham & Isaac . In this testimonie they vrge two things : The first is , that Iacob doth confesse him selfe to be redemed of the aungell , and that the aungell doth blesse . The second is , that he saith , and let my name , and the name of my fathers be named vpon them : for that is as much as though he had sayd , They shall call vpon my name and the name of my fathers .

Responsio .

Where they say , that the aungels blesse vs , and pray for vs , and be the defenders and kepers both of men and of kingdomes , agaynst that , I had leauer bring the aunswers of fathers , then mine owne reasons . Saint Austen writeth thus . Quaecunque miracula siue per angelos . &c.

what soeuer miracles are done , either by the angels or by any other meanes from aboue , commending and setting forth vnto vs the honour and religion of God onely , in whom is euerlasting life , it is to be beleued of them whiche loue the aungels ( according vnto truth and godlines , ) that those miracles are wrought of them and by them , by Gods operation working in them . And a litle after he saith . And when the aungels here vs , God him selfe hereth in them as in his true Churche , not made with handes . And agayne he writeth , Cap 16. If any aungels desire Sacrifice , let them be preferred whiche serue not them selues , but God the creatour of all thinges : for by this they shew , what a loue they beare towarde vs , when by Sacrifice they would make vs subiect , not vnto them selues , but vnto hym , through whose contemplation they are happie , and they desire to bryng vs vnto him from whom they neuer departed .

Although this be sufficient to aunswere to al the obiections touching angels , yet for perspicuities sake I will adde this distinction . That which is proper and pertayning onely vnto the Lord , is attributed vnto the angels , Vt remotiori cauiae , as to Gods messengers and Ministers , for as it is written in Exodus : Exod. 23. Nomen meum est in medio illius . and what other thing is this to say , but that which the angel doth , he doth it by my name , by my vertue , commaundement , and power . Saint Stephen sayth in the Actes of the Apostles , Actes . 7. when fourty yeares were expired , the aungell of the lord appered vnto him ( Moses ) in the mount Sina , & a litle after he saith : Et facta est vox Domini ad eum : And the voyce of the Lord sayth vnto him , I am the God of thy fathers , the God of Abraham , the God of Isaac , and the God of Iacob . Here ye may see , that he called him God , whom a litle before he called aungell , because he meaned that the angell did that which he did , in the name and commaundement of God . To this appertaineth that place , where it is said , that the aungell of the Lord deliuered the Citie of Hierusalem , when he slew of the host of the Assirians an hundred foure score and fiue thousand men .

Agayne the aungels in many places did beare the type , and did signifie the Lord , wherupon saith Austen : Clamauit ad eum Dominus de rubo , dominus in Angelo , an dominus Angelus ille , qui dictus est magni consilii angelus , & intelligitur Christus , that is . The Lord cried vnto him out of the bushe , whether it were the Lorde in the aungell , or that aungell was the Lord , who is called the aungell of the greate counsell , and is vnderstand Christ ?

This you may see , that deliueraunce , & redemption & such like ar attributed in the Scriptures vnto angels , for they be attributed for Christ , and in Christ . So in this place , for asmuch as benediction was promysed vnto Abraham , Iacob could not better expresse the faith of his mynde , than with these wordes : the aungell whiche hath deliuered me from all ill , blesse these children . He vnderstode the aungell of the great counsell , the Lord Iesus , who is benediction , saluation , rightousnes and the sanctification of his people .

Obiectio secunda .

In the Prophet Zacharie , the aungel of the Lord is sayd to complaine , and to be greeued for the exile of the people of Israell , yea and to pray vnto the Lord to haue mercy vpon the people .

Responsio .

In that place is a figure , whiche is called , Hypotiposis , or , Suffiguratio , & est schema in quo persona , res , locus , tempus , aut aliud quippiam tum scribendo , tum dicendo ita verbis exprimitur , vt cerni potius ac coram geri , quam legi , aut audiri videatur . Such sightes are often geuen to the Prophetes , and they are brought forth , not as true histories , or as formes and playne examples to teach and shew the thinges , as it were before the eyes . Micheas prophecieng before the kings Achab and Iosaphat , cried out saying : I saw the Lord sit vpon his throne , & al the host of heauen stode by him , on his right hand , and on his left hand . And the Lord sayd , who will entise Achab , that he may go and fall at Ramoth Gilead , and one sayd on this maner , and an other said on that maner . Then there came forth a spirit , and stode before the Lord , and sayd , I wil entise him . And the Lord sayd vnto him : wherwith ? and he said : I will go out , and be after a false spirite in the mouth of all his Prophetes . Then sayd the Lord : thou shalt entise him , and shalt also preuaile , go forth , and do so . &c. Nowe , this was not done in deede in such sort , as the Prophet describeth . But it is , Hypotyposis , a figure to shew forth a mater before the eies , as it wer done in deede . For who will gather of these wordes of the Prophet , that God did communicate with spirites ? and to vtter his decrees one after an other , after the maner of men ? It is sufficient , if by a certaine collation or comparison , we vnderstand by this suffiguration , God to be angrie with Achab , and therfore purposed by iust iudgement , and by lyeng Prophets to bring him to destruction , which would not geue eare to the truth .

So in the Prophet Zacharie it is sufficient to vnderstand , that God did shew ( Hypotyposi quadam ) that he had pitie of his people , which had ben greatly afflicted & punished , & that nowe he purposed to bryng that scourge vpon the barbarous nations . When he might haue spoken this thing plainli , he had leuer vse the scheme ( Hypotyposis ) for an enargy or plain euidency . They therfore be ignoraunt of the phrases of that scripture , which will gather by such figures the patrocinie & aide of saintes . The prophet speaketh in this place of the mercy , the helpe , & the iust iudgement of God , & nothing of the assistance or helpe of saints . Let vs therfore worship & call vpon the Lord whiche is the Lorde of Angelles , and the Lorde of all men . When Iohn fel before the feete of the angell , he heard the angell say : Vide ne feceris , see that thou do it not , for I am thy felow seruaunt , & the felow seruaunt of thy brethren , the prophets , and of al them which kepe the words of this booke , worship , and pray vnto God .

As for the latter part of the obiection , which is this : Inuocate nomen meum super eos , let my name be called vpon them , and the names of my fathers Abraham and Isaac . I aunswere that dolts & vnlearned asses vnderstand not the maner of speach in the holy tong , & therfore , Ex falso colligunt falsum . The sense of those wordes is this : Iacob adopted Iosephs sonnes , Ephraim & Manasses into the nomber of his owne children , that with them they might enioy equall porcion of inheritaunce . Therfore saith Iacob , they shall haue my name , & not the name of my son Ioseph , they shal be called Iacobs children , & not the sons of Ioseph , nor they shal be called the nephewes of Iacob , but the sons of Iacob . Now sir , frame your argument out of these woordes for the praing to saints : They shal bear the names of Iacob , Ergo they must pray to Iacob . Guppe with a gald backe , & stumble no more .

The like phrase , is in the prophet Esay , wher the women cry , saying : Panem nostrum comedemus , et vestimentis nostris operiemur , tantum modo inuocetur nomen tuum super nos , & aufer opprobrium nostrum In that day ( saith the prophet ) shal vii . women take hold of one man saying : We wil eat our own bread , & we wil wear our own garments , only let vs be called by thy name , & take away our reproch . That is , be thou our husband , & let vs be called thy wiues for they thought it to be a reproch , to be without an head & husband . And I pray you , who wil gather of these wordes , that men must call vpon women ?

The Prophet meaneth no more , but that there shal be such a slaughter of men , that seuen women shall striue and desire one man to be their husband , and to be called his wiues , and to be named after his name , as women in these dayes be called after their husbandes names .

Obiectio . 3.

Moses in his prayer sayth : Recordare Abraham , Isaac & Israel seruorum tuorum , quibus iurasti per temetipsum . Remember , Exod. 32. O Lord Abraham , Isaac and Israell thy seruauntes , vnto whom thou hast sworne by thy selfe . &c. Behold ( say they ) Moses prayeth for the people , and prayeth by the name of the holy Prophetes which were dead . Ergo. &c.

Responsio .

Herein they betray their ignoraunce , which obiect this for the profe of intercession to saintes , because Moses cried vnto the Lord Recordare dne patrum nostrorum . &c. As though that it were equiualente vnto this saying , holy Abraham pray for vs , or forgeue vs our sinnes , or bryng to passe by thy prayers , that god may forgeue our offences . But Esay writeth a farre other thing , and cleane contrarie vnto their doctrine , saying : Vbi est zelus tuus & fortitudo tua ? &c , where is thy zeale and thy strength ? O Lord , the multitude of thy mercies and compassions , Esay . 63. they are restrayned from me , doubtles thou art our father , though Abraham be ignoraunt of vs , & Israel knoweth vs not , yet thou , O Lord art our father & our redemer , thy name is for euer . Moses did not inuocat them , whom he knew assuredly that they wer ignorant of him , but he doth cal vpon god the father , & onely one redemer , putting him in remembrance of his promises . For he saith in plaine wordes : Recordare seruorum tuorum . &c. Remember thy seruaunts vnto whom thou hast sworne by thy self , and saidest vnto them . &c , for this cause he sayd . Remember our fathers , because God had sworne vnto them , that he would be the God of their seede . Of the which promise he putteth god in remembraunce in this place . And to this appertaineth that which god himself speaketh in Exodus , Dns deus patrum vestrorum . &c. The Lord god of your fathers , the god of Abraham , the god of Isaac , & the god of Iacob sent me vnto you , this is my name for euer , & this is my memoriall from generation to generation . Wherefore god would be so called & so prayed vnto , that is , to be put in remembraunce of his promises , not for him self , but for our sakes , and maketh this for praying to saintes .

Obiectio . 4.

We read in the booke of the kinges . Ego ꝓtegam ciuitatem istam , dicit dns , vt saluem eam propter me , & Dauid seruum meum . Lib. 4. cappite . 19. I will defend this citie ( saith the Lord ) that I may preserue her for my seruaunt sake . Is it not manifest ( say they ) that god spareth sinners for the merites and prayers of the Saintes , and that whose countreis and Cities are preserued through their ayde ? as in this place ( for Dauids sake . )

Responsio .

We answere , that the citie & kingdome of Hierusalem was spared for gods sake , & for our sauiour Christs sake , for the prophetes called Christ Dauid by this figure Antonomasia . Cap. 34. The lord speaketh in Ezechiel . I wil raise vp ouer my shepe a shepheard , which shal feede them , which is my seruant Dauid . He shal feede them & shal be their shepheard , and I the Lord God wil be vnto them as a God , and my seruaunt Dauid chief in the middle of them . I the Lord haue spoken . The like place is in Ieremie . None of all the interpreters haue expounded these places otherwise than of Christ . Cap. 23. Cap. 10. And the Euangelist S. Iohn doth proue them to be meant of Christ . Therfore the Lord spared the kings citie , because of Christ our Lord , whom it behoued , to haue ben famous in Hierusalem , and his name & doctrine to be spread throughout the whole world .

Obiectio . 5.

Cap. 5. They bring this place out of Iob. Voca obsecro , est ne aliquis qui respondeat tibi ? & ad aliquem sanctorum conuertere . We are commaunded openly ( say they ) to turn vnto some of the saints in our tribulations , as it appeareth in this place .

Responsio .

Iob did contend , that trouble and aduersitie doth not alway come for sinnes sake , which he proueth by his owne example . The Lord ( saith he ) hath cast me into this calamitie , not by the reason of my wickednes , but through his owne good will , now his aduersaries , and especially Eliphas doth reply and say , that God punisheth none but for sinne , yea & that al men be sinners , and none cleane in the sight of God . Wherby he touched ( as he thought ) Iob. As thogh he should say : name thou any one man if thou can , liue he neuer so holy , which hath not deserued miserie and payne for his sinnes . Thou canst shewe none , for it is impossible to finde any such . This is the very meaning of this place . And I pray you , what maketh this for praying to saints , which is the way to London a poke full of Plummes . Again this Hebrue word Kedoshim , signifieth those properly , which ar separate & clean from the inquination & abhomination of the Gentils , the holy men that liue here , & not the saintes in heauen . Certayne learned men to take away the ambiguitie of the wordes , do call the saintes in heauen Caelites , whiche they call in the Hebrue Abbidim , and the holy men which lyue vpon the earth they call Sanctos , whiche they call in the Hebrue Kedoshim , but these wordes be vsed sometimes indifferently .

Other doo expounde this place after this maner . Eliphas doth rebuke Iob of impacience , and sayth , no iust man doth , or hath done as Iob doth , that is , spurne , murmure , & grudge against God in his dolours & paines both the senses are good .

Obiectio . 6.

Apoc. 5. It is written in the Apocalips , that when the angell had taken the boke , the foure beastes and the foure and twenty elders fell downe before the Lambe , hauing euery one harpes , and golden vialles full of odours , which are the prayers of the saintes . Howe say ye , is not here mention made of the prayers of Saintes ?

Agayne in an other place it is said : An other angell came , and stode before the altar , hauing a golden censer , and much odours was geuen vnto hym , that he should offer with the prayers of all saints vpon the golden altar , whiche is before the throne , Apoc. 8 what can be spoken more playne than this for the proufe of praying to saintes ?

Responsio .

For the first place it may be answered , that there is the figure Synecdoche : for prayer doth consiste of two partes : Inuocation , and thankesgeuing , as it may be proued by S. Paul to the Philippians . Now we do inuocate , when we desire any thing to be geuen vnto vs of God , but we rendre thanks , when we praise and celebrate God and his holy name , for his benefites already geuen . And that the Apostle Iohn meaneth this last , and not the first , it is euident by these wordes folowing . Canunt canticum nouum dicentes . They sing a new song saying . Thou art worthy to take the booke and to open the seales therof , because thou wast killed , and hast redemed vs to God by thy bloud , out of euery kindred and tongue , and people and nation . And I beseche you , what maketh this for the intercession vnto Saintes ? It is no good consequent , this man doth prayse God , therfore I must call vpon this man . Nego argumentum .

For the second place , here is no other thing sayd , but that the angell and the elders praysed God together . Yet S. Austen examining this place , doth say , that this angell is Iesus Christ , hauing the golden censer , that is his holy body , for he was made the censer , out of the which God receiued a swete sauour , and he is made gracious vnto the world , because Christ offred him for a swete sauour . The angell tooke the censer and filled it with the fire of the altar , that is , God tooke a body that is the Church , and fulfilling his fathers will , filled it with the fire of the holy Ghost .

Obiectio . 7.

Baruch sayth in his prayer . Cap. 3 Domine deus Israel audi nunc orationem mortuorum Israel . O Lord God of Israell , here now the prayers of the dead Israelites , loe , heare Baruch desireth god to here the prayers of them , that be dead . Ergo , Saintes do pray for vs .

Responsio .

Baruch in this place doth not speake of them which are deade and departed this worlde , but of the wicked liuers , who although they lyue in the world , yet before God they are dead . And this phrase is often vsed in the scriptures , as in the Gospell where Christ saith , let the dead bury the dead . Math. 8. And S. Paul speaking of the widow saith . Vidua in delitiis agens , viuens , mortua est . A widow liuyng in wantonnes , being aliue is dead . Baruch speaketh here , of sinners whiche were yet liuyng .

Other do expound it after this sort , as Lyranus , whose wordes be these . Audi dne orationem sanctorum patriarcharum & prophaetarum qui viuentes orauerunt ad te pro bono statu posterorum . Here ( Lord ) the praiers of the holy patriarches and prophetes , who when they lyued did pray for the good state of their posterity , as though he should say : O Lord haue a regarde to that prayer , which they made vnto thee when they wer aliue .

Obiectio , 8.

Lib. 2. Ca. 15. Iudas Machabeus saw plainly with his eies Onias , which was the high Priest , & Ieremy the prophet , to pray for the people of Iurie , Ergo. &c.

Responsio .

This is but a certain vision and dreame , by the whiche it was represented , as by a certaine figure , that the Lord would not forsake the prayers of the Iewes . If this place should proue the intercession of saints , then Iudas would haue commended him self to the prayers of Onias and Ieremias , but he conuerting vnto God onely , cried & prayed ( when he was in great distresse & daunger ) after this sort . O Lord , thou that diddest send thine angel , in the time of Ezechias king of Iuda , who in the host of Sennacherib , slew an hundred foureschore and fiue thousand , Send now also thy good angell before vs , O Lord , for a feare and dread vnto them . And let them be discomfited by the strenght of thine arme , which come against thine holy people to blaspheme . This prayer was made vnto God and not to Onias or Ieremy the Prophet .

Agayne of what authoritie is the second booke , of the Machabees to confirme any doctrine ? truly of none , as both S. Hierome , Cypriane , Austen and other do declare , but of these bokes I haue spoken sufficiently before .

Replicatio .

Origenes doth alledge this booke , for the confirmation of praying to saintes . His wordes be these . Sed & omnes sancti qui de hac vita discesserunt habentes adhuc charitatem erga nos qui in hoc mundo sumus , si dicantur curam gerere salutis eorum & iuuare eos praecibus suis , atque interuentu suo apud deum , non erit inconueniens . Scriptum namque est in libris Machabaeorum . Hic est Hieremias prophaeta dei , qui semper orat pro populo , that is , al the saintes whiche are departed out of this life hauing charitie and loue toward vs whiche be in this world , it is not inconuenient , if they be sayd to take some regarde of our health and to helpe vs with their prayers and intercession with God , for it is written in the booke of Machabees . This is Hieremie the Prophet of God , which alwayes prayeth for the people .

Responsio .

These homilies ar in Hieromes works set after his commentary in Ecclesi . Austen . Bruno Amorbachius a man of incomparable learning doth doubt of these homilies which goeth in Origenes name , for he supposeth many things to be in them whiche shew , that they be not the workes of a Graecian but of a Latin man , and what matter is it if they wer Origenes own , shall the authoritie of man be of more force with vs than the authoritie of the holy Scriptures ? God forbid . Agayn , of what authoritie the booke of the Machabees is , it is declared Satis superque .

Obiectio . 9.

It is written in the Psalmes . Laudate dominum in sanctis eius , praise God in his saintes , Ergo , saintes are to be prayed vnto .

Responsio .

If this phrase were formall , prayse God in his saintes , Ergo , praye to saints , than this kind of reasoning were good also . Praise God in the sound of trompet , in cimbals , in harpe . &c. Ergo , we must pray to trompets , to cimbals & to harpes . O coraebos , ô Terebynthos , ô melicides , ô sues Baeoticas , & pallade viduas .

Obiectio . 10.

The spirite doth make intercession for vs accordyng as the Apostle teacheth , therfore Christ onely maketh not intercession . Rom. 8.

Responsio .

Paul speaketh not of any intercessour in heauen , but of the spirite of man praying in this world , whiche beyng incensed and illuminated with the spirite of God , doth sigh and make intercession , the words of the Apostle are euident and playne .

Obiectio . 11.

We read in the scriptures of the prayers of angels , and that they offre vp the petitions of the faithfull vnto the sight of God : therfore Christ alone doth not pray & make intercession for vs , but the aungels & saints also .

Responsio .

We deny this to be a good consequent , for the scriptures do teach , that the aungels ar ministring spirites , & their office requireth to offer onely our prayers , as ministers , vnto the sight of God . But the scripture doth not teache that they make intercession for vs , or that men are heard through aungels , but through Christ , who maketh intercession for vs , and for whose sake our prayers beyng presented vnto God the father , are acceptable vnto him . If that any man will affirme the same of the blessed spirites of the saintes and holy fathers , and will fourme his argument , A simili , let him first proue , that the soules of saints ar made ministryng spirites , but this cannot be proued . And although it could be proued , yet this doth not argue , that the saintes in heauen are intercessours for men here in earth , for neither the aungels them selues are therfore intercessours , because they offer prayers of men vnto God .

Obiectio . 12.

The Saintes are ioyned with vs in charitie , and because the spirites of them dwelling in heauen , haue a loue vnto vs liuing on the earth , in the respect of this loue and charitie they pray for vs .

Responsio .

They that thus dispute , reason besides , and contrary vnto the Scripture , for although we gladly graunt , that the saintes in heauen are not without charitie , yet this charitie in the heauenly Citizens hath not this nature , nor these offices now , whiche it had once vpon the earth . Otherwise we shoulde attribute many fonde absurdities vnto them , as though they should either suffer or do such thinges , whiche in dede they neither suffer nor do , whiles the saintes liued on earth for the nature of their charitie , they sorowed , reioyced , and prayed with vs , and for vs . Now , whereas they haue put of this corruption , and haue forsaken vs , they liuing with God in heauen , do not know our doynges , nor are moued with any earthly affections . They knowe that we are very well prouided for , without their helpe . They perceyue that the saluation of man is so wrought , that they them selues rest from their labours , and reioyce in Christ , vnderstandyng that Christ is the onely intercessour for men lyuing in miserie , because he is omnipotente and knoweth all thinges , and that he is neuer moued or weried , nor is ignoraunt of any thing , but doth execute and performe most perfectly al parts of an intercessour . They know this glory to pertayne onely vnto the sonne of God , and therfore they do not take this honour vpon them , that they should make them selues intercessours in the stead of Christ , for this charitie of God doth farre excell the charitie of man toward his neighbour .

Obiectio . 13.

They do obiect , that the Saintes do not pray for vs after such a sort as Christ doth , which is the onely mediatour , but after that sort as they wer wont to pray for their brethren when they were vpon the earth .

Responsio .

It doth not folowe , they did this liuyng in the worlde , Ergo they do the same nowe in heauen , neither can it be proued by Scripture , that the Saintes pray for vs in heauen . Wherfore then should we beleue doubtfull and vncertaine doctrines , for true and certaine ? But let vs graunt that the Saintes pray for vs in heauen , as certaine of the fathers haue written , yet it doth not folow , that we should pray or call vpon them . For it is well knowne what Saint Austen writeth . Gentiles diis suis & templa aedificauerunt & statuerunt aras . &c. The Gentiles erected Churches vnto their goddes , they builded them aultars , they appoynted them priests & ordained sacrifices . But we do not build churches vnto our martyrs as vnto gods , but ordain memorials as to dead men , whose spirits liue with God Neither do we erect aultars , vpon the which we may sacrifice vnto martyrs , but wee offer sacrifice vnto one God , beinge both the God of the martyrs and also our God . At the whyche sacrifice , the martyrs are named in their place and ordre , as menne of God , who ouercame the world in professing of his name . But yet they are not called vpon of the Priest that doth the sacrifice , because he is gods priest & not theirs . But the sacrifice it selfe is the body of Christ , which is not offered vnto them , for they are the same them selues . Thus farre Augustin manifestly declaring , that the saintes are not to be inuocated , bicause sacrifice doth appertaine vnto God , and not vnto the saints . The same Augustine writeth also in his booke De cura pro mortuis gerenda , these woordes . Ibi ergo sunt beatorum spiritus , vbi non vident nec cognoscunt quaecunque aguntur in hac mortali vita . The spirites of Saintes be there where they neither se nor know what things be done in this mortal life .

Obiectio . 14

They obiect , that the church for the space of many yeares hath inuocated saintes , and that the church cannot erre , wherfore , the church doth not erre in teaching the inuocation of saintes .

Responsio .

We answer , that the church doth not erre , as long as she heareth the voice of her husband and pastour , but when she despiseth the words of her pastoure , and followeth her owne decrees and inuentions , shee doth erre and is deceiued . The whole churche of the Israelites , wyth the high priest Aaron , and the Elders of the people erred , when neglecting the law of God , they worshipped an image for god with daunsing & singing , contrary to Gods will . And the Israelites wer not excused from errour and sinne , bicause they did not cut downe their groues and hyll aultars in long time .

Replicatio .

The saintes being called vpon , haue holpen vs sundry tymes , therfore they ought to be called vpon .

Responsio .

It somtimes taketh luckie successe , which is done against gods word . But who would inferre of this , that to be therfore good and commendable , which is instituted against the word of God ? Who would say , that it is good to spoile and rob the innocent in battail , bicause the bloudy soldiours do prosper and are enriched oftentimes by war ? The Gods of the Gentiles also semed to heare the petitions of such as prayed vnto them . But ought therfore the Gods of the Gentiles to be prayed vnto ? God forbydde .

I conclude therfore , that the woorde of truth pronounced out of the mouth of God , doth teache vs to call vpon his name , by the interuention of Iesus Christ . Neither can we reade of any of the old or new Testament ( of whom the scipture maketh mention ) that euer praied vnto any saint , or vnto any Patriarche or Prophet being deade , nor vnto anye of the Apostles or their Disciples , but vnto god onelye through Christe . Wherfore let vs stedfastly beleue , that to be the most perfect and surest doctrine , which biddeth vs to call vpon god alone through his onely begotten sonne , and that God doth require this thing of euery man , whom we cannot please , except we obey him .

Now folow the obiections which they bring out of the fathers .

Questio .

First , they alledge the example of the most holy Emperour Theodosius , of whom Ruffinus writeth thus . Circumibat cum sacerdotibus & populo omnia orationum loca . Lib. 11. eccles. historia . &c. That is : He went with the priests and the people , about al the places of praier , laye prostrate before the shrines and tombes of the Martyrs and Apostles , and made intercession to the saintes , to send him sure helpe .

Responsio .

We do not reade in al the holy scripture , that any of the kinges did prostrate them selues before the tombes or shrines of the saints , and asked helpe of the dead , Psal. 120. for they al cried : Auxilium meum a domino , qui fecit coelum & terram , My helpe is from the Lord , who hath made both heauen and earth . Psalm. 121. Againe , Dominus custodiet te ab omni malo , dominus custodiet animam tuam , The Lord wyl keepe thee from all euyll , the Lord wyl keepe thy soule . Also , Dominus custodiet egressum tuum , & ingressum tuum a modo , et vsque in seculum . That is : The Lorde wyll keepe thy going out , and thy comming in , from henceforth world wythout end .

Furthermore , Ruffinus wordes seme to importe the intercession of the sayntes vpon earth : for the Emperour semeth to haue gone about al the Oratories , in which the congregation of holy men were gathered , & to haue desired their harty commendations and prayers to God , that he would graunt him victory , and safely defend the Empire , for the safegard of many .

Lib. 10. cap. 8 That place of Ruffinus confirmeth this other sentence , wher he writeth thus : Interea Constantinus pietate fretus Sarmatas , Gothos , aliasque barbaras nationes . &c. That is to say : In the meane time Constantinus the godly Emperour , subdued the Sarmates , Gothes , and the other barbarous nations , sauing them that preuented peace , either submitted them selues to god , so much the more did god subdue al things vnto him . He sent also letters to Antony the first Heremite , that he would make supplication to the Lord for him and his children . And by this meanes he desired to commend him self to god , not onely by his own merites , and by the deuout religion of his motber , but also by the intercession of the Saintes .

Loe , in what signification he taketh the intercession of saints , nor ther is any great cause why we may not interprete the place of Theodosius to meane the intercession of the saintes , Tripart . hist. Lib. 9. Ca. 43 liuing here in earth .

But , as touching that Theodoretus writeth , that Iohn and Philip the Apostles appeared to the Emperour Theodosius , it semeth to haue bene the like vision to that which is sayd to haue happened to Iudas Machabeus , for Iudas was instructed by that vision , that he should haue the victory , and not that he should inuocate and cal vpon O●ias and Hieremi , whervpon , he called vpon God , and not vpon saintes in present daunger . Euen so also the vision of the Apostles did shew vnto Theodosius , that the victory should be geuen vnto him of God , whom he called vpon , and not the Apostles , when he saw his armies turned & said : Tu omnipotens deus nosti . &c. That is : Almighty God thou knowest , that I haue taken in hand this battel to reuenge Christe , for thy sonne his name , if it be otherwise , then take reuengment vpon me . But if I came hether for a probable cause , trusting in thee , stretch forth thy right hand to thy people , least peraduenture the Heathen do say , where is now their God ?

Vnto this sentence , that also belongeth , which saint Augustine testifieth of this most holy Prince , how that he did put al his trust in God , as the onely safegard , being most sure and stedfast .

Obiectio . 2.

They do greatly commend and set forth the felicity of them that haue worshipped the sayntes , and the misfortunes of them that haue neglected the worshipping of them .

Responsio .

The Lord sayth by the prophete Oseas : Fornicata est mater vestra , quia dixit , vadam post eos , qui me amant , et dant mihi panem et aquas . &c. Cap. 2. That is : Your mother hath committed fornication , bicause she said , I wil go after them that loue me , and geue me bread , water , wool and flaxe , oyle and drinke , & she knew not that I my selfe gaue her corne , wine , & oyle , and that I augmented her siluer and gold , which she made for Baal . Therfore I wil be turned , and wil take my corne in his time , and my wine in his time , and I wil violently take my wool and flaxe , and wil cause all her ioye to cease , I wil also destroy her vineyards and figtrees , of whom she said : These ar my marchandizes , which my louers haue geuen to me . &c

By these words we vnderstand , how greatly it displeaseth God to sai , that we receyue external felicity and goods of the Gods. For as god onely geueth all thinges aboundantly , so he alone wil be knowen and taken for the geuer . He calleth that fornication , which these men call deuotion . God hath coupled our soules vnto him selfe by the bonde of wedlocke , that we may depend of hym alone , euen as the spouse dependeth of the husband .

Than we commit fornication , when we say , that we haue receiued the gifts geuen vnto vs of God , being our husband , of other louers , that is , of other Gods.

It is God that geueth all things necessary for our life , meate , drinke , clothing , and moderate recreations , not that we should bestow them vpon Gods , and vpon their idols , but that we should occupye them , and be thankful to the Lord being the geuer . But these idolaters said : these are our wares , which our louers gaue vnto vs . But our aduersaries say : we haue receiued these gifts by the bountifulnes of God , but yet by the merites of the saints . Some men forgetting God , do thinke , that they haue receiued al things by the benefite of the saints . But the Lord saith to both these sortes : Propterea conuertar , & accipiam frumentum meum . &c Therfore I wyll be turned , and wyll take my corne . &c. For he threateneth barrennesse , so that our aduersaries proue nothing by their obiection .

We must rather beleue the Prophet , entreating of true felicitye , and saying thus : Beatus vir qui timet dominum , & in mandatis eius complacet sibi valde . Psal. 112. Potens in terra erit semen eius , generatio rectorum benedicetur . &c. That is : Blessed is the man that feareth the Lord , he hath great delight in his commaundements . His seede shal be mighty in earth , the generation of the righteous shal be blessed .

Obiectio .

It is a very auncient custome to inuocate the Saints . For not to speake of many other things , hath not the East and west Churches , for these many yeares prayed and songe : Sancta Maria ora pro nobis , Omnes sancti , orate pro nobis . That is . Holy Mary pray for vs , All saintes , pray for vs . Is not the Letany a very old inuention of the fathers ? It is not like to be true , that so many holy & learned men , yea the whole church haue erred so many yeares in praying to saints .

Responsio .

Ther is nothing proued by antiquitie , which the authoritie of the scriptures hath not first approued , and beautified . The scripture teacheth many examples and precepts of praying and inuocating God , neyther yet hath it any precept , promise , or euident example of inuocatinge the saints . And if antiquity can do any thing at this present , vndoubtedly we haue the victory , which antiquity teacheth , that god only in christ is to be inuocated . For this is the most auncientest doctrine which far excedeth that opinion of inuocating the saintes .

The Letanie was found out long after the Apostles time , neither any auncient father mentioned one word of it . Durandus saith , that the Letany is deuided into a greater & a lesser . Cere . Lib. 6 , The greter is vsed in the feast of saint Marke , and was inuented of saint Gregory . The lesser , which is the elder , was inuented at Vienna , of Mamerus the bishop , when Zeno was Emperour . The first was ordained about the yere of our Lord .490 . The latter was instituted in the yere .590 .

It is called in Greke , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and signifieth supplication , in which the Gentiles made their vowes , and offred their giftes to the Gods.

But seing that al antiquity hath made their vowes onely to God , by Christ Iesu , and haue offred their spiritual gifts to God onelye , let these men take heede with what spirit they were inspired to institute the Letanies , in which the glory onely due to Christ , is communicated to the saints . For the auncient Catholicke Churches of the East , and of the west , by the space of .500 . and .600 . yeres & more , praied onely to god by christ .

Therfore , they that are pleased with a new doctrine and late institution , let them haue in reuerence the Letanie inuented by certain priuate men , and deliuered to the churches , without the authority of the scriptures . I iudge Christ onely to be folowed , which sayd : Iohn . 16. Quaecunque petieritis patrem in nomine meo , dabit vobis . That is : Whatsoeuer ye shall aske of my father in my name , he wil geue it vnto you .

Let them not obiect vnto vs the errours of so many yeares . For they haue that old time which inuocated God by Christ onely , they haue the scriptures , that is , the Canonicall verity , which they ought woorthely to beleue . This verity confuteth all the sayinges that our aduersaries wyth great stoutnes obiect against vs .

Furthermore , Helias being but one and alone , set him selfe agaynst many hundreds of Balaams priests . Christ being but one , put himselfe against the whole assembly of Priests and Pharisies . The Apostles being but few in number , and going through the whole world , had against them the religon and custome that was vsed in many yeares , the rites of countries , the iudgements , wordes , and doinges of very wise , deuout , and righteous men , as they were counted .

But I pray you , why taught the Apostles true things , and the otherwise worldlings , false things ? Ye shal not finde the cause by external , but bicause what soeuer the Apostles taught , they taught it by the will of God , according to his woord , & the other fetched their doings from men , 2. Pet. 1. Psal. 115. of whom it is written : Omnis homo mendax , All men be liars .

Obiectio .

They say , that ther is a certain order with God , wherby men do come by inferiour meanes vnto the highest , and that is by saintes , to god himselfe , euen as in earth by the princes frends , men come to the prince him selfe . Againe they say , it is an impudency if any man , being a sinner , doo forthwith thrust himselfe before the sight of gods maiesty . It is a point of humility , when we commit our selues to God by intercessours .

Responsio .

We do graunt , that ther is an order and certeine rule with God , by the which our praiers are commended vnto him . For first the faythfull commend them selues vnto God by praying one for an other , and they doo also beleue , that al their praiers are accepted of God by Christ , & by faith in his promise , which he made to receiue our peticions . This order to be with God , the scripture testifieth .

But we do not knowledge that order which our aduersaries haue inuented and made of their own heads , that is , that we ought to commend our praiers , first vnto saints , as to intercessours , which may bring them in the end vnto God .

Other being foolisher and more phantastical , inuenting a foolish and much more vaine thing , haue fained that sinners doo make supplication vnto saintes , which sayntes after doo entreate the virgin Marye , and that she shewing out her brests , doth besech her sonne , which at the last taketh al the cause vpon him , and than that he shewing his woundes , commeth before his father , of whom at the length he obtaineth the petitions of them that pray . But out of what scriptures wyl they proue these dreames ? Doo they not here paynt foorth God to be an hater of man . God destroye suche wycked blasphemers , wyth all their degrees and payntinges .

The scripture setteth forth vnto vs in all pointes , God to be a louer of man , and to be a most mercifull father . And God the Sonne , in the Gospell of saynt Iohn , saith plainly : Non dico vobis quod ego rogaturus sim patrem pro vobis , Iohn . 16. Ipse enim pater amat vos , quia vos me amastis , & credidistis quod a deo exiuerim . That is : I say not vnto you that I wyl pray the Father for you , for the Father him selfe loueth you , bycause ye haue loued me , and haue beleued that I proceeded from the father . By the which woords , nothing is derogated from the Priesthoode of Christ , for otherwise it appeareth that he is our aduocate , whych maketh intercession for vs vnto God the father . But the fauour of God the father is shewed towardes the faithfull , and that we are ioyned to God the Father by Christ , so that we aske in the name of Christ , and beleue in him .

To be short , the Lord monisheth vs , that we neede not to imagine grosly , that our sauiour sitteth at the right hand of God the father wyth bowed hammes , nor to vse any vocal talke , for the vertue & merite of Christ our reconciler , is alwaies in the sight and presence of the father .

Concerning the similitude by the which they iudge that men come to God by the meane of saintes , euen as a man commeth to his Prince by one of hys frendes , we say , that it is not simile , but dissimile , For the Lord saith in Esay : Esay . 55. Non sunt cogitationes meae , cogitationes vestrae , neque viae vestrae , viae meae . That is : Your thoughtes are not my thoughtes , nor your waies , be my wayes .

If the similitude and authority of man preuaile so much with them , comment . in opi . ad Rom. why doth not that place of saint Ambrose preuail , which writing against the Gentiles , defending their error with almost like argumentes , sayth thus : Solent misera vti excusatione , dicentes , per istos posse ire ad deum , sicut per comites peruenitur ad regem . &c. That is : They are wont to vse a miserable excuse , sayinge , that men maye go vnto God by the saintes , euen as they come vnto the king by his Lords and officers . But is a man so mad or so forgetful of his own weale , that he will geue the kinges honour to the officer ? If any be found to entreate after this sort they might rightly be condemned of treason . But these men do not thinke them selues to be gilty , which geue the honour due vnto God , to a creature , and forsaking the Lord , do worship their felow seruauntes , as thoughe it is somewhat a greater thing then to serue God . For men go vnto the king by officers and waiters , bicause the king also is a man , and knoweth not to whom he may commit the gouernment of his realme . But to deserue that we may go vnto God , which knoweth althings , and all mens merites , we nede none intercessour , but onely a deuout minde .

Furthermore , these shameles men call the constaunt and holy confidence of faith , impudencie : but if in the torments of sinne it be an impudency to go first vnto Christ , then was the sinfull woman in the Gospell an impudent woman , which going to the feast , Luk. 7. fel not at the feete of Peter , Androw , or Iohn , but she lay prostrate at the Lorde Iesu his feete . The Cananit also should be shameles , Math. 15 which with so great constancy cried and desired helpe of Christ , and not of the Apostles , insomuch that they at the length being weary of her crying , sayd : Send her away , for she filleth the heauen with her cry , and wearieth al mens eares .

Now let vs heare what the Lord himselfe pronounced of this impudency of synnes and sinners .

To the synfull woman he said : Fides tua saluam te fecit , vade in pace , That is : Thy fayth hath saued thee , go thy way in peace . To the Cananite he sayd : O mulier , magna est fides tua , fiat tibi sicut vis . O woman , great is thy faith , be it done to thee as thou wylt . Againe in an other place the Lord sayth to sinners , Venite ad me omnes qui laboratis . &c. That is . Math 13. Come vnto me all ye that labour and are laden , and I wyll refreshe you . Wherupon Paul said to Timothy : Certus sermo et dignus , quem omnibus modis amplectamur , quod Iesus Christus venit in mundum vt peccatores saluos faceret . That is . It is a sure saying , & worthy by al meanes to be embraced of vs , that Christ came into the world to saue sinners .

Againe he saith : Habentes ergo pontificem magnum qui penetrauit caelos . &c. That is to say . Heb. 5. We hauing an high priest which pearced the heauen , Iesus the Sonne of God , let vs holde the confession and fayth . For we haue not a priest which cannot feele our infirmities , but which was tempted as we are , proued in al things , and in al pointes ( sinne onely excepted . ) Let vs come therfore with sure hope to the throne of grace , that we may obtaine mercy . &c.

Let vs heare and beleue these woordes , rather then the sayinges that these wretches do bring of hipocritical humility , which is none other thing then a slendernes , and want of faith .

They thinke it to be an vnwoorthy thing , that a sinfull man should thrust him self first into the sight of Christ : but vnlesse we do come before Christ with this confidence of faith , our saluation is lost , we shal not be clensed from sinne . For they onely are purged , which come vnto Christ himself , that is , to the throne of grace , with a true faith .

homil. de pro fectu euang. Chrisostome sayth : Non opus est patronis apud deum . &c. That is : We nede not to haue patrones vnto God , nor much running about to entreat other men : but although thou be alone , and lackest a patrone , and praiest by thy selfe vnto God , notwithstanding thou shalt obtain thy peticion , For God doth not so easily graunt our peticions when other men pray for vs , as when we our selues pray , although we be full of very many euils .

Agayne he sayth vpon these woordes : O mulier , magna est fides tua , That is , Eadem hom. O woman , great is thy faith , Vides quomodo mulier quae indigna erat . &c. Thou seest how the woman , which before was vnworthy , is now made worthy , by her continual crying . Wilt thou learne , that we preuaile more with God by our selues , than whyle others pray for vs ? This woman cried , and the Disciples came vnto Christ , saying : sende her away , for she crieth after vs : but he aunswered , Non sum missus nisi ad oues quae perierunt domus Israel . But when she perseuered in crieng , saying : Domine , nunquid & catuli edunt de mensa dominorum suorum ? That is : Lord , do not the whelpes also eate the bread of their maisters table ? Then he dyd benefite her and sayd : Fiat tibi sicut vs , be it done vnto thee as thou wylt .

Thou seest how he put her backe when others prayed for her , but when she her selfe praied and cryed for the gift , he graunted it vnto her . He sayd to the Disciples : I am not sent , but to the lost sheepe of Israel . And he saith to this woman : great is thy faith , be it done to thee as thou wilt .

These be Chrisostomes wordes , neither our aduersaries haue any thing to answer vnto these so plain wordes .

Conclusio .

Let vs consider , in what maner we ought to inuocate the lord . This question cannot be better dissolued , than by waighing the principal circumstances . Let vs see therfore who ought to be inuocated of them that pray , truly no man , but God onely and alone . For thre thinges are required of hym that is prayed vnto .

The first is , that he do heare the praiers of all men that be in the whole world , that he perce their harts , and do narrowli behold them , adde also this , that he do knowe al the praiers of men , better then the men them selues can declare .

The second is , that he be present in al places , & that he can do althings in heauen , earth , & hel , which knoweth al waies & meanes to help men .

The third is , that his wil be very prompt and ready , that he wyl also do that he can do .

But these condicions are found onely in God . For god alone searcheth the raines and the hartes . He alone heareth and seeth all things , he onely knoweth more perfectly the things that are within and without a man , than doth the man himselfe : He alone is present in al places , he onelye is omnipotent , he onely is wise , the most perfect will of God onelye geueth good thinges to man , and his wil is alwaies readye , and onelye doth most faithfully procure that which is profitable to man . Therfore God alone must be inuocated .

NVho is he that can attribute these condicions to the saintes in heauen , without blasphemy and sacriledge ? Therfore the saints liuing in heauen with God , ought not to be inuocated , chieflye for that the scripture with plain words testifieth , that Abraham & Iacob knew vs not , and it commaundeth vs to call vpon God , and prohibiteth vs to communicate those things that pertaine vnto God , to creatures .

To be short , to which of the saints liuing in heauen , can we say without shame : Our father which art in heauen , & as foloweth in the lords praier ?

Let vs therfore inuocate & cal vpon god alone that heauenvly father , to whom al the saints that euer wer in the church did praye . Again , S. Paul saith : quomodo inuocabunt , in quem non credunt ? how shal they cal vpon him , on whom they beleue not ? now none wil be so fond , as to sai , I beleue in Mary , I beleue in Peter , Iohn or Iames , it wer extreme madnes so to say .

Lactantius . 5.

HIerom doth declare that Lactantius was Arnobius his scholar ( as it is thought ) at Rome , wher Arnobius taught a certain space .

Lactantius was born in a castle called Firmium , in the country of Picenum in Italy . He tooke his name of eloquence , flowing with swete milke , or els of the perfect kinde of eloquence .

Hierome calleth him a riuer , flowing with Tullies eloquence , wherin he excelled ( as many times it happeneth ) his maister , Epist. ad Pa●linum . whom Hierom declareth to be to confuse in declaring matters . But Lactantius few bokes which ar now extant , do shew that he was a perfect & wel exercised rethorician and Philosopher , in which bookes he letteth scape no authours ( what discipline and profession so euer they were of ) but would vse their testimonies .

He liued in the times of Deoclesian and Constantine , Emperours of Rome . Hierome testifieth , that Dioclesian called him to Nicomedia , wher he professed and taught Rethorique a certaine space . The whych thing also he him selfe wrote in his fift booke , Cap. 2 wher he sheweth , that he had to do with two impure Philosophers , that wrote two bokes against the religion and name of Christ . When he lacked audience in a citye of Greece , for that he taught in the Latin toung . He gaue him self to write & to compose bookes , hauing embraced Christes religion , before he cam to Bethynia . Some do write , that Dioclesian sent for him to Rome , but Hieroms authority is to be preferred before them .

Eusebius writeth in his chronicle , that he was the eloquentest in hys time , and so poore in al his life , that he lacked euen necessary thinges for his vse . He taught in Fraunce ( as Hierome declareth ) being an old man , wher he was made maister to Crispus Constantine his sonne , whom his father afterward slew , Lib. 3 eccles histo. cap. 41. which crime Euagrius remoued and did put from him , being an Emperour of very great praise .

Of hys doctrine .

He taught many errours . First , he speaketh somtimes vnaptly and daungerously in wordes and sentences , Lib. 1. cap. 9. Lib. 2. cap. 9. both of God and of Christ . He saith that God was created of him self , and that Christ once had no being as the doting Arrians also did contend He saith also , wheras ther was yet nothing beside God the father . &c. He brought foorth a spirit like to him self , which was indued with the vertues of God the father . He disputeth also , that Christ once had a beginning , and to confirm that his opinion , he inuenteth two natiuities of Christ , affirming many absurdities , touching the office and sending of Christ .

First , he saith thus : It behoued God the sonne to be twise born , that he might be as the father was , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , without father & mother . For in the first spiritual birth , he was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , without mother , and in the second carnal nauity , he was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , without father .

He saith also thus : when God perceiued and saw the malice & worshippings of false Gods to preuaile and take place , throughe the whole world , insomuch that his name was almost out of mens mindes ( for the Iewes also , to whom onely the secret counsel of god was committed , forsaking the liuing god , & being entangled with deceites of the diuel , had strayed to the worshipping of vanities , nor would not returne again to god by the counsel of the prophets ) he sent his Sonne , being chiefe of the angels , vnto men , that he might conuert them from wicked & vain worshippings , vnto the knowledging & worshipping of the true God , & also that he might bring their mindes from foolishnes to wisdome , from iniquity , to do the workes of iustice . These be the waies of God the father in which he commaunded him to walke , these are the preceptes that he commaunded him to kepe , and he faithfully did that God bad him to do . For he taught that ther is a true God , and that he alone ought to be worshipped , neither at any time he called him selfe God , for he shoulde not haue obserued his fidelity toward God the father , being sent to take away straunge Gods , & to affirme to be but one God , if he shoulde haue brought any other biside one God .

He iudgeth also , that Christ tooke flesh , for no other end , Lib. 4. ca. 24. but that he might declare , that flesh might participate vertue .

He saith further , that Christ went into Galile after his resurrection , bicause he would not shew himself to the Iewes , Cap. 20 least he might moue them to repentaunce .

Also he sayth thus : Seing that the father maketh the sonne , and the sonne the father , there is but one minde , one spirite , Cap. 29. and one substaunce to them both . But the father is as it were a plentifull wel or fountaine , and the sonne is as a riuer flowing from him , the father is as the sunne , & Christ as the beame extended from the sunne .

He hath many superstitious and old wiues tales , Li. 4. cap. 27. of the eficacy of the image of the crosse of Christ . But who can rehearse al his errours ? A man may iustly say , that Lactantius neuer vnderstood either the person , no nor the office of the sonne of God : Cap. 24. et . 26 for he maketh him to be nothing els but a teacher , a ciuil law maker , & a refourmer of mens liues .

Like as he neuer well vnderstood the person and office of Christ , so al so he was vtterly ignoraunt of the holy ghost . Looke Hierome in his epistle to Pammachius and Oceanus , and in his commentaries vpon the epistle to the Galathians , and ther shal ye see more .

He saith , that the angels were appointed to kepe man , at suche tyme as mankinde began first to be increased , God fearing , least men might be destroyed by the wickednes of the deuil . He affirmed also , that god from the beginning gaue the diuel power vpon earth , & that he made .2 . kindes of diuels , that is , the one earthly , and the other heauenly .

As touching the creation of man , although he aunswereth the Epicure , that asked why God made man mortal and frail , when he made the world for mans sake : yet he is of one iudgement with the Epicure , that is , that God made man at the first fraile , and such one as he was after hys fall . For he sayth thus : Cur mortalem finxit , Lib. 7. cap. 5. et fragilem cum illius causa mundum aedificasset ? &c. That is : Why did god make man mortall and fraile , for somuch as he had made the world for hys sake . &c.

First , that an infinite number of soules might be brought forth , and that he might replenish the whole earth with the multitude of them , & that he might geue vnto man vertue and power , that is pacience of aduersities and labours , by the which he might obtain the reward of immortality .

Againe he saith : Mortalis atque imperfectus homo eterra factus est . That is . Man was made of earth , mortal and vnperfect . Furthermore , he iudged , that God suffred euil to raigne , that the way of vertue might appeare for how could pacience keepe properly his name , if ther were nothing that could not be suffred , for which cause also he saith , that God stirred vp the deuill .

Making no mencion in any place of faith , he saith , that the true worshipping of God consisteth in good workes .

Hierome declareth , that he held the errors of the Millinaries , which imagined , Catalogo . 36. Eze. hi. Li. 3. cap. 30 Epito . diuin. insti . 3. Lib. 2. Cap 5. Lib. 7. Cap. 3 that the saints after their resurrection should liue in earth a pleasant & delitate life with Christ , by the space of a thousand yeares .

He encountreth with al the sectes of Philosophers , whom he calleth blind and sicke men in their own philosophy .

Finally , he refuteth the opinion of the Stoickes , which taught , that al things which moued , ar to be had and numbred among Gods. He confuteth also other trifles touching the two parts of nature . He confuteth the errours and original of the Epicures doctrine , Lib. 3. Cap. 17 Lib 7. Cap. 3 Epito diui. insti . Cap 9 ●ib . de opifi . Dei. & condemneth Epicurus himself , bicause he said , that the world began by his owne accord , and that it was not gouerned by the prouidence of God .

Against which error , he setteth the industry , cunning , & artificiall state and condicion , both of the world , & also of man . He refuteth also the dotage of Leucippus , which iudged al the world to be made of small mothes . Lib. de ira . de. cap. 10 Lib , 7. cap. 23 He reprehendeth the folish 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of Pythagoras , bicause he said the soules went from one body into an other bodye , when the bodies were dead .

It shal not be superfluous to rehearse his words of the comming of the son of God at the last day , & of the state of the time following , his words be these : Veniet summi et maximi dei filius . &c. That is . Almighty God his sonne shal come , who after he shal take awai vnrighteousnes , & shal geue general iudgemene , & restore to life them that wer iust , from the beginning , he shal be conuersant among men , by the space of a thousand yeres , & shal gouern them with the rule of equity : then they that shal be aliue , shall not die , but shal beget an infinite multitude in the said space of the .1000 . yeres , & their ofspring shal be holy & loued of god , & they that shal be raised from death , shal rule as iudges ouer the liuing . The Gentils shal not be vtterly extinguished , but som of them shal be reserued for a victori vnto god , that the rightous mai triumphe ouer them , & subdue them to perpetual bondage .

About that time also the prince of the deuils shal be bound with chaines , and shal be in warde of the caelestiall Empire a thousand yeares , wherby rightousnes shall raigne in the world , least the deuil might imagine any hurt agaynst the people of god .

After the comming of Christ , the righteous shal be gathered out of all the earth , and the iudgement beyng done , the holy Citie shal be placed in in the middest of the earth , in whiche God him selfe shall abide with the righteous bearing rule . Then darcknes wherwith the element was darckned , shal be taken out of the world , and the moone , shall receyue the clearenes of the sonne , nor shal be chaunged any more .

The sunne shal be made clearer then it is now by seuen times , The earth , shall bring forth fruites plentifully of his owne accord . The rockes shall sweate with hony , and the riuers shall runne with milke .

To be short , the world shall reioyce , and all nature shal be glad beyng deliuered from the dominion of euell , impietie , wickednes and errour . At that time the beastes shall not be fedde with bloud , nor the birdes with prayes , but all things shal be quiet and at rest . Lions and Calues shal stand together at one racke , the Wolfe shall not rauen the Shepe , The Dogge shall not hunt , The Hawke and Egles shall do no harme , The infant shal play with Serpentes .

To make an end , then shall those thinges come to passe , whiche the Poetes sayd were done in the golden world , when Saturne reigned . &c. These be the fonde opinions of Lactantius .

Furthermore , how Lactantius ended his life , it is not mentioned in any writers .

Anger . 6.

WHen Athenodorus the Philosopher , which liued verie familiarlie with Augustus the Emperour , being of great age & of many yeares , had obtained a safe conduct or passeporte of the king , to departe into his countrie , the last day whiche he minded to leaue Rome ▪ geuing thanks vnto the Emperor , taking his leaue , & entring into his iourney , amongs other things he left this profitable & worthy precept & admonition vnto Augustus , as a monument and token of him selfe beyng absent . At what time ( O Caesar sayth he ) anger shall stirre and moue thee , speake thou or do nothing before thou haue rehearsed with thy selfe the .24 . Letters of the Alphabete in order . At these wordes Augustus beholdyng him with a chearefull countenaunce , and taking him gentlie by the hand , saith in this sorte : O frend Athenodorus , I haue geuen thee leue to depart into thy countrie at thy request , being moued with thy hore head and olde age . But seyng that I haue more nede of thi presence now than I haue had before this , let it not be greuous vnto thee at my request likewise , to deffer thy hasty iourney vntill an other tyme . Wherfore Athenodorus was constrayned to tary a yeare longer in Rome with Augustus . By this lesson I gather , that there can be nothing well done whiche is done with an vnquiet and angry mind . Wherfore angry and wayward men , being prone and geuen of them selues vnto irefull passions , are vnfit to haue any publique affaires in their handes , but are to be restrayned and kept backe from all offices and gouernementes , as troublesome personnes and prone to moue debate . For it is vnlikely , that he which is throughly kindled with anger , will kepe him selfe within the boundes of equitie and iustice : for the angrie man differeth in no other pointe from a madde man , but that the angrie man is madde but a tyme , vncircumspect and to rashe harted . Many men by anger , haue done many thinges , of whiche it earnestly repented them afterward , for repentaunce is the fellowe companion of anger . Anger hath punished and destroyed many men , yea and hath cast downe men , that otherwise were worthy and noble , from the high estate of worldly felicitie vnto extreme miserie . Furthermore it hath vexed and destroyed many Cities , much people and many realmes and countreis . Wherupon some do saye , that a wrathfull man because he is also out of bis witte , is not to be reputed and taken for a man , but for a fearce and brute beast . For what other thyng is man , when witte and reason is taken awaye , but a mere beast . What a monster and miserable thing may we thincke that to be , which transformeth a man into a brute beast ? It is a most vnworthy thyng for a man to degenerate so farre from him selfe and from his owne nature , that he be dispossessed from the right title of this name , man . We must therfore diligently labour , not onely to striue against , but also to our powers to ouercome this euell , this pestilence so foule and so hurtfull to mankind . And first of all let vs set the mekenes and pacience of Christ , which is to be folowed of all men , against wrath and anger , which is an euident and plaine share of Sathan , wherwith he goeth about to catch and to draw vs into the nette of destruction . If we do folow the doctrine & example of Christ with feruent desire , we shall not cause other men to rage and to be angrie . And being prouoked and stirred our selues , we shall boldly ouercome all maner of wrathfull affections . For he may be thought to be a good and true christian man , that ( casting all his hope and care vpon god in the variable and sondry chaunces of this deceiptful world ) can with much pacience suffer a like both right and wrong . And if any prosperitie chaunce , he geueth all prayse to god : and if aduersitie do happen , he remitteth all reuengement to god . Also neither he can be moued from the veritie by threatninges or promises , nor by violence or flatterings : but beyng alwayes one man , regard●th one and the selfe same scope , that is to wit , the preceptes & wil of god , & euermore is carefull , leaste by any meanes he swarue from them . For nothing is more contrarie to Christian pietie , then burning anger and a minde flaming with reuengement . And contrarywise nothing more becommeth a Christian man , then a quiet and milde disposition . Whereunto agreeth Iohn Chrisostome whose woordes be these . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , ther be truly many vertues whiche become a Christian man , but the chiefest of all is myldenes and pacience . For Christ doth name them onely , whiche doth shine with this vertue , to be the folowers and louers of God .

Mekenes is a frend to brotherly charitie , but anger is an enimy , without whiche charitie no man can be a Christian .

But if there be any that cannot rule them selues through their naturall crabbed disposition , wherby they may the lesse vexe and grieue their aduersaries when occasion is offred : let them by Athenodorus councell kepe silence , and stay their violent furie for a tyme , vntill the burning and whote stomackes be asswaged and somewhat appeased .

Nor this counsell ought to be contemned , as though it wer a trifle , vayne and nothing worth . For Theodosius also the elder Emperour of Rome . Besides Augustus disdayned not to vse thys counsell . And euery man may learne by daylye experience , how much worth is the calling backe of mans irefull minde , euen in the short tyme of the rehearsall of the .24 . letters : and of how great force it is to pacifie and quiet the spirites of furious mindes , and to moderate all importunitie of furious rages .

Neuertheles that which Athenodorus spake of the .24 . letters , we may speake it of the Lordes prayer , for the wordes of Christ haue in them , a certaine priuie and wholesome soueraigne vertue , though they be pronounced sometimes not with a thorough deuout minde . And whatsoeuer hath ben wisely inuented and disputed of the Philosophers , that beyng ioined and lincked to the Christian , faith is made much better .

It shall not be much impertinent in this place , to speake somewhat of rayling and taunting , which doth budde forth ( as naturall braunches do out of a tree ) out of hasty ire and anger .

Of rayling and taunting .

Leo Bizantius when a certayne railer among other euell wordes , obiected & vpbraided him with the disease of his eyes as a shamefull fault , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , inquit , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he ought to be without fault , whiche will raile agaynst any man : otherwise he that speaketh what he lusteth , shall heare agayne that he would not heare , for Sophocles sayth very well .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . He that loueth a tonge full of vaine babling , Shall heare that he would not , although he be vnwilling .

Therfore a man must consider what he speaketh agaynst any man , for the tauntes that are throwne agaynst a good man , do not sticke in hym , but for the most part they returne backe on him that threw them . It is an old saying . He spitteth into the element , and throweth a stone agaynst a hard rocke , who soeuer casteth any reproch against a vertuous and godly man . These incommodities following , sicknes , an vncomely and deformed face , a base stocke , want of houshold goodes and such like , with whiche a great nomber of good men by the will and secret iudgement of God , is burthened and afflicted no man ( beyng in his wittes ) will lay and impute to any mans reproch . for as they are not in our owne powers , so they are to be coumpted calamities , rather than faultes , God is prouoked to angre , if we handle dispitefully them , that be in calamitie . He defendeth all poore people , and them that be oppressed with miseries .

Therfore whether we be whole or riche , let vs not stand to much in our own conceites , vpbraydyng them that be diseased and stricken in pouerty , forasmuch as we know not certaynly , how long we shall continew in one state our selues . No man is in so great felicitie and prosperitie in this world , but he may become in his time most wretched .

It is a Christian mans part , neither to geue tauntes , nor being rayled vpon , to raile agayne . Who ought rather to suffer patiently dispites , than to handle any man dispitefully : for it is not mete that we should raile or speake euell wordes agaynst our neighbours , beyng commaunded of God to say and do well euen to our enemies . Let the Ethnickes requite euell for euell , and defend or reuenge them selues by the lawe and custome of the worlde : but let vs that be Christians , folowe the pacience of Christ , which for railinges , will lay vp in store for vs praise : for ignominie , glorie : for losse , gaine : for sorow , ioy : for temporall death , eternall life . The prouerbe saith . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , Authoritie maketh man . But I saye , pacience declareth a christian man . For we cannot finde a greater difference betwene a christian & an Ethnike then this , that the christian hauing learned the pacience of Christ , suffreth gently and quietly wrongs and iniuries done vnto him : but the Ethnicke contrarywise beyng offended , yea at one worde spoken amisse , kepeth a stur , & leaueth nothing vndon , vntil he haue fulfilled his angry minde , in reuenging and taking punishment on his aduersarie .

Pacience is a godlye thing , and very agreable and beseming a Christian man , whiche Saint Ambrose calleth the perfection of charitie , by whose wordes , we may vnderstand , that it argueth not onely a Christian man , but also a perfect Christian man .

Tertullian also most auncient of al the Latin diuines , saith : Ita proposita dei rebus est patientia , vt nullum praeceptum obire quis , nullum opus a domino complacitum perpetrare , extranēs apatiētia possit , that is . Pacience is so set out among Gods hestes , that a man hauyng not pacience , can do no precept , nor no worcke that pleaseth the Lord . Therfore let no man hope , that he shall greatly profite and go forward in the faith of Christ , onlesse he hath bene long and much aquainted with the most faire Lady ( of all christian vertues ) Lady patience .

To be short , that we may haue the redier mindes to suffer dispites & other iniuries , we must know , that pacience is a most euident token of the holy Ghost dwelling in man , euen as impacience is a signe of the malignant & wicked spirite , which sprite doth entise & set forward the furious man , to reuenge and to inuente and practise some mischief agaynst him , with whom he is moued . But oftentimes it chaunceth , that his malicious deuises fall vpon his owne pate , ( as the Scripture saith . ) psal. 7. Incidit in foueam quam fecit , that is . He is fallen into the pit that he made , him selfe .

Of reuengement .

A certaine woman named Naraetia Budaea , was very wayward , bitter and sharpe , and was , as it were the very naturall type of the malice of a woman . She hauing a very good and honest man to her husband , accused him of adultery , and in that behalfe quarelled by tauntes and checkes with him dayly . At the last she consulted with her selfe , how she myght rid him out of his life . She deuised to practise it by poison , and euer sought occasion how she might herein bring her purpose to passe . At the last she tooke a longe pipe , into the whiche she put the poyson , and went about to blow the poyson into her husbandes mouth being a slepe , but euen assone as she did put the end of the pipe into his mouth , he brething did blow the poyson backe into her owne mouth and throte , and so discended into her harte . Now assoone as she felte the poyson within her , she awaked her husband , & confessing the whole matter , forthwith fel down stark dead . And very well serued : for it is often sene , that , that mischief which some prouide for other , doth often light vpon them selues . As Hesiodorus saith . ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

A man to another mischief imaginyng , worcketh to him selfe the very same thyng .

As man doth vnto other , the same is oftentimes done to him selfe .

Adonibezek cut of the thombes and toes of 70. kinges , who gathered bread vnder his table , but Iudah taking him , did cut of his thombes and toes also . And this was Gods iust iudgement , that as he had done , so he did receyue .

Proude Aman was hanged vpon the same gollowes , Hester . 7. whiche he had prepared for Mardocheus .

Those men whiche caused Daniel to be cast into the Lions denne , Daniel . 6. were them selues deuoured of the Lions .

The two olde men who would haue killed Susanna , were iustly slaine them selues of the people . 2. Mach. 4

Andronichus was slaine in the same place where he slue Onias .

Daniel . 13 Iason which cast away many men slaine into the graues , was at the last cast away him selfe vnbewayled and vnburied .

The wicked seruaunt in the Gospell whiche would not forgeue his felow seruaunt a small debt , was compelled to paye the whole debt , and a greater debt vnto his Lord and maister .

Britannia . 7.

THat this Iland was called Britannia of Brutus , certain learned men do say is nothing likely . All the old Latin historians agre , that the sonne of Siluius the second in succession from Eneas , and of them named the sonne of Ascanius , was Eneas , called also Siluius , wherunto the Grekes do also accorde , but they name Siluius to be brother to Ascanius , and borne after the death of Eneas , and was therfore called Posthumius . But neither the Romaines nor the Grekes do write of any man called Brutus , before Iulius Brutus , whiche expelled Tarquinus out of Rome , which name was also geuen vnto him by the sonnes of Tarquine in derision , because they tooke him to be folish & dullwitted . Moreouer there is so much diuersitie betwene Britannia and Brutus , that it semeth agaynst reason that the one should procede of the other . For if Brutus had ben the geuer of the first name to this Ile , he would haue called it Brutia or Brutica , rather than Britannia , whiche hath no maner proportion or analogie with Brutus .

S. Thomas Eliot writeth of this matter as followeth : I will declare a reasonable cause of coniecture , why this Ile was named Britannia . About 30. yeres since it happened in wilshire at Iuie church about 2. miles from Sarisbury , as men digged to make a foundation , they found an hollow stone couered with an other stone , wherin they found a booke hauing in it litle aboue 20. leaues ( as they said ) of very thick velime wherin was some thing written . But when it was shewed to Priestes and chanons whiche were there , they could not read it . Wherfore after they had tossed it from one to an other ( by the meane wherof it was torne ) they did neglect and cast it aside , long after a piece therof happened to come to my handes , whiche notwithstanding it was all to rent and defaced , I shewed to M. Richard Pace , than chief Secretarie to the kings most royal maiestie , wherof he excedingly reioised . But because it was partly rent , partly defaced & bloured with wet which had fallen on it , he could not find any one sentence perfect . Notwithstanding after long beholding , he shewed me , it seemed that the said booke contained some auncient monument of this Ile , & that he perceiued this worde Pritannia to be put for Britannia , but at that time he said no more to me . Afterward I geuing much studie and diligence to the reading of histories , considering wherof this worde Britannia first came , finding that all the Iles in this part of the Ocean were called Britanniae , after my first coniecture of Albion , remembring the said writing , and by chaunce finding in Suidas , that Prytannia in Greke with a circūflexed aspiration doth signifie mettals , fayres , and markets , also reuenues belonging to the common treasure : I than conceiued this opinion that the Grekes flourishing in wisedome , prowes , and experience of sayling , being entred into the Ocean sea , found in the Iles great plenty of Tynne , Lead , Yron , Brasse , and in diuers places gold and siluer in great quantity , they called all those Iles by this generall name Prytannia , signifieng the place , by that whiche came out of it , as one would say , he went to market , when he goeth to Anwarpe or Barrowe : or to the fayre , whan he goeth to Sturbridge : or to his reuenues when he goeth to any place , from whence his reuenues come . And yet because this Ile excelled the other in euery condition , it was of some priuately called Albion , that is to say , more happy or richer . This coniecture approcheth more nighe to the true similitude , than the other inuentions , except there be any auncient history before the time of Geffrie of Monmouth or Beda , which may more probablie confute that I haue declared . To such will I gladly geue place . Finally I thought it alwayes more honorable to haue receyued the first name by such occasion as I haue rehearsed : And the generation of the inhabitaunts of this land to be either equall with the most auncient , or mixed with the most wise & valiaunt people of Greece , vanquishers and subduers of Troianes , than to take the name and first generation of a vaine fable or of a man , if any such were , which after he had slayne his father wandred about the world , vncertain where to dwel . Also to aduaunt vs to come of the Troianes , causers of their own countreis destruction , by fauouring the aduoutry of Helena , of whom neuer proceded any other notable monument , but that they were also breakers of their othe and promise . Yet this follie is found almost in all people , whiche contende to haue their progenitours come first out of Troye . Whiche fantasie may welbe laughed at , among wise men : Thus farre Syr Thomas Eliot .

The faith of Christ was receiued in this realme ( as Gildas in his historie saith ) in the time of Tiberius the Emperour , vnder whom Christ suffred . Some Chronicles do say , that Ioseph of Aramathia came hether and preached here . Polidorus Virgilius writeth , that when the Apostles were dispersed , Philip the Apostle beyng in Fraunce , Lib. 2. histo. sent this Ioseph hether into England with no small traine , in the yeare of our Lord .63 .

Beda writeth that in his tyme , here in Britaine , Easter was kept in the full moone , on what day in the weeke so euer it fell , Polychro . lib. 5. cap. 17. and not on the sonday after , as we do now . Wherfore it appeares , that these preachers came from the East parte of the world where it was so vsed , rather then from Rome whiche condemned that vse .

Auncient . 8.

THis woorde Authenticum , commeth of the Greeke verbe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whiche signifieth , Approbare , autoritatem mean accommodare , to approue , to applie mine authoritie , and Authenticum , is , as you would say , Authoratum , vt lex authentica , or decretum authenticum , quasi multorum authoritate cōprobatum . A law , a writing , a decree , which hath a iust and lawfull authoritie , well approued by the authoritie of many .

Hostia incruenta . 9.

THe schole diuines deuide , Hostiam , in hostiam cruentam , & hostiam incruentam , into a bloudy sacrifice , and an vnbloudy sacrifice , The bloudy sacrifice ( say they ) did the Priestes of Aarons order offer , and Christ him selfe was a bloudy sacrifice when he was slayne vpon the crosse , but the vnbloudye sacrifice is offred dayly in the Masse by the Priest . If they meane by the vnbloudy sacrifice , prayse , thanckes geuyng , and the memoriall of the death of Christ , so we will graunt that there is , Hostia cruenta offred & so the councell of Nice doth graunt Victimam , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Notwithstanding we cannot well graunt , that they in their masking Masse offer any such sacrifice , for they boste that they offer Reale Corpus & realem Sanguinem , as they terme it , The holy father Irenaeus doth write , that the thyng that is offred , receyueth his dignitie and worthynes of him that doth offer , and that the sacrifice is accepted of God , because he that offreth it , is accepted of God , vpon this I make this argument .

Euery person that doth offer is of more worthines than the thing which he offreth . The priest doth offer the body of Christ . Ergo , the Priest is of more worthines than the body of Christ . O blasphemie intollerable ? But of this I will speake more by Gods grace in the second Tome .

Bread and wine doth remayne . 10.

WHen Christ said this is my body , he ordained a sacrament , that is , he gaue the name of the thing to the signe , so that notwithstanding , the matter , nature , & substance of the sign remaineth , for onles this substaunce remain , the bread is no sacrament : for sacraments , saith s . Austen are so called of the similitude of those thinges , to which they be sacramentes .

Take away the matter , the substaunce , and nature of bread and wine , & there remaineth no more similitude .

Now all the fathers that were before Gregory , confesse , that the scriptures do witnes , that there must be .3 . similitudes in this sacrament : a similitude of nourishing , a similitude of vnitie , and a similitude of conuersion .

The similitude of nourishing is this : that as bread and wyne do nourish our body and comfort our outward man , so the body and bloud of Christ be the meate and foode of our soules , and do comfort our inward man .

The similitude of vnitie is this , that as the loafe of whiche we eate , was made of many cornes of wheat by the licour of water knoden into dough , and yet is but one loafe , and as the wine was made of the iuice of diuerse grapes , and yet is but one cup of wine , so all they that eate Christes body and drincke his bloud , beyng many , are made one body and one flesh by the liquour of charitie and loue , are made ( I say ) the misticall body of our sauiour Christ , whiche is his Church , not his naturall body . for the bread is a sacrament , not onely of Christes naturall body , but also of the congregation and misticall body . And therfore Paul saith , that albeit we be many , yet notwithstandyng , 1. Cor. 10 we are Vnus panis vnum corpus one loafe and one body . What a loafe are we ? verely euen Triticius panis , a wheaten loafe , by the similitude of vnitie whiche I haue declared .

The similitude of conuersion is this , that as the breade and wine is turned into the substaunce of our bodies , so by the receyuing of Christes bodye and bloude , we are turned into the nature of them , we are chaunged and made bones of his bones , and flesh of his flesh . He that eateth my flesh saith Christ and drincketh my bloud , he abideth in me and I in him , that is to say , we be made one flesh and one bloud . And the same nature that my flesh and my bloud hath , the same getteth he that eateth me .

These similitudes must be in the bread and wine , or els they be no sacramentes , now take away the substaunce , matter & nature of them , and what similitude remaineth either of nourishing or of vnitie or of conuersion ?

These similitudes be in the very substaunce and inward nature of bread and wine , not in the outward shew of accidentes , whiche do neither nourish , neither are they chaunged , neither haue any similitude of any vnitie .

Obiectio .

Ciprian in his treatise which he writeth ( De caena dni ) of the Lords supper , saith . Panis non effigie mutatus . &c. this bread is chaunged , not in the outward shew , but in the nature & substaunce : and Ignatius saith the same , Cirill , & Ambrose , & Hierome and Austen , & Chrisostome , whose doctrines we do folow , and we do allow and embrace them .

Responsio .

They are nothing against this doctrine but the pillers and mainteiners therof , if their writings be truly vnderstand , marke the phrases , compare their sayinges together , one with another , and you shall finde , that many do foolishly slaunder them , and that they which boast and prat most of the doctours and olde fathers , vnderstand not the olde fathers . So they say , that Elizeus chaunged and altered the nature of yron , when he made it to swimme aboue the water . So they say , that Elias chaunged the nature of fire , when thoroughe his prayer it fell from heauen , and consumed his sacrifice of woode , stones and dust . The nature of fire was chaunged , no man can denye it , at what tyme God appeared vnto Moses out of a bushe in a flame , for the bushe was not consumed . He commaunded the fire not to hurte his faithfull seruauntes Sidrach , Misake and Abednego , and preserued them harmeles from the hote burning ouen . There agayne nature was altered . Elias and Elizeus did not turne , alter or chaunge the very substaunce , and inwarde essence or matter , either of yron , or of the fire , into any other substaunce or nature , but the natural propertie of them making the yron , which is heauy to houe aboue the waters , and causing the fire which is light to discend downward . Euen so the doctours and old fathers which we allow and folow , say , that bread and wyne are changed , that is , the naturall propertie of them , so that wheras before they were onely the meate of the body , nowe after the wordes rehearsed they are the foode of the soule also , forasmuch as they deliuer vnto vs Christes swete fleshe and comfortable bloud . Before , it was common bread and wine , now it is holy and sanctified , before it was no Sacrament , nowe it is a Sacrament of the blessed body and honourable bloud of our Sauiour Iesus Christ . But for a more manifeste proufe that the olde fathers beleued the substaunce of bread to remaine after the consecration , I will alledge some of them . Ireneus sayth , that euery Sacrament is made of two natures , of a heauenly nature , and of a terrenall or earthly nature . Now take away the substaunce of bread , & what earthly nature or substaunce remayneth in this holy Sacrament .

Obiectio .

The Papistes say , that the earthly nature is Christes body whiche he tooke of the earth when he was borne of the blessed virgine Marie , for she was earth , and all men be earth .

Responsio .

To this I answere , that Christes body is earth in very dede , yet it is not the earthly and terrenall nature of this Sacrament , which must haue thre similitudes , that is , of vnitie , of nutrition , & of conuersion , as is declared before , which similitudes cannot be in Christs body . Moreouer hear , what Origene saith . Panis sanctificatus vadit in ventrem . The sacramental bread entreth into the bellie . Wherfore entreth it thither , but to nourish our bodies , to feede them , to be the meate of the fleshe . Wherfore the substaunce therof is not turned , not chaunged not altered , but remaineth & continueth : for accidentes do neither feede nor nourish . S. Austen also subscribeth vnto them , saying : Accedat verbum elemento & fit Sacramentum , he saith not , Succedat , but Accedat , which is this much to say , let the worde be added to the element , & then it is made a sacrament , Thus it is euident that the bread and wine which is the element , remaineth & is not transubstantiat , both by autenticall scriptures , which do allow thre similitudes , and also by the consent of all authenticall doctours and elder fathers : for out of doubt Athanasius , Basill , Nazianzene , Hierome , Chrisostome , & other both Latinistes and Grekes do not disagre with these . Moreouer the rocke was a Sacrament of Christes bloud , and yet not transubstantiat : They and we drincke one spirituall drincke , as Paul recordeth , likewise Manna was a Sacrament of his body without any such mutation .

Certaine auncient fathers both of the Greke Church , and also of the Latin church doo moste plainly affirme , that breade and wine doo remayne in the Sacrament , as Origen , Chrisostome , Theodoretus with other .

Origens wordes be these . In Math. 15. Quod si quicquid ingreditur in os in ventrem abit , & in secessum abiicitur ? &c. If euery thing that entreth into the mouth discend into the belly and is cast into the draught , that meate also which is sanctified by the word of God & by prayer , as touching the matter therof , goeth into the belly and is cast into the draught : but that thing which commeth to it by prayer , is profitable by the proportion of faith , causing the minde to consider and to haue a respect to that which is profitable . Nor it is the matter of bread , but the worde sayd vpon it , whiche doth profit him that eateth it , not vnworthely vnto the Lord : These are spoken of the typicall and simbolicall body .

Here you may se , that the materiall substaunce of the sacrament is eaten & digested , as the substaunce of other bread & meates are which could not be , if we should admit a transubstantiation .

Obiectio . 1.

This piece of Origene was of late translated by Erasmus , and therfore is to be called into suspition .

Responsio .

How friuolous , how daungerous , & how foolish this their replication is , Lippis & tonsoribus notu est , for by this meanes they may aswell reiect and refuse all other authors , whiche are of late brought to light by the industrie and great studie of learned men as the workes of Clemens , Alexandrinus , Theodoretus , Iustinus , Nicephorus and other .

Obiectio . 2.

Origene was an hereticque , and erred in very many opinions , and this was one of them .

Responsio .

Haue you forgotten your sophistry ? do you not remember , that your logicke teacheth you to reason , A particulari ad vniuersale , to bee no good argument ? as thus . He erred in this article and in that , and in an other article . Ergo , he erred in all , who would so conclude ?

Aristotle saith that , Inductio , est a singularibus ad vniuersale progressio . Here is to he obserued that all the singulares and particulars , are to be nombred either Explicite or , Implicite , whiche is done by this clause , Et ita de omnibus , otherwise it is no good induction , as for example . Aliquis homo quiescit . Aliquis equus quiescit .

Aliquis canis quiescit , & alia plura animalia quiescunt .

Ergo omnia animalia quiescunt .

This induction is imperfect , because all the spices are not nombred , no more is this obiection of yours of any force or strenght . But , if you will reason thus . Origene erred in this point of doctrine , and he erred also in that point of doctrine , and he erred in this article , and in that article , & so in all other articles . Ergo , Origene erred in all pointes and articles of doctrine . Now is your induction perfecte in fourm . But when you shal be hable to proue al the parts of the antecedent of your induction to be true , them wil we also be gladly with you induced to say as you say . But we do graunt with you that Origene had his errours whiche wer noted and described by S. Hierome and Epiphanius . But as touching the supper of the Lord , neither they nor any other auncient fathers euer noted or accused hym , which they would haue done , if Origen had ben in any fault in this point .

Obiectio . 3.

Origene speaketh not in this place of the Sacrament but of that misticall bread whiche was wont to be geuen to them whiche were called Cathecumini , Lib. 2. cap. 16 of the whiche bread Saint Austen writeth in his booke De peccatorum meritis .

Responsio .

This vanitie , Origines his selfe dooth confute and refell : for Origenes doth confesse , that he doth graunt the figurate and misticall body , whiche profiteth them that eateth that bread not vnworthily vnto the Lord . And he doth significantly allude to the wordes of s Paul . Again the bread geuen to the Cathecumins , was not in vse in Origens tyme . But let it be , that it was , yet that bread could not make a Sacramental body , for he calleth the bread the typicall and simbolicall body of Christ . Thus much for Origenes authoritie , now to Chrisostome .

Chrisostome speaking of them whiche do abuse their owne body , writeth after this maner . Si haec vasa sanctificata ad priuatos vsus transferre periculosum est , in quibus non est verum corpus Christi , sed mysterium eius continetur . &c. If it be daungerous to transferre to ony priuate vse those holy vessels , in the whiche there is not the true body of Christ , but in whom the mysterie of his body is conteyned , how much more ought we not to geue place to the deuell to worck any thing in the vessels of our body which God hath prepared to dwell in .

Replicatio .

It is to be douted whether Chrisostome wer author of this booke or no. Agayne the title doth argue that it is no perfect worke , for it is called , Opus imperfectum

Responsio .

Who euer doubted of this booke to be good , before you ? for whether it were Iohn Chrisostome Archbishop of Constantinople or any other , it maketb no great matter . It is most euident , that he was a man of that time lerned and had in great estimation and that worcke was not onelye appoynted but also much praysed of al men , both then and euer sith , but what holes , will not foxes find to escape ?

Replicatio .

Chrisostome in that place doth not make mention of the vessels of the Lords table , but of such as were vsed in the old law .

Responsio .

Wil you be blinde at noone daies ? Put on your spectacles , and looke a litle better vpon Chrisostomes words . Those vessels ( saith he ) in the which the mistery of the body was in , although not the true body . Now it is plaine , that none of the fathers euer vsed that kinde of speach , of the vessels of the iudaical temple .

Replicatio .

The body of Christ is not conteined in the vessels , tanquam in loco , as in a place , sed tanquam in misterio , as in a mistery .

Responsio .

This is a mistical and very fine answer : for by this meanes the body of Christ is not in the supper , nor in the priestes handes , nor in the boxe . Therfore to be ther after that sort , is to be no wher . For as saint Austen saith : Aufer locum a corporibus & non erunt . take place from bodies , & then they shal be no bodies . Also Cirillus writeth , that bodies are not without place and circumscription . His words be these : Si vere sectionem & partitionem diuina natura ( vt illi dicunt ) reciperet , intelligeretur & corpus . Si autem haec & in loco omnino , & in magnitudine & quantitate : & si quanta esset , non effugeret circumscriptionem . That is . If the diuine nature ( as they do say ) do receiue diuision or partition , it should be vnderstand to be a body , if it be that , than alwaies in place and in bignes and in quantity , so if it be quanta , it could not auoide circumscription . But what neede I to discourse or entreate of this matter any further forasmuch as so many and great learned men haue made absolute and notable bookes of this matter , to whom I wil remit thee , gentle reader .

Both kindes . 11.

BEsides the scriptures whyche are sufficiente to confirme all verities , and to confute al heresies , as saint Ciprian writeth , saiing : Si ad diuinae traditionis caput & originem reuertaris , cessat omnis error humanus . If ye wil returne to the head and beginning of Gods ordinaunce , al errour of man wil sone geue place .

That both the kindes are to be receiued vnder the pain of sacrilege . Gelasius writeth , his words be these : Dist. 2. cano . Conperimus Comperimus autem quod quidam sumpta tantummodo corporis sacra portione , a calice sacri cruoris abstineant . Qui procul dubio ( quoniam nescio qua superstitione docentur astringi ) aut integrum sacrum percipiant , aut ab integris arceantur . Quia diuisio vnius eiusdemque misterii sine grandi sacrilegio non potest peruenire . That is . We perceiue , that certain receiuing onely the sacred portion of the body , do abstain from the holy bloud , who without doubt , either let them receiue the whole , or els let them be restrained from the whole , for the diuision of one & the same mistery cannot be done without great sacriledge .

As for the glose which is written vpon this decree , I compt no better then a banbery glose , for the decree semeth not so muche to pertaine to the Priests , as to the people . Theophilus Alexandrinus writeth thus : Si Christus mortuus fuisset pro diabolo , non negaretur ei poculum sanguinis . If Christ had died for the diuel , the cup of the bloud shoulde not be denied vnto hym .

S. Ambrose hath a very good & euident saying concerning this matter . Valet ( inquit ) ad tuitionem corporis et animae quod percipimus , quia caro Christi pro salute corporis , sanguis vero pro anima nostra offertur , sicut praefigurauit Moyses , caro , inquit , pro corpore vestro , sanguis pro anima , sed tamen sub vtraque specie sumitur , quod vtrumque valet . Sub vtraque sumitur totus ipse Christus . Sed si in altera tantum sumeretur , ad alterius tantum , id est , animae vel corporis , non vtriusque pariter , valere tuitionem significaretur . Haec Ambrosius . That which we receiue , auaileth to the tuition both of body and soule , bicause the fleshe of Christ is offered for the health of the body , the bloude for the soule , as Moyses presumed saying : flesh is offred for the body , bloud for the soule . But yet is it receiued vnder both kindes , which auaileth vnto both , bicause vnder both Christ wholy is receiued . But if it should be receiued vnder one kinde , it should be signified , that it doth profit onely one part , that is , either bodye or soule , and doth not auaile to the tuition of both partes . What can be spoken or written more plaine , than this ? And by this you may perceiue , that Sathan practised euen at that time , in which he went about to ouerthrow the institution of Christ .

The same Ambrose ( as it is recorded in the tripartite history ) speaketh vnto Theodosius the Emperour , ( who would haue presumed to communicate after his great murther ) after this maner . Quomodo huiusmodi manibus suscipies sanctum domini corpus ? Qua temeritate ore tuo poculum sanguinis preciosi percipies ? quando frurore verborum tuorum tantus iniuste sanguis est effusus . That is . How with those handes wouldest thou receiue the holy body of the Lord ? With what rashnes wylte thou receiue in thy mouth the cup of the precious bloude , seing so much bloud hath bene shed wrongfully by thy furious minde ?

Saint Austine , Cum frangitur , inquit , hostia , dum sanguis de calice in ora fidelium funditur , quid aliud , quam dominici corporis incruce immolatio , eiusque sanguinis de latere effusio designatur ? That is . When the host is broken , when the bloud is poured out of the cup , into the mouthes of the faithful , what other thing is signified , but the offering of the body vpon the crosse , and the effusion of his bloud out of his side ?

I trust you wil not so restraine saint Austines wordes , that you wyll cal onely priestes faythful , and seclude all lay men , you should doo then to much iniury vnto them .

Your archfather of all Papistes in his time ( Pighius by name ) doth graunt , that the receiuing of one kinde of the lay people , came into the west church by no institution or commaundement , either Sinodal , or els of the Bishops of Rome , but by a secrete consent , which continuing for a time , they made a custome , and so a law .

Gardener , the great god of the Papists of Englande , sayth , that it crept in by supersticion of the lay sorte . By this you may perceiue , that it was not from Christ nor the Apostles time , nor long after that the one part was denied vnto the laity . By this you may know , vpon what foundacion it was builded , and how good it is .

They haue a rule in their own law . Quae a principio male inchoata fuit institutio , temporis contractu non conualescit . That is The thinge that was naught at the beginning , cannot be good by processe of time .

I much maruail , that the general counsell of Trident , at the last Sessions , had no better regarde to this saying of the law .

But how wickedly they haue decreed , and how profoundlye they be answered and confounded , it appeareth in the aunswer made vnto them in a certaine booke lately set foorth , wher you shal reade at the ful , how pithely they be answered .

Hieroboam . 12.

HIeroboam was Nabath his sonne , an Ephrateus by stocke , who ( when Salomon being dead , and the kingdome by sedition deuided into two partes ) was constitute and made kyng ouer tenne tribes against Roboam about .994 . yeares before the comming of Christ , and raigned in Samaria .22 . yeares , he was in his youth very strong and marueilous stout .

Salomon constituted him chiefe ruler ouer the tribe of Ioseph .

A prophet met this Hieroboam , when he iourneyed vpon a time to Hierusalem , and told him how Salomon had sinned against God by louing straunge women , and that after his death the kingdome shoulde be deuided , and that the Lord would cause him to raigne ouer tenne tribes . With these wordes Hieroboam being made proud , forthwith endeuoured to perswade the people to goe from Salomon , & to yeld vp the kingdome vnto him . Which thing when Salomon knew , he sought meanes to attache him . But Hieroboam fled to Sisach king of Egypt , and abode with him vntill Salomons death .

When Salomon was deade , the chiefe of the people sent into Egypt , and called home againe Hieroboam , which came vnto them in the citye of Sicyonia , & went with the people to Roboam Salomons sonne , & desired him to release somwhat of his sharpe seruitude . But when Roboam gaue him an hard answer , the people being turned to sedicion , deuided Salomons kingdome .

Now Hieroboam being made king in the citye of Sicyonia , that hee might seperat his complices from the tribe of Iuda , forthwith made new rites and maners of worshipping , least the people iourneying to Hierusalem , and keeping solemne feast ther , should be moued to repentaunce , & forsake him , and returne to their former king . Wherupon he made two golden Calues , and two Temples , one in the Citye Bethel , and the other in Dan.

Thus he seduced the people , and perswaded them to transgresse the lawes of their country and fathers , which thing was the beginning of all euils to the Iewes . For when he builded churches in the high groues , he made Priests also , and making himselfe the chiefe bishop , he went vp to the altar with other priests , and offred Calues in sacrifice . The prophet comming vnto him , reproued him very sharply , in presence of the people , but the king disdaining it , while he was vpon the altar , held out his hand , and commaunded that the prophet shoulde foorthwith be taken . But he could not plucke backe his hand , being immediatly dried vp , vntill the prophet by praier , had caused it to be restored vnto him . But when Hieroboam had purposed to returne again to God , a certayn malignaunt prophet vtterly turned away his minde , and prouoked hym to wickednes , insomuch that he endeuoured to worke great dispite against God , for whose wickednes the Lord not long after , tooke great punishment vpon him and hys ofspring , and vtterlye destroyed hym and hys house .

At the length , all Israel became so stiffenecked , that they lost theyr rule together with their religion and sectes , and was brought into most foule seruitude .

Hieroboam died when he had raigned .xxii. yeares , as is aforesaid , leauing the kingdome to his sonne Nadab .

Milinaries , 13. Otherwise called Chiliastae .

IT is to be marueiled , that so grosse and phantasticall opinions should come into the heades of certaine learned men , which wer not farre from the Apostles time , of which this is one , that the godly should haue in this world a corporal kingdome after the resurrection , before the last iudgement and consummacion of things .

Eusebius doth impute this fained error to Cerinthus , as the first author therof , but in an other place he referreth it to Papias , wher he calleth it a dreame and fabulous doctrine , and saith that Papias was of a very dul and slender wit , and that he did not rightly consider the disputacions and doctrines of the Apostles and other things which were deliuered vnto other of the Apostles .

But it appeareth , that this dreame came first from Iustine , as many other grosse , and carnal things came from the Iewes . And although Iustinus doth say , that many godly and pure Christians do dissent from it , yet he him selfe doth affirme it , & goeth about to proue it by scriptures . His wordes be these , in his dialoge intituled ( Tryphon . ) Putatis ne vnquam instauranda Hierosolyma , atque ibi colligendum vestrum populum , in hilaritate victurum cum Christo & patriarchis & prophaetis . &c. That is . Do you thinke , that Hierusalem shal be restored again , & that your people shal be gathered thither , and shal liue with Christ , with the Patriarches and Prophets in mirth and pleasure ? He answereth . I with other which iudge godly and christianly , do know , that ther shal be both the resurrection of the flesh , and a thousand yeres to liue , euen then when Hierusalem is restored againe , enlarged , & beautified , as the prophets Ezechiel , Esaias , and other do affirme .

Esay saith : I wil create new heauens , and a new earth , Cap. 65. and the former shal not be remembred , nor come into minde . But be you glad , & reioyce for euer , in the thinges that I shall create . For behold , I wyll create Hierusalem , as a reioysing , and her people as a ioy . And I wil reioyce in Hierusalem , and ioy in my people , and the voice of weeping shal be no more heard in her , nor the voice of crying . Ther shal be no more , ther a childe of yeres , nor an old man that hath not filled his dayes . For he that shal be an hundred yeares old , shall die as a young man , but the sinner being an hundred yeres old , shal be accursed . And they shall build houses , and inhabite them , and they shall plant vineyards , and eate the fruite of them . They shall not build , and an other inhabite : they shal not plant , and an other eate : For as the daies of the tree are , so the daies of my people , and mine elect shall enioy in old age the worke of their hands . They shal not labour in vaine , nor bring forth in feare , for they are the sede of the blessed of the Lord , and their buds with them . Yea , befor they call , I wil answer , and whilest they speake , I wyll heare . The woolfe and the Lambe shall feede together , and the Lion shal eate straw like the Bullocke , and to the Serpent dust shal be his meat . They shal no more hurt nor destroy in all myne holy mountaine ( saith the Lord . )

These be the wordes I say of the prophecy . We vnderstand the works of the labour to signifie a thousand yeares misticallye . For as Adam , to whom it was said ( in what day so euer thou shalt eate of the tree , thou shalt die ) did not fulfil a thousand yeares . So we vnderstande this sentence : Dies domini vt mille anni , the daies of the Lord , as a thousand yeres , to tend to the same effect . For a certain man among vs , whose name was Ihon , one of Christes Apostles , prophecied in a certain reuelation shewed vnto him , that as many which beleued in Christ , should dwell in Hierusalem a thousand yeares , and after shal follow the vniuersall and eternal resurrection and generall iudgement , which also our Lord doth say : Non ducent vxores . &c. They shall not marry wyues , nor geue any to marriage , but shal be like vnto angels , seing they are the sonnes of God , and of the resurrection These be Iustinus words .

To this point also semeth that to appeare , which Ireneus saith , that al people shal receiue a worthy habitacion before the iudgement . Nor that is much discrepant from this which Clement dreameth in his Egloges , wythout testimonye of the holye scriptures , that is , that men shall be chaunged into Angels , which shall first learne of other Aungels for the space of a thousand yeares , and shall after teache other men which are newly chaunged into Angels , which at the last ( the time being accomplished ) shal be made Archangels .

Of this fond opinion of the Millinaries , wer manye learned men , as Ireneus , Lactantius , Methodius , and other . Omnis homo mendax .

Dionisius . 14.

ERasmus in his annotacions , writeth of this Dionisius in this maner Laurentius refelleth the opinion of them which thinke , that he was Areopagita , who was authour of those bookes , which be entituled , De Hierarchiis & diuinis nominibus , and that he was martyred at Paris , making of three Dionisiusses ( as I suppose ) but one .

First , the Areopagites were Iudges , and no Philosophers , but these men make Dionysius a great Philosopher , which iudged by the eclipse of the sunne , that nature was in ieopardy to perish , wheras it is not consonant that those darknes did reache and come so farre as Athens . For that the Euangelist saith , that darkenes came vpon al the earth , he ment the earth of that country . in hom●l . in Math. Hierome agreing therunto , and also Origene , which denieth plainly , that the darknes happened by the default of the sunne , affirming , that it chaunced either by cloudes going betwene , or els by the thicknes of the ayre that was gathered together .

And if this darknes had happened throughout the whole world , surely some latin or Greke writer would haue made mencion therof .

Laurentius derideth that epistle which is written in Dionysius name vpon this matter , and in my iudgement , the Christians at that time had not so many ceremonies , as that epistle writeth . Furthermore , it is maruel ( if he were so auncient an authour , and wrote so many thinges ) that he was alledged of none of the old latine and Greke authours , neyther of Origene , Chrisostome , nor yet of Hierom , that left nothing vnassaid .

Also Gregory himselfe being a man of approued faith , when he dyd make mencion of Dionisius his letters , he declared not that he was called Areopagita . Again , forasmuch as great mention is made in the ecclesiastical history of the bookes of Dionisius Bishop of Corinth , it is not probable that Eusebius would haue talked nothing of him being so great & worthy a scholar of saint Paules , if he had writ so many volumes .

Hierom reciteth one or two Dionysius , he maketh no mencion of this Dionysius his bookes . In Catalo . scriptorum illustrium .

Laurentius declareth , that ther wer very wel learned men in his time , that iudged those bookes to be made of Apollinarius . Albeit Hierom rehearseth two of that name , the one was bishop of Hierapolis , which florished in Marcus Antonius secundus time : and the other was bishop of Laodicia in Syria , yet neuertheles he attributeth to neither of them any such workes , neither do I thinke that they are to be attributed to Apollinaris the hereticke .

Not many yeres hence ( as I remember ) William Grocinus a man of incomparable learning , as he was a great diuine , so in all kinde of learning he was exactly learned and exercised , when he began to expounde the booke of celestiall Hierarchie in Paules church , stiflye affirmed in his preface , that Dionysius Areopagita made that woorke , greatly inueighing against the impudencye of them that agreed not to the same . But before he had halfe made an end , when he did taste better of the matter , he openly and frely confessed before his auditorye , that he thought that Dionysius Areopagita made not that worke .

I maruel greatly why Bede thinketh that this Dionysius was made bishop of Corinth , seing that the ecclesiastical history plainly declareth , that it was an other Dionysius , bishop of Corinth , which wrote manye workes . His authority is ther alledged , which in a certain Epistle that he wrote to the Athenians , shewed , that Dionysius Areopagita was conuerted of Paul , and was made the first bishop of Athens being ordred by the sayd Apostle . Ther is none other thing mentioned of Dionysius Areopagita in the auncient writers . Hitherto Erasmus .

Acacius . 15.

THer wer diuers of that name , but this Acacius was bishop of the city of Amidense . This Acacius was made more worthy & more noble then al other men of his time , by a certain notable act .

For when the army of the Romanes hauing vanquished the countrey of Azazen , had taken prisoners aboue seuen thousand Persians , & wold in no wise restore them to their countrye ( when they were famished to death by litle and litle , & the king hearing of it was not a litle greued . ) This Acacius when he knew the matter , iudged , that it ought not so to be left of , but gathering together the Clergie that was vnder his iurisdiction , said vnto them : Our God ( O my sonnes ) nedeth no dishes , neither careth for pots , for he nedeth neither to eate nor to drinke . Seing then that his churches haue many treasures both of gold and siluer , which it hath gotten by the bounty and liberalitye of them that came vnto it , I iudge , that they ought to be layd out and bestowed vpon the redeeming of the Persians being taken prisoners , and for their sustentation being afflicted with hunger .

After he had spoken these & many like words , forth with he gathered those tresures , & paid out of them vnto the soldiours , so much as he thought expedient . And when they wer refreshed sufficiently with vittail , & had al things necessary for their iourneis , he sent them to their king .

This worthy act of Acacius moued the king of the Persians to humblenes , for the Romanes greatly studied to haue the victory both by war and also by good dedes . It is said , that the king of Persia desired to see Acatius that he might behold him , and talke with him , which he obtained by Theodosius the Emperour his commaundement .

After that God had geuen this worthy victory , the excellent learned men of that time did put foorth bookes in praise of the Emperour , & dedicated them vnto him : some that they might shew forth their great eloquence , which they had in many yeres gotten , & some also , to the end they might bring them selues into the emperors acquaintance , & som for other pretenses .

Not onely they that had studied Rethorick did this , but Augusta also the Emperours wife wrote Hexametre verses to her husband the emperour , for she was a very noble and wel learned woman .

Spyridion . 16.

SPyridion was borne in Cyprus . He got his liuing by husbandry , & keping of cattel , and was of rude maners and condicions , but yet graue and liberal . He was a godly & holy man , and of many notable and marueilous vertues . He was at last made bishop of Trymethuntis in Cyprus vnder Constantinus , of a feeder of shepe , he was a worthy feeder of men ( as Socrates saithe ) in which office he was famous in many talents worthy of a godly pastour , as in almes to the poore , and in hospitaliti ( which wer his natural vertues before his bishoprick ) he was curteous , and also graue & fre in reprouing those things that wer not decent as th example of Tryphilus , bishop of Ledranum doth shew , whom otherwise he vsed familiarlye . But in an assemble of the bishops of Cyprus when he was commaunded to make a sermon , and in the text ( Tolle grabatum tuum ) he chaunged this word , grabatum into a finer word ( as he thought . ) Spyridion reproued him sharply , asking him openly in angrye sharp words , whither he wer better than he that first spak this word grabatum I leaue to rehearse the miracles done by Spyridion vnto the authors which wrote of him , wher of this is one , that he tooke in snares ( which could not be sene ) theues , which came by night to steale shepe out of the fold , and when it was day , he chid them being taken , and loosed them , and when he had geuen them a weather , let them go .

Also , he made ( as they say ) his daughter Irene being dead , and in her graue , to answer him , & shew him in what place she had hid certain gold . He wrought many other miracles , which the interpreter rehearseth .

He was present at the Synode of Nice , not being one of the least at mong the Confessours , wher he confuted a pratling and bragging Philosopher in this maner . For when this Philosopher had babled many wicked things against Christ and his religion , Spyridion comming vnto him said : In the name of Iesu Christ , O Philosopher heare me . Which when he graunted , ther is one God ( said Spyridion ) the maker of heauen and earth , and of al things that are in them : he that wrought the celestiall vertues , which fashioned man out of the earth , and made al thinges visible and vnvisible : By his word and spirite heauen & earth was made , the sea spred abroad , the ayre extended , liuing things gendred , and man that great and marueilous worke was made , all thinges were made , the starres , lightes , day and night .

We therfore knowing this word to be the sonne of God , & god him self of the same essence with the father , we do beleue , that he was borne of the virgin , and crucified for vs , & buried and rose again . Whom also we beleue will geue vs after our resurrection , an other eternall life , and shal be iudge of all men .

These words vnto the philosopher the Metaphrastes and Nicephorus plainly ascribeth vnto Spyridion , how be it , it is maruail that Sozomenus expressed not his name , which testifieth , that this happened in the Synode of Nice , saying that they wer the woords of some of the olde men , which wer famous ther for the confession of their faith , vnles he did meane Spyridion to be the old man , who as we rede was of reuerend age & simple plainnes . Sozomenus referrith this example folowing to Spyridions hospitality , wherby as I said before he was renoumed , insomuche that he laid vp yerely some fruits to distribute & lend to the poore , but some do apply it , to shew , what faith & doctrine he had , the example is thys .

Ther came one vnto him vpon a time , a wayfaring man ( lent drawing nere ) in which he & his houshold was accustomed to fast certain daies . When Spyrion saw him to be weary , he commaunded his daughter forthwith to wash the straungers fete , & to geue him meate . And when she answered that ther was no meate left , bycause the next day was to be fasted . Spyridion bad her to seeth the bacon that was in hys house .

When it was sod , she layd the table for the straunger , and set vnto him the meate . Spyridion began first to eate , and badde the man to eate with him , who answered , that it was not lawful for him being a christian , to eate . Spyridion sayd : So much the lesse ( O straunger ) thou oughtest to abstaine , bicause thou art a Christian . For to the cleane all thinges are cleane , as Gods word doth testify .

Priests to marry . 17.

ALthough it be both heresy and phrenesy to denie the mariage of priestes , yet somwhat to stop the mouthes of our aduersaries , I wil answer to foure or fiue of their strongest arguments , which they do count insoluble , and to be Nodos Gordianos .

2. Cor. 7. Obiectio prima .

Mariage doth hinder and let praiers . For saint Paule doth say to the maried persons : defraud not one an other , except it be with consent for a time , that you may geue your selues to fasting and prayer . Then , forasmuch as the ministers of the church ought alwaies to pray , they ar bound to liue single and sole , for otherwise they cannot execute their function and office duly and truly .

Responsio .

First , let vs know of what maner of praiers Paule speaketh in thys place , whether of priuate praiers , or of publicke & solemne . If the text and circumstaunce therof be wel waighed , you must needes graunt that Paule speaketh of publicke and solemne praiers . For in the primatiue church , when discipline tooke place , and was put in vre , they gaue them selues to publicke praiers . And this maner of praier was indicted and commaunded , either when some great calamity , or some sharpe persecution did hang ouer the church , as it may appeare in the prophet Ioel , or els when some matter of great importaunce was to be done in the church & in the common wealth , when the assistance of the holy gost was most earnestly to be called vpon . As when Ministers and Pastours were to be ordered in the Church . A shew or step whereof was retained in these .4 . times of the yere , which they call Angarias or Imber , at which times . Ministers wer wont to be made . Cap 13. The like president we reade in the actes of the Apostles , when Paul and Barnabas wer seperate into the ministeri .

Also that this place of Paul is ment of publick fasting and praiers , the Greke word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which he vseth , doth manifestly declare : for then they gaue them selues wholy and vtterly to those things , setting aside al other busines .

Now if they wil reason and say , that mariage doth hinder & let praiers & fasting , & that therfore mariage is ill , I wil by the like reason infer and say , meate & drink doth hinder & let fasting and praier , Ergo meate & drinke ar ill . But to this answer may be made , that those things which are good in their own nature , may somtimes hinder publick praiers and fasting : but nothing can let daily praiers and continency of lyfe , except it be ill . In summe , it is the part of a Christian man to haue respect to the time , and to do euery thing orderly and in place .

Now to answer the obiection concerning common maner of liuing and other publick functions , the ministers are of the same sorte & nature as the people are . Wherfore if they be married , they ought to refraine and temper them selues as other people do , & as the Apostle doth here counsel in publick fastings & praiers , but in al other vsuall affaires & busines , they ar not forbidden to vse matrimony : for otherwise they ought alwaies to fast also . For Paul willeth them to abstain for a time , and to geue them selues to fasting & praier . Then if they do infer by this place , a Priest is bound alwaies to pray , and therfore to abstain from matrimony , they must be bound also to fast continually , for saint Paul doth couple & ioyne them both together . I dare say the priests wold be loth to be brought to such a bondage , to be driuen to continual fasting .

Replicatio .

But S. Ambrose doth assigne this cause of the single life of priests . 1. Timoth. 4. they must ( saith he ) be alwaies in a redines to minister Baptisme to those that be in daunger & peril of life , & to minister the sacred & holy misteries , which was wont to be don but once in a weke , sauing that when straungers came , it was the oftener executed . In the old law ( saith he ) priests might haue wiues , bicause they wer not compelled daily to minister . And they wer deuided into .24 . courses , as it appereth in the Chronicles , and they ministred by course one after another , when their time came about as it appereth in Luke , wher mencion is made of Zachary the priest Iohn Baptist father .

Responsio .

In these words of Ambrose .2 . things ar to be examined and excussed .

First , that the difference betwene the priests of the old law , and the priests of the new testament , be firme , sure , and good .

Secondly , it must be considered whither ( as he taketh it ) wedlock doth pollute & defile both the ministers of the church , & the priests of the old law .

To the first .

Those courses and turnes were ordeined for the priests , of Dauid , of Salomon , of Iosias , & other . But I pray you , what did they , & how dyd they before Dauids time , & before the courses wer instituted & made . Truly we rede in Exodus , that it was the office & duty of the high priest to offer sacrifice daily both morning & euening , & alwaies to minister in the temple . And concerning the courses which wer afterward constitute , thei did not more respect the act of matrimony , than the rest & ease to be geuen somtimes to the priests . S. Austen did se , that the courses & turnes made to the prests wer not sufficient to proue , that mariage did pollute the priests . For writing vpon Leuiticus , he disputeth and reasoneth purposely , how the high priest was able to offer dayly sacrifice , both in the morning , & at night .

If ( saith he ) any wil contend , that sicknes & diseases might somtimes let him , it may be answered , that God by a singular priuilege and fauor might preserue him , that he should not be sicke . But concerning the procreation of children , what is to be said : for when he was made vncleane by the reason of copulation , he could not come to the holy things . On the other side , it is hard to say , that he abstained from the companye of hys wife , for the Priests both had wiues , and also begat children . Or els , saith Austine , the sacrifice might be somtime intermitted and left vndone : but the scripture doth not seme to suffer that , for it was an expres commaundement to be done dayly : or els ( saith he ) the priest might haue attributed vnto him a certain peculiar holines & a certain prerogatiue aboue other men , that the act of matrimony should not defile him at any time .

But in his booke of retractations he bringeth in an other solution . The law ( saith he ) doth commaund , that a man after copulacion should be vncleane vntil the euening , and that than he should wash his clothes , & so be cleane , wher he had bene vncleane all the day before .

The high priest therfore might , when he had offred his sacrifice in the morninge haue companie with his wife for the procreation of children , & so to remaine vncleane vntil the euening , and then to washe his clothes , & so to purify him self , and to be made cleane , & so to offer the euening sacrifice . Here you see that saint Austine did not flee for a solution vnto the 24. courses , for they were not for euer before Dauids time , yet he doth consent with Ambrose , that the act of matrimony doth contaminate the husbandes : but how truly , let the scriptures try and iudge .

In saint Ambrose time ther wer ( as he himself saith ) a very few ministers , and they did minister dayly . But in these daies , seing ther is suche a number of priests , and a great company , which scarcely do minister the sacrament twise or thrise in the yeare , and do neuer baptise , why shulde they by this rule of Ambrose be forbidden to marry , forasmuch as so many of them do burne , and liue in whoordome ?

Epiphanius writing Contra Valesios hereticos , doth graunt , that ther was a certain Canon and tradition of the single life of priestes , but ( as he saith ) this Canon was not obserued in his time . For manye beinge them in the ministery , were maried , and had children : and yet Epiphanius dyd not condemne them , nor iudgeth them to be deposed , but that was ( saith he ) bicause discipline was then cold , and he doth excuse it by the reason of the multitude of the faithfull , and by the fewnes of the Ministers . But those priests did dayly minister , and yet liued in matrimony .

To the seconde .

Now it remaineth to be enquired whether the acte of matrimonie did pollute Priestes in the olde law , that they oughte therefore to abstayne from holy action and doinges .

They alledge out of Leuiticus this sentence . Leu. 15. Vir de quo egreditur semen coitus , lauabitaqua corpus suum & mundus erit vsque ad vesperem That man from whom an issue of seede doth departe , shall washe all his flesh with water & be vncleane vnto the euen : and this is ment of matrimoniall copulation ( as Lyranus and Glosa ordinaria , doth expounde it . )

Responsio .

Our aduersaries do not vnderstand this place , nor it is in the Hebrue Semen coitus , but Semen Schicuath , as you would say Semen seminiale , for this Hebrue worde Schicuath , doth signifie lacere , to lye downe and to be at rest , and so it many be called Semen alicuius quiescentis & somuiantis . And Caietanus doth so expounde it , his words be these . Et vir quando exibit de ipso iacere semen . Here is no mention made saith he of copulation , but of a nightly pollution , and therfore he significantly doth say , Quando exierit de ipso , to make a difference from this , Quando vir sponte seminat , so that here is mention made onely , De semine somniantis quod egreditur praeter dormientis voluntatem , and the Hebrues do call it , Semen strati atque huius seminis fluxionem Augustinus & Canonistae negant esse peccatum , quamuis iuxta legem reddebat hominem inimundum . Of this issue the Iewes do vaynely dream and phantastically write maruelous horrible thinges , that is , that Ex hoc semine spirites of the aire and other terrible sightes in the night are gendered , whom they call Lilith , But such thinges are not worthy to be rehearsed , much lesse to be thought true .

Obiectio .

It is mentioned in the first booke of Samuel , that when Abimelech the Priest was about to geue the shew bread called Panis propositionis , vnto king Dauid , he asked of him whether his companie were cleane from women , or no. To whom Dauid made answere , that concerning women both he and also his seruauntes were cleane , for they were separate from women thre dayes before . It is not credible that Abimelech dem anded this of harlots and strompets , for such were not suffred to liue in Israel . Therfore he meant of the acte of matrimonie , And by this it appeareth , and ought to be graunted , that ( forasmuch as they of the olde law could not be suffred to eate the shew bread whiche was but a figure , if they had the vse of matrimonie ) the Priestes of the newe law ought much more to abstaine from mariage , because they do receiue and minister the misticall bread , which is the veritie .

Responsio .

The Priest asked chiefly of women before all other thinges , because that men mought soone be counted and made vncleane by their companie diuerse and sondry wayes , accordyng to the prescription of the law , for the law pronounced not onely the woman hauing her monethly disease vncleane , but also all them whiche touched her , her clothes , bead , her seat or any thing of hers . And this lawe was also geuen of the woman that was lately deliuered . Therfore Dauid sayd , we came in no companie of women , nor touched any thyng of theirs beyng vncleane , for we haue bene separate from them these three dayes , we chaunged our garmentes when we came forth , and the vesselles of the children be cleane , that is the vesselles in the whiche the bread is to be caried . It is not therfore necessarie that the Priestes question and Dauids aunswere be restrayned and vnderstand of the simple copulation with the wiues , for the law there findeth no vncleannes in that . Therfore there might be many other cases wherby the companie of women might contaminat man by the law , as the monethly disease , the bloudy flux , late deliueraunce and many such other , yea , the touching of them or any thing of theirs did pollute man by the law . Wherfore seing there might be many other causes of this contamination beside matrimonie , to bring in onely one cause is to bring in not afirme argument , but Paralogismum non causae vt causae , and specially to bring that cause , which doth not by the old law pollute man .

Replicatio .

This place must nedes be vnderstand of copulation , for the vessels are ment here the bodies of the yonge men ( as great diuines both authenticall and neotericall do expound them . ) 1. Thes. 4 And saint Paul also alludeth to this , where he sayth . Possideat vnusquisque vas suum in sanctificatione . Let euery man possesse his vessell in holines . Therfore this place must be vnderstand of the act of matrimonie with their owne wiues .

Responsio .

Although Vasa , may be so taken . Yet in my simple iudgement misterus goeth most nere the text , who expoundeth in this place this Hebrue word Cheli indumenta , clothes , or as other great learned men wil , baskettes or vesselles to beare thinges in , for as Reuclinus writeth , as this worde Arma , betokeneth in Latin al things that do come to the vse of mans hand so in the Hebru this word Cheli , doth signifie a vessell , an instrument , basket , clothes , or whatsoeuer it be that may serue mans vse . Again this word Ischschah , doth not alwaies signifie a wife , but as in the Greke this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , doth betoken sontimes a wife sontimes a woman what soeuer she be , so this word Ischschah , doth signifie aswell any other woman as a wife . But by the text & by certain circumstaunces it may easly be perceiued , when it is taken for the one & when for the other , Some do gesse , that when it hath Iod after Aleph it doth signifie , a wife , and when it is written without Iod than it signifieth any other woman that is not maried . Forsterus in his dictionarie writeth a mery note which he receiued of a certain Rabbine Praga , as he saith , I will put forth his wordes in latin as he wrote them , for in English they wil not haue so much grace . His wordes be these . Sed quam ex Rabino quodam Pragēsi Rabilam audiui , huc ioci gratia referre libuit , qui ista duo Ischschah , & Isch , asserebat coniugii esse vocabula atque autoris coniugii nomen Iah , continere , quando autem in coniugio non adesset Iah . & adimeretur ex Isch , Iod litera media , & ex Ischschah , vltima litera , quae simul diuinum nomen constituunt , abesset ipse Iah , atque vera dei inuocatio in coniugio , atque dilectio , vera fides & timor dei , manere vtrinque Esch , & Esch , ignem & ignem , hic ignem purgatorii & illic ignem gehenne & eternum .

To our purpose agayne . Let vs graunt , that Abimelech and Dauid meant wiues and the acte of matrimonie , and that there was therin some contamination by the law ( which notwithstanding cannot be proued by the Scriptures ) will you therfore say , that it was sinne ? no verely you can not , nor ought so to say , well than if it be no sinne , why than should that action restrain any man from ministration of holy things ? The menstruous fluxe did make the woman vncleane . But I pray you who wil be so folish to say , that affection or passion of the body to be sinne ? To touch a dead corse in the lawe was counted vncleane , shall we therfore say that they sinned which buried bodies being dead ? No man wil be so fonde to say so . By what meanes than will you say , that the lawfull coniunction of husband and wife ought to remoue them from the ministerie , specially if it be done for the cause of procreation , it is without sinne ( saith S. Austen ) yea and without sinne also say I , if it be done for this cause , to auoyde fornication , the holy Ghost speaketh by the mouth of Paul saying . Let euery man haue his wife to auoyde fornication . To conclude therfore if it be not sinne , it cannot impaire , let or hinder the holy ministerie . I do not speake this for that I do condemne or improue those maried ministers , or other whiche will temper them selues and refraine sometimes from the acte of matrimonie , specially when they shall eyther minister or receyue the Sacramentes .

To end , I do not a litle maruell to here , that some reason after this sort . It is good for maried persons to abstaine for a few dayes , to geue them selues to prayer and fasting , therfore it is much better so to do for many dayes : But it is best of al if they do it continually . I will make the like reason . This man can beare .10 pounds , therfore he can beare .20 . pounds : if he can beare twenty poundes he can beare fortye poundes , and so foorth . O double foolerie , there is a regard to be had of mans infirmitie .

A man may temper and refraine for a tyme , but to do it perpetually were intollerable .

Obiectio .

Saint Paule saith Adolescentiores viduas deuita . Refuse the yonger widowes , for when they haue began to waxe wanton against Christ , they will marrie , hauing damnation because they haue broken the first fayth . What other thinge dooth the Apostle call here the firste faithe , but the faithe of the vowe , for these widowes did bequeth vnto God by a solemne vowe perpetuall continencie , whiche they corrupted when they would marrie , and therfore sayth the Apostle they purchace to them selues eternall damnation . Now if widowes were so straite bounde to keepe their vowe vnder the paine of damnacion , howe much more ought the votarie Priestes to keepe their vowes , and not to marrie vnder the peine of damnation .

Responsio .

This place is the very shot anker of our aduersaries , wherby they thinke to proue , that Priestes ought not to marry . But because ambiguitie of wordes doth in argument gender contention and strife , and causeth the sentence to be vnderstanded of some this waye , and of other that way , therfore I will orderly speake of those clauses which in this place may be taken ambiguously , they be in nomber foure whiche be these .

1. Fides . 1. Faith. 2. Prima . 2. First . 3. Damnatio . 3. Damnation . 4. Abierunt post Satanam . 4. They be gone after Satan .

¶ Of this worde Fides .

What Fides , is and how many significations it hath , I haue sufficiently declared before . Notwithstandyng I will shortly touche what it doth signifie in this place .

Our aduersaries do say , that Fides , here doth betoken the vow of single life : but I say with the assent of great learned men , that Fides , may signifie in this place a certaine conuention and couenaunt made with the Church , when she receiued widowes . For it is most euident , that the state of matrimonie could not agre with that state vnto the whiche widowes came , that is , that they should serue the Churche , and should liue all together in one companie : but a woman that is maried is subiect to her husband , and is bound of necessitie to obey him .

The widowes of whom Paul speaketh , were bounde in their ministerie to obey the Churche , in takinge care and ouer sight of the weake , the sicke , the diseased , and in infourmyng of rude maydens and other women , vnto whom the ministers of the Churche had no frequent nor iust accesse or repayre .

This was the chiefest and speciall ministerie of the widowes in the Church . And doubtles they which were so admitted , and had made such compact with the Church , ought to abstayne from mariage so long as they occupied that place and rowme . And although they promised vnto the Church to liue purely and chastly , yet they bounde them selues with no vowe , for all men are bound by the law of God to liue purely and chastly in the state and condition to the whiche they be called . The souldiours when they are bound by couenaunt to do seruice , as long as they be in the warres , are not properly sayd to make any vow , but they geue their faithfull promise vnto the prince or Captaine to do their seruice truly . Euen so such was the faith and promise of the widowes which they made vnto the Churche , that is , as long as they wayted on the Churche , and were found by the Church , to liue singly , purely and chastly , and after this interpretation it may be easly vnderstand what Paul would haue to be vnderstand concerning widowes .

When yonger widowes were receiued of the Church in many places to be found and nourished after the sort whiche I haue said , they geuing them selues to idlenes , to excessiue fare and other pleasures & lustes ( engraffed in yong & tender age , ) were intised & stirred to fleshly desires and concupiscences , and so to liue incontinently ( as the Apostle saith ) they become wanton against Christ , that is , they liued impurely in scortation and whoredome .

And Hierom writing Ad Geruntiam , doth so interpret this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , So doth Sophilus , vse it Apud Athenaeum , whose wordes be these , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Lasciuiebam deuoratis cibis , when I had deuoured meat vp to the gorge , I began to waxe wanton . To this alludeth the commune prouerbe . Saturo venus adest , famelico nequaquam adest , as the common saying in Terence is . Sine Cerere & Baccho friget venus Nowe these widowes being taken & espied in scortation , would marie , & said , that they would reuolte from the ministerie : but to marrie was not of it selfe damnable , for who should forbid them to marry when they would . But they had damnation , not because they would marry , but because they brake their faith , couenaunt and promise whiche they made before vnto the Churche : by the which they promised , that they would liue chastely , which they perfourmed not , but fell to wantones and whoredome , which thing made them damnable before God and man . And therfore Paul saith plainly , that they had iudgement or damnation , because that by scortation and whoredome , they made voide the promise geuen to the Church . Ouer & beside , they added to this , another mischief , that is when they wer taken in this wantones , & could not abide the contumely which the churche laide to their chardge , they maried heathen and infidels , and so were alienate from Christ . Therfore , that no such offendicles should chaunce in the Church , Paul ordeined , that no widowe should be chosen vnder the age of .lx. yeares , as one that was not like to be subiect to this kind of wanton life : for commonly ( although it be not generally , ) the flames of fleshely concupiscence is in such age extinguished . They will marrie ( saith Paul ) whiche they would not haue done , if they had not ben taken and espied in scortation , for that kinde of life pleased them better in the which they might liue at libertie and in wantones and pleasure , being founde of the Churche , whiche was against Christ , for that the Gospell of Christ was ill reported of by the heathen , who sawe and harde of such filthines to be among them , whiche should liue purely and honestly .

Our aduersaries therfore cannot gather of this place , that these widowes had damnation for that they would marrye , but because they liued wickedly , and than did pretende mariage when they were taken , whiche otherwise they would neuer haue attempted : And thus may the aduersarie see , that Paul meaneth not here of any vowe , but a certayne paction and couenaunt made with the Churche to liue single , as long as they should continewe in that state and function . We haue here in England almost the like example . In the Collegies of the vniuersities scholars that be felowes of the house , must liue single and without wife , as long as they remaine felowes of the College . But yet they make no vowe not to marry , for they may marry if they will go out of the College .

Now to the seconde clause of ambiguitie , whiche lieth in this worde , Prima , First .

Prima , First .

Our aduersaries do referre this worde Primam the first faith vnto the faith of the vowe whiche the widowes made before they were receyued of the Churche , whiche vowe if they brake and would after marry , they call them , vowe breakers , and say that they haue damnation .

But great learned men more depely and diligently weyng this worde Primam , do say , that it is not vnderstand of the promise of any vowe of chastitie , but of the profession of Christianitie whiche the wanton widowes ( marieng without Christ , ) had broken and forsaken , for if the vowe of chastitie , should here be meant , it should not be called Prima , but Secunda Fides .

And wher they brag that the signification of this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is some times taken & vsed comparatiue , let them perswade them selues , that better lerned than they in the Greke toung doth knowe whan it is vsed comparatiue , and when positiue , specially when 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is ioyned as an adiectiue with his substantiue , as here 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . I praye you is it taken comparatiue or els positiue ? Let them that be experte in the tounge , iudge . But let vs graunt ( whiche notwithstandyng the pure diuines will not do ) that the first fayth doth signifie here aswell a vowe as promise of christendome , what will you winne therby ? Truly nothing , for it is a state of ambiguitie , and therfore cannot certainly be asserted . But if you will vewe the text and circumstaunce therof , that exposition of Lutherus and Caluinus , who taketh it for the promise of Christianitie , is more probable and more agreable to the text . This much for this worde Prima .

Damnatio .

The third ambiguitie and doubt is this worde condemnation . They that do fauour the vowe of single life more than lawfull mariage , do iudge , that those widowes shall entre into the iudgement of God , because forsaking the vowe whiche they had begon to take in hande , they do purpose to marry , and that they do so greuously sinne , that vnlesse they do repent and forsake their mariage whiche they had begon , they shal be damned with the deuill for euer .

But other men seyng that matrimonie is an holy thing among all men , and that the knotte therof ( by the witnes of Christ and his Apostles ) is not to be broken , but for adultery or by the goyng awaye of either the husband or the wife , will not attribut so much to the vow of widowes continencie , for that it is a thing inuented by man , which doth vnlose mariage agaynst the minde of Christ and his Apostles , because the will of God is to be preferred before mans inuention .

Furthermore they thincke , that it is the Apostles commaundement , that they do marry which do not liue chaste , and that it is better to marry then to burne .

Wherupon although they graunt that those widowes whiche were receyued at that tyme in the Churche , couenaunted ( or as our aduersaries will , vowed single lyfe and honest conuersation ) yet notwithstanding if they did marry , it followeth not that they were condemned .

For they say that this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which Paul now vseth , must be referred to men , that is , because the widowes were counted of men vnconstant , & were reported of most men to be of an ill lightnes , for that they altered their purpose which semed so holy . And when it thus chaunced many times by taking in of yonger widowes into the Churche . Paul goeth about to preuent them to stay them , least these offences & perturbations might still happen in the Church . The widowes therfore which had thus chaunged their intention through their infirmitie , not suffring the rebukes of the faithfull were turned from Christ , and went by a litle and litle after Sathan .

For asmuch therfore as this worde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , may be taken two wayes , aswel to God as to men , our aduersaries canot proue ( as they alwayes say ) that it is not lawfull by the worde of God to passe from the vowe of single lyfe vnto mariage , when the Apostles wordes may be vnderstood of the iudgement of men : neyther yet if they do marrye , they may be sayd to haue broken their vowe , whereas they do rather amende their foolish promise . For we ought to promise nothyng to God , where with we know that he will not be delighted and pleased .

The double vnderstandyng of this woorde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , did Martine Bucer well see , and very learnedly entreat against Latonius .

And that this worde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , may be taken aswell for the iudgement of man as of God , I will bring you the testimonies of certayne learned fathers . Although I am not ignoraunt , that some of the fathers doth vpon this place of Paule father their vowes .

Epiphanius after he had declared , that it was not lawfull after the vowe of virginitie or widowhead made , to be coupled in mariage , and they that so did , Here. 61. Lib 2. ●om. 1. to sinne , yet he addeth these woordes . Sed melius est iudicium quam condemnatio . Qui enim vt ne confundantur apud homines , occulte scortantur , & sub solitudinis aut continentiae specie libidinem curant , non apud homines habent confusionem sed apud deum , qui videt occulta & redarguit omnem carnem in suo aduentu , prout quisque peccauit , Melius est enim vnum peccatum habete & non plura , melius est lapsum a cursu palam sibi vxorem sumere secundum legem , & ex virginitate multo tempore paenitentiam agere , & sic rursus ad Ecclesiam induci , velut qui mala operatus est , velut lapsum & fractum & obligatione opus habentem , & non quotidic occultis iaculis sauciari ab improbitate , quae ex diaboli opere infertur , haec Epiphanius . That is . Better is iudgement than condemnation , for they whiche lyue in whoredome secretly , least they should sustayne shame among men , and vnder the colour of single life and continencie do pamper there pleasure they haue not shame with men , but with God who seeth all secretes and reproueth all fl●she in his comming as euery one hath offended . For it is better to haue one faulte than many . And better it is for one that hath reuolted from his course , to take a wife openly accordyng to the law , and after the learnyng of his virginitie long tyme to repente and so to be brought agayne into the Churche ( as one whiche hath wrought euill ) and as a man that hath fallen & one broken & hauing nede of a bond then dayly to be wounded with priuie dartes of wickednes , which is wrought by the worcke of the deuill .

By this you may see , that the fathers were so austere and cruell as the canonistes and Papistes be in these dayes , for these do crie , that matrimonie entred after the vowe , is not mariage but inceste and adulterie , and they do dissolue it , and cannot abyde it , where the olde do ratifie it , although they say , that such as do marry do sinne : not for because they do marry , but because they haue promised that whiche they will not nor cannot performe , whiche is the vowe of virginitie , but although they do so say that it is sinne , let them shewe it out of holy Scriptures .

Epiphanius in thys place doth put a difference betwene 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , inter iudicium inquit & condemnationem , that is , betwene the iudgement of man and the iudgement of God .

Basilius magnus , in his booke De virginitate , doth not much vary from the mynde of Epiphanius , he speakyng of a virgin , whiche beyng in that state , did not serue Christ with sounde integritie , but is wrapped with the care of this worlde , and contaminate with euill affections , writeth as followeth : Nam si abiecto viri iugo , & ad vitam ad quam conseruandae domus & procreandorum liberorum gratia facta est inutilis & professae virginitati pudenda futura est , tota res damni plaena est , dum & incruditis cogitationibus animum , & remissis exultationibus corpus corrumpit . Et longe sane prestabilius esset , ipsam viro coniunctam ad vitam gubernari , & quod ad opem rei domestice ferendam conducit talionis vice pro praefectura ipsi rependere , & liberos senum nutritores ad generis successionem bonos producere . Haec Basilius . The som of these wordes consiste in this , that it is farre better for a virgine whiche liueth not purely and vncorruptly without all euill affections in the state of virginitie , to be ioyned to a man in mariage , and so to gouerne and helpe domesticall affaires , and to bring forth good children , then to lyue in virginitie being subiect to cares and worldly affections .

Saint Cypriane writing of certayne virgines whiche had to much familiaritie with men , because they lyued not onely in one house but also lay in one bead , and would neuertheles be counted virgins , wherupon rose great offences in the Churche , he not suffring it , wrote these wordes vnto Pomponius . Quod si sese ex fide Christo dicauerunt , pudice & caste sine vlla fabula perseuerent : si autem perseuerare nolunt aut non possunt , melius est vt nubant , quam vt in ignem suis delitiis cadant . Haec Cyprianus . I haue Englished these wordes before in the title , where I spake of vowes , there you may read them with other profitable notes concerning this matter .

He speaketh here not of all sortes of virgines , but namely of those whiche haue professed virginitie .

Obiectio . 1.

Our aduersaries do say , that these wordes of Cyprian are not to be vnderstanded De virginibus velatis , but of others .

Responsio .

What know they the maner to haue bene at that tyme , that virgins should be couered , that vse was brought in after Cyprians tyme , as farre as I can read .

Obiectio . 2.

Tertullian who was before Cyprian , wrote a booke De virginibus velandis . Ergo , Cyprian meant De virginibus velatis .

Responsio .

Tertullian in dede doth speake of certaine virgines of God , whiche were in the Churche , and doth name certaine of them Virgines Ordinatas , who as the Papistes do thincke were consecrate of the Bishop , but that maner began not before the tyme of Ambrose , when the Churche had gotten some reste and peace . It is most certaine , that Tertullian meant not virgins not consecrated of Bishops , for the virgines at Carthage , came into the Temple bare headed , but when this doyng was reprehended and reproued of many by the woordes of Paule to the Corinthians , the inhabitantes of Carthage aunswered , that , that place of Paule was to be vnderstand of maried women , and not of virgines . Tertullian therfore writeth and proueth the woordes of Paule to pertayne to all women , aswell the virgines as the maried women ought to be couered in the congregation : but after the tyme of Tertullian certaine virgines whiche had vowed in mynde perpetuall chastitie , were couered with an holy vayle . The maner was this : The Bishop in the open assemblie of the Churche , receyued them not without certayne ceremonies . These virgines remayned first in their parentes house , and neuer came abroade , excepte it were to offer Sacrifice or els to visite the Christian brother beyng in prison , or els to here some Sermon . Saint Hierome praysed one Asellam , because she was wonte to repayre to such thynges , and doth aftentimes exhorte virgines , that they might more safely kepe their chastitie , to secke Martirs in their chambers .

After this by the labour and meanes of Marcella and Paula , Colleges and houses for virgines were institute and made at Rome . These virgines did shere their heades , and did offer their shorne heares to their mother . The cause ( sayth Saint Hierome ) why they were shorne , was , for to auoyde vermine and lyse , whiche do brede in the heare and the skinne . And when they were shorne , the Bishop couered their head and face with a vayle , least they should wantonly see or be seene , least they should loue , or beloued . This maner of couering of virgines was after the time both of Tertullian and of Cyprian .

Obiectio . 3.

These virgines of whom Cypriane speaketh , did not liue in monasteries as ours do now . Ergo , they were no virgines .

Responsio .

As thoughe the Churche when it had yet no peace vnder Valerianus and Galienus ( in whose tyme Cypriane liued and dyed ) should haue builded monasteries , where the virgines should haue bene included . No sir , no such thyng was done , but if any virgine had consecrated her selfe to God , she remayned either in her owne house , or els with her kindred , where she had two or three coparteners with her of the same profession .

Obiectio . 4.

Cypriane speaketh here onely of those virgins , whiche hauyng no regarde of their owne strength and power , vowed rashely , and such may marry .

Responsio .

We graunt that whiche you say . For when no person is certaine and sure of his gift , howe long he shall continewe therin , and when all men do knowe , that none hath a chaste , pure and cleane harte of his owne power , it followeth euidently , that single kind of life and virginitie is not to be vowed . Therfore sayth Cypriane of certayne virgins . Et si nolint : aut si non possint in virginitate durare , nubant . That is . If they will not or if they cannot continewe in virginitie , let them marry .

Obiectio . 5.

Saint Augustine doth write , that to marry after the vowe , is not onely sinne , but also to will to marry is damnable . His woordes be these . Non solum capescere nuptias , sed etiam si non nubant , nubere velle damnabile est . Ergo the mariages of votaries be damnable .

Responsio .

First I set Augustine against him selfe , who writyng Ad Iulianum , hath wordes repugnaunt vnto these : Quidam , inquit , nubentes post votum , asserunt adulteros esse , ego autem dico vobis , quod grauiter peccant qui tales diuidunt . That is . Some do affirme , those to be adulterers , whiche marry after their vowe , but I do say vnto you , that they do greuously offende , whiche do separate such and put them a sonder . By these words it appeareth , that the mariages of votaries are not damnable , for then why should Augustine say , it to be a greuous offence to deuide such , but because I wil not lean to one only testimony I wil produce the words of Saint Gregory , who spekyng of this matter , writeth thus : Tanta vis est in matrimonio , vt etiam post voti violationem non debet dirimi . That is . Ther is so great power & strength in matrimonie , that after the breach of the vow , it ought not to be broken , how litle I pray you did certayn of late tyme regarde the wordes , either of Augustine or of Gregorie , which did not onely separate Ecclesiasticall Ministers from their wiues , but also tooke from them their liuynges , yea and their liues . Because in the mouth of two or three euery worde standeth , I will bring the third man , whiche also doth assent to that whiche I haue before spoken .

Theodorus ( as it is in the decrees ) hath these wordes : Si vir simplex votum virginitatis habens , adiungitur vxori , postea non dimittet vxorem , sed tribus annis paeniteat . If a man hauing a simple vow of virginitie , be coupled to a wife , let him not after forsake her , but let him repent thre yeres . Here you se , that both Gregory , Theodore and also Austen him selfe will not those mariages to be broken , which are celebrate after the vowe . Agayne Austen in his owne wordes following this obiection doth not say , that the matrimonie in it selfe is damnable , but that the breache of the vowe is damnable . His wordes be these : Damnantur tales , non quia coniugalem fidem posterius inierunt , sed quia continentiae fidem primam irritam fecerunt . Such are condemned , not because they haue afterwarde entred into coniugal faith , but because they haue made frustrat the first faith of their continencie . And a little after he saith . Proinde qui dicunt talium nuptias non esse nuptias sed potius adulteria , non mihi videntur satis acute ac diligenter considerare quid dicant .

Therfore they whiche say that the mariages of such are not mariages but rather adulteries , seeme to me not sharply and diligently to consider what they say . &c.

I am not ignoraunt , that S. Austen with other of the fathers do count the breaking of the vow to be damnable , being moued therto by this place of Paul , and that they tooke this word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to signifie damnation eternall .

Notwithstandyng some other fathers ( as I haue alledged before ) do take it Pro iudicio humano , as Erasmus geueth vpon these wordes ( Habentes damnationem ) this Paraphrase , Contrahunt sibi maculam infamiae , they purchase to them selues a spot of infamie , they runne into obloquie , in that they were so rashe to professe , and take vpon them that whiche they were not able to performe . Wherfore seyng that the place is ambiguous , why should we consent to any man , making , an assertion of it after his owne iudgement ? Sit sacra pagina lydius lapis . Let the Scriptures be the true touch stone to trie all verities , whiche will sone be perceiued if the sentences be well expended and conference of places duly vewed .

Decre . 22. quest. 4. If it were damnable to breake a vowe , why do they in their own lawe geue these rules . In malis promissis rescinde fidem , In turpi voto muta decretum . Quod incaute vouisti , ne facias , Impia est promissio quaescelere ad impletur . &c. Let this be sufficient for the third ambiguitie concernyng this word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , condemnation , now to the fourth ambiguitie .

Abire post Satanam . To go after Sathan .

Our aduersaries do thincke , that to go after Sathan , is no more but to reuolte from the vowe , and they call such mariages , whiche are made after the vowe , the counsels of Sathan . From this sentence men both godly and notably learned , do dissent . They do interpret to go after Sathan , is to reuolte and forsake the faith of Christ , which they professed in Baptisme . Other godly and learned men do take , ( To go after Sathan ) to be nothing els , but to liue impurely , and vnder the pretence and coulour of chastity , to liue in scortation and whoordome .

Thus you see , that this place of Paul hath many ambiguities . notwithstanding if the antecedents , the consequents & other places of the Apostle be truly marked , the minde of the Apostle is sone & easely obtained .

Notio .

Now let vs consider , whether this place of Paule do make for vowes ( as our aduersaries do grate and ground vpon it ) or els , whither it be vtterly repugnaunt against vowes .

Saint Paul willeth yonger widowes to marry , and to bring foorth children , least vnder the coulour & state of single life they should shamefully slide and fall . He willeth also that no widow be chosen vnder the age of .60 . yeres , bicause the yonger widowes might easily by frailty fall to wantonnes and whoordome . These words shew manifestly , that Paul is against the vow of single lyfe , for feare of daunger and offence to be geuen . If vowes had so wel pleased him , he would haue gone an other wai to worke , than to haue reiected the yonger widowes . He saith to the Corinthians , that he wil not cast or lay any snare to any , by the which wordes he signifieth , that single life , when it is kept and obserued , ought to be free , and that no man ought to be vrged aboue his power .

Obiectio .

It is one thing to be admitted to the vow of single life , and an other to be receiued of the church , to be susteined and found . Paul doth define that widowes onely of three score yeares of age should be receiued of the church , that they by the goods of the church might be relieued : yet here is no let or impediment , but that yonger widowes also should be admitted to the vowes of perpetual continency .

Responsio .

Paulin this place doth not onely repell the younger widowes from the sustentation of the church , but also from the necessity and bondage of single life , for bicause ( saith he ) they brake their first faith , in becomming wanton against Christ .

Obiectio .

But saint Paul in an other place doth greatly allure persons to vow , as Christ him self doth prouoke vnto the same , when he speaketh of these Eunuches , which hath gelded them selues for the kingdome of God . And I pray you , how can it be than , that saint Paule should forbyd the vowe of single lyfe ?

Responsio .

Concerning your distinction mencioned in the other former obiection , it doth litle helpe your cause , for we say , that Paul doth not speake of the vow of single life , when he sayth younger widowes ought to be reiected for this kind of vow was vtterly vnknowen vnto Paul . It must therfore follow , that Paul doth speake onely of those widowes of thre score yeres of age , which were receiued of the church , to be susteined and relieued .

But bicause these widowes were not admitted , but vnder a conuention and pact , that they should liue sole and purely , therfore when the Apostle wil haue none to be admitted vnder the age of three score yeres , it must nedes be graunted , that Paul would not haue the yonger widowes to be driuen to any such condicions , wherby they might be restrained from mariage . Therfore I pray you , expend the matter wel , wherefore Paule doth reiect the younger widowes : perchaunce you wil say , least the church should be burthened with them . I know in dede that Paul doth perswad the faithful who had any widowes pertaining vnto them , to relieue and finde them , least the church should be burdened . And this sentence of his is to be taken vniuersally , as wel of the yonger widowes , as of the elder . And by this Paul doth vnderstand here those widowes , which be desolate and comfortles , to be receiued of the church , and no other .

Now may you see , both how foolish your distinction is , and also that this place of Paul , doth make nothing for vowes :

Questio .

Why , is single and chaste life no better then matrimony , and be they both of one perfection ? Saint Paul saith , he that putteth not his daughter to marry , doth better : therfore single life is better .

Responsio .

Athanasius writeth , that ther was a Shoomaker or Courier of Alexandria , being a maried man , who was by an oracle of God made equal & counted as good , as holy Anthonius the first Eremites and Monke . The saying of saint Augustine , Cap. 34. in his booke De bono coniugali , is not dissonaunt from this history of Athanasius . His wordes be these . Non est impar continentiae meritum in Ioanne , qui nullas expertus est nuptias , et in Abrahamo , qui filios genuit : nam vt Ioannes in opere , ita Abraham in solo habitu continentiam colebat , melior est autem castitas caelibum quam nuptorum , quarum vnam Abraham habebat in vsu , ambas in habitu , caste enim & coniugaliter vixit . That is . The merite of continencye is not vnequal in Iohn , which was not maried , and in Abraham whiche begat children . For as Iohn did embrace continency in worke , so Abraham did in habite onely . Better is the chastity of the single persons , then of the maried , wherof Abraham had the one in vse , and the other in habit , for he liued coniugally & also chastly . We do not produce these testimonies to extenuate the gifts of God , among which we count the chaste single life to be one : but we say , that this kinde of life is not by it self , and of his own nature , a christian perfection . For fasting , single life , & virginity haue not by their nature any state of vertue in them selues , except they be directed to some other good end and thing , which by it selfe , and for it self is to be desired & practised , as to praiers , & to holy studies . To be plain , if great and equall perfection be found as wel in matrimony , as in single life , must it not nedes follow , than that ther is no proper perfection , neither to matrimony , nor to single life ? For if either of them were by hys own nature a perfection , it woulde increase and augment perfection in him in whom it is found , but it did not increase that perfection in Anthony , which was a chaste single man , and declared by the oracle of God , to be equal to a married man .

Wherfore it ful wel followeth , that single life by his nature is no perfection , but as pertaining to faith , hope , and charity ( which be the true measures of the Euangelical perfection ) Anthony and the Couriar wer both equal and like . Wherupon it may be concluded , that single life made not Anthony more acceptable or woorthy vnto God . For if it did , then we might make this argument which the Logicians cal , Argumentum a coniugatis , Caelibatus natura sua est perfectio , ergo iste caelebs est perfectus . I cannot say whither you wil graunt the consequent , or no. If this argument be not good , then single life is by it selfe no perfection .

Obiectio .

The dignity of Abraham and of Iohn are equal and like , the mariage of the Couriar , & the single life of Iohn be equal and like . This is true in dede in one respect , for that which lacketh to one , as concerning virginity and single life , is supplied in the other , by faith , hope , and charity , and other good workes flowing out of the same .

Responsio .

Here we do demaund , whither ye wil affirme , that Abraham had more faith , hope and charity , then Iohn the Baptist ? And whether the Couriar , more then Anthony ? If you affirme that Abraham had more , then Abraham must farre excel Iohn , and muste haue more merite , bycause he had more charitye , bicause the whole reason of merite ( as both you and the scholemen do say ) doth depend of charity . Now , if ye denye it , than also they be not like and equall . For then they haue faith , hope , and charity equal , but to one of them beside those vertues rehersed ther commeth virginitye , which ( as you saye ) is the Euangelicall perfection . Therfore they are vnequall , contrary to the testimony of Augustine , & the history of Athanasius .

To make the matter plain , the argument wherewith we pres you , is this . Either you attribut vnto Abraham , equal charity with that which Iohn had or els vnequall . If ye attribute equall , than Iohn is more perfecter then Abraham , bycause biside charitye , he had also virginity , which you cal euangelical perfection . But if Abraham had more charity then Iohn , then he had also more merite then Iohn . For merite ( as you saye ) dependeth not of virginity , but of charity . But saint Augustine writeth , that matrimony in Abraham , and continency in Iohn , be of like and equal merite . It could not be of equal merite , vnles equal chariti wer of both parts

Neither virginity hath by it selfe , of her own nature , & in it selfe , any faculty or vertue to make a man more acceptable vnto God , but that it hath onely of that which is ioyned vnto it , that is , of faith and charity , and the selfe same thing is to be graunted in matrimony . But if you wyll make Abraham wors then Fraunces the gray friar , it is an other matter . That wer in my iudgement a great absurdity . And where you contende that the condicion and state of virginity & single life is to be preferred before matrimony , we wil graunt you , but not in such behalf , that it is an Euangelical perfection . But bicause it is a more expedite and easy way , to spread abrod , and to promulgate the kingdome of heauen , that is , the word of God . And this is true concerning certaine persons , but not concerning all persons . Thus I trust , our aduersaries be answered for the mariage of priestes at the full , if they will ( at the least ) be aunswered .

Eutyches . 18.

EVtyches an Archeheretick , was an Abbot of Constantinople . He fel into his heresy , being aged . He affirmed that the nature of the word of God and the flesh was all one , and so did confounde both natures in Christ to be one . Which heresy when Flauianus the byshop had condemned , ther was ( by the commaundement of Theodosius ) a councel indicted at Ephesus , called the second councell of Ephesus , in which Dioscorus , bishop of Alexandria was president . Who fauouring Eutiches part , remoued Flauianus from the gouernment of the church of Constantinople . But after in the fourth general councel , the councell of Chalcedon , which was kept about the yere after Christ .458 . Eutyches was condemned , and Dioscorus the bishop also , and Eutiches was sent into exile . Leo calleth him in his Epistles an impudent & an vnlerned hereticke , and desired the Emperour to send him into exile , farther of , from those partes .

Councel of Constance . 19.

THe councel of Constance was begonne in the time of Sigismund the Emperour , in the yeare of the Lord .1414 . in the moneth of Nouember .

Iohn the .23 . Pope came thither , but a few daies after he fled awaye priuily , and being after cited , when he woulde not come , he was deposed from the Papacy , by the sentence of the councel . In the .8 . Session it condemned .25 . articles , taken out of Iohn Wickliffes bookes .

In the .xiij. Session it tooke away the one kinde of the sacrament from the lay people , among other things speaking these words . This present holy general Councel of Constaunce , lawfully gathered in the holy ghost , declareth , decreeth , and defineth , that although Christ after supper , instituted and ministred to his Disciples vnder both kinds of bread & wine , this godly sacrament , yet this notwithstanding , although in the primatiue church the sacrament was receiued of the faithful vnder both kindes , the church hath obserued , and doth yet obserue the approued custome , that is , it is receiued of the consecrater vnder both kinds , and of the lay people , vnder the kinde of bread onely .

In the .xv. Session , Anno .1415 . the sixt of Iuly was condemned Iohn Husse , and .30 . articles were reproued , which were taken oute of hys bookes , among the which this was the chiefest , that there was but one holy vniuersall church , which is the vniuersall number of them that be predestinate .

In the .xxi. Session , Anno .1416 . the .xxx. of May , Hierom of Praga was condemned , which was Husseis companion .

In the .xxvii. Session , Anno .1417 . the .xvi. of Iuly was deposed Peter de Luna , whiche had named him selfe Benedict the .xiii. and in the time of Scysme he bare him selfe as Pope in Auiniona and Spayne .

In the .xxix. Session it was decreed , that after euery fift yeare , than after seuen yeres , and last of al from tenne yeares to tenne yeres a generall councel should be kept .

In the forty Session was proposed .xviii. articles pertaining to the reformation of the church of Rome .

In the .xli Session , Anno .1417 . the eight day of Nouember , was elected Pope Otho de Columna , which tooke the name of Martin the fift .

The .xliiii. Session , Anno .1418 . the .xix day of April , the next councel was appointed to be kept at Papia . It was translated from thence to Sene , wher it was concluded , Anno .1424 . that the next Synode shoulde be kept at Basile .

This councell of Constaunce hath two contraries .

First , it was decreed ther , that the councel is aboue the Pope , which thing is most true , for Hierome writeth to Euagrius thus : Si autoritas quaeritur , maior est orbis vrbe . &c. That is . If authority be required , the world is greater then a Citye : so the whole Churche is greater then one church of Rome , and the church of Rome is not aboue the whole vniuersall church : but contrariwise the whole church and the councell , which representeth the church , is aboue the church of Rome .

Secondly , it condemned this article of Iohn Hussey . The Pope is not by the law of God aboue all churches . And this determination playnlye gaine saith the first . In this seconde determination agaynst Husse , the whole church of the East & of Africa was gaynsaid , & it is also against the councels of Nice and of Africa .

Bicause mencion is made here of Pope Iohn the .xxiii. deposed by this councel , I shall thinke it not impertinent to this part , to descrihe and set forth vnto you the whole life of the said Pope Iohn .

This Iohn was a Frenchman , named before Iacobus Catucensis . He was a Cardinal , & bishop of Portua . And after two yeres , in the which the sea was vacant , by the alterations of .22 . Cardinals , he was denounced Pope at Lyons . He was so much desirous of new thinges , that he deuided single bishoprickes into two . And after they were deuided , he conuerted them again to one , & he translated Monasteries also into bishoprickes , and likewise bishopricks into Monasteries . He ordeined that thrise in the day the Aue bels should be knoled , that the people kneling , might idolatrously say the salutacion of the aungell to the virgin Mary . He called them obstinate heretickes , which would affirme , that Christ and the Apostles had nothing proper to them selues , and he sent buls to the vniuersities , that the scholemen durst not dispute of that thing . He taught certain errours , and chiefly , that the soules after they be dead , do not see God before the latter day .

Lib. 1. cap. 7. Iohn Mandeuel saith , that this Pope wrote largely to the Greekes , that ther is but one Christian church , and that he was the head thereof , and Christes vicar , to whom the Grekes briefly answered thus : We beleue thy great power and rule ouer thy subiectes , we cannot suffer thy great pride , we cannot satisfy thy auarice . The diuel is with thee , bicause the Lord is with vs . By the which briefe talke , they shewed all the maner and state of the Pope .

When Lewes the Emperour , and the noble men of Rome did very wel know the wicked doings of this Pope , and the people of Rome , from the greatest to the lesse , was agreued , that the embassadours , which they sent vnto him , was deluded and laughed to scorne , they all agreed , that the auncient custome of chusing the Pope , shoulde bee brought into the church againe , that is , that the Pope being elected of the people of Rome , should haue his confirmation of the Emperour . Therfore one Peter of Cabaria , a minorite Friar , was created Pope of Rome , and was called Nicholas the fift . And they pronounced Iohn to be an hereticke , and a tirant of the church , and not a pastour , but a disturber of common peace among the Christians .

He died in Auinion , and was buried in the Cathedrall church with a great funeral pompe . He left so great a treasure , as no Pope left , that is , two hundred and fiue thousand peces of gold .

Pighius saith , that this councell of Constaunce decreed a falshoode and was in an errour , bicause it put downe the Pope from his sea . And therfore Caietanus saith , that this councel afterward was iustly abrogated .

Epiphanius . 20.

THer is put before Epiphanius booke , which he him selfe entituled Ancoratum , a briefe narration of his life , Lib. 6. cap. 32. which declareth that he was borne at Eleutheropolis , which thing Sozomenus more plainly declaring , saith , that he was borne in a certain village called Besaduce , being neare vnto Eleutheropolis in Palestine . But what Parents he had , neither the said narration mencioneth , nor yet Sozomenus . He was sent into Aegipt , being but a boy , and had to his teachers and maisters ( as Sozomenus testifieth ) very good and godly Moonkes , whose company and discipline he vsed , as it semeth certain yeres , that is , vnto the twenty yere of his age . He himself affirmeth , Lib. 1. Tom. 2 heres. 26. that he was in Egipt , being a yong man . He saith that the women of the heretiks called Gnostici , did stur & prouoke him to heresy , but he did not folow their minds .

Going out of Egipt , he returned to the costes of Eleutheropolis in Palestine , wheras the foresaid narration declareth , he builded a Monastery , wher he him selfe was exercised in Monastical philosophy a certaine space with great praise , as Sozomenus testifieth . Nor it is to be doubted , but that he in this monastical contemplation wrote that long and famous worke against al heresies , In pref et li. 1 tom. 3. heret . in the raigne of Valentinian & Valens ioyned Emperours , as he him selfe declareth .

Sozomenus also declareth , that Epiphanius dwelled in Palestine , before he went to Cyprus , in the time of the empire of valens & valentinian . Hierome testifieth , that he was priest of the monastery . epist. aduersus errores Ioan. Hierosoly .

We be not able to affirme , by what occasion , or at what time he was called to the bishopricke of Salamine , which after was called Constantia , being the Metropolis of the country of Cyprus ( as Hierome and Suidas haue testified . ) This we can declare out of the testimonies of many men , whom we wil recite , that he was adourned with many excellent vertues , both in his monastical profession , and also in the bishoprick of Constance . For Socrates attributeth vnto him excellent piety , Lib. 6. cap. 10 which is a chiefe and worthy praise in a Christian , and also he saith , he was of a plain wit .

Hierome , which somtime reuerently nameth him holye father , ascribeth vnto him these vertues : knowledge & worthy life , authority , grauity , & reuerence so great , that Valens the emperor , being the greatest enemi to sincere piety , & a great defender of the Arrians , & Eunominians ( which wer dispersed through al the world ) neuer intreated him violentlye , and the hereticks that then raigned , counted it to the emperor an ignominy & reproch , if he would persecute so excellent and reuerende a man .

Augustine also attributeth vnto him great praise of notable doctrine in the Catholicke faith .

Sozomenus rehearseth other of his vertues most worthye and beseeming a bishop , as beneuolence and liberality towards the poore , and towardes them that had taken shipwrack , or were fallen into calamity by any other meanes . He sheweth also , that Epiphanius laid out for the vse of the poore , both his own goods , and also the common goods of the church .

Sozomenus addeth this also , that whosoeuer woulde doo good to the poore , did send their money to Epiphanius , as to a common steward , declaring also , that his piety was approued and confirmed by a certain miracle . For when he had consumed all the treasure of the church , by distributing to the poore , the treasurer of the church being angry & agreued , reproued Epiphanius somewhat sharpelye , calling him a prodigall man . But not long after , there were brought ( it cannot be told how ) bagges ful of golde into the treasurers house , nor it coulde be knowne at anye time after , eyther who it was , or out of what place , or in whose name the gold was brought . Li. 2. Tomo . 2 heres. 69. Neither is this also a smal commendation , for that he denieth himself to be of any great audaciti , but did acknowledge himself to be simple & plain . His writings do testify , how much he excelled in lerning .

Li. 3. Tom 1. Heres. 48. Epiphanius writeth certain traditions , among which this is one : that it was the constitution of the Apostles alwaies to fast , Penthecost onely excepted , and that sixe daies immediatly before Easter , men should eate none other thing , then bread , salt , and water .

Finally , he varieth from other men in many historical narrations , and chiefly in Temporum ratione , which thing the reder shal easily perceue .

Lib. 1. Tom. 3 haeres. 46. Sometime also he is fouly deceiued : as when he affirmeth that Iustinus Martyr suffered martyrdome in Adrianus the Emperours raigne , when he was of the age of thirty yeares : wher as notwithstanding it is moste certaine , that he liued vnder the Emperour named Comodi , to whom he wrote Apologies for the Christians .

Initio Pana et in comp. doctr. eccl. Lib. 1. Tom. ● . heres. 42. Besides fourescore heresies which he confuteth , he refelleth also oftentimes iudaical doctrine , and the Ethnicke philosophers , whose errours he doth recite in certaine places . He signifieth also , that he wrote against Marcion , before he made his booke against .80 . heresies .

He confuted also in his time Apollinarius , whom he tooke as his deare frende ( as he him selfe testifieth ) before he fell to heresy .

He confuted also the Antidicomarianites , and them that offered to Mary , and the Massilians .

Aduersus . Ioan . Hierosol . He condemned Origens bookes in open wordes ( as Hierome witnesseth ) and in his writinges , and also in Synodes gathered in Cyprus , and in other places , ( as Socrates also declareth . )

Hierome also sheweth , that Epiphanius disputed against Origen & his defender Ruffinus in fiue tounges , and therefore calleth hym 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . For when he was long time suspected of heresy vnto Theophilus Bishop of Alexandria to be in the Anthropomorphites errour , yet when Theophilus had knowen that Epiphanius iudged a right of God , he fauoured him againe , and broughte to passe , that Epiphanius mighte condemne Origens bokes in the Synode gathered in Cyprus . In which thing Epiphanius followed Theophilus his mynde , and wrote also to Iohn the bishop of Constantinople , to gather a Synode , and that he also would condemne Origens bookes . But Iohn delayed the matter . Wherupon Epiphanius came a lytle after to Constantinople , whom Iohn with all the Clergie came forth to mete , and that he might gratifye Theophilus , he brought with him the condemnation of Origens bookes , and openly declared the variaunce which he had with Iohn : yet notwithstanding he did not preuaile with all men to subscribe to the condemnacion of Origens bookes . For one Theotinus , bishop of Scythia answered hym thus : I , O Epiphanius wyl neither dispute against him that hath bene long time dead , neither I dare attempt such blasphemy , as to reproue those thinges which our Elders haue not reproued .

Epiphanius than tooke vpon him a bold and licentious enterprise in the church of Constantinople , that he might pleasure Theophilus , who was great enemy to Iohn , in that he ordered a Deacon , contrarye to the Canons , and also that with sharpe checkes he taunted Iohn the Byshop openly in hys Sermon .

Wherupon Iohn commaunded Serapion the Priest , to tell Epiphanius , that he did many thinges beside the authoritye of the Canons , and therfore ought to take heede least the people , making a tumult , woulde imprison him , and lay hym in bondes .

Epiphanius disdaining the matter , purposed to returne into Cyprus , either bicause it repented him that he came into Constantinople , or els bicause he was admonished and perswaded therunto of God , as Sozomenus reherseth , who also addeth this , that Epiphanius entring into the ship , sayd vnto them that had followed him vnto the sea : I leaue vnto you this city , this court , and this hipocrisy , but I go hence spedely .

Socrates wrote , that he hearde some menne saye , that Epiphanius , ( when he went from Constantinople ) sayd thus vnto Iohn the Byshop , I hope that thou shalt not dye a Byshoppe . And Iohn aunswered hym agayne : I hope that thou shalt not returne into thy country .

Socrates and Sozomenus declare that both their sayings toke place , Socr. l. 6. c. 10 Sozo . l , 8. c. 8. and that Epiphanius died in the shyp , before he came againe into Cyprus , and that Iohn was banished .

Of this controuersie betwene Epiphanius and Chrisostome , is more spoken before in the note of Chrisostome .

Sozomenus writeth a marueilous notable historye of Epiphanius , which is this :

Two beggers waiting in the high way for Epiphanius ( when he went vpon a time from home ) that they might get the larger almes of him , the one of them prostrating him self on the ground , did lye as though he had bene dead , and the other standing by him , wept , as though he had lamented his fellowes death , and complayned vnto Epiphanius of his pouerty , bicause he was not able to bury the dead man lyeng on the ground , & to bring him to his graue , for lacke of money . And Epiphanius saide , let him lye in rest and peace . And geuing the other man things necessary for the burial , said vnto him : see vnto the buriall my sonne , and cease from weping , for he shal not rise againe at this present . That which hath now happened cannot be reuoked and vndone , and it ought to be taken paciently . When he had spoken these words , he went onward . Afterwarde when none appeared in sight , the begger that stoode by hym , spurnyng him lying on the ground , and also praysing him that he counterfeited so wel a dead man said vnto him : aryse , that we may passe away this daye merily . But when he neuertheles lay styll on the ground , and heard not the other man crying & speaking aloud vnto him , neither felt him when he beat him with his feete with al his might , this other man comming hastely vnto the bishop , told him what crafty practise they had vsed , and weping and pulling his heare , prayeth him to raise his fellow again . Epiphanius exhorted the man not to take greuously that which had happened , and sayd : let him go , for God wyll not vndoo that he hadde done . Wherby he doth signify vnto all men , that they whych so behaue them selues towards Gods Ministers , go about to disceaue God , who heareth and seeth all thinges .

Dioscorus . 21.

DIoscorus was Archdeacon of Alexandria . He succeded Cyrillus , Theodosius the younger being Emperour .

He was a wicked and vnpure man , he did greatlye hate Cyrillus family , which he ought to haue helped for his testaments sake , but he sought craftely for their goods & liues , as appereth by Athanasius and Theodorus bookes .

He remoued from the ministery , godly & innocent men , & appointed in their roumes , them that serued for his wickednes , as Ischirion obiected against him in the Synode of Chalcedon

He polluted himself with many other offences , done against the firste and second table . He spake blasphemy against the holy Trinitye , he embraced and confirmed the heresy of Eutyches , and impugned the true fayth , as foure accusers obiected against him , in the councell of Chalcedon . Acti 3 et Euseb. Dorileus ad Euagrium lib. 2. cap. 4.

Sophronius semeth to lay to his charge , that he had committed treason , and had coueted the empire and rule of Egipt , for he saith thus :

Dioscorus was greued , that such an one should be called lord & gouernour of the world , for he would haue ruled the diocesse of Egipt .

Ischyrion and Theodorus the Deacons , among other crimes , do lay against him murders , that he was occasioned to commit . It appeareth in the actes done in the councel of Calcedon , and speciallye in the accusations of Eusebius Doryleus , that Dyoscorus was the causer of Flauinianus the bishop of Constantinople his death in the seconde Synode of Ephesus .

Neither he was void of theft , for the churches of Lybia were wont to haue corn geuen them out of Egipt by the Emperours liberality , bycause they gathered no fruites of corne there , by the reason of the drines of the places . This Dioscorus taking vp the corne by the way , and bying it to him selfe with very great summes of money , sold it againe for much more money , then he bought it .

Furthermore , periury was layd to his charge , in the causes of his condemnation , bicause he had promised by an othe , that he would exhibite an epistle to be openly red , which Leo bishoppe of Rome had sente to the Synode of Ephesus . But Dioscorus neglecting the othe , Euagrius . li. 2. cap 4. et alibi refused to haue it redde .

This was the disposition and piety , these were the vertues of this so great a monster of the church , rather then of a Bishop , of a tirant and a woolfe , rather then of a true pastour .

His accusers sayd , that no man was free from his cruelty , insomuche that things hauing no life , were not free from his furious raginges . For he did cut downe trees , and raised vp fiers , and plucked downe houses .

Athanasius concluding all his accusations wyth these fewe woordes , sayde , that Dioscorus had committed such offences , that were not onely forbidden by lawes , but also which exceeded al cruelty of the most fierce and cruel barbarous people .

When he had bene thre times called to the councel of Ephesus to make answer to his wicked doings , and came not , he was condemned by the voices of al the fathers , to be put from al the dignities of a bishop , Euagrius li. 2. cap. 4 and to be voyd from all maner of ecclesiastical functions .

The causes of his condemnation were these .

Bicause agreing wyth Eutyches , he receyued hym to the communion , before he had talked and consulted with his fellow brethren in the councel of Ephesus .

Bicause he had vniustlye condemned Flauinianus , Eusebius , and others of errours , being gilty to none .

Bicause he added some things to the councel of Ephesus , which were not spoken of the Fathers .

Bicause he admitted not the reading of the bishop of Romes epistle , being often warned therto .

Bicause he had pronounced the bishop of Rome to be excommunicate .

Bicause he had contrary to the lawes , receiued them that were lawfully deposed by diuers Synodes .

Finally , bicause other his fellow companions , confessing their offence , had desired pardon , but he continued in his wickednes , nor came to the Synode , being thrise called . At the last he was sent in to exile , into a certain place called Gangra , a city of the Paphlagones .

Ariminensis Synodus .

Ariminum was a towne in Italy . This city had a notable port or hauen , whiche in times paste diuided Italye from Fraunce . In this City was the counsel called Consilium Ariminense kept . The cause & beginning of this councel , was this : When the Arrians after the counsel of Nice , had with lies and falshod inuegled the minde of Constantine the Emperour , Constantine calling some of them from exile , and purposing to cal an other councel , to heare the matter better discussed , but death preuented him , but he commaunded his eldest sonne Constantius to performe that which his father had purposed , who at the last called a councel to be kept at Ariminum . Before which councell many other assemblies were celebrate and kept , in which this question was greatly reasoned and disputed , whether the sonne wer consubstantial and equal in substance wyth the father . Al refused to teache or saye that the sonne was vnequall in substance vnto the father , vntil one Aetius a Syrmian taught the contrary , but yet very peruersly & falsly For the which cause Constantius commaunded al the bishops to come to Ariminum & foran , to rectify this opinion . He had thought to haue brought all the bishops of the East into the west partes , seking all occasions to make an vniforme concord among them : but the farre distaunce of place caused him to alter & chaunge his minde , so that he decreed , that there shoulde be but one councell , but kept in two places , & that the bishops of the west shoulde be at Ariminum , & the bishops of the East at Seleucia . But they did not agre in neither place , but great dissention rose among them , ther were at Ariminum aboue .300 . persons .

As Sozomenus doth declare , when a question was proposed how they should beleue , Lib. 4. cap 17 Valens and Vrsacius stepping forth ( whose cause Germinius Auxentius , Gaius , & Demophilus fauoured ) required that al that which was written before of the faith , should be made voide and vaine , and that , that should take place whiche longe before that tyme was composed in the Latine toung at Syrmium , where it was defined , that the sonne was like the father , accordyng to the saying of the Scriptures , but that there should be no mention made of one essence , and they sayd , that this exposition was greatly approued of the Emperour , and that it ought also to be receyued of the Synode . So at the last they graunted , nay rather falsly betrayed and defamed this worde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as a word vnknowen of the Scriptures , and obscure and darcke to many . But this Vrsacius with his complices were after pronounced and condemned for heretikes , and because they defended the doctrine of the Arrians , were remoued from the Churche , as Athanasius writeth in his Epistle to the Bishops of Africa .

Reprehension of Peter . 22.

I Do not thincke that Hieromes sentence is to be graunted , whiche affirmeth , that Paul did but feignedly reprehende Peter .

I would gladly aske Hierome whiche leyneth to much to Peters part , whither Paul lied or no in saing this , I resisted him to his face ? and whether these were counterfeyte and dissembling wordes or no ? ( They walked not the right waye in the veritie of the Gospell . ) And if Paule lyed not , than he truly reprehended Peter , neither were these dissembling wordes , ( they did not goe the right way in the veritie of the Gospell ) Let vs say therfore with Augustine , whose sentence the common consent of the Churche doth folowe and approue , that Paule truly reprehended Peter , for Peter offended the Gentiles that were conuerted to the faith , in withdrawing him selfe from them for the Iewes sake as though they were not cleane enough and purged by the fayth and baptisme of Christ , vnlesse they mingled the ceremonies of the olde law with the Gospell .

And for so much as in Christ there is neither man nor woman , neither Iewe nor Greeke , neither freeman nor bondeman , but in Christe we all are one , why did Peter disdaine to eate with the Gentiles , and cleaued to the Iewes ?

Augustine saith : Paulus non ideo emendauit Petrum quod paternas traditiones obseruaret , &c. That is . Paule did not reprehende Peter , because he obserued the traditions of the fathers , whiche thing if he would haue done , he should not haue bene counted to haue done ill ( for although they were superfluous , yet beyng accustomed to be done they could not hurt , ) but because he compelled the Gentils to follow the Iewes doctrine and Religion , whiche he could in no wise do , vnles he did them as things , necessarie to saluation , yea and that after the comming of Christ , which thyng the veritie disanulled by the preaching of Paul .

Neither was the Apostle Peter ignoraunt of this , but he did it fearyng them that were of the circumcision .

Therfore , both he was iustly corrected , and Paule also told the troth , least the holy Scripture , whiche is to be beleued of the posteritie , by suffring a falsitie to haue authoritie , might be altogether doubtfull and ouerthrowne .

Neither Paule therfore kept these ceremonies , because he feined him selfe a Iewe , that he might wynne them : for els why did he not like Sacrifice with the Gentiles , because he became as one without a lawe vnto them that liued without a lawe , that he might winne them , but that he did that also , as a Iewe by nature .

All this he spake , not that he might feine him selfe to be that he was not , but because he iudged , that by this meanes they might be mercyfully holpen , as though he him selfe had the same errour , that is , not doyng it with a dissemblyng mynde , but with affection , as of one that had compassion .

Yea these olde Sacramentes were to be permitted to them for a season , and chiefly to them , whiche came of that people to whom they were geuen , but afterwarde they ought to haue bene forsaken and left of all Christians , as though they had ben reuerently buried and hidden .

By this learned sentence of Augustine we know , that the ceremonies of the Iewes , were not immediatly after Christes Passion pernitious and hurtfull , for they sinned not whiche obserued them for a tyme , although there was no hope of saluation to be put in them . For otherwise they should haue deadly offended , whiche would haue thought , that they ought to be obserued of necessitie , as though saluation and iustification should be taken by them .

In Epist. ad Augustin . Hierome notwithstanding in this altercation with Augustine dissenteth from hym , affirmyng , that the ceremonies of the Iewes , after the Passion of the Lorde , were alwayes pernicious and deadly to the Christians , and that who soeuer , either of the Iewes or of the Gentiles , obserued them , he should be cast downe to the pitte of hell .

Neither he thincketh , that Paul or Peter obserued these ceremonies , but that they dissembled the matter , to auoyde the offence of the Iewes , but the scolasticall doctours do disagre from this opinion .

But after the sufficient preaching of the Gospell , the ceremonies of the Iewes were pernicious .

Obiectio .

Some men will say , was not Paul likewise to be reproued aswell as Peter , when he circumcised Timothie , when he purified him selfe seuen dayes , when he shore his head in Cenchreis , and when he let his heare growe by a vowe , and when Sacrifices were offred for him accordyng to the lawe , least some of the Iewes whiche beleued , should be offended ? And if he knewe that the circumcision of Timothie was nothing worth , and likewise his purification , and the offering of the Sacrifices , and notwithstandyng did thus , vndoubtedly he dissembled , and therfore he was to be reprehended as well as Peter .

Responsio .

They that dissolue this argument , doo note simulation , as simulation , not to be any euill , but to be indifferent both to good and euell : for if it saue , edifie and kyndle godly zeale , as the simulation of Christ when he feigned him selfe to go farre , he enflamed his Disciples the more to require his presence , than it is good .

But if it destroye or take awaye charitie , or be agaynst edifieng , it is euill and to be reproued .

They do graunt , that Paul dissembled in these Iudaicall obseruations , when he knewe that they were nothyng worth , but at such tyme as he myght not hurte by his example , but myght profit by his dissembling . When he came to Lystra , he circumcised Timothie whom he would haue to be his iourney felowe , fearyng least he should hynder the fayth of the Iewes , by whom he should passe , if he should lead aboute with him an vncircumcised man , furthermore he did appease tumultes and seditions , whiche might be moued agaynst him . Also be circumcised Timothie , because he would send hym to teache the Iewes , and he did so , that the teacher myght be the more accepted of his auditours , yet for that end ( as Chrisostome saith ) he circumcised Timothie that he might abrogate circumcision . And if the Iewes had knowen that Timothie had not bene circumcised , they would not at all haue hard Timothie preach .

Neither Paul did offende , when at Hierusalem , he feyned the Iudaicall purifications , for they profited and saued charitie , neyther did they hurte or hinder the fayth of Christ beyng receyued , therfore he was not to be reproued in these simulations . But Peters dissimulation was euill , because it dyd hurte and offende the Gentiles , that were lately called to the fayth .

Saint Augustine calleth Peters dissimulation and feinyng , Peruersam & hypocriticam dissimulationem , that is , a peruerse and hypocriticall dissimulation .

Praelectio septima .

I Entend at this present by gods grace to confute & to answere to certain arguments of our aduersaries whiche they lay agaynst vs , and agaynst the true Churche .

First they reason thus against vs .

You vse nothing but the expresse word of God . The false Prophetes in times past vsed nothing but the expresse worde of God : Ergo , you be false Prophetes .

Responsio .

I denie the consequent : for he is not a false Prophet whiche vseth the expresse worde of God , but he that doth falsely vse it and doth detort it from the natiue sense . They call the expresse worde of God the texte of the Scriptures , whiche ( as Swinckfeldius doth vtterly reiecte ) so the Papistes make it doubtfull and vncertayne . The text . 1.

The second argument .

The false Prophetes preached nothing in tymes past , but peace , tranquilitie , & libertie , you preache nothyng but peace , tranquilitie , and libertie : Ergo , you be false Prophetes . Peace . .2 .

Responsio .

Conscience . 3. I denie the minor , for we terrifie and make a feard the conscience of men first , with preaching of the law , and then we do teach vnto our auditours the peace & promises of the Gospell . Ergo , your minor is not worth a minorites graye hoode .

The third argument .

The old Prophetes taught men to doubt & to be in a suspense of the remission of their sinnes . You do preache certeintie and make men sure , of the remission of their sinnes , Ergo , you be not true Prophetes .

Responsio .

I denie the maior : although you seme to proue it out of Ioel , out of Daniell , and out of the actes of the Apostles . Ioel. 4. Ioel. 2. The wordes of Ioel are these . Quis scit si conuertatur dominus ? Who knoweth if the Lord will returne ? This sentence you would haue to be a dubitation , when in very dede it is an asseu●ration , and a phrase of the Hebrue tounge . The Prophet in dede here semeth at the first sight to leaue men perplexe and doubtfull , but in the next verse he offred them grace & fauour , if they would repent from the bottom of their hartes . Wherfore the Prophet semeth not to prosequute his talk , but rather to be diuerse : And al exhortations with the which God exhorteth vs to repentance , are cold , yea rather friuolous except he testifie him selfe to be ready & willing to reconciliation . Wheras therfore the Prophet here doth leaue the mindes of men in suspense , he semeth to cut of that whiche he before entreated of the mercie of God . But this maner of spech is to be obserued whiche oftentimes is founde in the Scriptures . For as ofte as God is described vnto vs , hard to forgeue sinne , this pertaineth to the sturring vp of our slouth , and to shake of our negligence . At the first we are colde , when God doth inuite vs , except he pricke vs forward by sondrie wayes . And also , when we come vnto him , we do it remissely and slenderlie . Wherfore it is necessarie , that both these faultes be corrected in vs , that is , that our slomberyng be quickned and sturred , and that these delightes be driuen awaye with the whiche we ouermuch flatter our selues : And to this end is the counsell of the Prophet , for he speaketh vnto desperate persons . If he onely had sayd , God is ready to forgeue , If he had vsed onely this forme of spech , perhaps they would haue come negligently , & would not earnestly haue bene touched with the feare of God . Therfore the Prophet doth as it wer consult with them . Although we may worthely dispayre ( for we be vnworthy , whom God at any tyme should receyue vnto hym ) yet there is no cause why we should be vtterly dismayed . Quis enim scit . &c , that is , God is placable . Wherfore we ought not dispeir , for the Prophete doth propone vnto vs a difficultie of obteyning gods fauour , not that he might leaue men in a doubte ( for that were contrarie to his former doctrine ) but that he might geue some tast of the mercie of god , that they should gather theyr spirites vnto them by litle and litle , and that they should not persuade them selues to be in securitie , but that they should come vnto god carefully , and with much deliberation , after that they haue considered their offences .

Let it be that the Prophete spake , Dubitatiue , yet that dubitation is not to be taken of the remission of sinnes , and of eternall payne , but it is to be vnderstand of the remission of temporall payne . Agayne a Facto ad ius , is no good argument .

As for the place of Daniel , is manifestly corrupt , for it is in Hebrue a plaine asseueration . Althoughe the grecians reade 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Forsitan , the Hebrue texte hath Hen , whiche betokeneth , Ecce , so that Daniell meant when he spake to Nabuchadonozor assertiue , when he sayd , Ecce erit sanatio delictorum tuorum . Loe , Nabuchodonozor . 5 . this shal be a healing for thy sinnes , or as som read Id enim erit . Chrisostom also doth say , that the Prophet spake not doubtfully , but sayth , that the prophet did smite such a terror and feare vnto the kyng , as though he had sinned a sinne more greuous , then that deserued pardon . His wordes be these . Hoc sic dixit non ambigens ( valde enim persuasum erat Prophetae , sed volens illum terrere & cogere vt hoc faciat . &c. ) He said , this not doubting ( for it was thoroughly persuaded vnto the prophet ) but mindyng to put him in fear , & to constrain him to do this . For if he had spoken affirmatiuely , the king would haue ben the more negligent . So likewise we than most of al do instigate and make him the more earnest , when we say , desire him & shewe vnto him , perchaunce , he wil heare thee : for feare rising of a doubt doth prouoke a man the more , for this cause the prophete made it not sure and certayne . What sayest thou ? wil god forgeue so great wickednes ? There is no sinne which almesdede cannot purge and extinguishe . Euery sinne geueth place vnto almes , and is a remedie profitable for euery wounde .

This and such like places of scripture are not to be vnderstand as though the worck it selfe of almes geuing , doth iustifie man : but that if it be geuen out of a liuely faith and godly loue , it doth declare and testifie man to be iustified . The like place we haue in the Euangelist s . Luke , where Christ speaketh to the pharisies after this sort : Date cleemosynam , & ecce omnia mund a sunt vobis . Geue almes , & behold all things are cleane vnto you . That the papistes out of this place do inferre almes deedes to bee a satisfaction , by the whiche wee are made cleane from our sinnes , it is more vayne then that it nedeth any long refutation . Neither Christ doth here dispute by what price , we may attayne the remission of our sinnes , but that they do eate their bread vndefiledly whiche geue parte vnto the poore . The conscience is not purged , but by repentaunce . And repentaunce doth consiste chiefly in two pointes , the one in the acknowledging of our faultes , the other in a sure faith , that through Christ our sinnes are remitted . Wherfore , when Christ admonished the pharisies to purge their consciences from sinne , by the same wordes he willed them to acknowledge their sinne , and to beleue that through Christ they were forgeuen , for he onely can reconcile vs vnto god , and make satisfaction for our wickednes . Also he addeth the fruietes of repentaunce , that is the worckes of charitie whiche procede of faith .

As for the wordes of Peter out of the actes of the Apostles whiche he spake vnto Simon Magus , saying , Repent from thy wickednes , and pray , Simon Magus . 6. if perchaunce god will forgeue thee . It helpeth the papistes nothing at all , which will haue men to pray with suspense and doubtful mindes , and counted it a temeritie and rashnes for a man to persuade him selfe any certayntie in his prayers . But if the wordes of saint Peter be wel vewed , the answere is sone made , for this greke word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is asmuch to say , as if a man should say in Latin. Si qua tibi remittat deus . If god by any means may forgeue thee . This maner of spech Peter vseth not , that he might leaue the mind of Simon in doubt , but that he might the more prouoke him to ernest prayer , for the difficultie of the matter is of no small force to excite and sturre vs : because when we se that the matter is more easie , and in our own power , we are to secure and sluggish . Wherfore Peter doth not here put Simon in a terror and feare , to the intent that he might put all confidence and hope out of his mind and so discourage him , but declaring that there was a certayne hope leaft vnto him , if he called for mercie with an humble and lowly spirite ( onely to make hym the more ardent , ) sheweth him , that for the greuousnes of his sins , it was hard to obtayne pardon : for faith is most necessarie when soeuer we haue accesse vnto god , and pray vnto him , yea rather it is the mother of prayer .

The fourth Argument .

The deuil vseth the Scriptures , the false Apostles vse the scriptures , the Anabaptistes vse the Scriptures aswell as Christ and the Apostles , and you also of this new Churche vse the Scriptures , Ergo , the scripture is an vncertayne thing to leane vnto .

Responsio .

I denie the argument , for what soeuer is vsed of diuers hauing diuerse iudgements , is not of it selfe doubtfull , but it behoueth vs to beholde & examine , who doth vse it falsly & who truly for it is not the diuersitie of mens wits that maketh a thing sure or vnsure , for in euery thyng there is a veritie .

The fift Argument .

The true Churche hath ordeyned , that the lay sorte should receyue the Sacrament vnder one kynde onely , that is , vnder the kynde of bread and not of wine .

But your Church commaundeth to geue to the laye sorte both kyndes . Ergo , your Churche is not the true Churche .

Responsio .

I denie the maior , for the true Churche of Christ doth neuer alter nor chaunge Christes Institution . Now Christs Institution was that al men should drinke of the cup , Ergo , your Churche forbidding the same is the Synagoge of Antichrist , and not the Churche of Christ .

Replicatio .

You take these woordes to be spoken generally , Bibite ex hoc omnes , Drincke you al of this . Infantes ought not . 7. But infants , do not , nor ought to drinke of the cup. Ergo , you are deceyued in saying that all men generally should drincke of the cup.

Responsio .

This whiche you bring of infantes , who ought not to be admitted to this Sacrament before a certayne tyme is friuolous and childishe : for saint Paule would haue all them whiche come to this Sacrament , To proue themselues 8. to proue and examine them selues , before they eate of this bread or drincke of this cup.

Therfore this saying , Bibite ex hoc omnes , is generally spoken to those , whiche be of those yeares that they bee able to trie and proue thinges . And I praye you haue you forgotten your logicall distinction of thys vniuersall signe , Omnis , whiche is taken in the Scriptures sometyme distributiue , sometyme collectiue , Turne the leafe I beseche you , and see howe these wordes are to be vnderstanded . Omnis Hierosolima exiuit ad Iohannem . Agayne , decimatis omne olus . &c. Deus vult vt omnes homines salui fiant : hoc est , ex omni genere aliquos , that is . Ma● Ti● cap● God would haue all men to be saued , that is to say , of euery state some .

The sixt Argument .

In the true Church there are no sects , but in your Church ther ar sectes . Ergo , your Churche is not the true Churche .

Responsio .

〈◊〉 11. 〈…〉 3. 〈◊〉 2 First I aunswere S , Paul sayth . Oportet hereses esse vt electi probentur , there must be heresies , that the elect might be tryed and made manifest . It is written also , Sathan stood among the sonnes of god . Also there are tares among the corne , furthermore they went from vs , but they be not of vs .

Now secondly I aunswere : I denie this argument . Heretikes be among the electe , Sathan among the children of god , tares among wheat , goates among shepe , Ill fisshes among the good . Ergo , the electe children of God , are not the children of god . Ergo , wheat is not wheat , Shepe be not shepe , But if you will make a good argument , you should conclude thus . Ergo , tares be tares , heretikes be heretikes , 〈…〉 Ill fishes be ill fishes .

Notio .

Althoughe the whole rablemence of Papistes do agree together in persecutyng of Christ and his gospell , yet there is great dissention and sectes among them , as it may well appeare vnto them , whiche shall read their worckes , Original sinne of Mary . 9. As the Thomistes , the Scotistes about the originall sinne of the virgine , the Henricistes & other questionistes , who fighteth and writeth one agaynst another . What say you to your owne men whiche wrote of late dayes , Gardener & Smith , who do write contrary doctrines about the Sacrament . Likewise Pighius and E●kius write contrarie doctrines about originall sinne .

The seuenth Argument .

Loue is the ende of the law and of al the Prophets , but you of this Church do not loue , 〈…〉 . 13. because you departe from the vnitie and concorde of the Churche of Rome . Ergo , you do agaynst the manifeste worde of god , agaynst the lawe and agaynst the Prophetes .

Responsio .

I denie the argument , loue is of two sortes . The loue of god , & the loue of man The loue of god whiche is the foundation of the first table , and doth consiste in a Christian faith , 〈…〉 . 6. is to be preferred aboue the loue of al men . Yea Christ commaundeth . If thy eye offende thee , pull him out and cast hym from thee .

Also Saint Iohn sayth , if any man come vnto you , and bring not this doctrine , receyue hym not into your house , nor bid hym god spede . Agayn , what felowship is there for lyght with darcknes .

Replicatio .

If any man bryng any sentence out of the Scriptures whiche is profitable to edification & charitie , ( Although he who wrote the sentence do not so meane ) yet he is not deceyued with any great daunger , nor doth swerue from the word of god .

Responsio .

He racketh these wordes out of Saint Austen , and would , that willyngly we should erre from the true vnderstandyng of the Scriptures , as for example , where Christe sayth , 〈…〉 ●4 . Drincke you all of this , you would not haue vs to knowe these woordes , least we should trouble the concorde and vnitie of your Churche , you would haue vs to learne that lesson out of Terence . Tu quod scis nescis . These wordes be mete for an Infidell , & not for one that professeth gods worde . That kynde of edifieng and charitie whiche is done to further the cause of Antichrist , is no true edification , but is a destruction of godly loue , and a ruine of our saluation .

The eight Argument .

The true Churche is a visible congregation , whiche maye bee seene and knowen .

But you cannot shew a visible & known church , for Flacius condemneth Philip and Philip condemneth Flacius . Ergo , neither you nor they be any Church .

Responsio .

I deny the consequent , for condemnation doth not exclude both the parties : for it is necessarie , the condemnation of the one parte to be iust and good , and of the other vniust and wicked .

I will make you the like argument . Moses rebuked Aaron being foully deceyued . Paulus rebuked Peter when he dissembled . Ergo , none of them be of the church . Exod. 〈…〉 Gal. 2 , ● Who would not cal ten Democritos , Democritus . 10. to laugh hartly at these vnsauery sequeles .

Obiectio .

They that be of the Churche , must folow and obserue thre thinges , that is , vniuersallity , antiquitie and common consent , otherwise they cannot be true Catholicques . Vincentius 11. This saith . Vincentius Lirinensis .

Responsio .

If the Churche were now in such state as it was when Vincentius . wrote this saying , we would gladly folow it , and embrace vniuersality & antiquitie , but the Church since that tyme hath established many thinges that repugne agaynst the Scriptures , and therfore it is not to be followed in all thinges .

We ought to folow that vniuersalitie , which contayneth such kind of doctrine as the sacred Bible appointeth and setteth out vnto vs .

Also euery faithfull man ought to receiue and regarde such an antiquitie , which nothing swarueth from the canonicall veritie , and the meanyng therof .

Or els no vniuersalitie , antiquitie nor consent ( though they haue ben put in vre neuer so long ) ought to be admitted : for the vniuersall church of Christ beareth the voyce onely of her pastour , and doth not knowledge the voyce of straungers .

¶ The vniuersall nomber maketh not the true Church . Iohn , 〈…〉

The Churche of the Israelites was in tymes past a great and notable Church , in whiche were the nomber of sixe hundred thousande men beside women , and children : Aaron . 12. Phinies . 13. in the whiche were excellent men , noble men , holy and learned men , yea & the workers of miracles . The wise & eloquent man Aaron was in that Church , There also were Eleazar , Ischamar , Hur , and Phinees , which were renowmed and famous men in all kinde of literature , beyng aged and experte men in many thinges . Did not ( I pray you ) this vniuersall Churche , in whiche were sixe hundred thousand armed men , receyue the calfe by generall consente ? for no man did put forth hym selfe to resiste that filthy Councell . Did this worke ( thincke you ) please God , because it was made by the vniuersall consent of the Churche ? yea and the holy and learned men allowed it by theyr silence , yea and Aaron furtheryng & openly agreyng to it . But the Lord sayd to Moses : get the down , the people hath broken the couenaunt , They haue gone out of the way , which I commaunded them to walk in , A calfe . 14. for they haue made them an image of a calf to worship it . Exod ●

Loe , the mouth of the Lord calleth those learned and holy men , couenaunt breakers and Apostataes , yea and the vniuersall Churche of the Israelites , only Moses , or at the most Iosua and Moses excepted .

Helias . 15. Baalists . 16. Helias alone resisted many hundredes of Baalistes .

Christ alone put him selfe agaynst the whole colledge of Priestes & Pharisies . The Apostles beyng few , went forth into all the worlde , and had agaynst them the fayth and custome that was vsed many yeares before , the rites of the fathers , the iudgementes and dedes of very wise and religious men ( as they semed . ) Therfore were those thynges true , whiche so many learned , wise and iust men taught , whiche so many Realmes and nations obserued and kept so long time before ? & contrarie wise , were those thynges false whiche a fewe Apostles taught , beyng new , base and contemptuouse men ?

But wherefore did the Apostles teache truth , and the other falshood ? ye shall fynde the cause , not by exernall deedes , but because they taught by the will of God expressed in his holy woorde , and the other men tooke their doctrine of men of whom it was written . Omnis homo mendax , that is , all men are lyars . That vndoubtedly is an errour which fighteth , 〈…〉 ●5 . with the wil of the eternall God , with the lawe and worde of God , or that agreeth not with it .

Therfore the Churche erreth , as oft as it followeth her owne mynde , not regardyng the Scriptures .

The olde Churche before Christes tyme erred many yeares , when it neglected the commaundement of god , and loued her owne will .

Therfore it is a great foolishnes , to will to defend any errours vnder the pretence of the Churche , as though the Churche could not erre , but all thinges were true and ryght that it doth .

The Churche erreth , not when it heareth the voyce of her shephearde , but it doth erre when it hereth it not .

Therfore we must enquyre whether the Churche hath herde the voyce of the shephearde in that thyng whiche hath bene called in question . Yf this thyng do appeare , it wil be manifest , that the Churche doth well .

But some men go a straunge waye , gatheryng this argument : this thyng the Churche doth and obserueth : therfore it doth wel . But this is not to play the diuine , but to playe the Sophister .

Paphnutius alone stoode agaynst the councell of Nice and was heard : wherby it appeareth , that this note of vniuersalitie is not a true note of the Church . Paphnutius 17

Antiquitie .

As touching antiquitie , who I pray you was auncienter than Christ ? by whose guidyng the true Church is gouerned , and whose onely wordes it ought to here : the whiche thyng Cyprian affirmeth saying . Et quod christus debeat solus audiri , pater etiam de caelo contestatur dicens , hic est filius meus dilectus , in quo bene consensi , ipsum audite . Quare si solus Christus est audiendus , non debemus attendere quid aliquis ante nos faciendum putauerit , sed quid prior Christus qui ante omnes est , fecit . Neque enim hominis consuetudinem sequi oportet , sed dei veritatem , that is . And that Christ onely ought to be heard , god the father witnesseth from heauen , saying , this is my beloued son in whom I am well plesed , here you him . Wherfore if onely christ must be heard , we ought not to regarde what any man before vs hath thought good to be done , but we must take hede what Christ did whiche is before all , for we must not folow the custome of men , but god his veritie .

Augustine saieth . Quia quod anterius est inquiunt falsum esse non potest . &c. that is to say . 〈…〉 no 〈…〉 ●m . 〈…〉 4. 〈◊〉 de 〈◊〉 b. Because they say that cannot be false whiche is first , as though antiquitie and olde custome doth hinder and let the veritie . For thus men slayers voluptuous men and adulterers may defende their wickednesses , because they were auncient .

Also Saint Ambrose sayth . Nos noua omnia quae Christus non docuit , iure damnamus , quia fidelibus via Christus est , Si igitur Christus non docuit quod docemus , etiam nos id detestabile iudicamus , that is . We do ryghtly condemne all newe thynges whiche Christe hath not taught , because Christe is the waye vnto the faythfull . If therfore we teache that whiche Christ hath not taught , we iudge it detestable .

Felix the Bishop writteth . Nemo consuetudinem rationi et veritati praeponat , quia consuetudinem ratio et veritas semper excludunt , that is . Let no man preferre custome before reason and truth , because reason and truth do alwayes exclude custome .

Saint Hierome writing vpon these wordes . Dominus numerabit quando scribet populos . Iste natus est ibi , or as the Septuaginta interpreters doth translate . Psa● Dominus narrabit in scripturis populorum , Septuaginta . 18. et principum eorum qui fuerunt in ea . that is . The Lord shall cause it to be written & preached among the pleople , that he was borne there . Se ( saith S. Hierome ) what the Prophet sayth , they which were ( sayth he ) and not which be : wherby he signifieth that what soeuer other thyng shal be sayd or taughte ( excepte the Apostles and their doctrine ) maye he cut of and haue no authoritie , yea although he be neuer so holy , neuer so eloquent , yet he commyng after the Apostles , hath no authoritie .

Origene writing vpon the Prophet Ezechiel . Nullum imitemur ( inquit ) et si volumus imitari quēpiam , Ezech. 19. propositus est nobis ad imitandum christus Iesus , descripti sunt actus Apostolorum , et Prophaetarum gesta de sacris voluminibus agnoscimus , Ho● Illud exemplar firmum est , Illud propositum solidum : ꝙ qui sequi cupit , securus ingreditur , that is , Let vs follow none ( saith he ) and if we will folow any , Iesus Christ is set before vs to followe : the actes of the Apostles are written , we knowe the doynges of the Prophetes out of holy bookes , this example is firme and sure , this purpose is sounde , whiche who coueteth to followe , doth go safely .

Obiectio .

In the true church there be no scismatikes , and they be scismatickes whiche doo forsake the old church of Rome and make to them selues new conuenticles & congregations , but you haue forsaken the Churche of Rome and made your selues a new Churche Ergo , you be schismatikes .

Responsio .

There be some phantasticall men , whiche these many yeares haue not , neither yet do communicate with any church , for in all thinges & persons they finde some want , but in them selues only they find nothing to be accused . And therfore they conceiue and imagine a maruelous forme of a church , which vnlesse they do perceiue to be constitute in some places according to their minds , they do contend , that there is yet no true Church of Christ in the world . But they seme to them selues to haue iust causes of schismes . They will not communicate with our Churche , because the doctrine of the ministers of the church doth not as yet seme pure , cleane , & spirituall enough . They complain in some churches , that there are very many & diuers rites vsed , Rites . 20. & also they desire to haue rigor & seueritie of discipline , & a very exquisit puritie of life , for they do feare , least they should be polluted & defiled with the compapanie of certaine persons . Many do forsake the church , through the offences & vices of some ministers , of which nomber the Anabaptists are : but this is no iust cause to separate them selues from the church . Yet ther be certain iust causes , wherfore the godly and faithfull may separate them selues from the companie of the wicked men , in whiche not onely the lawfull vse of the Sacramentes is corrupted , but also the sincere doctrine is adultered .

¶ Causes wherfore schisme ought not to be made , first not for the diuersitie of doctrine .

In primis no schisme ought to be made for diuersitie of doctrine . For concernyng doctrine , it is exercised partly in certayne and sure determinations , of which sorte are the articles of the faith , and the necessarie and true sentences of the Scriptures , whiche if they be agreablie , purelie and simplie taught in the Churche , it is sufficient , although there be none other ornamentes or decking shewes . Irenaeus saith . Cum vna & eadem fides sit . et cet . that is , for so much as there is one onely fayth , neither he that can speake much of it speaketh more than behoueth hym , nor he that speaketh litle doth therfore diminishe it . Therfore seyng the doctrine of the Ministers in the Churche expoundeth those thynges whiche are of the Scripture , of the true and sincere fayth , what more haue those schismatikes to require . Doctrine is partly exercised in the dayly exposition of the Scriptures , and in applying the same to tymes , place , and matter . In expoundyng hath bene alwayes a maruelous varietie and diuersitie , but yet no wise man therfore hath seuered him selfe from the Churche . For it happeneth oftentymes , that two or three or mo do expounde one place not a like , but diuersely . One maketh it darcker , To tyme place and persons . 21 . an other man maketh it playner , the one hitteth the marke , the other doth not touche it fullye , one man applieth the place whiche he intreateth verie aptly , an other man hath not the like dexteritie in applying the Scriptures : Yet he speaketh nothyng contrary to fayth and charitie , but vttereth all thinges to edification . Through this diuersitie no man may take occasion to swarue and go from the Churche , for all godly men do allowe all thinges , and do retayne that whiche good is . The learned disdayne not the sermons of them that be lesse learned : Agayne , the vnlearned do not enuie them that be better learned , neither their gifts , neyther they disdayn to learn perfecter things , nor do condemn the lerned sermons of the lerned preachers , but they prayse God in them .

Austen sayth . Quisquis scripturas diuinas vel quamlibet earum partem intellexisse sibi videtur . et cet . that is . Whosoeuer thincketh , that he vnderstandeth the holy scriptures or any part of them , so that by the vnderstanding of them he do not edifie to double charitie of God and man , he hath not ye vnderstood them . But whosoeuer shall gather such a sense out of the scripture , that may profite to the edifieng of the said charitie , and yet doth not speake that thing , whiche he when he readeth doth meane , is not deceyued with any daunger , nor doth vtterly speake a falshood . He saith also shortly after . Corrigendus est tamen . et cet . that is . He must be admonished and taught . More profitable it is not to forsake the true way , left by accustoming to go out of the way , he be compelled to go in a froward and peruerse way . Therfore if the interpreter shall in any place grossely erre , he that is better learned may admonishe him brotherly , but he may in no wise make a schisme .

¶ Secondly no schisme ought to be made for the disordered life of the Ministers , nor for the impure life of any other person .

If the Ministers haue vices and infirmities , and yet be faithful in teaching , aduertising , exhorting , accusyng and comforting the people , and also if they do lawfully Minister the Sacramentes , no man hath iust cause therefore to forsake the Churche . The Lord sayd in the gospell . In cathedra Moysi sedent scribae & pharisaei . &c. that is . The scribes and pharesies sit in the chaire of Moses , Cath. Mos. 22. therefore do you all thinges , that they commaunde you to keepe and to do , but do you not accordyng to their works , for they say and do not . Loe , the Lord saith : They say and do not . Therfore theyr life agreed not with their doctrine , yet bicause they sate in the chaire of Moses , that is , because they preached the word of God truly and sincerely , the Lord biddeth to receyue their sincere doctrine , and to forsake their lyfe , not aunsweryng to their teachyng . To say and not to do . 23. Therefore God forbiddeth vs to make any schisme for the vices of teachers . The Churches of the Prophetes and Apostles do make for this place , for Esay and Ieremie accusyng the maners of their tyme , did greatly inueigh agaynst the corruption of doctrine and manners , neither dyd they lay vnto their charge light offences , but haynous and capital .

Esay crieth out : A vertice capitis ad calcaneum vsque pedis non est boni quidpiam . that is , from the crowne of the head vnto the sole of the feete there is no goodnes . And yet he did not swarue from the Churche , nor made hym a newe Churche . thoughe he tooke diligente heede to keepe hym selfe cleane from all their impietie . How many vices and errours were in the companie of the verie Apostles of Christ ? Did the Lord therefore departe from them ? The Churche of the Corinthians was corrupted not onely in maners but also in doctrine . There were in it great contentions , factions , chydynges , certation and prophanyng of wedlocke . Beside that many did communicate with prophane Sacrifices , they did also erreniously referre baptisme to the vertue of man , they polluted the supper of the Lord with priuate and riotous banckettes , and iudged not well of the resurrection . But did the Apostles therfore departe from it , or commaunded others to departe from it ? With bankets . 24. No , he affirmeth the same Churche to be an holy Churche , and greatly disprouing their dissentions , exhortyng al men to the vnitie of the Church , and to sincere veritie .

They therfore vndoubtedly do erre , whiche restrayne them selues from that Catholicque congregation , in whiche although there be great errours of corrupt liuing , yet the doctrine is sincere and pure .

¶ Thirdly no schisme is to be made for the diuersitie of rites and ceremonies .

Obiectio .

Some obiect , saying , that there is not one forme and maner vsed in the baptising of children . One forme of baptising of children Likewise say they , in the Lordes supper , some receiue the Sacrament sitting , some standyng , some knelyng , some receyue it with their handes , some into their mouthes out of the Priestes handes , some receyue it often , some seldome , some neuer but once a yeare . Agayne they haue not one forme and maner of praying . How therfore can the spirit of vnitie and peace be in that Church , in whiche is founde so great diuersitie ? We do therfore ( say they ) iustly departe from you .

Responsio .

Do not these miserable men know , how great diuersitie there hath alwayes ben in the rites ( the vnitie of Christes Catholique Churche neuertheles remaynyng vnseparated ? Socrates largely expoundeth the diuersitie of rites in the church . And amongs other things , he saith . Nulla religio eosdem ritus custodit . No religion kepeth like or the same rites , albeit they embrace one maner of doctrine : for they that be of one faith , do dissent among them selues about the ceremonies . And againe he saith . It would be a laborious , greuous & vnpossible worke to write all the rites of the churches vsed in cities and countreis . Irenaeus rehearseth a great diuersitie of churches in fasting and celebrating Easter . Celebrating Ester 25. And afterward addeth . Et tamen nihilominus omnes isti etiam cum in obseruantia variarent . &c. that is . and yet neuertheles all these when they varied in their obseruations , they were & be alwayes at peace within them selues and with vs . Did this diuersitie of fasting breake the vnitie of faith ? And agayn he saith when Policarpus came to the citie of Rome in the time of Anicetus , and had a litle controuersie betwene them of certayne other things , they were forthwith reconciled , but of this pointe they did nothing contend among them selues . Policarpus 26. For neither Anicetus could persuade Policarpus , not to obserue those things whiche he had obserued with Iohn the disciple of the Lord & other the Apostles with whom he was alwayes conuersaunt , neither did Policarpus persuade Anicetus not to obserue the custome which he obserued with those elders whom he succeded . And notwithstanding this diuersitie , they had agrement betwene them . Thus farre Irenaeus . Therfore the primatiue Churche vsed a great libertie in vsing ceremonies , yet , so that it dissolued not the bonde of vnitie .

Augustine saith . Nulla disciplina est in his melior . &c. that is . There is no discipline better to a wise , graue , & Christian man ( concernyng these ceremonies ) than to do after that maner , as he shall see that Church to do to the which he shal happen to come : for that thing whiche is enioyned neither agaynst the fayth nor agaynst good manners , is to be counted indifferent and to be obserued , as the company doth , among whom we liue and are conuersaunt .

¶ Fourthly , no schisme is to be made for them , whiche do not worthily communicate the Lordes supper .

Obiectio .

Blasphemers . 27. You admitte all men indifferently to the Lordes table , whoremongers , dronckardes , couetous persons , blasphemers & other of that note , with whom the Apostle forbiddeth to eate common meate , muche lesse he doth graunt to receiue the bread of the Lord with suche . Therfore except ye will be polluted with the company of such , it is necessary either not to come to such a company , or els vtterly to flye from it .

Responsio .

Paule the faithful seruant of Iesus Christ , Iudas . 28. was not more rigorous than hys maister , who did admit Iudas to the holy table , whom he knew throughly , both inwardly and outwardly , and yet put him not backe , but he would haue repelled him , if he had knowen that the rest of the Disciples shoulde haue bene corrupted with his company . Iudas him selfe was polluted , for his minde & conscience was corrupted , but the Apostles could not be defiled through an other mans infideliti . And therfore the Apostle Paule sayth : Probet seipsum homo , & sic de pane edat , et de poculo bibat . 〈◊〉 , 11. That is : Let a man proue him selfe , & so let him eate of the bread , and drinke of the cup. He byddeth euery man examine him selfe , and not to iudge an other mans seruaunt . If thou be taught in the faith , and doost woorthely partake of the Lords table , thou art not polluted with an other mans malice . Therfore thou hast no iust cause to be seperated from the church , for that thou wouldest auoyde corruption , in which church thou seest euill men mingled with good men to be partakers of the Lordes supper . And if thou be seperated , thou plainly declarest , that thou doost arrogantly partake with them whom Augustine describeth in these woordes : Illi filii mali , qui non modo iniquitatum alienarum . &c. That is to say : Those ill children , which not onely in the behalf of other mens iniquities , but also in the study of setting foorth their own contentions , doo affect and desire either to drawe , or to deuide the weake people entangled with the boast of theyr name , being puft vp with pride , furious with heddines , deceitful with slaunders , troublesome with sedicions , least they should beseme to lacke the light of truth , do pretend a shew of rigorous seuerity . And those things which in the holy scriptures are commaunded to be done , to correct the faultes of the brothers with a certaine moderation , the sincerity of loue being saued , and the vnity of peace preserued , they vsurpe and driue to the sacrilege of schisme , an occasion of diuision . Also in the two chapters following , he geueth this councel to quiet & peaceable wits , that as much as they may , they correct moderatelye that thing which they can , & that they may not , to suffer paciently , and that they be sorye and lament it wyth charity , vntyll God hymselfe eyther redresse them , or els in the latter day scatter the chaffe from the wheate .

Conclusio .

To conclude with Ciprians authority concerning this matter , I wil alledge his words : Si videntur in ecclesia esse zizania . &c. If there seeme tares to be in the church , yet our faith and charity ought not to be letted or hindered , that bycause we see tares in the church , we should therfore departe from the church , we ought rather to labour to be made the good wheate , that when the wheate shal be layde vp in the Lords barne , we may receiue fruite for our worke and labour . The Apostle in his epistle saith : In domo autem magna . &c. That is : In the great house there are not onely vessels of gold and siluer , but also vessels of wood and earth , and some to honour , and some to dishonour .

Let vs endeuour our selues as much as we can , that we may be vessels of gold and siluer . But it pertaineth to the Lord onelye to breake in peeces the earthen vessels , to whom also the yron rod is geuen . The seruaunt cannot be greater than his maister , neyther let any man thinke to chalenge to himself that thing , which god the father geueth onely to his sonne , that he maye thincke him selfe able to purge the floore , and to fanne the chaffe from the wheate , or to seuer the tares from the wheate by mans iudgement . This is a proud obstinacye and sacrilegious presumption , which a mad fury vsurpeth to it selfe . And whylest some men alwaies take the Lord to them selues , more then meeke iustice doth require , they do perish and go out of the church , and whilest they do extoll them selues proudly , they being blinded with their owne pride , doo leese the light of the veritye . Hec Cyprianus .

The Lord Iesu reduce againe the wandring shepe into the vnity of the church , and preserue them , & further them to liue in vnity , quietnes , and peace .

Thus it is declared at the ful , wherfore schismes ought not to be made in the Church . Now wyl I make answer to your obiection , wherfore we departed from the Church of Rome .

We make a distinction betwene the old Churche of Rome , and the late newe Church . For the church of Rome at the beginning was holy and faithful , which the Apostolicall men and the Apostles them selues founded and buylded vpon the woord of God .

That church not onely lacked the ceremonies now vsed , but also wanted the decrees and constitutions , which the late new church leaneth and cleaueth vnto . That old church knew no Monarchie , nor that ruflyng court . Therfore we haue not gone , nor at any time wyl go from that primatiue church . But we doo not agnise that new church of Rome , which affirmeth the Pope to be Christes Vicar in earth , and that we should obey his lawes . And where they saye , that the scripture hath his authority in the church of Rome , & that it is recited in their church , & that it is vsed in the distribution of the sacrament , the contrary may be shewed .

First , they make subiecte the interpretacion of the scriptures vnto their see , and doo attribute all Iudicial iudgementes to the Bishops of Rome . That Canon following is wel knowne .

All men must obserue whatsoeuer the Pope decreeth and ordeineth foreuermore , and without gaynsaying .

Also the whole church through the world knoweth , that the holye churche of Rome hath right and authority to iudge of all thinges , and that no man maye iudge of his sentence . Therfore he iudgeth also the scripture , expoundeth & wresteth them after his own mynde .

But al men do see playnly , that they take away the natiue sense , and do substitute a straunge sense vnto the scriptures , as I haue largelye declared before in my former Lectures , wher ye may reade & perceiue , that the late church of Rome is not the true church of Christ .

Obiectio .

By this meanes there shal be no church left in earth . For when the gouernors of the church do erre , what hope of the church remaineth ? Or when the signes : markes of the church do not appeare , where is the church ?

Responsio .

God in the calamities of the church , in which the gouernours decline from the word and true worshipping of God , reserueth neuertheles vnto him self in earth a church , which was defended and preserued by certaine preachers and teachers , although they were in nomber very few .

The matter shal be made more playne by examples . In the time of Achaz king of Iuda , 4. Regum . ca Ibidem . 2 Para. 28. when Vria the high priest wincked at idolatry , and the rulers and other priestes did not resist it , the king shut the temple of the Lord , and tooke away the holy seate . And therfore the ordinary ministery of the woorde and sacrifices ceased . But neuertheles ther was an holy church in the kingdome of Iuda , in which no doubt Esay and other godly men taught , as it were extraordinarily .

4. Reg. 22.21 . 2. Par. 33.34 . When Manasses raigned , sincere doctrine , celebration of the sacramentes , and circumcision were vtterly taken away , and that same apostasie continued vntyll the church was reformed of the most godly king Iosia : yet al this meane time prophetes were sent , and the church of God was in Iuda , although the greater parte of the people with their gouernours , followed the impiety of Manasses .

In the kingdome of Israel , Hieroboam the king did put the Leuites , whyche wer teachers and preachers of the law of the Lord , from the ministery , and placed prophane , and vnlearned priestes vnto the people , and founded newe and great churches , setting vp Idoles & Calues , a new worshipping , new altars , and newe feastes , and by this meanes abrogated the true worshipping of God , so that in Israel no external signe of Gods church appeared , and yet there is no doubt , but there was a notable church of God in Israel , to the conseruation wherof the prophetes were often sent .

Amos the second of that name , being a prophet , a shephearde , or heardman of Tecoa , taught the true woord of God vnder Hieroboam . Amos. 1. et . 7. But Amasia the hyghe priest said thus vnto him : Go forthwith and get thee into the land of Iuda , & ther do thou prophecy , but in Bethel hereafter doo thou not preache , Bethel . 29. bicause it is the foundation and temple of the king .

In the time of Achab , who succeded al the kings before him in impiety , who also added the abhominable worshipping of Baal , vnto Hieroboams impiety and apostasie , and had set vp al maner of superstitions , idolatries , and sacrileges , and cruelly persecuted the sincere word of God in the Prophets , there was found notwithstanding in Israel a noble and cleare church of God .

Helias the great and most excellent prophet of God , fleing into desert , 3. Reg. 19. for the foule apostasy of the people from God , hid him selfe in dennes , and being asked of the Lord what he did there , answered : Zelo quodam zelatus sum pro domino deo exercituum , quod filii Israel faedus tuum dereliquerunt , aras tuas diruerunt , et prophaetas tuos occiderunt , , et ego solus relictus sum , et quaerunt animam meam , vt tollant eam . That is , I haue bene very zelous for the Lord God of hostes . For the children of Israel haue forsaken thy couenant , broken downe thine altars , and slayn thy prophetes with the sword , and I alone am left , and they seeke my lyfe also to take it away . But he was sent againe into the land , from whence he fled , God speaking these wordes vnto him : Reliqui mihi in Israele septem millia virorum , quorum genua nunquam curuata sunt ante Baal , neque os osculatum est eum . That is I haue left vnto my selfe seuen thousand men , whose knees haue neuer bowed to Baal , nor their mouthes kissed him .

Loe , this great prophet thought that he was left alone in Israel , but he heareth that seuen thousand holy men were reserued of God , which serued Baal with no external worshipping .

Who knoweth not , but that the prophet by the number of seuen thousande , ment an infinite number of people which were circumcised into the couenaunt of the e●ernal God ? Seuen thousand . 30.

These men lacked not fayth , and therfore they did not lack doctrine , although it was not common & ordinary , nor semed to the priestes of Baal to be catholick .

But vndoubtedly they lacked sacrifices , bicause when lawfull sacrifices were not exhibited , they would not be partakers of vnlawfull sacrifices . Notwithstanding they wer not destitute of these things that were signified by these simboles or sacraments , and were partakers by faith of al the giftes of God .

Now to the Romish Church .

In like maner , after the bishop of Rome had corrupted & oppressed the church of God , yet it was not extinguished through the whole world : neither did the holy ministery of the word & true worshipping of God cease or fayle among al men . For ther haue bene found many men dispersed through the whole world , which neuer allowed the Pope nor his adherentes .

God sent almost in euery age ( euen from the beginning of popery ) graue , godly and learned men , which constantly required the church to be purged from all corruptions , teaching the true doctrine and the true vse of the sacraments . But when pure reformation could not be obtayned , yet there was found a continual desire of puritie .

Furthermore , the Lord without doubt could haue kept to him selfe a copious and great church , aswel vnder the papisme , as vnder Machumetes religion : For who iudgeth that ther remaineth no members of the church of God , throughout all Asia and Africa ?

We see , that it hath happened through the great bounty of God , that like as circumcision was geuen in times past to the people for a signe of the couenaunt of God , in the middest of their apostasy : Euen so also we now se , that holy baptisme is geuen to the Christians for a seale of remission of synnes , and of the inheritance of the sonnes of God .

Furthermore ( that we may omit other thinges ) was it not receiued for a very certainty by a general consent , that al the commaundements wer geuen very perfectly and briefly in a short summe ? And that in the lords praier there is geuen a verye perfect forme of praying to god ? And in the Symbole of the Apostles , that ther is contained a very perfect rule of our faith ?

The .xii. articles haue bene accustomed to be recited almost to all that departe out of this world , as the very perfect rule of our faith . Neither is it to be doubted that the mercyful god hauing compassion on them that were oppressed , hath touched with his heauenly grace the harts of the liuing , and of the dead , and by the holy ghost hath taught them , that Iesus Christ the sonne of god , pardoning all their syns , hath sanctified the soules of al faithful , and hath translated them vnto eternal life .

Obiectio .

Be al our forefathers that wer before this time of the light of the gospel , condemned ?

Responsio .

It happeneth many times , that they to whom it was not geuen in all their lyfe time to iudge wel of religion : it was graunted them at the last houre , and being at the point of death , did perceiue , that the abuses which thei had bound them selues vnto before , were vaine and pernicious , which thing vndoubtedlye happened to Bernard , Franciscus , Dominicke , and to other fathers . For when they liued in the foundation that is in Christ , although they had inuented many superstitions , they might notwithstanding be saued .

Obiectio .

We do not reade , that in the time of the Bishops and prophets of the Iewes church , the rulers of the faithful , or the faithfull them selues did decline from the bishop , or from the vniuersal church , and instituted new sacrifices , as you now a daies do , declining from the bishop of Rome , yea from kings and Emperors , and from the vniuersal church to your selues .

Responsio .

It appeareth , that the fathers before the comming of Christ , for the cause aboue written ( the temple being prophaned with idolatry ) did not seeke newe places for their sacrifices , Leuit. 17. Deut. 12. for it was not lawful to do sacrifice without the limites of the temple of Hierusalem : neyther for any other cause did the people of Israel ( being holden in the bondage of Babylon . 70. yeares ) offer no sacrifices . Notwythstanding it is most certaine , that the holy and true worshippers of god did seperate them selues from the worshipping and sacrifices vsed against the woorde of god . The lawes being fulfilled of the Lord , and abrogated by the Lord , the Apostles manifestly declined not onely from the Byshop and the Church of Hierusalem , but also they gathered a new church vnto Christ by the preaching of the gospel , and by the administration of the sacraments , which church is described in the Actes of the Apostles .

To conclude , there be three kindes of schismes .

1. Apostatical . 2. Hereticall . 3. Schismaticall .

Apostatical . 1.

Apostatical schisme is that , by the which through hatred of the Christian faith and by mere impiety and contempt of God , the Athei with their wicked Lucian & Iulian Apostata do go from the Orthodoxe and Catholicke sayth , and from the communion of the faithful : and wickedly do taunt and blaspheme the christian verity , and do scorne and persecute the very true church of god .

Heretical . 2.

That defection is hereticall , the whiche Valentine , Marcion , Arrius , Manicheus , Artemon , and such like proud , bold , stiffnecked and wicked men , either forsaking or wresting the scriptures , do contemne and spurn it , or els do deny , subuert and oppugne the most sure articles of the faith , and sound opinions of the church , and do affirme & set vp new opinions , and by this means do build them heretical churches , and do go away from the true Orthodoxe and catholicke church .

Schismaticall . 3.

Schismatical is such as was the schismes of the Donatistes , which separated them selues from the true Churche of god vnder the pretence of a more absolute life , and a more perfect holines . The two first schismes are very abhominable and wicked , and also the third cannot by any meanes be defended . But none of these can be iustly imputed vnto vs declining from the Romish church , for that departing is without al blame , which is not from a true church , but from a false church , not from the people of god , but from the persecuters of the people of god , not from the articles of the faith and sound doctrine of the church , but from errours which darken the articles of the faith , and from the wicked traditions of men , which spesially is not don by any lightnes , but by necessity , not for the desire of innouacion but for true religions sake , and to recouer the true faith , according to the testimonie of the eternal verity , that leauing the felowship of darknes , we may be gathered againe in true light , placed with Christ and al his members . So we at thys day haue forsaken that Romish Sea ful of false doctrine and idolatrye , and flowing with the innocent bloud of martyrs , and haue embraced the Euangelicke & Apostolike doctrine . And so Christ him selfe being head of the Church which is the commmunion of al saintes beleuing in Christ .

Thus I haue long troubled you with my tedious and prolixe doings , before the entry into the text , desiring you of pardon and pacience , and to take in good parte these foure general lyms , which I haue discoursed vnto you , and by gods grace , I wil enter at my next comming into this place , into the text , in the mean time I commit you to the eternal god , to whom be praise for euer .

Hic sequuntur Miscellanea Prelectionis septimae .

The Text. 1.

THe most part of writers are wont to deuide the interpretation of the scripture into a litteral sense and into a spiritual sense . Againe , they deuide the spiritual , into a tropological , allegoricall and anagogical sense .

They cal that literal , which is vnderstande according to the Grammatical sense and the proper signification of the words .

This maner of interpreting must alwaies be first sought out , and from it , it is not lawful to swarue in waighty disputacions .

The knowledge therof commeth out of the rules of Grammer , Logicke , and Rhethoricke , and also of the knowledge of the Phrases , and of customed speeches of the scriptures . And this litterall sense is called properly , the text .

That is called a spiritual interpretation , when an other thing is signified , than the words do simply importe .

Tropologia ( which hath the first place in spiritual interpretation ) is that in which are noted such things that pertain to maners , & to the framing of mans life , and it is called a moral sense . An example . Out of the story of Loth being dronke , it is gathered , how much to be detested dronkennes and surfets are in al ages , but chiefly in old age , and also what horrible wickednes doth follow dronkennes , for she is neuer alone , without some enormity following .

Allegoria , is that , in which actes or sentences are otherwise vnderstoode , than the wordes do sound , and be applied and conferred wyth other things , which haue a certaine similitude or analogie with them , but specially with those things which concern Christ the head , or the church his body . Of this sorte the most part of those thinges , which in times past were done of the holy fathers , are applied to these things , which long after were accomplished in the Gospel by Christ , or by the Church , and it is manifest , that both these do wel agree together .

Eph. 5. The coniunction of man and woman is declared , to conteine a great sacrament of the loue , wherwith Christ loueth the church .

Anagoge , is a maner of expounding the scripture , wherin , bisides the signification of the words , some thing is affirmed , pertaining to the heauenly glory to be looked for after this life , & pertaining to the misteries of the Trinitie , or of the diuine nature As if one would saye : The City of Hierusalem represented vnto vs the kingdom of heauen How apt these definitions and this diuision are , I wyl declare hereafter . But firste I wil euidently shew , wherof they , which made these distinct intepretations , haue taken occasion of this partition .

The fathers , aswel Greekes as Latines , haue somewhat intreated of spiritual interpretation , which things these diuiders , reading wythout iudgement , either haue not wel vnderstand them , or els vnfaithfully haue abused those things that wer faithfully and wel spoken .

Eccle. hist. li. 2. Cap. 17. Eusebius declareth , that ther wer certain men called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is to say , suppliantes , which were wholy occupied in the perpetuall contemplation of diuine thinges , and that they did so interprete the scriptures , that they gaue them selues wholy to allegorical exposition . For the whole law ( sayth he ) semed to them to be like to a liuing beast , consisting of bodye and soule : so in this law they called the letter it selfe , and those things that were signified by the letter , the body : but the spirituall , secrete and inuisible sense , hidden in the letter , they call it the soule . Thus much Eusebius·

But what maner of making of Allegories was at that time , it is euidently inough shewed in diuers woorkes of Philon , Eccles. hier. 2. and chiefelye in the two bookes of the Allegories of the law .

And so are certayne things read of Anagoge in Dionysius ( if at the least it were Dionysius woorke ) which thinges are applied to the interpretation of the ceremonies , which were than vsed in the administration of the sacraments .

Origen iudged , that euery thing in the scripture might aptly be expounded by an Allegorye and Anagogicallye , and hee brought into the scholes and churches a marueilous boldnes , for other men so to doo He writeth most plainly of this in his commentaries , whom certayne other Greke writers did imitate and follow .

Among the latine authours , Hierome tooke the like out of the Grecians storehouse , as it appeareth in diuers places of his workes . For he writing vpon Amos , sayth : Debemus scripturam sanctam , In Amos. 4. primum secundum litteram intelligere . &c. That is : We must vnderstande the holye scriptures , first according to the letter , doing what thinges so euer are commaunded , pertayning to manners , secondly , per allegoriam , that is , spirituall vnderstanding , and thirdly , per anagogen , that is , pertayning to the blessednes of things to come .

Agayne he writeth , praecipitur nobis Salomone dicente . &c. It is commaunded vnto vs ( Salomon speaking it . ) Prouerb . 2. But write thou three times in counsel and knowledge , that thou mayest aunswer the word of truth to them which propound vnto thee . &c. There is ( saith Hierome ) a tripple description and rule of the scriptures in our hartes .

The first is , that we vnderstand them according to the History , the second , according to the Tropologie , the third , according to the spiritual vnderstanding .

In the History , the order of those thynges whych are written , is obserued .

In the Tropologie we rise from the letter , to greater thynges , and what so euer hathe bene carnallye done in the former people , wee doo interpreate it morallye , and doo turne it to the wealth of our soules .

In the spirituall contemplation , we passe ouer to higher thynges , we leaue earthlye thynges , and we dispute of the blessednesse of thynges to come , and of heauenlye thynges , that the meditation of the life present , may be a signification of the blessednes to come . Thus muche sayth Hierome .

Lib de vtili . credendi . c. 3. But Augustine writeth otherwise . For he declareth , that the scripture is expounded foure maner of wayes .

Lib. imperfe . de genes. ad literam . c. 2. 2. Samuel . 21. Math. 12 The first , according to the history , that is , when it is taught what is written , and what is done , what hath not bene done , but onely hath bene written , as though it had bene done . As for example , when Christ alledgeth out of Samuell , that Dauid did eate the shew bread .

The second is secundum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , when it is declared , for what cause any thing was sayd or done . As for example , Christ prohibiting the diuorce of the wife , vnlesse it be for fornication , sheweth prudentlye the cause , why the libell of diuorce was before permitted to the Iewes . He sayd , Moses permisit enim vobis propter duritiam cordis vestri , That is : Math. 19. Moses suffered you to haue a byll of diuorce , for the hardnes of your hartes .

The third he calleth secundum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the which the congruency of both the testaments is shewed .

The fourth is ( sayth he ) secundum allegoriam , when it is taught , that those thinges which are written , are not to bee taken according to the letter , but are figuratiuely to be vnderstand ( as for example ) Saynt Paule declareth , 1. Cor. 10. that the history of Exodus was an allegorie of the christian people , and that all thynges happened to the Fathers in a figure .

Hereby it came to passe , that some men haue taken in hande whole histories , yea whole bookes to be expounded after these diuers wayes .

Ruffinus , ( as witnesseth Genadius ) expounded the benediction of Iacob vpon the Patriarches , in three maner of senses , that is , historicall , moral , and misticall .

But after that time , boldnes to expound the scriptures diuerse waies grew more and more . For some men shamelesly attempted to interpret by allegories and anagogies what thing so euer is written in the sacred scriptures : and not onely the histories ( in which it is often times done wyth a grace ) but also the preachings and disputations of the Prophetes and Apostles , the preceptes also and promises , in the which there can be no digression ( without perill ) from the simple grammatical sense .

But now I wyll shew , what ought to be iudged of these diuers formes of interpretations , and wyl also declare , how the sayinges of the holy fathers are to be vnderstand . I wyl intreate orderly of euery one , and first of the litterall sense , next of the tropologicall , then of anagogicall , and last of the allegorical .

The literal sense ( which otherwise is called historical or Grammatical ) ought first to be sought out as the most noblest & chefest sense , forasmuch as it alone bringeth forth perspicuous & euident sentences It is only apt to frame argumentes by which the doctrines of religion are confirmed , it alone geueth necessary probations , where out of the allegoricall and anagogicall senses onely probable and apparant assertions are brought .

It is not lawfull at any time to leaue the simple and natiue sense of the wordes , vnlesse there be figures in the wordes , or the sentence it self taken grammaticallye , do signifie some absurditie , for the which cause it is nedefull to flye to the allegoricall interpretation , wherof I wyll speake hereafter .

Wherfore I would gladly haue men to iudge , that he doth well and wisely , which exerciseth himself diligently in labouring to attaine the literall and grammaticall sense .

That maner of interpreting which Augustine woulde haue to bee done per 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ought vtterly to be referred to thys kynde : for in it there is no digression made from the Grammaticall sense , but onely the cause of the dede , or of the woorde being expounded , the sentence is made more plaine and open .

For in all interpretation of euery kinde of writing , the same is most necessary to be done : for oftentimes it is expedient , that we set before our eyes the intent of the writer , and to be shewed as it were with pointing of the finger , to what end the oration tendeth , why it is ordayned , and how great weight euery part hath .

Furthermore the other kind of intepreting which Augustine calleth secundum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , can not be separated from the Grammaticall interpretation , for it is not like vnto an allegorie ( as some do suppose . ) For analogia , is none other thing than a certaine collation and conference , wherin what soeuer haue bene eyther done or sayd in the old Testament , are compared with those things that are found to be spoken or done in the newe Testament . Of which sort this is . If any man reasoning of Iudas betraying his Maister vnto his enemies with a kisse , which is a simbole or signe of amitie and frendship , doth saye , that he did the same which once did Ioab , who killed Amaza , while he feyned to kisse him .

Likewise if any man doth shewe , that the woordes of Christ or of the Apostle doe in all things agree with the wordes of Moyses or of some other holy Prophet or worthy man .

Euery man vnderstandeth , that when this is done , nothing is chaunged in the Grammatical sense , but that only a comparison being made , and examples shewed to teach with al , ther is added an ornament and euidency to the sentence , after such a sort as the Rhetoricians somtimes are wont to ioyn the actes of the Greeks or forayne nations , vnto gestes of the Romanes .

Plutar. in . Paral. Which thing we see Plutarch and Valerius Maximus haue done very elegantly . Therfore we may wel call the intreating of these maner of examples in the holy scriptures argumentationem a typo .

To be short , euery exposition deduced out of Rhethorick or Logick , when it leadeth not from the simple sense or meaning of the woords , it is iudged most aptly to pertaine to the literal or Grammatical sense .

Tropologia .

Tropologicall exposition is not far from that sense , which the wordes of the sentence doo bring forth , but is an applying of that which is signified by the words , to the framing of mans life & maners . As for an example , when we reade the history of Loth being dronken , it is wel gathered per tropologiam , that we learne by it , that dronkennes ought to be by all meanes detested and shunned .

Likewise , it is no hard thing to gather out of holye histories and sermons , those things which induce vs to seeke after vertues , and to auoide vices .

Whosoeuer wyl fruitfully reade holy histories or sermons , it is nedeful that he gather vp al the best sayings and doings to the framing of his own priuate life , which thing Titus Liuius wisely monished in hys preface to the history of the actes of the Romanes .

Wherfore this maner of interpretation is more rightly called moralis or Ethica , than Tropologica , For although this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Greke signifieth not onely 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is a figuratiue speache , but also the life and maners of man ▪ yet by a very long vsed custome it representeth vnto the hearers a figuratiue speche , that by the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they maye vnderstand the sentence , in the which a woorde is declined from the natiue signification .

How be it , the Apostle Paul had leuer haue those thinges which are gathered to the ordering of life and maners to be noted with the names of institution and correction . For he saith : Vtilis est scriptura ad institutionem et correctionem , That is . The scripture is profitable to teache and to correct . And I pray you , why do we not heare and follow Paul , who is the best maister to teach , and to interprete diuine matters , rather than other men , which somtime dote in their interpretations ?

Anagoge .

Anagoge semeth to be of more difficulty , but if we doo well expende and weygh it , Anagogicall interpretation vtterly agreeth wyth the Allegoricall interpretation , neither they are distinct , which to bee true I wyll proue both by the discription of them both , and also by the iudgement and sayinges of the Fathers .

They call that an anagogicall interpretation when a sentence of the Scripture is so expounded , that by going a litle from the first signification of the wordes , there may be something gathered to be meant of the celestiall glory to be looked for after this life , or els some thing to be meant of the mystery of the Trinitie , and so a passing to be made from things visible , to inuisible things , from a darke speach ( as Paule sayth ) to the cleere sight of God . As Iohn disputing of baptisme , Iohn . 3. Coloss. 2. procedeth from water to the spirit . The Apostle also speaking of our resurrection with Christ , biddeth vs to looke onely vpon heauenly things , affirming that our life and conuersation is in heauen . But you shall finde this kinde of interpretation to be very seldome , and rare in the Scriptures What is an allegoricall interpretation , but that in which a deede or a sentence is expounded by a new sense , being somewhat remoued from the literall words ? But in such sort that somthing may be gathered of Christ or of the church , eyther of the law or els of the gospell , or els of the offices of fayth or of charitie ?

Therfore it is manifest concerning the knowledge and maner of interpreting , that an allegorie and anagogie in all pointes do agree . And as touching the matter , there is a very small difference .

Notwithstanding it is no more necessary to put a difference betwene them , than it is nede to make a difference betwene an allegoricall interpretation , which is made of Christ , or of the glory of the celestiall citie of God , and betwene that interpretation which is made of man or of the church which is the earthly citie of God , or of any other matter .

But let vs weigh the sayings of the fathers . Dionisius after he had described the rites of baptisme addeth , Eccl. hier. c. 2. that he would expound them secundum anagogen . And yet that which he there writeth , sauoureth an allegorye , and ought simply to be reduced to the order of an allegory , which thyng euery meane learned man may iudge .

Augustine plainly ioyneth and mingleth an allegorie with anagoge . for he sayth . Quis sit modus interpretandae allegoriae . &c. What is the way and maner to interprete an allegorie , which is beleued to be spoken by wysedome in the holy Ghost : whether it be sufficient to fetch it from the elder visible thynges vnto the latter visible thinges , or ells vnto the affections and nature of the soule , or els vnto vnchaungeable eternitie ?

In which words the two latter members do importe anagoge : yet neuertheles they are comprehended vnder an allegorie , when he affirmeth , that he speaketh of interpreting an allegorie .

Hierome knowledgeth but three maners of interpreting , that is , ad Hedibia . Historicall , Tropologicall , and Theoricall , or iuxta intelligentiam spiritualem : for he vnderstode and allegorie and anagoge in like sort , which he iudged not to be distincte .

He also in his commentaries expoundeth some things , as it were per anagogen , which ( if we wil narrowly vew them ) we shall finde them to be intreated per allegoriam .

Esay . 1. I wil bring forth one or two examples , Cognouit bos possessorem suum , et Asinus praesepe domini sui . That is . The Oxe knoweth his owner , and the Asse knoweth his maisters crib . Hierome sayth : Bos iuxta Anagogen refertur ad Israel , qui legis portauit iugum , et mundum animal est : Asinus peccatorum onere praegrauatus , gentium populus accipitur . That is : That Oxe per anagogen , is referred to Israel , which caried the yoke of the law , and it is a cleane beast : the Asse being oppressed wyth burthen of sinnes , is taken for the Gentiles .

Esay . 1. Agayne , vpon the wordes of the Prophet , Derelinquetur filia Sion , sicut vmbracula in vinea . That is : The daughter of Sion shall be forsaken , as the shadow in the vineyard . Hierome saith : Iuxta anagogen , vinea dei et pomorum paradisus homo appellari potest , cui si mens praefuerit . &c. That is , The vineyard of God , and the pleasaunt garden of fruit may be called man , in whom if the spirit and mind doth rule , he hath God for the keeper af the spirite and minde , but if sinne and vices doo take a praye of vs , as it were of certain wilde beastes , we are forsaken of God being our keeper , and we shal be all left desolate .

He declareth , that these interpretations are made secundum anagogen , which if ye wyll diligently examine , ye shall perceiue that nothing is spoken of the life to come , or of the misterye of the Trinitye , but of the life present , of the church , & of holy mens exercises . Therfore ye se that the allegorical sense is ther onely simply to be considered , and no other diuers sense .

It were an easy thing to bring foorth more examples out of Origene , whom Hierome semeth to haue diligently followed .

By these examples therfore it is euident , that Anagoge , and Allegoria be all one . And as much as it is , so euery man may perceiue , that ther be not foure senses of the scripture , but onelye three , according to Hieroms iudgement , and the censure of other holy fathers , that is to say , the first is litteral , which is otherwyse called Grammaticall or Historicall , the second is Tropological ( which some haue leauer cal morall ) but the Apostle doth more rightly terme it , institutionem & correctionem , & the third is Allegoricall , whych they call spirituall , misticall , and speculatiue .

But a worde or two more agaynst our aduersaries , concernyng the literall sense .

Expostulatio .

I do greatly dissent from the opinion of them which iudge , that we may attayne to the misticall sense without the vnderstandyng of the simple letter , They do leane to this authoritie saying . Litera occidit , spiritus vero viuificat , that is , the letter killeth , but the spirit quickneth , wheras no letter killeth , but that onely whiche is peruersly vnderstood and violently wrested , to that whiche is farre straunge , from that whiche God the author meaneth . As for example . The phariseis wrested the good worckes whiche God commaunded in the old Testament , vnto vayne ceremonies . For when God had geuen the commaundementes of the law by Moses , at the lenght he inferred this . Ligabis ea in manu tua , Deut. 6. & erunt immota ante oculos tuos . that is . Thou shalt binde them in thy handes , and they shal be alwayes set before thine eyes , of which wordes this is the meaning . Let my preceptes be in thine handes that they may be accomplished in your worckes . Let them be before thine eyes , that thou mayest remember them day and night .

The pharisies misunderstanding this , wrote the tene commaundements of the law in parchment , & to the end they might alwayes haue them in sight , they wrapte them vp in a garland , and bound them vpon their foreheades Here the letter killed , because the pharisies corrupted the meaning of God . But if the letter be well vnderstood , there is meant an other thyng , And we shall perceyue a great congruencie betwene the misticall worde and the letter of the law . Which thing I proue thus .

We read in the old law , that Pharaos magicall men , when Moses & Aaron wrought miracles before their faces , ( God working by them ) said . Vere digitus dei est hic . Indede , this is the fingar of god . Exod. 8 Luk. 11. we read also in the gospel , that christ said . Ego in digito dei eiicio demonia . that is , I cast out deuils by the fingar of God . What other thing can we vnderstand in the olde and newe lawes here by the fingar of God , than the holy ghost and the power of God ? as Saint Basill interpreteth , beside many other learned fathers .

Likewise as it is sayd before , where Christ commaundeth , Math. 5. in the Gospell to cut of and cast away eye , hande and foote , if they offende vs .

Saint Hierome saith , that they be mistically signified , which are ioyned vnto vs in kindred , familiaritie and frendship , who all in respect of loue toward Christ , are to be reiected and contemned .

How could any misterie here be gathered , excepte Christ had signified the same in the better by a parable ?

Origene gathered out of these wordes an higher mysterie , interpreting by the eye to be vnderstande the Bishop and Priest in the Churche , who ought to haue respect to saluation of all persons , by the hand he vnderstandeth the deacon , because he is a minister , by the foote the people . And all these ought to be cast of , if they behaue not them selues rightly in matters of fayth .

For asmuch then as the mysticall sense is builded vpon the letter as vpon a foundation the letter is not to be reiected . Notwithstanding there be infinite places in the holy Scriptures , which if they be drawen to misticall senses , they do rather kill than edifie , as for example , this sentence . Ecce virgo concipiet & pariet filium , & vocabitur nomen eius Emanuel , that is , beholde , a virgine shall conceaue and bring forth a sonne , and his name shal be called Emanuell . These wordes ought to be none otherwise vnderstand , but as the letter speaketh : yet Saint Hierome maketh record of one , who did interprete this place , mystically saying , that the virgine betokened the soule , beyng corrupt with no spotte of sinne . This virgine bryngeth foorth Emanuel , that is , the worde of God . This sense is as fondly sought out as it is farre fetched .

Let vs therfore take the literall sense for the foundation , vpon whiche euery doctrine ought to be builte ( whiche I spake by a similitude ) vnlesse any wil be so foolishe , as to thincke , that we ought to cast awaye the rudiments and alphabeticall letters , that we may the sooner come to the study and knowledge of Philosophie .

Obiectio .

The law and the letter is called of the holy and learned fathers sometymes a type , sometyme a figure . Ergo. &c.

Responsio .

I graunt this to be most true , yea and I will say also , that it is sometyme called Vmbra , a shadow . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is a Greeke word , whiche signifieth the forme of some one thing , that is called in Latin Figura , a figure .

Nowe let vs vewe to what persons and things types and figures in the law do pertayne . Saint Hierome , Origene , and all other holy fathers do affirme , the godly man Iob to be a type and figure of Christ , partly for his other excellent vertues , but specially for his great patience , wherwith he did most constantly resiste the deuill .

I pray you , what will you say of this type and figure ? is it not a forme and representation of Christ him selfe ?

To be short , this word Litera , in this sentence , Litera occidit , doth not signifie the literall sense , 2. Cor 3 as many ignorauntly and peruersly haue taken it , wherof hath ensued this pernicious errour , that they thought the reading of the scriptures , to be both vaine , and hurtfull , vnles euery sentence almost of the scripture were drawne to an allegorie . And the more bolde that any man hath bene in this kynde of interpretation , he hath ben coumpted the more excellent . And so haue played with the sacred worde of God , as one would play and tosse to and fro , a tennisse balle .

By this occasion also heretiques haue wonderfully troubled the Church , for when it was lawfull for them ( as they thought ) & when they vsed to make Ex quolibet quidlibet , there was no doctrine so absurde and so prodigious , whiche they would not induce , and bring forth by some colour of an allegorie .

To end , Litera , Gal. 3. in this place ( as the most of the writers do expounde it ) doth signifie the law , by the whiche law ( as Saint Paule sayth ) commeth the knowledge of sinne . Paule in that chapter doth teach that the Gospell was not written in tables of stone , but in fleshly tables of the hart , not written with incke , but with the spirite of the liuyng God , & then he sayth , the letter killeth but the spirite geueth life . 2. Cor. 3. To make the matter playne . In the law whosoeuer offendeth , is punished : but in the new Testament the offender and sinner is made iust by faith . Who being iustified , is deliuered from the death of sinne , and doth liue . If the law take hand-fast of a murtherer , it killeth him , but if grace take holde of him , it doth illuminate and geue him life by faith . The law maketh of a liuyng man a dead man , the Gospell maketh of a dead man a liuyng man . Math. 11. Come to me ( saith Christ ) all ye that labour and are laden , and I will refreshe you . He doth not say , Puniam , I will punishe , but Reficiam , I will refresh .

Other learned men do expounde this sentence after this sort . The letter killeth , but the spirite geueth life , that is , The worde of God if it be onely spoken with mouth , and heard onely with eare , it is the cause of death , but when it is receyued and embraced in hart , then it geueth life .

Allegoria .

Thus hauyng playnely and sufficiently entreated of the literall and Tropologicall sense , I will now speake of the allegoricall .

The intreating of allegories pertayneth not to euery common sorte of people , neither it must be handled rashly and in euery place . Wherfore a great diligence must be bestowed in the declaration of them , I will orderly discusse the matter .

First I wil shew what an allegory is . Secondly how it differeth from a type . Thirdly where and when it is conuenient to adde allegoricall interpretations . Fourthly whiche is the most aptest waye to gather such interpretations . Fiftly and finally I will declare what is the vse of them , and how farre they are to be admitted .

An allegory generally is defined ( as testifieth Augustine ) to be a trope , where out of one thyng is vnderstand an other thing , De trinitate lib. 15. cap. 9. 1. Thess , ca. 5 , as in this example of Paul . Itaque non dormiamus sicut & caeteri , sed vigilemus & sobrii si mus , nam , qui dormiunt , nocte dormiunt , & qui inebriantur nocte sunt ebrii , at nos qui sumus diei , sobrii sumus , that is . Therfore let vs not slepe as others do , but let vs wake and be sober , for they which slepe , do slepe in the night , and they that are droncken , are droncken in the night , but we whiche be of the day , let vs be sober .

This sentence is to be taken allegoricall .

Hierome saith , that an allegory doth portend one thing in wordes , and signifieth another thing in sense . The bookes of Oratours and Poetes are full . The holy Scripture also hath in it many allegories .

But after this sorte an allegorie extendeth it selfe more largely , for as much as this definition may be applied to comparisons , similitudes , darcke speaches , apophthegmes , parables , apologos , and ironies .

Therfore it is requisite to define an allegorie more straytly , and to distinguish it from the other .

Allegoria , is an interpretation of the Scriptures fetched somewhat farre of , and is adioyned either for vtilitie , or els for necessitie vnto the Grammaticall and morall interpretation . And although it be somewhat farre from the meaning of the wordes , yet it kepeth a mete similitude of those thinges whiche be compared together , and it is alwayes proportioned to the doctrine of faith , and applied to the instruction of the hearers .

The ecclesiasticall writers haue many examples of this interpretation .

We se the fabulouse narrations of Poetes ( which wer the diuines of the heathen ) to be so expounded , that vnder them may seme to be hidden the knowledge of great matters , and also that much doctrine may be gathered out of them , as of the natures of thinges , the framyng of life , the decrees of Religion . &c.

These formes and kindes of interpretation Palephatus , hath elegantly written of , and also Fulgentius , and Saint Basile .

Euery one of those interpretations if we weigh them wel , is plaine allegoricall , and no man can deny , but there is in them great vtilitie & profit .

After this sorte therfore many places of the holy Scriptures are expounded allegorically and with great fruite , specially when it is manifest , that the holy Scripture , is fuller of misteries than can be spoken , and that it geueth most plentifull matter of spirituall goodnes to the whole vse of man , aswell of life as of knowledge .

By this it may appeare , what is properly meant by an allegory .

Likewise it is sayd in the Prophet Hieremie . Bibite & inebriamini , vomite & cadite . Drincke and be droncken , spew and fall .

Here is taken a similitude and maner of speaking out of the manners of droncken men , and are noted incredible troubles and great slaughters to follow , of such kyndes of sentences , Saint Augustine geueth a rule saying : An allegory must be aduisedly distinguished from a type . For we se many men to confounde types & allegories together , & where there is a type in any writer , they falsly affirme it to be an allegory . As for example . Where Paul saith . Patres nostros fuisse omnes sub nube , & omnes per mare transisse . &c. That is , that all our fathers were vnder the cloude , and that they passed all through the sea , and that they were all baptized in Moses in the cloude and in the sea . &c. they suppose this to be an allegory , but they are deceyued , for it is onely a type , or rather an example , for the Apostle proueth by euident examples , that those men should not escape vnpunished , whiche after they had vsed the Sacramentes godly instituted by Christ , returned agayne to their former sinnes .

I will therfore shew you a difference betwene a type and an allegory .

A type or figure is , when any thyng is brought out of the old Testament , and is shewed to haue foresignified , or to haue figured some thyng done or to be done in the new Testament .

An allegorie is when some thing either out of the old Testament or out of the new is expounded with a new sense , and is applyed to spirituall doctrine , or els to the gouernement of mans life .

A type consisteth in the comparison of actes and dedes , and is wholly hystoricall .

An allegory is occupyed not so much in actes , as in orations , sermons , or sentences .

A type intreateth almost of none other thing than of Christ , and the Churche , and of the law and the Gospell , neither is it in all places applied to our tyme and persons .

An allegory intreateth of all things & is very much applied to our persons which be egged forward , & taught by it vnto the offices of godlines .

In summa , Types are straitly applied vnto certayne thynges , as of the person of Christ , of the Churche , of the law , and of the Gospell .

Allegories do largely extend them selues , and are dispersed into al matters . Wherby it may happen in one and the selfe same history a type may be marked in one place , and an allegory in another place , as interpretations greatly different one from another .

For if the history of Dauid , fighting with Goliath , did signifie the strife of Christ with the deuil whom Christ ouercame and vanquished , it is expounded as a type to vs . But if it do signifie the conflict of the spirit with the flesh , whiche euery one of vs feleth in him selfe , than it is an allegoricall exposition

It is no great nor hard matter to gather such like examples . You shall read many typicall expositions in many places of the new Testament . Ionas being deuoured of the whale , and cast out agayne , Math. 12. is described in Mathew to be a type or figure of Christ buried thre dayes , and rising agayne from death .

The brasen Serpent was a figure of Christ crucified . Ioan. 3.

The Paschall Lambe , whose bones were not broken , was a type and figure of Christ . Ioan. 19. Gala. 4

The two sonnes of Abraham in Paul do beare a type of the two testaments .

In whiche place although the Apostle declareth , that they were spoken by an allegorie : yet they may be well sayd , that they were spoken not by an allegorie , but rather by a type , ( as Chrisostome hath well noted ) saying , Comment. in Epist. Gal. Allegoriae vocabulum ibi pro typo vsurpatur , that is . This worde Allegorie is vsed there for a type , for beyng a very learned interpreter of the Scriptures , he perceyued that an allegorie and a type differed much . Albeit it cannot be denied , but that an allegorie also is there inter mingled , where the Apostle interpreteth Hierusalem to be our mother , meanyng vndoubtedly the Churche gathered by the Gentiles , whiche was alwayes counted baren , but after was made more fruitfull than the Synagoge of the Iewes .

If any man desire to haue more examples whiche open the difference betwene an allegorie and a type , let hym read Cyrillus commentaries vppon Leuiticus where many tymes when Sacrifices rites and ceremonies are intreated of , he first declareth , if any type of Christ , or of the Churche be had in them Secondly he addeth by an allegorie some thyng profitable for our instruction .

Let this be sufficient how much an allegorie and type do differre .

Now I will proue , where and when it is expedient to vse allegoricall interpretations , but I will intreate of them last of all . Neither I can throughly intreate of this parte before I haue discussed first those thinges that pertaine to the Grammaticall sense , than , the thinges pertinent to the morall sense , or as the Apostle saith , ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , how be it this happeneth not alwayes , nor rashly , but then onely when either the necessitie of the sentence enforceth vs , or the great vtilitie of the hearers persuadeth . I will shew how both may happen .

There be thre causes which enforceth vs by necessitie to expounde by an allegorie .

The first is , when the scriptures pretend a falsitie , vnlesse you graunt some trope to be in them . As for example : the Psalme saith of Christe . Super aspidem & basiliscum ambulabis & conculcabis leonem & draconem . Psal. 91. that is . Thou shalt walke vpon the Lion & Aspe , the yong Lion and the Dragon shalt thou treade vnder feete . But for so much as we do not read the Christ did so , there semeth to be a falsitie in the Prophetes wordes . Wherfore if ye will expound those wordes by an allegory , of the vanquishing of the deuill , the world , sinne , and death you haue the playne and true sense .

The second is , when the wordes of the scripture being taken in the grammatical sense , do bring forth an absurditie . To this place pertaineth these phrases of God , by which the affections of man are attributed to God , as anger , repentaunce , irck sonnes , doubting , ignoraunce , and furor . &c.

Likewise this saying of Paul . Hoc faciens , carbones ignis congeres su per caput eius , that is , This doing , thou shalt heape coales of fire vpon his head . Where , when mention was made before of feeding , and refreshing the enemie , these wordes semed to be added agaynst the nature of amitie and frendship : but we must interprete them by an allegorie ( as Austen sayth ) Vt intelligas te ad beneficentiam reuocari : De doctrin . chri . li. 3. c. ●6 . & carbones ignis esse vrentes penitentiae gemitus , quibus superbia sanatur , eius qui dolet se ini micum fuisse hominis , a quo eius miseria subuenitur that is . That thou maiest vnderstand that thou art called agayne to do good , and that the coales of fire , are the burnyng sighes of repentaunce with whiche the prides of hym is healed , who is sorie that he was an enemie to that man , whiche relieued and eased his miserie . &c.

The thyrde cause is when the Grammaticall sense repugneth with sounde doctrine , or is contrarie to good manners . Math. 5. As for example Christ biddeth to plucke out , cut awaye , and cast from vs the eye whiche is cause of offence , but for so much as this his commaundement might not be done without sinne , necessitie enforceth to seeke an Allegoricall interpretation . And therfore Chrisostome very wel doth affirme that these wordes , hom. 7 are not to be vnderstande to destroye any partes of the body , but doth say that the ill of luste and pleasure is to be reproued , and that Christ speaketh of them here , whiche be ioyned vnto vs by frendshyp and familiaritie , and that plesure is to be auoided , and those frends to be eschewed whiche leade vs from pietie .

The booke called Cantica canticorum , is full of Allegories , yea it is wholly Allegoricall , lib. de doctr. christ . 3. c. 22. of the whiche Augustine geueth a goodly rule saying . Si quae facta leguntur a patribus etiam sanctis , that is If we read any thing to be done of the holy father which abhorreth from the custome of good men ▪ who after the comming of the Lord do kepe the preceptes of god , they referre the figure to the understanding , that is to the mysterie , by an allegorie , and do not transferre or bring the dede it selfe to the same maners .

Whensoeuer therfore we do chaunce vpon such maner of places in the Scripture , we do necessarily flie to allegories for so much as if the Grammaticall interpretation be retained , it gendreth no small errours , for so the errour of the Anthropomorphites sprang , whiche attributed to God the liniamentes of mans body , & affections of mans minde : when they would not vnderstand those phrases of God vsed in the Scriptures to be spoken by a trope and figure . Likewise the Euchitae erred foolishly , contending that we ought to do nothing els but pray , because it is written in the Gospell , Oportet semper orare & nunquam intermittere , that is . We must alwayes pray and neuer ceasse . It is manifest therfore that necessitie enforceth sometime to interprete the Scripture by an allegorie .

Vtilitas .

Vtilitie persuadeth vs to vse allegories , as when in preceptes and rules red in the lawe and the Gospell , the words onely Grammatically and literally taken , do bryng no profitable doctrine nor institution : or if any doctrine do appeare , yet it wil be more profitable , if an allegoricall interpretation be vsed .

Whiche thing I will make manifest by an example . We read in the history of Iacob how he was deceyued of his father in law Laban , how he tooke to his wife Lia , thinckyng that he had gotten Rachell . How that for Rachell he had serued many yeares very hardlye , how he by a prouident pollicie encreased his flocke of sheepe , laying roddes of diuerse coulours into the troughes . Here seemeth to be proposed none or a very small profitable doctrine , but rather guyles , craftines , foolishe loue and gredy desire of riches . Wherfore that some fruite may be taken , it is expedient to expounde all these thynges by an allegorie . And vndoubtedly you shall finde a sweete tast of the spirite vnder the harde barke of the letter , and a pleasaunt mysterie , whiche is this . Lya , signifieth humaine Philosophie , and Rachell may signifie diuine Philosophy , whiche to obtayne , we must employe all our labours and diligences . Neyther yet we ought to contemne and reiecte humaine Philosophie if it happen to be geuen to vs , but yet I say the ende and scope of all our studyes ought to tende to the obtayning of the knowledge of diuinitie . Neyther can the sleightes and guyles of Laban , that is of the worlde and the fleshe hynder vs from enioyeng at lenght the good thinges whiche we desire .

Other perchaunce may expounde this Historie another waye more learnedly and more fruitfully .

We read also many such examples in Leuiticus , or in some other booke , of Priesthoode , of ceremonies , of Sacrifices and diuerse obseruations , After the Grammatical sense , there commeth no profite of them vnto vs , forasmuch as they be abrogate , and pertayne nothing vnto vs .

Therfore that we may take some spirituall profite out of them , it is expedient to vse allegoricall interpretations profitablie applyed to the institution and framing of lyfe .

So after this sorte among the Grecians Origenes , Cyrillus , and Eucherius did expound almost all the ceremoniall preceptes of the law , and among the Latines S. Austen doth sometyme the same .

But where the Histories be euident and playne whiche minister profitable doctrine largely enough by them selues , ( as many such be in the bookes of Iosua , the Iudges , Samuell , and the kynges ) it would be superfluous to expound them by allegories .

Likewise where bare preceptes infourmyng manners are contayned as in the Prouerbes , in Ecclesiastes , in Iob , and in the Psalmes , there nede also none allegories .

Now I will declare how Allegoricall interpretations ought to be framed and made , whiche may be best learned and attayned , rather by vse and often iudging of examples intreated of other men , than by preceptes and rules . Notwithstandyng I will geue some generall notes and obseruations of this parte .

Obseruatio .

1. That man may welbe noted of rashnes , which thinketh , that the scriptures ought to be interpreted in euery place allegorically . Such boldnes embaseth maruelously the authoritie of the scriptures ▪ for the hearers do forthwith thincke , that there is no certainty in the scriptures , and that it is free for euery man to interprete any place as it pleaseth him selfe , for the which cause Porphyrius scorned the teachers of our religion , so likewise did Iulianus the Apostata most enuiously vpbrayde our writers . It behoueth vs alway to perpend and weigh , where necessitie requireth it to be done , and where vtilitie persuadeth it to be done . If in any thing , in this specially we ought to be circumspect and ware .

2. If you desire to frame an allegorie , see first of al , that the sentence of the interpretation whiche you meditate , be found expressed in other places of the scriptures , plainely and without any figure , and so the vayle beyng drawen away , it may correspond to the analogie of the faith . For seing that euery allegorie is ordayned to teache the hearers of matters of godlines , it is requisite , that a simple doctrine of the truth may appeare in it . Wherfore it is not good to receiue all allegories that be made by other men , but we must examine and trie them by the rule and touch stone of Gods word .

3. We must take hede that allegories be kept within certaine boundes of doctrine , & that they be chiefly occupied in commun places of the Gospel & of christian doctrin . He that bringeth them out of these bounds , besides that he doth iniurie to the sacred scriptures , he also hindereth the herers rather than furthereth them : and of him this prouerbe may be verified , Extra oleas currit , that is . He runneth beyond his boundes .

4. Furthermore an allegorie ought truly to agree in al things with the partes either of the sentence or of the history which you take in hand to expound , and that it do by no meanes repugne with things goyng before or thinges following , for if your interpretation disagree and be farre fette , it ●seth all the grace of an allegorie I say not this as though it were necessarie superstitiously to discusse all the partes and circumstaunces , but that it is not mete to omitte the principal parts , and those that do chiefly commende and adourne the cause .

5. You shall not dwell nor tarie in an allegorie longer than the cause requireth . Wherfore some learned men will , that allegories be briefly and pithily touched rather than thoroughly at large intreated . Which kinde is vsed in the sacred scriptures , & therfore oght worthily to be followed . As for example : 1. Cor. 9 . Thou shalt not mussell the oxes mouth , treading out the corn . doth God care for oxen ? Or whether doth he speake this for vs ? It is written for vs , that he which ploweth ought to plow in hope , and he whiche treadeth out the corne in hope , ought to be partaker of his hope .

The same Apostle doth very well prosequute that matter whiche he began concerning the institution of mariage , and of the mutuall loue of man and woman , he expounding them of Christ and the Church , saith : Misterium magnum est , verum ego loquor de Christo & Ecclesia . It is a great mysterie , Ephe. 5. but I speake of Christ and of the Churche .

By the whiche interpretation being but short , he greatly stirreth maried folkes to their duties , and worthily extolleth matrimonie : for he playnely sheweth , that the husbande in the house ( so that it be godly ordered ) beareth and representeth the person of Christ , and the wife the person of the Churche , in so much that in a very small familie there appeareth a certaine image of Chryste and the Churche .

Our sauiour Christ bidding his disciples to beware of the doctrine of the pharisies and of the Saduces , Math. 16. Exod 34 2. Cor. 3. vseth a brief allegorie of leuen . The historie of Moses coueryng his face is very conningly expounded by Paule of the blindnes of the Iewes

Although some may say , that it is rather a type than an allegorie , yet it may be a very apte allegorie , if we do interprete it of them whiche in our tyme cannot suffer the brightnesse of the veritie , and do preferre the traditions of men before the worde of God .

6 For so much as one and the selfe same place of the Scripture may be diuersly interpreted by an allegorie , yet we must take hede , that we make not many expositions therof . Or if the place doth so require , and per aduenture is founde diuersly expounded of the learneder sorte : yet that onely exposition is to be vsed whiche hath more grace and more agreeth to the purpose , and is occupyed in commune places , and is also read to be approued in other places of Scriptures Augustine hath this rule : for after he had interpreted by an allegorie this verse ( and those that folowe , omnia subiecisti sub pedibus eius ▪ oues & boues . &c. that is . Thou hast put all thinges vnder his fete shepe and oxen . & cetera . ) of the power of Christ , he added in the ende this . Non quia ista nomina isto solum modo intelligi & explicari possunt , sed pro locis nam aliud alibi significant , that is . Not because these woordes may be vnderstood and expounded onely after this maner , but for the places , for they signifie an other thing in other places of Scriptures . And this rule is to be reteyned in all allegories , that that may be considered and weighed for the meaning of the present place , whiche is spoken by a similitude .

These notes concerning Allegories shall suffise .

Finally I will declare what is the vse of Allegories , and how farre they must be admitted . They ought to be discretly and seldome vsed , and ye must alwayes haue respect to the hearers , and specially to them that be weake : for although you do handle them rightly , yet all men do not vnderstand them in one sense . Wherfore it is very requisite , to be diligent in collectyng the morall doctrine , or rather accordyng to the Apostles mynde , in discussing , searching , and settyng foorth of doctrines , in reprouynges , in instructions , in corrections and comfortynges , this is the iudgement of the best part of learned men .

It chaunceth many times , that he whiche is bolde to frame oftentimes allegories , falleth into errour , & vttereth sometime that , which learned and good men do contemne , and the vnlearned and maleuolous do scorne and scoffe at , and wherewith also the weake be offended .

Origene is ill reported of the learned , althoughe he be not obscure in Allegories .

Ambrose also appeareth to be taunted of Hierome , for that he writing vpon Luke , In. Commen. Math. 26. laboured violently to excuse the denieng of Peter by an allegorie Hierome saith thus . Scio quosdam pii affectus erga Petrum , locum hunc interpretatos vt dicerent , Petrum non deum negasse , sed hominem , & esse sensum : Nescio hominem quia sçio deum : hoc quam friuolum sit , prudens lector intelligit si sic defendunt Apostolum & deum mendacii reum faciunt , that is . I know , that some being godly affected toward the Apostle Peter , so interpreted this place , that they said Peter did not deny god but man , and that the meaning was this . I know him not man , because I know him to be god , how vaine & friuolous an exposition , this is , the prudent reader perceiueth , if they so defend Peter , that they n god to be a lyar .

The same Hierome accuseth and condemneth hym selfe , In. prefat ad Abdiam . because when he was a yonge man with a youthly rashnes and boldenes he interpreted the Prophet Abdias allegorically , whose history he vnderstood not .

Yea and the hearers them selues do oftentimes count it , to be as lawfull for them to dally & play with allegories , as it is for the teacher . And when it doth not succede as they would wishe it , they do bryng forth monstruous opinions . As the Priscillianistes did obstinatly defende their wicked opinions , contendyng that what soeuer was spoken agaynst them , August . in catalogo herae . ought to be interpreted allegorically , by the same madnes as certayne monckes also did defende their loyteryng and idle lyfe .

Furthermore that whiche thou interpretest by an allegorie one waye , Idem in li de opere mona . an other man with like boldenes will interpret the same by an allegory after a much straunger way . Wherby it happeneth , the Anabaptistes do oftentymes striue among them selues in their interpretations : and those thynges that they obiect agaynst vs , we , chaungyng a litle the intepretation , do returne them againe to them , as it were buckler players . Therfore you must accustome your selues to vse allegories openly , but seldome , and with anaduised counsell .

It is not to be allowed to procede at no tyme and in no place , no further than the Grammatical sense . But it is much more to be disalowed , to runne at euery light trifling occasion to allegoricall interpretations .

Conclusio .

Allegories ought to be receiued , first , when it is manifest , that they are made for a iust cause : that is , either for necessitie , or els for some notable vtility .

Secondly , they ought to be admitted when they shal be framed after such a maner , as we see them to haue ben vsed of learned writers and teachers .

Thirdly , they may be receiued , so that they be ordeined and applied for the instruction and correction of life : not for the comprobation of any doctrine of faith , for out of Allegories necessarie arguments are not to be brought , but onely probable & persuading argumentations , as Austen well affirmeth .

Fourthly , if an allegorie be brought for the confirmation of doctrine , it shall haue the last place , that is , it shal be brought after all other argumentes brought out of the Scriptures , which arguments euidently without figures and obscurities do confirme and establishe that whiche is the principall and chief assertion by necessary consequentes and conclusions .

By these conditions allegories may take place , and it is certayne , that they beyng thus made , shall not onely not do hurte , but also bring some no small commoditie .

Now to conclude , Allegories do delight , teache , and set foorth a very riche plentifulnes of the Scriptures .

And in deede it cannot be , but the auditours may get some fruite by sondry interpretations made with iudgement .

That whiche sauoureth not to one mans mouth , wil be pleasaunt to an other mans mouth .

Some men were greatly delighted with heauenly Manna , but other mens stomackes did loth it . Euen so in a greate multitude , there bee some whom the sondry and manifolde exposition of the Scriptures doo please , but there be other whom it displeaseth .

That thyng pleaseth euery man most wherwith he is affectioned . But vnderstand this of the puritie of sincere doctrine . For the doctrine which is vnpure and corrupte of it selfe , how can it profite , any wayes ? nay it doth great hurt .

Peace . 2.

ESay the prophet calleth Iesus Christ the prince of peace , Esay . 9. whose kingdome shal be multiplied , and ther shall be no ende of peace , that is to say . The raigne of Christ shal be the kingdome of peace and tranquility , vnder whom all things shall be ioyfull and prosperous , and ther shall be playing on instruments , daunsing , singing , and al kinde of melody : ther shal be heard the voice of ioy , and the voyce of mirth , & of God being pacified , of the remission of sinnes , and of the mercifulnes and goodnes of God : ther shall be heard the voice of the bridegrome and his spouse , ther shal be great mirth and iubilies , ther shall be no sadnes nor trouble in this kingdome .

And Hieremy declareth no lesse of this kingdome . Hieremy . 22. In these daies ( saith he ) Iuda shal be saued , and Isael shall dwel without feare I wyll not heape vp many testimonies concerning the peaceable raigne of Christ , of the which the scriptures are ful , being contented with this one testimony out of Esay . Erit opus iustitiae pax . Esay . 32. &c And the work of Iustice ( saith he ) shall be peace , euen the worke of iustice and quietnes , and assurance for euer , and my people shall dwell in the tabernacle of peace , and in sure dwellings and in safe resting places . And the same prophet hath in an other place . They shal breake their swordes also into mattockes , Esay . 2. & their speares into sithes : Nation shal not lift vp a sword against nation , neyther shal they learne to fight any more . And when Christ was borne , the Angels sang , glory be to God on high , and in earth peace , Luk. 2. Eph. 2. ond good wil towards men . And saint Paul writeth Ipse est pax nostra , he is our peace .

Questio .

How doth this then agree , that whereas the scripture calleth the kingdome of Christ , the kingdome of peace and tranquillity : yet Christ him selfe saith , that he came not to sende peace , Math. 10. but the swoord into the world .

Responsio .

The scripture being misunderstanded of the kingdome of Christ deceiued the Iewes . Also certaine new spirites ar deceiued , which at thys day dream of a certain security & corporall raigne of Christ , wher ther shall be continual peace , pleasure of the flesh & worldly tranquillity , in the which kingdome one nation shal not lift vp their sword against another nation , and swords shal be turned into coulters , and ther shall be one Shepheard and one fold , & ther shall raign a temporal peace . For this also the Iewes looke euen at this present time , that is , to haue the restitution of their kingdome , but in vaine , not vnderstanding that which Christ said in expresse words before Pilate . Regnum meum non est de hoc mundo , My kingdome is not of this world . And being ignoraunt , Ioan. 28. how that the kingdome of Christ is a spirituall kingdome , and not a corporall or earthlye kingdome . Iohn 4. For God is a spirite , therfore his kingdome is spiritual . And likewise all things in this kingdome are spirituall . And therefore thys peace must be a spiritual peace , 2. Cor. 3 that is , the peace of the minde and conscience , and no external pleasure , but rather affliction . Ther shall be no feare of death , sinne , Sathan , or hel , but good wil , geuing of thankes , althoughe the elect be afflicted of the world , yet they shall haue a confidence in God , they shal not be disquieted , but rather shall bee glad , bicause they haue a crowne and a great reward layd vp in store for them in heauen . For Christ doth confirme them in these his wordes : In mundo afflictionem habetis , Ioan. 16. in me pacem , confidite , ego vici mundum . In the world ye haue affliction , but in me peace , be of good comfort , for I haue ouercome the world . This is the peace and comfort of the godly , bicause they haue a louing father in heauen . The peace of the world is the securitye of the flesh , the concord of the wicked , and of the enemies of the truth , temporal ioyes , the fruite of the pleasures and delites of the world , such a peace he had which sayd : Luk. 12 Anima , habes multa bona reposita in annos multos , requiesce , comede , bibe , gaude . O my soule , thou hast much goods laid vp in store for many yeres , Luk. 16. take thy rest , eate , drinke , and reioyce . Suche a peace also had that rich glutton in Luke , which was finely appareled , fed and fared alwayes delicately . This peace haue the children of this world , which in deede is no peace , hauing so much bitternes & cares mixt with it , it hath more gall then hony , being most ful of miseries , with the which this world aboundeth This peace Christ geueth not , but the worlde taking it away againe when it listeth . This peace is very short and momentainy , and scarce endureth any time . But the peace of Christ is perpetual , it ceaseth not , it is neuer broken . Of this peace there shall be no ende . Wherfore Christ sayth in Iohn : Pacem meam do vobis , pacem meam relinquo vobis , Ioan. 14. non comodo mundus dat , ego do vobis . &c. I geue my peace vnto you , I leaue my peace with you , not as the world geueth , geue I it you . Gal 5. They that are endewed with my peace , haue strife with the world : for the flesh alwaies striueth against the spirit , and the spirit against the flesh . Ismael doth alwaies persecute Isaac , and Esau , Iacob , and Cain , Abel . 2. Cor. 6 Ther is no fellowship of iustice with iniustice , ther is no communicating of light with darkenes . Ther is no agrement betwixt Christ & Belial Wherfore Christ saith : I came not to send peace , but the sword , that is diuision . Luk. 12. For I cam to deuide the father against the sonne , & the sonne aginst the father , and the daughter against the mother , and the mother against the daughter , the mother in law against her daughter in law , & ther shall be enmity betwixt them that be of one house . He that shall loue father or mother more then me , he is not woorthye of me . &c. The same thing Simeon prophecied before , saying : Ecce hic positus est in ruinam et in resurrectionem multorum in Israel . Behold , Luk. 2. he is set for a fal and a resurrection to many in Israel . Christ bringeth peace vnto the godly , but vnto the wicked , trouble , for the wicked cannot abide the truth , they cannot suffer the iudgement of the spirite to condemne their iudgements . Wherfore being blinded , they sturre seditions to oppresse Christ . They prouoke others against the truth , least that the truth hauing the vpper hand they might be cofounded , but they nothing preuaile . Esay . 8 Omnia quae loquitur , populus iste coniuratio est . Al that this people speaketh , is a conspiracy . Fremunt & conueniunt aduersus Christum domini . psal. 2 They rage and come together against Christ , or the anoynted of the Lord . Non est prudentia & consilium aduersus dominum . Prouerb . 21 There is no wysedome nor counsell can preuaile against the Lord . The Lorde disperseth a sonder their cogitacions and thoughtes , bicause they are vayne . Luk. 1.

Here we heare , that the sword is taken in hande of the peruers and froward dispisers of the truth : for the godly , louing peace , suffer iniury , they do not rayle , they sturre not seditions , they exhort vnto pacience . Contrarywise , the wicked freate and fume , they intende mischiefe and slaughter , they rayse tumultes , and persecute the godly , as I said before . Ismael doth persecute Isaac , and he which is borne after the flesh , doth persecute him that was borne after the spirit . Gal. 4. Esay . 57. Wherupon the prophet saith Impii quasi mareferuens quod quiescere non potest , et redundant fluctus eius in conculcationem et lutum , non est pax impiis dicit dominus . The wicked are as a raging sea , which cannot be styll , whose waters cast vp mire and dirt . Ther is no peace ( saith the Lord ) to the wicked . Hierem. 12. Likewise Hierome saith : Non est pax vniuersae carni Ther is no peace to all flesh . To be short . Ther is no peace without Christ , but onely a shadowe ( & as you would saye ) a smoke of peace , which vanisheth away before a man can take any sure hold of it . And it may be wel called a peace , nomine , et non re , in name onely , and not in dede . The Christians onelye haue the true peace , yea in the very middle of tumults , of battle and affliction , they haue a quiet conscience , and are armed with the word of God against sinne , death , Sathan , hel , and the world . Rom. 8. They know that althings worke together vnto them for the best , they know , that to the cleane all thinges are cleane , that al thinges are subiect vnto them , that ther is no condemnation vnto them which are in Christ Iesus They know , that they haue a father in heauen , louing and mercyful , who hath care ouer them , and nourisheth them , out of whose hands they cannot be taken away . Iohn . 10. And what nedeth many words ? the faithfull onely acknowledge and glorifye God . This is the true peace , which the world cannot geue , nor take awai , onely God geueth this peace , which is apprehended and retained onely by faith . Rom. 5. Iustificati fide pacem habemus erga deum per dominum nostrum Iesum Christum . Being iustified by faith , we haue peace towarde God , through our Lord Iesus Christ . This peace the Christians do gladly communicate with others , they preach Christ , in whose bloud they promis remission of sinnes , they embrace charity , they do not striue , they are not enuious , they worke deceit against no man . They lay aside all iniuries and wronges , they offend no man , they spoil no man , but rather they helpe al men , geuing of their own .

And this is to turne the swoord into coulters , to laye aside pride , enuye , and the malice of the minde , to helpe and succour the necessities of our brethren , to hurt no man , to hate strife , and to desire peace . If the Iewes had vnderstanden this peace , they woulde not haue dreamed of the carnall kingdome of Christe . Wherefore there is none other kingedome of Christe to be looked for vpon the earthe , for it is already begonne amonges vs by the preaching of the Gospel , bicause all nations are called vnto this kingdome , and we which haue receiued the first fruites of the spirite , are abiding in this kingdome through faith , hope , and charitye . In the ende of the world it shall be finished and declared , what we haue hoped for , 1. Ioan. 3. 1. Cor. 13. and what we haue beleued . Then we shall be like vnto Christ , and we shall see him , as he is . Nunc videmus perspeculum in aenigmate , tunc autem facie ad faciem . Now we see throughe a glasse darkely , but then shall we see face to face , that is , we shal haue the truth , not a shadow , we shal rayne truly and be glorified .

Therfore suche thinges as are spoken of the Prophetes concerninge the peace in the kingdome of Christ , are to be vnderstanded spirituallye . That peace is in the spirite and the mindes of the godly , and not a licentious , fleshly and worldly tranquillity , as certain false Prophets dreame , who thincke that then ther shall be one pastour , and one fold according vnto their fond fantasie , faith engendereth that spirituall peace through the Gospell of Christ .

They that heare the Gospel and beleue , they haue that peace , of the which all the prophets so manifestly and often haue prophecied . That is called the peace of God , Philip 4 Coloss 3. bicause god only geueth it , and christ came to exhibite it vnto the world . But as for the other peace which is of the flesh , he came not to bring , but rather to dissolue , that we should be at discord and perpetual hatred with the world , that is , that we should not put any affiaunce in thinges transitory , but that we should haue peace and concord with God onely through our Lord Iesus Christ . We shall be ryche inough in all goodnes , if we posses God , which is the authour and geuer of all goodnes .

Conscience . 3.

COnscience is a credulity of intention to do any thing , or not to do it with a firme deliberation of the minde . Here is to be considered , that according to the mindes of the scholastical diuines , god in creating the soul of man for his temple & dwelling place , ordained & set in it foure especiall natural properties , by the which it might aduoyd al daungers , and chuse things to be done , and eschew things to be auoided .

1 The first is , Lex naturalis , the law natural , of the which S. Rom. 2. Paule writeth saying : Gentes quae legem non habent , naturaliter ea quae legis sunt faciunt . &c. The Gentiles which haue no law , naturally do those thinges which pertaine vnto the law , who shew the workes of the lawe written in their hartes , their consciences being a witnes vnto them .

2 The second facultye is reason , which is a power and facultye of the soule , not onely hauing a knowledge of good and euill , but also geuing a suggestion and motion to desire that is good , and hate that is euill . Aristole saith , Ratio semper deprecatur ad optima . 1. Ethic. Reason doth alwaies counsell a man to the best .

3 The third thing in the soule is conscience . And like as a candle is set in the house , that all things in the house may be seene and discerned : So God hath set a conscience in the middle of mans hart , as a light , wherby the soule might see and discerne what to do , and what to refuse .

4 The fourth part in the soule is called Synteresis , which is a sparkle of the conscience , stirring to do that which is good , and to abhorre that which is euyl . To make it plaine , the law naturall doth teache the soule , that euery euil thing is to be auoided , and the contrary to be done . Then followeth iudgement in reason , which defineth in iudgement , that thys thing or that thing is euill . As for example , pride , auarice , riot , and such like , and so the conscience is framed & enformed , that this or that is not to be done . Now , when iudgement hath declared , that thus it ought to be , then followeth Synteresis , which is a sparkle of the conscience which inciteth the will not to do this euil , but to do this good thing , and it doth alwaies murmure and grudge against the euill . By this it appereth , that the conscience is a certain rule in reason , & Synteresis a rule & guide in the wil of man , instigating and stirring it vnto God . This is the doctrine of the scholemen .

Conscientiarum diuersae species .

The schole doctours also do number eight spices of consciences .

1 The first conscience is called of them praesumptuosa , presumptuous . 2 The second larga , large and broad . 3 The third arcta , narrow and straight . 4 The fourth conturbata , troubled . 5 The fift inquinata , corrupt . 6 The sixt timida fearfull . 7 The seuenth erronea , erronius and deceitful . 8 The eight and last is called salutifera , wholsome , good and perfect .

1 Of the first conscience which is called praesumptuosa , presumptuous , saint Bernard writeth , saying : Conscientia quaedam est tranquilla , sed non bona , vt eorum qui spe veniae peccant , et dicunt in corde suo quod deus non requiret . There is a certaine conscience , and yet not good , as of them which sinne vpon hope of forgeuenes , saying in their hart , that god wil not require it of them . Such a conscience is to be feared , bicause it is a cursed conscience .

Saint Augustine saith : Maledictus omnis qui peccat in spe , Cursed be al which sinneth in hope .

2 The second conscience is called larga , large and broad . Such a conscience haue they , which onely weigh great and hainous sinnes , and make no accompt of the lesser offences , esteeming them to be no sinne . As for example : They care not for vsual swearing nor periury , except it be committed solemply before a iudge . They thinke it no offence to vse them selues inordinatly with their own wiues . Also to take vsury for loue , to deceiue in byeng and selling , to vse false weightes , and counterfeit coyne , they count it nothing . Also to prole and diminishe the common goods of the church , to spoyle by vniust battell , they compt them as no offences . But what difference is ther , whether a man be drowned in the great & deepe sea , or in a lyttle riuer , since that he can but once dye in both .

Innocentius saith : Per vnicum solum mortale peccatum quodcumque damnabitur homo in aeternum . For one onely mortal sinne ( whatsoeuer it be ) a man shal be condemned euerlastingly . Wherfore , we must beware of a large conscience , which calleth euil good , and good euil , as it is written in Esay . Esay 5 Ve , qui dicitis malum bonum , et bonum malum , ponentes lucem in tenebras , & tenebras in lucem . Wo vnto you which cal euil good , and good euil , making light darknes , & darknes light . But such ar wont to excuse them selues , Thomas in quod libeto . saying , that their conscience doth not accuse or pricke them of any mortal sinne . Vnto whom answer is to be made , that an erring conscience doth not excuse a man in such things , which he may and is bound to know . 〈◊〉 nauētura . And especially he may not be excused by his conscience , which transgresseth the precepts of God .

3 The third conscience is conscientia stricta , a straite laced or a spiced conscience , by the which conscience a man iudgeth those sinnes which be venial ( as the scholemen terme them ) to be mortal and damnable . As for example to let slyp such number of prayers as he hath bene wont to say , although he were not bound vnto them , or to make a lye in pastime , or to speake a mery word and such like . But vertue consisteth in the middle . Wherfore to hold the meane , it is best in al points . We ought not to make our conscience to straight nor to large , bicause ( as saint Bernard saith ) Omne quod est nimium , vertitur in vitium Euery thing that is to much , is turned into sin . Also saint Augustin saith : Sapientes Graecorum et Latinorum pro regula dicunt . Ne quid nimis . The wise men both of the Grecians and of the Latines vse this for a common rule . To much of one thing is not best . If a man wreste the stringes of a harpe to slacke or to straighte , they be tempered out of place . Marke this sentence out of Ecclesiasticus : Noli esse nimis iustus , neque plus sapias quam necesse est . Ecclesiast. 8. Couet not to be ouer iust , nor to be wise more then nedeth .

4 The fourth conscience is called conturbata , a troubled conscience , of the which saynt Bernard speaketh , saying : Quedam est conscientia , nec bona nec tranquilla , vt eorum qui in multitudine peccatorum suorum desperant &c. There is a certayne conscience , neither good nor quiet , as is of them which despeire in the multitude of their sinnes . Ther is an other conscience which is good , but not quiet , as of them which being now conuerted vnto the Lord , doo passe their yeares in the bitternes and sorow of the soule , that is in heauines and sorow .

Agaynst this troubled conscience let vs comfort our selues with this sentence of saint Bernard . Omnia peccata mundi diuinae misericordiae comparata sunt quasi gutta aquae . &c. All the sinnes of the world beyng compared vnto Gods mercy , are as it were a drop of water being compared vnto the whole sea . The greatnes of my synnes shall trouble me ( sayth he ) but I wyll not be ouertroubled , bicause I wyll call to remembraunce the woundes of Christ . For the least drop of Christes bloud had bene sufficient for the redemption of the whole world , and for the washing away of all mens sinnes .

5 The fift conscience is called inquinata , which the Apostle calleth , Tim. 4 conscientiam cauteriatam , a conscience marked with an hot yron . Suche a conscience haue they which stumble at a straw , and leape ouer a blocke , that is , which auoyde small offences , and incurre and fall into the greater . As the Phariseys did , tithing mint and al kynde of herbes , but neglecting the greater commaundementes of the law . Math. 2● . They made clean their cuppes , and would not receiue meate wyth vnwashed handes : but yet thei were full of rapine , and all kinde of iniquity .

They were afrayde least they should be defiled by entring into the hall of Pilat . yet they had no regard in conscience to murder Christ , Lucas . 11. being innocent . Such ther are at this time , which make a great conscience in not fasting the Fridaye or Saterdye , but they make no conscience of extortion , pollyng , and oppressing of the poore , nor slaundryng of theyr brethren .

6 The sixt conscience is called timida , fearful and scrupulous , which alwaies feareth least she should offend mortally , and this is also called pusillanimity . Against this conscience the booke of Ecclesiasticus speaketh . Noli esse pusillanimis in anima tua exorare , et facere eleemosynam , ne despicias . Be not faint harted when thou makest thy praier , neither slack in geuing of almes . For although we should be afraid least we offend god : yet if it happen that we offend him , let vs not feare to returne to repentaunce , and to pray vnto God , that he will keepe vs from that time forward from sinne , and from temptation , and let vs haue a sure confidence in him , that he wyll not suffer vs to fall , if we earnestly praye to auoyde sinne .

7 The seuenth conscience is called erronea , erroneus , which springeth of the conscience afore rehearsed , and willeth a man to doo according to his errour , which he cleaueth vnto , as it appeareth in heretickes and Infidels , and Papistes , which make a conscience to be true and faithfull subiectes to their prince . Also in wicked Christians , who do not forsake their sinne , or do not repent truly , neither resist other mens sinnes , when they may , and yet they thinke erroniously , to be saued without true faith , and true repentaunce .

8 The eight and the last conscience is the best , being called salutifera , which bringeth health and saluation . What maner of conscience this is , saint Bernard and Hugo declare , saying : Multae sunt conscientiae . &c. Ther are many consciences ( say they ) but ther is none better then that , by the which a man doth know him selfe . Many men know many thinges , and know not them selues , but he that knoweth not him selfe , knoweth nothing well . For to know other things , and not to know him self , what other things is it , then more greuously to condemne him selfe ? bicause the seruaunt knowing the wil of his maister , and yet doth it not , shal be beaten with many stripes . Luk. 12. Iacob . 4 Nam scienti bonum , et non facienti peccatum est illi . For he that knoweth what is good , and doth it not , sinneth . Ther is this last good conscience , wher is puritas in corde , veritas in ore , & iustitia in opere , purity in hart , verity in mouth , and righteousnes in works .

Certain rules for the reformation of the conscience .

Ther are diuers rules geuen , by the which the conscience may be preserued and reformed .

The first rule is , animosa scrupulorum a motio , the bold and couragious remouing away of scruples . For as saint Bernard saith : Scrupulositas nimia conscientiae desperationem inducit . Ouermuch scrupulositye of the conscience , engendreth desperation . Wherfore let vs put of & cast away as much as we can , al scruples out of the conscience , bicause they ar not profitable , but hurtful , for they ar certain suspitions of the conscience . Gerson in a certain treatise of his writeth thus : Mille surgunt praecipue apud aliquos scrupuli more canum oblatrantes , &c. Ther rise a thousand scruples of conscience , especially in some barking like dogs , against them that wil walke in the way of the Lord , which ( saith he ) we cannot better ouercome & repel , then to care nothing for them . But let this contempt be done with feare and good consideration . And in such matters the counsell of learned and godly men is to be asked , neither ought we to haue regard of fond fantasies . For ( as Gerson saith ) it is accepted sometime to wil , to beleue , and to be sory for our offences , although a man cannot sensibly feele that sorow in hart .

Questio .

Here may be demaunded , from whence this scrupulous and erroneous conscience is caused , or commeth .

Responsio .

Ther ar many causes . Somtime it procedeth of foure naturall causes .

1 First , of a complexion subiecte and prone vnto feare , as in certayne old women , & in melancholique persons , & secondly of a melancholique sicknes , by the which the imagination of the head and reason is hurted , ( as Galene and Auicein write ) and then it is good to haue the remedy of the Phisitians .

2 Somtime it commeth of the temptations of the deuill , who when he cannot entise spiritual men vnto manifest and open sinne , he endeuoureth through these scruples and phantasies , to let them from praier , & other godly contemplations . Wherfore Gregorius saith . Diabolus assidue tentat ut saltem taedio vincat . The deuill doth neuer cease to tempt a man , that at the last he may ouercome him with wearines . And then the best remedy is to flee vnto the recordation of the passion of Christ , and vnto earnest prayer .

3 Sometime it procedeth of ouermuch watch and fasting , by the which the head is empayred and made imperfect .

4 Oftentimes it commeth by vsing the conuersation and companye of such as be scrupulous . Such causes are to be taken here of , and to be left

The second rule of reformation .

The second rule of reformation is , benigna praeceptorum declaratio , a gentle interpretation of Gods commaundement with equity . For equity ( which the Philosopher calleth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) doth mitigate the rigour of the law . Equity is thus defined . It is iustice tempered with the swetenes of mercy , ( al perticular substances being considered ) that a gentle sentence may be geuen . Wherfore Aristotle writeth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , interpretatiua legum melior est , quam iustitia legalis , Ethic. 6. The interpretation of the lawe with equity , is better than the iustice of the lawe wyth extremitye . And so we ought alwaies gently to expound the preceptes of God .

In the court of pleading it is his office to interpreate the law , who is the maker of the law , or who must geue sentence , but in the court of conscience it pertaineth to euery man for his own fact , so that he interpreate it with reason . The cause why the commaundements of God are to be expounded gently , is bicause they were not geuen of God to take away al liberti and swetenes , which is cleane taken away , when they are interpreted to scripulously & to streit , for God doth not binde vs to things hard or impossible . Math. 11 For it is written , Onus meum leue est , my burthen is light and easy . And in the new testament that which is called vnpossible is expounded scarce possible , that is to say of great difficulty & hard to be brought to pas .

3 The third rule of the conscience is , cordis ad gratiam praeparatio , the preparation of the hart vnto grace which is done by faith & repentance . Bernard sayth . Duo faciunt bonam conscientiam , de praeternis paenitere veraciter , et a futuris abstinere Two things make a good conscience , to repent vnfainedly for that which is past , and to abstain from that ill which is to come . Hieron . ad nepotiam .

4 The fourth rule is , diuinae scripturae indagatio , the searching of the scripture , and the hearing of Gods word , wherupon saint Hierom saith : Scripturas saepius lege & saepius audi : audiens enim sapiens , sapientiorerit . Prouerb . 1. Reade the scriptures often , & heare them often , for the wise man by hearing shal be made wiser .

Iacob . 1. 5 The fift rule is , exorationis deprecatio , to pray , to obtain by praier , as saint Iames sayth . Si quis vestrum indiget sapientia postulet a deo , & dabiturei . If any of you lacke wisdome ( saith saint Iames ) let him aske it of God , and it shal be geuen him .

6 The sixt rule is , fidei adhibitio sapientum et bonorum iudicio . To credite and to beleue the iudgement of wise and good men , wherupon Gerson writeth thus : Vnum hoc generale damus documentum . &c. We geue this one general rule , that is to beleue the iudgement of the wise & godly , and not rashly or lightly to make any curious doubtes and scruples against their sensures and mindes . Wherfore the simple man being doubtfull in conscience , ought to aske counsel of the learned .

7 The seuenth is , Humilis praelatis obedientia Humble obedience vnto the Prelates and Preachers for we ought to harken vnto them , for the auoiding of al scruples & douts , so that they teach nothing against gods word

8 The eight and last is , superbae singularitatis deuitatio , the auoydyng of proud singularity and selfe will , which errour of conscience commeth chiefly of a singularity , by the which a man folowing his own proper sense & iudgement , doth swarne from the life & iudgement of al other .

Gilbertus the scholeman writeth , that as it is one degree of humility not to decline from the common wai of good men , so it is one degre of pride to leade a singular life , contrary to the life of all others .

An example I reade of a certain man , which desired to be so perfect , that he might liue without al sinne , contrarye to the saying of the wyse man : Seuen times a day falleth the righteous . Prouer. 24 He would weare no clothes as other men did , but went into the wildernes naked , but when he was molested with the pricking & stinging of flies , fel into a depe heauines , and almost into desperation . At last he returned to his christian brothers acknowledging his infirmity , vnto whom they alledged this saying : 3. Reg. 8. Non est homo iustus in terra qui non peccat Ther is no man so rightuous in earth , which sinneth not .

Ioel. 4.

IT is not expressed in the holy scriptures , who and what manner of man Ioel , the sonne of Pathuel was . But it appeareth in the first sermon of Peter the Apostle , that his authority was great , and alledged of Peter against the wicked blasphemers of the holy ghost , prouing the seding of the holy ghost to be promised & prophecied before .

Saint Paul also alledgeth Ioel , when he disputeth of the principal articles of our faith and saluation . But at what time he prophecied , the interpreters do diuersly iudge .

I do consent to them , which iudge , that he liued in the time of Esay , and prophecied in Iuda , wher Sennacherib made cruel warre against Ezechias . For although Ezechias had restored the true religion of God , yet ( as testifieth Esay ) ther wanted not some persons which endeuoured to retain and kepe still the old superstitions , and were licentiously geuen to al kinde of wickednes . Beside the league & couenaunt with the Egiptians , to the which Ezechias ( being otherwise a verye good and godlye prince ) was , by the suttle and crafty counsels of certain men , allured & prouoked : inso much as the state of the kingdom of Iewry then was like to the state , that the church in these daies almost is in , vnder the Christian Magistrates , for some do maintain superstitions , & other againe vnder the pretence of the gospel , do liue to licentiously , & do put al their confidence in mans defence . Which thing was the cause that God sent vnto them the Assirians , to punish them being vngrateful & rebellious , that by their own harme they might learn to obey God , which before had to proudly contemned his word . Not withstanding he sent before prophets , to aduertise them of the daunger that was to come , & to teach & confort them being penitent , euen when the daunger came vpon them . Among which prophets Ioel is numbred , who did not so seuerely inueigh against their sins & offences , as the other prophets did ( bicauss they wer rather to be conforted , then to be bitterly chid ) but with a singuler grauity told them the daungers which they alredy suffered , and also what they should suffer afterward .

Furthermore he told them , that repentance was the way to escape the perils , and instructed them how they should repent .

Finally , least any man should be offended at the fortunate successes of the enemis of God , he prophecied also what perils should fall vpon them , and therby he taketh occasion to prophecy of the kingdome of Christ , & of the happy instauration therof . Which both things he accomplisheth in two sermons , of which the first comprehendeth in a summe , what perill they should be in , and how they should repent . The second declareth , the same more largely , adding what daungers should come vpon the enemies of God , and sheweth those thinges also that were pertinent to the kingdome of Christ promised .

In which things the maruailous goodnes of God is to bee considered , which doth not punish , no not the most wicked , except they be warned before , and yet he so punisheth them , that he hath in the meane time a consideracion of his chosen , whom he doth susteine with louing consolations .

He prophecied of the calling of the Gentiles to the fellowship of the church of God . Also he called the vale of Iosaphat , not the vale of ire , but the vale of grace .

Ioel in Hebrue signifieth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in Greeke , that is in Latin , incipiens , a beginner , or els betokeneth Dominum deum , the Lord God .

How he died , we haue no certaintie .

Nabuchodonosor . 5.

NAbuchodonosor king of the Chaldeies , or of Babilon ( who for his noble gestes was surnamed Magnus , the great ) beganne hys raigne at Babilon , in the fourth yere of Ioachims raign . But how long he raigned , we haue no certainty . Who ( as Iosephus saith ) after he had taken vpon him the kingdome , made great wars with the borderers , and had very good succes in battel , especially against the Egiptians , and at length vanquished their king Nechao , & his son Psameticus , which succeded him He subdued Iewry & Syria , killed the foresaid Ioachim , and his successor twise vanquished , with his mother and family , princes , and many other mo , which had yelded them selues to him , & brought the vessels of the Lord into Babilon , and placed Sedechias in Ioachims roume : who , when he had broken his oth & promis , Nabuchodonosor came and beseged the city long time with a great army , and at the length , when he constrained the Citizens to yeld , tooke him prisoner almost famished , & caused his eyes foorthwith being brought before him , to be put out , and commaunded all his family to be slaine , and brought many bondmen of the city into Babilon , commaunding the whole City and the Temple to be destroied and burned .

He obtained at the length the kingdom of the Assirians , which had bene destroied of the Meades , wherby the kingdom of Babilon was made the Monarchy ouer al kingdomes , but when he had exalted him self to much by standing to much in his own conceite , the Lord stroke him with a certain madnes called Mania , Daniel . 4 and caused him to eate hay and grasse as an oxe & horse seuen yeares . Which yeares being expired , lifting vp his eyes to heauen , beseched God to graunt him againe his kingdome , which was restored to him with his sense and reason , which when he had receiued , he praysed and thancked God , receiuing greater glorie and renowme than he had before Wherfore he said . I laude , prayse , magnifie and glory the king of heauen , because al his works are true , and his wayes ar iudgement , and he knoweth and is able to make the proude humble . After he had liued fourty yeares , he died at Babilon , and left his sonne Nabuchadonozor to succede him in his kingdome .

Simon Magus . 6.

SImon Magus was born in Triton ( or as some say ) Gitthō , a town of Samaria .

He was taught and exercised from his youth in Philosophy and other letters , it appeareth , that he followed the Philosophers trifles concerning the Gods , he borowed a mixt religion of the Iewish and of the Christians . He craftly and deuilishly did attempt to confirme it . He had to his father one Anthemius , & to his mother one Rachell . He was learned in the Greke , and very experte to dispute in dialect .

When his confused religion tooke place in Samaria whiche was partly Iewishe and partly heathenisse , this Simon being of an euill nature , by the instigation of the deuill wrought wonders , and grewe to such a mad folly , that he was bold openly to call him selfe God , and required godly honours to be geuen vnto him . And that he might be the better credited , he gaue him selfe to Magicke , and so blinded the eyes and myndes of men with such illusions and miracles , that he gat therby many folowers . He gat great sommes of mony by these crafty pretenses .

Furthermore he practised Magicke long time before Christes passion , no man letting hym . But after that Philip the Apostle came into Samaria , and taught the Gospell of Christ , Simon also and many other were wonne therby to the heauenvly veritie , he among other dissembled , that he him selfe embraced the Christian Religion also , and receyued Baptisme . He also followed Philip a certayn space , beyng allured by his wonderfull miracles . But when Iohn and Peter layde handes vpon the Churche of Samaria , seyng that the holy ghost was meruelously exhibited by them , at the length opened that which he hid and kept secrete in his harte , impudently asking of the Apostles , that he also might geue the holy ghost by layeng on of handes , and offred them mony for a reward . For he thought , that they did it by some Magicke art of which he was not conning . But Peter perceyuing his wickednes , Act. 8. greuously rebuked him , saying , Pecunia tua sit tibi in perditionem quonia donum dei existimasti pecunia parari . Thy mony perishe with the , because thou thinckest that the gift of God may be obtayned with mony . Thou hast neither parte nor felowship in this busines , for thine hart is not ryght in the sight of God . Repent therfore of this thy wickednes and pray to God , that if it be possible the wycked thought of thine harte may be forgeuen thee , for I see , that thou art of a bitter gall and bound with iniquitie . Simon then also feyned a certayne humilitie , and desired , that the Apostles would pray for him . But afterward he became neuer the better , but rather worse and worse . For what thinges soeuer he had learned out of the Gospell , of Christ , of the holy ghost , and of mans saluation , he presumed wickedly to transferre the same to him selfe .

He tooke vnto him a certayne harlot named Selene or Helena out of the common brothelhouse of Tyre of Phenice , saying that she was the first conception of his minde , and the mother of all , by the whiche in the beginning he conceiued in his minde to make aungels and archaungels . Ireneus .

Some said , this Selene was that Helena for whose sake the battell of Troye was made . He came to Rome in Claudius the emperours time when he could abide no longer the light of the gospel , which shone euery where , he gat him into Asia , Iustinus . and there obtayned in short space , his image to be openly set vp .

Philaster writing of the departure of Simon , saith , that when he fled out of the Citie of Hierusalem . He came to Rome , and there contended with Peter before Nero the emperour , and being ouercome with the Apostles wordes , & stroken of an angell , he deserued such a death , that he shewed to all men an euident plage of his falshood and of his magicall practise .

Epiphanius saith , that he fell downe , and died in the middest of Rome . Theodoretus saith , that he called Peter to striue with him for worcking miracles , and Simon Magus takinge vpon him to flie being of great height in the aire ( for some say that he did flie by the ministery of deuils ) was cast down by Peters prayer , so that falling vpon the ground he died immediatly .

Infantes ought not to be partakers 7. of the Lordes Supper .

IT is not vnknown , that the Eucharist in the time of Innocentius , Cypriane and Austen was ministred to the infantes of the faithfull , aswell in Europe as in Africa neither it is read , that the custome was otherwise in al Asia .

We read a certayne history how that a femall infant in the tyme of persecution was brought by her nurse to the Sacrifices of the Gentils , and afterwarde ( peace beyng restored ) she was brought by her mother to communicate with the faithfull , of whom S. Cyprian maketh large mention .

Augustine also maketh mention in many places , that the Euchariste was ministred to the yonglings .

After those fathers tymes , that vniuersall custome began to be abolished by litle and litle , vntill a contrary custome tooke place , In so much that at this day he is to be counted an heretike , whiche iudgeth , that the Euchariste ought to be ministred to infantes .

The Church of Lotharingia euen at this present time doth remain in the steppes of that custome . for there , when an infante is christened , the Priest whiche baptized him , bringeth to the altar one part of the host ( as they call it ) taken out of the cofer , and sheweth it to the people , then he putteth it agayne into the cofer , and reacheth forth his two fingars wherwith he handled that part of the bread , to be washed with wine , & droppeth the wine into the infants mouth , which was baptized , saying , Sanguis domini nostri Iesu Christi proficiat tibi in vitam eternam .

The olde fathers were moued to Minister the Sacrament to infantes by this saying of Christ , Iohn . 6. Nisi manducaueritis carnem filii hominis & biberitis eius sanguinem non habebitis vitam in vobis , that is . Except ye eate the fleshe of the sonne of man , and drincke his bloud , you shall not haue life in you . Wherupon they thought it necessarie , that infants should be admitted to the Sacrament , that they might be made partakers of the grace of Christ , & of euerlasting life . But that which our sauiour Christ speaketh of the spiritual eating and drincking of his flesh & bloud , they did vnderstand and wrest to the Sacramentall ceremonie .

But the latter writers were moued to denye infantes the vse of the Sacramente , by these woordes of Paul . Probet seipsum homo , & sic de pane illo edat , & de poculo bibat , that is . Let a man trie and examine him selfe , And so let him eate of the bread and drincke of the cup , for by that saying they framed this argument . Infantes can not proue them selues , therfore it is not lawfull for them to eate of the bread and drincke of the cup of the Lord .

They that brag and boast , that the fathers did agreablie expound the holy Scriptures , may here se how diuersly they intepreted them .

Cypriane , Augustine and Innocentius were not ignoraunt of this Christes sayings . Nisi manducaueritis , &c. Except you eate the fleshe of man and drincke of his bloud you shall not haue life in you .

How then did the old fathers vnderstand the Apostles wordes , that they letted not the infantes . And the later writers did vnderstand them so , that they iudged that they ought to restrayne the infantes from part a king the Lords supper . Agayne how did they vnderstand Christes wordes , when they gathered by them , that infantes of the Christians could not be saued vnles they were partakers of the Lordes supper : and the other contrarywise iudged , that no such thing ought to be gathered of those woordes , In so much that they affirme , that infantes of the faithful , may be saued without partaking of the Sacraments ?

By this diuersitie of expositions they do accuse one the other , of error , yea in a matter of great importaunce , concerning the saluation of infants , towardes whom next after our owne saluation we cannot be more affected . Is this a congruent expounding of the Scriptures ? I do not taunt the fathers , God forbid , but I do discōmēd their peruerse frowardnes , which do condemne the giftes of God , of heresie in those men whiche do interpret the Scriptures in our tyme , because in some places they do differre one from an other .

If the diuerse expositions of the Scriptures be called heresie , let the fathers be called heretikes , Iohn . 7. either let them heare this saying of the Lord . Nolite iudicare secundum faciem , sed iustum iudicium iudicare . Iudge not according to the outward appearaunce , but iudge righteous iudgement .

The labours and payns of lerned men either old or new , are not to be condemned , because they expound the Scriptures diuersly euery man for his vnderstandyng . But their worckes are so much the more to be read . For the diuersitie of iudgements and expositions , doth profite a wise man , so that no man do rashly condemne the writer , that dissenteth from him , or breaketh the bonde of peace in the Churche .

Agayne to the matter , I iudge that it may be well weighed and considered if the doings of the old fathers which admitted infantes to the Lords supper be discretly distinguished from the cause that moued them therto . And also if we do iudge of their doinges according to other godly and probable reasons . Of whiche sorte I will bring foorth some to be considered of the reader .

The first is this . The Sacrament or signe ought not to be denied to him whiche is partaker of the thing signified .

The second is . Because Christ is a sauiour to his whole body the Church , and because infantes do pertayne to the integritie and perfection of the Ecclesiasticall body .

The third is , because Christ sayd . Sinite paruulos venire ad me , & ne prohibeatis eos . &c. Suffer litle ones to com vnto me , & forbid them not , for theirs is the kingdom of heuen , for by these resons we may gather thus . First if he may be partaker of the sign which partaketh the thing signified : Infants also of the faithful be partakers of the death of Christ , that is , of the redemption , which is purchaced by it . Therfore they may be partakers of the signe & Sacrament of his death , that is , of the Lordes supper .

Secondly , if infantes do pertayne to the Church , whiche is the body of Christ : It foloweth that they do belong to that communion , by whiche ( as the Apostle saith ) we be all one body , whiche be partakers of one bread and one cup Christ is the meat of the whole body , therfore he is the meate also of the infantes .

Wherfore like as the infantes of the Hebrues did no lesse pertayne to the Pascha ( being a Sacrament of their redemption , ) then their fathers : So also our infants do so well pertayn to the Sacrament of our new Pascha , aswell as we .

Thirdly if Christ him selfe vouchesaued to haue infantes to come vnto him , to embrace and to lay his handes vpon them , and to blesse them , how shall we iudge them vnworthy to be admitted to the Sacrament of his body and bloud , for somuch as no man iudgeth the Sacrament to be preferred before Christ him selfe ?

Now to the place of saint Paul , let a man proue him self , 1. Cor. 11. and so let him eate of that bread , and drincke of that cup. It may be aunswered , that it ought to be vnderstand onely of them which stand in daunger to eate the bread , and to drincke of the cup of the Lord vnworthily , as the text it self manifestly declareth . But this is not to be fered in infants of the faithful , whom we may not well call vnworthy of the Lordes table , for that they be worthy by the grace of Christ , being incorporate to him in Baptisme , although they cannot for their age either beleue or confesse their fayth , or proue them selues , whiche thinges are well required of them that be of age . Wheras the Apostle monisheth vs to proue our selues before we do partake of this bread and cup of the lord , he doth it not to the end that our comming to the Lordes table should be obtained of this study of prouyng our selues , but that we should not rashly and lightly receiue the sacrament of grace abusing it , and sinning against the body and bloud of our Lord .

This reason restraineth not the infants of the faithfull from beyng partakers of the body and bloud of Christ .

After this maner might some man obiect for the defence of geuyng the Sacrament to infantes , and to defend the doynges of the old fathers , who taught that infantes ought to communicate .

Obiectio .

Some man wil say . Than you do allow the doings of the old fathers , & so ye may condemne that which hath bene vsed in all Churches after them .

Responsio .

Neither the one nor the other is to be condemned , nor we wil be authours to any man to enterprise to bring agayne the communion of infantes into the Churches , or to iudge that it ought to be brought in agayne , for by that way we may minister occasion of discorde , but let those things which concerne their saluation in Christ remayne sounde .

To be short , this saying of Saint Augustine is not to be allowed : that if infantes do dye without the externall partakyng of the Sacrament , they cannot be saued : but the iudgement of the Churche at this daye ( whiche is that the externall partakyng of the Lordes Supper is not necessarie ) is to be allowed . Nor they are to be gaynesayed whiche do affirme , that infantes ought not to be admitted to the communion , for certaine inconueniences .

To proue them selues . 8. 1 , Corin. 11.

SAint Paul doth not in this place require , that we proue and trie other persons , but that we proue our selues . For this proofe respecteth the conscience and inwarde mynde . We are wont to trie gold and mony , whether they be counterfeict or no , and shall we not much more now trie and proue our conscience , before we come to this table more precious then gold .

Questio .

What manner of probation ought this to be , or how ought we to trie our selues ?

Responsio .

In the late Romish Church the chiefest part of this probation was attributed vnto auriculer confession . For the papistes did commaund all them which would receaue the Sacrament , diligently and straightly to examine their life , and that they should exonerate them selues of all their sinnes into the Priestes eares .

But S. Paul requireth an other maner of preparing and probation . This probation consisteth in two things , that is , in faith and repentaunce . Faith receiueth doctrine , and repentaunce requireth conuersion of life . First therfore let man proue him selues , that is , let hym be armed with faith , when he commeth to this holy mysterie , 1. Cor. 13. as Paul sayth in an other place : Vosmet ipsos tentate , si estis in fide , ipsi vosmet probate .

Secondly let not our minds burne with filthy lustes of auarice , hatred , whoredome & such like , but let our life be pure and adourned with good workes & so let vs come to this heauenvly banquet : Notwithstanding they are not to be heard , which will bind and referre this probatim to such puritie of life to be had in our good workes , as can scarcely be founde . But obedience begon in vs of a godly life and a set purpose to go forward in godlines pertaine to this probation and profe . Therfore if thou aspire with an earnest and serious mind to the righteousnes of god , & if thou be humbled with the knowledge of thine owne misery , & doost rest wholly in the faith of Christ , them persuade & resolue thy self to be a worthy gest of this misticall table , I meane , a worthy gest , whom God doth not exclude , although ther be imperfection in thee & som thing to be desired in thee . For faith , but euen begon doth make at length of vnworthy men worthy persons . For other wise a perfect and absolute probation , whiche requireth all kinde of puritie , can not be had in this life . Wherfore the wicked opinions of the Anabaptistes and their solemne deuocions , are greatly to be improued , who comming to the lords table bind them selues with an horrible obtestacion , that they are so perfite , that they feare not streight waye to dye , because they thincke them selues to haue so great loue & charitie towardes their brethren , as Christ had , hanging vpon the crosse .

Original sinne of the 9. Virgine Marie .

THere hath bene very much contention betwene the learned , whether the virgine Marie were conceyued and borne without Originall sinne , or no. Some doctours affirming it , as Chrisostome and Theophilacte . Other do deny it . The Thomistes holde the affirmatiue . The Henricistes and other , defende the negatiue . Petrus Galatinus doth make a longe discourse of this matter , bringyng in obiections whiche seme to proue the affirmatiue , and he maketh aunswere vnto them , and attempteth to confute them , and to proue the contrarie . But so hot a prouer as Galatinus is , and so cold probations saw you neuer . I speake vnder correction of the learned .

I will rehearse vnto you the wordes of a godly Byshop and constaunt Martir of England concernyng this matter . Beyng occasioned ( said he ) by some men whiche gaue to much deuotion to our Lady without iudgement , as though she had not needed Christ to saue her . To proue Christ her sauiour , to make Christe a whole Sauioure of all that be or shall bee saued : I reasoned after this maner . Either shee was a sinner , or no sinner . There is no meane , if shee were a sinner , then shee was preserued from sinne by Christe : so that Christe saued her , and was her necessarie sauiour , whether she sinned or no Now certayne authours ( sayd I ) as Chrisostome , Theophilact , and other , writeth as though she had ben some thyng faulty in her tyme . Also I sayd , that certayne Scriptures standeth some thyng to the same , vnlesse they be the more warely vnderstanded . As these Scriptures . All haue declined , that euery mouth be stopped , and all the worlde is bounden in daunger to God . Agayn , all haue sinned , and nede the grace of God . Also death passed through into all men and women , for asmuch as al haue sinned . But to these Scriptures I sayd , it might be aunswered , that the priuiledge of one or of a fewe doo not derogate or minishe the veritie of an vniuersall exposition in Scriptures . And as to the doctours I sayd , that other mo saith otherwayes , and for asmuch as now it is vniuersally & constantly receiued & applied , that she was no sinner , it becommeth euery man to stand and agre to the same , and so will I ( quod I ) nor any man that wise is , wil do the contrarie : But to my purpose , it is neither to nor from , to proue neither this nor that , for I will haue her saued , and Christ her Sauiour , whether euer she was a sinner , or no sinner . And to that , ( some sayd ) what nede you to speake of this ? I aunswered , great nede : when men cannot be contented , that she was a creature saued , but as it were a Sauioresse , nor nedyng of saluation , it is necessarie to set her in her degree , to the glorie of Christ , creatour and sauiour of all that be or shal be saued . Good authours haue written , that she was not a sinner : but good authours neuer wrote that she was not saued , for though she neuer sinned , yet she was not so impeccable , but that she mighte haue sinned , if she had not bene preserued . It was of the goodnes of God that she neuer sinned It had come of her owne ilnes , if she had sinned . There was difference betwixte her and Christ . And I will geue as litle to her as I can ( doyng her no wrong ) rather then Christ her sonne and Sauiour should lack any parcell of his glorie . I am sure , that our Lady will not be displeased with me for so doynge , for our Lady sought his glorie here vpon earth , she would not defraude hym nowe in heauen , but some are so superstitiously religious , so preposterously deuoute towarde our Lady , as though there could not to much be geuen to her . Such are zeleous without knowledge and iudgement , to our Ladies displeasure . No doubt , our Lady was throughe the goodnes of God , a good and a gracious creature , a deuoute handmayd of the Lord , indued with singular giftes and graces from aboue , whiche through the helpe of God she vsed to Gods pleasure , accordyng to her dutie , so geuyng vs ensample to do likewyse : so that all the goodnes that she had , she hadde it not of her selfe , but of God the authour of all goodnes : the Lorde was with her fauourablie , and powred graces into her plentuously : as it is in the Aue Marie . The sonne of God whan he would be come man to saue both man and woman , did chose her to hys mother , whiche loue he shewed to her alone and to none other , of his benigne goodnes , by the whiche she was the naturall mother of Christe : and through fayth in Christ , she was the spirituall sister of Christe , saued by Christ , blessed by hearyng Christes worde , and kepyng the same . It should not haue auailed her to saluation to haue bene his natural mother , if she had not done the will of his heauenly father . By hym she was his mother , by hym she did the will of his father : She was the handemayden , he is the Lorde . The handemayden did magnifie her Lorde , the handmayden would that all should magnifie the Lorde , to whome be honour and glorie . Amen .

These be the words of that godly and constant preacher . But whither he considered and had a respect to the corrupte tyme , when he spake these woordes , or els that he would geue no offence to the weakelynges not able to receyue as yet whole meate , he semeth in these woordes to graunt the scholasticall distinction De duplici redemptione , id est , subleuatiua , & preseruatina . The schole men say that Redemptio preseruatiua , is more noble and more perfecte , then Redemptio subleuatiua . As for example . It is much better to preserue a man from receyuing a wounde , then to geue him remedie after the wounde is geuen . So is it more noble and muche better to preserue one that he fall not into sinne , then to deliuer hym from sinne after his fall Euen so the Virgine Marie , and none but she , was redemed by Christ , Redemptione preseruatiua , whiche farre excelleth Redemptionem subleuatiuam , wherwithall sinners are redemed from sinne . Thus reason the scholemen .

But if the Scriptures be well weyghed and vnderstanded , it will manifestly appeare that none , no not the virgine Marie was exempted from Originall sinne ( Christ alway excepted )

Saint Paule writyng to the Romaines doth say . De fide ad petrum parte prima q. 24. Omnes in Adam peccauerunt & egent gratia Dei. All haue sinned in Adam and want the grace of God . Wherupon it foloweth necessarily that Marie sinned in Adam , and that Prima materia eius , was infected with the sinne of Adam , and so corrupted in originall sinne .

Secondly if Marie should haue ben conceiued without Originall sin , she should haue ben begotten Sine concupiscentia , without lust , De fide ad petrum . which Saint Augustine doth denie , his wordes be these . Holde stedfastly and doubt not by no meanes , that euery person whiche is conceiued by copulation of man and woman , is borne with Originall sinne , and subiecte vnto death . And all that be borne with luste of copulation , are conceyued with Originall sinne . Then seyng that the virgine Marie was begotten by the copulation of father and mother , she must nedes as other are , be begotten in Originall sinne .

Thirdly if the virgine Marie should be vtterly voyde of sinne , Christ had not bene an vniuersall redemer , 3. dist. quest. 3 whiche to graunte were verie inconueniente . Therfore Christ was also her redemer and Sauiour , as she singeth her selfe in her songe , saying . Et exultauit spiritus meus in deo salutari meo , and my spirite reioyced in God my sauiour . Now redemption or saluation doth presuppose sinne , for none can be sayd to be redemed or saued , except it were from some sinne . The redemption whiche the scholemen call Preseruatiuam , semeth more suttle then sauerie .

Fourthly and finally , Aquinas writeth after this manner . Alius error fuit eorum qui dicunt , quod peccante Adam , Dominus aliquid incorruptum & non infectum in Adam conseruauit , per quod natura humana seruari posset , & quod hoc idem transfusum est sine aliqua infectione ad beatam virginem , & exinde formatum est corpus Christi , hoc autem erroneum reputatur propter duo , that is . There was an other errour , of whiche they say , that when Adam sinned , the Lord preserued some thyng incorrupt , and not infect in Adam , by the whiche the nature of man myght be saued . They also say , that the same thyng was transfused without any infection into the virgine Marie , and that of that , the body of Christ was fourmed and made . But this is erroneous for two causes , first , because after this position , Christ should not be the sonne of the virgin , nor should be borne of any stocke or linage but onely of Adam , for that part because it remayned vncorrupte in the nature of man , should be farre fet and straunge from all other , beyng borne of Adam , and should be proper and connaturall onely vnto Adam , as much as concerneth the first state .

Secondly , because the due order of signification should be taken away , for as it was not decent , that any should satisfie for Adam and his corrupt succession , whiche were not of his stocke , so it had not ben mete that the sonne of God should haue healed by satisfaction , a nature infected , vnles he had taken that thing whiche before was infected . Therfore it is to be sayd , that the fleshe of Christ , as concerning beyng in the flesh of the parentes , yea and in the virgine Marie , was infected with sinne before it was taken . But in the very actuall takyng of the flesh , it is purged from all infection , so that concernynge the fleshe of Christe , there is founde no spot in it . These be the wordes of Thomas . By whiche it appeareth that the fleshe of the Virgine was infected with originall sinne . He that will read more of this matter Pro & contra , Let him read Galatinum , in his booke , De arcanis Catholicae veritatis .

Democritus . 10.

DEmocritus was a philosopher borne in a citie called Abdera , who receauing of his elder brothers the portion of his fathers inheritaunce , being kindled with the great desire of knowledge of things , went through the greatest part of the world . He returnyng afterward into his countrie , being in great penurie , gaue him selfe to the contemplacion of naturall things , in a certayne orchyard neare to the walles of his Citie .

It is reported , that he , what thing soeuer chaunced by fortune , or what soeuer he heard of the mutabilitie of things , fell into a maruailous laughter . And therefore by the figure , Antonomasia , all dissolute laughters be called Democriti .

At the last ( as Cicero sayth ) he pulled out his owne eyes , and made him selfe blinde of purpose , that he might the more narowly and nearely searche out the secretes of nature .

He died at the age of .109 . yeares He said , that al things were made , Exatomis , and that there were many worldes , and those corruptible , he so excelled and profited in al kind of Philosophie , that he might haue ben called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , siue quinquertio . For he attained to the knowledge of things naturall , morall , mathematicall , all the liberall sciences , and to the connyng of all Artes .

His father was meruailous riche , for he made to the whole armie of the souldiours of kyng Xerxes , a solemne feast .

He had a very excellent saying , which is this : Conuenientius est , vt parcitatem in tuo serues , quam luxum in alieno : parcitas enim est remedium necessitatis vt medicina dānorū , that is . It is more conuenient to be sparefull of thine owne , then to be prodigall of an other mans , for parcitie is a remedie of necessitie , euen as medecine is of hurtes .

Laertius writeth that there were sixe Democriti .

Vincentius . 11.

THere were many of that name . But the first Vincentius was a very godly man , borne in Spain , & scholer to Sixtus Bishop of Rome .

He suffered very cruell martirdome at Valence in Spaine , with Valerius the Bishop of that citie , vnder Dacianus the president . In so much that being cruelly handled in prison with hunger , and noise of chaines , & bearing great yrons vpon his hands and necke , he suffered deadly punishment in all his limmes . Which martirdome s . Austen declareth in a sermon , saying : Magnum & admirandum spectaculum noster animus caepit . &c.

Our minde conceaued a great and meruailous spectacle , and we saw with our inward eyes , not a cruell and pernitious pleasure taken of trifles , as it is wont to happen in places appointed to behold games , but a very profitable and fruitfull pleasure , when the passion of Vincentius was read . It causeth me to tremble , to behold the vnuinceable stomake of this martyr , stryuing with very sharpe conflict of the flesh against the cruelty of Dacianus , and against the paines of death , and at length by the helpe of god ouercomming al torments For Dacianus caused this godly man first to be racked and tormented in his whole body in Equuleo , that is , a place made of burning plates , in likenes of an horse , and then his body so racked and rent , to be diuersly wounded , and torne in peeces with cardes or hookes . And that he might more cruelly vexe him , he made the tormentors to whip and beate him , with much more cruelty , as S. Austen declareth .

Saint Augustin also in an other sermon speaketh of this Vincentius , after this sorte . Blessed Vincentius was truly called Vincentius . For he most strongly ouercame all the perils of death . He ouercame in words , he ouercame in paines , he ouercame in confession , he ouercame in tribulation , he ouercame being burned , he ouercame beyng drowned , he ouercame being aliue , he ouercame being dead . For when he was dead , it is sayd , that angels spake thus vnto him : Agnosce , O vincenti , quia pro cuius no mine vitiliter decertasti . &c. Know thou , O Vincent , that he for whose sake thou hast manfully fought doth kepe a crowne prepared for thee in heauen , whiche hath made thee a conquerour in paynes .

His passion and noble Triumphes Prudentius hath expressed in very elegant verses .

Saint Augustine also in many sermons declareth , how much the martirdome of Vincentius is to be had in reuerence and praysed .

This Vincentius , wherof mention is made in the Prelection before , was a French man borne , a Monke and Priest of a monasterie in the Ile of Lirinense . He wrote two bookes , Contra omnes haereticos , he wrote a booke also , Pro antiquitate , & vniuersitate Catholicae fidei . He liued in the yeare of our Lord .430 . as Gennagius writeth .

There was an other Vincentius , whiche was a Frenche man also , a blacke frier . He wrore .iiij. great bookes , the first entitled , Speculum historiale , the second , Speculum naturale , the third , Speculum morale , the .iiij. Speculum Doctrinale , beside other workes , he liued in the yeare of our Lord 1240

Aaron . 12.

AAron was the sonne of Amram , he was Moses brother . He was very eloquent the Oratour and interpreter of Moses , he was the first high Priest called of God by Moses to the ministerie of the Leuitical priesthood . He bare the type and figure of the high Priest Christ . Numb 12.

It is recorded , that he with his sister Miriam murmured agaynst his brother Moses , and therfore prouoked the Lord agaynst hym , he was let to enter into the land of promise , because he was somewhat vnfaithfull at the waters of contradiction .

He had foure sonnes . Ithamar , Eleazarus , Nadab and Abiud . When he was .123 . yeares of age , he died in the mount , Hor , an hill of the Idumeans . Ahorā , in Hebrue , is in Latin , Mons fortis , vel mons cantici seu laudis a Ranan , laudauit . A strong hill , or an hill of singing or of prayse .

Because I haue made mencion of Aaron , being high Priest , I will geue you some notes , concerning his apparell and the signification therof .

There are noumbred nine kinds of the apparell belonging to the Priests : some noumber but eight , but Iosephus reciteth tene . First of all the Priests were washed with cleane water before they went to do Sacrifice , and then they did put on their holy garmentes . There was certaine apparell common to the high Priest and to the other Priestes .

First the Priestes had lynnen breches to couer their priuities , whiche breeches did reache from their loines , vnto their thighs , the higher part wherof was made first aboue the huckle bone , much like vnto our trussed hose , that when they should do sacrifice , and draw or beare any burden , if they fel , the thing that ought to be close , should not be sene . Then they put on a short and straight coate without sleues , which sat plain vp on the body , without plaite or wrinkle , and reached downe to the calfe of the legge .

Thirdly , they had a girdle which girded the same coate vnto them . This girdle was made of purple scarlet , fine linnen , and blew silke . The endes of the which girdle should hang downe to the calfe of the leg , but in their ministery they cast it vpon their left shoulder .

The fourth kinde of garment was a round cap , or a myter , which couered the head to the eares .

The fift maner of garment was the Ephod , whiche was the vtmost part . It was a roabe made of linnen . Suche a garment did Dauid weare when he daunced before the Arke . This Ephod was not much vnlike our Surplices .

These fiue kindes of garments were common both to the high Priest and to the inferiour priestes . The other foure sortes of garmentes were proper onely to the high priest . The first garment was called Megil , which was a broad garment , rēaching down to the heeles , made all together of blew silke , and was al whole , sauing that it had two holes to put out the priestes head and his armes . It had beneath in the skirts .72 . bels of gold , and so many Pomegranets of blew silke , so set , that betwene euery two bels was a Pomegranate , and betwene euery two Pomegranates a bell , which was done for this cause that when Aaron ministred , a sound might be heard when he went into the holy place before the Lord . For if he had gone without this garment , they should haue died .

The second garment of the high priest was an Ephod , nothinge lyke the Ephod , mencioned before , for it was not linnen , but made of cloth of gold , and was girded vnto him , wherin was the brest plate , with the .xii. stones , which was tied about with two chaines to two Onix stones , and beneth with two laces . In the two Onix stones were engraued the names of the twelue tribes of Israel vi . vpon the one stone , and six vpon the other , which two stones were vpon the shoulders of the Ephod .

The third garment was called , Rationale , whiche the Hebrewes call hosen , which was the brest plate of iudgement , so called , bicause the high priest could not geue iudgement without that on his brest . It was made of gold , blew silke , purple scarlet and fine trimmed linnen . It was foure square , and double a hand breadth longe , and a hand breadth broade . It was full of places for stones euen foure rowes of stones , which stones wer according to the names of the children of Israel . In this brest plate was put also these two words , Vrim , and Thummim , which were vpon Aarons hart . Vrim signifieth light , and Thummim perfection . Vrim also doth signify knowledge , Thummim holynes , shewing what vertues are required in the Priestes .

Some interprete and turne Vrim Thummim , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , doctrina & veritas , doctrine and truth , wherby is signified , that Priests ought to be able to preach doctrine , but yet none other but true doctrin .

The fourth and last kind of garment was , a myter , & ther was made a plate of pure gold , which had grauen theron , sanctum domino , holines to the Lord . It was set vpon the high Priestes for head . And this plate of gold was tied with blew silke lace vpon the fronte of the myter .

These garments had a godly and manifold signification . God him selfe declared by Moses the vse and the end of them , that they were instituted vnto the glory and comlynes of the Priests , which garments did not onely procure an authority vnto the Ministers , being occupied about the sacrifices , but also made the sacrifices commendable . For they must needes appeare glorious , whiche are celebrate with so great pompe and preparaunce .

Also , it was profitable and necessary , that the people being very prone to embrace the rites of the Heathen , should be kept within the compasse of their duties by these ceremonies .

Furthermore , they do exhibite Christ the true and high priest to be considered of vs . He was appareled with the garment of iustice , temperaunce and vertue , which garment he hath common with vs , for it behoueth al Christians to put vpon them , Christ .

Christ excelleth as an high priest , not onely in that he sanctifieth vs , and indueth vs with vertues , but also hath certaine peculiar properties , as a true God and Sauiour of the world . He beareth vs on his shoulders and in his brest , as precious stones , for we be not vile , but precious in his sight . The light of the eternal wisdome shineth out of the brest of Christ our Bishop . For in him , as in a cheste of the euerlasting wisdome of God , are al treasures of wisdome & knowledge layd vp . He is the light of the world , he is truth and perfection , that al the world of onely Christ maye aske iustly lawes , oracles , and whatsoeuer nedeth to the obtaining of perrfection , and true blessednes . He is Sanctus sanctorum , the diuine Maiesty and holynes it selfe , vpon whose head the crowne of glory doth wel & rightly sit , who onely doth sanctify , raigneth glorious , & liueth for euer .

Finally , these ceremonies were ordained for the priests , that they might vnderstand by their apparell , what was required of them , and of what condicions they ought to be . Let priests be alwaies prepared to their office . Let them walke honestly in the sighte of God and menne . Let them kepe a temperaunce , and be voyde from riot and euill lustes . Let theyr loynes be girded with the girdle of iustice and truth . Let their brests , sides , and backes be sensed with the word of God . Let their heades be couered with the helmet of saluation , in Christ our Sauiour . Let him be the head of the Ministers , and ministery , but especially let him be a vocall Priest speaking in the Church . For if the priest be dum , he shal die , but if he doo boldly preache the name of the Lord , and his law , he raiseth vp a sweete sauour of Pomegranates in the Church . Therfore , vnder the shadow of the garments , are couered maners , vertues , and vices . Next after preaching , nothing doth more commend and set foorth man , then garmentes . Such as the minde is , such almost are the words and garments . Therfore the garment signifieth a mans conuersation . Wherupon we are commaunded in holy talke to put on an other garment , when conuersacion is required to be chaunged . In so much that a good part of priestly doctrine is contained by a shadow , what becommeth them in this apparel of Aaron .

Phinees . 13.

PHinees was the great priest of the Iewes , sonne to Eleazarus the high priest , & was ordered the same yere that Othoniel was made priest , but how long he sat , it is vncertain . He was a stout and valiaunt man , and vanquished many of his enimies ( before he was priest ) when Iosua made him general of the armies . But after he was made priest , he continually serued God with al good and vertuous life , reuerence and feare . And therfore the Lord him selfe gaue him a couenaunt of peace . He semed from his youth to haue a feruent zeale to God . For when the sonnes of Israel , that is , the sonnes of Belial had done sacrifice to Belpehor in Moses presence , and had eaten the sacrifices of the dead , as the Heathen were wont to do , and when Phinees saw the captain of the tribe of Simeon , named Zambri , in the presence of al the people , come to a Madianite woman , a faire harlot , he riseth vp , and with his iaueling in his hand , entred in a rage into the tent , and stroke them both in doing the dede through the priuities , & slew them . For the which act the lord said forth with to Moses : Phinees my seruaunt , the sonne of Eleazarus , sonne to Aaron the Priest , hath turned away my wrath from Israel , bycause he was zelous for my sake among them . Therfore I haue not consumed the children of Israel in my ielousy . For that cause the Lord appointed to him a perpetual priesthood . He being aged , died in the fauour both of God and man , and was buried in the burials of his fathers , and is worthely numbred among the saints of the old law .

A Calfe . 14.

A Question might be demaunded , why they made the image of a Calfe , rather than of man , or of any other beast .

Responsio .

It is not vnlikely , that they by a peruers emulation did folow the Egiptians , which did worship , as their god Apim , that is , Taurus , an Oxe or Bul in the similitude of a Calf . And to this they fel by reason of dayly familiarity with the Egiptians . For although they wer sundred from the Egiptians , yet they wer somtime conuersant with them . And here is to be considered what mischief the company and euil examples of naughty men do gender and bring . The Egiptians , after they had worshipped for a certain time a liue Bull or Oxe , than they drowned him , and sought for an other Oxe or Bul with great mourning , as Strabo and Plinie also do write .

Saint Ambrose doth say , that by this Calfe was signified , that Hieroboam should in long time after set vp golden Calfes , and cause the people to worship them .

Questio .

Many cal into question , whether Aaron sinned or no , in causing this Calfe to be made ?

Responsio .

Some write , that he offended not : other write that he greuously offended . Theodoretus saith , that Aaron was not in so great a fault , his words be these : Aaron propositum in vitulo formando quaerendum est , ita enim fiet vt omnino venia indignum fuisse non iudicemus &c. That is : The purpose of Aaron is to be sought out in making the golden Calf , for so it shal come to pas , that we may iudge Aaron not vtterly to be vnworthy of pardon and forgeuenes . For when his brother Moses had bene in the hill by the space of .xl. daies , & the people wer in such a rage , that they would returne again into Egipt , Aaron first attempted to mitigate & asswage their fury with gentle words . But when he perceiued he could not preuail , he required the earings of the women , that he might something that way turne their minds ( louing iewels ) & draw from them the rage of superstition , & did ( as it were ) set one soldiour againste an other in the front , but he could not this way pacify their fury . Therfore he was of necessity constrained to fashion a Calf . Wherfore such a purpose and intent was to be forgeuen of the great goodnes of god , which Moses himself declareth in Deuteronomie , wher he saith : I desired my Lord God for my brother Aaron , and he died not . Thus much Theodoretus . Diodorus is also of this opinion .

Other learned fathers , to whom also the scolastical diuines do condiscend , do hold that Aaron did greatly offend , bicause he feared man more then god , by which fear he consented to the sin of the hebrues , & as S. Paul saith , not onely thei which do il , ar worthy of death , but also they which consent to the doers If you wil obiect , that he did it for feare of death , yet he cannot therby be excused from sinne . For he being as it were , a spiritual gouernour , should rather haue suffered corporal death , Eccles. 4. than to haue consented to the idolatry of the people . For it is written : My sonne , be not ashamed to say the truth for thy life . Againe , striue for the truth vnto death , and defende iustice for thy lyfe .

Caietanus writeth of Aaron , as followeth : Insaniuit ipse longe magis quam alii , nam alii non nisi elohim & elohe ( quae sunt nomina communia ) attribuerunt idolo : ipse autem in communicabile et ineffabile nomen tetra grammaton attribuit idolo , nullo ad hoc instigante : & quod peius est voce publica . &c. That is : Aaron was much more mad than the other people , for other attributed vnto the idol no names , but these names , Elohim , and Elohe , which are common names . But Aaron attributed vnto the idole the vnspeakeable name of God , the name Tetragrammaton , no man inciting him vnto it , and that he did also with a publicke proclamation , which is wurst of all . This is written here , euen as the sinne of Peter is written in the new Testament ( which sinne of Peter notwithstanding was muche lesse than this ) to the commendacion of Gods diuine grace , which tooke Aaron after so haynous sinne , to be notwithstanding the high priest .

Other do by this , excuse Aaron , and do say , that when Aaron named the great name Iehouah , he ment , that the sacrifice should be offred onely to the liuing God , and not to the Calfe .

Apostata . 15.

THat man is called Apostata , which swarueth from his captain , and fleeth to his enemies , or from the Christians to the Ethnicks or Iewes .

Moonkes also , whiche swarued from their institution and orders , were called Apostatae .

This kinde of swaruing is called Apostasia .

Apostata is a Greke word , & signifieth in Latine desertor , defector , a swaruer .

Baalistes . 16.

BAal and Baalim in the Hebrue , for the most part , are vain gods & idoles of the Gentiles , bicause they are Lordes ouer them , of whom they are worshipped . For Baal signifieth a Lord , Maister & Husband , and somtime it is a common name of the heathen gods . For the Hebrues do seme to vse this word indifferently for all idoles of the Gentiles . After this maner they serued Baalim , that is al maner of Heathen idoles , wherupon it is put for euery idole . In so much that this woord Baal , in the scriptures oft times doth signifie all maner of idolatry . For Baal signifieth not onely Dominum , Hiere . 9. Hier in Os. 2 Lord , but it is taken also sometime pro adamato , a louer , as appeareth in Oseas the prophet .

Bel or Baal ( or in the latine Belus ) was the first king of the Assirians . psal. 105. Rom. 1. In honour of whom Ninus his sonne set vp an image , and pardoned al them which had recourse vnto it : which manner of idolatry afterwarde crept in among the common people , so that now of the original or heade , the whole body of idolatry taketh his name .

Baalim is a word of the masculine gender , and Astaroth of the feminine gender , 1. Saw. 7. and by these two woords the gods and goddesses of the Gentiles are signified .

The scripture in many places is wont to terme them with filthye names , that it may the more cal men from the worspipping of them .

The Hebrues cal idoles molestations & griefes contemptuously , that they may declare , that they bring nothing but calamities , when foolyshe men do hope for saluacion of them .

But bicause mencion is made of Baal the idole , I haue thought good to speake somwhat of idolatry both concerning the woord , and the matter .

Idolatria , idolatry is a Greeke word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , of woorshipping , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , of an idole or image , which signifieth none other thing than the worshipping of idoles .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is deriued 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth forma , a forme or shape which men haue inuented vnto them selues , to represent a God with all . And as ther are found diuers and sundry kindes of matter , whereof the idoles are made : so ther are diuers kindes of idoles . If it be stone , wood , or metall , wherof the god is made , & in it to be worshipped , those are grose & most manifest idoles . Somtimes the matter of them is spirituall , which than happeneth , when those formes and images are none other things than conceptions of the minde , by which men do imagine to represent God him selfe , not as the scripture setteth him forth , but according to their own phantasy and rashnes .

Wherfore ther are two sortes of idoles , according to the condicion of the matter , of the which the one is called externall and visible , the other internall and inuisible , which is imagined in minde .

Also ther are two true kindes of worshipping of God , the one is inward , when we beleue in God , put our trust in him , & geue him thanks , and submit our selues and al ours vnto him , and call vpon him deuoutlye in our praiers . In these actions consist the inwarde worshipping of God . The other kinde of worshipping of god hath external notes , by the which we testify this our mind , as in prostrating of the bodye , in bowing of the knee , in vncouering the head , in speaking & in exercising those rites & ceremonies , which are instituted of God . And this is the outward honoring of God . But it is to be noted , that such externall signes , as of bowing the body and the knees , and such like are done also vnto creatures , as vnto Princes & Kings , which represent the authority of God , vnto men here in earth , and execute his office in the administration of thinges . And then truly they are to be estemed no otherwise then certain manifest testimonies , by the which al they which ar appointed in this inferior place , do declare truly and from the bottom of their hart , that they are contented for Gods sake to be subiect , and to obey such higher powers , as farre as godlines , and Gods word doth permit .

But we must take heede , least in our inward iudgement we attribute more vnto them , than is meete or expedient , and looke for greater things at their handes , then their authority and power is able to perfourme : for otherwise we shall not auoide idolatry .

Wherfore , if any man by bowing him selfe vnto his Prince , woulde signify thereby , that the Prince cannot erre , and that it is lawfull for him to do what he list , to his pleasure , and to commaund whatsoeuer he listeth , such a one without doubt should commit idolatry , both inwardly and outwardly .

Whether this fault be in the bondslaues of the Pope or no , we maye gather of this , that they so humble them selues vnto him , that they doo kis his feete . They declared that they were so subiect vnto him , as vnto the onely Vicar of Christ vpon earth , and as to the vniuersall Bishop of the Church , who cannot erre in the faith , vnto whom onely power is geuen to discerne and iudge of religion , and of Christian doctrine at hys pleasure .

Let this therfore be a sure and a firme rule , that the exteriour humbling of the body , whensoeuer it is a token and witnes of the mind , attributing vnto a creature more then is lawfull , or such thinges as are proper vnto God onely : that then it doth pertaine vnto idolatry , for they are not referred vnto God him selfe , or vnto the obedience of his commaundements , but vnto vaine formes and shapes , which we faine to our selues , and conceiue in our mindes .

Twoo places of the scripture offer them selues here to be discussed , which make for the confirmation of the doctrine which we intreate of . Actorum . 10

The first is in the Actes of the Apostles , of Cornelius the Centurion , who fell down prostrate vnto Peters feete , when Peter came vnto him , but Peter could not abide it , but reproued him , saying : Ne sic feceris , surge , ego quoque homo sum . Do not so , aryse , for I am a man also . Apo. 22. We reade also in the Apocalips , how that Iohn fel downe before the Angell , but he charged him that he should not so doo , saying : Conseruus tuus sum . I am thy fellow seruaunt .

These two places might be thus vnderstanded , as though Peter and the angel condemned these actions as idolatrous , and as though the Centurion and Iohn should geue vnto them some diuine honour , and should geue more reuerence vnto them , than is meete to be geuen vnto any creature . But such impiety is not to be thought to haue bene in any of them . The scripture is a witnes vnto the Centurion , that he feared and worshipped God .

Howe can we thinke therfore , that he would take Peter for a God , or at the least wise would geue any diuine honour vnto a creature ? And it is not likely , that Iohn being an Apostle , could not discerne an Angell from God . If that none of them woulde worshippe a creature in steade of the creatour , it followeth , that it is not lawfull to exhibite this kinde of outward reuerence to creatures . Wherefore it shoulde seeme also that thys reuerence ought not to be done vnto princes . To this I aunswer , that we ought to put a difference betwene worldly honour , and diuine honour .

Also , we must vnderstand , that these twoo menne , that is Cornelius and Iohn did not minde by this their woorshipping , to take Gods honor from him , and to geue it vnto menne : yet it might be thought that they fell to an inordinate signe of reuerence , and so offended in excesse , and passed their bounds , but committed not idolatry . But ther is lesse fear of committing idolatry toward Princes , than towardes the Angels or Ministers of Christ . For they , because they execute a spirituall function , the honor which is done vnto them , doth come nigher vnto a religious adoration .

Wherfore the bowing of the knee , and the incuruation of the body in them selues , are not condemned , but in that they are done for the cause of religion . Wherfore in this case a moderation is to be vsed . And let this be sufficiently sayd of this matter . Take this also by the way , that this doth also pertayne vnto idolatry , when we worship the true God by other meanes and rites then he would haue vs , or hath prescribed and appointed vnto vs .

If we do otherwise , we shal worship an idoll , according vnto the second forme of idolatry , spoken of before , that is , when we fayne vnto our selues in our mynde and thought some God , which is delighted wyth honour inuented by man , wheras there is no such God at all . Wherfore in this doing we shall not worship the true God , but an idole which we haue conceiued in our minde .

And surely Paule is thus to be vnderstanded in the first Epistle to the Corinthians , wher he saith : Scimus quod idolum nihil est in mundo . We know that an idole is nothing in the world . Paule doth not meane , that ther is no idole , as concerning the outward shape and fourme , for no man doubteth , but that the idoles haue place , either in some extern matter , or in our mindes . Wherfore he meaneth not the signe of the idole , but the thing , vnto the which the idole is referred : meaning , that the thing it selfe which is signified by the idoles , is nothing , bicause there is no God any where , which would be represented or delighted wyth such images .

Concerning the name of Baal , it is to be noted , that a goodly Epitheton of God is expressed therby . For Baal in the Hebrue betokeneth a Lord , a Maister , a Husbande , which all things agree in very deede vnto God . For he is the Lord of all , he is the teacher of all true wysedome , he is the onely husbande of the Church . Therfore they doo not erre , who considering the properties of God , doo call him by this name Baal . Nor the Grecians are to be reprehended , when they named God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , bycause with that title they declared God to be the authour of life .

Of the Romanes also God was called Iupiter , as they would say , helping Father . These woordes therfore are worthy to be attributed vnto God . And it might be that the Elders which so spake , had respect to the true God , Prince of all thinges : but afterward , it was most wycked and detestable to geue these properties to planets , starres , men , beastes , images , wherupon althinges were filled with idolatry .

Paphnutius . 17.

PAphnutius ( as Epiphanius sayth ) was the sonne of a certain woman , very famous in confession of the faith . Tomo . 2. Lib 2. haeres. 68. He was brought vp from a boy in soletary places , called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for the which cause Epiphanius semeth to cal him an ancher .

He was liberally instructed , and a verye continent and chaste man in all his life , and most famous in constancy of Christian faith and piety . For when he was bishop of a certaine city in the vpper Thebais , Eusc li. 8. c. 12 Lib. 1. cap. 7. at what time Maximinius the Emperour vsed great persecution in those partes , his right eye was put out , and the hamme of his left legge burned , or ( as Theodoretus writeth ) he was adiudged to digge in the moynes , hauyng one of his armes cut of .

But after that Constantinus the Emperour had restored peace and quietnes to the churches , Paphnutius also was restored to his Churche , and came after into the Synode of Nice , being sent for of the Emperor , wher Constantinus had him in gret reuerence , aboue al other men , in somuch that he sat at meate familiar with him , and calling him oftentimes into his chamber , kissed the place of his eye that was put out .

Paphnutius in that Synode of Nice , besides that he was a constant defender of the right faith , did also one verye godly and wholesome acte for the Church , which is this .

Some of the bishops went about to appoint a new law in the Church , that is , that priests , bishops , & deacons ( which had bene married when they wer laymen ) should not company & lie with their wiues , but should forsake them , and lead a single life : which law had bene almost allowed , vnles Paphnutius , perceiuing the perilous and greuous enterprise , and the great daungers that might ensue , if the bishops had resisted them . For he rising in the middest of the Synode , sayd : It is a hard thing , that suche a yoke should be layd vpon godly men , which being done , I foresee a great peril to hang ouer the church . Why do not you permit and suffer , that which the scripture not onely graunteth , but also doth very wel commend and adourne ? For it saith , that mariage is honourable , and a bed vndefiled . Furthermore , all men cannot alwaies obserue and keepe a lyke thys straight and hard law : yea how shal the chastity of their wiues be kept ?

The Synode receiued & allowed the iudgement of Paphnutius ( which was vnmaried ) to be godly and wholesome .

Paphnutius was present also in the Synode of Tyre , in which , when he perceiued that Athanasius ( which came thether with him ) was vniustly delt withal of his aduersaries , he tooke Maximinius , the bishop of Hierusalem by the hand , and counselled him to arise and depart , bicause is was not lawfull for them , being Confessours , to be present at a malignaunt counsell .

Besides his great piety and sincere doctrine , and constant profession , he was famous also in doing miracles and cures of perilous diseases , in driuing out diuels . &c.

Septuaginta . 18.

ELeazarus , brother to Simon Iustus , was Bishop in the fiue and thirty yeare of the raigne of Ptolemy , after the death of his brother Simon , and sate .xvii. yeares . In the time of his bishopricke , one Demetrius told this Ptolemeus Philadelphus , king of the Egiptians , whom he had made ruler of his library , that it was shewed him , that ther was a law geuen to the Iewes by the mouth of the liuing God , which law it was not lawful for any man to translate , but onely for them which worshipped God , adding also this , that one Theopompus attempting the same , was made blinde , and that he repenting was restored to health . And he said further , that the lawe written in figures and the Hebrue tounge , could not be translated without great labour .

The king being glad of that which Demetrius tolde him , sent letters to Eleazarus , with great rewards by his embassadours . For Ptolomeus the king had not long before , at the instant request of Aristenus his familiar friend , set at liberty al the Iewes , which wer in bondage in Egipt . The tenour of the Epistle , which the king sent to Eleazarus , was this , Lib. 12. as Iosephus testifieth .

Gentem tuam , quae secus nos erat , libertate donaui . &c. That is : I haue set at liberty thy country men the Iewes , which were vnder my dominion , supposing that this my dede pleaseth God . I haue also appointed some of them to my wars , & other of them , whose trusty seruice I had tried , I haue placed in my court . I haue determined to put your lawes in my library . Thou shalt do wel therfore to send me Elders & learned men , which can wel interpret them . I haue sent ouer an hundred talentes of syluer to offer sacrifices . &c.

On the other side , when the king had receiued Eleazarus epistle with the interpreters , he gaue ten beds with golden feete , and al implementes therto belonging , to Eleazarus , in token of a certaine beneuolence . He gaue him also a cup of .xxx. talents , x. stooles , purple , & a beautiful crown with many other things , which he had bequeathed to the God of heauen .

Now Eleazar sending to the king that which he requested , said thus : I haue chosen sixe of the best learned out of euery tribe . It may be the part of your godlines and iustice , after the copy and translation written out , to send it againe vnto vs by the bearers hereof . And after a certain space when the Elders wer come from Hierusalem , to the king being in Alexandria , they wer entertained of him very honorably , & most curteously . And when they offred to the king the role of the lawe written in golden letters , he asked thēfor bookes . And also when they had opened & shewed the fine thinnes of the parchment , & the incomprehensible ioyning together of them , the king marueiled that they wer so wonderfullye compact together , & rendring them thanks , he placed them euery one in seueral Cels , commaunding al things necessary to be ministred vnto them . Who in the space of .72 . daies translated the law out of the Hebrue into Greke , so that they all agreed in one and the self same translation ( as witnesseth S. Austine ) without any disagreing either of words or of sense , De ciuita . de lib. 18. cap. 42 which law being receiued & approued of the Iewes , which then were in those places , Demetrius offred to the king . Then the king seing what was done , and setting a side the law , greatly meruailed at the knowledge & wisdom of the Elders , & talked long with Demetrius , marueiling that neither historiographer , nor Poet had made mencion of the law , which was so wonderfully made and ordained . And when he calling the interpreters vnto him , thanked them , and sent them home againe , geuing to euery one of them three very rich stooles , & two talents of gold , and one cup of the weight of one talent , wyth the whole cupboorde and feasting table , desired them , that they woulde often resorte vnto hym out of Iewry .

Who when they had instructed and taught the king in the knowledge of the onely God , and in the gouernment of his kingdome , thanking him much , returned to Eleazarus with very many rewardes .

These interpreters were in number .72 . Albeit they are commonly called Septuaginta , for the more briefe and expedite speche . Like as the iudges of Rome , which gaue iudgement , who excelled at the tilt , wer called centumuiri , but they were in number an hundred and fiue .

Iustinus declareth , that king Ptolemei caused .72 . Cels to be made for these interpreters , that he might therby be fully certified and attain the truth , by the fidelity and consent of their interpretation , and willed euery one of them to repaire to his own Cel , wher he should translate . And after they had done , he conferred together al their interpretations , and found them to consent in euery poynt .

In apologetico ad gentes . Iustinus also doth confesse , that he saw certaine remnauntes of th●se houses in the high tower called Pharus , at Alexandria .

Tertullian saith , that Menedemus , a Philosopher of the prouince of Iewry , did much maruaile at the one consent of their interpretation .

Saint Hierome somtime doth attribute much to them , saying , that they were full of the holye ghost , affirming also that oft times they did translate vnexpertly , and very ill . But he scoffeth and mocketh at the Cels , writing thus . Nescio quis primus author septuaginta cellulas Alex andriae mendacio suo extruxit . &c. That is : I know not who was the first authour of this lye , that ther were seuenty Cels , builded at Alexandria , in which houses , the interpreters being seperated , did write and interprete all a like . For so much as neither Aristenus , which was Ptolemeus familiar friend , nor Iosephus ( who was long time after ) recorded any such thing . But they both wrote , that thei assembled together in one large place .

Great learned men do attribute to the .70 . interpreters so much , that they thinke nothing to haue ben translated of them , but that the holy ghost it selfe hath spoken and ratified it . Vnto these therfore , al students of Gods booke ( hauing any sight in the toungs ) ought to repair and run , as the Hart runneth to the fountaines of water , according to the saying of the Prophet . But ( vnder correction of the better learned , and that I may speake it with their pacience ) many places are found in their translations more perplex , and wrapped in greater darknes , then they be in the Latine version , which might chaunce partly through the phrase of the Hebrue toung , being farre dissonant from the Greeke phrase , partly throughe the corruptinge of the text , or the negligence of the Printers . Some perchaunce maye note in me presumptuous rashnesse , that I which haue tasted of the holye tounge , but tanquam canis e Nuo , doo take vppon me to shewe their errours and negligence in translating . But I wil ( by Gods grace ) shew manifestly not a few places , wherin they haue swarued from the true text , and from the minde of the holy ghost . Notwithstanding . I do gladly attribute so much to their antiquitie , and to the iudgement of the holy fathers , ( who had them in greate reuerence ) as may be attributed to them .

First I will declare , how they dissente from the Euangelistes ( who doubtles were full of Gods spirit ) and specially in that point , whiche toucheth the mysterie of our faith .

Saint Mathew allegeth this place out of the old Testament . Vocaui filium meum ex Aegipto I haue called my sonne out of Egipt : & he referreth this sentence vnto Christ . Now the 70. interpreters translate : Israel dilectus meus , vocaui illum ex Aegipto : Israell my beloued , I haue called him out of Egipt . They do not referre this prophecie vnto Christ , but to the people of Israel . They vtterly take away the misterie from Christ , that they may saue the faith of their historie , which declareth that the people of Israel were deliuered by the mighty hand of God , from the bondage of Egipt . And note one thing more , whiche is , that they corrupt the text and Hebrue veritie , for it is playnly read in the Hebrue accordyng as Mathew doth alledge it .

Nota.

This one place doth gretly make against them , which contend and hold , that the hebrue text was rather corrupt , then that the 70. interpreters did erre .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

When the 70. interpreters did so translate it , either they knew the mysterie , or els they were ignoraunt of it . If they were ignoraunt of it , then they had not the holy ghost in all their translations . On the other side , if they knew it , and would not vtter it , & consent to the truth , that spirit was rather diabolical , then holy , and as Saint Hierome sayth , it was manifest sacrilege .

Obiectio .

Origene , when he corrected the old Testamente according to the Hebrue veritie , he withdrew nothing from the translation of the 70. interpreters , but noted onely ( Asteriscis quibusdam ) what things were added Ergo , there is not so great fault to be founde in their translation .

Responsio .

Origene doth shew a certaine modestie in him self , who would not be se●e to curious in other mens workes : yet Origene was none of them , who assarted , that all the doynges of the 70. interpreters wer done by the holy ghost , for he doth manifestly dissent from them . It is written of the .70 interpreters in the Psalme thus : Attollite portas principes vestras : You princes lift vp your gates . But Origene sayth , that this was not spoken to the princes , but to the gates , as it is in the Hebrue . For it is commaunded vnto the gates that they should lift vp their heads , and open them selues vnto Christ , as a victor and conquerour .

Therfore certaine of the fathers folowed other translations made & done after the 70. interpreters , as the translation of Aquila , Symmachus , and Theodotion . Yea the Churche at the first did not receaue the translation of the 70. interpreters vpon the Prophet Daniell , but setting that a part , folowed Theodotion his translation . This they would not haue done , if they had thought the translation of the 70. interpreters had ben so perfect , that no man should haue sought the truth of the text , but out of them .

Wherupon Saint Hierome doth cite aboue an hundred tymes , Symmachus , and Aquila , and doth perferre them before the 70. interpreters . And so doth Origen cite Aquila .

Gen. 48. Iacob saith in Genesis : In caetu illorum non laetabitur gloria mea . But the 70. interpreters read : In congregatione illorum non innitentur epata mea . I pray you what affinitie or nearenesse haue these two wordes , Gloria & epata concerning the sense ? truly none . The cause of this error was this . The consonant letters in the Hebrue toung haue their significations of the vowels or punctes , which are set vnderneth them . Now there be two wordes in the hebrue very much like both in writing and in sound . These be the wordes Chauod , whiche doth signifie Gloria , and Chaued , which signifieth Eper , a liuer . And there is no more difference betwene them , but that the one is written with Vau , holem and signifieth glorie , & the other is written with Zere without Vau , and that signifieth a liuer . It is therfore manifest and playne , that they fell into this error through the similitude and likenes of these two letters .

The like is in the Prophet Ionas , where they put Acuaed , id est , seruus , for this worde Iuri , id est , Hebraeus , they were deceaued by the likenes of the two letters Daleth and Resc .

In the .58 . Psalme they put Manus , pro pedibus , for where they read : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . id est , manus suas lauabit in sanguine peccatoris It is in the Hebrue Peamaiu , id est , vestigia , footesteps .

Agayne in the .36 . Psalme they put an affirmatiue , where there is a negatiue . For where the Hebrues do read Quoniam non pacifice mihi loque bantur , the 70. interpreters do read : Quoniam pacifice mihi loquebantur . But that the sentence ought to be read negatiuely , the wordes folowing do declare , which be these Et iracundia dolos cogitabant .

Truly it is to be meruailed , that such an error hath continued in the Church so many yeares , and hath ben espied almost of none , or at the least of very few . The Latin interpreter might be in the fault ( I speake this in defence of the 70. interpreters . ) For if this Greke particle , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Quidem , be turned into 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Non , the matter were plaine , and then the sentence would agree with the Hebrue veritie and the minde of the Scripture .

This place emong many other doth signifie vnto vs , that those commentaries vpon the Psalmes , whiche go in S. Hieromes name , are not of his doyng , for they do expound this verse of the Psalme after the text of the 70 whiche , S Hierome being most expert and perfect in the Hebrue toung , would neuer haue done .

Furthermore , in the .37 . Psalme they peruerte all things , and take from vs a great and high mysterie . For where it is written in the Hebrue Schechon aeraetz v rech Emunah . id est , inhabita terram , & pasceris in veritate . that is . Dwell in the land , & thou shalt be fed assuredly : they haue translated : Inhabita terram & pasceris in diuitiis eius : Dwell in the land , and thou shalt be fed in the riches of it . But that this word Emunah , doth signifie Veritatem , and not Diuitias , I will bring agaynst them their own authoritie and translation in an other place .

Where it is both in the Hebrue text and in the Latin text in Psal. 39. Non abscondi incorde meo veritatem tuam , the .70 . do read : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . so that this word Emunah , hath none other signification but Veritatem , vnles it betokeneth sometyme , Fidem . faith fidelitie or assurednes , whiche is farre from the signification of riches .

Beside these errors , what a ridiculous interpretation , is this , in the .72 Psalm ? Erit firmamentum in terra in summis montium . Where in the Hebrue it is , Frumentum , or Placenta frumenti . Now there is a great difference in all the three tounges , that is , in Hebrue , Greke and Latin , betwixte Firmamentum , and Frumentum , Firmamentum , in the Hebrue toung is called Rakia , and Frumentum , is called Dragan , Firmamentum , in Greke is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vel 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and Frumentum is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vel , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Firmamentum in Latine , doth signifie in Englishe stabilitie or the grounde of a matter , sometime the firmament or heauen : and Frumentum , betokeneth all maner of corne , but it is most vsed for wheat or Rie . I besech you , who , ( vnles he were blind and vtterly ignoraunt ) would haue translated the one for the other , Firmamentum , for Frumentum .

Lyranus making mencion of this place doth say , that the Latin booke is corrupt , and that Firmamentum , is written for Frumentum , but that is most vntrue , for as it is in the 70. interpreters , so it is in the Latin text . Where the Latin booke hath Firmamentum , the Greeke hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . which is al one . Therfore this error is to be imputed vnto the .70 . not vnto the Latin booke , or to the Latin interpreter .

Here by the way , ( and yet not out of the way , ) I will shew you how fondly , yea rather how stretchedly Petrus Galatinus doth alledge and bring some of the hebrue Rabbines to confirme by this text in this Psalme , the sacrifice of the Masse , and the leuation of the hest , as they call it .

Rabbi Salomon doth interpret the .72 . Psalm of king Salomon . Wherupon , he expoundeth these woordes in the same Psalme ( Orietur in diebus eius iustitia , & abundantia pacis , donecauferatur Luna . In his dayes shall the rightuous florish , and aboundance of peace shal be as long as the mone endureth ) after this maner : In the dayes of Salomon shal the rightuous be multiplied , and the aboundance of peace vnto the worldes end . Notwithstanding ( as Galatinus writeth ) when he came to these wordes : Erit frumentum in terra , vel erit frustum frumenti in terra in capite montium , that is , an handfull of corne shal be sowen in the earth euen in the top of the mountaines . He being not able to conceile the truth , vttered these wordes agaynst him selfe , saying . Magistri nostri bonae memoriae exposuerunt , hoc esse genus placentarum in diebus Messiae , & totum Psalmum de Rege Messia explanauerunt , that is , our Rabbines of famous memorie haue expounded this kinde of cakes or wafers to be in the dayes of Messias , and do interpret all the whole Psalme of king Messias .

Galatinus alleging many other of the Rabbines , their gloses and their bookes , doth conclude , that this same Placenta , or cake should be Messias him selfe , he bringeth in Rabbi Berachias in the name of Rabbi Isaac , saying after this sorte : As there was a first redemer , that is , Moses : so there shal be a last redemer . For as the first redemer caused Manna to descend , so shall the last redemer , that is Messias , shal be a cake of wheat in the earth , accordyng to this saying of the Psalme : Erit placenta frumenti in terra that is ( as Rabbi Ionathas expoundeth it ) there shal be a sacrifice of bread in the top of the mountaines of the Churche , that is , a cake of bread shal be a sacrifice aboue the heads of the Priests which be in the Church . Thus saith the Chaldey translation of Rabbi Ionathas , Lib. 10. ca. 4. as Galatinus allegeth . And ( saith he ) what is more rightly signified by the mountaines of the Church , then Prelates and Priests , in whom the Scripture is fulfilled and verified , when they lift the body of Christ ouer their heades ? O fourefolde , nay fourtie folde blindnesse and ignorance , so to adde and diminishe the Scriptures , so to racke and rent the Scriptures from the true and naturall sense .

This Psalme concerning the type , is wholly written of the kingdome of Salomon , concerning the veritie and perfect accomplishing therof , it is made and meant of Christ and his kingdome . It conteineth partly deprecations and prayers , partly the Propheticall description of the kingdome of Christ .

Some write , ( and that verie wel ) that this Psalme was made of Dauid , for the good successe of the kingdome of his sonne Salomon , and that it was geuen to the people to be song . For after th end of the Psalme , these wordes be added : here endeth the prayers of Dauid the sonne of Isay .

And it appeareth manifestly , that when Salomon his sonne was consecrate and inuested into the kingdome , that Dauid not long after ended his life , that it may be well beleued , this Psalme to be the last prayers & vowes of kyng Dauid , in whiche prayers he doth not onely desire the successe and felecitie of his sonne Salomon , but also doth touche the felicitie , the power , the rightuousnes , the amplenesse and continuance of the kingdome of Christ .

Some verses are applied both to Salomon , beyng a type , and also to Christ . some onely vnto Salomon , and some to his subiectes and there felicitie , as the 16. verse , which is this : Sit pugillus frumenti in terram satus in caput montium , strepitum edant , sicut libanus fructus eius , & floreant de ciuitate , sicut herba terrae , that is , an handful of corne shal be sowen in the earth , euen in the toppe of the mountaines , and the fruite therof shall shake the trees of Libanon , and the children shall florishe out of the citie like the grasse of the erth . He praieth in this verse for many things , first that there might be aboundance of corn , and that the earth might be fertill . The wheat in that Region is both higher and greater in the stalk & grain , than it is in other countries . He prayeth that it may be growen as high as the hills are , and that it might be so thicke , that it mighte make such a noise when it is shaken with the wind , as the trees that grow vpon the mount Libanus do , when they are shaken with the wind . It is spoken as it wer 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Secondly he prayeth and wisheth , that the subiectes of his kingdome , might florishe and increase , both in number and in prosperitie of all things . And these things did happen to the kingdome of Salomon , as it maye be gathered out of histories . But to drawe this verse vnto a Cake aboue the Priestes head , as Galatinus , Lyranus , and other do , is an allegorie , not so farre fet , as foolishe . Haec 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

To our purpose agayne . In the .88 . Psalme , they translate : Medici susci tabunt , for Mortuisurgent . But in this they wer deceued with the ambiguitie of the word , for it signifieth Tam medicum , quam mortuum . But when it signifieth Medicum , it commeth of this . Radicall , Rapha . And when it betokeneth , Mortuum , it commeth of this Radicall , Raphah , with He , in th end , id est , dissoluit .

They do sometime obscure the whole text , when they had leauer vse the darke Hebrue phrase , then to speake playnely in the Greke toung , into whiche toung , they translated the text . An example . They read in the 40. Psalme : Holocaustum & pro peccato non postulasti . In whiche wordes there is no sense . But it is in the Hebrue , Holocaustum & peccatum non postulasti Where this worde , Chataah is taken for oblation offered for sinne , as Ascham , Delictum , is taken for an offering Pro delicto , as it is often read in Leuit. & in the Prophet Esay , where he sayth : Sacerdotes comedunt peccata populi mei , hoc est , sacrificia oblata pro peccatis populi . And in this signification Christ is also called , Peccatum , id est , hostia pro peccato . What shall I say more of them ? They do sometime peruert the very commaundements of God , as in the twentie of Leuiticus , they turne , Sponsam pro nuru , a wife , for a daughter in law . For where the true translation hath : Si quis dormierit cum nuru sua , vterque moriatur , they read : Si quis dormierit cum sponsa sua , whiche is agaynst the minde and meaning of God .

Furthermore , that they know not the signification of some Hebrue wordes , this manifestly declareth , that they haue left some hebrue wordes in the holy Scriptures vntranslated , as in the booke of the kinges where they say : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. fissuras vel rimas domus continebunt , leauing this Hebrue woorde vntranslated , Bedec , written in the Greke letters , & vnexpounded , whiche is to be meruailed at . For that word is common to the Hebrues , it signifieth a place broken , or ruinous . Our vulgare translation doth wonderfully erre , expounding Bedec , for Sarta tecta domus , whiche is an house substantially repaired , whiche hath no cleft nor hole in it , yea and whiche is so well reedified , that it might be lawfully and openly set and let to any that would hyre it . If S. Austen had knowen this , or at the least well weighed it , when he wrote so much in the commendacion of the .70 . interpreters , Li. 2. de doc. Christ he would doubteles haue written otherwise then he did . But S. Austen must be pardoned , for he knew not the Hebrue toung . Yea he began to learne the first elementes of that toung , when he was much past threscore yeares of age .

But because ye shall not thincke , that I haue them not in reuerence , and do not well iudge of them . I will now shew what is to be commended and allowed in them . In certaine places they do better and more truly expound both the wordes and sentences , then the Latin interpreter . And they do oft times ( omitting the words ) exhibite a misticall sense . As in Exod: Moses ignorabat , quod cornuta esset facies eius . This is our vulgare translation : where it is in the Hebrue : Luxit cutis faciei suae . Now the .70 . interpreters for the other put these wordes , Quod aspectus cutis vel coloris faciei suae erat glorificatus , that the sight or skinne of his face was made glorious .

Also in the 40 Psalme , where it is written in the Hebrue Imgillath Sephaer , id est , in volumine libri , in the rolle of the booke it is written of me , they turned that place , In capite libri scriptum est de me , in the beginnyng of the booke it is written of me . By the which interpretation they explaine vnto vs by the authoritie of th olde Testament , that Christ the sonne of God was creator of heauen and earth , who speaketh of him selfe these wordes : In capite libri scriptum est de me , that is , in the beginnyng of Genesis , it is written of me .

Obiectio .

But it is written in the Hebrue Bimgillah , in volumine , and not , In capite libri , therfore they haue not truly translated .

Responsio .

This doth withdraw nothing from the misticall sense of Christ . For the Hebrues by this noune Meggillah , volumen , do vnderstand the v. bokes of M●ses , which being written in certaine rolles , they euen at this day do honour and worship in their sinagoges vpon the Sabboth dayes . Or if any will defend this their translation concerning the mistery , he may say , that this word Megillah , doth not onely signifie a booke , of this verbe Galal , id est , voluit . but doth also signifie Apertionem , of this verbe , Galah , id est , aperuit . And the sense may be this . In apertione libri scriptum est de me , that is , in the very opening and beginning of the booke of Genesis . And this sense did so greatly please some , that they did affirme to be written in the Hebrue in Genesis : In filio creauit Deus caelum & terram . Whiche opinion S. Hierome hath very well refelled , saying that it may be so taken concerning the misticall sense , but not after the signification of the word . For it is not there Beuen id est , in filio , but Bereschith . id est , in principio .

Beside this , where it is written in our common translation : Gene. 49. Non auferetur sceptrum de Iuda , & dux de faemore eius donec veniat qui mittendus est . The scepter shall not departe from Iuda , nor a law geuer from betwene his feete , vntill Shiloh , come . The .70 interpreters did translate , Donec venerit cui reposita sunt , that is , to whom they are layd vp in store , they meane the scepter and kingdome . And this translation ( as some thinke ) is much better then the version of the Latin interpreter , who was deceaued by the likenes of , He , and Cheth . And yet I can not say properly , that he was deceiued . For Schiloh , with He , ( as some learned men do write ) doth come of this verbe Schalah , which signifieth to pacifie . And so Schiloh , is as much to say , as Author pacis , or , pacificator populo dei ꝓmissus . And this is none but Christ , who is the prince of peace . But Shiloh , written with Cheth , doth signifie Missus , whiche moued him so to turne it . Yet he semeth to be ouersene in this , that he translated it into a participle of the passiue voyce , for the Hebrue toung hath not participles of preterpassiues , nor of the future passiues .

Some learned men write , that Shiloh , with He , doth signifie Filium , and that He , is set in the steede of Vau , as ye would say , Filius eius . Other againe doe saye , that He , is not put for Vau , but that the word is written with He , by the minde of the holy ghost , to signifie Christ the sonne of a woman . For He , is a note of the article of the feminine gender .

Agayne , where the .70 interpreters do translate Cui reposita sunt , it standeth not best , for the text . For Origenes doth say , that he found diuersitie of translations in certaine bookes . In one booke he found , Reposita sunt , in an other he founde Repositum est , so that it ought to be referred to the scepter or kingdome of Christ . And this worde , Shiloh , can in no wise be the plurall noumber , but this is not to be greatly maruailed at of the .70 . for they do in many places turne the singular noumber into the plurall noumber .

To make an end , that I may not omit any thing whiche may make for the honor and renowne of the 70. I will now make mencion of such places , which ( as some do say ) both Christ and th apostles do vse their translation , contrary to the Hebrue veritie .

But let vs diligently enquire whether it be so or no. I will bring forth two places , one out of the Gospell alledged by Christ , an other out of the Epistle to the Hebrues alledged by Paul .

The first is , psal. 8. wher christ saith : Exore infantium & Iactētiū perfecisti laudem , as the .70 . did interpret it . But it is in the Hebrue Issarta or , fundasti fortitudinem , that is out of the mouth of babes and sucklings , thou hast ordeined strength : The .70 . do read , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. perfecisti laudem , and so doth also the Latin interpreter . And in dede this worde , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , doth signi - Laudem , but take away the circūflexe accent , & then , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , doth betoken Validum , or fortem , seuerum , pugnacem , & then it is one with the hebrue word , Or.

Furthermore this greke verbe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i , componere , doth not alwayes signifie , Perficere , but Aptare , to make mete , frame or to apply , & it may ●roperly signifie , Fundare , to ordain or builde , for to builde is nothing els but to frame and to ioyne one thing with an other , & so there shal be no discrepancie betwen Christ , the .70 . & the Hebrue veritie . And doubtles it is so to be read , and the boke of the .70 , ought to be corrected , that they should be driuen to consent with Christ , which alwayes spake Hebrue , and not Greke , rather then Christ to be drawen to them .

Heb. 2. The other place is alledged of Paul in th epistle to the hebrues , Minuisti eum paulominus ab angelis , here S. Paule folowed the .70 . although this hebrue word , Elohim , may aswell signifie God , as aungels . S. Hierome doth hardly consent with Paul , saying , that it is in the hebrue , Deo , & non angelis . But vnder Hieromes pacience , Elohim , doth not onely betoken Deum , God , but also aungels and iudges . And I meruaile that S. Hieromes memorie so failed him , who folowing the interpretation of Aquila vpon the vi . chapter of Genesis , doth in his annotations referre this word Heloim , to angels .

To be short , it is to be lamented , that the bookes whiche we haue now in the name of the 70. be so corrupted . And it is not meete nor ryght , that the fault and negligence of the printers should be imputed vnto them , for there be infinitie errours in those bookes by the inuersion of letters . One for example . There is put , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Locus pro conuiuio .

All such thinges and other of greater weight ought to be amended by the great diligence of them , whiche are cunninge and expert in the Hebrue and Greke toung .

Ezechiel . 19.

EZechiell was a Prophete , who when he was led prisoner with Ioachim the king into Babilon , prophecied the calamities of the Iewes , and sent his Prophecies out of Babilon into Hierusalem to Sedechias the king , which beleued him not , neither the other prisoners also , for that they saw the Citie of Hierusalem was not destroied , which Hieremy had prophecied should be destroied .

In the thirty yeare of his age and fift yeare of his captiuitie , he began to write his booke of Prophecie , whiche booke is neither to eloquent nor to rude , but betwene both . Hiero. The beginnyng and end therof is darcke and obscure , and some say , that the booke was written of certayne wyse men , and not of Ezechiell . And therfore the Hebrues do not suffer them to be read , but of very well learned men . Certayne of the Iewes , that is , of the tribe of Dan , and Gad ( whom he Prophecied should not returne to Hierusalem ) killed him at Babylon . He was counted a martyr and buried in the Sepulchre of Sem , the sonne of Noe , and of Arphaxah , his sonne . Ezechiell in Hebrue betokeneth Fortitudinem Domini .

Rites . 20.

THis worde , rites , is deriued and commeth of this Latin word , ritus , whiche signifieth in English an approued vse and custome , whiche all men do ratifie and allow .

Festus sayth , that ritus , is an approued vse or ceremonie in doyng Sacrifice . Howbeit , he also sayth , that it is taken and vsed more generally for any maner of vse and custome : Wherunto Cicero semeth to agree , saying : Dehiis qui omnia pecudum ritu ad voluptatem referunt , de amicitia . that is , of them whiche after the maner of brute beastes , do referre all thinges to pleasure .

Person , time , and place : and first of the person . 21.

THe circumstaunce of the person putteth vs in remembraunce of many thinges .

First , that we do weigh and consider who speaketh or intreateth , whether he be a Prophete or any other man . If he be a Prophete , whether he speaketh in his owne person , or in the person of an other . If he speake in the person of an other , whether he speake in the person of God or of man : and whither of a godly or vngodly man . Then it is to be expounded , whither he speake of hym selfe or of an other . For the writers of holy Scriptures sometymes do speake in the persons of other men , and sometymes in the persons of wicked men , and in the persons of their enemyes .

In the booke of Ecclesiast. where it is intreated De summo bono , many thinges are spoken in the name of the vngodly , whiche deny the prouidence of God , and the blessed and fortunate life that shall folow and succede the painefull and vnfortunate life in this world .

It is requisite , that we vse the same circumspection in the booke of Iob , where diuerse persons are brought in speaking . Furthermore , the Prophetes in their owne persons oftentimes do reuele and make manifest the iudgements and councels of the wicked .

The Apostles also likewise ofte tymes do set forth & propose the obiections of the aduersaries .

The history of the Gospell comprehendeth many thinges that were spoken of the slaunderous Iewes , and many thinges also whiche were spoken godly , both of Christ and of other godly men .

The godly Eunuche graunteth , that he was in a scruple and doubt , because he knew not whither the Prophet spake these wordes : Act. 8. Tanquam ouis ad occisione ductus est , of him selfe , or of any other person .

Furthermore it is expedient to consider , vnto whom the wordes are directed , whether to superiours or els to inferiours , to all men or els to fewe men , to good men or els to euill men , to sluggishemen , or els to quicke men , to enemyes , or els to frendes . For the Prophetes and Apostles are wonte to temper their sayinges and preathynges , for the dispositions and conditions of those that were assembled .

Wherupon ye se , that Christ ordereth his talke farre otherwise to the proud Pharisies , Scribes & Lawyers , then to the lowly common sort of people , or to the disciples which were better instructed and taught .

Saint Paul writeth more sharply to the Hebrues ( whose sluggishe myndes were to be stirred and excited by threatnynges and examples of the lawe ) then to the Romanes or to the Corinthians , whiche were both more diligent , and also neuer before bound to the law .

He wrote otherwise also to the Galathians , beyng seduced and almost swarued to the Iewishe Religion : then to the Philippians or Thessalonians , whiche were constant and stedfast in the sounde doctrine whiche they had once receyued . I speake especially of these partes of the Epistles , whiche beside the intreatyng of doctrine , do conteyne reprouinges , corrections , exhortinges . &c.

In the new Testament are many thinges spoken whiche concerne all men , and also there are many thinges to be applied to fewe men , whiche vse and enioye one certayne state of life . As for example : Christ sayth to his Disciples . Dico autem vobis amicis meis , & cetera , that is . Luk. 12. I say vnto you my frendes , do ye not feare them that kill the body , &c. whiche wordes were namely spoken to the disciples . But they must so be taken , that they may be vnderstand to pertayne generally to all faythfull beleuers .

Agayne , wher Christ sayth to the Disciples . Reges gentium dominantur eis , et qui potestatem habent super eis , benefici vocantur , Luk. 22. vos au tem non sic , that is . The rulers of the people are Lordes ouer them , and they which gouern them are called gracious , but ye shall not be so . These words do not pertain to all men , but properly to the disciples and to their successours , as to byshops and gouernors of the Church ( as witnesseth S. Peter . ) For they must not be Lords ouer other men , but muste leaue that iurisdiction to the politique rulers , from whom these woordes of Christ doth derogate nothyng of their dignitie , for that in other places of the Scripture the function of Magistrates with euident sentences is approued .

Of this circumstaunce S. Austen geueth a very good rule saying . Lib. de doct. christ . 3. ca. 17 Erit hoc in obseruationibus intelligendarum scripturarii . &c. that is , we must obserue and marke this thing in vnderstandyng the scriptures , that we know the some things are commaunded generally to all men , and some things again vnto euery particular states of persons : that the medicine may pertayne not onely to the vniuersall state of health , but also that it may be ministred to the particular infirmitie of euery sicke member of the body .

Time .

The time is diligently to be expended in al wordes & dedes . We must respect what hath ben done , commaunded , or expounded before the law , vnder the law , in the time of the gospel . Some things do oft times seme not to correspond to the lawes of charitie , or els to be reputed & taken for absurdities , which ( when the times are duly perpended & vewed ) ar found to be contrary . Wher upon s. Austen writeth very wel , saying : Caud̄dū ne forte ꝙ in scripturis veteribus . &c. we must take hede , least that thing in the holy scriptures , Lib. 3. de do● christ . cap. 18 which of the times be not vnderstand figuratiuely , but properly , be not a flagitious or an hainous dede , least any man may thincke , that the same may be transferred to these our times for the vse of life . He saith also in an other place . Ibid. 22. Multa sunt q illo tempore officiose facta sunt . &c. that is , there haue ben many things done at that tyme godly , which cannot now be done but filthily and with absurditie . Austen meaneth of Poligamie , that is , pluralitie of wiues and concubines , which although it were graunted and permitted to be lawfull for the olde fathers , yet we of this time may not folow their doings .

The Apostle Paul in the weightie treatie of iustification by faith with out workes , while he doth prudently perceiue , Rom 4. that it was spoken of Abraham , that he beleued , and that his faith was counted to him for righteousnes long before he was circumcised , reasoneth and concludeth by that circumstaunce , that Abraham was iustified before circumcision .

Likewise he teacheth , that God gaue the promise that is , the blessing and iustification without the helpe of the law , Gal. 3. for so much as the law was made foure hundred and 30 yeres after that Abraham was iustified .

The diligent obseruation of this circumstaunce of time profiteth much to the reconciling of those places of the Scripture , whiche do seme in appearaunce to disagre . Lib de verb. dom. Ser. 16. Exemp . ad Hiero. Wherupon this saying of Austen is vsed of many , and taken for a Prouerbe . Distribuite tempora , & concordat scriptura . Diuide the times , and the Scripture doth agree , for he with a maruelous wisedome by marking the diuersities of the times , reconcileth those places in whiche Saint Paul often affirmeth the law to be abrogate : and openly reproueth Peter , absteyning from certayne meates , and in which places also , he is mentioned to circumcise Timothie , and that he shaued his head , and purified him selfe with other in the Temple of Hierusalem .

Therfore in the preaching of the Prophet , in disputations , in Histostories , in the Psalmes and the Gospell , it is requisite , circumspectly to distinguish , first in what tyme ( for there is a tyme of the Gospell ) a time of mercy , a tyme of wrath and anger , a tyme of peace and warre , a tyme wherin the Churche doth florishe , and a tyme agayne where it is oppressed : Secondly of what tyme , whether of the time past , present , or to come . And thirdly in what age any man hath spoken or done any thing .

Place .

The place also must be circumspectly weighed . Saint Luke writeth , that all thinges were common to the brethren at Hierusalem , and that Ananias with Saphira his wife , were sodeinly slayne , because they layde vp and kept backe somme of the mony , whiche they tooke for their goods and landes that they solde . It was expedient , that such thinges should be done , for a tyme among the Iewes , whose goodes were cruelly spoyled of their enemyes , & among whom ther remayned very many hipocrites , to be feared with the threatnyngs of the law . But among other Churches it ought not so to be done , and especially in the Churches of the Gentils , for by such examples their mindes might haue bene rather alienated from the Gospell , then induced vnto it .

Paul also shore his head to purifie him selfe at Hierusalem , whiche thing ( vndoubtedly ) he would not haue done in any other place .

Maner or way , in wordes .

There is also a circumstaunce of maner to be obserued , both in the wordes and dedes .

Concerning wordes , if we respect the maner , the sentence whiche semed to be sharpe , is soft and gentle . And agayne , that sentence whiche semeth to be soft , is founde sometime sharpe .

Concerninge the deedes , that action is commendable , whyche otherwise might be estemed and taken for flagitious and haynous . And that action also which appeareth to be blamelesse , yet sometyme is found to be faulty .

Examples of maner or way concerning wordes .

Our sauiour Christ sayd to his mother the virgin : woman , what haue I to do with thee ? Also he calleth the Iewes Serpentes , Iohn . 2. Ibid. 12.23 . 8. Math. 16. and the generation of Vipers , and the children of the diuel . And he calleth Peter , Sathan , al which wordes semed to haue come from one of an vnpacient and angry mynde .

But if ye ponder them in the maner , conuenient and agreing to hys purpose , ye shal perceiue , that he spake nothing worthy of blame . For his wordes which he spake to his mother , do import a very profitable admonition , to acknowledge the great power of his diuine nature , and also to waite for the oportunity of working miracles . Therfore they were spoken gently , and not contentiously .

Againe , it is manifest to all them that consider the circumstaunces , that those woordes which he spake to the wicked and obstinate Iewes , appeared very bitter & vehement , but yet he spake with a zeale , to the aduauncement of the glory of God , and for their saluation .

Furthermore , we must weigh and consider , whither any thing be spoken and proposed simply or doubtfully , affirmatiuely , definitiuely , or leauing it vnresolued . As wher Christ saith : Ma. 19. 1. Cor. 7. that some did geld them selues for the kingdome of heauen . Againe , other thinges are perswaded and counsailed , as the Apostle counsaileth and perswadeth to embrace virginity . Some thinges also are seuerely and straightly commaunded , as chastity in wedlocke , wherby the bed is kept vndefiled , & adultery auoided .

To this agreeth very wel saint Hierome , saying : Scito in scripturis diuinis quaedam prohiberi . &c. Know thou , that in the holy scriptures , ad Demet. some thinges be forbidden , and some thinges commaunded , some thinges graunted , and some thinges counsailed . Ill things be forbidden , and good thinges commaunded , meane thinges are graunted , and perfect thinges perswaded .

Examples of maner or waies in actions and deedes .

This circumstaunce ye may reade , Gene. 14. Exod. 12. wher Abraham vanquished seuen kings , and led away a great pray , and where the people of Israel spoyled the Egiptians .

Oseas the prophet receiued the harlot . Also , wher Dauid did eate the shew bread , the priestes killed , and did seeth flesh on the saboth day .

In which actions , if ye rehearse the lawe of battaile , Hos. 1. Math. 12. the force and strength of charity , wherwith one brother is bounde to helpe an other , the commaundementes and ordinaunces of God , vrgent necessity , finally , the godly affectes and mindes of the doers : ye shall finde all thinges to be very wel done .

As for example , when some do relieue the poore brethren , it happeneth sometyme that one man doth it with a verie godly minde , onelie respecting the glory of god and his neyghbours benefite , and an other man doth it not of a godly mynde , seekynge his owne glorie among men , and distributing nothing of his own . And therfore the one may be iudged to do an acceptable thinge to god , and the other to offende and displease god .

Cause .

THis circumstaunce saint Paule respected , when he sharplye reproued Peter , for that he abstained from those meates which before he compained with the Iewes , he frelie did eate in the presence of the Gentiles .

Some will thinke , that Paule did this thing wickedlie and sediciously : Hiero. in comment . ad Gal and Porphitius therfore contemptuously enuied the dignitie of the Apostles , and all our religion . But if any man will searche and examine the sondrie and weyghtie causes , whiche moued Paule , he shall easelye perceyue , that he was wisely and iustly stirred therunto .

First , Peter did it , against his owne conscience for feare of the Iewes : for he knewe that the lawe was abrogate , and that nothinge was to be called common , whiche god hath sanctified .

Secondly , by his example other wer forthwith brought into errour , being enforced to suppose , that Moyses lawe was nedefull to saluation .

Thirdlie , the weake consciences of the Gentiles were offended , whiche iudged that they were worthie of eternall damnation , if they should not obserue suche ceremonies , eyther iudging that the doctrine of eternal saluation was neuer syncerely preached vnto them before that tyme .

Fourthly , he greatly embased the dignitie of Christ , for somuche as he semed to signifie vnto the Gentiles , that onelye Christ was not sufficient for our iustification , but that the rites of the lawe were nedefull to be obserued .

Fiftlye , the whole doctrine of the libertie of the gospell obteyned by Christe , whiche was latelie planted in the churches , and began to haue luckly successe , was peruerted

Had not sainct Paule I praye you iuste cause to reproue Peters errour , which conteyned so many and greate incommodities by that his one dede ?

Instrumentum .

This circumstaunce also is worthie to be perpended and weighed . Samson is reported , Iud. 15. 2. Sam. 17. to haue slaine a thousand Philistines with the iawe of an asse . Dauid vanquished Goliath onelie with a slynge .

In these examples the maruelous powers , and goodnes of God doth appere , for so much as with so base instruments , so worthy actes were don .

To this circumstaunce pertaineth this sayeng of Paule : Quae erant imbecillia in mundo eleg●t deus , vt pudefaceret ea quae sunt robusta . &c. That is , God hath chosen the weake things of the world , to confound the mightie thinges . ● . Cor. 1.

Againe he sayth : Experimentum quaeritis in me loquentis Christi : 2. Cor. 13 2. Thes. 2. seke ye experience of Christ that speaketh in me . The Lord will destroy that wicked man with the spirit of his mouth , and he shal be abolished by the clearenes of his comming .

Cathedra Mosis . 22.

IT appeareth in the holy scripture , Nehem. ca. 8. et alibi . that ther was a chaire made and set vp in the temple , in which the Priests preached and interpreted the law of Moses vnto the people assembled together , like as pulpets are set in our churches .

To sit in the chaire of pestilence , or of the scornfull ( that is of blasphemers , which do deride and mocke the word of God , his helpe and saluation . &c. ) signifieth , to declare , and to teache after the manner of pestilent men , which do contemne and deride godly and honest thinges .

The chaire of pestilence is , when a man taketh the counsel of wicked men , that is , to teach and defend what thing semeth to them good and godly , and not to wil to condemne the way of sinners , that is , to heare the law and word of God , which condemneth al our doinges .

So Dauid heard of the prophet Nathan , like as the Gentiles heard of the Apostles .

To conclude , to sit in the chaire of Moses , is to teach , professe , and to reade Moses law , but to sit in iudgement seate of Caesar , is to iudge according to Caesars law , wherupon this word chaire signifieth doctrine .

To say and not to do . 23.

SOme men say , that euill and wicked Ministers cannot minister the Sacramentes in the church of Christ , and preach the word of God with fruit and profit . But Christ is cleane against them , who pronounced this of the Scribes and Phariseis , being wicked & froward persons . Quando sederint super Cathedram Mosis , quae dicunt , facite . &c. When they sit in the chair of Moses , whatsoeuer they say : Math. 23. do you . Saint Paul also vnto the Philippians saith , that he was very glad , Phil 1. that the Gospel was preached , although that some did it of contention and enuy , that they might bring saint Paule in hatred with the people . Verely , if the Apostle had not knowen , that the Gospell was preached of the wicked with some fruit , he should not haue had an occasion of gladnes , but rather of sorrow . What shall we say also of Christ , which both called and suffered the traytour Iudas to teache the Gospell ? And he suffred some other to cast out diuels in his name , when notwithstanding they would not follow him . This our sauiour would not permit to haue bene done , except some profit therof did redound vnto the Church . Let vs reason , a contrario , In the church sometimes ther maye be a doctrine taughte , which is neither good nor godly : and I pray you , may there not out of the churche , likewise be exhibited some thinges that be good and profitable ? Peter was in the congregation when he perniciously dissembled , wherupon Paule was constrained to resist him openly in the face . In the same churche was sainct Cypriane , who againste the truth would haue them to be baptized againe , that were christened of heretiques . Wherfore wheras these so worthie men swarued from the truth being conuersaunte in the churche , it remaineth , that it is not impossible , that somtime the worde of God and the true sacramentes shoulde be administrated without the churche . And in sacramentes it is not to be considered , who geueth them and who receiueth them , but the thinge is to be weighed by it selfe , for the whiche God woulde haue the sacrament to be moste holye and pure .

With banquettes . 24.

I Do not a litle maruell of certaine fonde men , whiche woulde haue the supper of the Lorde to be ministred with a greate solemne feaste , or banquette , because mention is made in the Epistle to the Corinthians , of a great supper in whiche the riche and poore did feast together . But if the wordes of Paule be well expended , they shall finde there that Paule woulde haue no suche banquetting . His wordes be these . num domos non habetis ad edendum & bibendum ? Haue you not houses to eate and drinke , as though he shoulde saye , the quantitie of meate and drinke is not required to the sanctification or celebration of the Lordes supper : for what soeuer it be , ( be it neuer so litle of the holy Symboles ) is sufficient to the celebration therof , wherby we see , that Paule doth condemne and reiecte that maner of banquetting , whiche the Corinthians vsed in receyuinge the Lordes supper . For the churche oughte not to assemble together , but only to heare doctrine , to offer prayers , to rendre thankes , to confesse their faith , to receyue the Sacraments , and to other godly exercises . If any other thinge be done in the churche , it is done out of season , for euery man hath his house appointed him to feaste , to banquet , to eate , and to drincke .

The sacraments are not instituted for the necessitie of the bodie , for that ende Manna , and water out of the rocke were geuen to the Iewes : but the Sacramentes of the gospell pertayne not to that ende . All the holy Fathers both of the Greke church , and also of the weste churche , be of that iudgement .

One forme of Baptising of children .

It is lawfull in the action of baptisme , to recite goods promises , to recite the Symbole , to require the faith , eyther of the adulte which come to be baptised , or of them which bring infants to baptisme .

It is lawful also to pray and call vpon the Lord , which prayers in the beginning wer short , but in processe of time they grew without mesure , hauing added vnto them not only long benedictions , but also diuerse rites and ceremonies .

Tertullian writteth , saieng : De coron. militis Aquam adituri sed & aliquanto prius in ecclesia sub Antistitis manu contestamur , nos renunciare diabolo , & pompae , & omnibus Angelis eius . &c. When we come to the water , we staye somwhat before in the churche vnder the hande of the prieste , and do proteste , that we will renounce the diuell , his pompe , and all his Angels . After that we be thrise dipped in the water , answeringe no more then the Lord hath determined in his Gospell , and than being taken out we taste of milke and hony . And from that daye we abstaine from beinge washed by the space of a whole weke .

Here you may se by the wordes of Tertullian , what rites were added vnto baptisme : as abrenunciation , three immersions , tasting of milke and honie , abstinence from washyng . In his first booke against Martion he maketh mention also of oile .

Saint Hierom testifieth , that wine was added to the milke , he writeth in his commentaries after this maner . Domiuus prouocat , vt non solum emamus vinum , sed & lac , quod significat innocentiam paruulorum , Li. 15. in Esa. qui mos ac typus in occid . ecclesiis hodie vsque seruatur , vt renatis in Christo vinum & lac tribuatur , that is . The Lord doth prouoke vs not only to bye wine , but also milke , which signifieth the innocencie of infants , which maner and type is euen at this day obserued in the west churches , that wine and milke be geuen to them that be borne again in Christ .

Saint Augustine in certaine places of his workes doth shew , that diuerse prayers and maners were vsed about baptisme , he maketh mention of exorcismes , and exusflations against the contrarie power : he speaketh of godfathers which promise fayth for the infants , he maketh mention also of oile wherwith the christened were anointed .

Longe time after Augustine Rabanus Maurus bishoppe of Mens maketh rehersal of many more ceremonies of baptism , as to sign him that was baptised with the crosse in his forehead and in his brest to blesse salt & to put it into his mouth , of a whit cloth which we call the Chrisom . All these thinges and many such other were added from tyme to tyme by menne . But if antiquitie seme to defende the maner of these rites , who dare deny the authority of the Apostles farre to excel their authorities , for the Apostles were longe before them . Therfore it shal be best to cleaue to , and folow the steppes of the Apostles , aswell in the ministerie of baptisme , as in other godly ministrations . As for the consecratyng of the water by the prieste , which saint Ciprian requireth to be had in baptisme , I saye , that the exemplers of the holy scriptures ought to be of more force and value , then the authoritie of Ciprian .

The scripture recordeth , that Iohn the Baptiste and the disciples of Christ baptised in water not consecrated .

Who consecrated the water to the Eunuche , whome Philippe christened ? and to many other .

If ye will vnderstande by consecration , not that the water oughte to be exorcised , annointed , crossed , &c. but only to be appointed to holy vses : we say , that that consecration ought to be admitted . In dede the water of baptisme is holy , not for any wordes spoken ouer it , not for any characters added vnto it , but by the institution of God , and for the holy vse , and prayers of holy men .

Celebration of Easter . 25.

THere arose a great contention betwen the East churches and the west churches about the celebration of Ester , because the priestes of the weste churches thoughte their tradition of the Apostles , Peter and Paul in celebrating Easter , not to be neglected : and the priestes of Asia affirmed , they would folow the tradition of sainte Iohn . In so much that Victor byshop of Rome feared not to excommunicate the priestes of Asia . And in so doing , he was greatly reprehended of the blessed martyr Ireneus .

Howbeit Socrates the famous historiographer , was bold , openlye to gaine say both the traditions . For after certaine places of the holy scriptures alledged , he addeth , that the Apostles constituted no traditions for the celebration of Easter . These be his words . Nusquam apostolus nec ipsa euangelia iugum seruitutis illis imponunt , qui ad praedicationem accedunt . &c. The Apostle in no place , neyther the gospels them selues do laye the yoke of bondage vpon them , which come to the preachynge , but only men by a certaine custome haue celebrated the feast of Easter , and other holy dayes in all places ( as they listed ) to cease from labours , and in remembraunce of the passion . Neyther our Sauiour nor the Apostles commaunded vs by any law to obserue this feaste , neyther doth the gospell or the Apostles threaten vs with punishment , as the law of Moyses dyd .

Also a litle after he sayth thus . Mihi videtur , quod quemadmodum multa , &c. that is . I thincke , that the feast of Easter ( as many other things ) in euery place hath by a custome ben celebrate , because none of the Apostles ( as I sayd ) established nothing of it .

Polycarpus . 26.

POlycarpus was famous amonge the Apostolicall men , Irene . li. 3. contr . he . c. 3. whiche liued nexte after the Apostles time , for he was Iohn the Apostles schollar .

Like as the dignitie of the Apostles was greate , whiche had receyued the doctrine of the gospell immediatly after Christ , so the worthines of Polycarpus is greatly to be estemed , whiche had receyued the doctrine of Christ out of the liuely mouthes of the Apostles , as out of a most pure fountaine . He was not only taughte of the Apostles , but also familiarly conuersaunte ( as Irenaeus saith ) with many , whiche had seen the Lord Iesus .

He was B. of Smyrna , constituted and appointed ther by the Apostles .

Furthermore Irenaeus testifieth , that Polycarpus wrote a very absolute and perfecte Epistle to the Philippians . But in this our tyme there is an epistle extante , intituled , Epistola Polycarpi , ad Philippenses , which whether it be Polycarpus his in dede , let the diligent searchers of antiquitie weighe and iudge . For although it doth not conteyne any manifest errour , yet it may moue suspition to the diligent reader : for he sayth that he was induced by the Philippians to write , but he doth manifestly declare , what was the cause or scope to which he directed his epistle .

Not withstandyng it appeareth , that Polycarpus in that epistle intreated well of the article of Christ , and of his expiation , of the sinne of all mankynde , wherin he employed great labour and trauail : for he doth adourne it with testimonies both of the olde and newe Testament , and condemneth all men which dissent or depraue that article . For thus he sayth . Omnis qui confitetur Iesum Christum in carne non venisse &c. 2 Iohn 1. Whosoeuer confesseth not that Iesus Christe came in the fleshe , he is Antichriste , and whosoeuer confesseth not the misterie of the crosse , he is the diuell . And whosoeuer shall peruerte the wordes of the Lord , and turne them to his owne desire , and shal say , that there is no resurrection nor iudgement , he is the first be gotten sonne of Sathan .

Of saluation he saith : Gratia salui facti estis , non ex operibus , sed in voluntate dei per Iesum Christum . You are saued by grace , not by workes , Eph. 2. but in the wil of God by Iesus Christ , he speaketh of the ende of workes .

Ireneus saith , that he taught certaine errors , whiche the verye heretiques that were without the churche , durst not teache . Eus. li. 5. c. 20

He was of great authoritie , not only with his owne churches , but also with foraine churches .

Hierome saith , that he was chief ruler of al Asia , In Catal. because he had to his maisters and teachers the Apostles , & them which had seene Christ .

Ignatius writeth , that when he wente to suffer death , he did betake the cure and ouer sighte of the church of Antioche to Policarpus , as to a most famous and faithfull Pastour .

Irenaeus also writeth , that Polycarpus conuerted at Rome , manye that were infected with the heresie of Valentinus and Marcion .

Nicephorus writeth , Lib. 4. ca. 39. that Polycarpus and Anicetus the bishoppe of Rome , varied somwhat in iudgements , howbeit they did louingly communicate together , in so muche that Anicetus permitted Polycarpus ( for reuerence sake ) to minister the Sacramente in the church : whiche thyng is an euident testimonie , that the doctrine of the libertie of ceremonies at that tyme , was frely and without perturbation of the churche , reteyned .

The same Irenaeus writeth , that when Marcion one a tyme met Polycarpus and sayd vnto hym : knowest thou vs ? Polycarpus answered , I know , that thou art the first begotten sonne of Sathan .

It appeareth out of the Epistle called Smyrnensium , that he was graue and of holy maners .

The maner and cause of his death was this .

Marcus Antonius Verus , With them that helde the Empire , moued cruell persecutions againste the christians , aswell in all places , as at Smyrna . This very godly man Polycarpus could not be condemned of any wicked deede , but was adiudged to death , because he had taughte and set forth wholesome doctrine throughout all Asia , hauyng throwen downe and destroyed the Idols of the heathen .

Not only the magistrat of Smyrna commaunded the godly and reuerende olde man to bee taken and put to death , but also Polycarpus scholars brought forth euidence against him , and iudged hym worthye of death , and of their owne accord with furious hatred caried small boughes to the fier . He was buried and martyred at Smyrna about the yere of Christ .170 . He himselfe sayd , that he serued Christ .86 . yeres , which is to be vnderstande immediatly after his conuersion .

Blasphemia . 27.

BLasphemia , is a greke worde spoken in dispight of God , and it is deuided into two partes . The fiyst is blasphemie against the holy Gost , whiche is a continuall blamyng of the inspiration and workes of the holye Goste : for when the holy Gost doth so euidently worke in the myndes of men , that they cannot cauill nor excuse them selues by ignoraunce , yet they striue against theyr conscience , againste the reuelation of the holy Gost , whiche they knowe to be most true and good . As for exemple : The Pharisies beinge ouercome in their owne consciences with moste manifeste miracles , coulde not but graunte the doctrine and gestes of our Sauiour Christ to be godly . Neuerthelesse they dyd enuiously & falsly accuse Christe , that he did all thinges by the help & instigation of the deuell , but Christ refelled them with four sillogisticall arguments .

1. Argument .

The first , if one diuell cast out another , then are they deuided a sondre , and contrary the one to the other , but the diuels are not repugnaunt nor deuided amonge them selues : Ergo , I cast not out diuels by the power of Belzebub .

2. Argument .

You see that your children cast out diuels by the power whiche they haue receyued of me , but none of you will say that your children will cast diuels out by the power of Belzebub : Ergo , you ought not to saye that I cast out diuels by the power of Belzebub .

3. Argument .

The kyngdome of God and the deuill cannot stande both in one place : but the kyngdome of God is come vpon you , by vertue wherof I caste out diuels : Ergo I cast not out diuels by the power of Belzebub .

4. Argument .

Forthly and finally you see , that none is willyng to departe from his holde , excepte he be vanquished by a greater power , and by a stronger then himself , but I beinge stronger then he , take awaye his armour and deuide the spoiles . Ergo I cast not out diuels by his power .

But this ( sayth Christ ) I haue to say to you : euery sinne of blasphemie shal be forgeuen vnto men , but the blasphemie against the holy Gost , shall neuer be forgeuen .

In that you haue called me a Samaritane , a winebibber , a gluttonous persone , and that you seeke to kill me , it may be forgeuen you , for you may pretende ignoraunce : but where you raile against the diuine Maiestie of God , ascribing that thing to the diuel whiche is wrought by gods holy fingar , it shall not be forgeuen you .

Here falleth out two goodly doctrines , the first , we ought to suffer paciently those thinges that are spoken against our owne persones , and not to reuenge it , nolite resistere malo , diligite inimicos vestros , benefacite iis qui vos oderunt , ( sayth Christ ) but we ought with an other maner of zeale to defende gods cause , and to refell those thinges whiche are spoken against his honour and diuine maiestye . Moyses paciently suffred the murmuryng against him , but when he sawe gods glory defaced , he slue 23000. at one clap . Let vs expende a litle nerer the wordes of Christ , and so shal we the better consider what the sinne against the holy gost is .

The holy and learned Fathers , and namely Augustine that diligent searcher of all the scriptures , had moch a do about this place , and confesseth plainly , that there is not an harder place in all the scriptures then that , and therfore he durst not intreat of it . But it is out of all question , that such a sinne ther is , and that it is irremissible , and because occasion of this place so serueth , I will by gods grace shew the iudgements of great learned men , and so much the more , because I intende to touch in the ende that detestable vice of desperation .

The scholasticall doctours define the sinne of the holy Gost to be , if any persone do neglecte or reiecte heauenly inspirations and godly suggestions , which doth moue hym not to sinne , and yet willingly will sinne . For example : If any man be tempted or moued to sinne , and then presently the seuerity of gods iudgement do fall into his mynd , and teacheth him that God will reuenge and punish sinne , if he notwithstanding of a purpose do vilipende and contemne this suggestion , and had rather taste of the paines to come , then forsake his present pleasure : this man doth sin ( say they ) against the holy Gost . And of this sinne they recken to be sixe spices .

i. Presumptio . 3. Impugnatio veritatis . 5. Obstinatio . 2. Desperatio . 4. Inuidentia fraternae gratiae . 6. Impoenitentia .

This is the censure of the scholastical men concerning the sinne against the holy Goste . It is requisite and necessary throughly to expende and weighe the wordes of Christ . Quicunque dixerit verbum aduersus filium hominis , Math. 12. remittetur illi . Qui autem dixerit aduersus spiritum sanctum , non remittetur illi , neque in hoc mundo , neque in futuro . Here we see , that Christe calleth this sinne blasphemie and railynge . Sinne properly and comonly is that which is don against the rule of godlynes . Blasphemie is when a man doth not only passe the limittes of vertue and honesty , but also when he checketh , taunteth and rayleth at that thing , which he knoweth to be good .

Example .

He that doth not obeye the magistrate in all lawfull and honeste things , doth sinne and offende . But he which doth check taunte and raile , doth cut and bite the magistrat , is a blasphemer of the magistrat .

The sonne who doth not obey his parents , sinneth : but he which raileth vpon his parents , is a blasphemer of his parents . So in the words of Christ , it is wel to be noted , that he doth not say , qui peccauerit aduersus spiritum sanctum , sed qui dixerit aduersus spiritum sanctum conuitium . So that the sinne against the holy Gost is alwaies coupled with checks , rebukes , slaunders and contumelious wordes , which wordes be spoken of a set malice , and an enuious despighte , beinge well knowen and againste a mans owne conscience , Therfore the diuision of the scholemen into those vi . kindes before named semeth not to be consonant with the wordes of Christ . For it may be , that he which doth this day presume of Gods mercy without all godly worcking , and that he which doth this day dispaire of Gods grace , that he which is this day obstinate and impenitent , may to morow repent and redresse those vices . But if they continue to the end in their former sinnes , then it is , Peccatum ad mortem , And S. Austen calleth this sinne against the holy ghost Finalem impaenitentiam .

It may sufficiently appere by the Scriptures , that euery sin against the holy ghost , is not so condemned of Christ , that it is vtterly vnforgeueable , for then their sinnes should be vnforgeueable , which ignorauntly resiste the preching of Gods holy grace , but vnto such is not denied the place of repentaunce , nor remission of sinnes , as appeareth in the Actes of the Apostles , when Stephen had sayd to the Iewes , you stifnecked people , Act. 7. and of vncircumcised hartes , you alwayes resiste the holy ghost : yea when he was stoned to death : he praying sayd : Domine ne imputes cis peccatum hoc , quia nesciunt quid faciunt .

To be playne and short , there be two kinds of blasphemies : one is of them whiche do persecute and raile vpon Gods veritie & truth thorough ignoraunce . These be like vnto them , whiche railed vpon the sonne of man by reason of his humble and lowly liuing , as Paul him selfe did , vnto such remaineth a place of repentaunce . And for such we may pray , for they sinne not vnto death , so the Apostle speaketh of him selfe . 1. Timo. 1. Qui prius blasphemus fui & persecutor & contumeliosus , misericordiam consecutus sum , quia ignorans feci . &c.

The second kind of blasphemie is , when a man doth not ignorauntly , but wittingly , willingly , enuiously , of an obstinate malice agaynst his owne knowledge and conscience , blaspheme and raile vpon the truth of Gods Gospell , with opprobrious and slaunderous wordes . And for these we may not pray , for they sinne vnto death agaynst the holy ghost .

In this predicament were the Pharisies , the Scribes and they which said ( In Belzebub eiicit demonia . )

In this predicament were Iulianus Porphirius , and Alexander , the copper Smith .

Finally in this predicament are they which did once know the truth , and earnestly embrace the veritie of Christes Gospell , but now turnyng their sailes , haue reuolted , & do most dispightfully , and cruelly persecut , blaspheme and raile vpon the same .

There is a notable and singular well learned man , beautified with all kind of good literature , which writeth , that as long as we be in this life , we ought not to dispaire of saluation , vnles we sinne agaynst the holy ghost , whiche sinne ( sayth he ) forasmuch as we vnderstand it not but by some priuate reuelation , hope on it neuer to be cast of . The primatiue Churche ( saith he ) had the gift of prouing of spirites , by the whiche they knew this kinde of sinne , but in these dayes , when we do not certainly know that a man is deteyned with the same sinne , we ought to hope well of all men , be his sinnes neuer so great , and neuer so many .

Saint Augustine for this hath two comfortable sayinges , Quicquid egeris , quantumcumque peccaueris , noli desperare , Nam si adhuc in mundo es , si deus te saluare non vult , ex mundo auferet , qui tibi parcendo clamabit , ne recederes , iam parcendo clamat vt redeas .

The second saying : Pro peccatis tuis ne attendas pro quo oras , sed attende quem oras : magnitudinem morbi tui vides , & potentiam medici non vides .

These be comfortable sayinges agaynst the bottomles sinne of desperation . God of his mercy and gracious goodnes saue and deliuer all Christian hartes from these and such like detestable and damnables falles .

Iudas Iscarioh . 28.

IVdas was the sonne of one Simon , surnamed Iscarioh , eyther of the tribe of Issachar or els of his facte , for Iscariotes signifieth Virum occisionis . How he lyued before he was Apostle , it is vncertayne . But after Christ entred into hys ministerie , Iudas was chosen into the noumber of the Apostles : for they were Christes best Disciples , beyng dayly conuersant with hym , & learnyng the true doctrine of the kyngdome of God . They sawe his miracles , and they were brought vp with hym to this ende : first , that they might teache and do miracles there with Christ by the commaundement and will of Christ , whiche graunted them this power by his omnipotent worde . And also that after his resurrection they myght preach his worde through the whole worlde . Neyther any man among all the Disciples was admitted to that office but onely the iwelue . By this it appeareth , that Iudas at the beginnyng was not the worst Disciple of Christ . Christ also declared , that he loued him , because he chosed him into the nomber of the Apostles . And although he knewe , that he would betray him , yet he called him , and bestowed so great benefites on him , that he might testifie , that he would gladly haue hym saued , and that he did not allowe his perdition nor desperation by the sinne committed . But Iudas neglectyng these so great benefites , and beyng werie of the pouertie and daungers whiche he was compelled to suffer for Christ , did cast in his mynde howe goodly a thyng it was to haue money , and to haue to his frendes men of great authoritie , as were the Bishops and Priests , beyng riche and plentifull in all worldly wealth : wherupon he weighed with hym selfe , by what meanes he myght obteyne these two thyngs , how be it he did not forth with vtter that thing whiche he kept secret in his harte . Notwithstanding Iesus Christ the searcher of mens hartes , perceiued his secret thoughtes and pretences , and might haue repelled him forthwith as a wicked Apostata , and vnprofitable seruaunt : but of his great beniguitie he suffred him , and frendly warned him , to leaue of from so wicked enterprises , but all in vayne .

Wherby it is manifest , how pestilent a thing it is to set our mindes wholly vpon the getting of riches , and also how great offence it is to flatter ecclesiasticall men ( as they are called ) whiche be of great power and authoritie , molestyng Christ and his doctrine with great hatred ( as it hath chaunced in all times , and also now in Antichristes reygne it is plainely verified , ) whiche to do , is nothing els but to betraye Christ and his kingdome , for that the holy spirite is abolished , and so great an obstinacie groweth in such mens hartes , that when they heare the word of God , they contemptuously neglect and hate it , neuer ceasing from persecuting the true teachers , in so much that they seeke pretences of most manifest and wicked deedes , yea , and do defend them with very deuelishe vnshamefastnes .

Bethel . 29.

BEthell was a Citie in the costes of the tribe of Beniamin , and Ephraim . It was distant from Hierusalem three miles . Gen. 28. It was first called Luza . But after , when Iacob beyng in that place , saw the Lord standyng vpon the ladder , he called it Bethell , that is , the house of God .

In this place Bethell , 3. Reg. 12. 4. Reg. 2 Hieroboam set vp the idolatrous worshippyng of one of the golden calues . In this place the children whiche mocked Elizeus the Prophet , were torne and rent and killed of Beares .

Seuen thousand . 30.

THe nomber of seuen , is taken in holy Scripture for a perfect nomber , an holy , and absolute nomber , and doth contayne great mysteries , as in that saying of Peter to Christ : Math. 17. 3. Reg. 19. Shall I forgeue seuen tymes ? It is taken also for an indefinite nomber and multitude , Luk. 8. as in this place ( I haue left seuen thousand ) that is a great multitude and nomber . Likewise in Luke , where it is spoken of one of the Maries out of whom were cast seuen deuils , Prou. 24. that is a great nomber . Likewise in the Prouerbes . Septies in die cadit iustus . Seuen tymes in a day the righteous man doth fall . Et septies in die laudem dixi tibi , Seuen tymes in a day I prayed to thee . Agayne the vniuersitie of creatures consisteth in the nomber of seuen . The earth is distinct by seuen climates . The heauen by seuen Planetes : The tyme or weeke by seuen dayes . In the Scriptures it may be taken both in the good and euill significations . In the good parte in the Psalme Eloquia domini , eloquia casta , argentum igne examinatum , Psalm. 11. purgatum septuplum .i. multipliciter .

In the ill parte ( as in Mathew ) Assumit alios spiritus septem nequiores . Math. 12. He taketh seuen other spirites worse then hym selfe .

❧ Here endeth the first Tome , both of the Praelections , and also of the Miscellanes .

Certaine Miscellanes to be added , as here doth follow , whereby ye may easely see by the Folios where they should be placed . ¶ Place this Miscel . in folio .76 . before Iohannes Euangelista .

Antichriste , 25.

ALthough certaine of the scholasticall diuines do say that Antichrist shal be born of the nation of the Iewes , and of the tribe of Dan , and that ( as S. Ambrose writeth ) he shall come of the Circumcision , or els be circumcised : yet great learned men , which with depe iudgements haue read the Scriptures , do write that he shall not be one personall man onely , but that vnder the name of Antichrist is meant and comprehended the whole kingdome of false teachers , bearing rule in the Temple of God , & that in a great Citie , which hath rule and dominion ouer kinges of the earth , professing Christ outwardly in doctrine , but yet denieng his merite and office , which shall make diabolicall lawes , and forbid Mariage and meates , to depraue & corrupt the true worship of Christ , and to mayme & abridge the ceremonies instituted of Christ , and to alter and chaunge them to an other ende , then for whiche they were ordayned , whiche shall beare both the swordes politique and ecclesiasticall . He shall shew him self as it were a God , as to be the vicare of Christ and the head of the Church , and to haue power ouer all Magistrates , and to be aboue all Councels , and in whose brest all lawes aswell diuine as humain , are written and layd vp , and one that may prefixe and reuoke the Articles of the faith , and to haue power to commaund the Angels of God , vnto whom all men ought to obeye in euery respect , vnder payne of damnation , and who ought to be iudged of no man , yea although he deceiue innumerable soules , and not to be demaunded why he doth thus , Origene writing vpon Mathew saith : Generaliter vnus est Antichristus , species autem illius multae . &c. that is : Generally there is but one Antichrist , but the spices be many , as though he would say , generally there is but one lye , but concerning the difference of false doctrines , ther ar found many lyes . Saint Bernard writing vpon the Psalm , semeth to touch Antichrist very nerely in the prelacie and other ecclesiasticall offices of the Churche . His wordes be these : Pro Episcopatibus & Archidiaconatibus imprudenter hodie decertatur . &c. that is . Nowe there is shameles strife for Bishopprickes and Archdeaconries , that the reuenues of the Church may be wasted vpon superfluous and vayne vses . It remayneth therfore that the man of sinne , the sonne of perdition , a deuil not onely walking in the night , but also in the noon day , may be now reuealed , which is not onely transfigured into an aungell of light , but also is extolled aboue all that is called God , or is worshipt as God . By these wordes of Bernarde it appeareth vnto whom the wordes of Saint Paul ought to be referred , least any man might impute them to the new writers , as though they wer the first that referred Antichrist vnto the chief Bishop of the corrupt state of the clergie . He openly declared , that in his time the reuelation of Antichrist might be gathered by the symonie , bying and sellyng , ambition and riot of the ecclesiasticall persons . And here is to be noted that Saint Bernarde did acknowledge not onely that Antichrist , whiche is agaynst Christ , but also he whiche doth thrust him selfe into the Churche in stede of Christ . So that Antichrist may be called , both the aduersarie and also the vicare of Christ . As he is not onely called Antistraticos , which setteth him selfe agaynst the captaine of any host , but also it is he whiche in stede of the captaine , intrudeth him selfe into the souldiours , and bosteth hym selfe to be captaine . For this preposition 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , doth signifie in Greke both Contra , agaynst , and Pto for , so that he is properly Antichrist , which is both the aduersarie and vicare of Christ . Wherfore who soeuer shall take power vpon him in the Church and exercise dominion and rule ouer the people of the Lord , he is the member and companion of Antichrist : That auoureth of an old wiues tale which is feined of Nero the Emperour that he should be taken out of the world , and shoulde come agayne to vexe the Churche with his tyrannie , and that the mindes of some , wer so bewitched , that they thought Nero to be Antichrist . But Paul in the Epistle to the Thessalonians speaketh not of one man , but of a kingdome which should be inuaded of Sathan , that he might erect the seat of abhomination in the middest of gods Temple , which we see to be accomplished in the Papacie , although that defection now grow somewhat larger . For Mahomet hath caused the Turkes to swarue from Christ . I am not ignoraunt that some of the olde diuines do hold , that Antichrist shal be borne in Babilon , and that these wordes , Fiat Dan coluber in via , are referred to Antichrist as Saint Ambrose , Theodoretus and other do expound that place , but howe aptly , I referre it to the iudgement of the learned reader . ¶ Place this Miscel . in folio . 83. before Paralogismos .

The greater parte . 35.

IN the tyme of Achab kyng of Iuda the greater part ouercame the better . When Vrias the high Priest , did winck at the idolatrie of the king , and other princes and Magistrates consenting to the same : The kyng did shut the Temple of the Lord , and tooke away the holy seat , & caused the Ministerie of the word and the ordinarie vse of the Sacrifices to ceasse . Notwithstanding there was an holy Church in Iuda , in the whiche Esay the Prophet , with fewe other taught the true worshipping of God .

Vnder Manasses nephew vnto Achab the greater part ouercame the better , when sincere doctrine and the lawfull celebration of the Sacraments ( circumcision onely excepted ) was banished . And this apostasie from God , continued vntill the Churche was refourmed of the most godly Iosias . Neuertheles there was a Churche in Iuda , and Prophetes sent , although the greater part of the people with their gouernours did folowe and defend impietie , and the defection of Manasses .

Vnder Ieroboam king of Israell the greater part ouercame the better , when the king deposed & put out of office the Leuits , the doctors of the law and preachers of the sincere veritie , and gaue vnlearned Priests and Pastours to the people . He built also new Temples , made Idoles , and golden Calues , he instituted a new kinde of worshipping God . He made new altars and appointed new feastes , and did so much abrogate the true worshipping of God , that there appeared in Israell no one token of the Church of God . And yet there is no doubt , but God reserued to him selfe a Church at that tyme , vnto whiche he sent his Prophetes , although they wer persecuted and driuen from place to place of the greater part .

Vnder Ieroboam the second of that name , Amos the prophet , a pastour & heardman of Tecoa , taught the true doctrine of God ( the greatest part swaruing from God . ) Yea and the high priest Amazias commaunding him to go vnto the land of Iuda , to preach ther , and that he should not preach hereafter in Bethel , because it was the foundation and temple of the kinge .

Vnder Achab the kyng ouercomming all men before him in all kinde of impietie , the greatest part ouercame the better , when the sayd Achab had filled all places in Israell with superstitious Idolatrie and sacrileges , & did also persecute most cruelly the prophets for teching the sincere doctrine of God . Notwithstandyng there was found in Israell a true church of God ( Elias the great and excellent Prophet of God setting forth the true worshippyng of God ) and mightely inueighyng agaynst the king , agaynst his false Prophetes , and agaynst the people .

By these presidentes and examples it may be gathered , that the greatest part is not the best , and those thinges which do please them most , are not alwayes to be commended . To this purpose do pertayne also the goodly sayinges and examples of the heathen .

Diogenes going on a certaine day into the theatre or playing place , did thrust him selfe in when the people were comming forth . And beyng demaunded why he did so , he aunswered , I haue ben accustomed so to do all the time of my life , meanyng to be the part of a wise man to dissent in all actions from the multitude , because the greatest part of men are led , not by reason , but by affections .

Phocion when he had made to the people of Athenes a goodly oration , and perceiuing that he had pleased all men , and that his oration was commended of the greatest nomber , turnyng to his frendes sayde : Quid num mali quippiam dixi imprudens ? What , haue I spoken any euill thing lyke an vnwise man ? He was perswaded that nothing could please the greatest nomber , whiche swarued from the right and sound iudgement .

Policarpus beyng commaunded to render a reason of his fayth vnto Herode the proconsul , required a day to aunswere . The proconsul would he should defend and excuse him selfe before all the people . Vnto whom Policarpus aunswered saying : Non faciam quum principibus & potestatibus honos debeatur , modo non sit contrarius : populo autem furenti satisfacere nemo possit . I will not do so , for so much as honour is due vnto princes and to the higher powers , so it be not contrarie to God . But the raging and wood people no man can satisfie . ¶ Place this Miscel . before Ierusalem . folio . 86.

Paracletus . 37.

THis word Paracletus commeth of this Greke verbe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth , Rogare & exhortari , to desire , pray or exhorte . It betokeneth also to be a sollicitour , an aduocate or a patrone for any other person . The Grecians of the later time vse it for a comforter , an aider , a fautor . Therfore the Lord promiseth to his disciples that he would send them the holy ghost , as a comforter which should confirme them in all truth and veritie .

Paraclytus , written with Ypsilon , signifieth an infamous and notorious offender . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in composition betokeneth Praeter , or Sinc , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifieth noble , glorious , laudable , so that ye may call him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whiche is ill reported of , not praise worthy , or of no renowme .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with Iota in penultima , signifieth Assessorem qui vna discumbit , him that sitteth downe by one .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifieth also a loude crier or talker which molesteth men with his clamorous talke , and so Sophocles vseth it .

Ibicus , calleth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Diluculum the dawning of the day , because at that time it is lawful to heare & to speake , which in greke they cal 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ¶ Place this to the end of the third Prelection . folio . 91.

Obiectio .

THe Church hath & may constitute & make Articles of that faith without Scripture , as th article of transubstantiation , the article of reseruation , the article of eleuation and such like .

Responsio .

Saint Paule doth manifestly say , Fides est ex auditu , auditus autem per verbum dei , Faith is by hearyng , & hearing by the word of God . Al the scholastical men haue alwayes in their mouthes the obiect of saith to be the veritie reuealed of God , and conteined in the Canon of the Bible . It is therfore not onely folie , but also great impietie to affirme that the Church may make any Article of the faith without the Scripture .

What blasphemie is it in that Cochleus doth say that th article of the Trinitie cannot be proued out of the Scripture ? And it is also most false that he doth impudently asserte the Churche to haue bene before the worde . For when fayth maketh the Church , and leaneth to the worde of God , it is manifest the Church also doth leane to the worde it selfe as to the foundation . But the foolishe man dreameth and iudgeth dotingly no worde to haue bene before Moses , and beynge blinded of the deuil , cannot or els wil not see Moses to haue written of the word of God spoken to Adam of the blessed seede to come , that shoulde breake the Serpentes head . He vnderstandeth not this worde , and the faith of this worde to constitute and make the Churche .

Obiectio .

Christ promised the holy ghost to be alwayes present to the Church that he may lead her to al truth . Wherby Fisher Bishop of Rochester proueth , that we ought to geue as good credite to the Church , as to the Apostles .

Responsio .

This heresie is one of the pestilent heresies of the Manichies , whiche heresie Saint Austen most pithily , and learnedly doth confute . For the Maniche maketh a preface before his heresies , that he is the Apostle of Christ , and the prouidence of the father . And by this contendeth that he ought to be beleued as much and as well as th apostles . Vnto whom Saint Austen aunswereth that he will not receyue any newe worde , nor other from that whiche was deliuered of th apostles and receyued of the Churche . His wordes be these , written in the booke Contra Faustum Manichaerum . Distincta est a posterioribus libris excellentia Catholicae authoritatis veteris ac noui Testamenti quae Apostolorum confirmata temporibus per successiones Episcoporum & propagines Ecclesiarum tanquam in sede quadam sublimiter constituta est , cui seruiat cuius fidelis & pius intellectus , ibi si quid velut absurdum mouerit , non licet dicere , author huius libri non tenuit veritatem , sed aut calex mendosus est , aut interpres errauit , aut tu non intelligis . &c. The excellencie of the Catholique or Canonicall authoritie of th olde and new Testament , is distincte from the bookes of other that come after , whiche canonicall authoritie confirmed in the tyme of th apostles and by the succession of Bishops , & by spredding abroade of the Churches , is constitute and set as it were the highest and chiefest seat , vnto whiche euery faithful and godly vnderstandyng ought to serue and geue place . If any absurde thyng be there moued it is not lawful to say , the authour of this boke did not hold the truth , but it is lawful to say , the boke is faultie or the interpreter erred , or thou vnderstandest it not . In the works of the posteritie ( which ar conteyned in bokes innumerable ) yet by no meanes ar they equal , or are to be compared to that most sacred excellencie of the Canonical Scriptures , yea if in any of them ther be founde the same veritie , yet that authoritie is farre vnequall . Wherfore in them if any thing seeme to be dissonant from the truth , because they are not vnderstand as they are spoken yet the reader hath free iudgement to approue that whiche pleaseth hym , and to improue that whiche offendeth hym . This much S. Austen .

Obiectio .

Saint Austen saith , Euangelio non crederem nisi ad id me moueret Ecclesiae authoritas I would not haue beleued the gospel , vnles the authoritie of the Church had moued me therto .

Therfore by the testimonie of Saint Austen the authoritie of the Churche is to be preferred before the Scriptures .

Responsio .

Let vs examine the wordes of Saint Austen a litle nerer and we shall finde these wordes of Saint Austen to make rather agaynst our aduersaries then with them . Saint Austen doth manifestly say that he will not beleue the Maniche or his word as the Scripture , because the Scripture was distinct before the Apostles from all bookes , and was confirmed , they beyng aliue , and afterwarde receyued of all men in the Church without any contradiction . Therfore it is manifest that they falsifie the wordes of Saint Austen , and do alledge them contrarie to their consciences , for the worde not written , and the doctrines of men besides the scriptures . Agaynst the whiche Saint Austen doth ( as it were ) Ex diametro fight . For he doth euidently forbidde any doctrine to be receiued in the Churche as the worde of God , whiche was not confirmed in the tyme of th apostles , and receyued in the Churche as the worde of God . And that this is the minde of Saint Austen : Gerson affirmeth , and confuteth the impudencie of them whiche attribute power to the Churche to iudge of the Gospell , and to make articles of the fayth without the Scriptures . His wordes be these . Ex istis deducitur quod maior fuit ecclesiae primi tiuae authoritas , quam nunc sit Papae & Episcoporum , & quod non est in potestate concilii , aut ecclesiae mutare traditiones datas ab euangelistis . Et paulo post . Sicut quidam delirant , nec habent , quo ad hoc , quod est facere aliquod pure de fide parem authoritatis firmitatem . Licet enim ipsorum institutiones in dubium vocare . Et hic aperitur modus intelligendi illud Augustini . Ecclesiae non crederem nisi me compulisset authoritas ecclesiae . Ibidem enim sumit ecclesiam pro primitiua congregatione fidelium illorum qui Christum audiuerunt , & viderunt , & eius testes fuerunt . &c. Of these thinges it is deduced that the authoritie of the primatiue Church was greater , then the authoritie of the Pope is now and other Bishops , and that it is not in the power of any councell or the Churche to alter or chaunge the traditions geuen of the Euangelistes . And a litle after he saith : Nor they haue not ( as some dote ) the like firmnesse of the authoritie concerning this , that is , to make any thing to be of faith pure , for it is lawful to call their institutions to doubte . And here is opened the way to vnderstande that saying of S. Austen : I would not haue beleued the Gospel , except the authoritie of the Churche had compelled me . For S. Austen taketh the church there for the primatiue congregation of those faithful which heard Christ , sawe him , and were witnesses of him . This is the minde of Gerson concerning these wordes of Saint Austen , Euangelio non crederem . &c.

These wordes also may be vnderstand after this maner : Sainct Austen did not say , nisi mouisset authoritas ecclesiae . But doth significantly say : nisi commouisset , signifiyng the authoritie of the church by her self not to haue bene sufficient , but the two articles of the christian faith , that is , the instincte of the holye spirite , and the studie of the worde of God to moue the mindes of the electe to beleue .

Nor this argument is anie thinge worth . Sainct Austen would not haue beleued the gospel except he had ben moued of the church , Ergo the iudgement of the church beareth rule ouer the scripture . I wil make you the like forme of arguments .

Iohn came to beare testimonie of the light Christ , that all might beleue by hym . Ergo , Iohn is to be preferred before Christ .

Again , many of the Samaritanes beleued in Christ , through the wordes of the woman of Samaria . Ergo , the woman of Samaria is to be preferred before Christ .

Again , let the women be subiect to their husbands that they whiche beleue not the word , might he won without the worde by the conuersation of women . Ergo the conuersation of women is better then the worde .

What fonde man , what dolte , or what asse would thus argue or reason after this maner ? Truly none excepte he were destitute of the common senses .

To make Austenes words plaine , you shall note that S. Austen had muche to do with the Manichies , who without all controuersie would haue credit to be geuen vnto them , and yet did not shew the veritie which they boasted and promised to haue . And also that they might purchase faith vnto their maister Maniche they made a pretence and alledged the gospel . Nowe S. Austen demaundeth of them what they would do if they chaunced vpon such a man which beleued not the gospell , and asketh them with what kinde of persuasion they woulde leade him vnto their sentence . And afterward S. Austen doth say : I would not haue beleued the gospel , except the autoritie of the church had compelled me : signifieng , that when he was an alien from the fayth , he could no otherwise bee induced to embrace the gospell , or the infallible veritie of God , excepte he had bene conuinced by the authoritie of the church . And what maruel is it , if one not yet knowing Christ , haue respect of men ? Therfore S. Austen dothe not in this place teache that the faith of the godly is founded vpon the authoritie of the church , nor doth vnderstande the certaintie of the gospel to depend therof , but doth shew , simpliciter , that the gospell would be most vncertayne to the infidels that they might be wonne to Christ by it , except the authoritie of the church do impell them , so that the church is ( as it were ) Isagoge , by the which we be prepared vnto fayth .

Obiectio .

Tertullian saith , Quodcunque primum est , id rectum esse , adulterum vero quod posterius . Whatsoeuer thing is first , that to be right and true , and that whiche is last , to be counterfayted and corrupted . Ergo , the doctrine of the churche of Rome which was before this new doctrine , is more true and right , than this doctryne which came in of late .

Responsio .

These wordes of Tertullian do fight for the authoritie of the Scriptures , against al doctrines geuen after , and against the worde not written : for there was disputation of the doctrine of the Manichies to be receyued for the Scripture and the worde of God : which Cerdon , Marcion and Praxeas did contend , with whom Tertullian had much to do . But he aunswereth , he would not stand to their prescriptions ( we may call them well enough proscriptions ) vnles they would admit them whole Scripture receiued of the Church , and would acknowledge the authoritie of the church , testifieng of the scriptures . For the church is as testis & witnes of the doctrine of the apostles , which the apostles would to be firme and perpetual . The church hath now no respect to those traditions , which the Apostles would not to haue bene obserued for euer . For now none do obserue the tradition of the apostolical Synode concernyng the eatyng of bloud and strangled meates .

Saint Cypriane hath a short sentence , but yet sure and firme of all such traditions . Non hominum consuetudinem , sed dei veritatem sequendam esse , nec curandum quid homines ante nos senserint , sed quid Christus ante omnes mandauerit . We must not folow ( saith he ) the custome of men , but the veritie of God , nor we ought to regarde what men haue iudged before , but what Christ hath commaunded before all

To conclude S. Hierome hath a notable sentence for the perspicuitie and authoritie of the scripture . He writing vpon this verse of the psalme . Dominus narrauit in scripturis principum populorum qui fuerunt in ea . The Lord hath shewed in the scriptures of princes and of the people which were there . Nullius hominis quantumuis sancti aut docti scriptum habet authoritatem , quia dominus narrauit in scripturis populorum & principum . The writing of no man , be he neuer so holy or well learned , hath authoritie , because the Lorde hath declared in the scriptures of the Princes & people , of the people because the scriptures perteine to al the people and not to the priest onely , of the princes which were in her , see what he saith ( saith S. Hierome ) which were , and not which are , nor shal be . That is , that besides the canonical scripture of the prophetes and of the Apostles , whatsoeuer shal be spoken afterwards , may be cut of and haue no authoritie .

Although therfore any man after the Apostles be holy , although he be eloquente or learned , yet he hath no authoritie . He hath the like sentence which is common . Quicquid ex scriptura non habet authoritatem , eadem ratione contemnitur qua probatur .

Thus I haue at the ful declared vnto you all the first general parte of my partition , and because time draweth away , I will now end , and vntil the nexte repairyng hither , I commit you to God , to whome &c. ¶ Place this Miscel . before Iouinianus . in folio . 94.

Brothers wife . 4.

IT is not onely forbidden by the Scriptures for man to marrie his brothers wife , but also by the auncient and learned fathers , and by certaine generall councels . Tertullian the most eldest writer of al that wer since the time of the apostles , doth writ that this Leuiticall forbidding that a man should not marrie his brothers wife , was brought in , taught , and ordeined , specially and by name , euen of Christ him selfe and his apostles , because that all the whole Churche and company of Christes faith should obserue and kepe it with all reuerence .

Because ( saith he ) that certain persons somtimes do say that they haue nothing to do with Moses law , which Christ doubtles did not take away , but fulfilled and made it perfect , do sometime take those things of the law that liketh them and make for their purpose . Plainly we also se this that the law is departed and gone as touching this point : that according to the minde and saying of the apostles , the burdens of the law which our fathers wer not able to beare , be vtterly ceassed and taken away . But as for those things that pertaine to iustice and vertue do remaine whole , not onely reserued , but also amplified and encreased , so that our iustice and goodnes which be Christian people , should be much greater and perfecter then the iustice of the Scribes and pharisies , and be such iustice as a very iust man ought to haue . And our chastitie likewise should excell and passe theirs , and in no point be lesse then theirs . Now because it is commaunded in Moses law , that a man should marry his brothers wife , that is departed with out children , because he should stirre vp sede , or get issue to his brother . And because this thing may happen oftentimes to one person , as that one woman may be married to six or vij . brethren one after another , for lack of issue by the former brother according to the suttle question of the Saduces in the Gospel : therfore some do thinke that the oftennes of Mariage is promised also in other cases . But these men should haue vnderstand first of all the reason and consideration of this precept , and so they should haue knowne that this reason is now ceassed , and is one of the things which be now voide and of no strength nor authoritie . For a man was bound of necessitie to marrie the wife of his brother , which was departed without children . First because that as yet that old blessing of God ( increase you and multiplie ) ought to runne forth and continue . Second , because the children were punished for the fathers faultes . Thirdly because the drie and barren persons wer had for defamed persons . Therfore , ordinaunce was made that they should haue issue by other of their kinne , as ye would say by a proctour , and begotten after the death of the father : because that they which wer departed without issue , not by the fault of nature and by preuention of death , should not therfore be iudged accursed and vnhappy . But now the blessyng of increasing and multiplieng bodily and carnally is ceassed , because the world is at an end . For the Apostle induceth and counceleth vs saying : There is no more but that they also which haue wiues should be , as if they had none , because the time is short . And agayne . The soure grape that our fathers did eate , that is , the sinne that they did eate , doth no more stonish or set on edge the teeth of the children : for euery man shall dye for his owne sinne . And moreouer the barren now be not onely without infamie and rebuke , but also haue deserued fauour and thanckes of God , beyng inuited and admitted into the kingdome of heauen . And therfore now this law that a man should succede into his brothers mariage , or that he should mary his brothers wife , is now vtterly dead & buried , and the contrarie of this law taketh place , that a man shoulde not succede into his brothers Mariage , nor marrye his brothers wife . And by this ( as is said before ) that law which is ceassed & is no more of strength , because the reason of it is ceassed or taken away , cannot be a conuenient proofe for another thing . This much Tertullian .

Chrisostome doth plainly an stifly holde that fable and tale that the Saduces made vpon the woman , that they said was maried to seuen brethern , to be but a fansie and thinge feigned & imagined . For the Iewes ( saith he ) be such men , that we see them euen now at this time to be mightely afraide to marrie with their brothers wiues , because as ye would say , they thincke surely ther should some mischief come of it . And notwithstanding that the law should constraine and binde them to marrie their brothers wiues , yet for all that we see them many times litle regarde it , and make light of it , and not to do it .

Isichius saith : it is in very dede vncomly and as nigh to the life of brute beasts as can be , for a man to be married and to meddle with his brothers wife , or with any of his kinsmens wiues , namely them that be nighe of bloud . Wherfore God commaundeth and decreeth that he which marrieth of this fashion , shall die without children . Doubles because that he misusing himself doth marre and confound , and vtterly disorder the law of bringyng forth children . Again Isichius saith thus . These thinges be not spoken of onely to the Iewes , which because they be circumcised and haue Moses law , thincke them selues alone from all other nations , but they be spoken to euerie man , woman , and child , which entend to serue God . Saincte Augustine writinge againste Faustus , saith thus . Certaine lawes of the booke of the olde Testamente wee doo not keepe now a dayes , because such laws were made onely to be a shadow of things to come . And those lawes though they were conuenient and fitte to be commaunded and suffred for that people , and for that time , yet we now a dayes that be christian people , ought not to kepe them bodily , or as the bare letter and wordes do speake , but we must consider what they signifie , and we be taught by the Apostles owne writings , that we must kepe such lawes spiritually , not corporally . For when we read any such thing in the instrument of the old Testament , which in the new Testament we either be not commaunded to kepe , or vtterly forbid to kepe them , we must not rebuke it , but we must seke out the ghostly meanyng of it : for in somuch as we do no more obserue it , that proueth not that it is damned & in no wise to be receiued , but that it is fulfilled . And therfore this same selfe thing that Faustus , because he doth not vnderstand it , hath layd against Christian men , as a crime and grieuous offence : serueth for nothyng els in the world , but onely to shewe mistically vnder a figure and cloud , a spirituall purpose , and it is this : that euery preacher of the Gospell is bounde so to labour in the Gospell that he stirre vp sede to his brothers departed , that is , to Chryste , whyche died for vs . And the seede that shal be stirred vp , must haue the name of the brother that is departed . Wherfore we be called Christians , and therfore without doubt , we now be bounde to fulfill and kepe this law , not carnally by bodily generation after the olde meanyng and taking of it , but spiritually and by ghostly generation , and after the true vnderstandyng . And for this the Apostle Saint Paul fulfilleth this law spiritually , where he is angry with them whom he sayth hym self to haue engendred and gotten through the Gospell and the worde of God to Christ Iesus , his brother , and not to hym selfe nor to any other man . And therfore doth sharpely blame and rebuke them whiche would be called Paulius or Paules men . What ( sayth he ) was Paule crucified for you ? or were you Baptized in the name of Paule ? As if he had sayd , I begat you to my brother whiche is dead , that is , to Christ . Be you called therfore Christians , Christes men , not Paulius or Paules men . Agayne Saint Augustine in his booke of questions vpon the Leuiticall , and in that worke also that he named the mirrour , sayth that this forbode that a man should not marry his brothers wyfe , and all other thinges that be forbid in the xviii . chaptre of Leuiticus , we be bound without doubt to kepe them now in the tyme of the new Testament and law of the Gospell , when the obseruaunce and kepyng of the olde shadowes and bodily or outward tokens are taken awaye . For what soeuer thyng ( as he sayth in an other place ) doth helpe and serue for good manners and vertue , lyke as they wer not ordeined to betoken any thing , but to shewe vs how we must lyue : so they ought not by any interpretation or vnderstandyng be applied to any signifieng or tokenyng , as if they were but signes and tokens of thyngs . But as many as be of Christes Religion or beliefe , be bounde of necessitie to kepe them euer , so as they be spoken . And in another place he also sayth . Although in tymes past men marryed their sisters , yet that thyng was done because necessitie compelled men to it , for because then wer so few people . But this thyng was not so olde nor at any tyme so necessarie , but it is now as damnable , because Religion forbiddeth it : for it ought to be done than when it might , because that by marrieng of sisters there myght be plentie of women , and so that by processe they myght take wiues whiche should not be their sisters . But afterwarde once that this necessitie ceassed , and that there wer women enough , this thyng ought not onely to be vndone , but also if it were done , it should be a crime not to be spoken . For I wote not howe ( sayth hee ) there is amonge all the pointes of mans shamefastnes one certayne naturall and commendable poynte whiche is this , that to whatsoeuer woman we be bounde to doo honour with reuerence and shamefastnes , our carnall luste , yea though it be for generation , yet because it is carnall lust , we refrayne it from that woman specially , consideryng that we do see marryed folke , namely such as haue shame and honesty , to be ashamed of such lust .

And in the councell of Agathen it is ordeined in this manner . We reserue vtterlie no manner of forgeuenes nor pardon nor dispensation for inceste in Mariages , but we will in any wyse that they be punished , excepte onely they heale their adulterie by departyng th one from thother : for as for incestuous personnes , we iudge them not worthy to haue any name of Mariage , seyng it is a deadly thyng , euen to make any token or mention of such personnes . And we iudge them to be incestuous persons whiche by carnall medlyng haue defiled their brothers widowe , which was in manner his sister before , or he that hath taken to wife his sister germane , and he that hath married his stepmother . &c.

All these personnes we doubte not but they haue beene before tyme and by this our constitution be incestuous personnes . And we commaunde that they praye and abyde among them that be yet vnchristened and but onely learners of the Christian fayth , and not to come amonge Christian folke vntill they haue sufficiently repented them selfe and amended that they haue misdone . Furthermore in the councel of Neocesar , and in the Synod of Gregorie the yonger it was decreed according to the words of God , that a woman which had bene marryed to two brethren should be put backe from communion and from receyuing the Sacrament vntil she dye . And a man that had marryed his brothers wife should be an anatheme . In the whiche Synode all together aunswered , an anatheme be he , that is as much to say , as damnable to euerlastyng death .

To conclude , where Wickliff did holde that the prohibitions of Matrimonie written in the Leuiticall law , were onely Iudaicall precepts of Moses , and therefore the causes of diuorce brought in by the meane of kindred and affinitie , to be onely the ordinaunce of man , his sentence was condemned as hereticall in the great conuocation whiche was had first at London , and last at Oxford .

PRAELECTIO PRIMA TOMI SECVNDI .

WE haue dwelled a greate while from the port , vnto whiche we purposed and promised to arriue . Therfore , that these twoo Verses of the Poete maie now be verified ( Sed ne forte meo nimium de calle recedam ,

Deseret hos cursus , versa carrina vagos : )

Least peraduenture I maie seme to goe to moche astraie ,

The boate turning , shall nowe leaue his wandryng waie :

I will repaire forthwith to the text of the firste Epistle of sainct Peter , whiche beginneth thus . Petrus Apostolus Iesu Christi . &c. Peter an Apostle of Iesus Christe , to the straungers that dwell here and there , throughout Pontus , Galatia , Capadotia , Asia , and Bithynia , electe accordyng to the fore knowlege of God the father , vnto sanctificacion of the spirite , through obedience and sprincklyng of the blood of Iesus Christe : grace and peace bée multiplied vnto you .

In this Epistle , I note three thinges .

First , Quibus sit scripta , To whom it was written ,

Secondlie , Quis scripsit , Who wrote it ,

Thirdlie , Quid sit scriptum , What is written ,

Concernyng the firste . Lyranus and Beda in his commentarie doe thinke , that this Epistle was written vnto theim , whiche were conuerted from the Heathenesse religion , vnto the Lawe of Moses , whom we call in Greke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Thei were called Proselites , whiche beyng of diuerse sectes & factions , were conuerted to Moises lawe . Thei are called in Hebrue Gerim . And thei bee properlie those , whiche of Heathen men ( beyng newlie institute in the Lawes and Ceremonies of Moyses ) did professe the Iudaicall lawe , thei were not Iewes by nacion , but by adopcion . Wherupon it is saied in the Actes of the Apostles : Iewes and Proselites . Actes . 2. But this is not true , that Lyranus & Bede doe write . For it is not in the Greke : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : that is , to the straungers , whiche straungers were Iewes , to whom Peter was appointed to be an Apostle . And 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in Greke , maie bee called in Latine populares , that is familiare frendes , companions , of the same toune or citée , or , as we call them countrie men , whiche wer dispersed here and there , although certaine learned men do iudge the contrarie . But the turmoiles and troubles of the warres , vnder the kynges of the Assirians , of the Babilonians , the Persians , and of the Macedonians , did disperse and scatter abroade the Iewes , some to this place , and some to that place .

Nor it foloweth , that Peter preached the Gospell before vnto theim , because he sente this Epistle vnto theim . For Paule writeth an Epistle vnto the Romaines , whom notwithstandyng Iunias and Andronicus , 1. Iunias . did firste of all other institute in christian religion . So Peter doeth write here to theim that were in Galatia , and in the lesse Asia : 2. Andronicus . yet notwithstandyng , thei were first instructed in the faithe by Paule . In fine , Peter doeth testifie to al these in his Epistle , the faith weiche thei receiued , whether it were of Paule , or of Peter of hymself , or of any other , to be the true faithe of a true christian .

These wordes of the texte before rehearsed , are nothyng els , but , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , the inscripcion or title , whiche Paule vseth in the beginning of all his writinges , sauyng in the Epistle to the Hebrues .

Thus moche for the first note , that is , to whom this Epistle was written .

Now to the seconde note , I will shewe you what maner of manne he was that wrote it : and first I will touche his proper name .

The proper name of Peter was Simon , whiche signifieth in the Hebrue audiens , vel , obediens , hearyng or obeiyng : It cometh of the radicall Shamagh or Shamah , whiche signifieth audire , parare , exaudire , obtemporare , that is , to heare or obeye .

He tooke this name Cephas ( whiche is a Syrian woorde ) of Christe , who gaue it vnto hym : whiche woorde in Greke is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and dooeth signifie in Latine a rocke , or a stone . For as rockes and harde stones are wonte to be laied in the foundacion of any buildyng : so the faithe of Peter , and of the whole churche , doeth staie vpon Christe , the firme and vnmouable rocke , vpon whom the whole churche is builded .

I maruaile that the Papistes be not ashamed , to translate this woorde Cephas , to signifie caput , a hedde . Euery blinde Asse maie perceiue moche diffrence betwene 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in Greke betokeneth in deede , an hedde : but Cepha bekeneth a stone , whiche is a Caldei woorde . Christ did not saie , tu vocaberis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 whiche signifieth in Hebrue properlie a rocke . And by a metapher , it signifieth also a tower , or a castle .

In deede if Christ had vsed this Hebrue woorde , thei might haue had some occasion ( at the least apparantlie ) to haue named Peter the chief tower , or the chief hedde . But for asmoche as Christe vsed the Caldei woorde ( Cephas ) whiche alwaies doeth signifie a rocke , or a stone , nor is translated to any other significacion , thei can take no handfaste by this name , 3. Soch lippes to make Peter hedde of the churche . But as the common Prouerbe is , Similes habent labra lactucas . Soche lippes , soche Lettuse : soche bokes soche bookemen . Thei reade this corrupte glose , in a certain spurious booke , goyng in the name of Anacletus .

By this woorde Cephas it appereth , that the Hebrue toung was not the common toungue vnto the Iewes , in the tyme of Christe , but rather the Caldean or Syrian toungue , whiche bothe be verie nere vnto the Hebrue toungue .

Thus moche for the name . And now to the persone .

He was born in a toune called Bethsaida , situate by the sea side of Galile . His fathers name was Ihon , and therefore he was called Simon Bariona , that is , Simon the sonne of Ihon , for so the Iewes called their children , as Bar Ptolomei , the sonne of Ptolomie . He had a brother named Andrewe , who bothe gatte their liuynges by fisshing in the sea . And by this it appereth , that in his youth he was not learned , and that he would haue continued a fissher , so longe as he liued , if he had not been afterward called of Christe to an higher funccion and office .

Some write that he was a citezen of Capernaum .

Nicephorus describeth the stature and forme of his personage . Peter ( saieth he ) was no grosse man , but somewhat high and tall . He was of a pale and whitelie face . He was of a pale and whitelie face . The heere of his hedde and his bearde , wer curled and thicke . He had a longe nose , not copped in the middes , but preste doune and somewhat flatte . He was the hearer and disciple of Ihon the Baptiste , and brought to Christ by his brother Androwe . And when Christe sawe hym , he saied vnto hym . Thou art Simon the sonne of Ihon , thou shalt be called Cephas . Math. 8. Luke . 4. i. Corin. 9.

It appereth by Mathewe and by Luke , that he was a maried manne , and had a wife : for thei write that Christ healed Peters wiues mother of a feuer in Capernaum .

Likewise Paule recordeth , that Peter did leade about his wife with hym .

Eusebius also declareth , that Clement writeth , 4. Leade aboute . Stroma . libri . 7. Peter and Philip to haue geuen them selues to the procreacion of children .

And Clement writeth , that when Peter sawe his wife leade to death , beyng glad of that her callyng , he exhortyng and confortyng her , did call her by her proper name , saiyng : Heus tu , memento domini : O wife , remember the Lorde .

The moste parte of the historie of Peter , maie be gathered out of the Euangelistes , and Actes of the Apostles .

He walked on the sea . He confessed Christe to be the sonne of the liuyng God . Math. 14. and .16 . He ascended with Christ into the mount , where he heard Elias and Moyses talke with Christe . He paied tribute for Christ and him . 5. Talke with Christe . Math. 17. Ibidem . Math. 26. Actes . 2. He boastyng his strength and constancie , before any perill tasted : in the tyme of Christes Passion , at the voice of a handemaiden , denied and forswore Christe his maister , three tymes .

After the resurreccion , he was commaunded of Christ , to feede his shepe , and demaunded three tymes , whether he loued Christe or no. After the ascencion he chose Matthias , into the nomber of the twelue Apostles , in the stede of Iudas the traitour . He preached a Sermon in the feast of Pentecoste , in whiche he conuerted thrée thousande hearers . He healed the man that was lame from his mothers wombe . He killed by the power of the woorde Ananias and Saphira his wife , for liyng vnto the holie ghoste . He healed Eneas sicke of the palsey , and raised from death to life Tabitha , 6. Tabitha . that godlie woman . He reprehendeth Simon Magus , and biddeth hym repente of his wickednesse . 7. Simon Magus .

Certaine learned menne call into controuersie , where Peter suffered death , whether at Rome or no. But some holde , that Peter neuer came to Rome . Notwithstandyng , Ireneus , Tertullian , Dionisius and Lactantius plainlie affirme , that Peter and Paule preached at Rome . And Ireneus saith , that thei founded and constituted the churche of Rome , at that tyme when Mathewe wrote his Gospell . 8. Caius . Actes . 13. and .14 . 3. Tomo in Genesim . But Eusebius writeth , that the Gospell of Matthewe , was writte in the thirde yere of Caius the Emperour , and in the yere of Christ .41 . when Peter yet remained at Hierusalem , and when Paule and Barnabas went first to preache to the Gentiles . But he came not to Rome in that iourney .

Origenes saieth , that Peter was constituted and placed at Rome , about the ende of his life , and there martired .

Many dooe affirme , that Peter came to Rome in the tyme of Claudius , some saie in the seconde yere , some in the thirde , and some in the fowerth : and that he was resident and preached there .xxv. yeres . Whiche thyng if it be so , by likelihoode saincte Luke would haue recorded it , in some place of his writynges .

Furthermore it is manifest , that in the sixt yere of Claudius , and the .48 . 9. Claudius . of Christ there was a counsaile celebrate at Hierusalem , where Peter was presente . Neither it is mencioned , that Peter came from Rome to Hierusalem . Whiche thyng vndoubtedlie Luke ( if it had been so ) would not haue omitted . Finallie , Paule writyng to Rome , about the .xiij. yere of Claudius , and the .55 . of Christe ( at what tyme Peter is thought to haue been at Rome ) saluteth by expresse names , many meane men of the Christians : but he speaketh not one woorde of Peter , whom in an other place of his Epistles , he nameth Columnam ecclesiae , a piller of the churche .

Eusebius reporteth , that Peter came to Rome in the second yere of Claudius , and was Bisshoppe there by the space of .xxv. yeres , and that he died the laste yere of the reigne of Nero , 10. Nero. who reigned .xiiij. yeres . Of this minde and opinion is also Hierome in his worke De viris illustribus .

But if wee conferre more nerelie and more diligentlie these thynges , with those thynges whiche Paule wrote to the Galathians , we shall perceiue this computacion of Eusebius to be false . For there Paule reherseth , that in the fowertenth yere after his conuersion , he ascended to Hierusalem , and that he founde there , Peter Ihon and Iames , and this was the sixte yere of Claudius . Yea , Peter was yet at Hierusalem , in the nineth yere of the reigne of Claudius . Nor it is like that Peter came to Rome , as long as Claudius liued , but that he came to Rome after the death of Claudius , when Nero had reigned certaine yeres , vnder whom he was slaine and martyred . The maner of his death Egesippus describeth after this maner .

When a precept & commaundement was geuen out by Nero , to apprehend Peter , he was desired to go to some other place . He refused saiyng , he would not doe it , leaste he should seme to depart for feare of death . It is a good thyng , saieth he , to suffer death for Christe , whiche offred hymself to death for all menne , and saied that it should not be death , but immortalitie . It semed to hym an vnworthie thyng , that he should aduoide & flie from suffryng death of his bodie , whiche by his doctrine had enforced many to offer them selues to death for Christ . He said it was his duetie ( accordyng to the worde of the lorde ) that he should also geue glorie and honour to God in suffring death : but the people praied hym with teares , that he would not leaue them ( through his death ) doubtyng and waueryng emong the stormes of the Gentiles .

Now Peter béeyng ouercome with their wepyng , promised , that he would depart out of the citée . And the nexte night , when he had saluted the brethren , and had praied , he marched forwarde alone in his iourney : when he came to the gate of the citée , he sawe Christ commyng toward hym , and fallyng doune , saied , Lorde , whether goest thou ? Christe saied to hym , I come again to Rome to bee crucified , Peter vnderstoode , that it was spoken of his owne passion and death , because Christe seemed to suffer in it , whiche suffereth in euery of his members , not with the grief of the bodie , but with a certain compassion of mercie , or els with the solemnizacion of his glorie . He retournyng went into the citee againe , and there was taken of the persecutours , and adiudged to be hanged : but he requested that he might be put vpon the crosse , with his feete tourned vpwarde , because he was vnworthie to bee crucified in soche sorte , as the sonne of God suffered , whiche he obteined , and so died . Saincte Ambrose writeth of the death of Peter and Paule , after this sorte . Non sine causa factum putemus , quod vno die , vno loco vnius tyranni Apostoli tolerauerunt sententiam , vna die passi sunt , vt ad Christum pariter peruenirent . Vno loco , ne altèri Roma deesset : sub vno persecutore , vt aequalis crudelitas vtrumque constringeret . Dies ergo pro merito , locus pro gloria , persecutor decretus est , pro virtute . That is . Let vs thinke it not to be without cause , that the Apostles suffered the sentence and iudgemente of one tyraunte in one daie , and at one place : thei suffered in one daie , that thei might goe bothe together vnto Christ , thei suffred in one place , least Rome should be without the one of them , thei suffered vnder one persecutour , that like and equall crueltie might oppresse bothe of theim . The daie therefore was for their merite , the place for their glorie , the persecutour was appoinied for their vertue and constancie . Haec Ambrosius .

Thus moche for the seconde parte . And now I will come to the thirde part , that is , I will shewe and declare , what is written of Peter .

Peter wrote twoo Epistles to the Iewes , dispersed and scattered in Pontus , Galatia , Cappadotia , Asia , and Bythinia .

In the firste Epistle he intreateth and discusseth thrée speciall places , and intermingleth theim together , by sondrie waies and meanes . For firste , he exhorteth his countremen , to perseuer constantlie in the true knowledge and faithe of Christ our sauiour . Secondlie , pacientlie to suffer the crosse of tribulacion , the compaignion of their confession . Thirdlie , that euery one in their vocacion , dooe worshippe God in godlie conuersacion of life .

By the ende of the Epistle it appereth , that it was written from Babilon . Although some doe interprete Babilon to be Rome : notwithstanding it is moste like to be true that Peter meant Babilon the Metropolis or chief citee of Caldea .

The disposicion of the first Epistle of Peter .

In the firste Chapiter , fower thynges are speciallie to be noted and marked .

First , he geueth thankes vnto God the father , that by his greate mercie , through his soonne our Lorde and sauiour Iesus Christ , hath called vs to saluacion and eternall glorie , whiche he will surelie geue to all faithfull beleuers .

Secondlie , he aduertiseth them , that there is one onelie true doctrine of God , and of our saluacion to be obteined of Christe , that is , the same doctrine , whiche hath béen shewed of God by the Prophetes and Apostles .

Thirdlie , he exhorteth to embrace the same doctrine with a sure faithe , and to obeye it in all our life .

Fourthlie , he addeth to the same exhortacion , the sonnne of the doctrine of the Gospell , concernyng redempcion by the blood of Christ , and regeneracion whiche is doen by the woorde of God and by faithe .

¶ The seconde Chapiter .

In the seconde Chapiter , first he goeth forwarde in his exhortacion begonne , and teacheth them to aduoyde synne , and to worship God in sincere faithe by inuocacion by propagacion of the doctrine , and by integritie of maners .

Secondlie , he profoundlie and godlie intreateth of the buildyng of the Churche vpon the stone , that is , Christe , the firme and sounde foundacion . Of the priesthoode common to all Christians , of the spirituall Sacrifices , whiche he setteth against bothe the Leuiticall sacrifices , and woorkes doen without faithe . He also entreateth of the paines of the contemners and enemies of the Gospell .

Thirdlie , he retourneth to his exhortacion , that thei should practise good woorkes , and represse euill lustes , that God maie be glorified .

Fourthlie , he commaundeth to obeye Magistrates , and politique lawes .

Fiftlie , he geueth monicion , not to abuse the christian libertie .

Sixtlie , he exhorteth to pacience by the example of Christes pacience in his passion . And by that occasion he addeth in the ende of the Chapiter , the doctrine of the cause and fruicte of the passion of Christe .

¶ The thirde Chapiter .

In the thirde Chapiter he entreateth , first of the dueties of wiues towardes their housebandes . Secondlie of the dueties of housebandes towardes their wiues .

Thirdlie , he geueth generall preceptes , how to maintaine concorde , and innocencie of life .

Fourthlie , he teacheth comforte in aduersitie , whiche chaunceth and happeneth vnto vs for righteousnes sake , and confession of the true doctrine , and emong other places of consolacion , he bryngeth foorth the example of Christe .

Fiftlie , by this occasion he intermingleth the doctrine of the Redempcion , purchased by Christe . Of whiche discourse this is the somme and pithe , that is , that the onelie passion and death of Christe , was the substanciall sacrifice and propiciacion , not onelie for men then liuyng , but also for all that were departed from the beginnyng of the worlde .

¶ The fourth Chapiter .

In the fourth Chapiter , he returneth to his purpose , declaryng that forsomoche as Christe suffred , the iuste for vniuste , it becometh vs also to exercise righteousnes , and innocencie of life , and to suffer persecucions also . For these are the twoo principall and chief partes of the fourth Chapiter .

Firste , he exhorteth to auoyde synne , and to obedience .

Secondlie , he entreateth of suffryng pacience in the crosse of Christe .

¶ The fifte Chapiter .

In the fifte Chapiter , firste he intreateth of the offices and dueties of the pastours and ministers of the Churche .

Secondlie , of obedience and reuerence due vnto them .

Thirdlie , of humilitie , contrary to pride and impacience .

Fourthlie , of the faithe that resteth in God . Fiftlie , of sobrietie . Sixtlie , of vigilancie . Seuenthlie , of resisting the assaultes of the deuill , by sure , and stedfast faith and inuocacion of God .

Finallie , he concludeth his Epistle , with a notable praier .

This is the somme of this present Epistle , whiche wée intende to intreate of . As for the seconde Epistle , saincte Hierome saieth , that many deny it to bée Peters , and that by reason of the dissonaunt stile , from the first Epistle .

Eusebius writeth of this Epistle , after this maner . Petri Epistola vna quae prior dicitur , citra controuersiam recepta est : ea vero quae posterior dicitur non esse legittimam accepimus , & tamen quia multis videlitur esse vtilis , cum alijs est vsurpata scripturis , that is , one of the Epistles of Peter , whiche is called the firste , is receiued without all controuersie and doubte : But that whiche is called the later Epistle , we haue receiued and learned , not to bee legittimate . Notwithstandyng , because many thought it to be profitable , it is vsed with other scriptures . As for other bookes which goe in Peters name , are coumpted Apochriphall , as these folowyng bearyng these titles . Euangelium Petri , Liber Actorum Petri , Liber praedicationis Petri , Liber Apocalypsis Petri , and Liber Iudicij .

Because perchaunce you maie conceiue , that I haue stande verse long in discussyng of these thrée partes before mencioned , that is : First , to whom this Epistle was written . Secondlie , who wrote it . And thirdlie , what was written . That I maie not séeme tedious vnto you , I will goe forwarde in the texte , to the nexte worde , whiche is , Apostolus .

Petrus Apostolus : Peter the Apostle . He calleth hymself an Apostle , whiche signifieth a Legate , or Embassadour , whiche dooeth his message by mouthe , whiche he hath receiued in commaundemente . Therefore he saieth , I am the Apostle of Iesus Christe , sent to teache and preache of the same Christe . And here note , that whosoeuer dooe preache the doctrines of men , are excluded from the function of Apostleship : for he is the Legate of Christe , who doeth that , whiche Christe hath commaunded him . If he preache any other thing , he is not Christes Legate , nor is to be heard .

Tertullian verie learnedlie & godlie agréeth to this , writyng after this maner .

De prescri . hereticorum . Nobis vero nihil ex nostro arbitrio indulgere licet , sed nec eligere quod aliquis de arbitrio suo induxerit . Apostolos domini habemus authores , qui nec ipsi quicquam de suo arbitrio quod inducerent elegerunt sed acceptam a Christo disciplinam fideliter nationibus assignauerunt . That is . It is not lawfull for vs to phantasie or fauour any thyng of our owne arbitrement , nor to chuse that , whiche any manne hath brought of his owne will . Wee haue the Apostles of the Lorde , for presidentes and aucthoritees , whiche did not chuse any thyng , that thei might bryng in , by their own arbitremente and will , but that discipline , whiche thei receiued of Christe , thei did faithfullie assigne and contribute to other nacions .

Note here also , that none taketh vpon hym , to be a Legate or Ambassadour , vnles he bee assigned and appoincted thereunto . So none ought to vsurpe the office of the Legate of Christe , vnles he be called thereto ( as Peter was . ) And because I haue incidentlie made mencion of callyng , I will declare vnto you what callyng in this respecte is , and how many kindes of callyng there be .

Callyng to the ministerie , is nothyng els but a lawfull constitucion , of a conueniente and mete minister . It maie bee also called an orderyng or election : albeit the one woorde is taken more largelie then the other . Election goeth before by nature , for whom wee chuse , theim wee call . Ordinaunce comprehendeth bothe . There are commonlie nombred fower kindes of callynges , whereof the twoo firste are legittimate , and the twoo later are illegitimate and vnlawfull . The firste kinde of callyng is that , whereby ministers are called , neither of men , nor by man , but by God onelie . Like as Esaie the Prophete , and the Apostle Paule are reade to be called . This callyng for the moste parte , is confirmed by signes and miracles , and is called a diuine and secrete callyng .

The seconde kinde of callyng is doen of God , but by the ordinaunce of menne . In whiche kinde sainct Mathie , Luke and Timothie are readde to bee ordeined and made ministers of the Churche . This kinde is in this tyme ordinarie , publique , humain and vulgare , in whiche God calleth , geuyng necessarie giftes to the ministers , and appoinctyng lawes to those that doe electe and chuse theim , who folowyng and obseruyng these lawes , doe ordinarie chuse him , whom thei doe coniecture to be first called of God , by certaine presidentes and tokens . By signes I vnderstande giftes necessarie for ministers .

The thirde kinde of callyng , cometh of menne , but not of God , as when any vnworthie manne is ordered , for fauour and for rewardes . In this behalfe thei that are ordered doe offende God , aswell as thei that order theim . Thei that are ordered doe offende , when aspiryng to the ministerie , either thei doe not vnderstande , or wil not vnderstande , them selues to be vnmete , as persones destitute of necessarie giftes . Or els thei offende God , when thei bee instructed enough , in the knowlege of the scriptures , yet thei come not to the office for a right ende or waie : forasmoche as thei dooe not respecte the glorie of God , but haue a regarde to their owne priuate lucre . For there is required of them that be ordered , a testimonie of their owne consciences , and a secrete callyng , by the whiche we doe assuredlie knowe our selues to be stirred and moued of God to take the function , not through ambicion , not through couetousnes , not to liue easilie and idlelie , nor by any other corrupte affeccion , but by a pure feare and loue of God , and to the edifiyng of the Churche of God . Of whiche testimonie sainct Paule writeth verie eligantlie , and moste godlie to the Thessalonians . The testimonie also of other that bée learned , and well experte in thynges , is required to the orderyng of them . For we all dooe stande in our owne conceites , and dooe iudge our selues worthie , to whom the gouernaunce of the Churche maie bee committed , but we deceiue our selues moste shamefullie .

Thei also whiche doe order ministers , doe offend God , when thei doe not respect what God by his holie lawes , would haue to bee doen , and what the condicion and state of the Churche requireth to be doen : but doe respecte the commoditie and profite of hym that is ordered , therefore many tymes vnworthie ministers are ordered : or els thei that be vnlearned , and not of a sincere life : or els thei that be learned enough but not of verie good integritie of life : or els thei that bée simple and good Christians but yet are euill and not wise pastours , whiche all are induced and brought to the ministerie by fauour , oe els by giftes . Wherefore thei prouoke the greate wrathe of God vpon them , and doe make them selues partakers of al their synnes , whom thei order ministers .

The olde writers dooe calle this iniquitie , Simonie , Simonie . to bee punished not onelie with continuall reproche , but also with eternall death .

Anthenins the Emperour , writyng to Armasius , saieth thus . Let no man buye the office of Priesthoode with money . Let it be estemed how moche euery prieste deserueth , not how moche he is able to geue . Let the prophane burnyng desire of coueteousnes ceasse from the altars .

Let so chaste and humble a prelate bée elected in our tyme , that to what place soeuer he shall come vnto , he maie purifie all thynges , with the integritie of his own life . And let hym be ordered ( non precio , sed precibus ) not by price , but by praiers .

Thus moche saieth the Emperour Anthenius . Who ( if he should in these daies come to Rome ) he would thinke that he came into a straunge worlde , yea , into the marte of Simon , not of Simon Peter , but of Simon Magus .

The fourth kinde of callyng is that , wherein euery manne by his owne priuate arbitremente , Ieremie . 23. doeth intrude hym self into the ministerie , not beyng ordeined of God neither by man . Of these menne did the Lorde speake by Ieremie , saiyng . Ipsi currebant & ego non mittebam eos . Ciprianus ad socon Thei did runne , and I did not sende them . Ciprian calleth them scismatikes , whiche doe vsurpe and take to theim selues a priesthoode , or bishopricke , no man geuyng it to them . And this kinde of callyng is called vnproperlie a callyng .

Therefore it is manifest , that there is no nede of a publique & lawfull callyng of ministers in the church . For many causes , but chifly also for these causes , that is , that th institucion & ordinaunce of God be not neglected . And that ecclesiastical discipline be reteined . And that all men maie know in the church , who be ministers , & who not .

Albeit , the Apostle Paule at the beginning , was sent not of men , nor by men , but onelie of God , yea , by the commaundement of the holie ghost , he was separate with Barnabas , Actes . 13. from the Churche of Antioche , to preache and to minister the woorde of God to the Gentiles . In like maner many haue been called , and sent of God , whom notwithstandyng it behoued to be ordeined by men . Hebreo . 5. For Paule saieth . Nemo hoc sibi honoris vsurpat , sed qui vocatur a deo sicuti Aaron . No manne taketh vnto hym this honour , but he that is called of God , as was Aaron . And again he saieth . Quomodo audient absque predicante ? Roma. 10. Quomodo autem predicabunt nisi missi fuerint ? How shall thei heare , without a preacher ? How shall thei preache , vnlesse thei be sent ?

Thus moche for callyng to the ministerie , whiche I haue spoken of incidentlie , but to my purpose againe .

Petrus Apostolus , Peter the Apostle .

12. Primacie aboue other . The olde and auncient fathers , did call Peter the Prince of the Apostles , not because thei thought hym to haue the primacie , aboue the other Apostles ( as our late writers doe defende directlie againste the scriptures ) but because he was more ardent in all his doynges and saiynges with the Lorde , then the other Apostles . And because there was a more copious and aboundaunte grace geuen vnto hym aboue other . And thirdlie , because he was more bolde , and more forwarde then the reste , although it behoued hym not , without some greate misterie , to bee the example and president , bothe of mannes infirmitie , and also of true repentaunce .

Well , I haue been somewhat long . Tyme will not suffre me at this present , to wade any further in the texte . Therefore , I will now make an ende , at my nexte commyng , I will go forward in the text . In the meane tyme , I will leaue you to the tuicion of almightie God , to whom bee honour and glorie now and for euer . Amen .

Hic sequuntur Miscellanea .

1. Iunias .

IVnias was a notable Iewe , conuersant emong the Apostles . He was conuerted to the faithe of Christe before Paule . He is thought to haue been one of the seuentie disciples . Paule saluteth hym remainyng at Rome . Roma. 16.

2. Andronicus .

ANdronicus was kinsman to saincte Paule , and tourned to the knowledge of Christe by that Sermon , whiche was made by Peter in the daie of Penthecoste , and from thens wente to Roome , where he spread and sowed the seede of the Gospell aboute fower and twentie yeres , before Paule came to Rome . Some suppose that he was of the nomber of the seuentie disciples , and that he gouerned afterwarde the Churches in Pamonia .

3. Soche lippes , soche Lettuces .

THis Prouerbe in Latine ( Similes habent labra Lactucas ) is spoken when like doeth happen to like . As when to an vnlearned Maister , there chaunceth a dulle and vntowarde schollare : to a naughtie people , a naughtie Magistrate : to a frowarde wife , a frowarde housebande . To bee shorte , when euill thynges happen to euill thynges , and worthie thynges to worthie thinges . This prouerbe did spring of an Asse , eatyng Thistles . The Lettuse is a tender and a soft herbe , yet is it like the wilde Thistle . Therefore as the Thistle is full of prickes , and hath for the moste parte sharpe leafes , stalke and flowers : so the Asses lippes be harde and rough , so there is no other Lettuce more mete for the Asse , then the Thistle .

Iulius Capitolinus doeth testifie , In vita pertinacie Imperatoris . that Thistles were wont to bee serued of many at feastes , in stede of Lettuse .

Saincte Hierome doeth vse this prouerbe , after this maner . Secundum illud quoque , de quo semel in vita Crassum ait risisse Lucilius , Similem habent labra lactucam , Asino Carduos comedente : videlicet vt perforatam nauim debilis gubernator regat , & caecus caecos ducat in foueam , & talis sit rector , quales illi qui reguntur . that is . Accordyng to that also whereof Lucilius doeth write , that Crassus laughed neuer but ones in all his life , hearyng this prouerbe ( Soche lippes , soche Lettuces ) when the Asse did eate Thistles . Whereby is signified , that a weake gouernour and maister , might rule and directe a shippe full of holes , and that the blinde doe leade the blinde into the ditche , and that when ther be soche rulars as thei are , whiche are ruled . Haec Hieronimus .

This Crassus was the graundfather of that Crassus , who fightyng againste the Parthians was slaine . He is nombred emong theim , whiche neuer laughed in their liues , and for that cause thei be called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Marcus Tullius , Plinius , and other dooe write , that Crassus neuer laughed in all his life tyme but ones .

4. To leade about a sister to wife .

This note is largely declared before , in the firste Tome , looke the place .

5. Talke with Christe .

THe apparition of Moises and Helias , and the communicacion of Christ with them , doe make verie moche , to the declaracion of the kyngdome of Christe . Yet a question maie bee moued , whether Moises and Helias wer truely and in deede present , or els , whether some vision onely were offred to the disciples sight , as oftentymes the visions of thynges absente , chaunced to the Prophetes . Although this thyng bee disputable in vtramque partem ( as thei saie ) yet it is more probable , that thei were brought in verie deede vnto that place . Neither it is any absurditie , that the dedde be brought for a tyme into life again , by his arbitremente and will , who hath bothe bodies and soules in his hande .

Moises and Helias , rose not then to them selues , but to be present vnto Christ .

Questio .

How did Peter and the other twoo , knowe Moises and Helias , whom thei neuer sawe before ?

Responsio .

When God brought theim vp into life , he gaue also certaine signes and tokens , whereby thei might be knowen : and also some write , that thei were knowen by the communicacion , that thei had with Christe . Againe , if it bee demaunded why these twoo appered , rather then any other of the nomber of holy fathers , this reason ought to suffice and satisfie vs , that it might euidently appere , that there was none other scope to the lawe and the Prophetes , but Christe onely , for it was a greate corroboracion of our faithe , that Christe came not without testimonie , and that he was commended in tyme paste of God . Therefore in Moises , the Lawe , in Helias , the Prophetes wer represented . For although Helias lefte nothyng written behind hym , yet he excelled as chief of all others after Moises . He restored againe the worshippyng of God , when it was greatly corrupte , yea , he was an incomparable deliuerer , and defender of the Lawe and true godlines , then almoste extincte and cleane put out . Therefore the communicacion of Moises and Helias with Christe , was a consente of the Lawe and the Prophetes with Christe . And it behoued the Apostles to be confirmed and resolued , that this religion which Christe preached vnto them , was no newe Religion , or lately sprong vp , but that it was testified and declared in the Lawe and the Prophetes . For vnlesse the disciples had been confirmed of this thyng , with substaunciall testimonie , that Christe taught nothyng contrary to the Lawe and the Prophetes , thei would haue alwaies doubted , and could not with a constaunt minde haue preached the Gospell .

Questio .

What was the tenour of the communicacion , whiche thei had with Christe ?

Responsio .

To this saincte Luke answereth , who writeth these woordes . Luke . 9. Qui visi in gloria dicebant excessum eius quem completurus erat Hierosolymis . Whiche appered in glory , and tolde of his departyng , whiche he should accomplishe at Hierusalem . He calleth the death of Christe , a departyng out of this world . Furthermore , this talke ought not to bee restrained to the priuate persones , of Moises and Helias , but rather to the legacie and office in tyme paste , enioyned vnto theim . For the Lorde would theim ( although thei were dedde , and had runne the course of their vocacion ) to establishe againe with their owne voyces that thyng , whiche thei taught in their life tyme .

Other learned men doe bryng other reasons and causes , why Moises and Helias appered , rather then other .

The first reason is ( saie thei ) because the people saied , that Christe , was Helias , or Hieremie , or one of the Prophetes , he brought therfore with him the chief of the Prophetes , that the difference of the seruauntes and maister might be discerned and knowen .

The seconde reason is . Because the Iewes continually accused Iesus , as a transgressour of the Lawe , and as a blasphemour , vsurpyng to hym self the glory of God . But that he might shewe hym self to bee giltlesse , from bothe the accusacions , he bryngeth forthe them , whiche excelled bothe in the lawe and in propheciyng . For Moises gaue the Lawe , and Helias was very zealous for the glory of God .

The thirde reason is , that thei might knowe , that Christ had power ouer death and life , and therefore he brought Moises , whiche died naturally , and Helias , whiche yet had suffred no corporall death .

The fourth reason , the Euangeliste hymself declareth , that is , to shewe the glory of the crosse of Christe , Luke . and to mitigate the feare of death . For thei did speake ( as an other Euangeliste declareth ) of Christes departyng , which he should accomplishe at Hierusalem . Whereupon he bryngeth forthe them whiche set them selues forward to death , for those whiche pleased God , and for the faithfull people : for , bothe of theim offred them selues voluntarilie to tyrauntes , Moises to Pharao , and Helias to Achab.

Hilarius . The fifte reason is , because Christe would haue the disciples to bee humble and meke as Moises was , and feruent and zelous , as Helias was .

These be the censures and opinions , of certain scholasticall diuines .

6. Tabitha .

OF this woman Tabitha , how she was reuoked from death to life of Peter , Actes . 9. mencion is made in the Actes of the Apostles . It is meruaile , that certaine learned men , would haue this woorde Tabitha to be a verbe , and therefore expound these woordes in Marke Tabitha cumi , Marke . 5. id est , respice , vide : for Tabitha is a Noune , and not a Verbe , and an Assirian woorde , whiche signifieth to them a certaine beaste named Caprea , whiche beaste dooeth see wonderfull quicklie .

Thei whiche be experte in the Hebrue doe write , that this woorde , Tabitha dooeth come of this radicall Nibbat , i. vidit and so the Greeke woorde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , doeth signifie Capream , whiche woorde , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is deduced of this verbe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , id est , video , whereupon thei whiche haue very quicke sight are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Ioannes Capnion doeth thinke , that we should read Thabia , and not Tabitha . As for the place in Marke , where it is written , Tabitha cumi , hoc est , puella , tibi dico , surge . Saincte Hierome doeth saie , that the texte is corrupte , and that in twoo pointes .

Firste , that the woorde is not Tabitha , but Talitha , with this letter l. whiche is a Syrian or a Chaldean woorde , and signifieth , puellam , a maiden , and so it is written , bothe in the Greke bookes , and also in the olde Latine bookes .

Secondlie , these woordes ( tibi dico ) are none of the texte , but are added , whether of the Euangelistes , or of other it is vncertaine . And here againe it maie appere , that Christ did not vse the pure Hebrue tongue , but the Syrian tongue , whiche was the populare and common tongue vsed of the people . If he had spoken Hebrue , he would haue saied Tabitha whiche betokeneth in Hehrue , puellam , and not , Talitha whiche is a Chaldeon woorde .

7. Simon Magus .

NIcephorus recordeth , that in the tyme of Nero the Emperour , Simon Magus wrought wonders at Rome by wicked meanes . He had a very greate Dogge , tied at his gates , by whiche he kepte awaie those , that would come to hym , if thei pleased hym not . It fortuned that Peter came to see , and talke with Simon , who seyng the woodde Dogge to presse vpon hym , vnderstandyng that he had been occasion of many mennes death before tyme , he loosed the Dogge , and bidde hym tell his maister in mannes voice , that Peter the seruaunt of Christ was come . The dogge doeth the message , as he was commaunded . Thei that were then present with Simon , wer astonied at it . To whom Simon answered , that it was no straunge thyng : and that he also could doe thesame . Then he bad the dogge forthwith , to call Peter the Apostle vnto hym , who came in and talked many woordes with Magus : But Peter ouercame Simon Magus , in woorkyng many miracles : wherevpon moche people were conuerted to Christe , and receiued Baptisme . Simon Magus also by the helpe of deuels , wrought many wonders . For he caused Images to moue , vesselles and other implementes to remoue them selues to and fro , of their owne accorde , and he hym self beyng compassed with fire , did not burne . Also he did flie in the aire . He made bread of stones . He put on hym the shape and forme of a Dragon , and of sondrie beastes . He was seen to haue twoo faces . He transformed him self wholly into golde , with his woorde he opened dores that were fast shut and barred : and broke in sonder yron bandes . In bankettes he exhibited Images of all maner of shapes : He caused many shadowes to goe before hym , which he feigned to be dedde mennes soules . Not onely he transformed him self into what likenes he would , but also he chaunged other men into sonderie formes of sonderie beastes . He doyng sacrifice vpon a tyme , vnder the pretence of amitie and frendship , badde to the banket certain men , whiche had attempted to proue and conuince hym to be a craftie knaue , and by that meanes he made them subiecte to sondrie incurable diseases , and to bee molested of fearce and cruell deuelles . Now when Peter did certain wonders like vnto those ( whiche he did in very deede ) but Simon in apparaunce and false shewes , Nero the Emperour sendeth for theim bothe , and expelleth them out of Rome . But afterwarde he wickedly set his minde moste , vpon the craftie and vnpure deceiuer Simon Magus . Haec Nicephorus .

Aegesippus recordeth the like saiyng , Peter and Paule were at Rome , who by the renoume of their woorkes , caused Nero to be their enemie , who was inueghled with the false entisement of Simon Magus , who by his Magicke promised Nero , that he would helpe hym in obteinyng against any enemie the victorie , to subdue any nacion , and promised hym long life . And Nero , whiche did not duely examine thynges , credited hym to moche . To be short , Magus was in the chiefeste seate of amitie and frendship with hym . And albeit he had proued the power of Peter in other partes to bee greate , notwithstandyng commyng to Rome before Peter , was bolde to boast , that he raised vp againe the dedde to life . At that tyme there died at Roome a noble young man , kinsman to the Emperour , whose death all for the moste parte lamented . Many to proue whether he could bee reuiued or no , by any meanes ? Went to Peter , who was counted famous in workyng soche miracles , and desired him to reuiue him , but the Gentiles beleued not that he could doe it . But some gaue counsaill to sende for Simon Magus , & when thei wer bothe present , Peter saied , that he would geue the first place to Simon ( who bosted so moche of his own power ) that he should resuscitate the dedde if he could . If he could not reuiue hym , then that he would not want to praie , that Christ would helpe the dedde man , that he might rise again . Simon thinkyng that his deceites should moche prēuaile emong the Gentiles , did propone this condicion , that if he could raise vp the dedde man , Peter should bee killed : But if Peter could preuaile against Simon , that the like vengeaunce should be taken vpon hym , Peter graunted the condicion . Simon beginneth , and cometh to the bedde , and after he had begonne to inchaunt and mutter , certain Magicall verses , the dedde man semed to wagge his hedde . Then the Gentiles cried out and saied , that he was aliue , and talked with Simon . Thei wer moche moued with Peter , because he durst compare hym self , to so greate a power . The holy Apostle required silence , and saied . If the dedde man be aliue , let hym speake . If he bee raised vp from death , let hym arise , walke and talke . He saied that it was a phantasie , not a veritie , that he semed to moue his hedde . Lette Simon ( saied he ) be put a side from the bedde , and then thei should not se the dedde man shake his hedde . Simon was ledde awaie from the bedde , the hedde moued not at all . Peter stoode somewhat farre of , and after he had praied secretly a little space , with loude voice saied . Young man arise , the Lorde Iesus make thee whole . And foorthwith the young manne arose , spake , walked , and did eate meate . And Peter gaue hym to his mother . And when Peter was desired , that he would not departe awaie from the young manne , he saied : he will not forsake hym , whiche made hym to arise againe , whose seruauntes wee are , and saied to the young mannes mother , take thou no care for thy soonne , feare not , he hath a keper . And when the people fell vpon Simon Magus to stone hym : Peter saied . It is enoughe punishemente for hym , that he knoweth his craftes to bee nothyng worthe , lette hym liue , and see Christes kingdome to encrease , although it be against his will . Magus was vexed and greued , at the renowne of the Apostle .

But he taketh harte and stomacke againe , and assaiyng eftesones , what he could dooe by his Magicall practises , he gathereth the people together , and saieth , that he is hurte of the Gallileans , and that he will leaue the Citie , whiche he was wonte to defende . He appointed a daie , and promiseth to flee , that he might bee receiued into heauen , whiche would be open for hym at his pleasure . He wente at the daie appointed into the Mounte , where the Capitolie stoode , and castyng hym self downe from an highe rocke , beganne to flee . The people marueiled , and had hym in reuerence , many of theim saieyng , that it was the power of GOD , and not of manne , whiche did flee - with his bodie , and that Christe did no soche thyng . Then Peter standyng in the middest of theim , saied . LORDE Iesu , shewe that his craftes are vaine , lette not the people , whiche geue credite to hym , bee deceiued with his phantasticall shewes . Lette hym fall downe LORDE , but so that he liuyng , maie acknowlege , that he could doe nothyng . And foorthwith after Peter had spoken these woordes , he fell downe , but yet he died not with the falle . but hauyng a broken and maimed legge , he wente to Aricia , and there died . Whiche thyng , when Nero heard , beyng sorowfull , for the cause of so greate a frende , and disdeignyng that a manne profitable and necessarie for the common wealthe , was taken from hym , beganne to seke causes and quarelles to kill Peter .

8. Caius Caligula .

CAligula was properly named Caius . He was the .iiij Emperor of Rome , and surnamed Caligula , either for that he first did weare hose decked full of precious stones , or rather ( as some saie ) of wearyng Buskins , that souldiours vsed in warres , the soolles whereof wer driuen full of little nailes : for he thought it to bee a moste acceptable and pleasaunte thyng to the souldiours , if thei should see hym , beyng an Emperour , to differ nothyng in apparell , from a common souldiour . He was a verie wicked manne , for he defloured his twoo sisters , and at length banished theim . Also when he had maried the wife of Memnius , one of his noble capitaines , he constrained Memnius euer after , to write & cal him , the father of his wife . He was also a very cruell manne , in so moche that he was saied oftentymes to haue cried out , saiyng : I would that the whole people of Roome had but one necke , because I would destroye theim all , with one stroke , and therefore commaunded very many noble menne to be slaine . He neuer did any noble acte , either at home , or els where , but coueteously spoiled all menne . He nombred hym self ( as Eusebius recordeth ) emong the Goddes , and commaunded Petronius , the ruler of Siria , to sette his Image at Hierusalem , vnder the name of Greate IVPITER , commaundyng also the same to be doen in all the Sinagoges of Iewrie . Being without witte , and of very little learning enuied all menne , and therefore had almoste caused the verses of Homere to be burned , and the Images and bookes of Virgill , and Titus Liuius to be abolished and defaced in all libraries , saiyng , that Virgill was a manne of no witte , and that Liuie was a babler , and full of woordes . He sette at libertie Agrippa Herodes soonne , whom Tiberius the Emperour , had cast into prison , and made hym kyng of Iewrie , & banished Herode the Tetrache , with perpetuall exile , into the citie of Lugdune in Fraunce . It is reported , that he had a cheste , filled full of diuerse poysones , whiche was caste of Claudius into the sea , whereof the sea beyng infected , a greate multitude of fisshes died . He was of an vnsaciable luste , and of a wonderfull riotte and dissolute life , whereby he so moche loued women , that besides his sisters with whom he had committed inceste , he also loued a strompette , who was commen for a little money , whose name was Pyralis . He fleshely laied waite for al honest matrons , whom he callyng with their housebandes to supper , defiled , and openly at the table , communed of their filthie and carnal copulacion , praisyng some of theim , and dispisyng other some . When he had spente and wasted awaie with greate prodigalitie in riotte , banckettyng , and in sumptuous & vnprofitable buildyng all the money , whiche Tiberius the Emperoure heaped together , tourned then his minde to rapine and extorcion , deuisyng soche tributes and taxynges , as were neuer harde of . He made voyde the testamentes and willes of riche men , and so gotte to hymself heapes of gold , in whiche he might tomble and wallowe .

After his death twoo bookes were found , the one hauyng this title Gladius , the other hauyng this title Pugio , in whiche the names of them wer conteined , whom he had appointed to death . There were many conspiracies made , againste this cruell beaste . But the laste had the beste successe . It was practised by one Chaereas Cassius Tribunus , and Cornelius Sabinus , for when Caius did ouerse , and looke vpon certain children , whiche would haue plaied a plaie : Chaereas came behinde hym , and smote hym with a sworde vpon the necke , on the other side , Sabinus thrust him to the harte , & so killed hym , hauyng thirtie woundes , and so died the .xxix. yere of his age , when he had reigned .iij. yeres , x. monethes and .viij. daies ( as Tranquillus writeth .

9. Claudius .

CLaudius was vncle to Caligula , and the fift Emperour of Rome . His saied nephewe kepte hym as prisoner , and for a mockyng stocke , but he by the helpe and industrie of Agrippa king of the Iewes ( as Iosephus recordeth ) when his nephewe was slain , obtained the Empire . He was coumpted a man godly , sauyng that he was alwaies vnmoderate in meates and wine , and in Dice plaiyng . He caused the Islande Britaine to yelde vnto hym , and he added to the Romain Empire , other little Islandes called Orcades . He expelled out of Rome the Iewes makyng a tumulte , and quickly appeased certaine sedicions sturred vp , and raised in Iewrie , by certaine false Prophetes . He had .iij. wiues ( as Iosephus writeth . ) Of the first named Petina , he begat Antonia , whiche Petina beyng dedde , he maried Messalina , kinswoman to Messala the Oratour , of whom he begat Britannicus , and Octauia . Laste of al he maried Agrippina , Germanicus his doughter , hauing before a sonne named Nero , for the loue of whiche Agrippina , he killed Messalina , when Messalina was ded , Agrippina fearyng lest Britannicus the sonne of Messalina when he came to age , should take th empire of his father , poisoned Claudius for her sonne Neroes sake , after this maner . Claudius was very moche delited with eatyng of Mushrumes , and called them meate of the goddes , because thei sprange and grewe of their own accorde Whiche when Agrippina had marked & perceiued , she infected with poison certain Mushrūs , beyng well and delicately boiled , and gaue them her self to hym to eate , beyng dronken . But when she sawe that he would recouer , by reason of vometyng , and by solublenesse , she caused Xenophon the Phisician , to geue hym fethers dipte in poyson , to putte in his throte , to make his vomite continew , and so it came to passe , as his wife would haue it : for he beyng brought into his chamber , died there , no manne knowing it beside his wife , whose death she conceled , vntill Nero her soonne , by the voyces of her frendes , was elected and created Emperour . Britannicus , and Claudius his soonne was omitted and put by , as the younger soonne of Claudius . And when Nero was enhaunsed to the Empire , furthwith she sent Burrus ganerall of the warres , and with hym valiaunte Tribunes of them , whiche wer manumissed and made free , who lead about Nero by the tentes , and commaunded that thei should worship hym as Emperour . And Nero beyng thus promoted , requited his mother , by takyng from her , her life , whiche she deserued for her wickednes .

This Claudius reigned thirtene yeres , eight monethes and .xx. daies . Plinius writeth , that his mother Antonia neuer spit all the daies of her life . She was wonte to call hym ( Portentum hominis ) as one whiche was begonne of nature , but not yet perfited .

Cuspinianus writeth , that he did in his youth , vse the compaignie of obscure and base menne : and that after supper he would fall a slepe , and that then bones were caste at hym , and that thei would smite hym with a whip or rodde . He neuer had his health in his youth , and therefore became bothe vnlustie in bodie , and dull in witte . Sextus Aurelius named hym vecordem , that is , one madde , or out of his witte . After that Caligula was slaine , and when a greate tumulte rose emong the souldiours , to enquire who smote and killed Caius , and all the citie beyng in an : Claudius fearyng least he should be drawen to punishment for the same , hid hymself , and was found at the laste , in an ill fauoured denne or caue : and was brought ( as Iosephus writeth ) by a frendly souldiour , to the reste of his compaignie , and was there saluted Emperour , and was brought to the palace of Rome , & created Emperour by the souldiours .

Cuspinianus also writeth , that this Claudius in his youth had twoo wiues . The firste was called Aemilia Lepida . The other was named Lucia Medullina , and by a surname she was called Camilla , who in thesame daie , whiche was appointed to the mariage , died . After that , he maried Plautian Herculanillam , from whom he deuorsed hym self , for reprochefull whoredome , and suspicion of murther . Thirdly , he maried Aeliam Petinam , of whom he begat socon , but afterward for small offences , he forsoke her . Than he maried Messalina , who was coumpted notorious , for her vnchaste life . At the laste he maried Agrippina , as is saied before , who poysoned hym .

10. Nero.

OF Nero , Plutarchus writeth after this maner . Agrippina hauyng a soonne by Donictius Anabarbus , maried Claudius , whiche was afterward called Claudius Nero. He rulyng in the Empire in these our daies , killed his owne mother , and did almoste through his wickednes and madnes , subuert and ouerthrowe the whole Empire . Haec Plutarchus .

After that Claudius had adopted hym to his soonne , at the age of a leuen yeres , he was deliuered to Seneca a senatour , to be instructed and taught . A - little after , he shewed great crueltie vnto Lepida his aunte , whiche was fallen at variaunce with his mother . Lepida was condemned to dye , Nero accusyng her , when he was .xvij. yeres olde , after that Claudius was dedde , he went to the men of warre , of whom he was saluted Emperour : and being set in a horselitter , he was caried of the souldiours vnto the courte , where he was honourably receiued of the Senatours and Fathers . He receiued of the Empire certain foretokens . For when he plaied the Tragedie of Troie ( Claudius beyng presente ) with other noble mennes children : all the people caste greate fauour towardes hym . Some write , that dragons were present at his natiuitie , and in his infancie , as kepers of his life , and he was wont to shewe that he sawe one serpent at the least , alwaies in his chamber . When his father Claudius was dedde , he made to hym a moste solemne , sumptuous and honourable funerall , and commaunded , him to be coumpted in the nomber of the goddes , besides many other notable honors . In the first beginning of his Empire , he committed to his mother Agrippina , the charge of all thynges : and in the first fiue yeres of his reigne , he was of soche liberalitie , clemencie & gentlenes , that he passed al Princes that wer before him . He either forgaue , or els diminished , greuous taxes and paimentes . When one Burrus beyng generall of the armie , would haue punished twoo theues , and required of Nero that he would subscribe to the libell of condemnacion , he against his will , takyng the paper in his hande , cried out and saied . Quam vellem nescire literas . Would to God I knewe no learnyng , nor letters . Whiche noble voice worthie a Prince , moued Seneca , to write a booke , De clementia Neronis . He was so gentle and so fauourable to all degrees , in so moche that he would admitte theim to come to salute hym , and also to salute theim hym self by name . He redressed ill maners . He did moderate sumptuous buildynges . He repressed the outragious licence of chariotte men . He builded houses by the water side with porches and sellers , to staie and to quenche fire , if any should chaunce to the citie . He made many good lawes , by the whiche he restrained corrupters of testamentes . But although he did these and soche like thynges , with greate honour at the beginnyng , yet at the laste , he forgettyng the Imperiall dignitie , did so applie his minde to the studie of Musicke , that he did not only omitte nothyng , bothe for the conseruacion of soche artificers , and also for the cause to make fine and clere voyces , but also did come hymself ( in Theatrum , that is , the plaiyng place , and song hym self openly many daies together , and plaied many Tragedies , being one of the plaiers him self . He had a marueilous delite to plaie vpon a Harpe and Lute , and so at the laste he opened his wantonnes , his fleshely pleasures , his riotte , his auarice , and his crueltie . In the dawnyng of the daie , he went to Tauernes , and wandred aboute the streates , and whom soeuer he mette , he would either beate them , & wounde theim , or els throwe theim into the sinckes and kenelles . On a certaine daie , when a sedicion sprange in the plaiyng place , emong the disardes and counterfeite plaiers , he hym self threwe stones emong the people . He brake the hedde of hym , whiche was then Pretor . He gaue hym self to soche banckettyng and gurmandise , that he would sitte from middaie to midnight , eatyng and drinkyng , hauyng in his compaignie whores and buggerers . It is so horrible to rehearce , how shamefully he abused Spolus the Eunuche , and Doriferus , who was made a free man . Sextus Aurelius doeth at large declare , and describe his filthie and fleshely life . He carnally defiled his own mother and when Seneca admonished hym , to beware of the discease of his mother , who was a woman bothe cruell and imperious : he receiued emonges his concubines a certain harlotte , very like to Agrippina-He wallowed in all kinde of mischief . He was moste prodigall , as well in geuyng , as in buildyng . Insomoche when all his riches were spente , he tourned hym self to extorcion , to sacrilege , to spoylyng and robbyng of the Temples of the Goddes , and so became moste cruell . He killed Britannicus , beyng at supper with him , causing a certain woman named Locusta ( to whom he for that purpose gaue rewardes ) to prepare poyson , and so destroyed hym . Not yet staiyng , he attempted to poyson his owne mother Agrippina , whom when he perceiued to defende her self with medicines againste poyson , he caused the greate beames of the chamber where she laie , to bee made loose , and so to fall vpon her beyng a slepe . But this his deuelishe deuise beyng knowen , he caused a Shippe to bee made , and fastened together , in the whiche he set his mother , but the shippe beyng drouned ) she escaped safe by swimmyng . When this was declared to Nero , by one that was a free manne , he caste the messenger into prison , and sent certain persones to his mother to kill her . Assone as Agrippina saw the Centurion comming toward her with a naked sworde in his hande , she puttyng forthe her bellie , cried out , that he would strike that parte first , for this bellie , this bellie ( saieth she ) is to be perced through with Iron , whiche hath brought forthe soche a monster . Then the Centurion thurst his sworde into her bellie , and so slue her with many woundes . After this horrible murther was doen , Nero beyng bothe without feare and shame , beheld the carcas of his mother being slain . He caused his aunte Lepida to be destroyed by Phisicians , and many other of his aliaunce and kindred , he caused to be destroied . He killed Seneca his maister , and Burrus also , one of his gouernours . At the laste , when a blasyng Starre appered in the element , by the space of sixe monethes continually : and when twoo conspiracies were made against hym , & yet neither of them tooke effecte : and when also he ceased not to kill whom he pleased , and for what cause soeuer he would , he began to plaie the cruell tyraunt , in the ende with the Senatours , and purposed to take awaie , and to destroie that noble order . He caused the citie to be sette on fire , findyng fault at the ill fauored building thereof ( whiche fire continued sixe daies and sixe nightes ) and he hym self behelde the fire , singing in a plaiers garmente , the burnyng of Troie . But at the laste , when Fraunce and Spain declined from hym . He was greatly discouraged , and when he harde at diner , Gabba saluted Emperour , he ouerthrewe the table , and in a great rage and furie , brake twoo goodly cuppes of Christall , and laie as one almoste dedde , without voice or speakyng . Then like a furious and madde man , he went to the Theatre , to beholde plaies , and imagined to destroye with poyson , the whole Senate , to burne the whole citie , and let out the wilde beastes vpon the people , to teare and deuoure them . He was wonderfull troubled with anguishes and teares , and greatly molested , with cruell & terrible dreames . At the laste receiuing poyson of Locusta his woman , in a golden boxe , he attempted to flie awaie . But when euery man had forsaken hym , and his very frendes had shut their dores against hym , and could finde none that would cutte of his hedde , he ran hedlong to Tiberis the riuer , there to droune hym self , but he was let by one Phaon . Then he went to a certaine village , foure miles from the citie , where he heard , that he was adiudged an enemie of the Senate , and that the horse men sought for hym , he thruste a knife into his throte , or as ( Aurelius writeth ) he thruste hym self through with his owne sworde , his filthie Eunuch Sporus , helpyng hym to ridde hym self . And so he that shamefully liued , more shamefully died , beyng of the age of .xxxij. yeres , and that daie , in whiche he killed his wife Octauia , when he had reigned .xiij. yeres and .viij. monethes , whose death brought soche gladnes and ioye to the citie , that the people went through the citie , their heddes couered with cappes , as though then thei had gotten , all libertie and fredome .

Some write , that when burnyng of the citie was laied to his charge , he caused the fault to bee put vpon the Christians , and therefore began a persecucion against them , in whiche persecucion , beside many other , he killed Peter and Paule .

He was ( saied other ) of so greate riotte and prodigalitie , that he would bathe in cold ointmentes , & fishe with nettes of gold , hauing cordes of purple .

In him the whole familie of the Caesars finished , and was consumed .

Some write , that vpon the place where he was buried , there grewe a nut tree , vpon whiche certain deuelles satte , kepyng the place , and did hurt , rent , and teare many that came that waie .

Other doe suppose , Nero not to be killed , but to be taken awaie aliue , and to be reserued and hidden in some place , vntill he shal be reuealed , and restored again to his kyngdome : whereupon many doe iudge , that this Nero shal be the Antechriste to come .

11. Simonie .

I Remember a pretie storie of a certain Patrone , who had a benifice voide in his hande , and it was a good fatte benifice . A certain scholare of Oxford , who was handsomely learned , was commended vnto hym , for the obteinyng of the same benifice . When the scholare came before hym , the Patrone asked of hym , who was Melchisedeche father , and who was his mother . The scholare beyng somewhat troubled , saied : Sir , if it please you , I cannot tell . For sainct Paule saith that Melchisedech , was without father and mother . Tushe , tushe , saied the Patrone , thou art not learned , thou gettest no benifice here . The scholare departed , and tolde one of his felowes , who was also well learned , how he had spedde . What ( saieth the other scholare ) thou art a foole : I warraunt thee , I will so instructe thee , that thou shalt be sure of the benifice . Thou knowest , that the Rabbines of the Iewes doe write , that Sem the eldest sonne of Noe was father to Melchisedech : canste thou remember this ( saieth he ) yea very well saieth the other . Now take awaie M. from this woorde Sem , what remaineth then , there remaineth ( saieth he ) Se. well , saieth he , now will I prouide for thee a bagge of twentie pounde of money , and goe to the Patrone , keping the bagge of money vnder thy cloke . And when thou comest to him : saie : Sir , now if it please you , I can tell who was Melchisedech , his father & mother . Who , saieth the Patrone : for sothe Sem , Noes sonne . Now sir , take awaie M. what remaineth , Se , saieth the Patrone : well , then there is his father saieth the scholare . But who was his mother , saieth the Patrone : forsothe here she is , saieth the scholare . And with that pulled out his bagge of money , and gaue it the Patrone : yea Marie ( saieth the Patrone ) this is well saied . Thou shalt haue the benifice . But if it please you , saieth the scholare , sette the fathers name and the mothers name together , and what is it then : Marie , Semonie , saieth the Patrone , Deare sister to Simonie , saieth the scholare . Well saieth the Patrone , goe , goe , take the benifice to thee . It is to bee feared , naie , rather to be lamented , that the moste parte of Patrons within this realme , haue ( thus ) learned the name of Melchisedeches father and mother . For it is with them , as it is with the Lawiers : no penie , no Pater noster No bribe , no benifice .

12. Primacie aboue other .

BEcause mencion is made , of the primacie of Peter , I will discourse , whether the Ecclesiastical power ( as the papistes now a daies doe vsurpe it ) by the prerogatiue , as thei thinke of Peter , leineth vpon the worde of God , or no. Secondly , I will shewe in what poincte Ecclesiasticall power agreeth with the Lawe : and woorde of God . Thirdly , how farre Ecclesiasticall iurisdiction , pertaineth to Temporall Princes .

Concernyng the firste , it is to be noted , that the name and title , of the Ecclesiasticall power or iurisdiction ( emong our aduersaries ) is nothyng els , but to make lawes and statutes , to binde all Christians , yea , princes to affirme & graunt , that all causes doe pertaine , to the bisshop of Romes iurisdiction , and are to bee sued in his Courte : and that he maie remoue Princes from their kyngdomes , and put in their place , whom he pleaseth , set at libertie subiectes from the othe of due obedience , to excommunicate , & to interdite . And that he hath aucthoritie to sende some men , yea liuyng , to helle , and other ( whom he pleaseth ) to heauen : and what not to doe ?

This power our aduersaries contende to establishe , whiche by Goddes grace , we will now sincerely and truely examine .

The firste and chiefest place , is this saiyng of Christe in Mathewe . Tu es Petrus & super hanc petram aedificabo ecclesiam mean , & portae inferi non praeualebunt aduersus eam . That is . Thou art Peter , and vpon this rocke I will build my Churche , and the gates of helle shall not preuaile againste it . Out of the whiche texte , if it be graunted to haue this vnderstandyng , that it signifieth the churche , to haue been builte vpon Peter , then must nedes folowe ( as thei saie ) a manifest probacion , of the fulnes of their power and authoritie . But it is not to be graunted . For , let it be that Peter were first and chief of the Apostles , and that the Churche was builte , vpon his priuate persone ( whiche wer an absurditie to graunte ) yet what foundacion soeuer the Churche hath it muste needes bee redemed with the blood of Christe , growyng by faithe in Christ , and condescendyng to his lawes . Now , if the Churche be the true & proper spouse of Christ , she taketh hym onely for her Lorde and houseband , in the chiefeste libertie she resteth in hym , as in the hedde , and dependeth of hym , who brought to passe , that we are no more vnder the Lawe , but vnder grace , waxyng so strong by his free gifte , that beyng released from the care of a scholemaister , and indued with the spirit of God , by his grace we are iustified by faithe , whiche woorketh not by coercion , but by penalties , not by menaces & terrours , but onely by true loue . But it appereth not by that text that the Churche was builded vpon Peter , vnles vnder the name of Peter , we vnderstande the whole congregacion of the faithfull , and true Christians , or els vnderstande the confession of Peter . For what could bee spoken with more weight , then that the gates of helle should not preuaile againste the Churche . But if the gates of hell ( whiche as Hierome , Origen , and Ambrose doe saie , be vices and synnes ) can not preuaile against the Churche , no manne will saie , that it ought to be vnderstande of the bisshoppe of Rome , whiche is a mortall man , for so moche as Salomon saieth . Septies in die cadit iustus . Seuen tymes in the daie , Prouer. 24. the iuste man falleth . And Paule saieth . Omnis pontifex ex hominibus assumptus circumdatus est īfirmitate : Hebre. 5. & propterea debet quemadmodum pro populo ita & pro suis peccatis immolare . That is . Euery high prieste taken from emong menne , is compassed with infirmitie , and therefore he is bounde to offer for synnes , as well for his owne parte , as for the peoples . And this also is to be considered , that some of the Bisshoppes of Rome , were Simonicall menne : some were Idolatours , some were scismatikes , some were Heretikes , some were geuen to this vice , and some to that vice , & some were wrapped with all maner of vices , as the Chronicles and histories do recorde . Emong whom , as there wer many , that repented of their former euill life past , against whom , through their faithe in Christ , beyng the true foundacion of the Churche ( the gates of hell and their sinne preuailed not , so thei preuailed against others , whiche died no better , then thei liued , but heapyng sinne vpon sinne , had a more miserable ende , then thei had life . Whose euill endes , do moste certainly resolue and proue , that Peter & his successours in the Churche of Rome , were not those against whom the gates of hell should not preuaile . But it was the faithe , and very confession of Peter , De incar . dni sacram . againste whiche thei did not preuaile , For ( as sainct Ambrose saieth ) these woordes , ( the gates of hell shall not preuaile against it ) were not spoken of the persone of Peter , but of his faithe .

The said Ambrose saieth also in an other place . Dicit dominus ad Petrum . Super istam petram aedificabo ecclesiam meam : Ad Ephe. 2. hoc est in hac catholicae fidei confessione statuo fideles ad vitam . That is . The lorde said to Peter . Vpon this rocke will I builde my Churche , that is , in this confession of the catholique faithe , I appointe all the faithfull to life .

Sainct Hierome also saieth thus . Secundum autem metaphoram petrae , Super Matheum . xvi . recte dicitur ei , aedificabo ecclesiam meam super te . That is . By a metaphoricall speache of the rocke , it is well saied to Peter , I will builde my Churche vpon thee . Whiche sentence sainct Augustine confirmyng , saieth . De ver. dni . sermo . xiii . Super hanc petramque confessus es , super hanc petram quam cognouisti dicens : Tu es Christus filius dei viui aedificabo ecclesiam meam . Super me aedificabo te , non me super te . That is . Vpon this rocke , whom thou hast acknoledged saiyng : Thou art Christ the soonne of the liuyng God , that is , vpon my self beyng the soonne of the liuyng God , I will builde my Churche . I will builde thee vpon me , not me vpon thee . For , like as he was first called Simon , and afterwarde ( as Beda and Hierome do testifie ) for his strong faith , & stedfast confession , Christ named him Peter . So we also ( as witnesseth Origen ) if God the father , whiche is in heauen , In Math. Homi. i. reuealyng it vnto vs , dooe confesse and acknowlege Iesus Christ to be the sonne of the liuyng God : we shal be well called Petri , Peters . for the rocke is euery man , whiche is a folower of Christ , the rocke is Christ , who ( as Beda testifieth ) hath giuen the partaking of his name to him that faithfully knowlegeth , loueth , & confesseth him , that is , that he might be called Petrus a petra , Peter of the rocke , vpon whiche rocke , the churche is builded . For , no man can laie any other foundacion , beside that , which is alredy laied , whiche is Christ Iesus . Actes . iiii . This rocke is so firme and sure , this foundacion is so stable and stedfast , that it will neuer suffre the vpper worke , to fall or decaie . For we reade in many places of the scriptures , that he is called the corner stone , strengthe , and sure foundacion of the Churche . Chrisostome also saieth : Super hanc petram , non super hunc Petrum . &c. Vpon this rocke , and not vpon this Peter . For , he did not builde his churche vpon man , but vpon faithe . And what is meant vpon the rocke ? It is vpon the confession . If Christ had meant by these wordes , the churche to be built vpon Peter , that it should be gouerned by his arbitrement & his successors : where he saied in a certain place , dic ecclesiae , he would haue saied dic Petro & successoribus suis . If thy brother offende thee , tell Peter and his successours . Whiche sense Aeneas Siluius , one of their owne companie reiecteth , saiyng . The yoke of Christe is sweete , and the burthen of Christ is easie . But tell you how easie , if Christ commaundeth that , whiche is impossible ? He should haue commaunded an impossibilitie , if in euery controuersie , he should haue commaunded all the worlde , to haue come vnto Peter . For ▪ how could Peter visite the churche , dispersed euery where , as in all cities & tounes . The congregacions , whiche then were in the Actes of the Apostles , called Ecclesiae .

Saincte Gregorie vpon this matter , writeth thus : Si in mea correptione despicior , Ex regist. li. 4. operis . 38 restat vt ecclesiam debeam adhibere . If in my correccion I be dispised , it remaineth that I ought to prouoke , and call vpon the Churche . Furthermore , Aeneas Siluius vpon these wordes , Dic ecclesiae , tell the churche saieth thus . Beholde , Peter is sent to the counsaill , the veritie sendeth the high bisshoppe to the counsaill . Why doeth he this ? That the Bisshoppes of Roome should not disdaine to agnise some power in yearth , to be aboue them , which power thei should aske counsaill of , and bee contented with the determinacions of thesame . Whereupon , Peter was otherwise named Simon , whiche woorde Simon ( as I haue saied before ) in the Hebrue toungue , betokeneth obedience one that is obedient . That all men might perceiue , that obedience is necessarie , yea , in the Bisshoppe of Rome .

Gerson Gerson . proueth this sentence , saiyng . Peter plaied the Iewe ones by dissemblyng , and Paule withstoode hym to the face . Peter brought in a newe thyng into the Churche of God , when he wente into the Centurion beyng a Gentile , whereupon there arose a murmure in the Churche of GOD , so that Peter was enforced to followe the doctrine , whiche the Scripture taught , that is , to bee ready to giue accoumpte , before the whole Churche , of his doctrine . So were Simachus , Marcellinus , and also Gregorie , obedient to the iudgement of the counsaill , not by humble condescent ( as some doe feigne ) but of bounden duetie .

Sainct Hierome also affirmeth , that the whole christian worlde , Ad euagri . concernyng authoritie , is greater then one citie , that is , Rome .

That in these wordes , Dic ecclesiae , the multitude of the faiethfull is signified , the Apostle Paule proueth , saiyng . Ego quidem hoc decreui , vt his qui hoc patrauit congregatis vobis in meo spiritu tradatur Sathanae . I haue determined this that he , whiche hath committed this facte ( when you be assembled together , and my spirite ) be deliuered to Sathan . And sainct Augustine vpon thesame text , writeth thus Hoc modo iudicaui , vt vos in vnum absque vlla dissentione congregati . &c. That is . I haue iudged , that you beyng assembled together , without any dissencion , with whom my authoritie , and the power of Christ will worke , doe deliuer this man to Sathan .

Furthermore , that this power of the Churche , was graunted to Peter , Math. xviii in the name of the multitude . Beda vpon this texte . Si pecauerit in te frater tuus , If thy brother shall offende thee , proueth and writeth thus . Haec potestas sanctae ecclesiae , episcopis specialiter commissa est . Quantum vero omni ecclesiae data creditur . That is . This power of the holy Churche , is committed specially to bisshoppes , but it is giuen generally to the whole Churche . For , that the Lorde in an other place , gaue vnto Peter , power to bind & to lose : he gaue also vndoubtedly , the same to all the Apostles , in the persone of Peter , whiche did beare the type of the Churche . Whiche thyng Augustine declareth , Super Ioan saiyng thus . Petrus cum claues accepit , ecclesiam sanctam significauit . &c. That is . Peter when he receiued the keyes , signified the holy Churche : for if in Peter there were not a Sacramente , and misterie of the Churche , the Lorde would not haue saied vnto hym , Tibi dabo claues regni coelorum , To thee I will giue the keyes of the kyngdome of heauen .

The same also doeth sainct Hierome & Augustine proue , by these textes . Accipite Spiritum sanctum , quorum remisceritis peccata remittuntur eis . Receiue you the holy ghost , whose sinnes you shall forgiue , thei are forgiuen vnto them . And tibi dabo claues regni coelorum , to thee I will giue the keyes of the kyngdome of heauen , whiche keyes sainct Augustine calleth scientiam & potestatem discernendi , that is , knowlege and power to discerne and iudge .

Saincte Ambrose also affirmeth , that all priestes in saincte Peter , De dignita . sacerdotali . haue receiued the keyes of the kyngdome of heauen .

Also Origen saieth . Putas soli Petro dantur a Christo claues regni coelorum , Homili . i. in Math. & nemo alius beatorum accipiet eas . &c. Dooest thou thinke , that the keies of the kyngdome of heauen , were geuen of Christe to Peter onely , and that none other godly manne should receiue theim ? If then , saiyng . Dabo tibi claues regni coelorum : To thee I will geue the keyes of the kyngdome of heauen , wer common emong theim all . How shall not all thynges , whiche were spoken before to Peter , seem to be common to all the Apostles ? For , in the Gospell of sainct Ihon , Ihon. xx . Iesus geuyng the holy ghoste to his disciples , when he breathed vpon theim , and saied . Accipite spiritum sanctum : quorumcumque remiseretis peccata , remittuntur eis : si cuius quorumcunque autem retinueritis , retenta sunt . That is . Receiue you the holy ghoste , whose sinnes you shall remitte , thei are remitted , and whose sinnes you shall holde and reteine , thei are reteined . As though it were saied , that all the Apostles were constitute and made , soche as Peter was . Luke . xxii . And when Christ saied in an other place . Rogaui pro te Petre , ne fides tua deficiat : Sed tu alīquando conuersus confirma fratres tuos . I haue praied for thee Peter , that thy faithe faile not : therefore beyng conuerted , strengthen thy brethren .

Doeth he ( thinke you ) signifie soche a prerogatiue of Peter , as though vpon Peter alone , the churche should bee builded , the other Apostles beyng excluded ? Did he praie ( saieth Augustine ) for Peter , and not for Ihon and Iames , and the residue of the Apostles ?

It manifestly appereth therefore , that in the persone of Peter , all the Apostles wer conteined and signifieth , because Christ saith in Ihon : Ego pro hijs rogo quos mihi dedisti : I pray for those , whiche thou hast geuen to me . Whervpon wee maie vnderstande by Peter , a very plentifull Churche , as Augustine declareth in many places , specially where he saieth : Quaedam dicuntur quae & si proprie ad Apostolum Petrum pertinere vidiantur , nunquam tamen habent illustrem intellectum , nisi cum referuntur ad ecclesiam , cuius ipse cognoscitur in figura gestasse personam . That is . There are some thynges spoken , whiche although thei seem properly , to pertaine to the Apostle Peter : yet thei neuer haue a plaine and cleane vnderstandyng : but when thei bee referred to the churche , whose persone Peter did beare in a figure .

Ioan. vltim . Now to an other place , whiche thei alledge , to establishe their vsurped power . By these woordes of Christe , Petre amas me ? Pasce Oues meas . Peter loueste thou me ? Feede my Shepe . Thei vnderstande the chiefe gouernemente and charge of the Churche , to bee geuen to Peter . But to feede the Shepe of Christe ( as Beda recordeth ) is to confirme theim that beleue in Christe , that thei slide not , nor fall from the faithe : and diligently to attende and take heede , that thei profite and encrease more and more in faithe .

Thei therfore ( as Augustine saith ) whiche doe feede the Shepe of Christ that thei would haue them to be their own , and not Christes shepe , are conuinced , that thei loue not Christ , either through the desire of glory , or of bearyng rule , or of getting goodes , and not for the zeale of obedience , & helping their neighbour , or pleasyng God . And in his booke , De agone Christiano , he saith . Non sine causa inter omnes Apostolos huius Ecclesiae Catholicae personam sustinet Petrus , huic Ecclesiae claues regni coelorum datae sunt . Not without cause , Peter emong all the Apostles , beareth the persone of the Catholique Churche , to hym the keyes of the kyngdome of heauen were geuen : And when this ( louest thou me ? Feede my shepe ) was spoken to hym , it was spoken to all .

Cyrillus vpon these wordes . Petre amas me ? Peter doest thou loue me ? And Peter answeryng , yea Lorde , thou knoweste that I loue thee ) writeth after this maner . Altius quidam haec oratio certe parturit : nam quoniam cum alijs Apostolatus nomine Petrus ab ipso Christo decoratus ter in tempore passionis negauit , iure nunc ab eo terna dilectionis confessio petitur , vt terna negatio aegnati confessionis munero compensetur . Ita quod verbis commissum fuit , verbiscuretur , &c. This communicacion dooeth gender and importe , some deper and higher matter . For , because Peter beyng enobled of Christe hym self , with the name of the Apostleshippe with other , did thrise deny Christ , in the tyme of his Passion . Now by right is required of hym , three confessions of his loue , that the three denialles might bee counteruailed and recompensed , with equall nomber of confessyng . So that , that whiche is committed in wordes , is cured with wordes . Christe asked of hym , whether he loued hym more then an other ? For he whiche experted greater clemencie of the Lorde towarde hym , ought by right to bee affected with greater loue . For , although generally all the disciples were striken with greate feare , when the Lorde was betraied , yet the faulte of Peter was greater , whiche denied Christe in so short a tyme . Because therefore , he obteined remission of his sinne , by greater clemencie of the sauiour , greater loue by right is required of him . For , he to whom more is for geuen , ought more to loue . And a little after in the same Chapiter , Cirillus dooeth conclude and saie . Terna igitur confessione Petri , trinae negationis delictum euacuatum est . &c. Therefore , by the thirde confession of Peter , the cryme of the three denialles , was made voyde and putte awaye .

And where Christe saied , feede my Lambes , he renued that dignitie of the Apostleship vnto Peter , leaste through his deniall , whiche chaunced by humaine infirmitie , he should seme to be abased and made weake . Haec Cyrillus .

So by the iudgement of Cyrillus , this place maketh nothyng for the prerogatiue of Peter : nor for the vsurped authoritie of the Bisshoppe of Rome , as thei falsly allege . But thei bee rather the reconciliacion , recantacion , and the penaunce of Peter , for his former fall ( as Cyrillus writeth . )

Therefore , when our aduersaries doe not vnderstande , in Peter the rock , and will not beleue , that the keies of the kingdome , be geuen to the Churche , thei themselues doe leese them out of their owne handes . Beda also vpon the same place saieth thus . Quod Petro dictum est oimbus Christi discipulis dictum est . That whiche was spoken to Peter , was spoken to all the disciples of Christ . For the other Apostles were thesame , that Peter was , all wer Pastours : one flocke is shewed and declared , whiche then was fedde of all the Apostles , with one consente , and after that was fedde also of their successours , with common cure and charge .

De digni . sacerdo . Furthermore , Ambrose vpon these woordes ( feede my shepe ) doeth consent to the former doynges , saiyng : Quas oues & quem gregem non solum tunc beatus suscepit Petrus , sed & nobiscum eas suscepit , & cum illo eas nos suscepimus omnes . That is . Whiche shepe and whiche flocke , not onely Peter then receiued , but also he receiued them with vs , and we all receiued them with him .

Gloss . ordi . Math. 16. But forasmoche as all Bisshoppes and priestes , haue the same authoritie , whiche Peter had , notwithstandyng Peter tooke it , specially that all menne maie vnderstande , that he , whiche hath separate hym self from one vnitie of the faith , can neither be loosed from his sinnes , nor enter into heuen . And Hierome saied , from the vnitie of the faithe , not from the vnitie of Peter , or of the bisshoppe of Rome .

But thei that iudge Rome , or any other place , to be the See of Peter , thei seem ill to interprete all the woordes of Christ in Mathewe . Math. 23. For , when Christ saieth : The Scribes and Pharisies satte in Moises seate , no man doubteth , but the Lawe of Moises geuen of God , and his pure doctrine , is signified by Moises seate . So the seate of Peter , yea , rather of Christe , in whiche Peter , and the other Apostles sate , was nothyng els , then the pure Gospell of Christ . And like as Christ admonished his disciples , to beware of the Leuen of the Pharisies , whiche was their own doctrine , beside the lawe of Moises . Likewise , he commaunded vs to beware of false Prophetes , that is , from them that teache their own doctrine , & not the law & doctrine of God . Which interpretacion sainct Augustine confirmeth , expounding th●se wordes . Super Ioan. tractatum . 46. The Scribes and Pharisies dooe sitte in Moises seate . Dooe you that , whiche thei bidde you , but doe not that , whiche thei doe . What other thyng ( saieth Augustine ) saied he , but heare you the voice of the Pastour , by his seruauntes : for in sittyng in Moises seate , thei teache the lawe of God , therefore GOD doeth teache by theim : but if thei will teache their owne doctrine , dooe you not heare them , neither doe as thei saie . For soche men doe seeke their owne thinges , and not Christes . Wherupon it appereth , the seate of Moises , is the lawe of Moises , and that the seate of Christe , in whiche Peter and the other Apostles satte , is the Gospell : and thei whiche dooe not teache the Lawe of Moises , nor the woorde of God , doe not sitte in Moises seate , nor in Christes seate , nor in the seate of Peter , nor of the other Apostles , but sitte in their owne seates , commyng before Christe , and enteryng by the windowe , not by the dore , as theues & murtherers , doe take vnto themselues honour , not beyng called of God , as Aaron was . Vpon whiche sentence , Chrisostome writyng , Homil. 39. saith . omnis christianus qui suscipit verbum Petri , thronus fit Petri , & Petrus sedet in eo . that is . Euery christian , whiche receiueth the worde and doctrine of Peter , is made the throne of Peter , and Peter sitteth in it . And in an other place he saieth . Videte fratres quomodo sedetis super cathedram , non enim cathedra facit sacerdotem , sed sacerdos cathedram . &c. Take hede brethren , how you sitte in the seate , for the seate maketh not the prieste , but the prieste maketh the seate , neither the place sanctifieth the man , but the man sanctifieth the place . He that sitteth well in the seate , receiueth the honour of the seate He that sitteth ill in the seate , doeth iniurie to the seate . And therefore , an euill prieste getteth blame by his priesthode , and not dignitie . But let vs graunt , that the seate of Peter was the place , where he was president and presente . Cregorie notwithstandyng , affirmeth the Churches of Alexandrina & of Antioche to be no lesse Peters seate , then the churche of Rome . Therefore , it appereth by the premissis , that this Ecclesiasticall power ( whose fulnes some men doe put in the bisshoppe of Rome ) hath no soche foundacion in the scriptures , as the aduersaries doe allege . For , if the priuate persone of Peter , were not the foundacion of the churche , but that the churche was builde in soche significacion , as he bare the persone of all the Apostles , and forasmoche as he firste pronounced the confession of the christian faithe , that thei whiche dooe succede Peter in his seate , maie chalenge Peters prerogatiue by this title , then that he whiche succedeth in the kyngdome of Spaine , after the Emperours death , maie therefore chalenge the Empire of Roome , because the kyng of Spain ( while he liued ) had that honour . Neither Peter was called the chief of the Apostles , or the foundacion of the churche , because he was presidente ouer this Churche , or that Churche , but by a speciall prerogatiue , he was as one chosen emonges them all , to stande in stede of the reste . And Peters confession , fleshe and blood did not reueale , but GOD the father , whiche is in heauen . Like as Carolus of late , was not Emperour of Rome , because he was kyng of Spaine , but he was Emperour , because thei whiche had authoritie to electe , did so chuse hym . So Christ did chuse Peter , before he was bisshop of Rome . In the seates of Bisshoppes standeth succession , not in vertues and merites . For , often tymes euill men doe succede good men , and good men doe succede euill men . If Christ had geuen this prerogatiue to the See of Roome , it should haue remained , Peter beyng dedde . But forasmoche , there was no mencion made of Rome , why dooe we call Rome the first and chiefest seate , rather then Antioche , and why is not Antioche preferred before Rome , for somoche as Peter had his seat at Antioche ? Yea rather , why should not Hierusalem excell all other Sees , where Peter satte many yeres , before he euer sawe Rome . Where also he receiued the holy ghost , where first he began to preache the Gospell , & made these .iiij. solemne sermones . One of the eleccion of Mathie into Iudas roume : the seconde of the sendyng of the holy ghost . The iij. to the people , when he made hym that was lame from his mothers wombe , to goe vpright againe . The fourthe , to Annas , Caiphas , and the other Priestes , seniours , and Scribes . Furthermore , for that he wrought so many miracles at Hierusalem , in so moche that the people brought forthe the sicke into the streates , and laied theim on couches and beddes , that when Peter came by , at the least his shadowe might ouershadowe them . A greate nomber of the cities also , rounde about Hierusalem came together , and brought theim that were sicke , and vexed with vncleane spirites , whiche were all healed . Furthermore , Christe so greatly estemed Hierusalem , that from thence he commaunded the Apostles to take their iourney , to preache the Gospell , and remission of sinnes , not onely to the Iewes , but also to all nacions . Christ also for badde to sweare by Hierusalem , because it is the Citie of the greate kyng . Of this citie did the Prophete Esaie Prophecie . De Syon exibit lex , & verbum domini de Hierusalem . Out of Syon the lawe of the Lorde shall come , and the worde of the Lorde out of Hierusalem . There onely in tymes paste , was the chiefest priesthoode , there was the temple , altare , Sancta sanctorum , Sacrifices and oblacions . From that daie in the whiche I brought my people out of the lande of Egipte ( saieth the Lorde ) I haue not chosen any other citie to build an house in it for my name , but I haue chosen Hierusalem , 4. Reg. xxi . 2. Par. 33. Esaie. 41. that my name maie be in it . And to Hierusalem ( saieth he ) I will giue an Euangelist . And the booke of Sapientia , by whiche Sapience , authours will haue Christe the woorde of God , and the seconde persone in diuinitie to bee signified , saieth . In ciuitate sanctificata requieui , & in Hierusalem potestas mea . that is . Eccle. xxiiii In the welbeloued citie haue I rested , and in Hierusalem was my power . And the lord saith by the Prophet Zacharie . Habitabo in medio Hierusalem , Zacha. 8. & vocabitur Hierusalem ciuitas veritatis . &c. I will dwell in the middeste of Hierusalem , and Hierusalem shal be called the citie of truthe . Beholde , I will saue my people , out of the lande of the Easte , and of the Weste , and I will bryng theim , and thei shall dwell in the middes of Hierusalem , and thei shal be my people , and I will be their God , in veritie and righteousnes .

All the whole scripture is full of the commendacion , and praise of Hierusalem . Contrariwise , Rome is called Babilon , to whom the Lorde threatetened malediccion , and curse in the Apocalips ( as witnesseth Hierome , and Tertullian . )

Therefore , it should haue been moche more likely to bee true , that this principalitie and prerogatiue , should haue been lefte at Hierusalem , whiche citie God hath alwaies best loued , whose cure & charge , Christ hymself did peculiarly regarde . Peter also was bisshoppe of Antioche , before he came to Rome . And if thei obiecte and saie , that Peter after he left first Hierusalem , and then Antioche : and at last went to Roome , then thei must graunt , that the eleccion of Peter , to haue appointed and ordeined , the primacie of the churche of Rome , and not the gift and graunt of Christ . And so by this reason , in that churche the chief authoritie was founded , of the man Peter , & not of Christe beyng God , excepte thei will contende and cauill , that it was doen by the permission of God . By the like reason , all tyrannicall power is of Gods suffraunce . But if by that argumente thei contende , that the prerogatiue of Peter , was left at Rome , rather then at any other place , because Peter died at Roome , why dooeth not Hierusalem farre excell all other places , where Christ our sauiour suffred death .

Thus moche concernyng the primacie , whiche thei chalenge by the authoritie of Peter .

That the Ecclesiasticall power leaneth vpon Goddes woorde .

NOw to the seconde note , whiche is to proue , that Ecclesiasticall power ( as is before declared ) dooeth leane vpon Goddes woorde . Christe in the last of Mathewe did saie , not onely vnto Peter , but to all the Apostles . Euntes docete omnes gentes , & accipite spiritum san&um , & quorum remiseritis peccata . &c. Goe and teache al nacions , and take the holy ghost , and whose sinnes you doe forgiue , thei shal be forgiuen . Vpon the whiche woordes , Chrisostome saieth . Quae potest maior authoritas inueniri ? What greater authoritie can be found then this ? By these woordes of Chrisostome to proue , that all the Apostles had as greate authoritie as Peter . I frame this argument .

There is no greater authoritie , then to receiue the holy ghost , and to teache the Gospell , and to remitte sinnes . But the holy ghost was receiued of all the Apostles : To teach and remitte sinne , was giuen to all the Apostles . Ergo , all the Apostles had that authoritie , then whiche there was none greater .

Vpon this we maie conclude , that Peter had no greater authoritie , then the other Apostles had .

Saincte Hierome and saincte Cipriane doe write , that all the Apostles did receiue equally and indiffrently , like authoritie and pastorall cure . Sainct Augustine in his questions dooeth write , that in one and the self same daie ( that is the daie of Pentecoste ) bothe the lawe was giuen , and also the holie ghost fell vpon the disciples , that thei should take authoritie , and haue knowlege to preache the Gospell .

What thyng could more plainly and manifestly declare , the equalitie of Peter , and of other the Apostles , then these phrases spoken so generally ? Besides this , the disciples asked of Iesus , who was the greatest in the kingdome of heauen ? He by and by , setting a young childe in the middes of them , made this answere . Math. xviii Amen dico vobis . &c. Verely I saie vnto you , except you be turned , and become as this little one , ye shall not enter into the kyngdome of heauen . Who soeuer therefore shall humble hymself , shal be the greatest in the kyngdome of heauen .

Beda doeth saie , that this question was proposed of the Apostles , because thei did striue of the primacie and chief roume , and therefore , that he sette a young childe in the middes of theim , that thei should learne not to seke the premacie and chief place .

Saincte Hierome writyng vpon Mathewe , doeth saie , that although this sentence maie bee generall against all , whiche doe offende any , yet by the sequele of the wordes , it maie bee vnderstande , to be spoken against the Apostles , who demaundyng , who was the greateste in the kingdome of heauen , did seem to contende emong theim selues , of the chiefest roume and dignitie . And if thei had continued in the same faulte , thei might haue loste by their offence , those whom thei called to the faith , when thei sawe the Apostles , dispute emong them selues , of honour and dignitie .

Chrisostome agreyng to the same , doeth saie , Quicunque desiderarit primatum in terris , inueniet in coelo confusionem . Whosoeuer shall desire chief rule in yearth , shall finde confusion in heauen , nor he shal bee coumpted emong the seruauntes of Christ , whiche attempteth to haue chief roume .

That the other Apostles had like felowshippe , equall honour and power with Peter . Ciprianus and Anacletus doe consente . Paule also speakyng of him self , saith thus : Nulla in re inferior , fui summus Apostolis . ii . Cori. xii . I was in nothyng inferiour to the chief Apostles . Who , if he ought to haue acknowleged the primacie in Peter : vndoubtedly , he beyng so worthie an Apostle , would not haue so saied . And in an other place he saieth . ii . Corin. xi . Arbitror me nihilo in feriorē caeteris Apostolis . I thinke my self nothyng inferiour , to the other Apostles . Againe , in an other place he writeth thus : i. Corin. iiii . Sic nos existimet homo vt ministros dei , & dispensatores mysteriorum dei . Let a man so thinke of vs , as of the ministers of Christ , and disposers of the misteries of God . And the glose vpon the woordes of saincte Paule , in the Epistle to the Galathians , where he saieth , that he conferred the Gospell , with the other Apostles , writeth thus . Non didici ab alijs tanquam maioribus , sed contuli cum illis tanquam amicis & paribus . I haue not learned of others , as of greater , but I haue conferred with theim , as with frendes and equalles . Ambros . ad Galath . i. And saincte Ambrose vpon these woordes of Paule ( when Peter was come to Antioche , I withstoode hym in the face ) writeth thus . Hoc non audebat facere , nisi sciret se non imparem . &c. He durste not haue doen this , excepte he had knowen hym self , not to bee inferiour , for thei did not communicate with me , saieth Paule , but I did communicate with them . And vpon these woordes also of Paule , Iames , and Ihon , Galath . ii . whiche were coumpted to be pillers , gaue to me and to Barnabas , the right hande of felowshippe , that is ( saieth sainct Ambrose ) aequalitatis , of equalitie . And thei gaue the right hande , that is , helpe ( saieth he ) not a commaundemente , whereby equalitie might be signified . Ambrose also confirmeth the same , in an other place , saiyng . Caeteri Apostoli videbantur maiores , quia priores . &c. That is . The other Apostles were coumpted greater , because thei were before Paule : and Paule was coumpted the leaste , because he was the laste of the Apostles . Whereby he doeth declare , the dignities of the Apostles , to be distincte & seuered , not by merites and authoritie , but by tyme , being in all other pointes vtterly equall . It appereth by the premisses , what a power , and how great a power was giuen of Christ , to ecclesiasticall men , that is , to his Apostles : and that it was giuen to all the Apostles , in like measure , and not accordyng to the state of the primacie , whiche now is vsurped . If by th ordinaunce of God one had been made ruler ouer the rest : how chaunced it , that in the primatiue churche , the contrary was obserued and kepte ? Doeth not the Ecclesiastical historie testifie , that three Patriarches were present in the counsaill of Nice the bishop of Rome beyng absent , who is rehearsed there , the fourthe in order . If there bee by the lawe of God , vnus pater patrum , and all thynges ought to be reduced to one , why , by a worde composed of Greke and Latine , are recited foure Patriarches , that is Patres Patrum , whche are not ioigned by any relacion , or conference emong them selues : but as rulers ouer other , by diuers powers and authorities , and thei them selues were subiecte to no man . And in the same order the bishop of Roome is rehearsed the laste . Whom , if by the lawe of God , he should haue been chief in rule , to set in that order , it wer impietie : if by the lawe of man , he should haue borne rule , it were no part of iustice and equitie , to place him in the last roume . But in so godly and so holy a Counsaill , as that Counsaill of Nice was , it is more like , that all thynges were moste iustly and vprightly obserued , decided , doen , and concluded .

Neither it is credible , that if the Bishoppe of Roome , ought to haue been compted hedde of the churche , the foundacion of the churche , the chief ruler of the Churche , the onely and chiefeste vicare of Christe , that those holy fathers , either were so ignoraunte , what thei ought to dooe , or so vngodly , that thei would not doe that thei ought to doe . Libr. 9. cap. 38. & histo. Eccle. lib. v. cap. xxiiii . And ( as out of the same tripartite historie it appereth ) the Bishoppes of the Easte Churche , boldly resisted the Bishop of Rome . Also concernyng the obseruacion of Easter , the bishop of Rome could preuaile nothyng , with the bishop of Lugdune .

Pelagius . Furthermore , Pelagius the seconde bishop of that name writeth , that it is lawfull for no man , to arrogate vnto hym self , the name of an vniuersalle bishop . These be his wordes : Pelagius writeth to all bishoppes , saiyng : Let no Patriarche at any tyme , be called vniuersall bishop For , if one patriarch bee called vniuersall , the name of Patriarche is derogated from the others . But , let this be far from faithful men , that any man wold take this vnto himself , wherby he may seem in any part , to diminishe the honor of his brethren . &c.

Whiche sainct Gregorie also confirmeth , 99. disti . ca. Nullus . writyng thus to the Patriarch of Alexandria . Ecce in praefatione epistolae , quam ad meipsum , qui prohibui , direxistis : superbae appellationis verbum , vniuersalem me Papam dicens , imprimere curastis . Loe , in the Preface of the Epistle , whiche you haue directed to me my self , whiche haue prohibited : you haue caused me to be called , by a proude name , callyng me vniuersall Pope .

Again , he writeth thus to Mauricius the Emperour : Gregor. in regist. lib. 4. Epistola . 30. Ego aunt fidenter dico quod quisquis vniuersalem sacerdotem vocat , vel vocari desiderat in elatione sua , Antichristum precurrit . &c. That is . I boldly saie , that whosoeuer calleth hym self vniuersall prieste , or desireth in his pride , so to bee called , is the forerunner of Antichriste , because he proudly preferreth hym self before other , and is lead into errour . For , like as the Deuill will seem to be aboue all men : so also doeth he , whiche desireth to be called an onely priest , aboue all other priestes .

Sainct Hierome saieth : Sicut presbyteri sciunt se ecclesiae consuetudine , In episto . ad Titum . ei qui sibi praepositus est , esse subiectos . &c. Like as priestes doe knowe theim selues to bee subiecte , by the custome of the Churche , vnto hym , whiche is made ruler ouer them : so let the bishoppes knowe , that thei are greater then the priestes rather by custome , then by the veritie of dispensacion , giuen of the Lorde .

He saieth also in an other place : Ibidem . Apud veteres ijdem Episcopi & Presbyteri fuerunt : quia illud nomen dignitatis est , hoc aetatis . With the old fathers , the bishoppes were the same , that the Priestes were , for the name of the one is a name of dignitie , and the other , of age and tyme .

Againe , he saieth thus : Manifestissime comprobatur , Ad Euagt . eundem esse episcopum atque praesbyterum . &c. It is moste manifestly proued , that a bishop and prieste be all one . But forasmoche as , that after one , was chosen , whiche was set aboue the other , it was doen to redresse scismes , leaste euery manne drawyng to hym self the authoritie of the churche of Christ , should breake the bonde of vnitie , by drawyng it to hym self . For , at Alexandria , from the tyme of Marke the Euangeliste , vnto the tyme of Heraclas , and Dionisius the Bishoppes , the Priestes did alwaies name one , chosen emong them self , and placed hym in a higher degree : Like as when an armie dooeth make an Emperour , or Deacons doe chose one emong theim , whiche thei knowe to be industrious , and an expert man , and doe call hym an Archdeacon .

And a little after Hierome saieth : Vbicunque fuerit episcopus , siue Rome , siue Eugubij , siue Constantinopoli , fiue Rhegij , siue Alexandriae , siue Tanis , eiusdem meriti eiusdem est & sacerdotij . &c. That is . Where soeuer the bishoppe shal be , whether at Rome , or at Engubium , whether at Constantinople , whether at Rhegium , whether at Alexandria , or at Tanes , he is of the same merite , & of the same priesthoode . The power of riches , and the humblenes of pouertie , maketh not a bishop the higher or the lower , but all are the successours of th apostles .

In the Nicene counsaill it was decreed as foloweth : Statutum est , vt apud Alexandriam , & in vrbe Romae vetusta consuetudo seruetur . &c. It is decreed , that the auncient custome be obserued , bothe at Alexandria , and also in the citie of Rome , that is , that the one beare the charge , and cares of the Churches of Egipte , and the other , of the churches pertainyng to Rome .

In other bokes , this decree is read after this maner : Antiquam consuetudo seruetur per Aegiptum , Libiam , & Penthapolim ; ita vt Alexandrinus episcopus horum omni habeat potestatem : quia & vrbis Rom. episcopo parilis mos est . &c. Let the auncient custome be obserued through Egipt , Libia , & Penthapolis , so that the bishop of Alexandria , haue power ouer all these , because the like maner and custome , Conci . 3. ca. 26. & distin. 99. cap. i. is graunted to the bishop of Rome . In the counsaill of Affrike , many thinges are decreed , whiche doe plainly declare , that it was decided , and commaunded to be obserued , that no one bishop , that is , the bishop of Rome , should be set aboue the other bishops . In that counsaill it was first decreed , that the bishop of the first See , should not be called , Princeps sacerdotum , hed of the priests , or high priest , or any soche thing , but only he should be called the bishop of the first See . Geraldus in Chronica . Cap. xxv . For , at that time there wer .iij. Patriarches , of whiche euery one was called bishop of the first See , that is , the bishop of Antioche , of Alexandria , & of Rome . And in the counsaill of Mileuitanum it is decreed . If the bishop of the mother Sees , shal be negligent against heretikes , let the diligent bishops that be rounde aboute , assemble together , and let his negligence be shewed hym , that he maie not excuse hym self . &c.

It pleaseth also , that if priestes , deacons , & other inferior clerkes , in soche causes as thei haue , do complain of the iudgementes of their owne bishops , that the bishops , whiche be nere ioined , doe heare them , and finishe betwene them , what matter soeuer it be : but let the other bishops be had , and admitted by the consent of their own bishops . But if thei thinke that thei ought to appeale from them , let them appeale no further , but to the counsaill of Afrike , or to the chief rulers of their prouince . If any shall appeale to places beyonde the seas , let hym be receiued of none within Afrike , to the Communion .

The counsaill of Nice also decreed , that causes should not be determined without that Prouince , in whiche thei sprang & rose . And that thei , which were excommunicate , in one Prouince or Countrie , should bee receiued and admitted againe of none to the communion . Nor the Bishop of Rome is excepted . Of this there is extant , an Epistle of the counsaill of Afrike , to Celestius then Pope of Rome . At this counsaill , sainct Augustine was present .

But after that , Boniface Bishop of Rome intreated and desired , Paulus Diaconus de gestis Roma . lib. xviii . Phocas the Emperour , to confirme & ratifie by lawes , the primacie of Rome , which then had no good grounde . For , the auncient Bishoppes of Roome , in the Sinode of Calcedon , refused the vniuersall prerogatiue , being voluntarilie offred to them , neither any of them vsed that honour . And Ihon the Patriarche of Constantinople , was the first whiche durste call hym self vniuersall Bishop . For whiche cause he gat great enuie , and stirred vp an , through the whole worlde , by his contencion , aboute the primacie . But the Bishoppes of Rome , first Pelagius , and then Gregorie resisted hym very mightely , nor would attribute vnto him that honor . Notwithstanding , thei onely suppressed Ihons enterprise . For after that , rose Boniface the .iij , who by th emperor Phocas aide and help , obtained that honor and primacie , for him & his successours , and that not without greate contencion , because the bishop of Constantinople , did stifly holde and affirme , that the prerogatiue belonged to him .

But Iustinianus , a very good and godly Emperour , declareth in his lawes that the citie of Constantinople , in Ecclesiasticall causes , enioyed the prerogatiue of Rome . And in the later tyme , the See was remoued to Auinion , & there continued a certain space , and was called Peters seate . Whose prerogatiue , if it bee locall , ought not to haue been translated to any other place : if it wer personall , then it died , and ended with the persone of Peter , vnles we will consider , that confession of faithe , to be in Peter . Whereupon it would folowe , the prerogatiue not to correspond to them , whiche doe succede in the seat of Peter , but to them that succede in the confession , and dignitie of Peter that is , as witnesseth Hierome , that the authoritie may be vnderstand to be graunted of God to bishops , in what place soeuer thei should sit . Neither , when God gaue them this authoritie , he gaue them also dominion & rule . For , of bearing rule , he saith thus : Reges gentium dn̄antur eis , vos aunt non sic : Luke . xxii . sed qui maior est in vobis , fiat sicut minister , & qui princeps , sicut qui ministrat . The kings of the gentiles raigne ouer them , but you shal not be so , but let the greatest emong you , be as the least , and the chiefest , as he that serueth . By the whiche wordes , De conside . ad Eugenium liber . ii . Bernard plainly affirmyng , al bearyng of rule to be prohibite vnto the Apostles , doth enueigh against them , which will chalenge vnto them selues dominion & bearing of rule , saiyng to the bishop of rome : ergo tu aude vsurpare aut dns apostolatum , aut apostolus dnm : plane ab vtroque prohiberis . &c. Therfore , be thou , either as lord , bold to vsurpe the Apostleship , or els , as an Apostle , chalenge bearyng of rule : truely thou art prohibite from bothe . If thou wilte haue bothe : thou shalte lose bothe . Or els thou shalt be coumpted one of them , of whom it is spoken : Oze. viii . Ipsi regnauerunt , sed non per me . Thei haue borne rule , but not through me .

Ex quadrunio . Rom. xiii . i. Peter . ii . Whereunto agreeth well this saiyng : Gladium xerceat , qui accepit gladij potestatem . Let him practise the sworde , whiche hath receiued the power of the sworde . Powers are ordeined of God , to take the sworde , for the punishment of malefactors , & for the praise of good men . Of them that vsurpe the sworde it is written . Math. xxvi omnis qui accipit gladium , gladio peribit . He that taketh the sword , shal perishe with the sworde . Remember thou the wordes of Christ , if thou do professe thy self to be the disciple of Christ : Luke . xxii . the princes of the Gentiles beare rule , you shall not doe so . If thou do accept the ministerie of Christ , if thou doe not refuse the yoke of the Lorde , perseuer in that vocacion , in whiche thou arte called , and leaue chief rule of the people , to the laitie . Sainct Peter also saith Rogo vos , praesbyteri , qui & ego presbyter sum . &c. The elders , whiche are emong you , I beseche you , whiche am also an elder , & a witnesse of the suffringes of Christ , & also a partaker of the glory , that shal be reueled , feede the flock of God , whiche dependeth vpon you , caryng for it , not by constrainte , but willingly , not for filthie lucre , but of a redy minde , not as though ye were lordes ouer Gods heritage , but that ye maie be examples to the flocke .

3. what authoritie seculer princes haue , in causes ecclesiasticall .

NOw to the thirde note , whiche is , what authoritie Seculer princes haue , in causes Ecclesiasticall . In whiche part , first shal be shewed generally of al kinges , what authoritie thei haue , and then peculiarly I will speake a woorde or twoo of the kynges of Englande .

Firste , God hath expressed his will , of the power of kynges , not onely in the vniuersall order of nature , but also in the holy scriptures , bothe of the old Testamente , and of the newe .

In the examples of nature , the chief Philosophiers , Plato , Aristotle , and Apollonius , did see and feele , that as generally , there is one chief creatour & maker of all thynges , and as emong the starres , the Sonne beareth the chief light . As emong Bees , there is one chief kyng : as the flocke and heardes of beastes haue one guide & ruler . Finally , as the Cranes do folowe one leader , so there ought to be in a common wealth , one king as hed , to whom all the members maie consent . And this reason of the common wealthe , declared by the instincte of nature , God hath more euidently opened , in the holy scriptures , and maketh oft mencion of kinges , and doeth approue , and allowe their authoritie , with his own mouth , in diuerse & sundrie places of the scriptures .

Firste , it is written in Genesis : Terra sacerdotum , quae Rege tradita fuit eis . Gene. 47. The lande of the Priestes , whiche was giuen to them of the kyng .

By whiche woordes it manifestly appereth , that their lande pertained to kynges , that it was giuen to the Priestes of theim , and that it was ruled of kynges , at whose handes , the priestes receiued all the possessions , whiche thei then had . Again in Deuteronomie , it is saied : Cum ingressus fueris in terram , Deute , 17. que dns tuus dabit tibi . &c. When thou shalte come vnto the lande , whiche the lorde thy God giueth thee , and shall possesse it , & shal dwell therein , if thou saie , I will set a kyng ouer me , like as all the nacions that are about me : Than thou shalt make him king ouer thee , whom the Lorde thy God shall chuse . From emong thy brethren , shalt thou make a kyng ouer thee : thou shalt not set a straunger ouer thee , whiche is not thy brother . And when he shall sit vpon the throne of his kingdome then shall he write him the lawe , repeated in this booke of Deuteronomie , by the priest of the Lenites . By whiche text it manifestly appereth , that all nacions ( at that time ) had kinges , and that thei wer first constitute emong the people , by Gods appointment , who wer commaunded to write the booke of the lawe : that is , that kinges should not onely haue and kepe the booke , but that thei should commaunde it to be obserued and kept , in somoche as it might bee their office , to correcte and punishe the offendours , and it is the priestes office onely to preache , and to exhibite an example of the lawe to other , if it be required .

Furthermore , the preheminence of a King , is declared in the booke of Esdras : Rex autem super omnia praecellit , & dominus eorum , Esdras . 4. & omne quod dixeri illis , faciunt . &c. That is . The kyng is yet greater : for he ruleth all thinges , & is Lorde of them , so that thei doe all thynges , whiche he commaundeth them . If he bid them make warre , one against an other , thei doe it : If he sende them out against the enemies , thei go and breake doune mountaines & walles , & tounes . Thei kill , and are killed , and doe not omit the commaundement of the kyng : If thei ouercome , thei bryng all to the kyng , as well the spoiles , as all other thynges . And those also , whiche go not to warre & battaile , but till the yearth : for when thei haue sowen it again , thei reape it , and bryng it to the kyng , and compell one an other , to paie tribute to the kyng . Yet he is but one man : If he bid kill , thei kill . If he saie , spare , thei spare . If he bid them smite , thei smite . If he bid them make desolat , thei make desolat : if he bid build , thei build If he bid cut of , thei cut of : if he bid , plant , thei plant . So all his people , and al his armies , obeie one man : in the meane while , he sitteth doune , he eateth and drinketh , and slepeth . For , these kepe him rounde about : neither can any one goe , and doe his owne businesse , neither are thei disobedient vnto hym .

Aaron also the high priest , saied vnto Moises , whiche had the roume of a prince & king : Ne indignetur dns meus . Let not my lorde be displeased . &c. And Achimelech the high priest , Exo. xxxii . called him self the seruaunt of kyng Saul : Misit rex ad accersendum Achimelech sacerdotem filium Achitob . i. Reg. xxii . &c. that is . The kyng sent to call Achimelech the priest , the soonne of Ahitus , and all his fathers house , to witte , the priestes that were in Nob : and thei came all to the kyng . And Saule said : heare now thou sonne of Achitus . And he answered , here I am my lorde . Than Saule said vnto him : why haue you conspired against me , thou and the sonne of Ishai . &c. And Achimelech answered the kyng , and saied : Be it farre from me , let not the kyng impute any thyng , vnto his seruaunt , nor to all the house of my father , for thy seruaunt knewe nothyng of all this , lesse nor more .

Seyng then , that the high priestes , called kynges their Lordes , and theim selues the seruauntes of kynges : it maie very well be concluded , that kynges are aboue bishoppes and priestes , and that bishoppes and priestes , ought to be subiecte and obediente to kynges . In like maner of argumentacion , did sainct Peter conclude and proue , i. Peter . iii. Sara to bee subiecte vnto Abraham , because she called hym lorde , by whose example , other women also ought to be obedient , and subiect to their housebandes . Neither by any other argument or reason our sauiour Christe proueth Dauid to be inferiour to Messia , Math. xxii but in that he called hym Lorde , Psalm. Cx. saiyng : Dixit dns dno meo . The lorde saied vnto my lorde .

This thyng also is here to be marked and noted , that the kyng adiudged the high priest vnto death , saiyng : morte morieris , Achimelech , tu & domus patris tui : Thou shalt surely dye , Achimelech , thou and thy fathers house . Neither he is to be reprehended , for that he gaue sentence of death , against the high priest , but because he gaue wrong sentence , againste the innocent .

iii. Reg. ii . Salomon also , whiche with like authoritie , condempned Abiathar the high priest vnto death , hath at no tyme been reprehended of any manne , because he gaue iuste sentence vpon Abiathar , whiche had deserued death .

By whiche woordes it appereth , that , authoritie to correcte and punishe offendours , pertained onely to Princes and kynges , and not to Priestes .

iiii . Reg. 18. Furthermore , Ezechias the king , toke awaie the high places , and brake the Images , and cut doune the groues , and brake in peces the brasen serpent , whiche Moises had made : for vnto that time , the children of Israel did burn incense to it . And why maie not the abuse of ecclesiasticall thinges , and of al thinges , whiche are within the churche , now a daies , pertaine to the examinacion and correccion of the prince ? If it appere that God is dishonoured by them ? As Ezechias the good kyng did , to whom there was none to be compared : who kept all the commaundementes of the lorde , emong al the kinges of Iuda . He executed his power and authoritie , within the precincte of the temple , and he brake by a newe commaundement , the serpent erected before by the commaundement of God : when he sawe it to be worshipped , againste the glory of God . If that a king might chaunge those thinges , whiche GOD had commaunded to be doen , yea , and that within the Churche , how moche more maie he alter the thinges commaunded by man , if thei be abused ?

Again , this also maketh for our purpose , whiche is written in Paralipo . 2. Para. xix thus : Constituit Iosaphat Iudices terrae , in cunctis ciuitatibus Iudah . &c. Iosaphat set Iudges in the land , throughout all the strong cities of Iuda , citie by citie . And said to the Iudges : Take hede what ye do : for ye execute not the iudgementes of man , but of the lorde , and he will be with you in the cause of iudgement . Wherefore , now let the feare of the lorde be vpon you : take hede and doe it : for there is no iniquitie with the lorde our God , neither respecte of persones , nor receiuyng of rewarde .

Moreouer , in Hierusalem did Ieosaphat constitute the Leuites , and of the priestes , and of the chief of the families of Israel , for the iudgement and cause of the lorde : and thei returned to Hierusalem : And he charged them , saiyng . Thus shall ye doe in the feare of the lorde faithfully , & with a perfect hart . And in euery cause that shall come to you , of your brethren that dwel in their cities , betwene blood and blood , betwene lawe and preceptes , statutes & iudgementes . ye shal iudge them , and admonishe them , that thei trespasse not against the lord , that wrath come not vpon you , & your brethren . Thus shall ye doe , and trespasse not . And beholde , Amariah the priest shal be the chief ouer you , in all matters of the lorde , & Zebadiah the sonne of Ismael , a ruler of the house of Iuda , shal be for all the kinges affaires , and the Leuites shal be officers before you . Be of good courage , and doe it : and the lorde shal be with them whiche be good .

Now , I will briefly conferre and examine , these saiynges before rehearsed : The iudgementes of the people of Israel , wer the iudgementes of God , & were all decised by the prescripte woorde of God . Whiche lawe and iudgementes , the priestes and Prophetes did interprete : but the Iudges were electe & chosen out of euery tribe in all cities : vnles there arose any doubt . For , then the matter was brought to the high priestes & Iudges at Hierusalem ( who at that time bare rule ) that thei might giue sentence together . Neither it was lawfull for any man , to reiect their sentence , vnder pain of death . So also did the Iudges rule in other cities beside Hierusalem , where kyng Iosaphat iudged and decised all matters , together with the priestes , with the Leuites , and with the rulers of housholdes .

If kynges and Princes , were Iudges of the Lawe of GOD , and of those thynges , whiche are prescribed by the worde of God , whereof thei wer neither authors , nor teachers : how moche more maie thei bee Iudges of all those thynges , whiche are established and decreed by men ?

2. Paral. 29. Ezechias in the first yere of the first moneth of his reigne , opened the dores of the house of the Lorde , & repaired them : & he brought in the priestes and the Leuites , and gathered them into th east strete , & saied vnto them , heare me , ye Leuites , sanctifie now your selues , and sanctifie the house of the lorde God of your fathers , and cary forthe the filthinesse , out of the Sanctuarie .

And a little after in the same place it is saied , how he appointed the Leuites , in the house of the Lorde , with Cimballes , and with Harpes , according to the commaundemente of Dauid , and Gad the kyng of Seer , and Nathan the Prophete .

Also Ezechias commaunded , to offer the burnt offring vpon the altar . &c.

For asmoche then , as the priestes did all thinges in the Temple and Sanctuarie , according to the commaundement of kinges and princes , and did obeie them in offryng Sacrifices , and in the praiers , whiche were made in the temple : it manifestly appereth , that it is the office of kynges and princes , to commaunde priestes , in causes ecclesiasticall , and contrary , it is the duetie of priestes to obeye kynges . 2. Par. xxix xxx . xxxi . Moche more of this matter , ye maie reade in the booke of Paralipomenon .

In the booke of the Machabees , it is written , how Alexander the kyng wrote to Ionathas , saiyng : Nunc constituimus te hodic summum sacerdotem gentis tuae . i. Maca. x. We appointe thee this daie , the high Prieste of thy people , that thou maiest be called the kynges frende .

i. Mac. xiiii . Likewise Demetrius appointed the high priesthoode to Simon , he made also Alchinus high priest . i. Maca. vii . Antiochus appointed Iason , firste of that name , to be high prieste , and remouyng hym , gaue it to Menelaus : who also beyng remoued , he made Lysimachus chief priest .

And thus you se , how the collacion , and translacion of the high Priesthoode doeth pertaine alwaies to princes . But now contrary , the high Bishop of Rome taketh vpon hym to conferre , and giue Empires and kingdomes , to whom pleaseth hym . Whiche thyng was neuer read , nor heard of , neither in the olde Testament , nor in the newe . In the newe Testament also , Math. xvii . the authoritie and power of princes , is confirmed by the mouth of Christ , and especially when he saied to Peter : Goe and paie tribute to Caesar , Ihon. xix . for thee & for me . Likewise he saied to Pilate . Thou shouldest haue no power ouer me , except it were giuen thee from aboue . The like is read in many other places of the newe Testament , as in saincte Paule to the Romaines , where he saieth : Let euery soule be subiecte to the higher powers . He excepteth neither Peter nor Paule , neither Priest , nor Bishop , neither Cardinall , nor Pope . Roma . xiii . Finally , he excepteth none , except hym , that will purchase to hym self damnacion .

If any will saie , that Paule speaketh not here of the Ciuill magistrate : let hym firste expende , that Christ taught the Apostles , to flee the highest and chiefeste roume . Secondly , that he calleth theim , of whom he here speaketh , Princes , and that thei ought to be feared of euill dooers . Now , the name of a Prince , is not wont to be attributed , specially in the newe Testamente , vnto priestes , vnles it bee by perticulare addicion , as Princeps sacerdotum , princeps Synagogae . &c.

Again , where sainct Paule saieth , a little after in the same place : Non sine causa gladium portat . He beareth not the sworde , without cause . Who would expounde it of the Apostles , and their successours ? Is it mete , that thei should bee compassed and trained , with Sergeauntes , sworde bearers . &c. Non episcoporum [ inquit quidam ] arma sunt gladius , & fascis , sed pedum & Mitra . The sworde and the Axe ( saieth one ) are not the weapons of Bishoppes : but the Shepheardes staffe and the Mitre .

Finally , Paule speaketh here of soche Magistrates , to whom he teacheth to paie tribute . But tributes wer not paied to priestes , but to Caesars & Emperours . By many other argumentes , it maie be proued , that this place of Paul ought to be expounded of the Ciuill magistrate , to whom euery soule , yea , the high priest hym self , ought to be subiecte . And to this agreeth the aunciente learned fathers .

Origen vpon this same place of Paule , writeth after this maner : Iudices mundi partem maximam legis dei implent : omnia enim crimina , quae vindicare vult deus non per Antistites , & principes Ecclesiarum , sed per mundi iudices voluit vindicare . &c. The Iudges of the worlde dooe put in vre , the greatest parte of the Lawe of God : For , all faultes , whiche God will haue reuenged and punished , he will not haue them to be reuenged by prelates , and rulers of the Churche , but by the Iudges of the worlde .

Contra epi. Parmeni . liber . i. Sainct Augustine also saieth . Propter quid ergo gladium portat , qui dictus est minister dei , vindex in iram eis qui male agunt . For what cause therefore dooetb he beare the sworde , whiche is called the minister of God , a reuenger to execute wrathe vpon them , whiche be euill dooers ? Excepte peraduenture thei would contende thus , to be spoken of Ecclesiasticall menne ( as some of them bothe ignoraunt and vnlearned , are wont to vnderstande this place , that by the sworde maie be vnderstande spirituall reuengement ( whiche woorketh excommunicacion . But the moste prouident Apostle , doeth sufficiently open in the text folowing , what he meaneth . For , he addeth this : Propter hoc enim tributa praestatis . For this cause also , you paie tributes .

Chrisostome , and Theophilacte , writyng vpon the same place doeth saie : Vniuersus erudit , siue sacerdos sit ille , siue Monachus , siue Apostolus , vt se principibus subdant . Paule teacheth all men , whether he be Priest , Monke , or Apostle , that thei submit them selues to Princes .

i. Timo. ii . Sainct Paule writyng to Timothe , commaundeth to praie for kynges , & all that be set in chief authoritie , that vnder them we maie liue a quiet life .

Baruch . i. So Hieremias commaunded the people to praie , for the healthe of Nabuchodonosor , and his sonnes .

i. Epistle . ii . Sainct Peter doth commaund vs , to be subiect to the king , as to the chiefest .

Obiectio .

Although these places , and authorities dooe testifie , that soche power is graunted to kynges : yet thei doe not shewe , that all maner of power , is graunted vnto them . And therefore , these scriptures doe proue nothyng , whereby we maie graunt the power and authoritie , ouer Ecclesiasticall thynges , to be permitted to kynges and princes .

Responsio .

Firste , let vs se how moche , the true naturall sense of the scriptures dooe graunt . Then , how farre the vse and practise of the olde fathers , haue confirmed them .

For the first , it is saied in the scriptures , that princes be a terror and fear to the euill doers , because thei beare the sworde . And in this place , there can be none other sense , then , that vnto hym ( what soeuer he be , when soeuer it be , and how soeuer it be ) the Princes sworde be a terror & feare . The scripture speaketh to all , and vnderstandeth of all , who soeuer doeth ill , that thei muste bee vnder the kynges power , whiche maie inflicte pain to the transgressours , and defende the innocent , and the well doers .

For the seconde , saincte Gregorie writeth to Maurice the Emperour , Ad Mauri . li. iii. epi. 61. after this sorte : Dominus meus fuisti , quando adhuc dominus omnium non eras . &c. Thou waste then my Lorde and maister , when as yet thou wast not Lorde of all persones . Behold , Christ shall answere by me , his and your humble seruaunt , saiyng : I made thee of a Notarie , the chief ruler and Erle of the watch menne . Of an Erle , Caesar , of Caesar , an Emperour , and not onely that : but I made thee also a father ouer Emperors . I haue committed my priestes to thy hande and power , and doest thou withdrawe thy souldiours from my seruice ? I beyng subiecte vnto your commaundemente , haue caused your lawe to be sent through diuerse partes of the yearth . And that the saied lawe , doeth not agree to the omnipotente GOD : beholde , I haue signified and shewed , to the moste renoumed Lordes by my writyng . On bothe partes therefore I haue doen my duetie , whiche haue bothe giuen myne obedience to the Emperour , and also haue not holde my peace for God , in that whiche I thought good .

Againe in an other Epistle , written to Theodorus , Epist. 64. Gregorie hath this sentence : Valde mihi durum videtur vt ab eius seruitio , Imperator milites suos subtrahat , qui & ei omnia tribuit , & dominari eum non solum militibus , sed etiam sacerdotibus concessit . It semeth very heard vnto me , that the Emperour should withdrawe his souldiours , from the seruice of him , who hath bothe giuen to hym all thynges , and also graunted hym to be Lorde , not onely ouer the souldiours , but also ouer the priestes .

Saincte Augustine writyng to Bonifacius , saieth : Epistol. 50. Quomodo reges domino seruient in timore , nisi ea quae contra iussa domini fiunt religiosa seueritate prohibendo atque plectendo . Aliter enim seruit , quia homo est . Aliter quia etiam & rex est . Quia homo est ei seruit viuendo fideliter : quia vero etiam rex est , iiii . Reg. xix seruit leges iusta precipientes , & contraria prohibentes conuenienti vigore sanciendo . Sicut seruiuit Ezechias lucos & templa Idolorum , & illa excelsa quae contra praecepta dei fuerant constructa , destruendo . &c. That is . How doe the kinges serue the Lorde in feare , but in forbiddyng and punishyng with a religious seueritie those thynges , whiche are doen against the commaundement of the Lorde . For , he doeth otherwise serue as he is manne , and otherwise , as he is kyng . As man , he serueth hym , by godlie liuyng . As kyng , he serueth by establishyng , by conuenient force , Lawes , commaundyng iuste thynges , iiii . Re. xviii and forbiddyng the countrary . So Ezechias serued GOD , in destroiyng the Temples of the Idolles , and those high places , iiii . Re. xxii whiche were builded contrary to the commaundement of God . So serued Iosias , in doyng the like So serued Darius , Dani. xiiiii . in giuyng Daniel power , to breake the greate Idol , and in casting his enemies to the Lions . So serued Nabuchodonosor , Daniel . 3. when he forbadde by a terrible lawe , all men dwellyng in his kyngdome , from blasphemyng God . In this therfore kynges serue the Lorde , forasmoche as thei bee kynges , when thei dooe those thynges , to serue hym , whiche thei could not dooe , vnles thei were kynges . And a little after he saieth . Actes . xxi . Neither the Apostle Paule , had regarde to his owne transitorie life , but to the Churche of God , when he brought to passe the counsaill of theim , whiche had conspired to kill hym , to bee opened and shewed to the chief capitaine . Actes . xxii . He doubted not also , to call for helpe to the Romaine lawes , declaryng that he was a citizen of Rome , whom it was not lawfull for them to beate , and that he might not bee deliuered to the Iewes , whiche desired to kill hym , he appealed to Caesar , beyng then an Heathen prince , and not Emperour of Roome . By whiche he manifestlie declareth , what the faithfull ministers of Christ ought to doe , when thei might finde christian Emperors , the churche beyng persecuted .

Liber . iii. cap. li. To this purpose maketh also that , whiche sainct Augustine writeth contra Cresconium saiyng : In hoc Raeges [ sicut eis diuinitus praecipitur ] deo seruiunt in quantum reges sunt , si in suo regno bona iubeant , mala prohibeant , non solum quae pertinent ad humanam societatem , verum etiam quae ad diuinam religionem . That is . In this kynges ( as it is commaunded them of God ) doe serue God , as kynges , if in their kyngdome , thei commaunde good , and forbidde euill thynges , not onely these thynges , whiche pertain to humain and common societie , but also to godlie religion .

Lib. i. ca. xii Thomas in his boke de regimine principum , saieth : Hoc officium rex se suscipisse cognoscat , vt sit in regno , sicut in corpore anima , & sicut deus in mundo . &c. Let the kyng acknowledge hym self , to haue taken this office , that he bee in his kyngdome , as the soule is in the bodie , and as GOD is in the worlde . Whiche if he diligentlie consider in tyme , the zeale of Iustice is kindled in hym , when he dooeth expende hym self , to be sette to exercise iudgemente in his kyngdome , in the steede of God . In the other he purchaseth , the leanitie of mekenes and clemencie , while he coumpteth all that be subiect , to his rule and gouernment , as his owne proper members . To this agreeth that , whiche is reade in Quadrunio ecclesiae , where it is written thus . Ipsis principibus a Christo ecclesia dei est commissa , vt eam tueantur & defendant , & siue augeatur pax , & disciplina ecclesiae , siue soluatur , ille ab eis rationem exiget , qui ipsorum potestati ecclesiam suam credidit . &c. The churche of God is comitted of Christ to princes , that thei maie gouerne and defende it , and whether the peace and discipline of the Churche be encreased or diminished , he will require an accompt of them , whiche hath committed his Churche to their power and rule .

Isidorus writeth also agreable to the same . His wordes be these . De regum cura et authori . Qui intra ecclesiam positi contra fidem & disciplinam agunt , tigore principum terreantur , ipsamque disciplinam quam ecclesiae humilitas exercere non praeualet , ceruicibus superborum potestas principalis imponat . &c. They whiche being within the churche offende against faith and discipline , let them be feared with the rigour of princes , and let the principall power lay that discipline , which the humilitie of the churche is not hable to execute vpon the neckes of the proud .

And in an other place he sayth . Cognoscant principes seculares se deo debere reddere rationem propter ecclesiam quam a deo tuendam suscipiunt . Let the secular princes know that they ought to geue an accompt to God for the churche , whiche they haue receiued of God to be defended .

In the tripartite historie this chief and peculiar charge of the churche is mentioned in the Epistle whiche Constantine sent to the Bishops assembled at Tyrus . The tenor of the Epistle is as followeth . Lib. 3. cap. 7. I know not what troublesome and tempestuous thinges haue bene decreed in your councell : for it appeareth , that the veritie is oppressed by a certaine tumultuous and disordered discipline . For you not weighing what doth please God , through contention whiche you haue agaynst your neighbours , do declare , that your requestes and demaundes are inuincible . But there is nede of Gods prouidence , that the contention whiche is manifestly approued may be appeased and notified vnto vs , if you there meting together haue done any thing without any fauour and enmitie . Wherfore I will and commaunde you all with all expedition to assemble before me , that you may shew & declare by your selues the integrity of your doings . &c. as you may read in the place before alledged , wher you shal find , that Constantinus had not onely a great care ouer the church , but also had the Bishops subiect vnto him .

A goodly example for the same purpose also Socrates declareth of the Emperour Theodosius . His wordes be these : Determinata fide cuiusque religionis , episcopi ad aulam vocati conueniunt . Lib 5. cap. 10. &c. When the faith of euery Religion was decised and determined , the Bishops beyng called and sent for came to the court . Nactarius and Aegelius the presidents of the Omusion faith were present . Demophilus of the Arrians secte . Eleusius and Cyzicenus of the Macedonian secte , were also present . When they came together , the Emperour receyued them , and takyng the doctrines written , goeth aside and very earnestly prayed to God , that he would aid and help him to chose the truth . Then reading euery ones doctrine , did reproue and teare all the doctrines , whiche brought in a separation of the holy Trini ie , & praised and embraced onely that doctrine , whiche did contayne the Omousion faith . &c.

Do you not see here , that the Emperour was the iudge of Ecclesiasticall doctrine ? Iustinianus hath almost omitted nothing in his lawes , that pertayneth to the pietie of diuine things . He made statutes of faith , of heretiques , and of churches , of Bishops , of the clergie , of Mariage , and and of all such like causes . Whiche he would not haue done , without the example of his auncestours and predecessours , vnles he had bene perswaded that it pertayned to his office .

In England here many Princes are prouided by lawes , that the chiefe rule and authoritie should be conserued vnto them .

First concerning appellations , it was enacted after this maner . If there be appellations , let them procede from the Archedeacon to the Bishop , from the Bishop to the Archebishop . And if the Archebishop be negligent in ministring iustice , let them prouoke to the king , that by his commaundement the controuersie may be determined in the Archebishops court . So that it shall not be lawfull to go any further without the kinges consent .

And in an other place it is said . It is not lawfull for the Archebishops , Bishops and other persons of the Realme to go out of the realme , without the kinges licence . And if they will go out ( so that it pleaseth the kyng ) they shall find sureties that neither in going nor taryeng , they shall bring any hurt , either to the king , or to the realme .

Turstanus elect Archbishop of Yorke , obtained license of the king , to go to the councell appointed of Calixtus . Yet he was deposed and gaue his othe , that he should not receiue his consecration of the Pope .

Now if he tooke an othe that he should be consecrate of the Pope , doth it not appeare him to haue counted the preheminence of the kings authoritie , in conseruing the liberties of the realm , to be aboue the Pope ? I might bring in here Canutus king of England , which made lawes ecclesiasticall , as for example : That there should be no marchandise , no hunting , no worldly busines done vpon the Sonday , and that euery Christian should communicate at the least thrise in the yeare .

Also if any woman ( her husband being aliue ) did commit adulterie , & the matter being proued , that she should lose her eares and her nose . Furthermore , that euery widow should liue without an husband by the space of xij . moneths . Otherwise she should leese her dowry .

King Edgarus made lawes , that the tithes should be kept holy from ix . of the clocke at night on the Saterday , vnto the day light of the monday following .

Edmundus the king gathered a great councell at London about Easter , at whiche Odo and Wolstan the Archbishop were present , where he made these lawes : He that committed fornication with a Nunne , let him be punished as a murtherer , and that they whiche committed periurie , should be separated for euer from the companie of God .

Iue king of the Saxons enacted , that if any seruaunt should worke vppon the Sonday by his masters commaundement , he should be made free . Also that euery childe should be christined within thirty nightes vnder the payne of thirty shillings . Furthermore if any did fight in the church , he should pay C.xx . shillinges .

Aluredus the king of England made these lawes , that if any committed scortation with an other mans wife , he should for amendes pay to her husband xxx . shillings . Also if any man forsooke his christianitie , and became an heathen , he should leese his life . If any minister denied Baptisme to any that had nede therof , he should die for it .

By these examples you may euidently see , that kinges and princes did intermeddle in causes ecclesiasticall , whiche power was not denied vnto them , but also graunted to be theirs by certaine Bishops of Rome , as it appeareth in the Epistle of Eleutherius then Bishop of Rome , whiche he sent to Lucius then king of Britanie . In the whiche Epistle he calleth the king Vicarium dei , saying these wordes . Vicarius vero dei estis in Regno illo : You are truly the vicare of God in that kingdome .

It manifestly appereth also Ex Matheo Parisiensi , that authoritie of the inuestiture of Bishops did pertaine to kings . He rehearseth that Henry the king gaue the Archbishoppricke of Canturburie to Radulphe then Bishop of London , and did inueste him by the ring and the staffe .

The same king also ( as Matheus writeth , ) gaue the Bishoppricke of Winchester to William Gifford . Notwithstanding the statute of Vrbanus then Bishop of Rome , forbidding , that no clerke vnder the censures of the church should receiue of the hands of any prince , any ecclesiasticall dignitie .

Ther be innumerable like examples left vnto vs by them which wrote the Chronicles of England . If any man will cauill , that these lawes before rehearsed and being made about matters ecclesiasticall , do importe temporall authoritie & not spirituall , let him know , that Linwood vpon the constitutions prouincials doth consent to the premisses in these wordes . Ea sunt mere spiritualia , quae non sunt mixta cum aliquo temporali , vt pote fornicatio , adulterium , baptisma , haeresis & eiusmodi . Those things be mere spirituall whiche are not mixt with any temporall thing , as fornication , adulterie , baptisme , heresie , & such like . I could bryng in here the letters of William Conqueroure , the oration of Edgarus to the clergie of England , and the Epistle of one Cassidore to the churche of England , if time would suffer me . But to auoide tediousnes in this matter , I make an ende .

The second Prelection of the seconde Tome .

IN our last lecture I declared vnto you the argument of the Epistle , which did consist in three pointes . The first was , to whom it was written . The second , who wrote it , and what maner of man he was . The thyrde , what was written . And in thys last part , I entred into the text , discoursing vnto you these two wordes , Petrus Apostolus : Now , by Gods grace , we will go forward in the text

It foloweth : Electis iuxta praefinitionem De patris per sanctificationem spiritus in obedientiam et aspersionem sanguinis Iesu Christi : Gratia uobis et pax multiplicetur . That is : Elect , according to the foreknowledge of God the Father vnto sanctification of the spirite , through obedience and sprinckling of the bloude of Jesus Christ : grace and peace be multiplied vnto you .

Out of thys text I wil deliver vnto you three lessons . Fyrst , how we be elect . Secondly , what election is . And thyrdly , to what end we be elected . But fyrst I will moue two questions .

Questio prima .

The first question is thys : how dyd Peter vnderstand and know that these men to whom he wrote , were elect and chosen to be saued ? For the election & choosing of God is hydden secret , and can no otherwyse bee knowen , but by a singuler and speciall reuelation of the holy spirit , as Paul sayth : Reposita est mihi corona iustitiae : the crowne of righteousnes is laid vp in store for me . 2. Tim. 4. And as euery man is certain and assured of hys own election by the testimony of the spirte : so of other no man can geue certayne iudgement .

Responsio .

We ought not to be scrupulous and inquisitiue of the election of our brethren . We must esteme and iudge their election by their vocation and calling . So that whosoeuer we see to be chosen into the fellowship of the church by a true & liuely fayth , them we count to be of the number of the electe . For God doth segregate and deuyde them from the world , which is an argument , a signe and token of election . And it is not material though some fal and fayle , for in some there is nothing but mere hypocrisie and dissimulation . Notwithstanding , when we do see the right notes and true signes of Gods election in our brethren , our charitie and loue can do no other but iudge that they be elect , not that we know the hyd and secret counsell of God , but that we iudge it , ex effectu , as Peter dyd here : For he sayeth , ex sanctificatione spiritus , through the santifying of the spirite .

For asmuch therefore as Peter dyd knowe and see in them , that they dyd behaue them selues as men regenerate and begotten agayn with the spirit of God , and dyd lead an holy conuersation : Peter doth number them among Gods elect . And so ought we to iudge of our brethren .

Questio secunda .

The second question is thys : Is euery man elect , so that he may persuade hym selfe to be assured therof ? How say you than to thys saying of Ecclesiastes : Nescie homo vtrum amore an odio dignus sit . Cap. 9. No man knoweth whether he be worthye loue or hatred . And if this be true , then can not a man be certaine , that he is in the fauour of God .

Responsio .

In dede thys place of the preacher hath bene most shamefully abused of our aduersaryes , 1. Salomon . in that they do detorte and wrest it , that a true christian man ought to doubt , whether he do please god or no. For Salomon speaketh not here of the court and iudgement of conscience . For who knoweth not him selfe to be woorthy hatred , when he doth synne and transgresse Gods commmaundement ? Who is ignoraunt , but that God is offended with wickednes ? This place therefore doth seme rather to be spoken of th externe and outward discerning and iudging the godlye from the vngodly .

God doth poure and exhibite oft times hys gyfts indifferently without respect of persons . He geueth riches , strength of body , learning , worldly wysedome , eloquence , health and beuty , as wel to the vngodly , as to the godly . No man knoweth , concerning thys outward shew & externe gyftes , whom god loueth , or whom god hateth . For as wel may the reprobates haue them , as the elect . And I pray you , what should moue Salomon in that place to say ; that no man should be assured of gods fauour ? All that be true Christians , and surely cleaue vnto Christ , do know them selues to be elect in Christ , before the foundacion of the world was layd . They know , I say , by the word of god , that they be beloued vnto god the father , because he gaue hys onely begotten sonne to dye for them . And what is the fayth of a christian man , but an assured trust in the mercy of god for Christs sake ?

Furthermore , the promise of god is most firme , true , and sure : qui crediderit , saluus erit , , he that beleueth ( sayth Christ ) shal be saued . Now if thou beleue the gospel , thou art than certayne of the remission of synnes , than art thou assured of gods fauour , than needest thou not to doubt of euerlasting saluation . Paule sayth to the Romaynes : Spiritus Dei testatur cum spiritu nostro , Cap. 8 quod simus filii Dei. The spirit of god beareth witnes with our spirit , that we are the children of god

Certayne of the scholastical diuines , which be of the sounder iudgement doo expound thys place after an other maner . Thys text ( say they ) may be referred to iust and wyse men , who althoughe they employ al theyr diligence toward others , to make them good and perfect , yet thei know not what the euent of their labour wyl be , they know not whether they wyl become grateful or vngrateful subjects , whether they wyl deserue loue or hatred . Salomon raygned most wisely in peace and aboundaunce of riches : yet when he was dead , his subiectes being vnmyndeful of al his benefites , complained of seruitude and bondage .

Dauid a most noble Prince , deliuered Israel from al their enemies : yet both in hys life tyme & after his death they were a most vnthankeful people . For when he liued , they reuolted from him , & went to Absalon , & to Seba , & when he was dead , they vtterly fel from hys house , and went to an other in the time of Roboam .

Other writers referre this text vnto God , after this sence : God ( say they ) hath whom he loueth , and whom he hateth , some he hath elected , and some he hath reiected , as it is written in the Prophet Malachy : Iacob dilexi , Cap. 1. Esau autem odio habui . Iacob I loued , Esau I hated . Notwithstanding , no man of hym self can iudge by the outward shew whom God hath chosen , nor whom he hath forsaken , no man can iudge , whether one be elect or reiect , neyther by hys prosperitie nor by hys aduersitie , for these thyngs happen indifferently , as well to the wicked , as to the good . And who doth know whether a man suffereth any crosse or affliction , to his profe or to hys punyshment . Truely none ought to iudge of the euent of thynges whether they be good or bad , for he is acceptable to God , whom god fauoureth , & whosoeuer beleueth truely in god , whether he suffreth aduersitie or prosperitie .

On the other side god hateth hym which doth not beleue , whether he be fortunate in thys worlde or vnfortunate . Vniuersa aeque eueniunt iusto et impio . All thynges come a lyke to all , and the same condition is to the iuste , Eccles. 9. and to the wicked . If onely good things should happen onely to the good , & euill thyngs should chaunce onely to the euill , then we might easely iudge , who is in gods fauour , & who out of fauour , but we see by experience the outwarde euent to be equall , as well to the iust , as to the vniuste .

To the iuste that liue vprightly , and be frendly and louyng to theyr neighbours many promyses are made . As where it is sayd in the Scriptures : Estote misericordes , Luk. 6. & misericordiam consequemini . Be mercifull , and you shall obtayne mercye , geue and it shall be geuen vnto you . Notwithstanding , often tymes prosperous thinges do happen to the very oppressors of the poore , as vnto Antiochus , Nabuchodonozor , Herode , and other mo .

Agayne , on the contrary side , the holy Scriptures do manace and threaten euil thinges to those whiche liue vncharitably and vnmercifully toward their neighbours . As where it is sayd : Qui obturat aurem suam ad clamorem pauperis &c. He that stoppeth his eare at the cry of the poore , Prou. 13. shal crye him selfe and not be heard .

Agayn in an other place it is written : Viduae et pupillo non nocebits . et ce. You shal not hurt the widow & the fatherles , Exod. 22. for they shal cry to me , & I wil hear them . So you see that to the good , blessing , to the wicked , cursing is promised in the law , and yet we see the good oft tymes subiect to malediction , and the wicked to be partakers of benediction . We see some whiche make their bodyes a liuely Sacrifice vnto God , we see other that liue dissolutely , and in al kinds of pleasure : yet the one is not one heare the more fortunate in this worlde then thother . We see some which be periured persons , to liue moste welthely , we see other that be constant , faithfull , and true , to liue in much misery . So that by the outward appearance and shew we do not nor can iudge who is in Gods fauour , and who is out of fauour .

Some of the diuines which be of a more subtile iudgement , do expounde this place of Solomon of finall perseuerance . For no man ( say they ) doth knowe whether finally or in th end he shal be receiued into glory , or sent into pain . For he that is good this day , and as touching present iustice , is worthy of loue : may be the next daye or within few dayes after in Gods disfauor .

Wherfore , although for a time a manne be good , and so accepted of God : Yet it followeth not that he persuade him selfe in his owne conceit , he shall so persist & finally perseuer . For many be called , but few are chosen , and as saynt Paul saith : Qui stat , 1. Cor. 10. vidiat ne cadat , he that standeth , let him take heede he fal not . And in an other place : tu fide stas , noli altum sapere , sed time : thou standest fast in faiih , be not to hie minded , but feare .

Saint Peter exhorteth them that ar called to make their vocation sure through good workes .

Finally , they which according to present iustice be worthy hatred , ought not to be iudged , that they shall so continue vnto th end , for he that is now bad , may to morow be good , as Paule , Zacheus , Mathew , Marie Magdalene , and the theife that hanged vpon the crosse , with other .

This shal be sufficient for the question . Now to the first limme of our present diuision in this lesson , that is , how we be elect .

This election doth flow and spring not out of our selues , not out of our frewil , not out of oure obedience , but as Peter sayth here , Secundum praecognitionem Dei patris , by the foreknowledge of god the father , for the prescience of God is the very well and ofspring , is the first and chief cause that god did know with him selfe , before the worlde was made , whom he would electe and choose to saluation . But here is one caution & rule to be obserued , that is , to weighe diligently what maner of thyng the prescience or foreknowledge of god is .

The schole men do say that god did and doth foresee the merites , desertes , and workes of euery man , and so doth discerne the reprobates from the elect , as euery one shal be worthy of the state and condition for his workes sake . But the Scripture doth alwayes and euery where set forth the purpose of god , in whiche onely our saluation is grounded agaynst our merites and desertes .

Therfore , when Peter here doth cal them elect by the foreknowledge of god the father , he signifieth that the cause therof dependeth of none other thing , but that it ought to be sought onely in god and of god . Therfore , gods prescience and precognition doth remoue and put a parte all the respect of the worthynes of man . And seyng that the will of god is the chief , principall , and first cause of our election ) before the whiche wil of god , there ought none other cause to be admitted ) it is , not meete nor like , that god should be moued of our good workes and merites , which he saw before . And agaynst this sentence speaketh saint Paul to the Corinthians , saying : Quid habes ꝙ non accepisti ? et si accepisti , quid gloriaris , quasi non acceperis ? What hast thou , which thou hast not receued ? and if thou haue receued , why doost thou boast , as though thou hast not receued ? And here I do meruaile of our aduersaries , whiche faint that there is Vniuersalis gratia , an vniuersall grace set by the benefite of god before all men , whiche grace they that will , do chuse , and they that will , do and may refuse . Agaynst this opinion speaketh saint Austen saying : lib. de praed. cap. 8. Quid oramus pro nolentibus credere ? nisi vt Deus operetur in illis et velle . Why pray we for those that will not beleue ? but that god may worke in them to will .

Saint Hierome writeth thus : Velle , et currere meum est , sed ipsum meum , sine Dei semper auxilio non erit meum , dicit enim Apostolus : contra . Pela . ad ctesiphontem . Deus est qui operatur in nobis velle et perficere , that is to will , and to runne is my part , but the same mine , with out alwayes the helpe of God , shall not be mine , for th apostle saith : It is god that worketh in vs to will , and to bringe to passe . These assertions do not proue , that we should count our selues ( as they say ) Solum passiue , to the chusing of good things , for we are moued by the spirite of good , & being impelled , we also do that whiche Th apostle sayth to the Romaines : Qui spiritu Dei aguntur , hi sunt filii Dei : They that are moued by the spirite of God , be the sonnes of God . cap. 8. And a litle before he sayd : Per spiritum adoptionis , quem accepimus , clamamus Abba Pater : by the spirit of adoption , whiche we haue receaued , we crie , Abba Pater . cap. 8.

To this maketh that which we reade in the Prophete Ieremie of the sawe , which firste is moued of the sawyer , and afterward ▪ being impelled , it cutteth the wodde . Euen so our minde is first moued by the instinct of the holy Gost , and so being impelled of it , bringeth forth good deeds .

The .2 . Limme of the diuision is , what is election ?

The scolemen do cal gods prescience that knowledg in God , by which he knew all things before they were , or be , and doth see & behold presently all things both that are , that were , and that shal be .

Predestination is an eternall decree and euerlasting purpose of God , by the whiche he doth decree and purpose to saue man , prefixinge and appointyng vnto man a most sure terme and time both of lyfe and death .

Many climyng wittes dispute curiously and busily of this matter , so that not onely the saluation of mans soule , but also the glory of God among them of the simpler sorte is obfuscate , darkened , and brought in peril .

Here muste be a great caution and heede taken , that to muche here be not geuen to mans witte , but that we depend here onely of the oracles and testimonies of the scriptures . And therfore we ought euer to haue in minde and before oure eyes the wordes of sainct Paule , ( when we shal speake of predestination ) which crieth and saith : O altitudo diuitiarum sapientiae , & scientiae dei , Rom. 11. &c. O the depnes of the riches , both of the wisdome , and knowledge of god , how vnsearchable are his iudgements , and his wayes paste findyng out ? For who hath knowen the minde of the Lorde ? or who was his counsailour ? or who hath geuen vnto him first , and he shal be recompensed ?

Let vs be mindefull of the godly admonition of Iesus the sone of Sirach , cap. 3. saying : Altiora te ne quaesieris , & fortiora te ne scrutatus fueris , sed quae praecepit tibi Deus , illa cogita semper , &c. Seeke not for things that be to highe for thee , & searche not out those thinges whiche are to weightie and harde for thee , but alwayes haue in mind the thinges that God commaundeth thee , & be not curious in his manifold works . For it is not necessarie for thee to see those things which are hid in secrete .

2. Praedestinatio Therfore , I wil talke as reuerently and as confortably as I can of this matter of Predestination . Which shal be discursed in the thyrd part of the partition

The thirde limme is , to what ende we be electe .

The end of predestination is Christ the sonne of God , for god hath decreed & purposed to saue as many as haue communion and felowship with his onely begotten sonne Iesus Christ , as Paule saith : elegit nos Deus in Christo , antequam iacerentur fundamenta mundi , Eph. 1. &c. God hath chosen vs in Christ , before the foundation of the worlde was laide , that we shoulde be holy and irreprehensible before him through charitie , whiche hath predestinate vs , to be adopted through Iesus Christ vnto him selfe , accordyng to the good pleasure of his will , to the praise of the glorie of his grace , wherwith he hath made vs accepted in his beloued sonne Christ .

Therfore , whosoeuer be graffed in Christ , they are predestinate and elect . For as sainct Iohn saith : qui habet filium , vitam habet , qui non habet filium Dei , vitam non habet . 1 Iohn . 3. He that hath the sonne , hath lyfe , he that hath not the sonne of God , hath not lyfe . And again in the gospel Christ saith himselfe : haec est voluntas eius , Cap. 6. qui misit me patris , vt omnis qui videt filium , & credit in eum , habet vitam . This is the will of my father , which hath sent me , that euery one which seeth the sonne , and beleueth in hym , hath life .

Wherfore , if you aske , whether you be electe vnto life , or predestinat to death , that is , if you be of the nomber of them that shal be damned or saued ? I answer : If you haue communion with Christ ; you are predestinate vnto life , and be of the nomber of the electe : but if you he seperate from Christ , how soeuer you seeme to excel in vertues , you are predestinate vnto death . For the predestination of god doth not leane , nor is moued and directed by our worthines or vnworthines , but of the mere grace and free mercie of God the father , and hath a respect onely vnto Christ . And therfore our saluacion can not be , but certaine and sure .

They are muche seduced and deceaued , whiche do iudge them that shal be saued to be predestinate vnto saluacion for theyr good merites and works , whiche god did foresee in them : Eph. 1. for the Apostle saith : elegit nos in Christo , in sese , iuxta beneplacitum voluntatis suae , vt laudetur gloria gratiae suae . He hath chosen vs in Christe , accordynge to the good pleasure of his will , to the praise of the glory of his grace . Cap 9. 2. Tim. 1. And againe to the Romanes : non est volentis , neque currentis ▪ sed miserentis Dei. Againe he saith : Deus salucs nos fecit , & vocauit vocatione sancta &c. God hath saued vs , and called vs by an holy calling , not accordyng to our works , but according to his purpose and grace , which is geuen to vs by Christ Iesu , before the world was made .

Our sauiour Christ also saith : oues meae vocem meam audiunt , &c. My shepe heare my voice , and I know them , and they do folow me , & I do geue them euerlasting life , Iohn . 20. nor they shal dye for euer , neither shal any man take them out of my handes .

Obiectio .

Christs shepe being endued with a sure and stedfast faith , do cleaue fast vnto Christ , and do feele that godly drawing , of the which Christ speaketh in the gospel : nemo venit ad me , nisi pater meus traxerit eum : no man commeth to me vnles my father shal draw him . Cap. 6. But , when I do not feele this drawing , I do not cleaue with a stedfast faith hnto the sonne of God : Therfore , I am not of the nomber of the electe .

Responsio .

We muste beware that we conceyue not vaine opinions of the drawinge of god . God did draw Paule violently , but yet he draweth not euery man by the heir of the hed . Cap. 10. There be means how god doth lead and allure man vnto him . He doth not alwayes draw him , as one would draw a stocke . Paule saith : fides ex auditu , auditus autem per verbum dei : faith commeth by hearyng , Cap. 4. Cap. 9. and hearyng by the worde of god . Therfore , god draweth thee , when he preacheth the gospell vnto thee by his ministers , when they touche thy harte , when they excite and stirre thee to prayer , by the which thou maiest cal for his grace , helpe , illuminyng , and drawing .

If thou do not presently feele and perceyue in thy minde a most perfecte faith , do not dispaire . The scripture saith : The earth bringeth forth fruite freelie , & of her owne accorde , but firste it is grasse , then it is stalke , and laste of all it is ful corne . Euen after that maner hath faith her increase . The Apostles ( as Marke recordeth ) prayed , saying : Domine adauge nobis fidem : Lorde increase our faith . Likewise it is mencioned in the .9 . of Marke , howe a certaine poore wretch hauyng his sonne vexed with a deuil , cried out vnto Christ : age , si quid potesdomine , subueni misertus nobis . O Lorde , if thou canste , helpe , hauinge pitye on vs . And furthwith he heard the Lord saying vnto him againe : If thou canst beleue , all things are possible to him that doth beleue . This poore miser cried out again : O Lorde helpe myne incredulitie . Here you may see that this man did beleue , feelyng faith in his minde geuen him of god : yet he iudged it to be so weake , that it needed the helpe of god . And this faith of his , if it had ben compared , or conferred with an absolute and perfecte faith , it might seeme rather an incredulitie , then a faith . Yet see what this litle faith did , it did bring and restore his son vnto recouery and health .

If any man therfore doth feele faith to be in his minde ( although it be vnperfect , slender and weake ) let him not dispaire , but caste himselfe wholy vpon th● mercie of God . Let him not presume of his owne power and free will , let hym praye , and cal incessantly for the increase of faith , let him remember the comfortable wordes of Christ : petite , & dabitur vobis , quaerite , & inuenietis , pulsate , et aperietur vobis : Aske , and it shal be geuen to you , seeke , & you shal find , knock , Math. 7. and it shal be opened vnto you . These and such lyke comfortable places of the scriptures ought more to moue and confirme our mindes of the great good will of god towarde vs . then the suggestions of the diuil to feare vs . By the whiche suggestions and temptacions he goeth about not only to subuert and ouerthrow the hope of our election , to make god suspect vnto vs , as though god did hate his creature , and had rather haue it lost , then saued .

Let vs firmly printe in our mindes that god hath electe and chosen vs in Christ , and for Christs sake hath predestinate vs to lyfe , and doth increase the same faith to them that shall aske and praye for it , and inspireth vs , that we maye truly pray and aske , for these and such other lyke giftes .

Thus , I haue discoursed the three partes of this prelection , accordyng to my promise . Nowe , lette vs go a litle further in the texte . It foloweth : In obedientiam et aspersionem sanguinis Iesu Christi , through obedience and sprinklynge of the bloud of Christ , that is , saith Peter , the true sanctifieng of the spirite is to obey the gospell , and to beleue in Christ , which hath made vs worthie of eternall lyfe , by the sheddyng of his owne bloud , and by sprinklyng of our conscience with the same bloud .

And here Peter seemeth to haue had a respecte to the olde ceremonie of bloude sprinkling . For euen as it was not enough then among the Iewes , that the sacrifice should be offered , and the bloud therof shed , vnles the people had ben sprinkled with the same : So now at this present it shal profit vs nothing that Christs bloud is shed , vnles our consciences be clensed and purified therwith : which thing is done by the ministerie of the holy ghost , whiche doth sprinkle our consciences with Christs bloud , to washe them withal .

Dauid speaketh of this kynd of sprinkling , saying : Asperges me domine hysopo , & mundabor , lauabis me , & super niuem dealbabor : sprinkle me , Lorde , Psal. 51. with hysope , and I shal be cleane , thou shalte washe me , and I shal be whiter then snowe .

Leu. 14. 3. Sacrificium . We reade in Leuiticus of the sacrifice that did purifie and clense from the leprosie . They tooke two sparows , one of them was killed , and put in an earthen pot , hauinge faire and cleane running water , the other sparow being a liue , his winges with Ceder wodde , and scarlet cloth with bysope wer dipped in the blood of the slaine sparrow , and he that was infected and diseased with the leprosie was sprinkled with all . The sparow that was slain , signified the humanitie of Christ , which was put to death . The sparowe that was lefte a lyue , signifieth the godhead of Christe , which was impassible and could not be hurte .

The leprosie of the bodye betokeneth the sinne of the soule . Hisope is a lowe herbe , and of a swete sauour , and it signifieth our fayth , by the whiche our hartes are purified . And nowe crieth Dauid , saying : If thou O God shalte sprinkle me with thy grace , and with faith , as it were with a bundle of hysope dipped in the bloud of Christ , and so shalt wash my spottes , than shal I by & by be made cleane , and I shal become whiter then snow . I know Lord , I know , saith Dauid , that I neede not the slaughter of goates and bullocks , but this I know , that the purifyeng and clensing of the soule is set only in the faith of Iesus Christ , with whose bloud , whosoeuer is sprinkled , he is washed and clensed from all his sinnes . And vnto this end alludeth sainct Peter here in this place .

Now , the whole minde of Peter in this place is this : we be predestinat , electe , and chosen of God vnto saluation . This election is not disposed and dispensed rashlye , but by the redemption of Christe , in the whiche is declared both the mercie and Iustice of god . In this Christ onely we must beleue , & obey his doctrine .

Therfore , they are muche deceiued and do greatly erre , which preach , bragge and boaste onely of election , and do reiecte , and neglecte faith , the fruits of rightuousnes , feruent and deuoute praiers , as things vnprofitable , as though the election of god should be a rashe and a bare thing : quos praesciuit , eosdem praefiniuit , conformes esse imaginis filii sui : Rom. 8. those which he knewe before ( saith Paule ) he also ordeined before , that they should be like fashioned to the shape of his sonne . &c.

Now let vs gather together the whole summe of Peters minde , which is this .

Our saluation floweth of the free election of god , but this election must be considered with the experience of faith , in that that god doth sanctifie vs with his holy spirite .

Finally , there be two effectes or endes of our vocation , one is obedience , by the whiche we must vnderstand newnes of life , the other is the sprinklynge of Christs bloud , by the which is notified the remission of sinnes , and both these are the workes of the holy ghost . And therupon Peter concludeth , that we oughte not to separat election , from vocation , nor the free iustifieng , of faith from the newnes of lyfe .

It foloweth in the texte : gratia & pax multiplicetur uobis , grace and peace be multiplied vnto you . There is nothinge that ought more to be wished and desired of vs , then to haue god fauorable and mercifull vnto vs , which is signified here by this worde gratia . And after to desire that prosperitie and good successe of al things maye flowe and come from god toward vs , whiche is signified by this word Pax. For howso euer all thinges in this worlde be luckie , pleasante , and fortunate vnto vs : yet if god therwith be not fauorable , that blessinge and successe whiche we haue , is turned into curse .

Therfore the only foundacion , ground & stay of our felicitie , is the fauor , & beneuolence of god , by the which fauour it is brought to passe , that we haue the fruition of the very true and sound prosperitie . Yea , and that our saluation and health is promoted and furthered in the very stormes of aduersitie . Gratia & pax : Grace here , I say , betokeneth the fauour of god , which although it beginne here in vs , yet it is requisite and necessarie that it waxe and growe in vs daily more and more , vntil our dieng daye .

He that knoweth and surelye beleueth : that god is fauorable vnto him , that man hath peace and quietnes of conscience , and nedeth not , no nor doth feare neither the worlde , nor yet the deuil , for he is surely persuaded , that god will deliuer him from Sathan , sinne , and death , and from all other incommodities .

Grace , I tell you , betokeneth here , fauorem , gods fauor , by the whiche we are not onely made amiable , acceptable , and beloued vnto god , but also we obteyne all spiritual dowries and giftes , which eyther pertaine to all godlines , or els to the vtilitie and commoditie of our neyghbours .

Pax : Peace here signifieth the successe and good going forward of al things , euen as we wold desire and wishe them . And this grace and peace doth Peter here pray and desire vnto them , to whome he wrote this epistle , some saye , that peace betokeneth here the quietnes of conscience .

Obiectio .

But I pray you sir , did not Peter knowe , that all the true and faithful disciples of Christe should beare the crosse , and susteyne afflictions and persecutions in the worlde ? And why then doth he wishe all thinges to be prosperouse and luckly vnto them ?

Responsio .

It is moste true , that godly and faithful men are subiecte , and like to susteine , as long as they liue here in this world , persecutions , afflictions , and aduersities , at one time or other . Notwithstanding , god doth with his great fauour and mercy so adourne and decke his holy sainctes , that the very reproches and troubles of the world , do turne to their profit and glorie . And god doth so comforte them in their aduersitie , that euen then be they most quiet , most ioiful , and most reioysing , when they be in the middle of death . What presidentes haue we had , I pray you , these late yeares , of those godlye Martyrs , which testified christs truth be sheddynge theyr bloud ? This grace and fauour of God is geuen vnto man without his merites or desertes .

Saincte Ambrose interpreting this worde , grace , saith after this maner : quia hoc constitutum est a Deo , et cae . because god hath ordeined , that they whiche beleue in Christ , shal be saued without works , by faith onely , we shal freely obteine remission of sinnes .

I do not a litle meruaile , that some of the schole men are suche stoute defenders of mans power , and so smal fauorers of the grace of Christ , that they are not ashamed to say and to write , that the very infidels and heathen , which are destitute of the gospel , may with theyr moral vertues deserue ( as they term it ) primam gratiam , the-first grace . Whiche doctrine , because they would make it seeme and appeare more probable , they affirme , that such workes done before faith , do not merite and deserue Gods fauour and grace simpliciter , absolutely , but as they terme it , de congruo , with a conuenience and meetenes . Mary , say they , we dare not affirme , that they merite de condigno .

Although these morall actions and vertues may be nombred generally among those thinges , that be called , bona , good : yet as concernyng the auctors and workers of them , from whom they come , because they be without faith , those actions and morall vertues are very sinne , and do displease god . For as long as we be without Christ , the holy ghost declareth vs to be the sonnes of wrath : that is , hated of god .

Our sauiour Christ saith : qui non credit in filium , non habebit vitam aeternam , & ira dei manet super eum : he that beleueth not in the sonne , shall not haue eternal life , and the wrath of god shal abide vpon him . Therfore , forasmuch as god doth ha●e vs , how can we do workes that be pleasant and amiable vnto hym ?

Secondly , Paule calleth those glorious and noble workes , which he did in his Iudaisme , before his conuersion , drosse and dounge . Phil. 3.

Thirdly , the prophet Esaie writeth : Iustitiae nostrae vt pannus menstruatae . Al our rightuousnes are as a disteyned and foule cloth , which sentence , whether it be taken and referred to them that be alredie iustified , eyther to those that be not yet regenerated , the sequel is al one . For if the works of the iustified be counted no better before god , what maner of workes are theyrs to be counted , which are not yet come vnto Christ ?

Luc. 17 Fourthlye , Christ sayth to his Apostles : quum feceritis haec omnia , quae facere debetis , dicite , serui inutiles sumus : when you shall do all those thinges , whiche you ought to do , say , we be vnprofitable seruauntes . Which sentence , if it be verified of the beleuyng , what , I pray you , may be thoughte of the workes of Infidelles ?

By these testimonies , and such other like places , it is and may be sufficiently proued , that their doctrine is vaine and most foolishe , whiche say , that Infideles may merite primam gratiam de congruo , as they terme it . But because they wold haue their voluntarie and wil workes to be estemed and mainteined , they haue an other folish distinction concernyng them which be not Infidels , but beleuyng , and those workes they call , opera supererogationis , the workes of supererogation , which to do we are not bound , but may chuse whether we wil do them or no , but if we do them , we do more , say they , then we are bound to do , and therfore we deserue gratiam dei , the fauour of god de condigno , as they terme it . And if you would know , what these workes of supererogation be , you may learne them out of theyr popishe and peuishe bokes , some of them I wil rehearse : to heare sixe or seuen masses on a day , to go on pilgrimage from post to piller , to make choise and difference of meates , as to put more holines in fishe then in flesh , to builde monasteries and chauntries , to make vowes , and to professe single life , to forsake father , and mother without their consent & good wil obtained , to become monks , friers , chanons and Nuns , &c. But who hauing any salt in hym ( as the prouerb sayth ) wil not counte these thinges to be vaine , fond , superfluous and foolish , for the whiche the Lord shal say at the daye of the iudgement , as it is written in the prophet Esaie : quis haec requisiuit de manibus vestris ? who required these things a your handes ?

Sainct Augustin writeth : quum dicitur toto corde , tota mente , tota anima , et omnibus viribus , Lib. de doct. christian . nullam partem reliquit tibi vacantem : When the Lorde saide thou shalt loue thy Lord god with all thine harte , with all thy mind , with all thy soule , and with all thy strength , he lefte no parte in thee voide , wherwith thou maist loue and serue God more then thou arte commaunded .

The same Austen again saith in an other place : quum non plenè , dum hic viuimus , Lib. de spirit . et litera . deum cognoscamus , plenè illum non possumus diligere : nullus enim plus diligit , quàm cognoscit : forasmuch , while we liue heare , we can not fully know god , we can not therfore fullye loue him : for no man loueth more then he knoweth &c. Well I haue very long deteined you . It is time to ende . Thus you haue heard the whole Epigraphe or inscription of this epistle , wherwith Peter saluteth and wisheth wel to them , to whome he writeth . After the inscription foloweth that part , whiche is called exordium , or proaemium , that is , the beginning or entrance of his matter . But to discourse any parte therof , I wil differre it vntyl the nexte readyng daye . In the meane tyme I commit you to the tuition of God .

Hic sequuntur Miscellanea praelectionis secondae . Tomi . 2.

Salomon . 1.

SAlomon was the sonne of Dauid , begotten of Bethsabe , who was the wife of Vrias . He had an other name , which was Iedida , that is , dilectus domini , beloued of the Lord . He was brought vp from a childe by his parents in godlines and learnyng , and deliuered vnto Nathan the Prophet to be taughte and institute : who after he had receyued him , for his noble and cleare wittte , called hym , amabilem . His father , yet lyuinge , he receiued the kyngdome after he beganne to raigne ( which was as many do write , at his age of twelue yeares ) God appeared vnto him in his slepe , and bad him aske what he wold . He required not long life , neyther riches , nor reuengement of his ennemies , but desired intelligence and wisdome , that he might righly gouerne the people committed to his carge . God therfore did adorne and beautifie him with suche excellent prudencie , that he excelled all other wise men , not onely those which were foreine , but also those which were noble among the Israelits . But when he came to mature and ripe yeres , forgetting god the graunter and geuer of all his honors and riches , wente vp to the mounte , and falling down on his knees , worshipt Moloch the Idole of the Egiptians , and many other Idols of the Gentils . And also being old , he liued filthely and fleshly with a great nomber of women , not onely with the women of his own countrie , but also toke many other straunge women . He had .700 . wyues , and 300. concubines , which tourned away his hart from god vnto their false gods , pretendinge politickely ( as it is thought ) to haue peace with kyngs and princes adioyning nighe vnto him . Notwithstandynge , he greatly offended god therin . Wherupon saint Augustin writeth thus : Salomon bonis initiis malos habuit exitus : Lib. de ciuit . dei 17. cap. 2. Ecclesiasticus cap. 47. Salomon with his good beginnings had euil endings . For prosperitie oft times ouercometh & blindeth the minds of wise men . Iesus the sonne of Sirach saith of Salomon after this maner . collegisti quasi aurichalcum aurum , & vt plumbum collegisti argentum , & denudasti femora tua mulieribus , &c. Thou haste gathered gold as tinne , and haste had as much siluer as lead , thou diddest bowe thy loines to women , and wast ouercome by thy bodye , thou diddest staine thine honor , and hast defiled thy posteritie , and hast broughte wrath vpon thy children , and hast felte sorow for thy folie . So the kingdome was deuided , and Ephraim became a rebellious kyngdome . Neuertheles , the Lord lefte not of his mercy , neyther was he destroyed for his workes , neither did he abolish the posteritie of his electe . &c. This sad and fearefull example doth teach vs to beware that we be not to proude in prosperitie . It can not firmly be gathered out of the holy scriptures , whether Salomon ( at the time of his death ) did earnestly repent of his impietie or no. Notwithstanding , sainct Hierome , Ambrose , and Chrisostome do write , that he repented before his death . Wherupon the hebrues intituled his boke called Ecclesiastes , poenitentia Salomonis , the repentaunce of Salomon . After he had liued 94. yeres , he died , and was buried in Ierusalem .

He wrote 3000. bokes of sentences , and 5000. bokes of songes and modulations : he wrote of the nature of trees , from the lowe hysope vnto the highe Ceder tree . He wrote also of the properties of beastes , birdes fishes , and serpentes , &c.

There be extant of his bokes three in nomber : the boke intituled the prouerbs , the boke intituled Ecclesiastes , and the boke intituled cantica canticorum .

Lib 7. de ciuitate dei . cap. 20. Sainct Augustine writeth , that the west church receaued the boke of wisdome and Ecclesiasticus to be the bokes of Salomon .

Some recorde , that Salomon did institute certaine exorcismes , and incantations againste wicked spirits , by the which sicknesses and diseases might be mitigated , and eased .

Praedestination . 2.

BEcause certaine hie climing heades make no difference betwene predestination and destenie : I wil deliuer somwhat worthie note , what destenie is , and how and in howe many points it differeth from predestination and gods prouidence . And to make the matter more plain , I wil speake a word or two de prouidentia Dei , of the prouidence of god , of the which much mencion is made almost in euery part of the scriptures .

Iohn . 5. First , Christ saith : Pater meus ad hoc vsque temporis operatur , & ego operor , my father worketh hitherto , and I worke .

Heb. 1. Againe , sainct Paule writeth : Deus per filium secula condidit , moderaturque , & portat omnia verbo potentiae suae : God hath established the worlde by his sonne , and doth rule and moderat all things by the word of his power . Cap. 2. Again , in Daniel : Domini est sapientia , & fortitudo , ipse est qui mutat tempora et quae fiunt in tempore , abiicit Reges , & instituit Reges , dat sapientiam sapientibus , & scientiam iis , qui pollent intelligentia . Wisedome and strength is the lords , he chaungeth the times and seasons , he taketh away kings , he setteth vp kings , he geueth wisdom to the wise , and vnderstanding to those that do vnderstand .

Againe in the psalme it is writen : magnus Dominus noster , & magna est virtus eius &c. greate is our Lord , and great is his power . Psalm. 147.

There be infinite other places , beside these , in the scriptures , abundantly testifieng , that god by his prouidence doth gouern all things that be in the worlde , and specially man , being the possessor of the worlde , for whose sake al thinges be made .

Obiectio .

For as much as al things in the world are done by the prouidence of god , ther is no cause , why we shuld put to our indeuour and industrie : we may liue idly and carelesse , it is sufficient that we be enforsed of God . For if he shal nede our endeuour , he wil violently , wil we , nill we , drive and force vs to that which he wil haue to be done by vs .

Responsio .

We see holy men in the scripture both to iudge & to speake more sincerely , and more reuerently of the prouidence of god . The Angel said plainly to Loth : festina in zoar , et illic seruare : neque em̄ facere possum quicquam , Gen. 19 donec tu illuc venias : make hast to zoar , and ther be preserued , for I can do nothing before thou come thether . Lo , here is Loth with his family saued by the prouidence of god : the citizens of Sodome , and al the cities round about are destroyed . Yet the labor and will of Loth is required in the very worke of this his preseruation . I can do nothing ( saith the Lord ) vntil thou come thither . Dauid euidently saith : Ego in te speraui , dne , dixi deus meus es tu , in manu tua sunt tempora mea : I haue trusted in thee , o Lord , I haue said , thou art my god : in thy handes are my times . Notwitstandyng , he which had cast him self wholy vpon the diuine prouidence , toke diligent aduise , how he might by his diligence and industrie escape and auoide the craftie assaults of his father in lawe Saule : neither he doth despise nor refuse the helpe and policie of his wyfe Michol . He doth not replie against her , sayeng : All things are done by the prouidence of god , therfore ther nedeth no policie or meanes , the almightie god can deliuer me out of the handes of my fathers souldiours , or els he can saue me by some other miraculous meanes . Let vs therfore quiet our self , and suffer god to worke in vs . He vnderstode the prouidence , that as the diuine prouidence doth worke by means , & by a certain order : so he did know it to be his duetie in the feare of god to submit and referre himself to the same meanes , and to put awaye all lettes . S. Paul heard the Lord sayeng euidently : sicut Hierosolymis de me testificatus es , ita oportebit te & Romae testificari : Actes . 23. As thou hast testified of me at Ierusalem , so thou must bear witnes of me also at Rome . And although he doubted not the promises of god to be true , nether was ignoraunt of the power & efficacie of gods prouidence : neuertheles , he sent his nephew priuely vnto the chief officer , to shew him , that the Iewes had conspired his death , and to desire him that he might not be brought forth at their requeste .

Againe , Paule sailyng on the sea Adriaticum , and being very nere vnto a most dangerous shipwrake , said vnto the seldiors in the ship , which were very fearful : hortor vos , vt bono animo sitis : iactura enim animae nulla erit ex vobis , sed tantùm nauis &c. I exhorte you to be of good courage , for there shal be no losse of any mans life among you , saue of the ship onely : for ther stode by me this night the Angel of God , whose I am , and whome I serue , sayeng : feare not Paule , for thou muste be broughte before Cesar , and lo god hath geuen vnto thee all that saile with thee : wherfore sirs , be of good courage . I beleue God , that it shal be so as he hath told me . But afterward , when the mariners went about to go out of the ship , Paule said : nisi hi in naui manserint , vos salui fieri non potestis : Excepte these men abide in the ship , you can not be saued .

Therfore , meanes and midles do pertaine to the prouidence of god , by the which god worketh , which are not to be neglected . For neyther the aire doth make the yearth fruitful , the waters do flow to and fro , nor the yearth bringeth furth by their owne power , but by the power and deuise of god . And although godly and holy men do iudge , that nothing is done here through their deserts , Math 5. as our sauiour Christ saith : Pluit pater super iustos , & iniustos : The father raineth vpon the iuste and vniuste : yet they do not forget the prophetes words , sayeng : si volueritis , & audieritis , bona terrae comedetis : si verò contumaces fueritis , gladio deuorabimini : If you consent and obey , you shal eate the good things of the land : but if you refuse , and be rebellious , you shal be deuoured with the sword : for the mouth of the Lorde hath spoken it .

By these places , authorities , and testimonies it is substantially proued , that god hath a great care and regard towarde vs , and that he with his diuine prouidence doth defend vs against all sicknesses , diseases and dangers : and that as he hath created all creatures to the behoof and vse of man : so he doth conserue and applie them to the commoditie and profit of man .

This shal be sufficient de Dei prouidentiae , of the prouidence of God . Now a worde or two of fatum .

I intend not to speake of fatum here , as the Poets , the Philosophers , and Astronomers doe define and discourse it . For to graunt Fatum after that maner , were to graunte , that al things chaunce by mere necessitie , whiche is a doctrine both hereticall and diabolicall . But I will speake of , Fatum , so muche and so far , as the diuines graunt it .

What destenie is , after the censure of the diuines .

First , the diuines do define destenie to be a certain disposition in things moueable , by the which the prouidence of god knitteth all things in order . Or thus , destenie is an ordinance or constitution of the second causes , to bring forth their effectes in the inferiour thinges , according to the direction , which they haue of god . This ordinance may be two wayes considered : first , as it is ioyned in the prospecte of the mind of god , ordenyng and diuiding all things in their places , tymes , mouings , and maner : and so it is called the prouidence of god .

Secondly , the same ordinance is digested and applied by tymes in the midle causes appointed of God to bring forth their proper effects : and so it is called fatum , destenie . Wherby it is manifest , that the will and prouidence of God may by called fatum , destenie , causaliter .

But the same disposition and order of the second causes , concernynge their effectes dependyng of the will and prouidence of God , may be called fatum essentialiter .

The disposition of the seconde causes ( as Thomas saith ) is called fatum a fari , to speake , as though you wold say , Lib. 3. cont. entiles . c. 93 the pronouncing and vtterance of gods prouidence . For God pronounced his prouidence , per fatum , by destenie , euen as man vttereth what he hath conceyued in his harte , by voice and wordes . And like as an artificer declareth the forme & fashion of that he maketh , conceyued in his minde , by the effecte and finishing of the worke , by the dispositions of times : so doth god by his prouidence , simpliciter , dispose what things he would haue done , & per fatum doth administer them diuerse wayes , and at sondry times . And vpon this thre thinges may be obserued , and ratified : first , what things are subiect to destenie , and what things not subiecte to destenie . For , in so much as destenie ( as the diuines say ) is an ordinance of the second causes to the effects foresene of God , it foloweth , that onely those things are subiect to destenie , which are subiecte to the second causes , neither are they subiect to destenie . As for example , the creation of the first things , that is , angels , celestiall bodies , time , and matter of the foure elements , the first substance of all kindes of thinges , which were brought forth in the beginning , the glorifieng of the heauenly substaunces , the iustification of the wicked , and the soules whiche are alwayes created a newe . For all these thinges did flow , and were created of God immediatly , nether could they , nor can otherwse be brought forth . Therfore , they are not subiect to destenie , for those things that ar done of the superior , are not chaunged or altered of the inferior . Wherupon Boetius saith : Those things which are moste nere to the diuinitie , being established and made sure , do excede wholye all fatal order . But those thinges that are remoued , and somwhat a farre of from the first cause , the further they be of from it , so much the more they are subiecte to fatall order .

Therfore , those thinges which are done of God , are subiect onely to him . But other particuler and natural effects are subiect to the mouings of the elements , & the mouings of the heauenly bodies , and of that part which is called primum mobile , and finally to the prouidence of God , of whom al things haue their stedfastnes , and without whom nothing continueth in his owne state . For , if you take away the first , the second also is taken away . Secondly , it is to be considered how the faithful christians may graunt , that there is fatum , destenie , for if destenie be taken for the disposition & constellations of the starres and planets ( in which any man is conceiued or borne ) enforcing all the inferior effects beside the will , and without the worke of God : so fatum is to be denied , as Gregorie saith : absit à fidelium cordibus , vt esse fatum aliquid dicant : that is , let it be far from the harts of the faithful , to say , that ther is any destenie . But if fatum be taken for the disposition of the second causes , and for the ordinaunce of humaine actions , being referred to the prouidence of god , as appointed by him , and spoken before him : so may we graunt , that ther is fatum , destenie , although the holy fathers haue refused to vse this worde , fatum , by reason of those men which wrested this word to the violent disposition , and fatal necessitie of al things . Wherupon S. Augustin saith : Si propterea quis res humanas fato tribuit , Lib. 5. de ciui dei . cap. 1 quia ipsam dei voluntatem vel potestatem fati nomine appellat , sententiam teneat , & linguam corrigat : If any man do attribute humaine affaires to destenie , because he calleth the will or power of god by the name of Fatum , destenie : let him refrain his iudgment , and amend his toung . Thirdly , it is to be considered how the prouidence of god and destenie do differ . For the disposition of things , which are to be produced , gouerned & conserued , by the prospect & regarde of God , is called the prouidence of God . But the same disposition in the middle causes ordeined of God to the bringing forth of the effects , & declared in times , is called destenie . Also they differ in this , that as wel necessarie things , as things that happen , are subiect to the prouidence of God : yea destenie it selfe is subiect to the diuine prouidence : but onely moueable things are subiect to destenie . Furthermore , they differ in this , that the diuine prouidence beinge constitute and set in God the highe and chief ruler of all things ( as Boetius saith ) consisteth in God , and destenie consisteth only in the second causes . Also they differ in this , that the diuine prouidence is called destenie causaliter , in asmuch as the fatall disposion dependeth and commeth of gods prouidence . But the disposition of the second causes , in it self , is called destenie essentialiter .

Finally , they differ , because the prouidence of god is alwaies vnmoueable , remaining , permanent , and causeth al things to be moued . But destenie , for somuch as it is in things moueable , is also moueable . To be short , that ther is no such fatum , as the Stoiks do imagin , I wil make it plain by exhibiting vnto you certaine verses , which are recited in a certaine interlude or plaie intituled Aegio . In the which playe .ij. persons interlocutorie do dispute , the one alledging for the defence of destenie and fatall necessitie , and the other confuting the same .

¶ The names of the interlocutors be , Larymos , and Phronimos . Larymos . NOne of you all can destinie denie , For all thinges do chaunce by mere necessitie . And that will I proue by sufficient authoritie , Both of Astronomie , and also diuinitie . And first to begin with Gods owne booke : God doth al thinges foresee and forelooke . And that thing which he doth once foresee . Must needes be so , and can none otherwise be . Man is also ruled by the constellation Of the bodies aboue after Ptolemies relation . Of Lucanus also this is the sentence : That man is ruled by destenies violence . Praeceps agit omnia fatum . And beside the doctrine of all the Astronomers , It is also the minde of Poetes and Philosophers , Quod regitur fatis mortale genus , Et venit ab alto quicquid facimus . To be short and to auoide prolixitie , Now shall you heare a doctor of diuinitie . Austen in his booke of the heauenly citie Writeth these wordes of fatall destenie : Destenie ( saith he ) is a certaine disposition Of causes , and is also an order and a production Of thinges , them either to prosper or els to spil , Beside Gods purpose , and beside mans will . Phronimos aunswereth . The wicked doctrine of fatall necessitie I will proue to be a detestable heresie . If man by the course of bodies aboue From sinne him self could not leaue nor remoue , And if one should be a theif by fatall necessitie , Then we must nedes reason and contend , That the creatures of God are not all good , Contrarie to th apostle Paules relation , Which al creatures to be good made declaration . And by this doctrine it should folow than , That there could be no sinne committed by man . For that whiche is euill is done alwaye By mans free will , as the diuines do say , And by the suggestion of the wicked fiend , Et per fomitem peccati , that is in mans minde . And by the doctrine of the Stoikes necessitie God to him selfe should be cleane contrarie For if he bid vs to do good , & enforce vs to do il . Who then his commaundements is able to fulfil ? Of this also should ensue a damnable clause , That God of al ill should be the originall cause . It foloweth also by this heathenish necessitie , That all transgressors are punished vniustly For , you can not say that to be ill done , Which a man by no meanes is able to shunne . Out of this also it doth folowe and fall , That in vaine are made the sciences all : As Geometrie , Phisike , & moral Philosophie , Arithmetike , Musicke , and also diuinitie For what shall we neede to teach and exhort , Or the sicke to helpe with medicines comfort ? What shall it auaile to rebuke any sinne , Or to repentaunce by preaching any man to winne ? What shall it boote to fast and to pray ? Or any good thing to do or to say ; If all thinges by destenie should chaunce & fal ? Marie it forceth not then what we do at all . And to be plame , if this doctrine should be knowne , The whole life of man should be quite ouerthrowne . Ambrose in his booke called Exameron Doth profoundly condemne this opinion . What neede ( saith he ) any lawes to be made ? Or in a Realme any actes to be had , To preserue the good in quiet safetie , And to punishe the ill for their iniquitie . If thinges should chaunce by mere necessitie . Why laboureth the ploughman to sow his corne ? Why trauaileth the marchaunt like to be forlorne In the sea ? why do other men take care and payne , To obteyne to them selues commoditie and gaine ? All occupations and artes are in vayne . Thus writeth Ambrose wonderfull playne . God forbid ( saith Gregorie ) that any christen harte Should with the opinion of destenie take any part . For none but God , whiche gaue the creation Doth take of our life th administration . Ptolomie the prince of the Astronomie scoole Doth say that a wise man the planets may rule . And Bugufarus vpon the centiloquie Writeth thus concerning destenie : The effectes of the planets a wise man may let , By the force of wisedome , whiche in him is set . And Abraham Auenar an astronomer of Chaldie Doth ouerthrow this fatall necessitie . If to heauen with prayer man lift vp his voyce , Agaynst destenie he shall triumphe and reioyce , Authorities agaynst destenie we neede no moe . But yet let vs bring an example or two . A certayne man beholding Plato his face Did him much dispraise and greatly disgrace , And iudged him to be a corrupter of youth , A lyar , a dissembler , no teller of truth . To whom Plato aunswered making relation That he had ouercome the planetes inclination . By knowledge , and learning , and wise gouernement , And by godly vertues dayly intertainement . Iacob and Esau maketh for this matter As is in Genesis the xxv . chapter . They were two twinnes you shall vnderstand : The one holding the others heele in his hand . Although they were borne at one houres instant Yet were their liues very much discrepant . Were not some ( saith Ambrose ) from grace reiected , And into Gods fauour agayne elected ▪ Were the Apostles redemed by the force of natiuitie , Or did the comming of Christ them blesse & sanctifie ? The theif was not saued by destenies deuise , But the confession of faith brought him to paradise . What say you to them whom death had deuoured ? And by Th apostles agayne to life were restored ▪ Did destenie to life restore them agayne ? Nay , it was God by th apostles , as the Scriptures sayne ▪ Nowe to make vp and knitte the conclusion , We haue brought destenie to vtter confusion : Of the whiche Bardazanes was the first authour , And the sect of the Priscillianistes was the next fautour , Whiche in the councell of Tolletane holden in Spaine The names of heretikes for this did sustayne . And as for the authoritie which thou broughtest out of Austen , He spake it in the Stoikes , and not in his owne person . Larimos replieth . Nay , then I aske you an other question , And geue me therof some pithie solution . What say you to the wordes of Sirach and Amos ? I durst lay a noble , I shall you appose . Both good thinges and also thinges ill The Lord doth appointe them and fulfill . Riches , pouertie , life , and death . This the booke of Sirach saith . Is there ( sayth Amos ) any ill , In a Citie , but it is the Lordes will ? So althoughe ye deny destenie : Yet graunt , God to be the author of iniquitie . Phronimos aunswereth . God saue me from that opinion . But nowe will I aunswere to thine obiection . There be , saith Austen , two kindes of ills Whiche spring out of two contrarie wils . Est malum culpae , est & malum paenae . The il of sinne , mans will doth committe , The ill of payn , Gods hand doth inflicte . Not that ill of it selfe is Gods punishement , But so counted of them , to whom it is sent . As a childe whiche is both wanton and wilde , Doth feare the rod , which maketh him milde , Although he hate it wurse then a serpent , Yet is the rod a very good instrument : So the punishment whiche God doth send To cause the sinnefull man to amend , Is counted of the sinner to be very ill , Because it liketh nothyng his will . And the payne whiche he doth susteyne He doth much abhorre and greatly disdayne . But although it be agaynst his lust , Yet is Gods punishment both good and iust . So that of ill God is a iust reuenger , And not of sinne to be counted an authour .

I thought good to inserte these verses for the better explanation what Fatum is , and also for the confutation of that detestable article whiche affirmeth God to be the authour of sinne : from whiche opinion God preserue euery christen hart .

Sacrificium . 3.

THe ignoraunce of them is to be laughed at , whiche make no difference betwene Sacramentum , and Sacrificium , where there is a very great difference .

A sacrament is that in which God doth exhibite and geue vs some thing : as in baptisme he geueth vnto vs by the holy Ghost originall iustice , and wipeth away the originall sinne .

Likewise in the supper of the Lord Christ exhibiteth vnto vs his body and bloud to be eaten and dronken , whiche when we receaue worthily , then we receaue by faith remission of sinnes , consolation and grace .

Sacrificium est , quum nos ▪ Deo aliquid offerimus & damus : A sacrifice is , when that we do offer and geue some thing to God .

And where our aduersaries do obiecte against vs that we haue no true Churche , because we haue taken awaye the dayly Sacrifice , that is , the Masse ( as they call it ) and so haue no Sacrifice left : we aunswere .

First , that there be sixe kindes of Sacrifices , whiche the Church doth offer dayly vnto God .

The first kinde is the Sacrifice of a contrite minde , and of an humble spirite : Of the whiche Dauid doth speake in his Psalme : Sacrificium Deo spiritus contribulatus , cor contritum & humiliatum , Deus non despicies : A troubled spirite is a Sacrifice to God , a contrite and an humble hart , Psal 51. O God , thou wilt not despise .

It can not be declared how acceptably the diuine maiestie doth behold that hart , which doth vexe it selfe with the labour of repentaunce , which doth mollifie his hart with weping and teares , whiche beating it self with the morter of Gods loue , with the pestle of wisedom , doth make of it selfe a most sweete and precious ointment , which beyng layd vp in store in the beautifull boxe of faith , and seasoned and made sweete with a most fragrant and pleasaunt pouder of prayers , doth consecrate and sanctifie it selfe vnto the Lord . It can not be , that the hart so moued and affected can be despised of God . What other thyng did that ointment signifie , which that sinfull woman did poure out of an Alabaster boxe vpon the head of Iesus ?

The second kind of Sacrifice , is , Vituli labiorum the calues of the lips : Heb. 13. of the whiche Saint Paul speaketh saying : By him therfore we offer the Sacrifice of laude and praise alwayes vnto God , that is to say , the fruites of those lippes whiche confesse his name . And in this kinde are contained prayers , confession , geuing of thankes , and inuocation . Cap. 4 Of this maner of Sacrifice speaketh Oseas .

The third kind of Sacrifice is benificence , mercy , pitie , almes shewed and exhibite vnto the poore : of the which Micheas the Prophet speaketh after this maner : Indicabo tibi , homo , quid sit bonum offerre , & quid Dominus requirat a te : vtique facere iudicium , & diligere misericordiam : Cap. 6. I will shewe thee , O man , what it is to offer good thinges , and what God requireth of thee : to do iust iudgement , and to loue mercy .

Also S. Paul in the Epistle to the Philippians calleth that almes , Cap. 4. which came from them , sent vnto him by Epaphroditus , and an odor that smelleth sweet , a Sacrifice accepted and pleasaunt vnto God.

The fourth kinde of Sacrifice is the mortification of the fleshe by the spirite , in the whiche we offer our bodyes a lyuely , holy , and acceptable Sacrifice vnto God . Of this kinde writeth Saint Paul in the Epistle to the Romaines , saying : I besech you brethren by the mercifulnes of God , Cap. 12. that you make your bodies a quicke Sacrifice , holy and acceptable vnto God , that is to say , that you kill and slay all your fleshly concupiscence and carnall lustes . And so bring your flesh , through the helpe of your spirites , vnder the obedience of Gods holy law .

By these wordes it may appeare , that the supper of the Lord is not a Sacrifice propitiatorie , to be offered of the Priestes for the expiation and remission of sinnes , both of the liuyng and of the dead .

And we shall not finde in all the holy Scriptures , that the Ministers of the newe Testament be called either Sacerdotes , or Sacrifici . For that is attributed wholy and onely vnto Christ . And as it is written in the Epistle to the Hebrues , the Priesthood was translated vpon him . And for as much as he remaineth for euer , he nedeth no successor .

Obiectio .

The Prophet Malachie doth intreate of the sacrifice of Minhah , which he calleth Oblationem mundam & puram , a pure and cleane oblation that should be offered to the name of the Lord in euery place , from the rising of the sunne , to the goyng downe of the same , so that his name should be glorified among the Gentils . And by this Sacrifice he meant none other thing but the Masse , in the which fine & pure matter should be offered .

Responsio .

This obiection is very infirme and weake . For Ireneus interpreteth that place of bread and wine , and other gifts which the faithfull did offer in the Lordes supper .

contraiudaeos et aduersus marcionem . Tertullian expoundeth that place of Malachie of spirituall oblations , as of prayers , thankes geuing , inuocation and godly sermons .

S. Austen doth consent to the same exposition . Saint Paul saith : That Absque sanguinis effusione non fit remissio peccatorum : Without shedding of bloud , there is no remission of sinnes . And yet there is no bloud shed there ( say they ) but it is done Incruentè .

See , I pray you , how they cast doung in their owne eyes , and vomit out their owne shame .

But of Hostia incruenta , I haue spoken before in the first Tome .

Obiectio .

The Priesthoode after the order of Melchisedech is now extant and remaineth in the Churche . Wherfore as he offered bread and wine vnto God : so we do offer in forme of bread and wine the sonne of God . For to euery figure the thing that is figured doth aunswere , and is also more noble and worthy then the figure .

Responsio .

The historie of the booke of Genesis doth not record that Melchisedech offered bread and wine vnto God , but that he brought forth bread and wine vnto Abraham , and his hoste being weried , to refresh and comfort them . And so Rabbi Solomon doth interpret that place .

Agayn , the Hebrue word , Hozi , doth not signifie to offer , but to bring forth a thing . And Rabbi Solomon doth testifie , that Melchisedeth did testifie by this gift and good handsell to Ahraham , that he tooke it not in ill part , that his posteritie was slaine of Abraham .

Saint Ambrose doth euidently say , that these thinges were offered to Abraham , and not vnto God .

Obiectio .

This worde , Missa , is an Hebrue worde , as it appeareth in Deuteronomie , where is written this worde , Missath , cap. 15. whiche worde signifieth Spontaneam oblationem , a free offering . Ergo the Masse must needes be a Sacrifice , for Missa is deriued of this Hebrue worde Missath .

Responsio .

The Greke Churches neuer vsed this worde , nor called at any tyme the Lordes supper by this name , Missa . Furthermore , if this word Missa were deriued of this word Missath , it should be written Missah with Hae in the ende : but it is no where so written . It is therfore rather deriued Amittendo of sendyng , because that in the tyme of the Lords supper euery faithfull man did send his gifes to the Lordes table . Or els it is called Missa , for that they whiche were then Cathecumeni ( whiche were not yet christened ) were sent forth out of the Church , when the Minister begon to celebrate the Lordes supper . For they were suffered to tary no longer , by the reason they were not Baptised .

Rabanus sayth : Missa tempore sacrificii , quando cathecumeni foras mittuntur , clamante Leuita , si quis cathecumenus remansit , exeat foras , Lib. 1. institutionem . ca. 32 & inde Missa , quia sacramentis altaris interesse non possunt , qui nondum regenerati esse noscuntur : The Masse ( saith he ) is in the time of the Sacrifice , when cathecumeni wer sent forth , the Deacon crying , if any of the cathecumines remayne here , let hym go forth . And thereupon it is called , Missa , the Masse : because they which were not yet known to be regenerat , might not be present at the ministration of the Sacrament of the altar .

Innocentius sayth : Lib. 6. de sacra altaris myste . cap. 12 Officium diuiditur in Missam cathecumenorum & fidelium : Missa cathecumenorum est ab introitu vsque post offertorium , & dicitur Missa ab emittendo , quae eo tempore , quo sacerdos incipiebat Eucharistiam consecrare , cathecumeni foras de Ecclesia emittebantur : The Missall office is deuided into the Masse of the cathecumines , and the Masse of the Christians . The Masse of the cathecumines indured from the entraunce vntill after the Offertorie . It is called Missa of sending forth , because at that tyme , when the Priest began to consecrate the Eucharist , the cathecumines were sent out of the Church .

And by this it appeareth , that this worde Missa , is neither an Hebrue worde , nor yet doth signifie a free offering .

I heard once a bacheler of diuinitie ( who was resident in the cathedral Churche of Exeter , and did reade there the diuinitie Lecture ) saye , that this worde Missa commeth of this word Massa , a lompe of dowe or flower , out of the whiche was taken and made the fine cakes called the hostes , Whiche definition ( althoughe he were ignoraunt of the Hebrue and Greke toung ) he seemed to take out of Petrus Galatinus : whose wordes , concerning this matter , I haue recited before .

This shal be sufficient for this worde Sacrificium .

Gratia & pax .

GRatia hath in the Scriptures manifold significations : First , it is taken for the gift and participation of the holy ghost , whiche is geuen freely . Cap. 1. And so S. Paul vseth it in the Epistle to the Romaines , saying : Per quem accepimus gratiam : by whom we receaued grace , which some do interpret the gift pertayning to the Apostleship .

2. Cor. cap. 8. Secondly , Gratia signifieth benificence and almes , and so it is vsed in the Epistle to the Corinthians : Et in hac gratia abundetis : that you be bountifull in the same grace . 2. Cor. c , 1.

Thirdly , Gratia betokeneth Gaudium , ioy and gladnes : as in the Epistle to the Corinthians : Hac confidentia volui prius venire ad vos , vt secūdam gratiam haberitis : In this confidence was I minded first to come vnto you , that ye might haue had a double grace . And we haue a phrase in the Latin toung , by the whiche it is said , those thinges , whiche be delectable and pleasaunt , are said Habere gratiam : to haue a grace .

Fourthly , Gratia is taken oft times for mercy , which is called in the holye tong Chen : which the 70. interpreters do translate 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , Misericordiam , as wel in remitting of iniuries , as in contributing faculties & goods .

Fiftly , Gratia signifieth swetenes , and the comlines of communication : as Paul commaundeth our communication to be seasoned with wisedome , with a pleasaunt comelines . Prou. 10. And so Salomon requireth : Vt iustorum sermo gratiosus sit : that the communication of the rightuous men be swete and comely .

Sixtly , Gratia signifieth sometime Coronam , the crown : as in the Prouerbes : Vt addatur gratia capiti tuo : that the crowne , whiche thy father promised thee , may be set on thy head .

Finally , and specially , Gratia signifieth the fauour of god : & so the aungel vsed it in the salutation to the virgin Marie : Aue gratia plena , that is , all hail greatly in gods fauour . But the scholastical diuines with other do vse Gratia in that place for aboundance of vertues , by the whiche the virgin Marie did deserue the fauour of god . Wherupon , they inuented great honours to be geuen vnto the virgin Marie . They did excogitate to be song and sayd in her worshippe , Rosaries , Anthemes , Salue regina , Aue maris stella , and the nombring of bedes called our Ladies Psalter , inuented by one Petrus a french man , a lowsy & hypocritical heremite . But how aptly and well these thinges were applied to the virgin Marie , the godly ) thankes be geuen to God ) doth now most euidently see .

Pax.

Pax , first signifieth the prosperous successe and felicitie of all thinges . This worde , Pax , hath a strayghter signification in the Latin toung , them the worde , Scholom , hath among the Hebrues .

Ioseph asked his brethren : Est ne patri meo Pax ? as thoughe he would say : Is my father in good case , doth he want any thing ?

Pax in this place of Peter signifieth tranquilitie and quietnes of conscience . And this is the difference betwene grace and peace .

Grace is in God , by the which he doth fauour vs , and by the which he doth remit sinne throughe Christe without all merite . Peace in vs , that we beyng safe & sure of remission of sinnes through Christ , may be quiet in conscience .

The thyrde Prelection of the seconde Tome .

BEnedictus Deus et pater domini nostri Iesu Christi , 1. Benedictus qui secundum misericordiam suam magnam regenerauit nos in spem viuam per resurrectionem Iesu Christi ex mortuis . Blessed be God , 2. Dominus . euen the father of our Lord Iesu Christ , whiche according to his aboundaunt mercy hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead .

I will diuide this lesson into three members .

The first parte shal be the explication and openyng of the text .

The second shal be the declaration and confirmation of Christes diuinitie .

The third shal be a strong probation of Christes manhoode , with aunswers to the obiections of those heretikes , whiche do deny● Christes humanitie .

Concernyng the first : after that Peter hath absolued & made an end of the Epigraphe and inscription of this Epistle , now he goeth to that part , whiche is called Exordium , that is , the entraunce of his matter , in the whiche entrie he doth insinuate or couertly creepe into the mindes of his hearers by a certayn gratulation , or thankesgeuing . The tenor and meaning of these wordes is this :

Blessed , praysed , and thanked be God , which by his mercy through Christ hath redemed vs from death , and hath geuen vs life euerlasting . He doth prosecute euery member , and almost euery worde copiously and largely : partly , to commend & set forth the great benefites of God , & partly , to make away both plaine and profitable to that whiche foloweth .

First of all ( sayth he ) God is to be praysed , blessed , and thanked , for the Sacrifice of prayse and thankes geuyng is an amiable and acceptable seruice vnto God . Whiche Sacrifice who soeuer doth not vse to offer vnto God , he is not worthy of the name of a Christian .

Afterward , he declareth who is that God , that must be so praysed and thanked : verely , that is to say , the father of our Lord Iesus Christ . By the whiche wordes he doth shew and set forth the diuinitie of Christ , and the substaunce of the person .

Now for to be god is none other thing , then to be beneficiall , gentle , and bounteous , good & helping , & finally to be the preseruer , keper & defender of al persons .

For asmuch then as god did open , shewe , exhibite , and geue this great benificence and liberalitie to the world , euen then specially , when he sent his onely begotten sonne into the worlde : It is not without cause that he is called the father of our Lord Iesus Christ , as the which , doth shew himself specially god in Christ .

For , as god in time past called him selfe the god of Abraham , and would with that note and title be discerned and knowne from all fained and false gods : Euen so after he had manifested & made him self knowne in his sonne Christ , he would be none otherwise knowne but by the same Christ .

3. dole . Therfore , they whiche do conceaue in their minde the onely , naked , & bare maiestie of god without Christ , haue in the place of god an Idoll , as the Iewes , the Turkes , 4. Mahomet . and the professors of Machometes religion haue . For he that will know god , and haue god as a true god , let him euer inueste , adorne , and decke god with this title : God the father of Christ . For as often as our minde doth seeke god , and looke vpon god , except Christ be also conceaued , it wil be a vayne , a confused , and a desperate conception and contemplation . For without Christ , the goodnes and liberalitie of god can neuer be tasted nor perceaued of vs .

5. Spes viua , It foloweth in the text : In spem viuam . Here Peter sheweth the cause why god should be blessed and praised . Which god ( saith Peter ) accordyng to his aboundant mercy , begat vs agayn vnto a liuely hope , that is to say , therfore is god to be praised and thanked , because being neither prouoked nor allured by any merites or desertes of ours , beyng moued onely by his mere and naturall goodnes hath reuoked and called vs backe agayne from eternall death , vnto the hope of eternall life . And this is the sum and the scope of the whole gospell . And I beseche you marke here , what an apt and meete Epitheton Peter putteth to this worde , Mercye , he calleth it an aboundant , a great , and a riche mercy .

Psal. 103. The Prophet Dauid sayth in his Psalmes : Miserator et misericors dominus , longanimis , et multum misericors , non imperpetuum irascetur : The Lord is full of compassion and mercy , slowe to anger , and of great kindnes , he will not alway chide , neither kepe his anger for euer .

Truely , here is a great fayth , and a greate truste whiche we oughte to haue , when we be persuaded , that God is ours , that is , that god wil be meeke , pityfull , gentle , & slowe to take vengeance , whiche commeth to passe by none other meanes , but that god is a father , no enemie , nor tyraunt .

Now , if he be a father , then is he most louyng vnto his children . For how can any indignation , disdayne , or any reuenging affection continue long in the fathers mynde toward his children ?

In the tyme of the law , when all thinges were terrible and fearefull , then did the wrath of God seeme to haue none end . But when the sonne of god came , then would god the father haue all goodnes , all clemencie , all gentlenes to be in him , and to come with him .

Regen uit nos in spem viuam : He begat vs agayne to a liuely hope . This phrase of speakyng hath a greater energie , then if he should haue sayd , he hath restored lyfe agayne vnto vs . For this worde regeneratyng and begettyng agayne doth admonishe and put vs in minde of our infirmitie and miserie . Adam begat vs , but that was vnto death . For by nature we be the children of wrath and indignation . Therfore , they had neede to be regenerate and borne agayne , whiche would be the children and heires of god . And thys begettyng agayne doth god the father worke in them whiche beleue in Christ .

Per resurrectionem Iesu Christi ex mortuis . It foloweth , by the resurrection of Iesu Christ from the deade . Here Peter sheweth the maner and the waye howe we be renued and borne agayne vnto the hope of immortall lyfe . Truly euen by this ( sayth Peter ) that god raysed hys sonne agayne from death . The resurrection of Christ doth comprehende the whole mysterie of Christe . For by Christe hys resurrection it is declared to the whole worlde , that sinne is clensed and put awaye . For , excepte the Lorde had clensed and put awaye sinne , death , whiche is the rewarde and price of sinne , had preuayled agaynste vs . But the Lorde dyed and is rysen agayne . Therefore he hath put awaye both death and sinne : not that they bee not , but that they cannot hurte the faithfull , whiche learne and beleue by the lyuelye resurrection of Christe , that the lyfe eternall is prepared for them .

To make the matter more playne , no man can beleue in God , without a certayne meane , and middle . Therfore , when we would appeare before god , or call vpon hym , we haue neede of some other , whiche may solicite our cause & reconcile vs to God . Nowe , there is none other meane and middle , but onely Iesus Christ .

Therfore , the fayth of the Turkes , and the Iewes , is no true fayth . And where they beleue and confesse , that God is the maker of heauen and earth : euen so doth the deuil beleue , but it doth nothyng auayle hym . No more doth theyr fayth profite them , because they presume to come into the syght of God without Christe , whiche is the true and onely mediatour , as Paule sayth to the Romaynes : Cap. 1. Acceslum habemus ad Deum in fide , non per nosmetipsos , sed per Christum : We haue accesse vnto god in fayth , not by our selues , but by Christ .

Wherefore , when we go to god , we muste bryng Christe with vs , we must come by hym , and satisfye god by him , and to do all thynges with god by hym and in hys name . And this is it that Peter here sayth : Per resurrectionem Iesu Christi : That is , because Christe is rysen agayne , is ascended into heauen , and sitteth at the ryght hande of the father . For , he ascended for thys cause , for to sende and to geue vs hys holy spirite , by the whiche we beyng borne agayne , myght be bolde to come to god , and saye : O father , beholde , I am come before thee , and do praye vnto thee , not that I haue any confidence and truste in my prayer , but because my Lorde Christe doth make intercession for me : he is myne aduocate , he is myne atturney , he hath suffered death for me , and hath receaued vpon hym for my cause both sinne , death , and hell : he is rysen agayne , and hath vanquyshed all myne enemyes : he hath purchased for me the hope of eternall lyfe . Therefore , when I come to thee , O God , I must needes bryng Christ with me , or elles I come vnworthely , or elles I come in vayne . Awaye , therefore , you Papistes , awaye with your intercession vnto Sainctes , with your workes of supererogation , 6. Purgarory with your pipyng Purgatorie , and suche other lyke trashe . I tell you , that neither remission of sinnes , nor the fauour of God , nor eternall lyfe and saluation can be obteyned by none other meanes , but by Christ : and that ( I say ) by Christ onely .

Thus I haue playnely opened vnto you the texte of Sainte Peter before rehearsed . Nowe will I descende to the seconde parte , that is , to the intreatie of Christes diuinitie .

Pars secunda .

The vniuersall Scripture doth call God a father , and that a father eternall . None is father of hym selfe , but the father of a sonne or some chylde . And because the father is eternall , it doth necessarily folowe , that he haue a sonne eternall , equall and consubstantiall vnto him in all thynges .

For the confirmation of this , Paul bringeth in two testimonies , the one out of the second Psalme , where it is written , I will declare the decree , that is , the Lord hath sayd vnto me , thou art my sonne , this day haue I begotten thee , Hodie , this day , 7. Hodie . that is , from the beginning , or eternally ( as Austen , and Theophilactus do expound it . )

The second testimonie is out of the second booke of Samuel : Ego ero illi pater , et ille erit mihi filius : I wil be his father , and he shal be my sonne . Whiche wordes Paul doth apply to Christ the sonne of God .

Micheas the Prophet hath for this matter a goodly testimonie : Et tu Bethleem Ephrata paruula quidem es in millibus Iuda , cap. 7. ex te prodibit mihi dominatur in Israele et exitus eius a seculo a diebus aeternitatis : And thou Bethleem Ephrata arte litle to be among the thousands of Iudah : yet out of thee shal he come forth vnto me that shal be the ruler in Israell , whose goyng forth hath bene from the begynnyng , and from euerlastyng .

Wherupon , Christ him selfe doth say : Amen , dico vobis , Iohn . 8 , antequam Abraham fieret ego sum : Verilie I say vnto you , before Abraham was , I am . He doth not say . I was or I shal be , 8. Egosum . but I am ▪ alluding to the ineffable name of the Lord , Iehouah .

There is a greeke worde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whiche signifieth to be of the same essence . Of this worde there was great altrecation amonges them of the olde tyme .

Eusebius doth compendiously shewe , howe this worde was vsed of the Nicene Councel : where it was defined , that Christ was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , cum patre , that is , of one substaunce with the father . Whiche thyng hath an expresse signification , that the sonne of god hath no participation nor similitude with the creatures that were made , but is likened onely to the father which begat him , nor is of any other essence or substaunce , but of the fathers .

Cap. 13. Zacharias bringing in god speakyng , doth say : Excitare O gladie super pastorem meum , et super virum coaequalem mihi : percute pastorem , et dispergentur oues gregis : Arise O sworde vpon my shephearde , and vpon the man that is my felow , sayth the Lord of hostes , smite the shepheard , and the sheepe shal be scattered .

Behold , he calleth the shepheard that is smitten , his felow , And who was that smitten shepheard , Cap. 10. it is written and declared in the gospell of Iohn .

Obiectio .

Saint Hierome , which was expert in the Hebrue tongue , did translate and read Virum cohaerentem mihi , and not Coaequalem mihi . Therfore , this texte maketh nothing for his diuinitie .

Responsio .

As Saint Hierome doth not denie the Hebrue worde , Amith , to signifie coequall or felow : so be putteth in the steede therof an other worde of the same equipollencie and efficacie . For he sayth in his commentaries : Vir cohaerens deo quis est nisi qui ait : ego in patre , et pater in me est : A man cleauyng together with God , who is it , but he that sayth : I am in the father , and the father is in me .

Cap. 5. Agayne , in the gospell of Iohn it is written : Propterea quaerebant Iudaei Iesum interficere , quia no solum soluisset sabathum , sed et patrem suum dicebat Deum , aequalem se faciens deo : Therfore the Iewes sought the more to kill Iesus , not onely because he had broken the sabaoth , but sayd also that god was his father , and made himself equall with god . Neither the equalitie can consiste in any other thing , but in substaunce .

The Iewes do vnderstand that whiche the Arrians will not see and perceaue : that is , that the Lord by a singular maner did cal god his proper & natural father : of whom naturally he was begotten , his naturall and consubstantiall sonne .

Cap. 8. Christ sayth in Iohn also : Ego ex patre processi et veni : I proceded from my father , and came . He doth not say onely I came , but I proceded , that is , I proceded such an one as the father is in substaunce , certes true god of true god .

Agayne , he sayth : Ego et pater vnum sumus : I and the father am one , that is , one thyng , Iohn . 10. not one in concorde and consente , but in identitie and substaunce .

9. Vnum sumus . Cap. 2. Furthermore , al thinges that were made , were made by him , that is , by Christ . Therfore , he is no creature , but true god creating all thinges .

Saint Paule to the Philippians doth saye , that the sonne was in the shape of god : but to be in the shape of god is none other thyng , but to be equall and consubstantiall vnto god in all thynges . For the Apostle addeth these woords : Non rapinam arbitratus est , se aequalem esse Deo : he thought it not robberie to be equall vnto god .

Nowe , that thing whiche is gotten by robberye , pertayneth to an other , and is possest by iniurie .

S. Ambrose sayth : Quum hanc vnitatem substantiae in patrae et filio non solum prophetica et euangelica authoritate cognoscas : quomodo dicis , in scripturis diuinis homousion non inueniri ? Lib. 5. de fide cont. Arrian . quasi aliud sit homousion , quam quod dicit : ego de Deo patre exiui , et ego et pater vnum sumus : For as much as thou doost know this vnitie of substaunce in the father and in the sonne , not onely by the prophets , but also by the gospel : how saiest thou , that homousion is not founde in the holy scriptures ? as though homousion doth differ from that which he saith : I came out of the father , and I and the father am one .

Sainct Austen confirmeth the same . Also Christ saith to his Apostles : Lib. 14. cont. Maxim. num & vos vultis abire ? respondit omnium nomine Petrus , domine , ad quem ibimus ? verba vitae aeternae habes , & nos credimus , & cognouimus , quòd tu es Christus filius Dei viui : Will ye also go away ? then Simon Peter answered him , maister , to whom shal we go ? Thou haste the wordes of eternal life : and we beleue and knowe , that thou arte Christ , the sonne of the liuyng god .

Obiectio .

It is true in deede ( saith the Arrian ) that Christ is the sonne of God by adoption , & imputation & because he hath receiued a more plentiful grace than al other of God . But he is not the natural sonne and the consubstantial sonne of the father .

Responsio .

In the gospell of Marke the high priest said to Christ : Cap. 14. tu es Christus ille filius benedicti ? art thou that sonne of the blessed god ? Likewise he saith in Mathew : I adiure thee by the liuyng god , that thou tel vs , whether thou be Christ , the son of the lyuing god : Iesus answered ego sum : I am . For you shall see the sonne of man sitting vpon the right hand of the power of god , and comming in the clouds of the heauens .

This confession of the Lorde , as most blasphemouse and worthie death they brought before Pilate , crieng : we haue a lawe , and after our lawe he oughte to dye , because he made himselfe the sonne of God .

Furthermore , Christ saith in Iohn : Cap. 10. I haue shewed many good workes vnto you from my father : for which of those workes do you stone me ? The Iewes answered him sayeng : for the good worke we stone thee not , but for blasphemy , and that thou being a man makest thy selfe God .

Againe , Christ saith to his disciples : ne turbetur cor vestrum , creditis in Deum , Iohn . 14. et in me credite &c. Let not your harte be troubled : ye beleue in god , 10. Many dwelling places beleue also in me . In my fathers house are many dwellyng places : if it were not so , I would haue tolde you : I go to prepare a place for you , & though I go to prepare a place for you , I will come again and receiue you vnto my selfe , that where I am , there may you be also . And a title after he saith : I am the way & the truth , & the life . &c.

Here he commaundeth vs to beleue in him as in the true God . Also he saith : Pater venit hora , glorifica filium tuum , vt filius tuus glorificet te &c. Father , Iohn· 7 , the houre is come , glorifie thy sonne , that thy sonne also maye glorifie thee , as thou hast geuen him power ouer all fleshe , that he should geue eternal life to all them that thou haste geuen him . And this is life eternall , that they know thee to be the onely very liuyng god , and whom thou hast sent Iesus Christ . I haue glorified thee on the earth : I haue finished the worke that thou gauest me to do . And now glorifie me , thou father , with thine owne self , with the glorie which I had wyth thee before the worlde was . By these wordes Christ doth proue him selfe to be the true God .

Finally , sainct Paule in the epistle to the Romains hath a strong testimonie for the diuinitie of Christ . His words be these : Of whom , concerning the fleshe , Cap. 9. Christ came , whiche is god ouer all , blessed for euer , Amen .

The like sayeng is in the epistle of sainct Iohn , the wordes be these : we are in him that is true , that is in his sonne Iesus Christ . 1. Ep. cap. 2. This same is very god and eternall lyfe .

Well , I will conclude this parte with a golden and godly similitude writen by the learned father and godly byshop Cyrillus , who writeth after this maner : filius in patre & ex patre est , non profluens foras , sed aut quasi à sole splendor , aut quasi ab igne insita sibi caliditas . In his enim exemplis vnum ab vno produci , & ambo consempiterna sic esse conspicimus , vt aliud absque alio nec esse possit nec naturae suae rationem retinere : quomodo enim erit sol splendore priuatus , vel quomodo erit splendor , nisi sol sit à quo defluat ? Ignis verò quomodo erit calore carens ? vel calor vnde prodeat , nisi ex igne , aut ab alio forsan non procul à substantiali qualitate ignis disiecto &c. that is to saye : The sonne is in the father , and of the father , not flowing out of an other , but eyther as it were the brightnesse comming from the sunne , or els as it were the natural heate coming from the fire . For in these examples , we see the one to be so produced and brought forth of the other , and so to be perpetually annexed together , that neyther one can be without the other , neyther reteine nor holde his proper nature . For , how shal the sunne be without brightnesse , or how shall there be brightnesse , vnlesse ther be a sunne from which it may come ? Or from whence can heate come , but from fire , or from some other thing not far distante from the substantial qualitie of fire ? Therfore like as the natural qualities are together which their subiectes from whome they come , and doo alwayes shewe from whence they come : so in the onelye begotten sonne of God we must vnderstand , that not onely he is with the father , but also he is beleued to be in the father , not straunge from the nature nor inferior to the father by nature , but is with him , and of him after the maner of an vnspekeable generation .

Thus I haue brought you sufficient testimonies for the proofe of Christs diuinitie : and now wil I procede to the third parte , which shal be to establishe with strong arguments and reasons that Christ was a very true and naturall man , sinne only excepted .

In the first boke of Moyses God saide vnto the serpente : I wil put enmitye betwene thee and the woman , Genes. 3. 11. He shall . and betwene thy seede & her seede . He shal breake thine head , and thou shalte bruse his heele &c. Who knoweth not the head of the serpent to be the kyngdome , the might , and the power of the deuil ? And all the scripture doth testifie , that Christ ( who was called the seede of the woman ) hath vanquished and ouercome this mightie tirannie of the said serpent . And Christ is properly called sèmen , for the veritie of the humaine nature . But he is called the seede of a woman , not of man , by the reason he was conceiued of the holy Ghost , without the seede of man .

The like promise was renued and inculked vnto Abraham , In semine tuo benedicentur omnes gentes orbis : Genes. 22 In thy seede shal be blessed all the nations of the worlde . Saint Paule to the Galathians doth say : This seede of Abraham in the which we obteine blessednes , is Iesus Christe .

The same Apostle in the epistle to the Hebrues doth write , that Christ toke not vpon him the nature of Aungels , Cap. 2. but he toke the seede of Abraham . By naming the Aungels , he excludeth all spiritual substaunces . By the seede of Abraham , he vnderstandeth the very substance of mans fleshe .

The scripture doth deduce the line and progenie of Christ out of the loynes of Abraham vnto Iacob , and out of him into Iuda , and so again vnto Dauid , vnto whom the promis of the sonne of God was again renued . Nathan said vnto Dauid : Thus the Lorde saith : when thy dayes be fulfilled , thou shalte sleepe with thy fathers , 12. Nathan . and I will set vp thy seede after thee , whiche shal procede out of thy bodie , and will establish his kyngdome : he shall build an house for my name , and I will establishe the throne of his kyngdome for euer .

Obiectio ,

This is spoken of Salomon , who builded the great and sumptuouse temple of Ierusalem , and not ment of Christ .

Responsio .

Salomon was born while Dauid liued , and his kyngdom soone fayled . But the Prophet Dauid speaketh here of a sonne which should be borne vnto Dauid 〈…〉 ●s death : for he saith : when thou shalt slepe with thy fathers , I will raise 〈◊〉 s●ede , after thee , which shall go forth out of thy wombe , as it is written in the psalme : de fructu ventiis tui ponam super sedem tuam : Out of the fruite of thy wombe I will set out vpon thy seat . Now , the Virgin Mary was of the progenie of Dauid , of the whiche virgin Christ was borne , of whom the Aungel spake vnto the virgin , sayenge : & dabit illi dominus Deus sedem patris ipsius , Luk. 5. &c. And the Lord God shall geue him the seate of Dauid his father , & he shall raigne ouer the house of Iacob for euer , and of his kingdome there shal be none end .

Sainct Paule saith : filium Dei factum ex muliere : Gal. 4. that the son of God was made of a woman , concernyng the humaine nature .

Iohn the Euangelist writeth , verbum caro factum est , & habitauit in nobis : Cap. 1. the worde was made fleshe , and dwelled among vs : not that the worde was tourned into flesh , but that the woorde tooke fleshe vpon him , and that God became man . 13. Factum est In polymor . suo dial. 1 1 , Ioh , ca. 4.

The Ortodoxe and christian fathers do expounde this worde to signifie , assumsit : as Theodoretus and other .

The same Iohn saith : Euery spirite which confesseth Iesus Christ to haue come in the flesh , is of god : and euery spirit which doth not confesse Christ to haue come in the flesh , is not of God . Wherupon we maye freely pronounce Valentinus , Appelles , Manicheus to be of the deuil , and their opinions to be moste detestable heresie .

Againe , sainct Paule in the epistle to the Romaines saith : quorum sunt patres ex quibus est Christus secundum carnem : Of whome are the fathers , and of whom , concerninge the fleshe , Christ came .

Tertullian , to proue that Christe had a verye true humaine nature , writeth after this maner : nihil ex aliqua materia desumitur , quin eius indicia & vestigia nonnulla conseruet , &c. Nothing is taken or made of anie matter , but it keepeth some tokens and apparance thereof . Because the bodi of the first man was made of earthe , therfore it did retaine the kinde of the two elementes . for , the fleshe representeth the earth , and the bloude representeth the water . And manie things do make demonstration , that we , concerninge oure bodies , be earthlye .

In the earth are clottes and cloddes , in our bodies are muscles and fleshie knottes .

In the yearthe are rockes and hard stones : in our bodies are bones .

In the yearth are floddes and riueres : in our bodies are vaines whiche water all the members with bloud In the yearth are dispersed the rootes of plantes and trees : in our bodies are synewes .

In the yearth are smaleflatte stones : in our bodies are hornie nailes .

In the bowels of the earth are certain mettals : in the holownes of our bones are marrowe or marie .

In the yearth we see mosse and herbes to growe : in our bodies do growe heres , as the beard and the bushe .

Nowe , when all these particulers had place in the bodie of Christe , the Anabaptistes , without all cause or reason , goe aboute to affirme , that Christ brought his bodie from heauen with him , and that he passed throughe the wombe of the virgin Marie , as water dothe thorough a pipe .

But let vs nowe see their reasons and obiections , wherwith they go aboute to establishe their hereticall doctrine .

Obiectio . 1.

First , say they , if the bodie of Christ should not be celestiall and heauenly , but taken of the wombe of the virgin : how then doth Paule say , Christ to dwell in our hartes . For his material bodye can not enter into our harts . And so shuld we haue but halfe Christ to dwel in vs .

Responsio .

Paule doth euidently and plainly declare how Christ dwelleth in our hartes : for , he addeth per fidem , by faith . Now , faith it selfe doth apprehend not parte of Christ , but whole Christ , as in the sacrament of the Eucharist , and in the worde of God , whiche setteth forth vnto vs our saluation .

And that this is spirituallie to be vnderstand and iudged , it appeareth by the conference of many other places in the scriptures .

It is written in the Epistle to the Romains : If Christ dwel in you , god which raised him from death , Cap. 8. will quicken and make a liue your bodies , propter spiritis eius qui habitat in vobis : through his spirite , which dwelleth in you . Here maye you manifestly see , that Christ dwelleth in vs by his spirit , not by his real and carnall bodye .

Obiectio . 2.

No creature is to be worshiped , if Christ toke his bodie of a virgin , there is no doubte , but it was created . Wherfore , it ought not to be worshipped : but Christ ought to be worshiypod . Ergo , he toke not his bodie of the virgin Mary .

Responsio .

We must take hede , that we diuide not the natures of Christ with the heretike Nestorius . The vnitie of the person is to be vewed and considered , whole Christ is worshipped of vs , that is , that same diuine parson , which , whersoeuer it be , or how so euer it be worshipped , hath alwayes the humanitie ioyned with it , which can not be separate from the diuine nature . Now , if the reason and tenor of adoration be explored and tried , the same is to be referred not to the humanitie , but to the diuinitie . Which two natures are alwayes in Christ inseparable .

Obiectio . 3.

It is written in Mathew : That which was borne in her , is of the holy ghoste . Mark here and note , Cap. 1. how Mathew doth say : Christ was born in Marie , and not of Marie . Therfore , he toke no matter of her .

Responsio .

This place of Mathew doth most chiefly confute them . For here is attributed vnto Christ , that he was borne in the virgin . Now , to be borne , is not to passe thorough a pipe or a conduit , but truely to take matter and substance of a bodye , of that wherof it is said to be borne .

And where they vrge this preposition , in , as where it is said , natus est in ea , he was borne in her : This phrase is but onely once vsed in all the scriptures . When on the other side , in infinite places it may be shewed , that Christ was borne ex semine Dauid , of the seede of Dauid . But these heretikes are so far past shame ( as Tertullian writeth ) that where so euer they finde this preposition , ex , they put it out , and place in the steede therof this preposition , in , that they might the better establishe their detestable doctrine .

Obiectio . 4.

It is written in S. Iohn , that Christ said : vos de terra estis , ego de superius : You are of the earth , I am from aboue . Therfore , Christ comming from aboue toke no bodie in the earth .

Responsio .

Christ is from aboue , concernyng his diuine nature . Furthermore , he is said to be from aboue , because al his actions & doinges were ruled and gouerned , not with earthly affections , but with the heauenly & diuine spirit . But in the Iewes ( whom he reproued ) it was otherwise . For they were mere and naked naturall men , and were lead with carnall and earthly affections and lustes .

Obiectio . 5.

A certaine woman in Luke cried out and saide : blessed is the wombe that bare thee , and the paps which gaue thee sucke . But Christ answered : yea rather blessed be they which heare the word of God , and do kepe it . By this it appeareth , that Christ denied himselfe to be borne of the virgins wombe .

Responsio .

Christ in these wordes did not reiecte nor refuse the kinred of his mother , but did shew which was the better degree of felicitie , as though he had said : the wombe which bare me , is not blessed for the bare birthes sake , but for faiths sake . And so are all they whiche heare the word of god , and kepe it . So that in these words of Christ ther appereth no negation , but rather a comparison of the degrees of blessednes .

Obiectio . 6.

The Aungels in the old Testament tooke vnto them mans flesh , and put vppon them our bodies , who , notwithstanding , were not borne of women . Wherfore than may we not say and affirme the same of Christ , that he did put vpon him the shape of man , and yet tooke it not of the virgin Marie .

Responsio .

The likenes of the Aungels appearing in the shape of man must not be compared with the incarnation of the Lord . For they toke not vnto them bodies , that they should be crucified , that they should dye , and redeme mankinde , but that they should execute , and do the messages committed vnto them . But Christ woulde become very man , that he might redeme mankind , which thing could not haue bene brought to passe , if he had brought his body from heauen , seing that the celestiall and terrestrial nature do differ plusquam genere .

Obiectio . 7.

Hilarius wrote in his boke of the Trinitie , that the virgin Marie added nothing of her owne substaunce vnto the fleshe and bodie of Christ , beside the ministerie of conceyuing , of bearyng , and of deliuering .

Responsio .

This sentence of Hilarie auaileth them nothing . For he doth most euidently testifie the bodie of Christ to be a creature : but he saith , that Marie added nothing of her owne substance , beside those three ministeries , of conceiuyng , bearyng , and bringinge forth . For the fourth ministerie had been to haue had copulation with man , and to haue admitted his sede , which she did not .

Quaestio .

But what maner of fleshe was the fleshe of Christ ? had it a soule , or no soule ? Arrius taught that the sonne of god tooke onely flesh without soule , & the worde was in stede of the soule .

Apollinarius did attribut a soule vnto Christ , but toke away that part which is called mens , denieng it to be a reasonable soule . 14. Mens . Cap. 20. But the holy scripture geueth vnto Christ a soule , and likewise vnto the same soule mentem a minde .

The Lorde sayth in the gospel of Mathew : the sonne of man came to geue his soule a redemption for many . And Christ himself said : tristis est anima mea vsque ad mortem : my soule is heauie , euen to death .

Again in Iohn be saith : my soule is now troubled . Now , if this soule of Christ had ben destitute of that part , which is called mens : how could he be sad , vnderstand , desire and remember ?

Christ saith in s . Luke , the sonne of man came not to destroie the soules of men , but to saue them . Now man was lost both in bodie and in soule : Therfore , cap. 9. that he might be saued both in bodie and in soule , Christ our sauiour toke vpon hym a very true humain bodie , and a reasonable soule .

To conclude for both the natures of Christ , the holy fathers fighting against heretiques , which denied , ether the humain nature or the diuine nature of Christ , or els the coniunction of both natures in one person , tooke their arguments of the natural maner of the Euchariste .

If Christ had come vnto vs onely in the diuine nature , and had no humaine fleshe , but phantastical , what communion and felowship had ben betwen vs and Christ ? Sainct Paule interpreting these wordes : Ego & pueri , quos dedit mihi Deus , beholde , here am I and the children , which god hath geuen me , saith thus : For asmuche then as the children were partakers of flesh and bloud , he also himself likewise tooke part with them .

If they take awaye the flesh and bloud of Christ , then they do berieue vs also of the spiritual meate , which we apprehend and take by faith . And so they wil vtterly destroye the sacrament of the Lordes table . On the other side , if they take away the diuine nature from Christ , than he should be onely a mere natural man . And so his fleshe and bloud should haue nothyng preuailed to our instauration & redemption . For , although the whole matter of heauenly lyfe to be geuen vnto vs , was executed by the flesh of Christ : yet it did depend only of the diuine nature . Nor it had ben any great matter to haue had any communion or felowship with the fleshe of a bare and mere man . For , we haue that naturallie with all men , but if doth nothing profit . Therfore , the holy communion requireth the partakyng of suche a fleshe , which could geue lyfe , which could not be had , if the diuine nature should haue ben withdrawen from Christ .

15 : Symbol of Athanasius We will therfore conclude this lesson with the scriptures , and with the symbole of Athanasius . which both do affirme , that Christ is god begotten of the substance of the father before all worldes , and that he is man borne of the substaunce of his mother in the worlde , perfect god , and perfect man , subsisting and beinge of humaine fleshe , and of a reasonable soule , Which shall come again in the same fleshe , but yet glorified , to iudge the quick and the dead . To whome , with the father , and the holy ghost be all honor and glory . Amen .

Hic sequuntur Miscellanea praelectionis tertiae . Tomi . 2.

Benedictus . 1.

BEnedicere in the hebrue toung is called Barak and it signifieth somtimes to make blessed , luckie , cap. 12. prosperous and fortunate . As in Genesis : faciam te in gentem magnam , & benedicam te . that is : I wil make thee a great nation , and will be blesse thee , which is as muche to saie , as , I will make thee happie and fortunate . Cap. 28. Also it is written in Genesis . Det quoque tibi benedictionem Abrahae . Let him geue thee also the blessinge of Abraham , that is , let him make thee luckie and safe .

Secondlie benedicere , betokeneth to make plentifull , to encreace and augment the power of procreation of children , Cap. 9. as in Genesis . Benedixit deus Noe & filios eius , & dixit ad eos crescite & multiplicamini , that is . God blessed Noe and his children , and saide vnto them : Growe ye , and multiplie , he blessed them , that is , he made them fruitfull .

Thirdlye benedicere , signifieth to magnifie , celebrate , and make holi , as in Genesis : benedixit diei septimo , He blessed the seuenth daye , cap. 2. that is , he did magnifie it and set it forth with singular laude and praise .

Fourthly , it signifieth somtime to do good , as in Genesis , Vt benedicam benedicentibus te . I wil do good to them that do good vnto thee . Cap. 12.

Fiftely , it betokeneth to praie and wish well and good lucke to them that departe or go away , as in the Acte of the apostles . Vt nec plura locutus benedixit eis , that is . And speakinge no more , he blessed them , that is , Cap. 1. he bidde them farewell , and so ascended to heauen .

Sixtly , it betokeneth to salute , as in Genesis . Benedixit Iacob Pharaoni . Iacob blessed Pharao , that is : Cap. 47. He saluted him and wished him wel to doe .

Seuenthly , it signifieth to geue and yelde the victorie , Cap. 32. as in Genesis Nondimittam te nisi benedixeris mihi . that is . I will not let thee go excepte thou knowledge me to be thy ouercommer , and confesse thy selfe to be ouercomme . The Latin men do say : Herbam dare , manus porrigere , palmam proferre , and suche like phrases , to signifie , to geue place .

Eyghtly , it betokeneth to praise , and to geue thanckes , as in the psalmes . Benedic anima mea domino , that is . My soule praise the Lorde . And againe : Benedicite omnia opera domini domino . O all ye worckes of the Lorde , praise the Lorde . And in this signification saincte Peter vseth in this place , Benedictus dominus deus .

Finally , benedicere doth signifie to curse and blaspheme . For blasphemies were so odious to the fathers of the olde tyme , that they were afearde to name and terme them with their owne proper word , and therfore did expresse them oftentimes by a contrarie word , as Iob did vse , saying . Ne benedixerint filii mei deo . Least my children blaspheme god . Cap. 1. Cap. 15.

Benedictio , is taken somtime in the holy scriptures for almes , as in Paule to the Romains , where he doth saye after this maner . Scio quod cum venero ad vos , in plenitudine benedictionis euangelii Christi venturus sum . I knowe that when I shall come to you , I shall come in the plentifulnes of the gospel of Christe , that is in the aboundaunte liberalitie of your almes , geuen to the maintenaunce and setting forth of Christs gospel and his preachers .

Benedictio , sometimes is vsed for sweete , pleasant and flattering speach , through the whiche the mindes of the simple are seduced and brought from the way of truth , as in the Romains . Cap. 16. S. Paule doth exhort vs to note and take heed of them which deceiue the harts of the innocents through swete wordes and faire speakyng . Christ in the gospel of Matthew vsed this worde benedico , and also in the gospel of Marke . Which word the papistes both ignorauntly and folishly haue abused . For they say benedicere in that place betokeneth to blesse with the signe of the crosse , and to make gestures with the hande , crossynge to and fro . But if they would conferre this worde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 whiche Mathewe and Marke do vse , with the worde that sainct Luke doth vse , they should soone perceyue what benedicere meaneth . Saincte Luke dooth vse this woorde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , id est , gratias agens , whiche betokeneth to geue thancks , to singe praises to God , and to wishe well , and no other thing is meant by this worde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 whiche Mathewe and Marke do vse . Againe when he gaue the cuppe , he vsed this worde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is an interpretation and declaration , that it signifieth one thyng in both places .

Likewise sainct Paule doth vse this worde benedicere , in his first epistle to the Corinthians , his words be these . Poculum benedictionis cui benedicimus , nomine commemoratio sanguinis Christi est ? Many do vnderstande by this worde benedictio , consecratio : which if it be rightly vnderstande , we do not repell nor put from the sacrament , because that those signes and symboles whiche before were vulgar and commune to eate and drinke , are now translated by the worde and institution of Christ to a sacramentall nature , that they might be holy signes of the body and bloud of Christ : which before , were not . Consecration is not to be taken in that sense as though it were a certaine magicall excantation whiche doth transubstantiate and chaunge the natures of thinges . But benedictio is the decree of Christe , by the which those symboles are appointed to a holy and mysticall vse .

Obiectio .

Why then the meate and drinke whiche is set vpon our commune table to be receyued at dinners and suppers , are as good as the sacramentall meate and drinke , for they also are sanctified by prayers , the worde of God , and ( as the common terme is ) by sayenge of grace , as it is written in the Epistle sent to Timothie .

Responsio .

The signification of both is not like . For in our common meales we desire by the worde of God and prayer , that we maye lawfully vse the creature of God , that if any part of the fyrst malediction be lefte in it , which was inflicted vpon the earth , and the fruites therof may nothing hurt vs . But the sacramentall symboles appointed by the worde and institution of God , are made signes and misteries of our saluation .

Chrisostome vnderstandeth by benediction , thankes geuynge . Quoniam ( inquit , quando calicem in manus accipimus , deo benedicimus , & illi gratias agimus . Because ( sayth he ) when we take the cuppe into our handes , we praise God and rendre thankes vnto hym . And by this he iudgeth the argument of the Apostle to be more firme and sure , as thoughe it were sayde , you gaue thankes to God , that you are clensed from sinne , and deliuered from the deuell . How therfore now do you returne to communicat at the tables of deuels ? To be short , when in receyuing of the Lords supper , we do geue thankes and recorde what goodnes god hath geuen and promised vs by Christ , that is the true consecration as they cal it , and not rehearse certaine prescribed wordes with exercising and blessing the sacramentall signes .

To make an end of this worde benedicere , I will shew also how sainct Paule doth vse it in the Epistle to the Hebrues . His wordes be these . cap. 7. Nemo negat qui in id quod minus est , ab eo quod maius est benedictionem accipiat , that is : No man doth denie , but that which is lesser , doth take benediction of that whiche is greater . In this place sainct Paule speaketh of Melchisedech and Abraham , and sheweth that Abraham as lesser , tooke blessyng of Melchisedech as the greater . We must not vnderstande nor thincke , concernyng this benediction , that Melchisedech being a holy and wise man did vse crossyng and blessing with saying of certaine wordes vpon the heade of Abraham , but some other matter far from that kind of blessing is meant by the Apostle . For this benediction was a solemne precation wherewith he that was indued with some publique and notable honour did commende priuate men vnto god . This benediction which Paul doth make mention , is the symbole of some great power . As Isaacke blessed his sonne Iacob . And as Iacob himself blessed his nephews Ephraim and Manasses . This benediction was not mutual , that the sonne likewise should geue the same benediction to the father . But the authoritie of the greater is required to geue this benediction , which may well appere out of that place of the booke of Numeri , Cap. 6. where it is written , that afterwards it was commaunded to the prieste to blesse the people . A promise was added forthwith that they should be blessed of god whom the priest blessed . And it is rather to be called and iudged the benediction of god , then of man . For as the priest doth supplie the roume of Christ in offring sacrifices : So he was in blessinge the people no other thinge but the minister , messenger and delegate of the high God . Cap. 4. And that which Luke rehersed is to be taken in the same sense , wher it is said that Christ liftinge vp his handes did blesse the Apostles . This maner of liftyng vp the handes was borrowed of the priestes of the olde lawe , that Christ might shewe himself to be the same person , by whome God the father doth blesse vs .

Obiectio .

Where you saye that the lesser euer taketh blessinge of the greater , it semeth not to be true . Cap. 1. For it is written in Luke how Simeon being a mere naturall man , did blesse Christ being God and man . Ergo the lesser may geue blessyng to the greater .

Responsio .

If thou wilt restraine this worde benedictio , onelye to Marie and Ioseph , the matter is answered very soone . But Luke doth comprehende in his wordes Christ also . And in dede it maye be demaunded by what authoritie and lawe , Simeon did vsurpe to hymselfe the office of geuynge blessyng to Christ . But it may again be probablie aunswered that Simeon bring a priuate man & none of the common sort , did blesse Christ , and not as one which was a publique personne ▪ for he was no priest as diuerse learned men do write , and as the veritie dooth also declare . Benedicere therefore in this place dooth signifie to praye for the happie and luckie successe of the kyngdome of Christ , to wishe helth , good fortune , and glorie vnto Christ . Where vpon it doth appeare howe shamefullie they be deceyued whiche doe imagine that the benediction of Simeon was suche a kynde of benediction , as the popish bishoppes were wonte to geue , with shakinge of thre fingars ouer the peoples heades . But the benediction of Simeon is nothyng els , but to wishe and desire good successe vnto Christe in all his doinges .

Dominus . 2.

THE sonne , the seconde personne is called Dominus , Lorde , for two causes . First for the mistery of oure redemption , for Christ is the Lord of all the elect , whome he chalenged and deliuered from the power and dominion of Sathan , sinne , and death , and made them vnto him a proper and pecuculiar people .

Secondly , he is called Dominus , Lorde for his diuine power and nature , by the whiche all thinges are subiecte vnto the sonne of God . Paule writyng to the Corinthians doth saye . Licet multi sunt domini , nobis tamen vnus est dominus Iesus Christus , per quem omnia & nos per illum , that is : Although there be manye Lords , yet vnto vs there is but one Lord , the Lord Iesus Christ , by whome al things are , and we are also by hym . It litle auayleth the Arrians to boast that Paule doth not cal Christ God , but lord , as though the diuinitie were to be attributed onelye to the father . But if Christe be onely the one Lorde ( as sainct Paule calleth hym ) he shall also be God , vnles he will exclude the father from dominion and bearyng rule . For as Christe is onely one Lord , and yet doth not depose the father , from bearyng rule with him , So the father is onelye one God , and doth not separate the son from the diuine nature . And as Chrisostome hath noted , this distinction is not alwayes obserued in the scriptures , for somtime the father is called Dominus Lord , as in the psalme . Domine dominus noster . psal. 18. Ierem. ca. 23. et . 33 , Rom. 9. Likewise the sonne is called Deus , as in Ieremie , and in the Romains , and in many other places besides .

Vnus Dominus , one Lord : by this phrase the fables of the Iewes which bable and prate that there shoulde he two Messias , one of the tribe of Iuda , an other of the tribe of Ephraim , imaginynge that the one shal be a base and abiecte persone , and a man afflicted . The other to come with power and greate glory . But the christian faythe dothe preach and affirme that there is but one , and the same Christ , and one onely persone . Notwithstanding there be two kyndes of his commynge . The firste is , humble and lowly The last shal be with maiestie and glorie .

Idolum . 3.

TErtullian doth write that this worde Idolum is deduced 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , id est forma species . Wherof commeth this diminutiue 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as you woulde say a forme or shape to expresse God , that some honor and worshippe might be geuen vnto it , whiche is called Idolatria . But when in very dede god can not be expressed by forme or image , but by the lyinge imagination of man , it must nedes be graunted whiche sainct Paule writeth to the Corinthians : Idolum nihil est in mundo , An idole is nothing in the worlde .

Because I haue made mention of this place , of Paule , I will examine the wordes and mynde of Paule throughlie , what he meant by these wordes , Idolum nihil est in mundo . Chrisostome writeth that Paul was wraped in a narrowe straite on both the sides , for of one side he woulde restraine the Corinthians that they should not eate of the meates offred to idols . On the other side he semed to graunt that idolles had no diuine power , eyther to sanctifie meates offred to them , or els to pollute them . Whiche seme two contraries . For if those meates be forbidden to be eaten whiche are offred to idolles , it semeth that they should take some vncleanes of the idols , whiche by theyr owne nature they haue not : therfore it was greate impietie for men , eyther to touche them , or to taste them . Againe if nothynge came vnto them by reason they were offred , then was it indifferent , eyther to vse them , or not to vse them .

To this , aunswere may thus be made . Amonge the Corinthians there were two sortes of men . The one were dull , ignoraunt and blunt . The other were of a quick , sharpe , and pregnant witte . The duller sorte thought that ther was some thinge in the Idols which had in it som excellent or diuine power . The wiser sort thought and reasoned that Idols were nothing els but stones and wood , hauinge nothynge in them either to make good or bad , meates offred vnto them , and therfore tooke them as Adiaphora , things indifferent . Now Paul is compassed about with these two kyndes of men .

First he graunted that which they affirmed , which was that an idol is nothing in the worlde . Whiche is not to be taken or vnderstande as touchinge the matter . For no man doubteth but that stones , woode , Iuerye , siluer , gold and brasse be somwhat in the worlde . But the wordes of Paule must be vnderstand concernyng the artificiall imagination . And then idols are to be set among those thinges which do signifie . And the nature of those things which are conferred together is such , that if you take awaye one , you must take awaye the other also . As when the sonne doth cease , then the father also ceaseth to be a father . And these be relatiua . And that an idole perteineth to the nature of relatiues : Tertullian declareth in his booke De Idolatria .

These wordes In mundo , in the world , are well added . For in the mindes and toughtes of foolish men an idole may be somwhat : But in the nomber of true and substantiall thinges which were created of God , an idole is nothyng . When heretiques professe and worshippe God , not as he is himself , but as it pleaseth their phantasie , then they make an idole to them selues . And as the other materiall idols be grosse and externe : so these idols of the minde be spirituall and interne .

Origine maketh a difference betwene Idolum & similitudinem . His wordes be these . In. 20. Exodi hom. 8. Aliud est ergo facere idolum , aliud similitudinem . Et si quidem dominus nos ad ea quae dicenda sunt illuminare dignetur , ego sic arbitror accipiendum quod ( verbi causa ) si quis in quolibet metallo , auri , vel argenti , vel ligni , vel lapidis saciat speciem quadrupedis alicuius , vel serpentis , vel auis , & statuat illam adorandam , non idolum , sed similitudinem fecit : vel etiam si picturam ad hoc ipsum statuat nihilominus similitudinem fecisse dicendus est . Idolum vero facit ille qui secundum apostolum dicentem , quia idolum nihil est , facit quod non est . Quid est autem quod non est ? Species quam non vidit oculus , sed ipse sibi animus fingit , &c. that is . It is one thing to make an idol and an other thinge to make a similitude . As for example : if any do make the forme and shape of a fourefooted beast , or of a serpente , or of a birde in the metall of golde or siluer , or wood or stone , and doth set it vp to be worshipped , he doth not make an idol , but a similitude . Or els if he set vp a picture for the same purpose , he maketh also a similitude .

He maketh an idole whiche maketh that whiche is not according to the Apostles saying , An Idole is nothing . What is that whiche is not ? some forme and shape whiche the eye neuer sawe , but the mynde doth faine and imagine it . For example : if any will shape to the partes of man a Dogge or a Rammes head , or would fayne in one mans body to be two faces , or would put the hinder part of an horse or of a fish to the vpper parte of mans body : He I say that imagineth and maketh these or suche lyke thynges , he maketh not a similitude , but an idole . For he maketh that which is not , nor is like to it selfe in any part . And therfore the Apostle knowing these things , doth say : Idolum nihil est in mundo . For there is no shape taken or made of things that be extant . But there is onely that whiche an idle and curious minde hath inuented . That the true God cannot nor ought to be expressed or fashioned with shapes and similitudes , it is euidently commaunded and declared in Deuteronomio , and for that cause there was no image of no sexe or any other thing sene in the mount Horeb.

Obiectio .

The Arcke of couenaunt and the Cherubin were in the old Testament , not onely suffred , but also commaunded .

Responsio .

The Arcke was no image nor shape wherby God might be represented , but it was rather a place in the which God promised him selfe to be present to heare the prayers of the people , and to geue them aunswers , when he was consulted . Neither did men imagine or make by their owne will and phantasie either the Arcke or Cherubin , but God commaunded them to be made .

Who was the first inuentor of images the writers do not agree Saint Hierome in the Epistle in the whiche he maketh his preface , in the Epistle sent to Tite doth say , that Cretenses sowed the first sedes of Idolatrie , in the which he semeth to allude to the fable of Iupiter .

I shall thincke it no labour ill bestowed to speake somewhat , for what cause Idolatrie was brought in Saint Paul doth shew it to the Romains , saying : When they knewe God , they did not glorifie God nor tender thanckes vnto him , but were foolishe in their owne reasons and imaginations , for they worshipped not one God , whose inuisible maiestie they might know by the visible creatures of God , but did faine and frame vnto him many thinges by their owne counsels and inuentions .

Questio .

How can this be true that an idole is nothing in the world , when we read in Histories that images hath both shewed things to come , and also hath wrought merueilous wonders in afflicting with extreme paines their contemners , and in doing much good to those whiche worshipped them ?

Responsio .

Concerning the images them selues , they be nothing but woode , stone or mettall , and can neither shew things to come , nor yet of them selues can do neither good nor ill , which the Prophet Esay doth testifie , saying . Nunciate quae ventura sunt , Cap. 41. & dicemus vos deos esse . Shew what things are to come , and we will say ye are gods , also do either good or il , if you can . Also he scorneth and mocketh the artificer , Cap. 45. that he maketh an idole or image of one part of the blocke , & of the other part maketh a fire wherwith he may seath his meate and warme him selfe . Therfore when any wonders are done of Idoles , they are to be ascribed vnto deuils , which do lurcke & lye in the images , and be present in them , Vt 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and they draw vnto them selues those honours and Sacrifices whiche are offred . And there is no doubt but that deuils in some naturall things may diuine and foreshew some things , although not all : notwithstanding they cannot certainely & infallibly tell things to come , for God is able to alter them at his pleasure .

Ezechias , as much as concerneth natural causes , ought to haue died , when the Prophet Isaias did shew vnto him present death : yet the end of his life was prolonged by the will of God . Therf●re the deuils to kepe their estimation ▪ do geue perplexe and doubtfull aunswers , least the euente of those thinges whiche they shew , might confute and confound them . As this olde verse doth testifie .

Aio te Aeacida Romanos vincere posse .

Which was a doubtfull aunswere , whether the Romaines should ouer come Aeacida , or he the Romaines . The like is recorded in Herodotus of Craesus , & somtime in dede they shew truly things to com , but for the most part they lye and deceiue . Sometime also they punish most greuously certain persons , as Liuius writeth of Titus Lauinus . S. Austen in his booke De ciuitate Dei , saith that it is no maruell that men which be straunge and farre from Christ , be oftentimes tormented of the deuil , for that they be through sinne his boundslaues . As the children of God are ledde with the spirite of God , so the wicked and malignant spirites haue great power ouer the children of incredulitie and vnbelief , as the Epistle to the Ephesians doth witnes . The deuils haue power to afflicte them whom God hath made subiect for their sinnes vnto his tiranny , but if any goodnes or benefit be collated to Idolators , it commeth without question from God , who is the authour of all good thinges . Some perchaunce will greatly maruell why God will an Idolatour to prosper any way . To which it may be aunswered , that it is not for their false religion , but that God will declare his goodnes and pacience , as he suffreth dayly the sunne to rise vpon the iust and vniust : wherby we be taught to be frendly and well doyng to them which be not our frendes .

Obiectio .

By this meanes God semeth to geue an occasion of error and idolatry .

Responsio .

God doth tempt and proue vs , as it is in Deuteronomie , whether we will geue eare and credit vnto a false Prophet when we see him to haue good successe in things , and when he in deceiuing the people in perswading false worshipping of god , doth shew things to come & worke wonders & signes

To end Nihil est Idolum in mundo , this is spoken by the figure Metonimia , because the thing which is signified is not extant .

Idolum , is called in the Hebrue toung Alil , which some will haue to signifie a thing vayne and vnprofitable , other will haue it to signifie foolishnes . And some of the Rabines do say that it is compounded of , Al , which in Hebrue signifieth , Non , and of , El , whiche signifieth Deus , quasi non deus , not God , but a thing hauing the shadow of God , & yet hath in it no power to helpe or to do any thing . You may call it in the Latin toung , Inops , poore , nedie , lacking helpe , and not able to helpe . Of Idolatria , is more spoken before .

Mahometus . 4.

MAhomete had to his father one Abdalla , by stocke and auncestry a Persian or Arabian borne , & had to his mother Emma a Iewe and was borne in Iesrab , on a monday beyng the twelf day of the month Rabe , about the year of our Lord . 597. or 621 his father died a litle before his birth .

His genealogie is reuolued with monstrous and blasphemous fables vnto the time of Seth and Adam . Libro de gen . Mahometi et in Chron. Sarac . He was borne without any dolour or payne felte by his mother . And when he was circumcised , he was mery & laughing . But whither this is to be beleued , iudge you . At the very houre and time of his death the idoles fell downe by them selues . And Lucifer was taken of Angels and drowned in the depe sea Alcazum , from whence after forty dayes , being escaped , calling together a councel of deuils , he complained of the destruction of his kingdome , beside many other friuolous , fabulous , and lying vayne wonders , which are fained to haue happened about the time of his birth .

Mahumetes education .

Of his nursing and education , there are also many fables , trifles and blasphemies rehearsed , As how the windes , birdes and cloudes did striue for his education , and that god committed him to Halima , to be brought vp . And how that an Asse enclining her selfe downe sayd of Mahomete . Hic est sigillum Prophetarum ▪ this is the seale of the Prophets . Also , how three men drew out his bowels , and clensed the deuils portion out of his hart . And that a Southsayer would haue killed him as an enemye and destroyer of Idoles : Cap. 1. but he escaped out of his nurses hand , and was found by chaunce vnder a tree by the riuer Tuhene .

Being a boy of eight yeares old , he was brought vp of his graund father Abdaal Mutalib .

The writers say , that in his youth he kept the Camels of a riche marchaunt of Arabia , & alwayes when it was faire , hoat , & cleare weather , a blacke cloude was seen ouer his head .

In Alcorano Azoara . 17. Mahomet could neither read nor write , as he him self testifieth , being vtterly vnskilfull and vnlearned in his youth .

He had a great iolte head , a face mixed with white and read , a longe beard , Simoneta . lib 4. cap. 36. and he was swift and of very nimble feete . He had a quicke , suttle , and crafty wit , and learned all maner of sectes .

Sergius the Nestorian heretike comming to Mecha , instructed hym worshipping Idols with his errour , Vincentius lib. 23. cap. 51 and deliuered vnto him certaine rules out of the old and new Testament .

He maried one Eadiga a riche widow , whom he allured to loue him by arte Magicke .

Paulus diaconus lib. 18. rerum Romanorum . Azoara . 58. When Mahomet was sicke of the falling sicknes , he perswaded his wife to beleue that he had communication with the Archangell Gabriel , & that when he saw him , the force and strength of his body failed him . He called him selfe that graine , whiche is sayde in the Gospell to beare plentifull fruite .

Mahometes functions .

First he was a keper of Camels , afterwardes when he had maryed a riche widow , he became a marchaunt , and at the length a Prophet , and by the helpe and meanes of Sergius the Moncke , he was a sectarie . He fayned that he receyued the lawe of God of Gabriell the Archangell in the forty yeare of his age .

At the last , ( when he was made a captaine in the warres ) within xviij . moneth after he fained him selfe to haue lerned his misteries in Ierusalem , being translated from thence and taken vp into heauen , of Gabriel the Archangell , and after he had discended from heauen , tooke to his felowes Eubogaram , Ali and Zaid . And when he came to Athaif , he openly taught that he was a Prophet , and this he did by the space of ten yeares running vp and down from place to place . And at length hauing gotten a bande of men , he compelled by menacinges those men to consent vnto hym whiche he could not by phantasticall and suttle reasons bring to the forme of religion and lawes that he had prescribed .

He had two heauenly counsailours , Michaell and Gabriel , and two earthly counsailours Eubocara and Aomarus .

In the proclayming of his lawes a doue made by arte did flie vnto him , and ●●tting vpon his shoulders did gather corne out of his care .

Wherby certain mad men foolishly thought that the holy ghost gaue lawes vnto him .

Doubtfull matters were referred to his determination .

He was sent to be a punisher of the Gentils , that they might worship one God . Azoara . 9. Ibidem . 38.56

Some things he commaunded to be done , and some things to be vndone . He ordained some meates that were good and sauorie to be lawfull to be eaten , and other some to be vnlawfull . He doth explane Alcoran , and extolleth it aboue all other lawes . He expoundeth the contrarieties therin , and maketh plaine the right way

He sayd also he was enioyned to worship onely the Lord of the Citie Haram , and to beleue in him which ruled all things , and to read Alcoran plainly , and by it to geue correction .

He affirmed also him self to be an arbitrer and iudge of dissention in religion , and did arrogate vnto himselfe the authoritie to dispense and to dissolue wedlocke .

Furthermore , Vincentius Lib. 23. he declared that he did folow the law of Abraham by the commaundement of God , and sayd that he was a Prophet sent of God to geue saluation , & that he might temper and mitigate lawes which was to rigorous and seuere for the Iewes and Christians , by geuing forth more gentle and easie preceptes .

In the kingdome of the Sarazens he did constitute foure chief rulers whiche were called Ammirei , Sigibertus et Paulus diaconus . lib. 18. and he hym selfe was called Ammiras or Proto Simbolus .

His warres are described in the Chronicles of the Sarazens .

Mahometes workes whiche he wrote .

Mahomete beyng a suttle and crafty man , that he might alienate and turne the weaklinges from the Christian faith , folowing certaine heretikes in composing and making lawes , Simoneta lib. 4. cap. 34. and taking many thinges out of the sacred Bible , made the booke called Alcoran .

Biblander doth say , that in making the booke Alcoran , In apologia . he vsed the helpe and labour of two runnagate heretikes , Sergius and Iohn of Antioch , & of two Iewes that wer Apostataes . And that he might get more authoritie vnto his booke Alcoran , he fained it to be geuen and sent him from heauen : for he swore that he beyng taken vp into heauen , learned his mysteries there .

It is written that he would haue nor do nothyng of his owne will , but onely that whiche was commaunded of God : and beyng taken vp into the highest of the orizon , came vnto God him selfe , which taught and instructed hym effectually , but yet he beyng two arrowes shot distant from God .

Mahometes doctrine .

Mahomets opinions are a confused Chaos , gathered out of the vayn doctrines of Ethnicks , heretikes and Iewes .

Petrus Cluniacensis . Vincentius . 23. In Colloquio cum Iudeis . First , he denieth the Trinitie with Sabellicus , & taketh away the diuinitie of Christ with Nestorius , with the Manichies he doth deny the death of Christ , albeit he denieth not his goyng agayne into heauen .

He named him selfe Messias , whom the Iewes looke for to come , yet at this day .

He maketh Gabriell one appearing in the shape of man , standing vpright , neuer slepyng , nor eating , neither drincking , to be a teacher & reueler of his monstruous doctrines . He left to euery secte power frely to folow their owne doctrine , and said vnto the vnfaithfull : I truly will not folowe your law , neither you my law , therfore let your lawes remayne to you , and my lawes to me .

He affirmeth also , that his people could not obtayne the gouernement of a princely rule , vnles they departed from the Christian faith , and kept their owne ordinaunces and lawes . God forbiddeth him to call him selfe any other thing then a man , and that he should testifie , that there is but one God . He promiseth remission of sinnes , and good things to them that folow him , and curseth all them whiche do dissent from him , and menaceth vnto them the paynes of hell fire .

The storie of the booke of Numbers contayned in the 13. and 14. chapters he doth peruersly reply against and repell . He counteth the historie of Abel , the history of Noe , and the historie of Ioseph to be but fables . He iudgeth likewise the like of Moses . He said , that he suffred afflictions for the truthes sake , and for inuocating vpon the onely one God .

Mahometes Prophecies .

Mahomete prophecied that twelue of the nation of Chorasc should beare rule after him , and that after them there shoulde rise dissention , and that the dignitie and obseruation of his law should endure so long as twentie of Chorasc should remaine aliue , and that his successours should wear vile and base apparell vntill thirtie yeares were expired , and afterward they should wear sumptuous and gorgious apparell .

He prophecied also that Alcoran should perish and be destroyed after a thousand yeares were expired .

Mahometes strifes and conflictes .

Mahomete impugned the Cbristian religion first with his false doctrine , for he vtterly denied Iesus Christ to be the sonne of God , and condemned them that beleued in him .

Secondly , by false cauillations and slaunders , for he fayneth the vnfaithfull ( whom he thought to be the Christians ) to affirme that the Angels whiche be about God are women , and to worship the virgine Marie for a goddesse .

Thirdly , he did contend against his own profession , for that he was constitute of God to be a teacher , and not a violent enforcer , as he sayth hymselfe .

Furthermore , he vsed manifest violence , fayning himselfe to do it by the commaundement of God .

Finally , he did striue against his own country men the Arabians , for some of them sayd vnto him : Bring vs an other Alcoran , or els doo thou alter & chaunge this . Vnto whom he answered , that he would not . Some of them called him a diuelish man , and an enchaunter , whom he doth confute by threatning of the paynes of hel fire . He published an edict in the which he did forbid vnder payne of death that no man should dispute , doubt or contend of his lawes , and also commaunded all men to be contented with the authoritie of the dictatour .

He contended also agaynst the Gentiles and their idoles , and agaynst them that denied the resurrection of the dead .

Mahometes vyces and wickednes .

Like as Mahomet was an instrument of the deuill , so also he bare the deuills markes , that is , notes of lying , murther and filthines . He dyd not sweare by the name of the true God , but by the windes , cloudes , Prophets & Angells , by the euening star , & by the Mount Sinai , & by the going downe of the sunne .

Vincentius described at length his theftes and crueltie . He was geuen so much to filthy luste , that he sayd it was geuen him of God to do more in carnall copulation , then fortie men , which is a foule thing to be spoken . He had fortie wiues ▪ He fained also that God gaue him a singular power and licence to exercise his fleshly lustes .

The Iewes at the first ranne vnto him by heapes , supposing him to be Messias , but when they saw him eat of Camels flesh , they knew that he was not Messias .

Mahometes death .

At the length by the iuste punishment of God he fell into a pleurisie , or ells into the falling sickenes as some write , wherof he was wont oftentimes to be sicke , and in his sicknes he loste his wittes , his bellie swelled , In Chronog . and his little finger was bowed backward , and died fourtene daies after hee was sicke , when hee was . 63. yeares olde , or fourtye , as Valentinus , and Munsterus noteth , and in the yeare of our Lorde . 632. as Sigibertus writeth , and after hee had raigned ouer the Sarazens tenne yeares . He commaunded that no man should bury him , bicause he said he should be taken vp into heauen the third day . Which when they that looked for , saw came not to passe , his friendes cast him out naked , but some do write that he was buried in his clothes . His carkasse is put in an yron coffin , and kept in the towne Mecha , where it is woorshipped of all the East part .

Other testimonies of Mahomet .

Mahomet him selfe writeth , that many men iudged and reported of him saying thus : Do ye not folow that diuelishe and mad man , who vseth inchauntments . He did eate as other men doth , and went abroad , wherfore he hath not an Angell to his keeper , which geteth hym treasures , or maketh hym gardeins , the fruite and hearbes wherof he might eate .

Agayne it is sayd of him : This man is an enchaunter and a lyar , making and bringing vp all lyes of him selfe , and purposeth so to disswade vs from the sect of our Elders .

And in an other place Mahomet sayth thus : The vnfaithfull hearing our preceptes , doo say that they are arte Magicke , and that I fayned them . But he , that he might deceiue the vnware men , fayned that Christ prophecied that Mahomet should come , and bryng a most excellent law .

Rabalachbar learned in the scriptures , sayd that Mahomet should be borne , and also he approued all the history of hym , by the astrological testimony .

This shal be sufficient for the birth , life , and death of Mahomet . Now a woord or two of his ryddles and hard sayinges , which properly may be called Enigmata .

Aenigmata Mahometi .

Questio . 1.

WHat sonne is stronger then the father ? Iron . What is stronger then Iron ? Fire . What is stronger then fire ? Water . What is stronger than water ? Winde .

Questio . 2.

What earth is that , which the sunne once saw , and neuer shall see agayne , vnto the worldes end ?

Responsio .

When Moses deuided the red sea , the bottome of the sea was made bare , which the sunne then saw , but after the water was closed agayne together , the sunne neuer saw it , nor shall see it agayne .

Questio . 3.

What house is that , which hauing twelue gates , by the which twelue portions went out with twelue generations ?

Responsio .

That rocke which Moses smote with his rod , and opened twelue fountaines to the twelue tribes of Israell .

Questio . 4.

To what piece of the earth spake God ?

Responsio .

God commaunded the mount Sinay to lift Moses vp to heauen .

Questio . 5.

What was the firste woode without life , and afterwarde hauyng spirite and lyfe .

Responsio .

Moses rodde , whiche was now a rodde , and now a Serpent .

Questio . 6.

What woman came onely of a man and father without a woman or mother . And what man was borne onely of a woman and mother without father ?

Responsio .

First , Eue was made of Adam without the companie of a woman , and Christ was borne of the virgine Marie , without the companie of a man .

Quaestio . 7.

What earthly thinges be these whiche were made and brought forth without the coniunxtion of any male .

Responsio .

Adam , Abrahams Ramme that was in the bushe behinde him , and Christ .

Questio . 8.

What graue was moued with him that was buried in it ?

Responsio .

The whale with the prophet Ionas in his belly .

Questio . 9.

What were those two whose graues are vnknowen ?

Responsio .

Abitabil and Moses . For Abitabill when he felt death comming , commaunded that after his death , a Camel bearing his body , should be driuen to go thither , whither soeuer fortune would leade him , and that they should folow the Camel , vntil he lay downe of his own will . And in the place wher the Camel lay downe , ther was found a monument or graue , which Noe had prepared to Abitabil . And when he was buried there , that place was vtterly lost , and could neuer be found againe .

Moses when he wandred in the wildernes , found by chaunce a graue open and voyde , meete for his quantitie , both for breadth and lengthe . Whereat hee marueilynge , the Aungell of death came to kyll hym . Whom when Moses knew , he asked him , saying : Wherfore camest thou ? the Aungell aunswered , I am sent for thy soule . Vnto whome Moses sayde : By what meanes canste thou take it awaye ? for thou canste not take it out of my mouth , with whiche mouth I haue spoken to the Lord , nor out of my eares , wherwith I haue heard the Lorde , neyther throughe my eyes , wherewith I haue seen the face of the Lorde , neyther out of my handes , wherewith I haue receyued the gifte of God . Nor by my feete , because I wente vp to the mounte Sinai . The Aungell hearyng this , departed , and chaunging his shape brought out of Paradise a certayne fruite : whiche when the Aungell offred to Moses , Moses receyued it , and put to his nose , and then the Aungel tooke hym by the nostrels , and so wroung out his soule : whiche beyng done , his body remayning in the sepulchre , was neuer found after .

Quaestio . 10.

What fire doth eate and drincke , and after it is quenched , it is neuer kindled agayne vnto the day of iudgement ?

Responsio .

The fire in mans body is sustayned by meate , drincke and lyfe . And when the soule departeth from it , it is extinguished , and shal not be kindled agayne before the soule returne to it .

Questio . 11.

What is euer litle , and what is euer great ?

Responsio .

Litle stones , and great ●illes .

Questio . 12.

What humour and moistnes is that whiche commeth neyther from heauen nor from earth .

Responsio .

The sweate of man and beastes when they labour .

Questio . 13.

How was the first ship made ?

Responsio .

Noe began the firste shippe , and Gabriell gaue the keyes , and Noe with his children entred in , and he commyng from Arabia , wente aboute seuen tymes the Citie Mecha , and saylyng from thence , came to Hierusalem , and compassed that lykewyse seuen tymes aboute , and so came into a mountaine of Iudaea , and there the waters beyng decreased , the shippe stayed .

Questio . 14.

How canst thou measure all the world ?

Responsio .

With one naturall dayes iourney , for the sunne goeth in one day through the whole world from the East to the weast , and from the weast to the East .

These were the questions and aunswers whiche Mahomete had with the Iewes .

Purgatorie . 6.

THere is fained to be a certayne middle place after this lyfe betwene hell and heauen , whiche they call Purgatorie . In the whiche place they that be there are counted to participate somewhat of both the extremes , for in that respecte that they are so confirmed with hope , that felicitie at length shal be geuen vnto them : they suffer quietly the paynes that be inflicted vpon them , and so are counted in the nomber of the Sainctes : but in that respecte that they are punished and tormented with greuous paynes , they haue their lot in hell .

It is sayd also that the paynes of Purgatorie shall not onely haue a certaine end , but that they may be also eased , relieued and redemed , with the worckes and suffragies of the lyuing .

Our aduersaries do perswade with many reasons and authorities that there is such a place . Whiche reasons and authorities I will alledge and bring in , and make aunswere to the same orderly .

The firste reason and proofe .

They doo alledge out of the olde Testamente the historie of the Machabees : where it is read that Iudas beleued it to be a holesome and an holy thynge , to praye for the dead , that they myght be loosed from theyr sinnes .

Responsio .

This place cannot oppugne the veritie , because these bookes be not in the Canon . Yet they say , although the Hebrues do not accept them as Canonicall , yet our Churche hath receyued them : we graunt that your Churche hath receyued them , but ( as S. Cyprian doth testifie ) that they may be read in the Churche , In expositione symboli . but not that our fayth or any article therof may be confirmed therby . In the whiche place Saint Ciprian doth rehearse all the bookes Canonicall , and addeth these words . Hi sunt ex quibus patres voluerunt dogmata nostrae fidei consistere : these be the books , out of the whiche our fathers woulde haue the doctrines of our fayth to consiste .

And Saint Hierome , when he alledgeth the bookes of the Machabees , is wont to adde , Si quis velit credere & recipere . If any man will beleue and receiue them .

Sainte Augustine also sayth : Receptos , sed non vt pares , Contra. secundam epistolam gaude . legi Proph●tis & Psalmis . I haue read them beyng receyued , but not equall to the Prophetes and Psalmes . Whiche bookes , notwithstandyng , he sayth are not vnprofitable , so that they be soberly read and heard , that is , that we do iudge and discerne in what pointes they do agre with the Canonicall Scriptures , and in what pointes they do not agre .

Euseb. Melito also Bishop of Sardinia doth not rehearce the bookes of Machabees to be in the nomber of the Canonicall Scriptures .

Epiphanius also leaueth them out .

To this purpose maketh also the historie of one Razias in the same booke , who killed him self , that he myght not fall into his enemies handes . In whiche booke both the man and his facte is commended and praysed . Whiche example the heretikes called Circumcelliones ( who were in Saint Augustines tyme ) did wickedly abuse in laying violent handes on them selues . Wherupon Saint Augustine laboured much agaynst the Donatistes to defende that booke : but howe much he preuailed , let other men iudge .

To conclude , it is written at the end of these bookes : Si recte scripsi , est quod volui , sin exiliter & tenuiter , est quod potui . If I haue wel written , it is that I woulde , but if I haue written slenderlye and sleightlye , it is that I could . Whiche wordes do not seme to be spoken by the instinct of the holy ghost , as the authour of the sayd bookes .

The .2 reason and proofe .

Cap. 9. They alledge Zacharie the Prophet wher it is written : Emisi vinctos tuos elacu . I haue loosed thy prisoners out of the pit wherin is no water .

Responsio .

Saint Hierome by this lake , in the whiche was no water , playnely vnderstandeth hell , where is no mercy , whiche when it was prepared for vs , we were redemed and deliuered from it by the merite of the bloud of Christ . This place is also expounded of many , of the receptacle of the soules of the fathers before Christ ascended into heauen , from whence they were deliuered and caried vp into heauen , by the benefite and merite of Christ . But Saint Hierome affirmeth that the riche glutton was tormented in the same lake . Wherby it appeareth , that their iudgementes and expositions of Purgatorie are wauering , and not firme .

The .3 . reason and proofe .

They proue Purgatorie by this saying of Ecclesiastes : De carcere atque catenis interdum quis progredietur ad regnum ? Out of the prison , who will come forth to raigne ?

Responsio .

This saying of Ecclesiastes maketh nothing to their purpose , for asmuch as it is intreated there onely of the chaungeable course of things .

Gregory bishop of Pontus , otherwise called Laodicenus , ( as sainct Hierome writeth ) saith : Vt rex stultus atque senex è regno facile potest derici , sic vicissim iuuenis , quamuis pauper , modo sit sapiens , ex humili loco ad regnum prouehi potest . Like as a kyng that is foolish and olde may be easilye deposed from his kyngdom , so on the other side a younge man , though he be poor , so that he be wise , may be promoted out of a base and low place , vnto a kyngdome .

Origen and Victorinus do applie this place to an allegorie , in expounding the old Kyng to be cast down , to signifie the deuel , which is called prince of the world , and by the yong man they vnderstood Christ : which when he came freshly vnto the father , he receiued all power , when before he was vexed in the worlde as in a prison .

The .4 . reason and proofe .

It is written in the psalme of Dauid : transiuimus per ignem & aquam , nosque in refrigerium eduxisti . We went into fire and into water , but thou broughtest vs out into a welthie place .

Responsio .

Sainct Augustin expoundeth this verse of the tentations of this world : So that aduersities are signified by fire , and prosperities are signified by water . Vnder the which tentations when the godly do not lie and are ouercome , they are brought to the refreshments of heauen .

The .5 . reason .

In the new Testament there is mentioned one kinde of sinne , which is not forgeuen neyther in this world , nor in the world to come . Therfore ther remaineth some sinnes to be clensed and purged in an other lyfe .

Responsio .

This place doth not inferre nor vrge , that there be some sinnes which are remitted and purged in an other life .

Among the Logicians two negatiue propositions doo not conclude an affirmatiue . Wherfore not to be forgeuen in this world , and not to be forgeuen in an other worlde , doth not affirme the pardonyng of sinnes after this lyfe . Christe therefore spake these woordes by an exaggeration , wherby the greuousnes of this sinne might be made more open and knowen . Also sainct Marke doo write the selfe same thing , sayeng simplie , it shall neuer be forgeuen , and maketh no mention neyther of this world , nor of any other , but doth expounde Mathewes meaning .

The .6 . reason .

They obiect out of Mathew this sayeng : least the iaylour cast them into prison . Verely I say vnto thee : thou shalte not come forth , vntil thou haste payde the vttermost farthing .

Responsio .

Saint Augustin plainely vnderstandeth hel , and he wil haue the word donec , to be taken in the same signification in which it is said : he knewe her not vntil she had brought forth her first begotten sonne .

Sainct Hierome expounded this place of concorde to be obserued and kept among the fatthfull , so long as they are aliue , which he proueth by the sayings that go before , and by the sayings that do folow

Before it was sayd . If thou offer thy gifte at the Alter , and ther dost remember that thy brother hath ought against thee , leaue thy gift there &c. And now it followeth loue your ennemies .

He maketh mention also of an allegoricall interpretation , by the which som do vnderstande by the aduersarie , the spirite it selfe : whiche exposition semeth to be very absurde , that the holy spirite should deliuer vs to the iudge . He omitteth not also to rehearse , that some do vnderstande by the aduersarie the deuell , as you may r●ade in Ambrose .

Tertullian also rehearseth the same in his booke de anima , although he affirme the same place to be vnderstande more simplie of concorde & agrement . Therfore when no certaintie can be gathered of suche allegories , this reason and proofe is very infirme and weake .

The .7 . reason and proofe .

The riche man mentioned in Luke semeth to proue a purgatorie , for that he desired Lazarus to be sente to his brethren , to warne them that they should not come there , which semeth to haue come of charitie , but in hell , there is no caritie . Ergo he was not in hell , but in purgatorie .

Responsio .

This place of Luke is counted of many to be a parable . Of which iudgement Chrisostome is . And a parable proueth nothing . But let it be a true historie , howe will they by that defende him to be in purgatorie , forasmuch as betwen the bosome of Abraham , and the place of punishement there was sayd to be a great Chaos ? So that from thence none could come vnto Abraham . And it is merueill that the rich man , beinge so greatly tormented , did not require anniuersaries and suffrages of the lyuing . And when Abraham did affirme that the could receiue no helpe neither of him nor of Lazarus , what boldenes hath the priest to saye that he by his masse and prayers can release the soules of the dead from the paines of purgatorie . The wise virgins did not communicate their oile vnto the foolishe virgines . Likewise Lazarus could not profit the riche glutton .

It were much better to expounde and weigh the wordes of Abraham , when he said and made answere . Mosen habent & prophetas , they haue Moses and the Prophets . By which wordes it is shewed that the holye scriptures are sufficient to saluation , and that men neede not to be sente to fathers or to humaine traditions , or apparitions of the dead .

The .8 . reason and profe .

They pretend also the authoritie of the Apocalips , where it is read that no impure or vnclene person shal be admitted into the holy citie .

Responsio .

Concernyng the holy citie ( which is the feloship of the blessed ) we graunt that no impure thinge may be transmitted vnto it . For they that die in the name and faith of Christ , are clensed with his bloud . Ouer and beside repentaunce and dissolution of the fleshe doth cause them to remember and confesse their impuritie . Wherfore they oughte not to be counted vncleane , which be partakers of eternall life .

The .9 . reason and proofe .

Paule writeth that all knees both of things in heauen , and thyngs of the earth , and things vnder the earth ought to bow them selues vnto god .

Responsio .

These wordes are not to be vnderstande of the worshipping of God , for this worship standeth not in this , that the knee should be bowed , but doth specially require the spiritual affectes and motions of the mynde . Paule ther speaketh of the great authoritie & power , which is committed and geuen to Christ , by the which power euery creature of heauen , earth , and hel , is made subiect vnto him : yea the deuel hymselfe , with all the wicked and damned spirits , wil they , nil they , are deliuered vnder his feete . And the wordes which go before do shewe this sufficientlye , for it is said : God gaue him a name that is aboue all names , that al knees would bow in that name . Which words if ye will applie vnto the diuine worship , as though they which worship God be in purgatorie , than must you graunt also , that the deuel and all the damned spirites do worshippe Christ .

The .10 . reason and proofe .

It is alledged out of the Apocalips , that euery creature in heauen , in earth , and vnder the earth , and in the Sea , sing praises vnto God .

Responsio .

All things do praise God as it is conuenient to their nature : for they exhibite matter and occasion of diuine praises , as hilles , mountaines , trees , woods , dragons , and such other like doo truly and properlye praise God for their creations sake .

The .11 . reason and proofe .

It is written in Paule that fire shall trie euery mans worcke , and if any mans worck that he hath built vpon , abide , he shal receiue wages . If any mans worke burn , he shal lose . But he shal be safe him selfe neuertheles , yet as it wer by the fire . Here may you see that the fire of purgatorie shall clense all mens doinges .

Responsio .

No man shall escape this fyre whether he builde well or ill . All are to be proued by this fire , that the doctrine whiche is builte bee proued and examined whether it doth agree with the foundation , or no. Otherwise god is said to be like vnto a burning fyre . For god will purge the sonnes of Leui , and will purifie them as siluer and gold . The doctrines that be sound , shall abide , nor the fire that trieth them , shal hurt them , no more then the fornace doth hurte siluer or gold .

Augustine in diuerse places of his writings maketh mention of this sentence , and alwaies consenting vnto himselfe doth bring the selfe same exposition of these wordes , but he affirmeth this saying to be in the nombre of one of those harde sayings , which Peter speake in his epistle .

Furthermore he warneth that we interprete this fire to be of that kind which maye be common , aswell to the good buylders , as to the ill . At the last he saith , we must beware that we set not in this predicament those that be baptized which haue liued ill , and that we faigne not their haynous sinnes , as murther and whordom ( by the which men are excluded from the kyngdome of heauen ) to be woode , strawe and chaf , because to such kinde of men , being giltie of suche greuous crimes , hell fire is due : which fire can not be common to the good builders also , excepte you will thruste them also into hell fire . Here is also mention made onely of them , which markyng and obseruing the foundation , do builde . Among whome they are not to be nombred which are burthened with desperat vices . Sainct Austine goeth further and saith , that the foundation is Christ , which the Apostle himselfe doth interpret . He addeth also fayth , because Christ dwelleth in our harts by faith , and he maketh them to be the good builders , which obey the lawe of God . He affirmeth them to builde haye and stuble , which reteine the pleasures of the worlde , which pleasures are not expressely forbydden , and do so reteine them , that they geue them selues more vnto them , then equitie doth require . They which build wel ( saith he ) possesse the goods of this world , as riches , honour , wife , familie , and yet they be as though they possesse them not , and do vse them , as though they would not vse them . The ill builders are affected with these things more then behoueth , yet they geue not themselues so loselye vnto these their desires , that they will preferre these goods , before Christ , vnto whom as vnto the foundation they do lean , but rather set Christ before them . For if they come eyther to confession of their saith , or to martirdome , they will rather lose those goods , than to depart from Christ . Notwithstandyng because they did embrace them with to vehement affect and loue in losing them , they feele the fire . For they be very sorowful , and take it greuously that these things are taken from them , but yet they be saued , because they kepe the foundation of the true faith safe and vnhurt , that is ( saith he ) haie , wood , and chaf to be kindled with fire and perish , because their desires and pleasures doth moleste them , as the flame of fire would do , and so those pleasures and affections do vanishe awaye . And this happeneth to many ( saith he ) while they liue here . For it chaunceth many times , that the holy martirs and saints be beriued of the goods of this world for the name of Christ . He proueth fire to signifie tribulations , as it is taken in the psalme . Psal. 65. And for that cause be willed fire and water to be had in the exorcisme of baptisme , that we may be admonished that by these two we shal be tried . He bringeth in also this sentence of Ecclesiasticus : Vas figuli probat fornax , at animos iustorum tentatio tribulationis : the fornace proueth the potters vessell , but tentation of tribulation , trieth the mindes of the righteous .

To this interpretation of Augustin , Gregorie doth consent , yet he doth wrest it vnto purgatorie . But it doth most euidently appeare , that Paul by the good and bad buildings , doth signifie doctrine , eyther sounde or els corrupt , whose end is described , that if they be good , they shal haue reward , but if they be ill , they shall perish and vanish awaye . For euery plant which my father hath not planted ( saith Christ ) shal be pulled vp by the rootes , but the word of God remaineth for euer .

He which hath not buylded well , may be saued , but yet by fire , because he shal see his doctrine confuted & condemned , & shal know that he hath laboured in vaine , and be like vnto one which goeth through the fire , whose garments are burned , yet he himself escapeth . Some do expound this clause ( so as it wer by fire ) because men are hardly brought from their opinions . For they do embrace and allow to much their owne inuentions . But the exposition is more simple and plain , if you wyll say that these men , when god shal examine them , shal fele shame , sadnes , and vnquiet consciences . And to this interpretation doth Ambrose condiscend , he must needs be ashamed which seeth himself to haue defended a falsity for a trouth : in this examination and iudgement of God the error of doctrine is opened , and forthwith followeth dolor and great heauines of repstāce . Chrisostom thought that this fire pertaineth to hel , but because he seeth this sayinge to be against him ( but he shal be saued as it were by fire ) he expounded to be saued , to signify no other thing , then to endure & continu , not to be extinct , not to be turned into ashes , or to be brought to nothinge , that this euil builder shoulde endure quo ad substantiam , concerning his substance , but hee shall not be reserued ( as he sayth ) but only to punishment , that he burn in this fire for euer . He did know that this interpretation was somwhat farre fetched , and therefore he wente about to temper it , and sheweth that Paul somtimes adourneth with fair wordes those things , which otherwise are vnhonest and to be disproued , and somtimes termeth with vnhonest woordes things that be commendable and allowable : In the later Epistle to the Corinthes Paule saith , that we do captiuate all our thoughtes wherby this worde captiuat , he calleth it to be a persuasion , by the which men do willyngly submit them selues to the faith of Christ . Also when he speaketh of the mortification of the flesh and members , which are vpon the earth , he commendeth by this terme ( mortification ) a very approued and perfect thing , And likewise when he saith to the Romaines . Non regnet peccatum in vestro mortale corpore : Let not sinne reigne in your mortall bodies : he doth beautifie with this worde ( kyngdom ) tyrannie , by the whiche we are oppressed with sinne : so by this worde ( sauing ) he calleth it and meaneth eternall continuaunce in the fire of hell . But this wrestinge and writhing of Chrisostome to defend his interpretation , can not consist as a thyng true . For when all things here are taken allegoricallie , what nedeth he to flie the signification of a true fire , vnlesse he meaneth the fire of hell to be also allegoricall , which the receiued doctrine of the churche will neither admitte nor suffer ?

Furthermore when it is said , the fire shall proue euerie mans worke , it behoueth to constitute such a fire , whiche aswell the good builders as ill , shal susteine and feele , as sainct Augustine very aptly doth write .

I thincke Saincte Augustine neither mente nor woulde , good and holye men to be tormented with the fire of hell . Notwitstandynge the Greeke scholies do receiue this sentence and interpretation of Chrisostome .

Erasmus in his annotations doth count it a vaine and foolish thing by this place to proue purgatorie . If the fire of purgatorie be in this place constitute and proued , then must this fire be common aswell to the Apostles and to other saincts , as to other , although they haue builded a church with most approued and sincere doctrine . And by this place to defende purgatorie , is no more but that our aduersaries do cast doung in their owne eies . For they say that some pardons are geuen and graunted of the pope to absolue man when he dieth , ab omni tam poena , quam culpa , aswel from all payn , as from all faulte : so that his soule shall flie straight waye into heauen . If it be so , how shall this man be proued with the fire of purgatorie , if this fire be common to all ?

Scotus doth say that the action and motion of charitie may be found so absolute and perfect , and of so great feruencie , that it may put away all paines How then can this fire of purgatorie which they will proue by this place , be common to all ? vnles perchaunce they will place this fire in the ayre , and faigne that all sainctes when they flie to heauen , do passe through this fire : as one Altuinus did affirme .

But it is to be marked that the opinion of them which will haue a purgatorie , is not one , but diuerse and sondrie . For some woulde haue it to be a most certain doctrine , and one of the articles of our faith , other do but suspicate or opinate that ther is such a place .

Concernyng the first , sure doctrine , and the articles of our faith , ought to be proued with most euident testimonies of the scriptures . Their iudgement is not to be receyued which would make men to be the authours of things to be beleued . For contumelie should be done to the holy ghost , if it should be thought that he had geuen vnto vs those writinges in the whiche should not be perfectly contained whatsoeuer is necessarie to saluation .

The Epistle written to Timothie doth sufficiently conuince them , where it is written that the scriptures geuen by the inspiration of God is profitable to teach , to confute , to correct , and to instruct , that the man of God may be perfecte , and absolut to all good workes : Wherfore if they will bring any good worcke , or any thing necessary to be beleued , which can not be confirmed by the holy scriptures , it is to be answered , that which they bring , is neither good , nor profitable . And where they boast that the Apostles taught not al things , nor that the primatiue churche receiued not all things necessary to saluation , it is not to be graunted .

Tertullian hath a godly saying much repugnant to this opinion . De persecuti one hereticorum . For he writeth . Foelix ecclesia cui totam doctrinam apostoli cum sanguine profuderunt . Happie is the church vnto whom the Apostles with their bloud poured and gaue all necessarie doctrine .

Christ also said ▪ what things I haue heard of my father , those things haue I made knowen vnto you .

Obiectio .

The Apostles in dede , shewed and taught all things , but they wrote not all things

Responsio .

If they wrote not al things , yet they had a respect that al things which they deliuered might be manifestly proued , either out of their owne writings , or els out of the bokes of holy scriptures . For otherwise ther should crepe into the church a rablement and heap of superstitions , which would seme to be defended vnder the pretence of the traditions of the Apostles .

But to our purpose again . Concerning purgatorie , great doubte hath risen therof in the church , for the greke church in the Florentin councel did long resiste and stand against it .

Augustine spake of purgatorie diuerse and sondrie wayes . For in his Enchiridion he saith , not to be incredible , that suche a place maye be after this lyfe : but ( saith he ) it maye be inquired whether there be such a place or no. And it may be founde , it may be hidden . Which woordes also he hath ad dulcitium . Quaestio . 1. Likewise in his booke de fide & operibus , he writeth : Siue igitur in hac vita tantum homines patiuntur , siue etiam post hanc vitam talia quidem iudicia subsequentur non abhorret ( quantum arbitror ) a ratione : Cap. 16 that is . Whether men do suffer these thi●gs in this life onely , or els such iudgementes do folow after this life , it doth not abhorre ( as far as I know ) from reason .

You may see that sainct Austin vseth here a disiunctiue proposition , to the veritie wherof one part is sufficient . Who , I praye you , woulde speake so doubtfullye of an article of the faith , as to say , whether Christ had a true fleshe , or a phantasticall flesh ? or whether the diuine nature were in Christ , or humaine nature onely ? &c. Those thinges whiche pertaine to the faith , ought necessarilye to be defined , and ought to be most certaine .

The same Augustine when he spake of the fire of purgatorie , saide after this maner . Lib. de ciuita te dei 21. c. 26. Non hoc redarguo quia forsitan verum est : I do not improue this , because peraduenture it is true . But in those things which are necessary to be beleued to saluation , it is not lauful to vse such phrase , eyther of writing or of speakyng .

Obiectio .

Although sainct Augustine semeth to be doubtfull in these places alledged , yet in other places he doth most certainly affirme it .

Responsio .

Those places where he semeth to affirme it , are to be interpreted by these other foure places . In the whiche he maketh it to be ambiguous and doubtful , whether there be such a place or no. Therfore it must be graunted that sainct Augustine was persuaded rather with opinion , then with certaine science and knowledge , because the nature of opinion is to assente to one parte , with a feare and doubte of the other parte .

But it is to be tought that this maketh gretly against this comment and glose of purgatorie , that the holye scriptures make no mention of such a place , neither in the olde Testament , nor in the new .

Abraham boughte for the burial of his wife a field , the graue is described , the price is expressed , and all thinges are there so diligently rehearsed , that nothing semeth to be omitted . Where notwitstandynge , ther is no mention made eyther of purgatorie , eyther of the soule to be deliuered from payne , eyther of anye sacrifices or prayers .

In the booke of Leuiticus , and in other bookes wher the law is described , aswell for the whole state of man and sacrifices and oblations for euery kynd of sinne , yet ther is no mention made for the dead to be deliuered from payne .

The prophetes which where the best interpreters of the lawe , when they commende in euery place all offices of pietie and charitie , yet they set not forth in all their sermons any thinge that concerneth such a place .

Paule also when occasion was offred him in writynge to the Thessalonians ( for he intreated how they should mourne and lamente for the dead in funeralles , and he lifteth vp and comforteth them that he admonished onely by the hope of the resurrection : ) might at the least haue admonished in that place to haue praied for our dere frends , leaste they should lye long in the paines of purgatorie .

He bringeth no such thing , but after the doctrine of the resurrection , he saith . Itaque inuicem consolemini verbis istis : Therfore comfort your selues one an other with these wordes .

Dionisius called Areopagita , when of a set purpose , he moued a question , why the Minister of the church , doth praye for him that is dead , maketh no mention of purgatorie , but greatly trauaileth to rendre other causes and reasons . If he had beleued a purgatorie , he might easely haue answered the question .

Sainct Ciprian in the end of his booke doth write Quum hinc excelsum fuerit , neque locus poenitentiae , neque satisfactionis erit effectus : When we departe from hence , ther shal be neither place of repentaunce , nor effecte of satisfaction .

Our aduersaries were wonte to pretende for this opinion , mercie , because they would not thincke them to be condemned whiche died in the confession of Christe , when notwithstandyng , they wer yet holden wyth som spot of sinne .

But that mercie is foolish which moueth vs to ordeine and constitute those thinges which we know not , whither they set forth the glorie of God or no , and which also can not be proued by the holy scriptures . Furthermore we are bounde to loue God , with all our strength , and all our soules , and to begyn nothing whiche we know not to be allowed of him , and to pertaine to his glorie .

Thus you perceiue that purgatorie is no necessarie doctrine to be beleued . Againe , the suspition and opinion therof doth leane vpon infirme and weake reasons , and doth hurte pietie , rather then promote it .

Certaine places of holy scripture which do impugne purgatorie .

Christ saide : he that heareth my words , and beleueth in him that sent me , shall not enter into iudgement , but haue life euerlastinge , Ioan. 5 and shal passe from death to life .

In the Apocalips it is written . Blessed be they which die in the Lord , Cap. 14. for forthwith they shall reste from their labours . But to be broiled in fire , is not to reste from labour .

Luk. 23. Christ sayd to the theefe : This daye thou shalte be with me in paradise . Whiche place is against them whiche hold , that those spottes which remaine in man , although he liued neuer so well and vertuously , must be purged . What will they saye then to the theefe , whiche behaued himself wickedlye to the ende , and yet was immediatlye after his death receiued into paradise ?

Cap. 11. It is written in Ecclesiastes : If the cloudes be full , they will poure forth raine vpon the earth . And if the tree do fall towarde the South or toward the North , in the place that the tree falleth , there it shal be . Salomon vseth here two allegories , the one taken out of the clouds , and the other of the trees , by the which he admonisheth vs to do that goodnes , whiche we will do , while we haue opportunitie and time , for when we are departed from hence , there is no place neyther of merite , nor repentaunce . There be also many other places in the scriptures which make against this matter .

One place I had almost forgotten , which the aduersaries of late haue alledged for the defence of purgatorie .

Obiectio .

It is written ( saye they ) in the epistle to Timothie that saincte Paule praied , that the Lorde would graunte Onesiphorus , which oft refreshed him , that he might finde mercie with the Lord at that day . Now when Onesiphorus was dead , and yet Paule prayed for him , therfore it is lawfull for vs to pray for the dead , which were in vaine , vnlesse ther were a purgatorie .

Responsio .

If they looke well on their owne writers they shall finde that Onesiphorus was aliue , as in Lyranus , whose wordes be these : The Lord sende him mercy in that day , die scilicet mortis suae , vel in die generalis iudicii , in the day of his death , or in the daye of the generall iudgement .

Dionisius Carthusianus also doth saye that he was aliue . Ouer and beside Oecumenius expounding the fourth chapter of the same Epistle , doth saye , that Onesiphorus was at Rome : In the which chapter Paule saluteth the familie of Onesiphorus whiche was at Ephesus , but Onesiphorus himselfe was at Rome . And so writeth Chrisostome . Therfore this place maketh nothing for purgatorie .

I am not ignoraunt that the most part of the fathers are bent in their writings to graunt a purgatorie . But we must vnderstande that the fathers wer men , & did somtime erre as men . For they did not alwais build gold , siluer and precious stones vpon the foundation , which is Christ .

As for antiquitie and custome it ought not to prescribe and to be preiudiciall vnto veritie and truth : for in the very tyme of Paule errours began in the church . For some euen than thought that baptisme ought to be receiued for the dead . But Ciprian doth admonishe , that that custome with reason and truth , is the mother of errour .

Obiectio .

The church hath vsed alwayes to praye for the dead , euen from the tyme of the apostles .

Responsio .

It can not be denied but that the church hath so done . But this their doing or saying hath none authoritie out of the holy scriptures . Men be moued and as it were impelled with a certaine naturall loue towarde their frindes that be dead , to wishe them well to doe , and to breake out sometime into prayers for them . But heede is to be taken that this affection be not dissonant vnto faith .

Other causes beside the opinion of purgatorie maye be assigned and alledged why prayers were made in the church for the dead .

They would not haue the name and memorie of their frends departed , to perishe and to be extinguished , but tooke great care that it might long continue among the faithfull .

Furthermore those prayers pertained to geuinge of thankes vnto God , who hath called them that are departed vnto himselfe out of this miserable world . Wherupon sainct Ambrose in his funerall orations , which he had at the death of Theodosius and Valentinianus the Emperours , doth reioice that they had alredie obteined eternall felicitie , and that they reigned with Christ : yet notwithstandyng he prayed that God woulde geue vnto them that rest , which they desired , whiche two things seme to be repugnaunt , vnles you will expounde prayers for thankes geuyng .

Furthermore , some of the fathers wente so far , that they thought prayers somwhat to profit them that were in hell , not in shortning their plaines , for they be eternall , but to diminish and ease them at the least for the tyme of the praiers .

Chrisostome , Augustine , and Hierome seme to be of that minde .

Againe some might seme to praye for the dead , not for the ende to deliuer them from purgatorie , but that Christ might the sooner come to iudge the quicke and the dead , that the faithful which died in the Lord , might the sooner haue the fruition of felicitie , both of the bodye and the soule .

Furthermore , other did praie for the dead whiche were not in purgatorie , ( for they beleued it not ) but in paradise , De monogamia . as it appeareth in Tertullian , who writeth that the church was wont to pray for the martirs , for whome ( as sainct Austine saith ) if any man do pray , he doth them iniurie .

Those prayers therfore were nothing els but thankes geuing . For they rendred thankes vnto God for the great gifts and benefites graunted to them of god , by the which they did most gloriously triumph ouer their ennemies , they did also stirre and comforte other to be theyr followers . They did set forth their noble actes , declaryng that they were gone into their countrie .

Lib. 3. epist. 3 Therfore in the primatiue church they prayed for the dead , but yet for the martirs ( as Ciprian testifieth . ) Euen as we do geue thanckes vnto god for all those that die godly in the Lord .

Ecclesiast. Erasmus saith that in tymes past the people assembled together vpon certaine dayes to singe . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is geuyng of thanckes . And the Prophete preacher or bishoppe did extoll with godly wordes the diuine goodnes towards his creatures : they did set forth the praise of the godly martirs , which glorified Christ with their death , the people song hymnes , psalmes and spirituall songes vnto the Lord .

Now a word or two concernyng the doctours iudgement .

Epist. 54 Sainct Augustin in this Epistle ad Macedonium saith : Morum corrigendorum nullus alius quam in hac vita locus : nam post hanc vitam quisque id habebit quod in hac sibimet conquisierit that is . Ther is none other place to haue correction for maners , then in this lyfe : for euery one shall receyue that after this life , which he hath gotten to hims●lfe in this lyfe .

De verb. apo sermo . 19. Againe in an other place he sayth . Duae habitationes sunt , vna in igne aeterno , altera in regno aeterno . There be two habitations or mansions , the one in eternall fire , and the other in the eternall kyngdome of heauen . Furthermore in his hypognostichon against the Pelagians , he writeth . Lib. 5. Primum fides cathoilcorum diuina authoritate regnum credit esse caelorum , vnde non baptizatus excipitur : secundum gehennam vbi omnis apostata vel a Christi fide alienus supplicia reperitur . Tertium penitus ignoramus , nec esse in scripturis sanctis reperimus .

The catholique faith beleueth by the authoritie of gods word , first , that there is a kingdome of heauen , from the which he that is not christened , is exempted . Second , that ther is hell wher euery Apostata or vnfaithful doth receiue punishment . The third place we vtterly know not , neither we finde it in the holy scriptures .

Sainct Hierome doth saye , that when we be in this presente world , we may helpe one another , whether it be by good prayers , or by good counsell . But when we shal come before the iudgement seate of Christ , neither Iob nor Daniel can pray for any man . For euery one shall beare hys own burthen .

Chrisostome sayth : Omnia hic dissolue vt citra molestiam illud viduas tribunal . &c. That is : Bring all thinges to passe here , that with out all molestation or grefe thou mayst see that iudgement seate . While we be here , we haue manifest and noble hopes , but when we are departed thither , it lyeth not in vs after , either to repent , or to wipe & wash away any thing that we haue committed .

I could bring the authorities of many other fathers , but to him that will be resolued without obstinacy , these be sufficient . And thus muche for Purgatory .

Hodie . 7.

HOdie is called in the Greke toung 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or attice 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the Hebrue it is called Haiom , which is compounded of iom , with the demonstration He before it .

Hodie in the scriptures is taken diuers and sundrye waies First , for the certaine and present time , as in the prophet Esay : Non ieiunatis hodie , vt in sublimi exaudiatur vox vestra You shall not fast as you doo to day , to make your voyce to be heard aboue .

Secondly , Hodie doth not signify this present day or to morrow , but perpetuity of time , or from the beginning of the world , as in the epistle to the Hebrues , Paule doth vse it saying : Iesus Christus heri , Cap. 13. et hodie idem est etiam in secula . Iesus Christ yesterday and to day , the same also is for euer . Notwithstanding this sentence of Paule is of diuers , diuersly expounded .

Some do write that Paul bringeth in here an argument to confirme faith and trust in God , in them to whom he wrote .

One might obiect and say : Paul thou doost wel admonish vs . God did aboue measure fauour the Apostles and apostolike men , as his chief darlings and friendes , but he will not embrace me , with the like fauour and grace . To the which obiection Paul geueth an apt and mete answer , saying : Iesus Christ yesterday and to day , and the same for euer . As though he should haue sayd . Iesus Christ , which was yesterday , that is in tyme past , that same is to day , and shall continue for euer . He hath that same benignity and gentlenes which he had then . His handes are not abbreuiated nor shortened . He which susteyned and nourished with meate and drinke Elias , and the people of Israel , by the space of fourty yeares , the same will also nourish and feede you : doubtles if hys benignity and gentlenes should cease , he should also cease to be God . Other do referre thys sentence to Paul , to this end , that we should know that same manner of saluation to haue bene before Christ was incarnate , and the same which is after the incarnation of Christ to be all one . Other do referre it to the doctrine of Christ , and that this word shal remaine for euer . Which expositions , although they be godly : yet in my iudgement the first exposition is the very natural sense of the place .

And note here one thing , that the Apostle doth not entreate of the diuine essence of Christ , but of the knowledge of him , which floorished alwaies among the godly , and is the perpetual foundation of the church .

Therfore this sentence must be referred , not to the essence , but to the quality ( if we may so say . )

Nor Paule disputeth here whither Christ were eternal with the father , but what manner of knowledge and benignitye was among men of him , and from him .

Thirdly , Hodie , is properly vsed to be spoken of that time , which is after the comming of Christ , as Paule vseth it to the Hebrues saying : Hodie , si vocem eius audieritis , To day if ye heare his voyce .

Lib. 2. cap. 2 Hesichius in Leuiticum , doth vse Hodie , for eternity and perpetuity , alledging these words of the second psalme : Ego hodie genui te . This day I begat thee , that is , ab eterno , from euer and eternallye . For with God heri , & cras haue no place . Ther is alwaies with him a continual and perpetual Hodie , as Theophilactus writeth vpon the epistle to the Hebrues .

Notwithstanding some learned men which be of great iudgement write vpon these words ( Filius meus es tu , ego hodie genui te : thou art my sonne , this day haue I begot thee ) after this maner . Ther be , say they , diuers kindes of sonnes , some are children by nature , some by adoption , some of regeneration , some of alteration , by the which the pristinate state and condition is chaunged into a new state . As touching Christ our Sauiour , the true Christians be not ignoraunt by what kind of these sonnes he is the sonne of God . Our faith doth beleue him to be the naturall , the onely begotten and consubstantial sonne of the father .

Concerning this present place of scripture , let vs see how this agreeth vnto Christ , that the father did not simply say I begat thee , but this day I begat thee . This phrase doth not agree vnto children of adoption , of age , or of loue , but onely of the sonnes of generation , that is , that be begotten .

Now this generation is three fold .

1. Naturall . 2. Spiritual . 3. Condicional .

The naturall generation is , by the which God the father begat the woord , and hys natural and consubstantial sonne , and by the which one man begetteth an other .

The spirituall generation is , by the which the myndes of men are so regenerate , that of wicked they be made godly . Of the which generation Paul speaketh in the Epistle to the Corinthians , saying : In Christo Iesu per euangelium vos genui . I haue begot you in Iesus Christ by the Gospell . Agayne , filioli quos iterum parturio . My litle children , with whom again I trauel with child .

Conditional generation is , by the which man is chaunged into an other state and condition , diuers and discrepant from his former state , as if one of a priuat man be made a king , one from an obscure & base calling is made noble and honorable , of mortal , is made immortal .

Now these wordes , Hodie genui te , this day I begat thee , doth not agree to Christ , according to the first generation . Yet not so , but that he is the natural sonne of God , nor that this generation being eternall , can be made temporal , or subiect to any time , except ye wil referre it to that day , in the which the word being incarnate , was born of the virgin Mary .

Neither the generation which is called spirituall , maye agree vnto Christ , for when he is and was most pure in minde , he had none impiety nor vnpurenes , from the which he might be regenerate vnto godlynes . But the third generation , that is the condicional , may be applied & referred to Christ . For what other thing was the imutation & chaung of the state and condicion of Christ , when he was by the holy ghost dedicated , consecrated , and declared from heauen to be the sonne of God , at the floud Iordan , when he was baptised : But a certaine regeneration , that is , he was sene to be another maner of man , than he was before ? In so much that the inhabitauntes of the city did say : Vnde huic haec omnia , & quae sapientia haec quae data est illi ? &c. From whence hath he these thinges ? what wisedome is this that is geuen vnto hym , that euen such great woorkes are done by his handes ? Is not this the carpenter Maries sonne ? The brother of Iames and Ioses , and of Iuda and Simon ?

Or ells these wordes . Ego hodie genui te . This day haue I begot thee , may he referred to Christ , when being raysed from death he puttyng of the infirmity and mortalitye of our flesh was translated and exalted aboue all , vnto the heauenly glorye , and to the right hand of the Father . This is the censure and iudgement of certain learned diuines .

Hodie is taken also for euery time , or dayly tyme , as we aske in the Lordes prayer , panem nostrum quotidianum da nobis hodie , Geue vs this day our dayly bread .

Hodie signifieth somtime the whole time of our life , as Basilius Magnus writeth in a certain Epistle , In epistola ad Chilonem de vita solit. where he bringeth in this saying of the Apostle : Inuicem adhortamini , et in id ipsum aedificate vsquequo hodie dicitur . Exhorte one another dayly , while it is called to day .

This shall be sufficient for this word Hodie .

Manie places or Mansions . 10.

Cap. 14 IN Iohn Christ saith to his disciples : let not your hartes be troubled , ye beleue in God , beleue also in me . In my fathers house are many dwelling places . If it were not so , I would haue told you . I go to prepare a place for you . The occasion why Christ spake these words , was for that Christ told them before that he would depart from them . Wherof the disciples conceiued heauines and sorow . Wherefore Christ with these words did comfort them again , saying that he would not depart from them , as alwaies to be seperate and deuided from them , but that vnto them also ther was a place in the kingdome of heauen . And therfore he said : In domo patris mei multae mansiones sunt , in my fathers house ar many dwelling places or mansions .

This place of scripture hath bene peruerslye drawen into an other sense , as though Christ by these words should teach , that ther were distinct degrees of honour and glory in the kingdome of heauen . But Christ did not say , ther be diuers & sundry mansions , but many mansions , which be sufficient vnto many . As though he should say : ther is not onely a place ther for me , but also for al my disciples . Ther is no cause therfore , that ye should mourne and lament for my corporal departure , for the kingdom of my father was prepared vnto you from the beginning of the world , & you wer elect and chosen before the foundations of the world were layd . Therfore ther is nothing that can annoy or hurt you , whither it be sinne , the world , death , hell , or Sathan . For no man can take the elect from the hand of my father .

Questio .

If the election wer done , and mansions prepared before the beginning of the world , what nede haue we then of Christ ? Or wherfore came he into the world ?

Responsio .

The election was done before the world was made , but yet in Christ , and by Christ . For ther is none adopted of God vnto his sonne , but by Iesus Christ . So many mansions were prepared from the beginning of the world , but by Christ our mediatour and intercessor .

Therfore Christ came into the world to reueale and declare these mansions before prepared , that he might open the gate of election & prepare vs by his spirit to receaue these mansions . For what had it auailed to be elect , and in the meane time not to haue knowen or entred into the gate of election ?

Obiectio .

Math. 20 How can it be said , that there be many mansions , when that very few be elect ?

Responsio

They be called many mansions in comparison to Christ , so that the meaning is this : Heauen is not prepared to me onely , nor I alone am elect of the father from the beginning , but many other by me are elect of the father , vnto whom the kingdome of heauen , through faith which they haue in me , is opened . I verely am the true and onely sonne of God , and alone naturally elected of the father , and to whom heauen naturally is prepared . But ther be many other whom the father hath chosen in me , & which by me shall possesse the heauenlye kingdome prepared from the beginning . Therfore ( saith Christ to his disciples ) if it were not so , I woulde haue told you , As though he should haue said , if heauenly glorye shoulde receiue me onely , I would haue told you , but the matter is otherwyse , for I go before to prepare you a place , for there be places as well for you , as for me .

I do not a litle marueil , that the most part of the later writers , which were in the corrupt time , did not onely alledge his place out of Iohn , to proue the diuersities of glories and ioyes in heauen , but also other places , wherof I wil touch three or foure : Not that I entende to proue or geue forth , that ther is vtterly an equality in heauen , or els a disparity & vnequality ▪ But that as farre as the scriptures doo geue , none of both opinions can be proued in the scriptures , by the iudgement of learned men . Both the sentences are probable , but yet not to be proued by the scriptures .

Now shall we go to the places which they alledge , for the diuersitye of degrees in glory .

The first reason .

First say they , euery man shall receiue according to his woorkes , and euery one shal receiue his reward , according to his labour .

Responsio .

I vnderstand this sentence to be spoken generally concerning glory , Cap. 2. and damnation which interpretation I haue out of the epistle to the Romaines . And Christ in the last sentence of iudgement doth so expounde , that euery man shal receiue his reward , when he calleth them on the right hand to saluation , and casteth out them on the left hand vnto damnation . He whose labour shal be found godly and iust , shal be saued , and he who shal be found to haue laboured ill , shal perish .

The second reason .

It is written in Daniel , that they which teach other and be wyse , Cap. 11 shal shine as the brightnes of the firmament , and they that turne many to righteousnes , shal shine as the stars for euer and euer .

Responsio .

This place maketh litle for the purpose : for it happeneth oft times in the holy scriptures , that those things which be spoken in the first place , are repeated agayne in the second place . The difference which seemeth to be in this sentence , is of the firmament , and of the stars . But when they which teach , and they which do instruct to righteousnes , be vtterlye all one , and are contained in one degree , diuers rewardes are not due vnto them , forasmuch as they labour both in one thing . Wherfore it appeareth that the same thing , which was spoken first , is affirmed after , but yet more plainly .

Questio .

Why doth Daniel make mencion of those whiche doo teache , more then of other ?

Responsio .

Because they are more to be confirmed and comforted , for that they be more subiect vnto persecutions , then other are . Therfore they haue nede of consolation . Yet it followeth not out of this , but that the rewards are due vnto other faithful also . For Christ doth euidently say : Iusti fulgebunt sicut sol in regno Dei , the righteous shal shine as the sunne in the kingdome of God .

Saint Hierome expounding this place , when he had simply intreated this sentence , did say , that many do aske , whither the vnlearned being holy , and the learned being also holy , shal haue one and the same glory . And he saith , that by the translation of Theodosion , we may answer that the one shal be as the firmament , and the other as the starres . But other diuines do say , that both the partes of this sentence be one thing .

The third reason .

If there be diuersity of paines , there must needes be also diuersity of ioyes per argumentum a contrariis . And that paines for sinne are not one and equall , Christ doth proue , when he said , that it should be easier for Tire and Sidon , then to Corozaim and Bethsaida , likewise vnto Sodom , then vnto Capernaum .

Responsio .

An argument a contrariis , although it runne like a probable reason , yet the same reason is not alwaies necessary For this kind of argumentation doth sometimes deceiue . As for example : A man may kill him selfe , therfore a man may make him self aliue againe . This is no good argument .

Many other instances might be brought , but to auoyd tediousnes they shal be omitted . It cannot be denied , but that in punishments and paines ther is diuersitye : yet it seemeth not , that the same likewise should be in ioyes , bicause by our ill workes we deserue paine , but by our good works we do not deserue felicity . Therfore this reason a contrariis , is far diuers .

The fourth reason .

We shal be like vnto angels , but the angels haue diuers degrees and orders among them selues : Ergo we all shall haue diuers degrees and orders amongest our selues .

Responsio .

The scripture doth graunt that the Angels haue now diuers orders and gouernmentes , bicause God doth vse their ministerye to conserue the world and the church . But in the end all these principalities and powers shal be abolished : nor we doo knowe after the daye of iudgement , whether ther shal be any more diuers orders and degrees among angels concerning felicity .

Furthermore , they which graunt diuers orders in angels , do graunt that they do differ betwene them selues , specie , or as they saye , proximo genere , which cannot be graunted of holy saintes , or of our spirites . Wherfore the similitude betwene vs and the angels , doth not in all pointes agree . For then al angels should be taken to be of one kinde , and of one order . But of the orders of Aungels I haue spoken of largelye before in the Miscellane Angelus .

The fift reason .

The sede , which is sowen in the ground , doth bring forth fruit , some thirty fold , some threscore fold , some an hundred fold .

Responsio .

This parable doth pertaine vnto the state of this present life , bicause the word of God doth not bring forth fruit , nor take place in the godly hearers , like and after one manner .

The .6 . reason .

In the parable of the talents , which the seruauntes did render vnto their Lord , some more , some fewer , may be proued , that the diuersity of the gaine is recompensed with diuers rewardes .

Responsio .

This parable doth nothing proue this purpose . For he which vseth wel the gifts of God , is made worthy to be placed ouer many , and graces and giftes are increased vnto him , and is made dayly more participante of the spiritual dowries of Gods spirite .

The .7 . reason .

It is written in the Apocalips , that some do folow the Lambe , whether soeuer he goeth , which is not graunted vnto other .

Responsio .

This place wyth other of the same booke is obscure & darke , bicause the booke is sayd to be sealed , and is vnderstand of very few .

And it appeareth not vnto vs , whether this allegacion doth appertaine vnto this present life , or to the life to come . We graunt , that they which be of a more pure life , maye enter and pearce to the vnderstanding of Christes misteries . And on the other side , maye be taught , that whersoeuer Christ is , there his faithful Ministers shal be . Wherfore it is promised not onelye to some , but also to all whiche serue Christe , that they may follow the Lambe .

The .8 . reason .

He that shall do and teache men so , shall be called great in the kingdome of God .

Responsio .

The kingdome of God in this place betokeneth the church militant , wher they are to be had in great price and estimation which doo teache well , and do those thinges which they teach . Therfore this place maketh nothing for the diuersitie of glories .

The .9 . reason .

It is written in the latter epistle to the Corinthians : Qui parce seminat , parce metet . &c. He that soweth sparely , shall reape sparely , he that soweth in blessing , shall reape in blessing .

Responsio .

This place pertaineth to spiritual fruites , to be receiued in thys lyfe . For they which be liberal in geuing almes do abound with spiritual goods , and God somtime doth geue vnto them riches more plentifully , that they might more largelye shewe their pitye and mercye vnto them that haue neede therof .

Obiectio .

As one starre differeth from an other in glory , so shall the resurrection of the dead be : Ergo ther is a difference and diuersitye of gloryes in heauen .

Responsio .

This comparison of Paul doth not inferre nor proue that ther should be diuersity of glories , as the wordes following do import , wher it is said : the body is sowen in corruption , it shal rise agayne in incorruption , it is sowen in ignominy , it shall rise againe in glory : where it appeareth that this diuersity is to be taken onely betwene the body that is buried , and the body that shall rise againe . Paule doth not conclude here any thyng of the difference of clarified bodies them selues , but betwene the bodies that are layd in the earth , and the bodies that shall ryse againe . And this is a general comparison , and not a particular . Therfore Paule ment nothing lesse in this place , then diuersities of degrees in glorye , but onelye putteth the differences betwene the bodies , that we haue now , and the bodies that we shall haue then .

The .10 . reason .

All the fathers and doctours , which euer wrote , be of this minde , that diuersity and diuers degrees of glory is geuen to the saintes in heauen .

Responsio .

As touching the fathers , it cannot be denied , but that they do confesse and graunt differences of ioyes . But here onely is called in to question , whether this assertion may be proued by the testimony of the holy scriptures ?

Furthermore , they do not alwayes speake one thing . For saint Hierome in his epistles , wher he commended the wydow , and semed to compare her vnto the virgin , saith , that he wyl not gladly graunt these diuersities betwene the holy saintes , when not withstanding he himselfe is a stout defender of these differences .

The 11. reason .

If you wil not graunt diuersity of ioyes , many will not be so earnest and painefull to go forward , and to grow to vertue , but wil wax slothful and sluggish .

Responsio .

They which be not moued through faith of Gods word , and through hope of eternall felicity to do wel , will not be easily moued for the consideration of these diuersities . For if they should do otherwise , they are rather to be counted hirelings , then the sonnes of God .

To end , these authorities , proofes and aunswers , are not here alledged vtterly to deny the differences of rewards . Here is onely sayd that this opinion cannot be concluded out of holy scriptures . It maye be notwithstanding , that when the saintes do record & remember , that God hath wrought by them many noble workes , doo perchaunce conceiue in them selues more delectation and ioy , then the other , which cannot repeate such workes done by them . But that distinction of the scholemen which they fayne of certaine crownes , atque de praemio substantiali et accidentali , is most friuolous and foolish .

He shall , 11.

IT is written in Genesis how God spake to the Serpent after this maner : Inimicitias ponam inter te , et inter mulierem , et inter semen tuum et inter semen eius . Ipsum conteret tibi caput . I wyll put enmity betwene thee and the woman , and betwene thy seede and her seede . He shal breake thy head . &c. In this sentence the pronoune Ipsum is of diuers diuersly vsed . For some do reade ipsum , other ipse , and other ipsa . The Hebrues do read ipsum , referring it to semen .

Septuaginta do translate 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ipse , and then it is referred vnto Christ .

The commune translation doth read ipsa , whervpon certain scolastical diuines refer it and expound it of the virgin Mary , who by mediation of her sonne , ouercame Sathan . And so writeth Lyranus . Other refer it vnto the church . But here ye may see and lerne what great ignorance & negligence was in the popish Churche , and in the Doctours and wryters being of the same church .

The femine gender is put of them in stede of the masculine or neuter They would neuer consult the Hebrue or Greke bookes . They would neuer confer the latine translations one with an other . And therfore by common errour , this corrupt reding was receiued , that is to put ipsa for ipsum .

But it may be that they were deceiued by the likenes of the two hebrue letters , Vau and Iod , which be very like , sauing that Vau is draw en a litle longer downward . Therfore wher the Hebrue hath Hu , which be tokeneth ipse , or els ipsum , thei did read Hi , which signifieth ipsa . And by that meanes they might be deceiued .

But the truth is that ye must reade ipse , or ipsum . If you reade ipse , it hath relation vnto this Greke word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is of one signification with the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . If you read ipsum , it must be referred to this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . In the words of Moses ther is no ambiguity , but concerning the sense and meaning of the words , the interpreters of the holye scriptures do not agree . For many do take semen , the sede , without question or dout for Christ , as though it should be said , some man shal be borne of the sede of a woman , which shal wound the serpents head .

Their sentence and iudgement might easily be allowed , but that they do wrest this word semen to violently . For who wil graunt a nowne collectiue to be spoken of one onely man ?

Also , as the perpetuity of discord and debate is noted betwene the Serpents sede , and the womans sede , so by continual course of ages victory is promised to the children of men .

Generally therfore some diuines do interprete semen , of the posterity of Eue. But when experience teacheth that all the sonnes of Adam become not the victours and ouercommers of the deuil , it is necessary that they come and flee vnto one head , that they may so finde , vnto whom the victory doth pertaine . So Paule doth deduce vs from the seede of Abraham vnto Christ . Gal. 3.

The sense therfore is , that mankinde which Sathan endeuored to oppres should haue the vpper hand . But that maner to ouercome & to haue the vpper hand , is to be marked , which is described in the scriptures . Sathan at his pleasure hath led the children of men captiue in all ages , and doth continue the same woful triumph vnto this day , and therfore is called the prince of the world . Ioan 12. But bicause a stronger came from heauen , which should subdue him , by that meanes it cam to passe , that the whole church of God should valiantly resist him , as Paul saith to the Romanes Dominus breui conteret Sathanam sub pedibus vestris . Gap. 6. The Lord shortly shall beate downe Sathan vnder your feete . By the which woordes he doth signify that the vertue and power of beating downe Sathan , is dispersed and poured vpon all the faithful , and that is the common benediction and blessing of the whole church .

But here note one thing , that this is onely begonne in this world , and not finished , bicause the Lord doth not crowne none but his approued champions and soldiours .

Furthermore , the image and maner of these thinges which are done from the beginning of the world , vnto the end of the same , is to be obserued and marked .

The sede of Sathan are al the wicked , as wel men as spirites . The sede of the woman is Christ , with the whole body of his elect . And as enmities are betwene the Serpent and mankinde , so are they likewise betwene the sede of Sathan and Christ , with his elect . For the generation of the wicked doth alwaies fight against the elect of God to destroy the good . But the elect shall at length escape stronger , through theyr heade Christ . Who by his death hath abolished & vanquished him which had empire and rule of death .

Caietanus also doth referre these woords Ipsum semen conteret caput tuum , vnto the elect of God , bicause euery elect doth treade vpon the heade of the Serpent , that is , vpon the office and propertye of the the deuill , prouoking vnto synne .

¶ The end of the Miscellanes of the third Prelection , of the second Tome .

❧ The fourth Prelection of the second Tome .

IN our laste lesson I declared vnto you the minde of S. Peter vpon these wordes : Benedictus deus pater domini nostri Iesu Christi , &c. Blessed be God , euen the father of our Lord Iesus Christ , which , according to hys aboundaunt mercy , hath begotten vs agayne vnto a liuely hope by the resurrection of Iesus Christ from the dead . Now , I entend , by Gods grace , to goe forward with more of the texte .

It followeth in Peter : Inheriditatem incorruptibilem et incontaminatam , et immarcessibilem , conseruatam in caelis in vobis , &c. That is . To an inheritaunce immortall , and vndefiled , and that fadeth not awaye , reserued in heauen for you , which are kept by the power of God , through fayth , vnto saluation , which is prepared to be shewed in the laste time .

The Apostle doth prosecute here all thinges with very due and Rhetoricall order . This hope of life ( saith he ) is happened vnto vs by the resurrection of Christ . His death is made our lyfe , and he with hys resurrection , hath raysed vs from the eternall death , to which we were subiecte .

Cap. 6 Saint Paule writeth to the Romaines . Si insiti facti sumus illi per similitudinem mortus eius , nimirum et resurrectionis participes erimus : for if we graffed with him to the similitude of his death , euen so shal we be to the similitude of hys resurrection . And in an other place . If you be dead , your life is hidden with Christ in God .

In hereditatem , to an inheritaunce : As though he shoulde saye , in that Christ rose agayne , he restored and recouered vnto vs that immortall inheritance which we had spent and loste by our first parentes in paradyse . Christ therefore taking the shape of a seruaunt doth reconcile vs to the father , and dyd agayne make vs coheires with him .

1. Inheritance This inheritaunce is Incontaminata , vndefiled , that is : It neyther hath , nor can haue any such filthines as the earthly inheritaunces haue , which make the soule vncleane by their abuses , that the soule may not be seene at the day of iudgement adourned and decked with that wedding garment .

This heauenly inheritaunce is pure , and maketh vs to bee glorious , this inheritaunce fadeth not away , it feeleth no decrease . It can not be taken away of theues , it can not be consumed of fier , it can not be troubled with any storme .

But let vs aske Peter here a question , where is this inheritaunce ? where is ( I say ) this wholesome inheritaunce kept and preserued for vs ? 2. Heauen . In caelis , in heauen , ( sayth Peter ) as though he should say : your names are written in heauen , you are receaued into the number of the electe : It followeth .

Erga vos , for you . This feast , this banquet , this inheritaunce in heauen is prepared for you which beleue in Christ : for vs , I say , which haue bene and ar poore , this inheritaunce is prepared , that we might be made ryche .

Saint Austen hath for thys a goodly saying : Subiecit se , vt exaltaret te inclinauit se , vt susciperet te , exinaniuit se in maiestate , vt impleret te diuinitate : descendit vsque ad te , vt tu ascenderes vsque ad eum . He did humble him selfe , that he myght exalte thee : He inclined himselfe , that he myght take vp thee : He beriued himself of hys maiestie , that he might replenishe thee with his diuinitie : He discended euen to thee , that thou shouldest ascend euen to him . It followeth .

3. Vertue . 4. Hel. Qui virtute dei custodimini per fidem ad salutem : Which are kept by the power of God through fayth vnto saluation . That is , we are kept by his word . For of our selues we be weake shepe , in whom there lyeth neither wisedome nor power to defend our selues from the Wolfe . But how are we kept ? Through faith ( saith Peter ) least the gates of hell should preuaile agaynst vs in the time of aduersitie .

Questio .

What doth it profit saluation and inheritaunce to be layd vp in store for vs in heauen , when that we are toste vp and down in this world , as it were in a troublesome sea ? What doth it helpe , to constitute our saluation in a safe and quiet porte , when we are in daunger of a thousand shipwrackes ?

Responsio .

Peter doth here preuent such obiections , when he teacheth vs to be kept here in this world by fayth in the middle of daungers , and so to approch vnto death , that , notwithstanding , we may be safe vnder the custodie of faith . But because fayth oftentimes waxeth faint in this infirmitie of our flesh , we may be alwaies doubtfull , 5. To morow what shall chaunce vnto vs to morrowe , excepte God did here succour and comfort vs .

The opinion of the papistes is most diabolicall , which doubteth of final perseueraunce , because we be vncertaine whether we shall be in the same grace and fauour to morrowe , as we be now .

But Peter doth not leaue vs so doubtfull : for he affyrmeth vs to be kepte of the power of God , that no doubt by the conscience of our proper infirmitie should trouble vs . Although we be infirme and weake , yet our saluation is not vnstable , because it is holden vp by the power of God . Therefore as we are defended by fayth : so fayth her selfe hath her stabilitie in the power of God , wherby we may be safe , not onely for the time present , but also for the time to come .

Saint Paule writeth , saying : Persuasus sum , quòd neque mors , neque vita , Cap. 8. neque angeli . &c. I am perswaded , that neyther death , nor life , nor angells , nor principalities , nor powers , nor things present , nor thinges to come , nor height , nor depth , 6. Height nor depth . Cap. 1. nor any other creature shall be able to seperate vs from the loue of God , which is in Christ Iesu our Lord .

Againe , to the Philippians : Hoc ipsum persuasus , quod qui cepit in vobis opus bonum , per faciet vsque in diem Iesu Christi . I am persuaded of this same thing , that he that hath begonne this good worcke in you , will perfourme it vntill the day of Iesus Christ .

It followeth , ad salutem quae in hoc parata est &c. Vnto saluation whiche is prepared to be shewed in the last tyme . Which is as muche to say as this : Now your rewardes are hidden . And oftentimes they which seme to be in best case , are in the worste , and they whiche seme to be in the worste case , are in the best .

In this worlde there is a tyme to exercise and practise godlines . To the rewards to the sayd exercise du , ether is a tyme prescribed , which it behoueth vs not to preuente and to craue before tyme . Let it suffise vs , that eternal felicitie is laide vp in store and in safetie for vs , which neither man nor deuel can take from vs , so that faith faile vs not , by the which neglecting of worldly things we do whollie depend of heauenly things . This doctrine doth greatly make to nourishe and sustaine our hope . For the inheritaunce , to whiche we are appointed , is gotten and prepared from the beginning of the world , which as yet lieth hidden , shut vp , & sealed . But within shorte time it shal be opened & reuealed , that it may be plainely seen and felte . Therfore , while we be in this worlde , no truce , no tranquillitie or peace is to be hoped , but when we shall finishe this warfare like life , then that incorruptible crowne laide vp in heauen shal be set vpon them whiche do ouercome by faith .

But when shall this be ? when Peter ? when I say shall it be geuen ? 7. Golden hilles . Thou shewest many gay and noble thinges , thou promisest golden hilles : but nothinge we see , nothing we feele .

Peter answereth : In tempore supremo : in the last time , that is , at the laste day of Iudgement . Because the instauration of all things is not to be looked for before . But in that tyme this crowne , this inheritaunce , these rewards shal be reuealed and made open . And then shall we susteine no labour , no affliction , no passions , but shal haue eternall rest , wherof Christ gaue a taste vnto his disciples in the mounte Thabor . When Peter flowing with ioye said vnto Christ : Domine , bonum est hic nos esse . O lord , it is good for vs to tarie stil here .

It foloweth : In quo exultatis nunc ad breue tempus afflicti in variis experimentis si opus sit : Wherin ye reioyce , 8. Tentations . though now for a season ( if need require ) ye are in heauines through manifold temtations .

Now , Peter buildeth vpon the foundation , which he hath layd , a noble edifice of patience , saying : in quo exultatis : in which you reioyce , that is , be glad , exalte , and reioice in the hope of this saluation laid vp in heauen . He doth not here onely prayse them , but also exhorte , and comfort them . For he teacheth what fruict shal come vnto vs by the hope of this saluation laid vp in heauen , that is , spiritual ioye , by the whiche the bitternes of all euels & aduersities is not onely mitigated , but also all sadnes and heauines is vanquisht and extinct . Therfore , if thou be a christian and doest expecte this inheritaunce ? thou must depende all and whollye on this hope : so that thou contemne whatsoeuer thinges be in this worlde , and openlie professe and confesse all the wisdome , and all the holynes of this worlde to be vtterly nothing . Therfore none other thing is to be loked for here but to be condemned and persecuted of the world . But yet ( as Peter sayth ) ad breue tempus for a shorte time , as though he had sayd , you which now do wepe , the world reioysing , shal be in short time filled with great ioy : you which now suffer aduersity & afflictions remember , that they shall not continue long .

Notio .

Here semeth to be some repugnancie and contradiction while he sayth , that the faythful which reioyce with gladnes , are also afflicted , sadde and heauye , for these two be con●rary affectes . But the faythfull themselues do know better by experimente , that these two contrarye affectes doo consiste together in them , than canne be expressed with wordes . For the faythfull are not stockes and blocks , nor haue not so put of humayn sense and feling , but that they be touched with dolor and sorow , but that they feare perils and daungers , but that they fele what a greuous thing pouerty is , and how sharpe and hard persecutions be , yea and furthermore do apprehend what tears , 9 Pestilence . what sicknes , what cares , what coldes , what sterility and barennesse , what pestilence , what hunger doo chaunce in the whole life of man , and that aduersity ( which is thought to haue this day an ende ) beginneth again to morrow . So that in this life be it neuer so long , there semeth little life or comfort . Of these euels the faythfull perceiue and feele heauines , but yet this heauines is so mitigat by faith , that the faithful notwithstanding cease not to reioyce : so that sorow doth not hynder their ioy , but rather geue place vnto it . On the other side , althoughe ioye do ouercome sadnes , yet it doth not vtterly abolish it , because it doth not beriue vs of our humayne nature .

It foloweth , Si opus sit : If nede require . This saying of Peter is ful of comfort , if the matter so requyre , if it do tend to our saluation , god will shortly fynish these afflictions and tentations . 10. Aboue that For as Paule sayth , fidelis deus , qui non sinit nos tentari supra id quod possumus : God is faythful , which doth not suffer vs to be tempted aboue that we be able to beare . And God doth not afflicte and trouble vs , but for the best : Si opus sit : If neede require . Peter putteth here the condition , for the cause , for he sheweth that it is not without cause , that God doth so exercise & trye hys . For if he should afflicte vs for no cause , it would be very grieuous to beare and to suffer . Peter therfore doth take here an argument of consolation out of the counsell and decree of God : Not that the reason and cause may alway appeare vnto vs , 11. If God will so . but that we should be resolued and fullie perswaded , that it ought so to be , because it pleaseth God . And therfore Peter doth say : Si opus sit , If nede requyre . Which in other words he doth after in the .3 . chapter repeate , saying , Si ita velit deus , if God wil so . Which place doth make much against them , which laie crosses and burthens vpon them selues , 12. Hauing no nede . hauing no nede , that is , not looking for the sentence and will of God . There be many which endeuour , as it were with certaine violence , to runne and to burste into heauen by their workes and chosen crosses : as Basilius Magnus and Gregorius Nazianzenus did , 13. Fastings . who both gaue them selues to such fastinges , watchings and lying on the ground , thinking therby to enter into heauen , that they could not execute their pastorall function and office . But God doth condemne suche workes . For these proper workes , which we do chuse vnto vs of our own mind & choice , are nothing worth in the sight of god . We ought to expecte and looke what god will put and lay vpon vs , 14 Crosses on our selues . that we walke and followe as he doth lead vs .

Therfore , we nede not to seke and to lay crosses vpon our selues , but as Peter sayth , Si opus sit , that is , if the matter so require , which is : If god do appointe vnto thee that thou suffer , them paciently receiue the crosse , and comfort thy self with the hope and expectation of that inheritaunce which is not temporall but eternall .

Obiectio .

Doth not Paule say : Si nos ipsos iudicaremeus , non diiudicaremura domino . 1. Cor. 11. If we would iudge our selues , we should not be iudged of the Lord .

Responsio .

Paul doth not in this place speake of the crosse & outward afflictions , but of repentaunce , and of the right and due proofe of our selues , before we doo eate of the bread , and drincke of the cuppe of the Lordes table . The godlye and faythfull do preuente the iudgmente of god by repentaunce . And there is none other iudgment , by the whiche we maye obtaine absolution and remission before god , than franckelie and freelye to accuse our selues , in the acknowledginge of our sinnes .

It followeth : Quo ex ploracio fidei vestrae , multo pretiosior auro quod perit &c. that the tryall of your faith , beinge muche more precious than golde that p●risheth ( though it be tried with fire ) might be found vnto your praise and honor and glorie , at the appering of Iesus Christ . 15. Homaeosis Peter doth here bringe in pulchram 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 an apte similitude betwene gold and fire , and the crosse and affliction .

The crosse and diuerse affl●ctions do bring to passe , that sincere and pure faith may be knowen , 16. Faith. from a counterfeit and feigned faith . And for that cause God doth so tempte vs , that our faith may be proued and made manifest to the worlde , and that by our example other maye be inuited and allured vnto faith also .

He bringeth in an argument a minoriad maius . For if gold , 17 Gold. which is a corruptible mettall , is so much esteemed of vs , that we wil haue it tried by fyre , that the worth and price therof may be better knowne of vs : What meruell is it , if God require the same proofe and trial in our faith , considering that the excellencie of our faith is so greatly regarded of God ?

That which fyre is vnto golde , the same affliction is vnto the faithful . 18. Fire . Golde is not lost and perished by fyre , but proued and purged . So the faythfull are not lost and destroied by afflictions , but are tried , and ( as ye would say ) broiled , that th●y may be sincere and pure in the faith .

Faith is compared vnto gold , but fayth is much more noble then gold . For as gold is the most precious mettal in things mortall : so fayth doth most excell in things spirituall .

Gold is temporal , fayth is eternall : gold is tried two maner of wayes . First when it is purged by fire from the drosse .

Secondly when the goodnes therof is tried by iudgement . Both these maners of prouinge do most aptly agree vnto faith . For first when many dregges of incredulitie do remaine in vs , while they be ( as you would say ) sodden in the fornace of God , by diuerse afflictions , then the drosses of our faith are purged , that it might be pure and cleane before God .

Secondly experimente and iudgement is taken of vs , whether it be a fained or a sincere fayth .

When we come vnto fayth by the worde and hearyng of the gospell , we are iustified and begin to be purged , but as longe as we be in this fleshe , we can not escape throughlye clean . Therfore , God doth throwe vs into the middest of the fire , that is , into afflictions , ignominie , shame , and other incommodities , by the which we be daily more and more purged and tried , vntil death do come .

This purgation & mortification we can not obteine be any of our owne works . For how can an outwarde worke purifie and make cleane the inwarde harte ? 19. Booke of wisedome .

Peter doth allude , here to diuerse places of the scriptures : as the saying of the booke of wisdom : tanquam aurum in fornace probauit electos dominus : God trieth the elect , as gold is tried in the fire .

Again , in the psalmes it is written : thou O God hast proued vs , thou haste tried vs , Psalm. 65 as siluer is tried . Thou hast brought vs into the snare , and laid a straite chaine vpon our loines . Thou hast caused men to ride ouer our heads . We went into fire and water , but thou broughtest vs out into a welthie place .

Chrisostome that golden doctour , hath for this matter of affliction , a golden saying . Talis est natura fidei , quanto magis vetatur : tanto magis accenditur . Virtus fidei in periculis secura est , in securitate periclitatur . Quid enim alium sic laxat vigorem fidei , sicut tranquillitas longa ? Suche is the nature of faith , that the more it is forbidden , the more it is kindled and set forward . The power of faith is secure and safe , in the middle of perils and daunger , and in securitie it is in perill and daunger . For what other thinge doth so loose the force of fayth , as long securitie and tranquillitie ?

It followeth , In laudem gloriam & honorem in reuelationem Iesu Christi : Vnto your praise and honour and glorie at the appearyng of Iesus Christ .

Peter exhorteth them to perseueraunce , and doth make an argument ab vtili : As cunning husbandmen are wonte to foreshew the corne & the rime , to gather the corne vnto them that do sowe it : so Peter in this place doth not onely shewe the fruict and reward , which they shal receiue ( which liue godly in Christ ) but also the time of gathering and receiuyng the same fruict & reward . Not in this tyme ( saith he ) nor in this worlde , but when the sonne of God shall appear in his maiestie . Then the pacience of the godly afflicted , shal be to their praise , then it shal be to their honour , when the wicked fal into fire , they shal enter into euerlasting life .

It followeth : Quem quum non videritis , diligitis &c. Whome ye haue not seen , and yet loue , in whome nowe , though ye see him not , yet do you beleue and reioyce with ioye vnspeakable and glorious .

Peter speaketh these wordes of the energie , 20. Flesh . force , and strength of faith , to declare and set forth the certaintie and assuraunce of the same . And doth make as it were a certaine Antithesis betwene the fleshe and fayth .

The fleshe requireth experiments , and doth leane to earthly and visible things : But faith doth sticke and cleaue in things heauenly and inuisible .

Cap. 11. Paule saith to the Hebrues : Faith is the grounde of things which are hoped for , and the euidence of things which are not seen , that is , faith is occupied about those thinges which do not appeare . And those things be not earthlye , but heauenly , not visible , but inuisible , as the common saying is , vbi ratio habet experimentum , fides non habet meritum . Where reason hath experimente , their fayth hath no merite .

Sainct Ambrose also writeth : Aufer argumenta , vbi fides quaeritur in ipsis gymnasijs suis iamdudum dialectica taceat , piscatoribus creditur non dialecticis . Wh●re there is any questions of fayth , there take awaye arguments and reasons . Yea where faith is , let Logicke kepe silence in her own scholes , credit is geuen to fishers , not to Logicians .

Sainct Austin saith : Noli intelligere vt credas , sed crede vt intelligas . Vnderstande not that thou mayest beleue , but beleue that thou maiest vnderstande .

Christ saide to Thomas : because thou haste seen me Thomas , thou doest beleue , blessed are those which haue not seen , and yet do beleue . So Peter here doth saye : when you haue not seen Christ with these corporal eyes conuersant in this world , yet notwithstandyng you do loue him : Therfore you are blessed .

But there is no loue without the knowledge of the thing loued . But you know by fayth , for fayth hath her eye , fayth hath her eare , yet spiritual , not carnall . By this meanes Christ is seene in the mysticall supper , whiche if it should be furnished onely with common bread and prophane wine , now it should not be a mysticall supper , nor worthy to be called the supper of the Lorde . Now those things which fayth doth comprehend , it doth truly comprehend . Therfore ▪ when in the supper we beholde and see the Lord by the eyes of faith , the Lord is truely present in the supper . I say truely , I say he is truely present as the nature of fayth requireth , and where other say he is present carnally , it is against the nature of faith . Fayth beleueth Christ to haue bene incarnate , to haue dyed in the flesh , to haue risen again , to haue ascended into heauen , and to sit at the right hand of the father , and from thence to come to iudge the quicke & the dead . Therfore concerning these thinges to be done in the worlde the faythfull doo not see , doo not touche , doo not eate Christ carnally , but spiritually . And this faith doth worke in the harts of the faithful , the loue aswell of God as of our neighbour . Therfore Peter sayth here : Quem quum non videatis , diligitis . Whom when you haue not sene , yet you loue .

Paule sayth to the Galathian : In Christo Iesu neque circumcisio neque praeputium quicquam valet , sed fides per dilectionem . Cap. 5. Neyther circumcision nor vncircumcision do any thing auayle , but fayth by loue .

Saint Iohn weighing and vewing the loue of the neighbour and of God , writeth : Si quis dicit , diligo deum , et fratrem suum odit , mendax est . If any man say , I loue God , and hateth his brother , he is a lyar : for he that loueth not hys brother whom he seeth , how can he loue God whom he seeth not ? It followeth .

Credentes tamen exultatis gaudio ineffabili et glorificato : yet do you beleue and reioyce with ioye vnspeakeable and glorious . Here doth Peter adde the fruite of trust and fayth in Christ & semeth to speake after this manner : You do fele peace and ioye in your harts with most swete tranquillitie of conscience more pleasantly , then I can expresse with words . This ioye is an vnspeakeable ioye , not vulgar , not common , but a glorified ioye , that is , it agreeth for the most part with that eternall ioye which is to come .

The ioyes of the world are disturbed by misfortunes and afflictions , and are fraile and fal away , but the ioy of fayth is not onely not disturbed by misfortunes , and by the crosse of persecution , but is made perfecte more and more . And when the stormes of aduersities do wax raging and fierce , then is fayth most cleare .

All the godly being sensed with the strength of fayth and pacience , do conteine all the whole world and the tyrannie therof .

Let vs heare what Paule sayth : Who shall seperate vs from the loue of God ? Rom. 8 Shall tribulation , or anguishe , or persecution , or famine , or nakednes , or perill , or sworde ? As it is written , for thy sake are we killed al the day long . We are counted as shepe of the slaughter . Neuertheles in all these thinges we are more then conquerours , through hym that loued vs . For I am perswaded that neither death nor life , nor angels , nor principalities nor powers , nor things present , nor things to come , nor height , nor depth , nor any other creature shall be able to seperate vs from the loue of God , which is in Christ Iesu our Lord .

Dioclesian the Emperour a most sharpe & cruell persecutour of the christians , when he knewe that one Peter one of his Chamberleines had embraced the faith of Christ , minding to pull him againe from that fayth , commaunded hym to be beaten with plummettes of lead , and with sharpe yron nayles , when Peter , notwithstand these tormentes , did stand stoutly and couragiously : with a pleasaunt and merie countenaunce : he commaunded his body to be rubbed with salte and vinegar , and him to be brought out naked , and to be racked and stretched forth vppon an yron grate , and with a softe fire to be burned , that his tormentes might increase more and more .

But what countenaunce he had in the beginning of his tormentes , the same he kepte in the ende . It foloweth .

Reportantes finem fidei vestrae , salutem animarum vestrarum , receiuing the end of your faith euen the saluation of your soules . That is , 21. End of our fayth . by faith loue & ioy in Christ Iesu , you shall obtaine that eternal glorie , which is your saluation : you muste enter into the glorie of God by many tribulations . Therfore faith onely is not certaine , but the rewarde answering to the same is also most certaine

Sainct Paule saith : I am appointed a preacher of the gospell , and an Apostle , and a teacher of the Gentils , 2. Tim. 1. for the which cause I also suffer these things , I am not ashamed , for I know whome I haue beleued , and I am persuaded that he is able to kepe that whiche I haue committed vnto him against that daye .

Also in an other place he saith . Bonum certamen certaui &c. I haue foughte a good fight , 2. Tim. 4 and haue finished my course : I haue kept the faith . For hensforth is layd vp for me the crowne of righteousnes whiche the Lord the righteous iudge shall geue me in that daye . This life and whatsoeuer pertaineth to this body , are great impediments that our soule can not applie it selfe to the contemplation and cogitation of the spiritual life to come .

The Apostle Peter doth set forth here with most earnest studie and care this spirituall life , this glorie and felicitie to be had in remembraunce at all tymes , & doth teach that we nede to passe and care for nothing . So that we may bear away the end of our faith which is the saluation of our soules . It foloweth .

De qua salute ex quisierunt & scrutati sunt prophetae &c. Of the which saluation the Prophetes haue inquired and searched , whiche prophecied of the grace that should come vnto you , searchynge when or what time the spirit which testified before of Christ whiche was in them , should declare the suffrings that should come vnto Christ , and the glorie that shuld folow vnto whome it was reuealed , that not vnto them selues , but vnto vs they should minister the things which are now shewed vnto you by them whiche haue preached vnto you the gospell by the holy gost sente down from heauen , the which things the Angels desire to behold .

Peter in these wordes doth confute and refell these whiche iudged the Prophetes and their writings to be geuen onely to the people of the old Testament , 22. People of t e old testament . and to pertaine nothing vnto them , whose obiection Peter here doth dissolue , as though he should say .

The misteries of our saluation , were reuealed vnto the Prophetes for that end that they should be knowen and made open , not onelye to the prophetes them selues , and to them which were of their tyme , but also they wroughte for our felicitie and saluation , that we myghte be learned and instructed of them as of schol-maisters and teachers .

Cap. 15. Sainct Paul to the Romains saith : Quaecunque scripta sunt , in nostram doctrinam scripta sunt &c. Whatsoeuer things ar writen afore tyme , are written for our lerning , that we through pacience and comforte of the scriptures might haue hope . And Paule himselfe pleading his cause afore Agrippa saith : 23. Agrippa . I teache nothing but that which the Prophets and Moyses taught before . And the same things which were written and done after the prophetes , of the Apostles , came of one and the self same spirite .

All those things saith Peter whiche were before shewed of the prophets , are now declared by me and my other felowe Apostles to be fulfilled in Christ . And this declaration was done by none other authour , 24. Penthecost then by the holye ghoste comming from heauen in the daye of Penthecost .

De qua salute exquisierunt & scrutati sunt prophetae : of the which saluation the Apostles haue inquired and searched .

He absolueth in these woordes two thinges . For he intreateth of the veritie and certainty of our faith , 25. Feare . that the afflicted should not feare that they suffred for an ill cause or an il doctrine . But he teacheth by prophecies & examples of Christ , that there is no entrie into blessednes , but by aduersities and affliction .

And that which Peter saith here . ( The Prophets haue required & searched ) it pertaineth not so much vnto their writinges & doctrine , as to their priuat & earnest desire wherwith they burned to see christ ( as Christ writeth in Luke ) multi reges & prophetae voluerunt videre quae vos videtis , Cap. 10. & non viderunt . Many kings and prophetes would haue seen those things . &c.

Quaestio

Peter saye the fathers to haue soughte it , as though they had not obteyned that thinge which at thys tyme is offred and geuen vnto vs .

Responsio .

Saluation is taken here for manyfestation which was geuen at the tyme of his comminge , when he which was promised before , was then verilie and corporallie exhibite and geuen , when the prophetes had but a litle taste of the grace wroughte by Christe , not concerninge the substaunce therof , but touchinge the manner of reuelation , they did not without cause enquire , searche , and with wishes desired Christe presentlie to be geuen them .

When Simeon after he had sene Christ with a quiet and peaceable mynde , did prepare him selfe vnto death , he sheweth that before that , he was vnquiet & carefull . It followeth .

Scrutantes ad quem aut ad cuiusmodi temporis articulum &c. searchinge when or at what tyme , he dothe now note the maner of their inquisition , for the difference of the lawe and the gospell was as it were a certayne vaile put betwene , that they could not loke so nerely vpon those thinges which were set out to oure eies . Nor it was mete the ful lighte to shine as it were in the midde daye , when Christe beinge the sonne of righteousnes was yet absent . And when they daylie desired redemption to hasten that they might see it : yet that their desire did not make them vnpacient , but they did paciently susteyn how long it pleased god to deferre the same .

Peter dothe not saie , that the prophetes did searche by their owne sense and laboure what tyme the kingdome of Christe shoulde come , but did applye all their studie and endeuoures to the reuelation of the spirite . 26. Sobriety of inquiring . And by this example they teache a certayne sobritie of inquiringe and learninge . For they wente no further then the spirite did leade them . And verilie there should be none ende nor meane of the curiositie of man , vnlesse the spirite of god should rule and staye our wittes , to desire to learne none other waye than of the same spirite . It followeth : Qui in illiserat spiritus . The spirite whiche was in them . By these wordes he dothe signifie that the prophetes were indued and beautified with the spirite of intelligence , not after a common maner , but larglie and aboundantly . And this is a great praise of their doctrine , that it was the testimonie of the holie ghoste .

Well , to drawe to an ende , because tyme calleth awaye , I will goe to the clause and sense of this present texte , which is this . In quam desiderant angeli prospicere : or as some reade in quae desiderant prospicere : whom or which things the angels desire to beholde . In the greeke it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. in quae , that is those thinges which were shewed before of the prophetes , and afterwarde preached by the apostles .

The text might easilie be depraued to put 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nor Peter here doth meane of the spirit of the prophets ( which the angels desire to behold ) but doth set forthe the maiestie of the gospell which the angelles do reuerence and honoure .

Beda doth interprete it of Christe glorified , and saith also that it may be taken and vnderstande of the holie ghost , sente downe vpon the earthe .

Irenaeus expoundeth this place of the promises of the prophetes which Christ comminge into this worlde did accomplishe and fulfill . Lib , 4. ca. 67

In quae angeli desiderant prospicere , the whiche thinges the angels desire to beholde . Here is a meruelous greate praise of the gospel , whiche conteyneth the treasure of wisedome , as yet concealed and hidden from the angels : as thoughe Peter shoulde saie , it is no meruaile if the prophetes desired to see thinges done by the vnspeakable counsell of God , seinge that the angels had so ardent a desire to see the perfection and accomplishment of the same .

Obiectio .

It is neither mete nor reason that those thinges shoulde be open and knowne vnto vs which are conceled from the angels , who do alwayes see the face of god , and are ministers in the churche to be gouerned , and administratours of al good thinges done in the churche .

Responsio .

Suche thinges be opened vnto vs as it were in the glasse and speculation of the word , not that our knowledge is counted higher or greater then the knowledge of the angels . 27. Glori be to god . Luke 1. Ephe. 5. Peter onelie vnderstandeth in these wordes those thinges to be promised vnto vs , the accomplishment and performance wherof the angels desire to see . And therfore when these thinges began to be don , the angels not without great ioye did singe , gloria in excelsis deo , glorie be to god on high .

Furthermore saincte Paule saith , that when the Gentiles were called , the meruelous wisdome of god began to be knowen to the angles , for this was a merye & pleasant spectacle and sight vnto them , that Christe did gather the whole world , so manie yeares loste and alienate from the hope of life , vnto his bodie , that is , the churche .

But howe muche more will they meruell at the higheste and chiefest presidente of gods iustice , goodnes , and wisdome , when the kingdome of Christ shal be accomplished ? The citezens of the whiche kingdome , god the lorde and ruler of angels make vs , through the force of the death of his sonne Iesus Christ , to whome with the holy ghost be al honour and glorie nowe and for euer . Amen .

Hic sequuntur Miscellanea praelectionis quartae secondi Tomi ,

Inheritaunce . 1.

IT may be demaunded , whether this inheritance shal be geuen to the soule immediatly after our death : or whether it shal be deferred vnto the last day , and whether the soules in the meane times do sleepe , and then this inheritaunce be geuen both to body & soule , when they be ioined together , and not before .

Responsio .

1. ep . cap. 13. Paule writeth to the Corinthians : Tunc videbimus eum facie ad faciem : then we shal se him face to face , al the diuines do say , that this aduerbe , tunc , being an aduerbe of time , doth signifie furthwith after death , that the soule being losed from the bodie , shal haue furthwith the fruition of the gloriouse sight of God .

But Ireneus would in no wise graunte that to be true , before the day of Resurrection , and doth say , that it is the doctrine of heretikes to perswade them selues , that they shal ascend into heauen , and to be inhaunced to the sight of the father before the general resurrection of the dead . He would haue vs , & saith that we ought , to suffer those things which christ himselfe did put in experience : who was not sodenly and straight way raised from death , nor did ascend immediatly vnto his father , but after his resurrection said vnto Marie : noli me tangere , quia non dum ascendi ad patrem meum : touch me not , for I haue not yet ascended to my father : Nor it is mete ( saith Ireneus ) that the disciple should be aboue the master . Therfore , as Christ did not straight waye after his death ascend into heauen : so ought we to expecte and looke for the resurrection of the dead , before we ascend into heauen .

Confutatio .

This collation betwene Christ and vs is not generallye true . For we graunt , that we ought to conforme our selues vnto Christ . But in euery part the collation is not to be admitted . For Christ did many things , which it is not necessarie for to do .

It was thre daies or Christ did rise , because he would declare the veritie of his death . And he ascended not before 40 dayes , that his resurrection might appeare more certaine : in the which time he did eate & drink with his disciples , and did offer himself to be touched of them for the confirmation of their faith . But when it behoueth vs not so to do , nor any necessitie doth so exacte of vs , there is no impediment , but that oure soules may ascend into heauen , immediatly after their separation from the bodye .

It is true , that the dtsciple ought not to be aboue the master : but shall we therfore gather , that what soeuer Christ suffred , we ought to suffer the same ? He was called Belzebub : doth it folow therfore that we shuld be so called ? He was offred vpon the crosse , and did hang betwen ij . theefes , is it therfore requisite that we should do the like ? No , it foloweth not .

Obiectio .

It is written in the Apocalips , that the soules of them whiche were slaine for Christs sake do crie : how long , O Lord , will it be , Cap. 6 ere thou do reuenge the bloud of them that dwel vpon the earth ? Here you maye see , that the soules of the saincts be not in heauen , but do lye vnder the altar , and seeme to lye a sleepe .

Responsio .

They are saide here to crie and to haue a meruailous earnest request and desire , but to crie , and so feruently to pray , is not to lie a sleepe . White robes were geuen vnto them , that is , they haue receyued parte of theyr felicitie , which is the ioye of the soule . And it was said vnto them , that they shoulde rest for a litle season , vntil their felow seruantes and theyr brethern that should be killed euen as they were , wer fulfilled . And then , that is , after the daye of the general resurrection , they shall haue the absolute and consummate glorie , both of body and soule .

Obiectio . Cap. 11

Sainct Paule in the epistle to the Hebrues ( when he had nombred the fathers of he olde Testament , which were noble and valiant in faith ) saith , that they haue not receiued the promisse , God prouidyng a better thing for vs , that they without vs , should not be made perfect .

Responsio .

We graunt in deede , that they haue not receiued the perfection and consummation of the promise , or of this inheritaunce . For they looke for the resurrection whiche we shal haue altogether .

Other expound this place after this sorte : They had not suche cleare light of Christ as we : for they loked for that which we haue . Therfore , it were shame for vs , if at least we haue not as great constancie as they hadde .

¶ Reasons out of the scripture to proue that the soules sleepe not .

Christ a litle before his death said to the theef : This daye thou shalte be with me in Paradise . These wordes , this day , do euidentlie declare , that his felicitie should not be proroged vnto the laste day .

Paule writeth to the Philippians , that he wished to be loosed out of this worlde , and to be with Christ : for he doubted not that to be profitable for him . This his desire should not haue ben sounde and good , if his soule shoulde slepe .

The historie of the riche man and Lazarus , doth proue that the soule after this life doth in no wise slepe , but to be either in ioy or in paine . And where the aduersaries do saye , it to be a parable , and therfore to make nothing againste them : I aunswere , that many of the fathers do saye it not to be a parable , but an historie , as Gregorie and Hierome . And Tertullian goeth so farre , that he iudgeth the rich man to be Herode , Eleazar , Iohn Baptiste . Chrisostome , and Augustine do affirme it to be a parable .

Salomon saith : duste shall returne vnto earthe , from whence it came , and the soule shal returne vnto God which made him . If it returne again vnto God , Eccle. histor. Lib. 4. it sleepeth not

Policarpus which florished in the Apostles time , when he went to be burned for the confession of the faith of Christ , declared that he shoulde that daye be present before God in soule .

Christ said that it was writen , that he should be the God of Abraham , Isaac , & Iacob : & further added , that he is the God of the lyuing , not of the dead . And if they do liue , they must needes do somwhat , that is , they must know God , and loue him .

Nor the scripture doth allowe their sentence , when it saith , them that be dead to sleepe .

This phrase is applied vnto the bodye , which after death is sayd to sleepe , because it shal rise againe . And by this phrase the old writers affirmed churchyards to be the places appointed for burials , as though you would saye , places to sleepe in . And therefore they bee called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Heauen . 2.

HEauen is called in the Hebrue , Schamaim : which is a worde compound of , Scham , and maim . And it hath his appellation of his waterie substance . For , maim betokeneth waters . It hath the form of the duall nombre , for the two waters , that is , those waters whiche are aboue the firmament , whiche be called , aquae superiores , and the waters which be vnder the firmament , which be called aquae inferiores .

And note here , that both the greeke worde , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the latin word , coelum , are put in the plurall nomber in the Lords prayer , because that this Hebrue worde Schamaim hath no singular nomber . And therfore the greeke and latin translation is put plurallye . Where the Hebrue saith Schebaschamaim , the greke hath , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the latin hath : qui es in caelis .

Heauen in greeke is called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as sainct Ambrose writeth in his Exameron . And it doth come ab 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which betokeneth to se : because heauen is cleare to be seene , and not thicke , as the water and the yearth is . Philo in his boke de mundo , doth deduce it of this worde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whiche betokeneth a limite , a marke , a bounde : because that heauen is the vttermost bounde of all the superiour bodies .

Heauen is called in latin , coelum , which cometh of the verbe caelare , whiche betokeneth to couer : because heauen couereth all the inferior things . Other ( as sainct Ambrose ) would haue it called caelum , a coelare , to graue : because the starres seeme to be engraued in it . Varro doth cal it caelum quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. cauum , hollowe .

The philosophers do saye , that there be x. heauens : wherof seuen haue the names of the planets , as of : Saturnus . Iupiter . Mars . Sol. Venus . Mercurius . Luna .

The eight heauen is called caelum sy dereum , siue stellatum , the ninth they called caelum aqueum , vel crystallynū : not of coldnesse , but of clearnesse : because by that the starres did clearely appeare and shine . The tenthe they called primum mobile . But the eleuenth heauen , whiche is the place of the blessed spirites , the heathen Philosophers knew not .

This heauen the diuines do call caelum empy reum , not of heate , but of brightnes : because it doth excell all the other heauens in brightnes and shinynge .

Because I haue made mention here of certaine heauens , I thought it expedient to geue a litle note her of that place of sainct Paul , where he saith , that he was taken vp into the third heauen , whiche of diuerse is diuersely taken .

The scholasticall diuines do say , that heauen is taken three maner of wayes .

First , it signifieth those things that be vnder the soule , secondly , those thinges that be in the soule , thirdly , those thinges that be aboue the soule .

Vnder the soule are all bodies and corporall thinges , as S. Austen writeth . So we may take and make to be three heauens , Videlicet .

Aereum . Sydereum . Empyreum .

Vnto the whiche last the Apostle was sayd to be rapt and taken , not to be or remaine there , for them he should haue knowne whether he had ben there in the body , or out of the body .

Damascen saith , that the Apostle was taken aboue the eight Sphere , that he might clearely see those thinges which are aboue the whole corporall nature . If you take heauen for those thinges which be in the soule , them heauen betokeneth some hie matter or knowledge , whiche surmounteth and excedeth the naturall knowledge of man .

They saye also , that there is triplex visio , that is , three maner of visions . First a corporall vision , by the whiche we see and know spiritual bodies . Secondly , a vision imaginarie , by the which we see and knowe the similitudes and likenesses of bodies . Thirdly , an intellectuall vis●on , by the which we know the natures of things in them selues . If these visions be after the naturall maner ( that is to say , if I see any s●nsible thing , if I see by imagination any thinge that was seene before , if I vnderstand any thing by phantasie ) all these visions can not be called caelum . But then anye of these visions is called Caelum heauen , when it is aboue the naturall facultie and power of mannes knowledge . As for example : If thou see anye thinge with thy corporall eyes aboue the facultie of nature , Daniel 5. so arte thou rapte and taken vnto the firste heauen , as Balthazar was rapte and taken , when he saw the hand of a man writynge vpon a wall . But if thou be lifte vp and taken by imagination or spirite , to knowe or see any thyng supernaturally , then art thou rapte and taken vnto the second heauen : Act. 10. as Peter was rapte and taken when he sawe the sheete sente downe from heauen .

But if any man do see things intelligible , and the natures of them not by any sense or phantasie , then he should be taken vp vnto the third heauen .

And here is to be noted , that to be taken vp to the first heauen , is to be alienate from the corporall senses . Wherupon when none can be fully and wholy abstract and drawen from the corporal senses , it can not be said , that any man is taken vp simpliciter , vnto the third heauen , but secundum quid : For as much as it chaunceth , that a man somtime is so intent and bent vnto one sense , that he is vtterly abstract and taken from the act and vse of the other senses .

To be rapt and taken vnto the second heauen , is when any is alienate & taken from his sense , to see & behold things by imagination . And such visions are wont to be done in extacises and traunses : as Peter was in a traunce , when he saw the linnen cloth come downe from heauen .

But Paule was rapte and taken vnto the third heauen , because he was so alienate from his senses , and so inhaunced aboue all corporall things and visions , that he saw things intelligible , simplye , purelye , and plainly , euen after that maner as the angels , & the soules seperate from the body , doo see : yea and ( that which is more ) did see God by essence , In Gen. 12. as Saint Austen doth expresly write .

Nor it is probable , that Moses the minister of the old testament vnto the Iewes , should see God : and that Paule the Minister of the new testament vnto the Gentiles , should be voide of the same gift .

These woordes with manye other diuisions and distinctions writeth Thomas Aquinas . In 2. Cor. 12.

Caietanus did call that third heauen the highest place of all : because in the scripture ther is mencion made of three heauens . The lowest is coelum aereum wher the foules of the ayre are . In the middest is coelum sydereum , of the which mencion is made in the beginning of Genesis , Et posuit eas in firmamento coeli and he hath set them in the firmament of the heauen . The third and the highest is , wher be all the waters that are aboue the heauen , wherof the scripture maketh much mencion , which we doo call coelum aqueum , and the Philosophers call it primum mobile . But Empyreum caelum , which the latter writers do speake of , is not mencioned in any place of the scripture .

Saint Augustine disputeth , whether by this third heauen we must vnderstand Paradise .

Lyranus affirmeth this third heauen to be the same that Paradise is , whom some of the later writers do follow . But the taking vp of Paul is to be vnderstanded twoo manner of wayes , that is : he was rapt vnto the third heauen , that he might see the glory of God , and the glory of Christ raigning in heauen . And he was taken vnto Paradise , that is , vnto the seate and place of the blessed spirites , Patriarches , and prophets , to the end that he might not onely see whether he himselfe shoulde come after death , but also that hee might heare the misteries of God , whereby he might returne the better instructed and prepared to his Apostleship . Other diuines do say , that numerus ternarius , the number of three is put of Paule , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for the highest and most perfect sight .

This word , Caelum , in the scripture is taken many wayes . First it is taken for that firmament wherin the starres are set .

Secondly , it is vsed and taken for the middle region of the aire , wher the windes and cloudes be , Psal. 149. as in the psalmes : which couereth the heauen with cloudes , and prepareth raine for the earth .

Thirdly , it is taken for the throne and seate of God , as : The Lorde hath prepared his seate in heauen . Psal. 103.

Fourthly , it is taken for God , as in Daniell : After that thou shalt know , that the heauens haue the rule . Cap ▪ 4.

Fiftly , it is vsed and taken in the plurall number for the Apostles , as : Ca●lienarrant gloriam Dei. The heauens declare the glory of God .

Vertue . 3.

THis word , virtus , vertue , is of doubtful signification : for there be two words in Greke of diuers significations , which are translated in Latine into this word virtus .

The one of the Greke wordes is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which doth signifie vertue , as it is opposite and contrary to vice .

The other word is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth also virtutem , but as it is opposite and contrary vnto infirmitye and weakenes . And so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in Greke , and virtus in Latin doth betoken power , might and strength .

psal. 45. Virtus sometime is vsed and put for strength & power , as Deus adiutorium nostrum , & virtus nostra . God is our help , and our strength .

Also it is taken for maiesty , authority , and power . It is also put and vsed for iustice , 1. Cor. 4. innocency , and faith , as Non in sermone est regnum dei , sed in virtute : The kingdome of God is not in word , but in power .

Sometime it is taken for the host & furniture of heauen , as the stars & light , Psal. 148 as in the psalme : Laudate eum omnes virtutes eius , praise him all his army . Finally , the holy ghost is called virtus dei , the power of God , because it maketh perfect , and finisheth all thinges . As Christ is the word of God , by which althings are made .

Hell. 4.

HEl is called in Greke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is called of the Latines Pluto , Orcus , Tartarus , Infernus . The Greke word is written with an aspiration , although it be compounded ab α priuatiua particula , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , id est videre , to see , as though you would say , a deepe place vnder the earth , darke , and without light . It is called in the Hebrue Scheol , & it is written with Vau holem , although somtime it is red without Vau. It signifieth ( as some men do say ) a pit , a graue , death it selfe , the state of the dead , hel , & the place of the damned spirites . And it is so called with the Hebrues , because all heauy thinges do go and tend downward , It cannot be satisfied , as in the prouerbs in this verse : Tria sunt , quae non saturantur et quartum quod nunquam dicit , sufficit : infernus , et os vuluae , et terra quae non satiatur aqua , ignis vero nunquam dicit . Ther be three things that wyll not be satisfied , yeo foure that say not , it is inough : the graue , and the baren wombe , the earth that cannot be satisfied with water , & the fire that saith not , it is inough . And so this word Scheol , seemeth to come of this radical Schaal , which signifieth ( when it is referred to the person ) to demaund , to consult : but if it be referred to any thing or matter , then it signifieth to ask , & to craue . And in that signification Scheol commeth of Schaal . It is taken for a graue in the boke of the kings , wher it is sayd of Dauid against Ioab vnto Salomon : Non sinas descendere camtiom eius pacificè ad sepulchrum : Let thou not his hoare head go downe to the graue in peace .

It is also vsed for the place wher damned spirites are , as in the Psalmes : Si ascendero in coelum tu ecce ibi es : si descendero ad infernum , ecce ades : If I ascende into heauen , thou art ther : if I descend into hell , thou art there also .

Scheol is taken sometime for the horrible dismay of the minde , and for the feeling of the wrath of God , and for the taste ( as it were ) of the infernal paines for sinne . Such agonies the holy saintes did often feele in them selues in this life : in somuch that they thought them selues to be reiected of God , and to be destitute of al grace and helpe . Such kinde of agony Christ felt vpon the crosse , when he cried : O God my God , why hast thou left me ?

Hell in this signification is very frequent in the scriptures , as in Samuel : Dominus mortificat , & viuificat , deducit ad infernum , et reducit . The Lord doth mortify and make a liue againe , bringeth downe to hell , and bringeth vp againe .

Also in the psalmes . Circumcinxerunt mefunes mortis , et angustiae inferni apprehenderunt me . The snares of death haue compassed me , and the grefes of hel caught me , when I found trouble and sorow . Diuers do diuersly expound this verse of the psalme : Quoniam non relinques animam meam in inferno . For thou shalt not leaue my soule in hell . Some do take infernus , in this place , for the graue : some for the state of the dead , some for horrible sorrow in mynd , some for hel it selfe . So that this prouerbe may be verified : Quot capita , tot sensus , how many heades , so many wyttes .

But because I haue made mencion of this matter , I wil recite the iudgements of the old fathers , as wel of the Latinists , as of the Grecians , how they take this clause : Non relinques animam mean in inferno : thou shalt not leaue my soule in hel , and afterwarde I will declare the mindes of the later writers . And when I haue done , I will submit my self to the iudgement of the catholike and Apostolicke church , which I would wyshe all Christians to do .

¶ Patres ecclesiae occidentalis .

First I wil begin with the doctors of the west church . And I will first place S. Austen , bicause he , among al other doctors in diuinity beareth the hel

But it shall be necessary to alledge those scriptures , vpon which they do ground their sayings . The scriptures be namely these following .

Psal. 16. Non derelinques animam meam in inferno , nec dabis sanctum tuum videre corruptionem : Thou wilt not leaue my soule in hell , neyther wilt thou suffer thine holy one to see corruption .

Psal. 88. Cruisti animam meam ex inferno inferiore : Thou hast taken my soule out of the lowest hell .

Zach. 9. Tu quoque in sanguine testamenti eduxisti vinctos tuos de lacu , in quo non erat aqua : Thou also in the bloud of the testament hast brought out thy prisoners out of the lake , where was no water .

1. Pet. 3. Christus mortificatus carne , sed viuificatus spiritu , inquo etiam abiit , et spiritibus , qui erant in carcere , praedicauit : Christ was put to death concerning the flesh , but was quickened in the spirit , by the which also he went and preached to the spirites that were in prison .

Now to the fathers . Augustinus .

Si ergo secundum hominem quem verbum deus suscepit putas dictum esse , ( hodie mecum eris in paradiso ) non ex hiis verbis in caelo existimandus est esse paradisus , neque enim ipso in coelo futurus erat homo iesus Christus , sed in inferno secundum animam , in sepulchro autem secundum carnem . Quod vero illa anima in infernum descenderit , apostolica doctrina predicat . Quandoquidem beatus Petrus ad hanc rem testimonium de psalmis adhibet , vbi de ipso Christo praedictum esse monstrat . Quoniam non relinques animam meam in inferno , nec dabis sanctum tuum videre corruptionem . Illud de anima dictum , hoc de corpore .

That is to say : If thou thinke these words ( thou shalt be with me this day in Paradise ) to be spoken concerning the manhode ( which the word being God , tooke ) not by these words , Paradise is compted to be in heauen : For the man Iesus Christ was not in heauen it selfe , but in hel , as touching the soule , and in the graue as touching the body . And truly that the soule descended into hel , the Apostolicke doctrine doth declare . For blessed Peter for this matter bringeth testimony out of the psalmes , wher he sheweth this to bee prophecied of Christ : For thou wilt not leaue my soule in hel , nor suffer thy holy one to see corruption . That was spoken of the soule , this of the body . And he saith a litle after thus : Restat igitur vt si secundum hominem dictum sit ( hodie mecum eris in paradiso ) in inferno intelligitur esse paradisus , vbi erat eo die futurus , secundum humanam animam Christus . That is to saye : It remaineth therfore that these words ( thou shalt be with me this day in paradise ) concerning the man , that paradise may be vnderstand to be in hell , wher Christe shoulde bee that day , concerning the humane soule .

¶ Idem Augustinus rursum scribit .

Dominum carne mortificatum venisse in infernum satis constat , Neque enim contra dici potest vel ꝓphetiae quae dixit ( quoniam non relinques animam meam in inferno ) quod ne aliter quispiam sapere auderet in actibus apostolorum idem Petrus exponit , vel eiusdem Petri verbis , quibus eum asseret soluisse inferni dolores , in quibus impossibile erat eum teneri . Quis ergo nisi infidelis negauerit fuisse apud inferos Christum ?

That is : It appeareth sufficiently , that the Lord being mortified in the flesh , came downe into hell : for the prophecie cannot be gainsayd , which hath said ( for thou shalt not leaue my soule in hel ) which thing least any man should be bold to sauour or vnderstand otherwise , the same Peter doth expound , euen with those woordes of Peter , by the which he affirmeth him to haue loosed the sorowes of hell , in the which it was impossible for him to be holden . Who therfore vnles an infidel , will deny Christ to haue bene in hell ?

If ye wil aske , whom Christ set out from thence , Saint Austine doth geue you a resolute answer , saying : De illo quidem primo homine patre generis humaniquod eum ibidem solueret , ecclesia fere tota consentit , quod eam non inaniter credidisse , credendum est . Vndecumque hoc traditum sit etiam si Canonicarum scripturarum hinc expressa non proferatur autoritas . That is to say : Of that first man , being the father of al mankind that Christ loosed him there , the whole church almost doth consent , which thing the church not vainly to haue credited , is to be beleued . From whencesoeuer this was deliuered , yea although there be no expresse autority of the canonical scriptures brought forth for the same . And wyth Adam he numbreth Abel , Seh , Noe , Abraham , Isaac , & Iacob , with other .

¶ Idem Augustinus rursum scribit .

Aliam opinionem dicam ! fortassis enim est apud inferos aliqua pars inferior , quo traduntur impii , qui plurimum peccauerunt . Et paulo post : Nondum enim dominus venerat ad infernum , vt erueret inde omnium sanctorum praecedentium animas , et tamen Abraham in requie ibi erat , et diues non possit , leuatis oculis , nisi ille esset superius , ille infernus .

That is to say : I wyll shew you an other opinion : For perchaunce ther is in hell a lower part , wherin are thrust downe the wicked which haue grieuously sinned . And a litle after : For the Lord came not yet into hell , to take from them the soules of all the saintes that went before Christ . And yet Abraham was ther in rest , and the rich man could not lyft vp his eyes to see , vnles Lazarus were aboue , and the other beneath .

¶ Cassiodorus .

Cassiodorus also consenteth to Augustine , saying : Infernum vero habere inferiorem partem , euangelii locus ille de Diuite & Lazaro testatur . Apparet vtrunque apud inferos fuisse , vt se videre valuissent , & Diuitem ex inferiore loco ad superiora oculos eleuasse . Sed licet vterque apud inferos esse viderentur , pro meritorum tamen discretione , superior locus sanctis , inferior peccatoribus deputatur . That is to say :

That place in the gospell of the riche man and Lazarus doth testifye , that hel hath a neather part . And it appeareth that they both wer in hel , that they might see ech other , and the rich man to haue lift vp his eyes from the neather part , to the higher . And although they were counted to be both in hel , yet for the difference of their works , the higher part was deputed to the saints , & the lower part to the sinful and wicked .

Ambrosius .

Quis potuit ascendere in coelum ? quia ideo passus est , vt expoliatis inferis virtute patris deuicta morte resurgens , quum animabus ereptis in coelum ascenderet . Omnis enim quicunque viso saluatore apud inferos sperauit de illo salutem liberatus est . that is to say .

Who could ascend into heauen ? because he suffered therfore , that hell being spoyled by the power of the father , and death vanquished , he rysing againe , should ascend into heauen with the soules taken out . For whosoeuer , the sauiour being sene in hel , hoped of him saluation , was deliuered .

Hieronimus .

Nunquid apertae sunt tibi portae ? et hostia tenebrosa vidisti ? In passio ne domini , et in morte domini quae dicuntur luce sunt clariera , qui claustra inferorum aperuit , et sanctorum inde animas liberauit that is to say

Were the gates open vnto thee ? or diddest thou see the darcke doores ? These things which be spoken , are clearelye verified in the passion and death of our Lord , which opened the cloisters of hell , and deliuered the soules of holy men from thence . For Hierom saith inde , from thence , that is to say , from hell .

Gregorius Magnus .

Gregory writeth after this maner : Ante aduentum mediatoris dei & hominis , omnis homo ( quantumuis mundae probataeque vitae fuerit ) ad inferna claustra descendit . Euery man , before the comming of Christ ( althoughe hee were of neuer so cleane and approued life ) descended to the cloysters of hell .

Againe in an other place he saith : Si sustinuero , infernus domus mea est , et in tenebris straui lectum meum : spiritus etenim sancti , et sustinere aduersa poterant , et tamen è corporibus educti , adhuc ab inferni locis liberari non poterant , quia nec dum venerat , qui illuc sine culpa descenderet , vt eos qui ibi tenebantur ex culpa liberaret . Though I hope , yet hel shal be mine house , and I shal make my bed in the darke . For the holy spirites both could sustaine aduersity , and yet coulde not be deliuered from the place of hel , because that he was not yet come that should descend thether without gilt , that he might deliuer from gilt them which were holden there .

And in the same place a little after he sayth : Et quia in ipsis quoque in ferni locis iustorum animae sine tormento tenebantur , vt et pro originali culpa illuc descenderent , et tamen ex propriis actibus supplicium non haberent ( quasi in tenebris lectulum strauisse ) est , in inferno sibi requiem praeparasse Because the soules of righteous men are holden in the very places of hel without torment or pain , that they should yet go thither for the original gilt , & yet sustaine no punishment for their actes & dedes ( to make their bed as it wer in darknes ) is , to prepare them a rest in hel .

Cyprianus .

Ciprianus in the end of his treatie in symbolum , writeth thus : Si ergo intellexerimus quid partus virginis , quid verbi in carne natiuitas , quid sacramentum crucis , quid vtilitas diuini ad inferna descensus , quid resurrectionis gloria , & animarum de infernis reuocata captiuitas . &c. That is to say : If we shal vnderstande , what the deliuery of the virgin , what the natiuity of the sonne in the flesh , what the mistery of the cros , what the profit of the diuine descense into hel , what the glory of the resurrection , & the captiuity of the soules being reuoked again from hel . Sermo de ascentione &c.

Againe , Ciprian saith : Semel Christus descendit ad inferos , vlterius non descendet , non vltra videbunt deum in tenebris sigillati Once Christ went downe into hel , any more he shal not descend , any more they shall not see God , which are sealed and shut vp in darknes .

Vigilius .

Vigilius writeth after this maner : Lib. 2. Cont. Eutichem . Constat dominum nostrum Iesum Christum sexta feria crucifixum , et ipsa die ad infernum dessēdisse , ipsa die in sepulchro iacuisse ipsa dielatroni dixisse , hodie mecum eris in paradiso caro igit ipsa die non fuit in paradiso , sed examinis iacuit in sepulchro . Anima per illud triduum in inferno , non in sepulchro . That is to saye ; It is euidente , that the Lord Iesus Christ , being crucified on the friday , the same day descended into hel , the same day he lay in the sepulchre , the same day he said to the theefe : this day thou shalt be with me in Paradise . Then his flesh was not the same day in Paradise , neither in hel , but lay dead in the sepulcher : but his soule those whole three daies was in hel , not in the graue .

Here might be alledged other Doctors also of the Latine Churche , which consent vnto the fathers before mencioned , as Primasius , Sedulius , Leo , and other . But these shall be sufficient for the West Church . Now you shall heare the opinion and iudgement of the Grecian fathers of the East church .

Authores Graeci . Chrisostomus .

Considerandum est , quod Abraham apud inferos erat , In. 16. Luk. nec dum Christus resurrexerat , qui illum ad paradisum duceret . Antequam Christus moreretur nemo in paradisum conscendit . It is to be considered , that Abraham was in hell , neither yet was Christe risen which shoulde bring him vnto Paradise . Before Christ died , no man went vp into Paradise .

Also in an other place he saith : Nullam animam ante Christum arbitror ascendisse in coelum , ex quo peccauit Adam , et clausi sunt ei coeli , sed omnes in inferno detenti sunt , propter quos etiam descendit ad inferos . I iudge no soule before Christ to haue ascended into heauen , since Adam transgressed , and the heauens were shut vnto him , but all were holden in hel , for the which also Christ descended into hel .

Eusebius .

Eusebius Emissenus writeth thus : Sciendum est , quod illa hora qua saluator noster inclinato capita emisit spiritum , Lib de resurrectione . corpore in cruce derelic to , anima simul cum diuinitate ad inferna spolianda descendit . It is to be knowen , that in that houre in which our sauiour bowing down his head , gaue vp the spirit , his body being left on the crosse , his soul with the diuinitie descended to spoile hell .

Damascenus .

Descendit in infernum anima deificata , vt quemadmodum is qui in terra iustitiae ortus est sol , sic et eis qui sub terra in tenebris et vmbra mortis sedebant , lux fulgeret . Et vt quemadmodum in terra euangelizauerit pacem , captiuis remissionem , caecis visum , et iis qui crediderunt factus est causa salutis aeternae , incredulis autem infidelitatis improperium et redar gutio : sic et iis qui in inferno , vt ipsi omne genu flectatur coelestium terrestrium , ac infernorum , Atque hoc pacto a seculo compeditos soluens ru●sus ex mortuis rediit nobis , viam parans ad resurrectionem : That is : He went down into hell in his soule deified , that as to those which were in earth he sprong the sunne of righteousnes : so also vnto those which vnder the earth sat in darkenes , and in the shadow of death , he might be a shining light . And that as on earth he had preached peace , remission to the captiues , sight to the blind , and to those which did beleue , he was made the cause of eternal saluation , but to the vnbeleuing , an imbraiding and reprofe of infidelity : So also to those which were in hel , that euery knee should bow vnto him , both of things in heauen , in earth , & in hell . And by this meanes , loosing them that wer bound from the beginning of the world , he returned again from the dead , preparing vs a way to rise againe .

A general councel .

Christus deus et homo , non autem duo filii , sed idem vna persona in vtraque natura perferens passionem et mortem pro salute nostra , Concil. Tole tanum . non in virtute diuinitatis , sed in infirmitate humanitatis descendit ad inferos , vt sanctos , qui ibi tenebantur , erueret , et deuicto mortis imperio resurrexit .

That is to say : Christ God and man , but not two sonnes , & two Gods , but being both in one person , in both the natures suffering his passion & death for our saluation , not in the power of diuinitye , but in the infirmity of humanity , descended into hel , that he might deliuer from thence the saintes that were holden ther , and when he had ouercome death , rose againe .

¶ The iudgements of the later Diuines , concerning this article : Descendit ad inferna . Erasmus .

Erasmus in his Cathechisme doth write of this article after this maner

This is the article which Ciprian sayde not to be had in the Romaine Symbole , no neither yet to be added in the East churches . Yea and moreouer , although the symbole of the Synode holden at Nice , or of the Synode holden at Constantinople , is none other thing then a declaration of this Symbole : yet is not ther neither so much as any one thing that is correspondent to this article .

Also the very inconcinnitye or vnhandsome ioyning or hanging together of the speche and oration , is an euident proofe , that ther is a percell thrust in among the other articles , by some other man .

These words , sepultus est , that is , he was buried , doo belong to the body , which laid a sleepe by death , doth rise againe , that is , doth as it were waken from slepe . But these wordes , descendit ad inferos , that is , went down to hel : they do referre vnto the soule , which neither was buried , neither did rise againe , but being departed and sundried for a tyme , shortly after returned againe into the dead body .

Whether Thomas Aquinas did adde this article , I am in doubt . Ther is a certain suspition that it should be added of some other man , or at the leaste by this argumente , for that it is not in the mete place . For when he doth make the third article of the resurrection , he maketh the fourth article of the going downe into hel , except peraduenture he ment this , that Christ , after he was risen againe from death to life , went down in body and soule to hel .

And an other litle worke which goeth abroade , bearing the title of Thomas Aquinas vpon the Symbol , doth interpret and declare the contrary therof , and vseth also a contrary order . For ther the going downe to hel , goeth before the resurrection . How be it , this said Opuscle ( although it be a learned and an holy woorke ) yet it seemeth not to be the worke of Thomas Aquinas .

Erasmus saith also , that those scriptures & reasons , which are alledged to confirme this article , cannot constraine him which desireth to thwart and to finde cauilations , to beleue that the soule of Christ went down by it selfe personally to hel . For the scriptures ( saith he ) doth often times call death and the graue by this name Inferos , which same word is somtimes englished hel . As for example in the booke of Genesis : Morietur & deducent famuli tui canos eius cum dolore ad inferos , that is to say : he shal die , and thy seruauntes shal bring his hoare heares with sorow to his graue . He calleth here the aged body of Iacob , hoare heares . And by this word inferos , he ment the sepulchre or graue . And this thing doth Saint Ciprian in few woords in a manner shewe , when after he had sayd before , that this particle is not had neither in the west churches , nor in the East churches , he addeth afterwards these wordes . Vis tamen verbi videtur esse in eo quod sepultus dicitur That is : how be it ther semeth to be the same strength of the word , in that that he is said to haue bene buried . As who should say , that descendere ad inferna , to descende into hel , were nothing els , but to be buried in the graue , which our Lord speaking of his owne buriall , called to be in the harte of the earth . Haec Erasmus .

But yet the same Ciprian in other places semeth to make a distinction betwene these two clauses Sepultus est , et descendit ad inferna : for vpon the Symbole he writeth : sed et quod in infernum descendit , euidenter pro nunciatur in psalmis . &c but that he also descended into hel , it is euidently pronounced in the psalmes . And so bringing in testimonies of the psalmes , he alledgeth saint Peter and other authorities out of the Psalmes , writing on this wise : Vnde et Petrus dixit , quia Christus mortificatus carne viuificatus autem spiritu , in ipso ait . Et eis qui in carcere inclusi erant in diebus Noe in quo etiam quid operis egerit in inferno declaratur . Sed et ipse dominus per prophae●am dicit , tanquam de futuro : quia non relinques animam meam in inferno , nec dabis sanctum tuum videre corruptionem : that is to say : Whereof Peter also saide , that Christ mortified in the flesh , was quickned in the spirite , and to them that wer in prison in the daies of Noe he preached . In the which also is declared what work●s he did in hell . But the Lord also by the prophet saith as of the time to come : Thou wilt not leaue my soule in hel , neither wilt thou suffer thy holy one to see corruption : which againe he sheweth prophetically to be fulfilled when he saith : Lord thou hast brought my soule out of hell , thou hast saued me from those that go downe to the pit .

Before these wordes saint Ciprian doth speake of the burial of Christ saying : sepultus quoque pethibetur , et lapis magnus positus ad ostium monumenti : He is also said to be buried , and ther was a great stone laide at the doore of the tombe : which article when he had confirmed with many scriptures , then inferreth these wordes : Sed et quod ad infernum descendit . &c.

Nowe the Grammarians saye , that this coniunction sed , is not vox exegetica , but discretiua , & his property is alwaies to bring in an other matter distinct from the matter going before .

Also in the end of his treatie in symbolum he writeth : Si ergo intellexerimus quid partus virginis , quid verbum in carne natiuitatis , quid sacramentum crucis , quid vtilitas diuini ad inferna descensus quid resurrectionis gloria . &c. that is : If we shall vnderstand what the deliuery of the virgin , what the natiuity of the sonne in the flesh , what the misterye of the crosse , what the profit of the diuine descence of Christ into hel , what the glory of the resurrection . &c

Furthermore , Ciprian writeth in his sermon De ascensione . Semel Christus descendit ad inferos , vlterius non descendet , non vltra videbunt deum in tenebris sigillati . Once Christ went down into hell , any more he shall not descend , any more they shall not see God , which are sealed and shut vp in darcknes .

Now conferre Cripian with Ciprian , and so he may be the better vnderstanded .

Maister Caluine doth count it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to expound this article : sepultus est , by the other words which follow , descendit ad inferna , saying that they do interprete plaine and manifest woordes by a more obscure and darke phrase .

But now to Erasmus againe , whose wordes be these . If the vniuersall church hath now receaued this article , it is not lawful for thee not to beleue it . It is sufficient for thee to professe , that Christ did so descend ( ad inferos ) as the scripture & the church doth thinke and meane . But yet as it is a poynt of christian wisedom , not to beleue very lightly that thing for certain and vndoubted , which is not expressed in the holy scriptures : Euen so is it a poynt of christian mekenes , not to refuse proudly and frowardly that thing which the religious contemplacion of God and godly men hath taught , eyther to the solace and comfort , or els to the erudition of them that do beleue , of which sort are those things also . That the holy ghost toke one of the most purest droppes of bloud out of the Virgin Maries hart , and laide it down into her matrice : and that hereof was sodainly made the perfect body of a man , so small as is a litle spider , which is but euen now cropen out of the egge , but yet with all the members full finished and perfect in all powers and qualities , as it is now in heauen . Likewise where they do teach , that Christ by reason of the complexion of his humane bodye ( which they will to haue bene in him most subtill , and so therfore of most quicke and sharpe feeling ) did suffer more grieuous and bitter paines than any man may possiblie suffer , the paine of them onely excepted which are perpetually damned in hell .

These things and suche other like vnto these , let them bee so hearde , as deuout and holye contemplacions of men , concerning Christe , but not as articles of the faithe . Manye suche manner of thinges haue certaine m●n imagined also aboute this particle , telling what personnes Christe brought oute from hell , and whom he didde leaue there still , and what thinges , and with what woordes hee didde speake to euerye one of the circles .

But this is sufficient for vs , that he was once in flesh borne a very man , that he did verely suffer passion , that he hath verily died , and bene buried , and that he hath verily reuiued againe , the verye same soule returned againe into the natural body . Haec Erasmus .

Psal. 16. Stephanus in his annotations vpon the psalme , declaring this verse : Non derelinques animam meam in inferno , doth interprete it , non relinques corpus meum in sepulchro .

And Beza vpon the second of the Actes , doth translate that verse after this maner : Non relinques cadauer meum in sepulchro , which translation and interpretation semeth to some very straunge , and much stretched . Yet it cannot be denied , but that the word Nepesch , hath many significations . This verse in the Hebrue hath these woordes : Kilo taazab nepeschi lescheol .

This word Nepesch , De opificio Dei. hath many significations . First it signifieth wind , breath or blowing , wherupon Lactantius doth write , that some called the soule fire , some wind , wherof this word anima , or animus toke the name , bicause 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Greke is called ventus .

Cap. 1. And in that signification this word Nepesch is vsed in Genesis : Sed & omni bestiae terrae , et omni volatili caelorum , et omni motabili super terram , in quo est anhelitus viuens &c. To euery beast of the earth , to euery foule of the heauen , and to euery thing that moueth vpon the earth , which hath life in it selfe . &c.

Likewise it is vsed in Iob : Habitus eius prunas accendit . His breath maketh the coales to burne . This word breath , here is called in Hebrue Nepesch .

Seccondly , Nepesch , signifieth the soule which is the chiefest , and principallest part of man . And so it is vsed in many places of the Scriptures . As in Genesis , Gen. 27.35 . 1. Samuel . 1 25 Iob 9.24 Psal. 13.119 . in Samuell , in Iob , and in the Psalmes : as in this place : viuat anima mea et laudabit te . Let my soule liue , and it shall praise thee . Soule here is called in Hebrue , Nepesch .

Thirdly , Nepesch , betokeneth that power of the soule which we call appetitinam , seu concupiscibilem , that is , it is taken for the appetite , for affection , will , mind , and desire . As in Exodus : Ne opprimas peregrinum , vos enim nostis animam peregrini . Cap. 23. Thou shalt not oppresse a straunger , for you know the hart of a straunger . Hart here is taken for the sorrow of the hart .

And the word in Hebrue is , Cap. 23. Nepesch , Likewise in Genesis . Si est cum anima vestra vt sepetiam mortuum meum . If it be in your mind or pleasure that I should burie my dead . And so Nepesch is vsed in manye other places of the scriptures .

Fourthly nepesch signifieth bloode and life , bicause life consisteth in bloud , which is , vehiculum , that is as you would say , the wagon or chariot of the spirites .

And so it is vsed in Genesis , and in Deuteronomie , where it is said : ne comedas sanguinem , quia sanguis est ipsa anima : Cap. 9. Cap. 12. thou shalte not eate the bloud , for the bloude is the life , and thou must not eate the life with the fleshe . In the which place nepesch is put both for life and bloud .

Fiftly , nepesch , signifieth the bodie , which is the other parte of man : and so it is vsed in the psalmes . As , Infernum venit anima eius . His bodie was layed in yrons . The body here is called in Hebrue nepesch Likewise in an other psalm : misit maciem in animam eorum . He sent lennesse into their soule . Here is the soule taken for the bodie , which is called in hebrue , nepesch , And in this signification Stephanus might seeme to vse this worde , nepesch : and to haue taken anima pro corpus , when he translateth non relinques animam meam in sepulchro , for non relinques animam meam in inferno .

Sixtly , nepesch is put in some places of the scriptures , per 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for a dead carcasse or a bodie without a soule , as in Leuiticus : Cap. 19. Et incisionem super anima non ponetis in carne vestra You shall not cut your fleshe for the deade . Nepesch betokeneth here the deade bodies . Also in the same booke , non contaminabit se sacerdos super animam populi sui . Let not the priest defile him selfe by the dead , that is , by touchynge the corpes . Here this worde anima , is put for the dead bodie , and is called in Hebrue , nepesch . And the olde translation hath : ne contaminetur sacerdos in mortibus ciuium suorum . Let not the priest be defiled in the death of any of his . And Castalio translateth in funeribus eorum , in their funeralles . Nepesch is likewise so vsed in the booke of nombres . And vpon these and such like places , Cap. 5.6 . ● Beza might seme to haue grounded his interpretation , when he translated : non relinques cadauer meum in sepulchro , for , non relinques animam mean in inferno . But ther be great lerned men which do very much mistike this translation , & they cal it a corruption of the verie letter of the holy scripture .

They write also , that it is pitie , that an article of our faith , constantly and vniformely taught in the church of Christ , should now be drawen into question , and to be made a wauering opinion : seing that all the fathers both of the East , and the West church with one consent and agrement hath allowed this article . And maister Caluin himselfe confesseth also , that to be true . For he saith : Id certe extra controuersiam est , ex communi piorum omnino sensu , fuisse desumptam particulam , quando nemo est patrum qui non in suis scriptis descensum Christi ad inferos non commemorat . That is to saye : It is without all controuersie and doubt , that this particle ( descendit ad inferna ) was taken of the common iudgement and consent of the godly , for as much as ther is none of the fathers , but doth make mention and rehersall in their writings of the descense of Christe into hell . Yet maister Caluin himselfe is of an other iudgement : For he counteth the descence of Christe into hell , to be done vpon the crosse , where he felte the seueritie of gods vengeaunce , and did wrestell with hel , and with the horrour of death , and was smitten of God for our sinnes , as a most wicked offender , and to be as one forsaken of God , and therfore cried , O god my God , why haste thou thus lefte me .

And that Christe after this maner descended into hell , it is no meruel , when that he suffred that death which is inflicted vpon the wicked : And truly there can be no more terribler hell , then one to feele him selfe forsaken and alienate from God , and not to be hearde when he calleth , as thoughe God had conspired to his destruction . And therfore we see Christ to be caste downe , that he was compelled , anguish enforcing him , to crie , O God my God , why hast thou forsaken me ? Haec Caluinus .

Other writers , both of great learning , and depe iudgement , do expounde this article in another sense , who iudgeth the descense of Christ into hell to be nothing els , but the vertue of the death of Christ to haue come euen vnto the dead , and to haue proffited them , that is , that all the Patriarches and faithfull men before the comming of christ , be preserued from eternall death , through the death of Christ .

Or els by this worde , Inferos , or inferna , ther maye be vnderstande not the place of punishment appointed vnto the wicked , but all the faithfull departed , as by this worde , superos , we do vnderstande all them that remaine aliue . Therfore we maye saye , that the soule of Christe wente downe to hell , that is , that it was brought into the bosome of Abraham , where all the faithfall departed were gathered together . Wherfore , when Christ said to the theefe crucified with him , this day shalte thou be with me in paradise : he promised him participation of life , and companie of the blessed spirits . But it perteineth rather to a curious and busie head , then to a godly and quiet mind , curiously to enquire , and dispute of this mater . Haec Bullingerus .

In expositio . Symboli . The same Bullinger wrting vpon the epistle of Peter , where he entreateth ther of the prison in which the spirites were , doth say : Vbi nam locorum hic fuerit carcer , ignotum est . In what place this prison was , it is vnknowne . Bullinger here doth constitute a place whiche he calleth with Peter a prison . And where that same place is , he knoweth not . Moreouer he saith , in that place there was no filthe , no darcknes , no pain ▪ but a place of refreshing . And the place is therfore called a prison , because the soules of the blessed were there reteined .

Also he writeth , that this saying of Zacharie : Tu quoque in sanguine testamenti tui dimisisti vinctos tuos ex puteo , in quo non est aqua , may apparteine to this purpose .

Caluine also writing vpon the same Epistle doth saye : a question may be moued , why Peter doth place in a prison the soules of the godly , 1 Epist. 3. pet after they wer departed from their bodies . And truly this greeke worde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in my iudgement , doth signifie rather an highe tower , wherin watche is kept , or the verie acte of keping watch . But if it shal please any man to kepe the name of a prison , it shall not ill agree . For when they were liuinge , the lawe was to them ( as Paul witnesseth ) a straight custodie or prison , in whiche they were deteyned . So after their death , it behoued them to be bounde with the carefull desire of Christ , because the spirite of libertie was not yet exhibite vnto them . Therfore , the carefulnes of lookyng for Christ , was to them a prison .

Lebanrisch writeth after this maner : Sainct Peter alledgeth this saying of the prophet Dauid : Non derelinques animam meam in inferno , nec sines sanctum tuum videre corruptionem , that is : Thou shalte not leaue my soule in hel , neither shalte thou suffer thine holy one to see corruption . After that he had declared , that this could not be spoken of Dauid himselfe ( for that his graue remained yet among them , and his body suffred corruption ) he addeth : forasmuch as Dauid was a Prophet , and did know that God swore vnto him , that Christ should come of the fruict of his loines , touching the flesh , he speake euidently of the resurrection of Christ , because his soule should not be left in hell , nor his fleshe sawe corruption . You see how sainct Peter applieth this sentence of the Prophet to set forth Christs resurrection . And in steede of this worde sanctum eius , sainct Peter hath carnem eius , which is to be marked . Is not resurrection contrary vnto death ? And what other thinge is death , then the separation of the body from the soule ? And what other thing then can resurrection be , but a renuing and knitting together againe of the bodie and the soule ? Sainct Peter therfore applyieng this sentence to the resurrection of Christ , doth ( as it were ) pointe with his fingers the places from whence these two partes seuered , muste be brought again : namely the soule from hell , for hel could not hold it : and the bodie from the graue , that it should not corrupt . Haèc Rabbi Lebanrisch .

Thus I haue declared at large the opinions and iudgements aswell of the olde fathers , as of the later writers , concerninge this article of the fayth : Descendit ad inferna , he descended into hell . So that euery man ( as Paule saith ) maye abounde in his owne iudgement . One thinge I would wishe that neither this article , nor any other conteyned in the symbole , commonly called Symbolum Apostolorum , should be lightlye shaken of , but to be beleued as they stande there . As for my part , I am fullye resolued , that this article is true : He descended into hell .

To morowe . 5.

THis worde is called in latin , cras , in greeke , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in Hebrue , Machar . And it signifieth not onely the nexte daye folowyng , but also the time to come : as Iacob vsed it in Genesis , saying : Testificabitur de me iustitia mea die crastina : My rightuousnes shall answere for me hereafter . Cap. 30.

Also in Deuteronomie : Quum interrogarit te filius tuus cras : when thy sonne shal aske thee in time to come . Cap. 6. Cap. 13. It is also vsed for a shorte time to come : as in Luke , where Christ saith : oportet me hodie & cras , & sequenti die ambulare : I must walke to day , and to morow , and the nexte daye folowing , that is , a litle while .

Crastinus , the adiectiue is somtime vsed for daily and continual . For wheras the Grecians do reade 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : panem nostrum quotidianum , sainct Hierome saith , that he founde in the gospell ( whiche is called , Euangelium hebraeorum ) machar crastinum . As if it shoulde be said , da nobis panem hodiernum & crastinum .

Sainct Austen seemeth to shew the like in one of his sermons . For as the earthly fathers do prouide for their children bread and meat , Sermo. 28. for the morow and the time to come , wherewith their bodies mighte be susteined : so prouide thou , O father , which art the heauenly father , and the father of spirits , for vs thy children , the heauenvly bread of the minde .

Symachus did translate 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1. eximium , & egregium , excellent , greate , singular .

Some expound this greeke worde , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , super substantialem , vel superessentialem .

To our purpose againe . As this worde , hodie , doth signifie the time presente : so cras signifieth time to come . And by this worde , to morow , is signified any procrastination or delaye , whether it be good or ill . And the scolastical diuines do diuide Cras into fiue kindes . id est .

1. Cras deliberatiuum . 2. Cras procrastinatiuum . 3. Cras mortificatiuum . 4. Cras damnificatiuum . 5. Cras beatificatiuum .

By the first Cras , is vnderstand good aduisement , discretion , deliberation , which one taketh before he doth any thing . For prudent , graue and wise men wil not do things headlong and in hast , but will worke aduisedly , accordyng to the prouerbe , festina lentè : make haste slowlye .

By the second Cras , is vnderstand negligence , remissenes , and slownesse of doinge of thinges . And those persons whiche be subiect to this slacknesse , may be compared to the Crowe , whiche crieth alwayes cras , cras . They differre to do any thinge , vntil the power or facultie of doing be taken from them . They will not honour and praye vnto God , they will not helpe their neighbour , they will not hope for godly things .

It is writen in the prouerbes : Ne dicas amico tuo , vade & reuertere , cras dabo tibi , quum statim possis dare : Say not vnto thy neighbour , Cap. 3. go and come againe , and to morowe will I geue thee , if thou now haue it .

Also in an other place of the same boke it is written : Ne glorieris in crastinum , ignorans quid superuentura pariat dies : Cap. 27. Boaste not thy selfe to morowe : for thou knowest not what a daye may bring furth .

Also in Ecclesiasticus it is written : Non tardes conuerti ad Dominum , & ne differas de die in diem . Subito enim veniet ira illius , Cap. 5. & in tempore vindictae disperdet te : Make no long tariyng to turne vnto the Lord , and put not of from daye to day : for sodenly shal the wrath of the Lord breake furth , and in thy securitie thou shalt be destroyed , and thou shalt perishe in time of vengeaunce .

By the third Cras , is vnderstande the daye of death , vnto which all men be subiecte . It is written in Ecclesiasticus : Rex est hodie , Cap. 10. & cras morietur : He that is to daye a King , to morowe is dead . This Cras , taketh awaye all corporall pleasures , all temporall riches , all pompes , and honors .

By the fourth Cras , are vnderstand the paines of hell , to the which the wicked and impenitent sinners shal be subiect . They haue two dayes , hodie & cras , to day and to morow . To daye they haue prosperitie , to morow they shall haue calamitie .

Hodie habent gaudere : cras habebunt dolere . Hodie rident : crastino strident . Hodie saltent : crastino nutant . Hodie sunt pleni : cras erunt egeni . Hodie sunt primi : cras erunt infimi . Hodie sunt equites : cras erunt pedites . Hodie sunt in gloria : cras erunt in miseria . Hodie abundant auro : cras erunt in demonum thesauro . To daye they be glad : to morowe they shal be sadde . To day they laugh : to morow they shall weepe . To day they leappe : to morowe they shal quake . To day they be full : to morowe they shal be emptie . To day they be first : to morowe they shal be last . To day they be horsemen : to morow footemen . To day in glorie : to morow in miserie .

To day abounding with gold : to morow in the deuils treasure house shall lie ful colde .

Of this Cras that maye be spoken , which is written of Luke : Cap. 12. foenum quod hodie in agro est , cras in clibanum mittitur . The grasse which to daye is in the fielde , to morowe is cast into the ouen .

By the fifte Cras is vnderstand consolation , and eternall life , whiche the godly shal possesse and enioye . For they haue also two dayes , hodie & cras : In this present life they susteine miserie , but in the life to come they shall receiue glorie . This hodie and cras receiued poore Lazarus which lay in Abrahams bosome . Haec ex scholasticis .

Heighte nor depth . 6.

Cap. 8. HEighte in this place of sainct Paule to the Romanes , signifieth any straunge miracle or wonder not seene before , which cometh from heauen : And depthe signifieth any thinge that commeth from the deepest and lowest parts of the earth .

Heighte somtime may be taken for the excellencie and profoundnes of mans witte and reason , 2. Cor. 10. in philosophie . For sainct Paule said to the Corinthes : Arma militiae nostrae non sunt car nalia , sed potentia Deo ad demolitionem munitionum , quibus consilia demolimur , & omnem altitudinem , quae se extollit aduersus cognitionem Dei : The weapons of our warfare are not carnal , but mighty through god , to cast down holds , to cast down the imaginations , & euery high thing that is exalted against the knowledge of god . And accordyng to this saying of Paul , we may vnderstand by depth , the humilitie of the minde , and the hurte of the bodie , after the rules and doctrine of men , whiche in wordes haue an appearaunce of wisedome , as the same Apostle writeth to the Colossians .

Cap. 2. Haymo writing vpon this place bringeth in a straunge interpretation . For by height he vnderstandeth Astrologie , and by depth , Necromancie , by whiche two , many men were turned from the fayth . He would haue S Paules meaninge to be this : Although all the Astronomers ( which do affirme them selues to be cunning in the constellation and course of the planets ) do come against vs : yea although they ( which by Necromancie do raise vp spirits out of hell , as the woman that had a familiar spirite raised vp Samuels spirite ) do come against vs , yet they shal be neuer able to separate vs from the loue of Christ .

Golden hiles . 7.

THere is a prouerb in greeke : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Aureos montes polliceri : To promise golden hilles . Which prouerbe is spoken of them that do promise vnmeasurable things , and do make men to hope very much for them . It is deduced and taken of the arrogancie of the Persians , which for their mines of gold , did boast of golden hilles .

Plautus saith : Neque ille sibi mereat Persarum montes , qui esse aurei perhibentur : Neither let him thinke to deserue the hilles of the Persians , which are said to be golden hilles .

The like prouerbe is mentioned of Porphirion , who thinketh the same prouerbe to be taken out of one of Aesops fables . The prouerbe is recited by Horace : Parturiunt montes , nascetur ridiculus mus : In arte po The hilles do swell and trauell , but out commeth the folish mouse . It may be spoken against gloriouse men , against boasters and braggers , which with greate promises & by maiestie of countenance & autoritie of gay apparel , moue men to expect much at their hands , and when it commeth to the purpose , they bring and shew forth nothing but toyes and trifles .

The originall of the prouerbe is this : When , at a certain time , rude and foolish men did see the grounde swell and moue in a hill , they ranne on heapes on euerye side to beholde so horrible a sighte , looking that the earth should bring forth some straunge and great wonder , that is , that the hill should bring furth other Titans that should renue warres with the Gods. At the length , after they had looked a long time what would come forth , a Mouse crept out of the ground , at the which sight they all did greatly laughe .

Temptation . 8.

Obiectio .

HOwe doth Peter here saye truely , that we are tempted of God ? when Iames saith : Deus neminem tentat : God tempteth no man . In which wordes there appeareth great difference betwen these two Apostles .

Responsio .

Peter here vnderstandeth two kynds of temptation , the temptation of God , and the temptation of our fleshe . God tempteth vs with crosses , false prophets , with famine , with warre , with fire , with water , with diseases , with afflictions and persecutions , and with a thousand kindes of aduersities , that he may trie our faith , whether we will perseuer in the confessing of Iesus Christ .

Many men do swarue and go backe in the time of temptation , as sone as any grieuouse affliction doth arise . But the godly at no time do better proue and trie their weakenes and wittes , than in the time of temptation and affliction .

Also we are tempted , that the sinceritie of our mindes may be made manifest to other men . So did god tempte Abraham , Gen. 22. when he commaunded him to offer his sonne Isaac for a sacrifice .

God sayde to Moyses : Beholde , I will cause bread to raine from heauen for you , and the people shall go out , Exod. 16 and gather that that is sufficient for euerie daye , that I maye proue them whether they will walke in my lawes or no.

Againe , in Deuteronomie : if there arise among you a prophet or a dreamer of dreames , ( and geue thee a signe or wonder , and the signe or the wonder whiche he hath tolde thee , come to passe ) saying : let vs goe after other gods which thou hast not knowne , and let vs serue them : thou shalt not hearken vnto the words of that prophet , or vnto that dreamer of dreames : for the Lord your God proueth you , to knowe whether you loue the Lord your god , with al your hart , and with all your soule .

Iames . 1. Sainct Iames sayth : Take it to be greate ioye , my brethern , when you do fall into diuerse temptations , knowing this , that the trial of your faith bringeth pacience .

Ibid. Againe he saith : Happie is the man that doth suffer temptation . For when he is tried , he shall receaue the crowne of life , which the Lord hath promised to them that loue him .

The second kind of temptation is , the temptation of the flesh , and the malice and euill affection which by nature is graffed in vs . The senses and thoughtes of mans hart , are prone and readie to ill from their youth .

Gal. 5 Sainct Paule saith : Caro concupiscit aduersus spiritum . Nihil est in carne nostra bonum . The flesh lusteth against the spirite . There is no goodnesse in our fleshe

This temptation and luste of the flesh , which Sathan by meruailouse suggestions doth set on fire , tempteth vs to infidelitie , to blaspheme the name of god , to contempne the gospel , and to hate our neighboures , and to all maner of wickednesse & sinne . Of this temptation speaketh sainct Iames , saying : God is not a tempter of the wicked , for he tempteth no man They are tempted which be lead awaye and intised by lust and concupiscence , that is : God is not the author of ill , he tempteth not to wickednesse , that ye may laye the faulte on him . Your sinfull fleshe , and wicked concupiscence entiseth you to ill . Accuse your selues , not God . God in deede tempteth you , but not to commit sinne , but that you should be tried . But the lust of the fleshe tempteth and deriueth you to committe sinne :

Here you see Peter and Iames not to dissente , but to agree in sense and meaning .

Pestilence . 9.

THis question is much tossed and moued among men , what is to be iudged and thought of them , which in the time of plague and pestilence do flye and departe from their vsuall dwellings .

Many do iustifie and hold well with their departing and going awaie : Other do condemne and disalowe it . And they which do flye , do so defend their owne going awaye , that they reproue them of rashnes which do not flie , and do iudge them as tempters of God .

On the other side , they which do not flie , do so iudge of them that do flie , yea and do geue out such ill report of them , that they do scarse counte them worthie to be called Christians .

Somwhat to speake of both these parties , I shall thinke it verie expedient & necessarie , to shew you what Musculus mind is in this matter .

Firste ( saith he ) they that do flie , let them acknowlege and deplore the infirmitie of their faith , let them not stoutlie defend it . For what pretence soeuer they make , it is most certaine , that they neither iudge well of them selues , neither yet of god , which doth smite and plague men .

They thinke , that this rodde of pestilence is like to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a nightlye conflicte , in which ther is no certaine direction of the stroke or blow that is geuen . They thinke ( I saye ) that this plague of pestilence is brought by some chaunce , and that it doth smite them which be presente , and that it can not touch them , which haue withdrawen them selues from the infected place . But we knowe , that is most certainly affirmed of Christ , that all the heares of our head are nombred to our heauenly father .

They saye , that they which do abide still , do so tempt God , as they do , which when the house is on fire , and like to be burned , yet do remaine still in the house , and put them selues in daunger of death .

But these men do not obserue and marke , that manye which do not flie , yet are not taken nor infected with the pestilence . And on the other side , that many also which do flie , yet they do not escape , but are infected . Exod. 9. Leuiticus . 26 Deuter. 28. 1. Paral. 21. Ezechiel . 6 14. et . 33. Whereupon it euidently appeareth that the plague of pestilence is inflicted by the moderation of God . And that the pestilence is the plague & scourge of god , it may be proued in many places of the scriptures .

What Christian will so thincke or iudge of God , that he doth eyther rashly or without science or nombre so smit , that whosoeuer dieth of the pestilence , doth therfore die , because he fled not from the place infected . And that man by chaungyng of places might escape the handes of God . But the scriptures do other wise instruct vs .

In Ezechiel they be marcked and signed , whome god spared and fauoured . Againe in an other place it is graunted vnto Noe , Iob , and Daniel , that if they wer present when the pestilence rageth , for their righteousnes they shuld saue theyr own liues or soules . Therfore , they which flie the pestilence , do seme to me to do as vnhapie children do , who when their father is angrie , hauing a rod in his hand minding to beate them , do flie out of the house , and by that meanes do the more exasperate the fathers moode and angre . And yet notwithstanding they not escape the rod by this their fliyng away , but do by it purchace to them selues more anger and sharper stripes .

But they seme rather to flye well , which with humble submission of mind , with the acknowledging of their sinnes , and by true repentaunce do pacifie and mittigat the wrath of God so smiting them .

Ouer and beside , they offende against christian charitie , which do relinquish and forsake their brothers and neighbours in such troubles and afflictions . The christians in times paste were wonte to imparte their helpe and pitie , euen vnto the heathen and gentiles , in such plages and diseases . They therfore whiche do labour with such infirmitie of fayth and charitie , what maruell is it that they do flie from the horrour of death ?

Nowe as touchinge them whiche do not flie , let them first consider wherfore , and for what cause they do not flye , whither it be for lacke of certain necessarie charges whereby they may the better flie , or for any other cause . It is one thing , not to flie eyther by temeritie , or by contempte of the wrath of God , or for wante of monie or costage ( for so the Turcks and infideles do . ) And it is another thing , for one being armed with faith and charitie , to humble himselfe in the sight of god , and to desire God to appease his wrath , and so to tarrie with his brethren and neighbours , miserablie a afflicted , and to mourn with them that mourne .

Also let them take hede that they iudge not ill of them which do flie , nor raile on them , nor curse them , but by the affection of brotherly loue , be sorie for their infirmitie , and committe their flight vnto gods clemencie : for excepte they do so , they may be counted a great deale worse than they which do flie . Haec Musculus in Psalm .

But by maister Musculus leaue and pacience I do iudge that god doth allow euerie man to vse suche remedies as phisicke doth appointe . For the wise man saith in his booke Ecclesiasticus . Honour the Phisition with that honour that is due vnto him , because of necessitie , for the Lord hath created him , for of the most high commeth healing . And a litle after he saith : The Lorde hath created medicines of the earth , and he that is wise , will not abhorre it .

Nowe the phisition saith that the best remedie to auoide the pestilence , is to flie the aire . For to speake naturallie , all pestilence , as Galene writeth , commeth of the putrefaction and corruption of the aire . And the inspiration of that aire is the cause why beastes and menne are so infected and taken with the pestilence : whiche aire we canne not auoide , vnles wee flie to some other place where the aire is not so infected . Yet here is to be considered , that they which haue office , and can not well by reason of their office flie , as pastours , preachers , and certaine magistrats , either politique or oeconomicall , ought to tarie still in their vsuall abode , and to prouide other remedies prescribed by physicke to conserue them in health .

Therfore to hold , that all without exception ought not to flye the pestilente aire , I can not be induced to graunte , nor to consente .

Aboue that you be hable to beare . 10.

PAule writeth to the Corinthians saying . There hath no tentation taken you , but suche as apperteineth to man . And God is faithful , which will not suffer you to be tempted aboue that you be able , but will euen geeue the issue with the tentation , that you may be able to beare it .

There be some whiche reade this sentence in the Optatiue moode , as though Paule should haue said : I would to God , that no other temptation may take you , but the temptation of man . And they make a distinction betwene this and that temptation , wherwith God is tempted . But other ( as Chrisostome ) do reade it in the Indicatiue mode , saying : that it is a consolation geuen of Paul vnto the Corinthians , least they hearyng so horrible examples of the wrath of God , being confused with feare , should be vtterly dismaid . For it is the continuall maner of the Apostle , after sharp rebukyngs , straight way to mittigate and appease them . Therfore Paule doth here geue vnto them hope of pardon , and doth saye , that they fel into such temptation as appertaineh to man . His meaning is this : There is no cause why you shuld be dismaied . It is not my mind to bring vnto you any matter of desperation . There is none other thinge chaunced vnto you , then that which happeneth vnto men .

Sainct Paule wrote to the Philippians , Cap. 2. saying & cum timore ac tremore operenum salutem vestram : Make an ende of your owne saluation with feare and trembling .

This sayinge mighte be thought to be very heauie and hearde . But sainct Paule addeth immediatly these wordes . God worketh in you both the will and the deede , euen of his good pleasure . So Paule addeth here in this place to the Corinthians : God is faithful &c. In the which words he doth show howe they may resiste temptation . He biddeth them to haue respecte vnto the Lorde , because euery temptation , being neuer so smal , would straight way oppresse vs , and we shuld vtterly perishe if we wold truste and leane onely to our owne power and strength . Therfore , we must arme our selues with faith to resist the sondrie assaults of Sathan . For this is the victorie which ouercommeth the world , euen our faith .

Paule calleth the Lorde faithfull , not onely because he is true in his promises , but also because he is a sure keper and defender of his , vnder whose tuition we be safe . For God doth neuer forsake nor leaue his destitute .

Therfore sayth Paule to the Corinthians , forasmuch as he receaued you into his tuition , you neede not to feare , so that you wholy depend on him . For God will faithfully performe those things which he hath promised . They can wante nothing which striue for his honor . He geueth them power and strength . He measureth temptations , and sheweth awaye to come out of them .

Vnder the name of temptation , he comprehendeth generallie al things which do moleste and trouble vs .

Obiectio .

Cap. 1. Paule writeth in the second epistle to the Corinthians , saying : we are pressed out of measure passing strength . Ergo , this saying of Paul here - and an other saying there , can not be both true , for they be two contraries .

Responsio .

The saying of Paule in the .2 . epistle to the Corinthians , is to be vnderstand of the vsuall strength of man .

For Paule did also at the laste vanquishe and ouercome that temptation .

Marke furthermore , that the crosse of temptation is laide of God vpon the shoulders of the faithful , but it is not perpetual , least they should fall from grace , and in temptation despaire of saluation .

Therfore , God doth cause the temptation to ceasse , that we shoulde not be tempted aboue that we are able to beare .

If God will so . 11.

SAinct Iames in his epistle rebuketh them , which say , go to now , to daye or to morowe we will goe into suche a citie , and continue there a yeare , and bye and sell , and get gaine , and yet you can not tell what shal be to morow . For what is your life ? It is euen a vapour that continueth for a little time , and afterward vanisheth awaye .

Therfore , ye ought to say : if the Lorde will , and if we liue , we wyll do this or that . &c.

It is a most foolish thinge for man to promise to him selfe any greate thing , when he his vncertaine what shall chaunce the nexte daye , as I haue lately declared before in the Miscellane ( To mororow . )

Here sainct Iames doth elegantly by a similitude of vapor , shew , that the counsels and deuises of man are but vaine , fadinge and vanishinge awaye .

Vapour is an airy coagulation comming of heat and of moistnes , hauing in it but a litle substaunce and is sone disolued , vnto such a vapour S. Iames compared our life , and that very aptly . For , ( as the prouerbe sayth ) homo bulla est : man is but a booble of water .

And Sophocles saith : homo spiritus est , et vmbra tantùm : Man is but onely breath and shadow .

Pindarus saith , that the life of man is nothing els , but vmbrae somnium , the dreame of a shadow . And ther is nothing more vaine then a shadow , for it semeth to be , and yet is nothing .

Therfore ( saith Iames ) ye ought in your sayinges and doinges to haue both in minde and in mouth : if God wil , and if we liue . And yet it may chaunce somtime , that the godly and faithfull ( who doth knowe that all their doings are directed by the wil of God ) doo sometime say , that they wil do this or that , without any such exception .

It is very godly , when we promis any thing in time to come , to vse these maners of speaking : if it please the Lord , or if the Lord wil suffer . Yet we must make no religion of it , as though it were an haynous thing to omit such phrases . For we reade in the scriptures , that the holy men of God did speake of things to come mithout condicion , when notwithstanding they had in memory , that they could do nothing but by the permission of God .

Saint Iames here doth touch them , which hauing litle respect to the prouidence of God , do make subiect vnto them selues the whole course of the yeare , when they haue not so much as one moment in their power . They promis to them selues lucre and gaine , which is far from them , when they be not sure to hold that , which is before their feete .

Hauing no nede . 12.

THer is a great question , et adhuc sub iudice lis est , whither the children may marry or contract them selues without the consent of the Parents .

To this question , I wil in this Miscellane make a resolute answer . And first I wil put down myne assertion , & after proue the same with sufficient testimonies .

Assertio .

It is of necessity , and not onely of honesty , that the children ought not to marry without the consent of their Parents .

This doctrine is proued and ratified by the holy scriptures , by the mindes of holy fathers , by the consent of general councels , by the old Canons , and by the ciuile lawes .

Scriptures .

When Isaac came to mans state , Abraham sent his seruaunt vnto his kinred to finde out ther a wife for his sonne . Note here , the Father sent , and the sonne sought not .

Isaac sent Iacob into Mesopotamia to his vncle to get him a wife ther. His father sent him .

After this , a law was geuen of God vnto Moses , that children should honour their Parents . This honour doth not consist onely in putting of the cap , and making curtesy , but in the relieuing and sustaining them if nede be , and in shewing obedience and duty vnto them in al things lawful and honest , Cap. 22 wherupon ther is a peculiar law made in Exodus .

If a man entise a maide that is not betrothed , and lie with her , he shal endow her , and take her to his wife . If her father refuse to geue her to him , he shal pay the dowry . Note here that this law saith : Si pater voluerit .

Cap. 30. In the booke of Numbers it is written : if a woman vow a vow vnto the Lord , and binde her self by a bond , being in the fathers house in the time of her youth , and the father heare her vowe , wherewith she hath bound her selfe , and the father hold his peace : the vow shal stand . If the father disalow the vow , then the same shall be of no value . Note , if the Father disallow .

Now I aske what a vow is ? It is a promise made to God , but Matrimony is a promise made to man . Now by an argument a maiori , if God doth permit and referre a vow made to him , to the iudgement of the father : much more will he permit and refer matrimony vnto his iudgement , for asmuch as it is but a promise made betwene man .

In the booke of Iudges it is recorded , how that Sampson sayd to hys father and mother : Cap. 14. I saw a woman in Tinnath , nowe therefore geue me her to wyfe .

In Genesis it is written , how that Sychem said to his father Hamor : Get me the maide Dina , of her father Iacob to wyfe .

By this place it appeareth that the consent of Parents is requisite in mariage , seing the very infidels did also obserue it as a thing necessary .

It is written that Thamar said to her brother Amnon : Si me petieris a patre meo , me tibi non negabit . Note here : Si me petieris a patre meo .

Paule to the Ephesians saith : Filii obedite parentibus in omnibus . He excepteth nothing , but saith , in al thinges , speciallye those thinges which be not against Gods word .

In his epistle to the Corinthians he doth manifestly and plainly shew that it lieth in the Parents power to set their daughters to husbandes .

This thing is proued , not onely by the law of god , but also by the light of nature , as certaine comedies do teache and declare .

In Euripides the daughter saith : Pater meus habet solicitudinem , & curam mei connubi .

Veteres patres .

Tertullianus ad vxorem saith : Ne in terris quidem filiae rite ac iure contrahere possunt matrimonium sine consensu parentum . Lib. 2. That is : Not vpon the earth truly daughters can wel and rightly contract Matrimonie , without the consent of their parentes .

Chrisostome writing vpon Timothie , doth exhorte the Parents to ioyne their children in Matrimony , by the reason of their slippery age . Q 1. hom. 9. He doth not exhort the children to chuse them selues wiues where they will . His wordes be these . Mature illos matrimonio iungamus , vt munda atque integra illorum corpora sponsae admoneantur . Let vs ( saith he ) ( meaning the parents ) couple our children in mariage in due time , that their bodies may be ioyned pure and whole vnto a wife .

Saint Austine being desired to make a mariage betwene a yong man and a maiden , answereth : Facerem ( inquit ) sed mater pueri non adest , Epist. 1.3.3 . & tuscis ad nuptias contrahendas eius voluntatem esse necessariam . I wold ( sayth he ) but the mother of the man is not present . And you know that the consent and will of her is requisite to contract mariage .

Sainct Ambrose doth so much allowe the saying of Euripides before rehearsed , that he putteth it into his booke of the Patriarches .

Quorundam patrum decreta et Cannones .

Euariscus sayth . Matrimonia tunc sunt legittima , quando sponsae petuntur a parentibus , et traduntur publice , aliter vero presumpta , non coniugia , sed adulteria , contubernia & fornicationes . That is to say : Matrimonies are then lawfull , when the wiues are asked of their parentes , and are deliuered openly , otherwise they ar not mariages , but adulteries , vnlawfull companies and fornications .

Nicholaus sayth . Ibidem capit Nostrates . Ea firma sunt matrimonia quae iunguntur consensu contrahensium , et eorum in quorum sunt potestate .

Those be firme and true mariages which are coupled by the consent of them that do contracte themselues , and with the consent of those persons , vnder whose authoritie they are .

Leo the first saith . Ibidem cap. qualis . Tunc intelligendum est matrimonium cum puella a parentibus traditur sponso . Then that is to be demed lawful matrimony , when the maiden is geuen of her parents to a husband .

Againe , it is written in the decrees : Mulier que nupsit arbitrio patris est extra culpam si quis postea illi matrimonio detrahat . The woman that hath married by the arbiterment of her father , is without blame , yea although any hereafter do depraue or say against that matrimony .

Generalia concilia .

The fourth general councel of Toletum : 32. quest. 1. ca hoc sanctum Hoc sanctum confirmat concilium vt viduae quibus placuerit teneant castitatem : quod si priusquam profiteantur nubere elegerint , illis nubant quos propria voluntate voluerint habere maritos . Similis conditio de virginibus habeatur , nec extra voluntatem parentum , vel suam cogantur maritos accipere , that is : This holy councel doth confirme & ratifie that widowes which wil , mai liue chastly : but if before they professe chastity , they wil chuse to marry : let them marry them whom by their own wil they desire to haue to their husbands . Let the like condicion be had of maidens , neither let them be constrained to marry without the consent of their parents , nor against their own wils .

Reges ciuiles .

Titulo de Nuptiis . Iustinianus in his institutions , will in no wise Matrimony to consist without the assent of the parents .

In. ff. de statu . hom. Paulu . Againe : si filius vxorem duxerit invitis parentibus , filius qui nascitur ex illis nuptiis , non erit legittimus , if the sonne marry a wife against his fathers will , the childe that shall be borne in that mariage , shal not be lawfull .

Againe it is written : Filia patris voluntate nubit , ea postea conqueritur de marito , et ab eo diuertit , deinde in gratiam redit , et invito patre iterum eidem nubit . Respondetur illud non esse legittimum matrimonium . That is : The daughter with the good will of her father doth marry , she afterward doth complaine of her husband , and departeth from him : afterward she is againe reconciled to him , and marrieth him againe against her fathers will . It is answered , that that matrimony is not lawfull .

Fu. L. Si suriosus . Finally , it is written . Filii si forte parentes furiosos habent et mente captos , quoniam illorum consensu vti non possunt in contrahendo matrimonio , curatorum suorum consensum adhibebunt . If peraduenture children haue to their parents mad men , & out of their mindes , because they cannot haue their consentes , they ought to haue the consent of their gouernours .

Therfore , for as much as the law of God , the law of nature , the law politicke , Fathers , old Canons and Councels , do graunt the consentes of parents to be necessarily required , why should not we graunt and iudge the same ? Besides this , the example of Christ should moue vs , who was geuen of his father a husband vnto the church , and did alwaies say that he did not his own wyll , but the wyll of his father , who sent him .

¶ Answers geuen vnto certain arguments and reasons of the contrary part .

First they say , that in contract of Matrimony , there ought to be a great liberty , and no seruile restraint , otherwise there wil fall out inconuenience .

Responsio .

I do aske what liberty they do meane , whether of the flesh , or of the spirit ? Truly the chiefest liberty of the spirit , is when we obey the commaundements of God , who if he wil haue vs to be obedient vnto our parents in other things , why not also I pray you in Matrimony ?

If they pretend and craue so much liberty for the contract of matrimony , why haue they forbidden so many degrees to marry ? Yea the Byshops of Rome haue forbidden euen vnto the seuenth degree of kinred .

And if they wil haue so much liberty , why haue they forbidden and restrained matrimony , from the Ministers of the church ?

Furthermore , if ther ought to be so great libertie in mariage as they pretend , why did God forbid matrimony vnto a contrary religion ?

The second obiection .

The sonnes and children for feare of the displeasure of their parents may say that matrimony doth please them , which their fathers doth appoint , and yet in deede doth not please them , and so are constrained to marry against their wils , and to hate one another .

Responsio .

The children are not constrained so to say , but may freely answer and say , that wife , or that husband doth not please me . I wil none of thys matrimony . And doubtles also without the consent of the child , matrimonie is to be contracted by no maner of meanes , as it is red in the law : In ff. de ritu nuptiarum . l. non cogitur . Filius non potest addigi vt vxorem ducat . A sonne cannot be compelled to marrie a wyfe .

When Abrahams seruaunt came into Mesopotamia , and had found a wife for his maisters sonne , when the parents of the mayd would haue the seruaunt to tary longer , and he would not , they called the Damosell and asked whither she would go with him , or no.

When the fathers deale with their children tirantlike , and would constraine them to marry wiues , which they cannot brooke nor beare withal , then the matter is to be brought before the Magistrate , whose office it is to heare the cause , and to deliuer the same from iniury : than if the sonne do marry by the authority of the Magistrate , yea although it be against the parents wil , it cannot be said that he marrieth vtterly without the consent of his father , for a Magistrate est pater patriae , is the father of the country .

The scholemen doo not rightly say that the sonnes haue power ouer their own bodies , they ought not in dede to be compelled against theyr will to marry : but that they may marry without the consent of their parents , it cannot be graunted .

By the ciuile law the power of the father is so great , that he may sell him , if he fal into extreme necessity . Cap. 21 The same is permitted also by the law of God , as in the booke of Exodus , yet with certaine cautions and circumstances .

Vpon this I conclude , that they argue not well , which saye that that matrimony is a certaine kinde of bondage , which the sonne cannot enter into , without consent of the father .

The third obiection .

The consent of the parents in matrimony , is required in deede ad honestatem , sed non ad necessitatem , and so certaine diuines hold .

Responsio .

This is a friuolous and vaine reason . For what necessity can be greater then that which the law and commaundement of God doth bring & require . Children are commaunded to honour father and mother . Saint Paule also doth prescribe them to obey their parents in all thinges .

Againe to the Philippians he saith furthermore : brethren , whatsoeuer things are true , whatsoeuer thinges are honest , whatsoeuer thinges are iust , whatsoeuer things are pure whatsoeuer things pertain to loue , whatsoeuer things are of good report , thinke on those things , do them .

By these words it appeareth , that those thinges which be honest , are not to be seperated from the commaundement of God , and so I make this argument . The consent of the parents is required , quoàd honestatem , honesty is comprised within the commaundements of God . Euery part of Gods commaundement is require of necessitye .

The fourth reason .

The consente of Parentes is to be required , but yet if the Parentes will not consent , then the matrimony of the children is good and lawful enough .

Responsio .

This is nothing els but to deride and mocke the parents . For what contumely is this , the sonne so to require the consent of the father , and yet whither the father will or will not , he will remaine still in his purpose , to put the same in execution ? It wer much better not to aske at al , then so to desire it .

The fift reason .

What shal we say of our forefathers , and of many other which now liueth and hath maried without the consent of the parents ? Shal we call them adulterers , and shal we take their children pro illegittimus ?

Responsio .

When before the light of the gospel such mariages were had , suche persons could not vtterly be excused from sinne ( for it was not lawfull for them to be ignoraunt of Gods law ) . Notwitstanding , because they were maried , the Magistrate than permitting them , they are to be taken for firme and ratified matrimony .

Replicatio ,

But here wanted the consent of the parents : Ergo. &c.

Responsio .

The consent of the parents was had ther , and not had there . For the Magistrate made the ciuil lawes subiect and vnder the Canons , whiche they ought not to haue done , and to this all menne almoste doth agree . Then for as much as the magistrate hath authoritye ouer the people , if the Magistrate doth consent to any thing , that in a maner doth the publicke and common consent of the people graunt . As for example , when in a great assembly the Magistrate and al the people meete to pay a great somme of money , although some one priuate man of the people doth dissent , and doth not take it in good part : yet because the Magistrate doth consent , the same priuate man is counted also to consent . So the Father would not haue his sonnes mariage to be firme , without his consent : yet because he doth put his will to the iudgement of the Magistrate , he seemeth in a maner to consent .

Therfore , the Matrimonies which hitherto haue bene made , before the knowledge of the light of the Gospell , are to be taken and had as firme : but if the Magistrate doth now reuoke backe that errour , mariages to be made hereafter , ought to haue the consent of the Parentes ( iure diuino ) ergo ex necessitate .

Alwaies this prouided and excepted , that in the cause of religion , fathers are not to be hearde , because that in that case , God is to be hearde before all , for he is the father of all .

Conclusio .

The Canonistes doo iudge those mariages to be lawfull , which are done without the consent of Parentes , as it is written in their decrees , when the glose doth say , that when the woman commeth to adulte age , she is released from the power and authority of her father , both quoad iuramentum , & matrimonium .

And thys sentence doo the Scholemen also follow . They dispute that the sonne hath power ouer his own body , and that he is not bound to his Parents , but may at his own arbitrement and choyce , marry .

The maister of the sentence , himselfe doth write , quod consensus patentum facit ad decoum nuptiarum , non ad necessitatem . That is to say : that the consent of the parentes doth make the mariage comely , but is not of necessity . But how aptly and truly this is spoken , it is aunswered before .

And marke ( I pray you ) how finely he doth interpreate the woordes of Euariscus before recited : As when Euariscus doth saye , that mariages contracted wythout the consent of Parentes be not true mariages , but scortations and adulteries : that is ( sayth he ) not for that they be so in dede , but bicause the parties doo agree betwene themselues , as adulterers and fornicatours doo .

Euariscus sayth . Sunt adulteria , they be adulteries , Lumbardus saith : hoc est , videntur esse , that is , they seme to be : What exposions be these , I pray you ? Iustitia est virtus , videtur sic esse virtus . Furta et homicidia sunt peccata , ergo videntur sic esse , et quod non sic , sunt re vera . O profundam theologicam , imo inanem potius sophisticationem .

To end , I am not , nor cannot be of that iudgement nor minde , that the Canonistes and scholemen be of , in this point , but do plainlye asserte and hold , that the consent of the Parents to the childrens mariage is to bee graunted ( ex necessitate , and not ex honestate solum , ) and as yet canne not otherwise be resolued , vnlesse I heare better reasons than hetherto I haue either heard or reade .

Ieiunium . Fasting . 13.

IEiunium is called in Hebrue Zom , in Greke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ieiunium taketh the name of intestinum , a bowel or gut , called ieiunum , because it doth not containe and hold that which it receyueth , but forthwith letteth it go down into the lower partes , that by the example of it , we should not burden our selues with to much meat .

Ieiunium a fast , is a disciplin , and chastising of the body , taken willingly for the time present , by the which we are made humble before God , and doo beriue the bodye of nourishment , that it maye obey the spirite .

There are two necessities which make vs to fast , that is , a publicke necessity , and a priuate .

Ioel. 2. Ionas . 3. Publicke necessity is when some calamity eyther presseth , or is ready to come vpon the church of God . The examples wherof do appeare in the Prophets .

This kinde of fast was vsed in the time of the Apostles , as is read in the Actes . And this fast to the old fathers semeth nothing or very little to haue differed from publicke mourning , wherof ther are many examples in the scriptures .

Priuate necessity is , when any man doth fast , feeling him selfe to be vexed of his own lust or concupiscence , from which he taketh away the cause , that it may the lesse inflame and burne .

In the Gospell the Lord sayde , that the sonnes of the bride doo fast , when the Bride is taken away from them , that is , in a hard time of necessitie .

Matrimony signifieth the bond with which we are ioyned to Christ in faith & spirit . In this perfect bond the godly eateth & drinketh with thanks geuing , & with that that is sufficient . The godly is glad , and reioyceth in these external giftes of God . But when he perceiueth the Bride to be ready to depart , or that he is almost gone out of his hart , that is to saye , when he feeleth the spirite to be ouercome with insolencie of the flesh , and perceiueth his fayth to be cold , then he prayeth and fasteth , that eyther he may retayne and keepe the Bride , or els stay hym when he is about to depart .

The whole life of Christians must be a fast , as Christ exhorteth vs saying . Videte ne grauentur corda vestra crapula vel ebrietate . Take hede least your harts be laden with surfets , or with dronkennes .

In olde time ( when discipline was of force ) the people gaue themselues wholy sometimes to punishe the flesh and to prayers . And this discipline was institute , and ordained , either when calamitie was at hand ( which thing oftentimes happened in the primatiue church when grieuous persecutions wer in al places put in vre ) or els when some gret and worthy thing was to be done in the church , which had nede to implore and pray for the assistaunce of the holy ghost . As when Ministers and Pastours of the church wer ordered . The example wherof we reade in the Actes of the Apostles , when Paule and Barnabas were called to the ministerie .

In the old law once in the yeare ther was a fast ordained to pourge sinnes .

The Lord would ( when Moses ascended into the mount Sinai , and gaue lawes ) that the people should come before him , washing their garments , and abstaining from their wiues for the space of three daies . And when they fasted , they did set apart all other busines , and attended to fasting and prayer . Wherupon the day of fasting was made a solemne holy day among the Iewes .

I do euidently finde both in the old testament , and in the new , that fasting was commaunded . But on what daies we oght to fast , or not to fast , I do finde commaunded neither of God , nor of the Apostles . Epist. 86.

Saint Austine saith : Pariter duo ieiunia ieiunauerunt , id enim est cor poris et animae . &c. That is : they fasted two fastes together , to wyt , of the body , and of the soule , that is to say , refraining from wrath , from furie , slaundring , blasphemy , and brawling , because these are the deadly meates of the soule , which do feede and procure it to do ill , and do bring it to euerlasting death .

Againe , the meates of the body and soule be these : gluttony , sluggishnes , fornication , dronkennes , and security . These be the meates of the body and soule , which doo feede the body , and kill the soule . De salutar . do cumētis . c. 48.

The same S. Austine saith in an other place : Nihil prodest tota die longum duxisse ieiunium , si postea sua vitate ciborum vel nimietate anima obruatur , &c. That is . It doth nothing auaile to faste all the day , if afterwardes the soule be ouerwhelmed with delicate meates . The minde being filled , forthwith is sluggishe , and the earth of our body being watered , will bring forth filthy lust : therfore let the meate be temperate , and let the bellie be neuer to full .

Origine writeth thus . Ieiunio sic adhibenda temperies , vt corpus vestrum nec saturitas excitet , nec inedia immoderata debilitet . Fasting must so be temperated , that neither fulnes maye excite and stir the body , neither immoderate hunger may weaken the body . Ecclesi histo.

Eusebius sayth . Quale est illud ieiunium , quod non vesceris carnibus , et de ore tuo omni esca sordidius egreditur ? &c. That is . What maner of faste is that , that thou eatest not fleshe , and that which is more filthye than all meates , goeth out of thy mouth ? What fast is that that the belly is sancttified with fastings , Conc. 2. and the toung is polluted with lies ?

The Councell Barcarense , doth anathematise him which abstaineth from eating of flesh , vnlesse there be a cause of abstinencie .

Apollonius disputing against Montanus the hereticke , saith : Hic est qui docuit nuptias solui , et qui ieiuniorum leges primus imposuit . This is he which taught that Matrimony is to be dissolued , and which first made the lawes of fasting . Euse hist. lib 5. Cap. 18.

We reade also in Eusebius this saying : Non solum de die paschae agitur controuersia , sed de ipsa specie ieiuniorum . &c. that is . There is a great controuersy not onely of Easter day , but also of the kind and manner of fastings : for some do thinke , that the fast ought to be obserued one ly one day , some two dayes , some more , some also forty daies , counting the nightes with the dayes : which diuersity of obseruations , did not first begin in our time , but long before vs . And they ( I thinke ) beganne it first , which not sincerely obseruing that which was taught at the beginning , did otherwise , either by negligence , or by ignoraunce determine and appoynte them .

Notwithstanding al these , though they dyd vary in obseruations , yet they wer and be at peace with vs . Neither did the dissention of fastinge breake the vnity and agrement of faith . These be the wordes of Ireneus gathered out of the ecclesiasticall histories . Tripart hist. lib 9. cap. 58.

Socrates declareth , that this diuersity of fastings was in the church in the reigne of Theodosius Anno. 1453.

But they hadde not like abstinence from meats , for some didde altogether abstayne from meates that hadde life : Some didde eate onelye fishe : some with fishes didde eate also foules , sayenge with Moses , that soules do get their liuing in the water , and haue theyr substance out of it some also did absteine from rootes and from egges some did eat onely dry bread some did fast vntill nine of the clocke , making no difference of meates : with innumerable kinds of obseruations and custome . And because ther is found no aunciente and old history of this matter , I thinke that the Apostles left it free for euery man to do good woorkes , not for feare , Esdras 18. Iudith 4. Hester . 4. nor for necessity . Haec Socrates .

Fasting goeth before praier , as it appeareth in Esdras , Iudith , and Hester .

Saint Hierome saith : In epist. ad Galath . ca. 4. Ieiunia et congregationes inter dies propter eos a viris prudentibus constituuntur . &c. That is : Fasting and praier on certaine daies is appointed of wise men , for them which serue the world more than God : neither they can , yea they will not assemble and pray together in the church all their life time . Neither they will offer their sacrifice of praier vnto God before their worldly busines . For how many are ther , which at the least wil obserue and kepe these few daies that are appointed for fasting and praier ? In prolog . in Math.

The same Hierome saith , that fasting was ordeined with prayer , when saint Iohn wrote his gospel .

Againe , saint Hierome saith : Lib. 2. cont. Iouinianum . Nos vnam quadragesimam secundum traditionem apostolorum toto anno , tempore nobis congruo ieiunamus &c. We do fast one Lent ( after the traditions of the Apostles ) all the yeare , at a time expedient and meete for vs . But the Montanistes doo make three Lents in the yeare , as though there had suffered three Sauiours .

Chrisostome saith : Medicina est ieiunium , sed medicina , Tomo . 4. Homil. 8. de ieiunio . lieet millies vtilis sit , tamen per imperitiam vtentis invtilis fit saepe . &c. That is : Fasting is a medicine , but the medicine ( although it be much profitable ) yet by the ignoraunce of him that fasteth , it is often times made vnprofitable . We must know wel both the time in which it is nedeful to fast , and also the quantity of the medicine , the temperature of the body , the nature of the country , the tyme of the yeare , and conuenient foode must be wel knowne . Fasting did not deliuer the Niniuites from perill , the chaunging and amendment of life did appease the wrath of God .

This I haue spoken , not that we should contemne fasting , but that we should honour it . For the honour of fasting is not abstinence from meates , but the flieng from sinne . Therfore , he that defineth fasting to be onely an abstinence from meates , doth greatly contemne fasting .

Chrisostome saith : Ibidem . Si quotidie huc conuenimus totam quadragesimam , ieiunemus , & non mutemus vitam , in melius maioris damnationis occasio fieret . If we dayly assemble hether , if we fast all the Lent , & doo not amende our liues , it will cause vs to haue the greater dampnation . Mar. 5.

Our Sauiour Christ sayth : Hoc genus demoniorum in nullo potest exire , nisi in oratione et ieiunio . This kinde of deuils can not go out of a man , but by prayer and fasting . In epist. ad fannarium .

Saint Austine sayth . Alia vero quae per loca terrarum regionesque variantur . And other thinges that doo varry and differ in Countries ( as this that some doo fast on the Saboth day , and some not , some doo communicate and be partakers of the bodye and bloude of Christe euerye daye , and some on certaine daies , and such other like ) may be obserued at liberty . For that which doth not repugne the faith and good customes , may be vsed indifferently , and may be obserued for the society of them among whom we liue .

My mother following me to Millaine , found a church that fasted not on the Saboth day , and beganne to doubt what she might doo . Then I asked counsell of this matter of Saint Ambrose , then Bishoppe of Millaine : who aunswered , when I come to Rome , I doo fast on the Saboth , when I am at Millaine , I do not fast . So also thou , to what Church soeuer thou shalt happen to come , keepe their vse and custome , if thou wilt offend no man , neither any man will offend thee . When I told this to my mother , she gladly embraced it .

Epist. ad fannar . Againe , saint Austine saith : Si volumus deo placida exhibere ieiunia , sumus in oratione continui , in iudiciis iusti . &c. That is : if we will please God with fasting , let vs pray continually , let vs iudge vprightly , let vs be faithfull in friendship , let vs suffer iniuries paciently , in contentions let vs be moderate , let vs auoide filthy talke . Let vs be stoute against iniquitye , in banquets temperate , in charitye simple and pure , ware among them that be subtill , sorowing among them that be sadde , resisting them that be stubborne , in supersticions spare , silent among euil speakers , among the humble coequal .

De spiritu et anima . The same Augustine sayth : Sic debes ieiunare , vt non palpites , vt vix respirare possis . &c. So thou oughtest to fast , that thou maiest not pant , that thou maiest scarce take breath , and that thou maiest eyther be caried or drawen with the handes of thy fellowes : but that the concupiscence of the body being broken , thou doo not bestow lesse time in reading in the Psalmes , nor in watchinges , then thou wast wont to doo .

Ad Demetriadem . Saint Hierome also saith : Non sanat oculum quod calcaneo adhibetur , ieiunio passiones corporis , oratione pestes sanandae sunt mentis : the medicine that is put to the heele , doth not heale the eye , that lust of the body is to be healed with fasting , the disease of the minde with praier .

Super marcum Sermo. 38. Againe he saith in an other place : Tantum tibi ieiuniorum impone modum , quantum ferre potest . &c. That is : Measure thy fastinges so much as thou canst suffer . Let them be pure , simple , and chaste , let them be moderate , and not supersticious .

What doth it proffit , not to eate oyle , and to seeke certaine troublesome and difficull meates , as drye figges , pepper , nuttes and suche like ? And while we doo seeke for delicate meates , we are drawen backe from the kingdome of heauen .

Furthermore , I doo heare that some menne againste nature doo not drinke water , nor eate bread , but doo suppe thinne delicate broathes , not in a cuppe , but in a bole curiously made . Are we not ashamed of such foolishnes ? nor doth it yrcke vs of such superstitions ? In epistola ad Galath .

Bernardus saith : If onely thy mouth haue sinned in gluttonie , let it onely faste , and it is enoughe . But if the other members haue sinned , why do not they also fast ? Therfore , let thine eye fast both from curiouse sightes , and from all wantonnes , that it being well humbled , may be corrected with penaunce , which walked at libertie in sinne . Let the eare faste whiche ytched wickedly at fables and tales , and idle words , nothing perteinyng to saluation . Let the tongue fast from backbytinge , murmuryng from vnproffitable and naughtie words . Let the hands fast from all workes , that are not commaunded to be done .

But let the soule much more faste from vice , and from her owne will and lust . For without this fast all other are reproued of the Lorde . As it is written : Quia in diebus ieiuniorum vestrorum , voluntates vestrae inueniuntur . For because in the dayes of your fastings , your own willes are founde .

Furthermore , sainct Hierome saith : Dies obseruatis , & menses , De doctrina christiana . di . & tempora , & annos , dicat aliquis &c. Some man maye say , you do obserue dayes , moneths , times and yeres , we also do incurre the like faulte obseruing the fourth daye after the Saboth , the fridaye and the Sondaye , the fast also of Lent , the feast of Easter , whitsondaye , and the feastes of holy martirs in sondrie countries diuersly ordeined & instituted . To the which a man may plainly answere , that the dayes of the Iewishe obseruations are not the same that ours be : for wee do not celebrate the passeouer of vnleauened breade , but of the resurrections of the crosse .

Neither we do nombre seuen weekes in Pentecoste , after the custome of the Iewes , but we do obserue the comminge of the holy ghost . And least a disordered congregation of the people , should diminish the fayth in Christ , therfore some dayes are appointed , that we should assemble and come all together . Not , that that daye ( in which we meete together ) should be the more solemne , but that , on what daye so euer we must come together , we may the more reioyce by beholding one an other . But they which do answere this question more pithilie , do affirme that all dayes are alike , and that Christ not onely is crucified on the fridaye , and riseth againe on the Sonday , but the daye of resurrection is alwaies , and that they do alwayes eate the fleshe of Christ . 41. cant . quisquis .

Saint Austine also saith : Quisquis rebus praeterenutibus restrictius vtitur , quam se habent mores eorum cum quibus viuit , aut intemperans , aut superstitiosus est . &c. that is . Whosoeuer doth obserue transitorie things , more straitly then is vsed amongs them with whome he liueth , he is eyther vntemperate , or superstitious .

And whosoeuer doth so obserue them that he do excede the boundes , that good men ( with whome he liueth ) do obserue , eyther he signifieth some thing , or els he is an euel man . For in al such thinges the vse and custome is not in fault , but the vnlawfull appetite and lust . Therfore that which is conuenient , and agreable to the time , place , and person , is diligently to be obserued : leaste we reprehende and rashly counte any thinge to be sinne . For it may be , that a wise man may vse precious & delicate meat without any gredie desire , and an vnwise man may burne vpon vile and course meate with the filthie flame of gluttonie . &c.

I read an olde verse in which is conteyned the vse and abuse of fasting , this is the verse .

Abstinet aeger , egens , cupidus , gula , Simia , virtus .

The sicke man fasteth because he hath no appetite to eate , or by the reason of some medicine receiued .

The poore man fasteth , because he hath not for to eate .

The couetous man fasteth , to spare meate and drincke .

The gluttonous man fasteth , that he may after eate the more gredily .

The ape , that is , the hipocrite , fasteth , to seke the praise of man .

The godlyy man fasteth to mortifie his fleshe , and to mourne for his sinnes .

Fasting may be vnlawfull in fiue cases .

First , when that thing which is necessarie for the sustention of life , is denied to man .

Secondly , when that thing which is necessarie ( concerning office & societie ) is withdrawn , as from the preacher and other that be in office .

Thirdly , when any person is hindered or let from the workes of charitie .

Fourthly , when any persone through a voluntarie vowe of fastinge doth macerat and consume his bodie , which vowe ought not to be kept , but chaunged .

Fiftely , when by reason of the fasting daye , men do eate and drincke excessiuely without measure , or when in the fasting day , more exquisite meates , are more sought and had , then on other dayes .

Looke more for fasting in the Miscellane . Choice of meates .

Crosses on our selues . 14.

SAinct Austin in his retractions maketh mention of the Donatists , who threatned to destroye themselues with fire , rather than they would returne to the church . From the which wicked opinion one Dulcitius did disuade them : saying , that if they thought them selues iuste and good men , they should rather flie , according to Christes commaundement : than wickedly to burne them selues in the fyre . Epist. 50

Also in his epistle ad Bonifacium , he reherceth three kinds of death , wherewith the Donatistes willingly desired to be killed , or rather killed them selues . First , some of them woulde desire those whiche were worshippers and kepers of Idoles , to destroye them : Other would offer them selues to the armed men , lying by the high waye side , to be slayne of them . Other of them thought it a sport to throwe them selues downe hedlonge from high places into the water and into the fire . These three kindes of death ( saith Austine ) the deuell taught them , who suggested Christ to cast himself downe hedlong from the pinacle of the temple .

So in like maner in these daies the Anabaptists with certain other , desire to haue crosses layde vpon them without iust cause , or before God doth lay them vpon their shoulders . Where they both tempte God , & breake the commaundement of Christ , who saith to his disciples : If they persecute you in one citie , flie to an other . For Christe would not haue vs to caste our selues rashely and without vrgent cause into the handes of the raging enemies , or to the perill of death . Nor a christian ought to be imbraided or rebuked for flying of persecution , so that he flie as he ought to do : and also when he ought to do , as Helias by flying did escape the furie of Iesabel . Dauid by flying did escape the raging crueltie of Saul . Paul by flying did aduoide the persecuting handes of the ruler of the citie of Damascus . He was let downe ouer the wall by the disciples , and so escaped .

Notwithstanding the same Paule , when the faith ought manfullie to be desended , did stand to his tackle , and offred his neck to the blocke , and woulde not flie nor departe . When the disciples moste earnestly desired him that he woulde not go to Hierusalem , least he should suffer those things which Agabus had prophecied : he would in no wise consent , but said : what do you thus weping and troubling my hartes ? I do desire and wish , not onely to be bounde in bondes , but also to suffer death at Hierusalem , for the name of my Lorde Iesus Christ .

Quaestio cum obiectione . Cap. 10.

Maye we then somtime flye , and somtime not flye ? Saint Iohn in his gospell saith , that a good shepherde geueth his life for his shepe . But an hireling , and he which is not the shepheard , neither the shepe ar his own , seeth the wolfe comming , and he leaueth the shepe and flyeth , and the wolfe catcheth them , and scattereth the shepe . Now if the shephearde ought to put his life in ieopardie for his shepe : Ergo he ought not to flye , for al that do flye , ar no shepheards but hirelings .

Responsio

If the pastour of a church be so necessarie to the christian publique weale , and for his shepe to be fedde that his presence must needes be had , than he ought not to flie , but ought with daunger of life to gouerne , kepe and deliuer his shepe committed to his charge , from the perill of spirituall death . For when & wher there is none to supplie his roume , & so by fliyng doth bring his shepe into daunger of destruction , he ought with a bolde minde to abide and to sustein persecution , euen vnto death ( if nede be . ) For it is a noble thing to suffer death for the commoditie of a publique weale .

On the other parte . If the Prelate or pastour be sought of the fierce persecutours , and threatned to be put to death , if there be in that place other learned , wise , and godly ministers , which can as well prouide for the instruction & sauing of the shepe , as he can , then he may lawfully flie .

And the reason is this : He sought not to lose his life and bodie , and to put himselfe forth to the perill of death , when his flocke may otherwise be kepte sounde and safe , and do suffer none or verie litle hurte by his flyinge .

And it may happen that a greater commoditie may follow if he flye for a time from them , then if he had remained with them .

Saint Austine vpon these wordes of Christ : cum vos persecuti fueritis in vna ciuitate , fugite in aliam , writeth after this maner : Quis autem credit ita haec dominum fieri voluisse vt necessario ministerio , sine quo viuere nequeunt deserantur greges , quos suo sauguine comparauit ? &c. Who may beleue that the Lord would haue it so , that the flocke whcih Christ hath purchased and gotten with his owne bloud , should be forsaken and made destitute of the necessarie ministerie without the which they can not liue ? When the Apostle Paule fledde , the church was not lefte voide of the necessarie ministerie , but that thing whiche ought to be done , was accomplished by other faithfull brethren , which remained there . For the Apostle did flye , the other disciples willinge and egginge him forward , that he should preserue and kepe himselfe to the vse and proffit of the church . Therfore l●t the seruants of Christ , the ministers of his wordes and sacraments , do that which he hath commaunded and permitted , let them flye at all tymes from citie to citie , when any of them specially and personally is sought of the persecutours , so that the church be not left desolate of other whiche are not so persecuted , and which may geue foode to their felowe seruaunts , whome they know not to be able otherwise to liue . But when the perill and persecution is generall , perteinyng to the whole nombre of bishops and the clergye , then let not them which lack other , be lefte & forsaken of them whan they lack and want . Therfore eyther let them go all to places where they may be defended , or they which must nedes tarie● , let them not be lefte and forsaken of them , by whome their ecclesiasticall necessitie ought to be supplied : so that they may altogether eyther liue , or els altogether suffer , that which the father of the house will haue them to suffer . And so forth you may reade more of this matter in all the saide epistle written to Honoratus .

To this iudgement of sainct Austine Lyranus doth consent and agree , expoundinge that place of Iohn whee it is said , that a good shepheard doth put his life for his shepe , his wordes be these .

Nomine lupi venientis super oues , aliquando intelligitur diabolus per tentationes fideles infestans : aliquando hereticus per falsam doctrinam corrumpens : aliquando tyrannus violentia armorum persequens . &c. that is : By the name of the wolfe comming vpon the shepe , somtime the deuell is vnderstand , molesting the godly christians by tentations , and somtime by the name of the wolfe is vnderstande an heretique , corrupting the sheepe by false doctrine , and somtime a tyraunte persecutinge by violent armes and strength , is vnderstande by the name of a wolfe .

In the first and second significations , it is to flye , because such wolfes ought not to be resisted by the pastour corporallye , but rather spirituallye by deuoute prayer , by holy preaching , and sounde doctrine .

In the thirde signification of the name of a wolfe , a distinction is to be made . For the persecution is eyther personall , or els generall . If it be personall , so that it be against the pastour onely , & not against the flock committed vnto him , than he may lawfully flie : But if the persecution be common both against the shepherd and also the floke , yet a distinction is to be made . For eyther ther is but onely one pastour , or els there be many pastours and preachers . If ther be but one onely , than he ought not to flye and forsake his flocke , for otherwise he shoulde be an hirelyng , and not a shepherd . If there be many pastours , of whom the church hath nede , than some ought to remaine , and other maye flye , that the flocke remainyng behinde , may be sufficienly gouerned and fed . And if they contende who shal tarrie , and who shall flee , they may , callyng for grace of the holy ghost , decide the matter by lots .

Athanasius hath made a long and goodly apologie concerning flying from persecution , in the which among all other things he writeth thus . Age iam quid sacrae scripturae de istiusmodi reloquātur inspiciamus , &c. Go to nowe , let vs se what the scriptures do speake of this thing , and so shall it appere that they fighte with the holy scriptures , and that they slaunder the vertues and godly dealynges of the sainctes and of the holy men . For if they dispise them which had and conueyed them selues awaye , and if they do slaunder them which flye and auoyde persecutours , when they sought them vnto death , what will they do I praye you , when they see Iacob flying from his brother Esau ? and Moses for feare of Pharao to departe to the Madianites ? Or what will these bablers and ianglers answere vnto Dauid flying out of his owne house , when Saul sent souldiours to kill him ? and when he hidde himselfe in a denne and chaunged his countenaunce , to escape from Abimelech and his assaultes ?

Again , what will these praters saye , when they see that great prophete Elias called a God , and raising the dead , to hide him selfe for feare of Achab , and to flye the menaces of Iesabell : At what tyme also the children of the prophetes being soughte vnto death , did kepe them selues close in dennes with Abdias . Peraduenture they haue read nothynge of these thinges , as ouer olde , or do not remember what thinges are written in the gospell . But what do they not know that the disciples for feare of the Iewes did seeke secrete and close places ? Do they not know , that Paule was let ouer the wall in a basket at Damascus , when the Gentiles sought him to deliuer hym to the Rular ?

And a litle after he sayth , in the consummation of the worlde when that worde of the father came whiche spake to Moses , before he made and gaue againe a commaundement of flying , saying : when they persecute you in one citie , flye to an other .

He saith also , when ye shall se the abhomination , of desolation which was spoken of before in Daniel standing in the holy place , he that redeth let him vnderstande . Then let them which be in Iewrie , flee vnto the hilles , and he that is in the house toppe , let him not come downe to take any thyng out of his house , and he which is in the feildes , let him not returne home to fetch his garments .

When the holye men of God knewe this , they framed their lyfe to this rule , for that which God hath inioyned , is to be done . And ther fore the worde it selfe whiche was made man for vs , would ( when he was sought to be persecuted ) flye and auoyde the assaultes of the persecutour . For it becomed him to shewe hym selfe to beare our fleshe , and to be made man , not onely in hungryng , thyrstyng , and suffring , but also in the reason and meanes of flying . For assone as he was borne , and also when he was a childe , Ioseph was commaunded of the Angel to take the child , and his mother to flye awaye , for Herode sought his life . And after , when Herod was dead , fearing Archelaus , departed into Nazareth .

Furthermore when by healyng the withered hande , he shewed hym selfe to be God , and the Iewes seekyng counsell to kill him , he beynge not ignoraunt of their assaults , departed from these places .

Also after he had raised Lazarus from death , from that houre they tooke counsell to kill him . Wherfore Iesus did not walke openlye among the Iewes , but went into a place nere to the wildernes .

Furthermore when he said : Antequam Abraham fieret , ego sum . Before Abraham was , I am . The Iewes takyng vp stones to caste at him , he hidde him selfe , and wente out of the temple , passing through the middest of them .

Iesus also hearing the martyrdome of Iohn the Baptist , whom when his disciples had buried , he went into a shippe and departed into the deserte . Therfore as the Lorde did , so he taught . Now I feare least these men not stayinge their lust and pleasure of imbraidyng within the compasse of mans checkes , but being caried further with their madnes , will obiecte also vnto their Lorde God timiditie and fearfulnes . But who can abide and suffer them so raging and running into such madnes ? It is better that they be sayd and counted to be ignoraunt of the gospell &c , where he entreateth of this matter at large .

Saint Austine maketh mention of this Athanasius , Epist 1280. and saith that he did well to flye , when Constantius the emperour did desire to apprehende speciallye hym , yet he lefte not the Catholique congregation ( which was at Alexandria ) destitute of other ministers .

Thus haue I shewed at large when a pastour ought to flye , and when he ought not to flye .

Homaeosis . 15.

HOmaeosis is called in Latin similitudo , and it is thus defined : Homaeosis est minus notae rei per similitudinem eius quae magis nota est , demonstratio : that is . Homaeosis is a demonstration of a thing lesse knowen , by the similitude of that thing , which which is more knowen . As in the psalmes . Ecce sicut oculus seruorum in manibus dominorum suorum : sicut oculi ancillae in manibus dominae suae : Ita oculi nostri ad dominum deum nostrum , donec miscreatur nostri .

Beholde , lyke as the eyes of seruauntes looke vnto the hande of their maister , and as the eyes of a mayden , vnto the hand of her maistres : so our eyes waite vpon the Lorde our God , vntill he haue mercie vpon vs .

This figure doth bring vnto the oration great light and dignitie , and it is very proffitable to proue .

Example .

As they do moste greuously offende which do infecte with poyson a common wel where all men do draw : so they deserue worse of a common weale , which do corrupt the mind of a prince with pernitiouse counsels .

An other example

As in daungerous saylynge the sterne is not committed to him which excelleth in riches and nobilitie , but to him which is experte in the cunnynge of nauigation : So it behoueth not to deliuer vnto him a princely gouernment ( whiche is richer and more honorable than other ) but to him which doth excell other in wisdom , pollicie and fidelitie .

The holye scriptures are ful euerie where of this figure . Among the doctours of the church none vseth this figure more ofte and largely , then Iohn Chrisostome .

This figure may be varied fiue maner of wayes . For there is , Similitudo . Iucunda . Grandis . Acris . Mediocris . Humilis .

An example of the first .

As when the Weste winde bloweth with her pleasant blastes , the foulenes and sadnes of winter is put awaye , and the whole face of nature waxeth newe and younge , again the trees are beautified with boughes , and the grene grasse is distinguished with the sight of diuerse flowers , and the sunne it selfe , and the whole shewe of heauen doth delight the eies with a pleasaunte aspect : so assoone as the grace of the holy spirite doth blowe vpon the minde of man , forthwith doth the deformitie and foulnes of the former life passe awaye . And in the steede of vices , the whole life shineth with vertues of comelines . So that , that man may be counted to be borne againe , and luckely to waxe younge .

Example of the seconde .

As God , when he lacketh nothing , yet by his own nature is glad to do good to all men : so they which call God father , ought frelye to deserue well of all men , as much as in them lieth .

Example of the third .

Doest thou waxe pale , and arte thou afraide of the hissing and biting of a viper , and doest runne to the phisition ?

Howe muche more is filthie sinne to be abhorred and feared , which hath worser poison then all vipers : and howe much sooner ought medicine to be soughte ?

Example of the forth .

As they which by the counsell of Hesiodus do often adde smal things to small , and so at last do become rich : So he which groweth in vertue more and more , at last becometh perfect .

Example of the fifte .

As beggers if they haue any good thing do conceile it , and do onelye shewe their ragges and their sores , wherby they maye stirre the compassion of the beholders : so it behoueth vs not to boaste our good dedes before God , but to professe and confesse our euilles , if we wil prouoke his mercie towarde vs .

There be three kinds or spices of this scheme Homaeosis , as Mancinellus declareth in his Distichon : Fertur homaeosis quoties fit similitudo . Sunt species , Icon & parabola & paradigma .

Icon is an oration shewinge the similitude of bodies or of natures , or els it is a comparison of persons betwen themselues , or of those thinges which are incident vnto persons .

In Virgil the like is vsed , where it is said : Aene. 1. Os humerosque deo similis , lyke vnto God both in countenaunce and in bodie .

The poete here compareth Aeneas to the image of God .

The like is in the scriptures : Vidimus gloriam eius , Iohn . 1. gloriam quasi vnigeniti a patre . We sawe the glorie therof , as the glorie of the onelye begotten sonne of the father .

Note here one thing by the way that this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in greke , which is in latine tanquam , veluti , quasi , is not a note of improprietie in this place , but signifieth rather a true and whole approbation . As Paule vseth it , when he saith : tanquam fiui lucis ambulate : Walke as the children of light . So the euangelist saint Iohn vnderstandeth here that glorie to be seen in Christ , which agreeth to the sonne of God , and which shoulde be a certaine testimonie of his diuinitie .

Saint Gregorie writeth . Quod in sacro eloquio , sicut & quasi aliquando non pro similitudine ponitur , sed pro veritate : In the holy scripture these two particles sicut and quasi , sontime ar put not for a similitude but for a veritie and confirmation .

Parabola .

Parabola , whiche Cicero calleth collationem , Quest 6. ad Algarian . is called parabola ( as saint Hierome saith ) quod alteri 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . id est assimilatur : because it is likened to an other thing .

Parabola est ( vtinquit Beda ) rerum genere dissimilium comparatio : Math. 13 A parable is ( as saith Beda ) a comparison of thinges differing , genere , As in Mathew . Simile est regnum caelorum grano sinapis . The kingdome of heauen is like vnto a graine of mustarde sede .

Againe in the psalmes . Erit sicut arbor plantata &c. He shal be as a tree planted by the waters side .

Iohn . 3. Likewise in Iohn : As Moses exalted the serpent in the wildernes , so must the sonne of man be exalted . There be many other examples of this scheme in the scriptures .

Paradigma .

Paradigma is called in latine exemplum . It is a shewing of an example , exhorting or deterring .

Fabius defineth it after this maner : Paradigma est rei gestae vtilis ad persuadendum , id quod intenderis commemoratio . It is a declaration of a thynge done or as done , proffitable to persuade that whiche thou intendest .

Example of paradigma , exhortinge .

Cap 5 An example of a paradigma , exhorting , is written in Iames when he exhorteth to prayer by the example of Elias .

Cap. 6. The like is in Mathew , where Christ exhorteth vs from carefulnes , by the example of the foules of the aire , whiche do neither sowe , nor reape , nor gather into the barne , yet the heauenlye father doth feede them .

Example of paradigma deterring .

Cap. 17. An example of paradigma deterring , is written in Luke : memores estote vxoris Loth. Remember Lottes wife , by whiche example he woulde not haue vs to looke backe vnto filthines .

There is none other difference betwene similitudo and paradigma , but that examples are taken out of thynges done , as this : As a horse if he be occupied is made tamer and milder to suffer greate labours : So the body of man ( if it be vsed by degrees vnto great thynges ) it is able to beare and susteyne , that whiche an other dare not touche .

Examples are taken out of persons eyther true or fabulouse , out of brute beastes and thinges without lyfe . As the Elephantes do not vse carnall copulation , but in moste secret places , and if any man do come in the meane tyme , they kyll hym . Howe muche more ought shamefastnes to be had in the congresse of man and wife , although it he lawfull ?

Also as the Dolphins do not suffer the yonge ones to wander vnaccompanied , how much more behoueth it man to appoint vnto his tender children a gouernour and scholemaister ?

Again , as euerye tree doth nourishe that whiche it bringeth forth , so it becommeth naturall mothers to nourishe their children with their owne milke .

Thus muche I thoughte good to speake of this figure homaeosis .

Fayth . 16.

ALthough I haue spoken of fayth sufficiently before , yet I wil somwhat now touch that fayth which is called fides iustificans , not meaning in this place to make the whole discourse howe onely fayth doth iustifie ( for that shal be differred vntill I answeare to the foure billes whiche were cast againste me by the ennemies of God , and laid in the preaching place where I stoode ) , but I will onely shewe here a necessarie note or two of fayth .

Prima nota .

This worde fides , doth so take her name aswell among the Grecians as among the Hebrewes , that her constancie and firmitie may easely appeare by the etymologie of the worde .

It is called in Hebrue Amnah of the worde Aman which signifieth firmum esse , to be firme and sure .

The Grecians called fidem 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quod est persuasum esse , that is , to be persuaded . If you will require the originall of the worde , it semeth to be deriued ab 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for that which is persuaded and beleued , it standeth as most true .

It is called in Latine fides , quasi fiat quod dicitur , that that which is saide maye be done . Of this , much is intreated before .

But the true definition of that fayth which is fides iustificans , is this .

Fidei definitio .

Fides est firmus atque constans animi assensus , verbis dei , spiritu sancto affatu ad credentium salutem . that is : Faith is a sure and constant assent of mind , inspired with the holye ghost , to the saluation of them whiche beleue .

In this definition no kinde of the causes doth wante .

Causa materialis is the worde of God . Causa formalis . is the acte of consente . Causa efficiens . is the holy ghost . Causa finalis . is our saluation .

And the assent of faith is therfore called firme and constante , that it may be diuerse from opinion . For when we do embrace one parte of the question proposed , if eyther feare or suspition for the veritie of the other parte do arise , then we are saide to haue opinionem . which muste be far set from fayth .

Also that this faith should depende of the holy Ghost , there be three necessarie causes .

First , because the wordes of God to the which we do geue fayth by assent should not be extant , except they were reuealed of the holy ghost .

Secondly by the aide and helpe of the holy ghost our mindes are lightned , that we maye vnderstande those thinges which are proposed in the holy scriptures , for otherwise the naturall man perceyueth not those thinges which be of God .

Thirdly , that this light wherwith we be made mete to vnderstande , may haue followinge it , the promptnes of our will and affections , so to bridle the wisedome of the fleshe and other affaires of our life , that they hinder nor let the sure assent vnto faith .

Secunda nota .

You must vnderstand that faith ( as it is our action ) doth not iustifie , for so it is alwaye weake and imperfecte , nor we can in that sorte surely and safely leane vnto it . But the hedde and spring of our iustification commeth of Christe , of the promises and mercie of God , whiche are obiected and offred vnto fayth , who is the first power and facultie which bringeth those thinges into our minde .

Therfore when we saye that we be iustified by faith , it is no more to say , but that iustification is obteined and had by Christ , and the promises of God , whiche are receyued and apprehended by fayth .

An example or similitude .

He that hath a weake and not a perfect sight in his eies , yet if he see a faire signe and goodlye colour , is sayd perfectly to see it , not by the benefit of his dimme sight , but because the faire sight and goodly colour is an obiect to the sight , and is by that perceyued and seene .

The order of our iustification .

Firste , it is God which doth iustifie by imparting vnto vs his mercie and promises .

Secondlye , it is Christ which hath deserued this mercie of God , and promise of saluation by suffring those paines for vs , which we our selues should haue suffred .

Faith commeth in the thirde place as an organ and instrument by the which we perceiue and receiue Christ , and with him the mercie and promises of God by the which we be iustified .

Fourthly of them which be iustified , by good workes are expressed and practised .

Conclusio .

By this it appereth that faith is not the thing which doth iustifie vs , but rather that thing by the which we perceiue and apprehend righteousnes and iustification .

Gold. 17.

GOld is called in Latine Aurum , Lib. 6. de lingua latina . whereof is deriued ( as Varro saith ) this word Aurora , which signifieth the earlye morning , which is before the rising of the sunne . It is so called , because the aire then hath the coulour of gold , by reason of the sunne ready to rise .

And this is the difference betwene mane , and aurora , that mane , is after the sunne rising , when the day is cleare . For the old writers ( as Nonius saith ) did call it manum clarum , clere . Lib. 1. Saturnalium . Macrobius doth thinke that it is called mane , a manibus , because the beginning of the light doth then appeare from the lower partes .

Varro doth deriue it of this verbe Manando because that the day with the Sunne doth flowe from the East . Wherupon they which be borne in the morning are called Manii , siue Lucis .

Aurora , ( as I sayd ) is before the Sunne rising .

Aurum , is called in Greke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vel 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It is called in Hebrue Zaab , and it taketh that name of his colour . For Tzachab betokeneth Yellowe , or the like colour .

Aurum hath in the Scripture sixe significations .

First , it is taken for oyle . As in the Prophet Zacharie : Cap. 4. What be these two Oliue braunches which through the two golden pipes , emptie them selues into Golde .

Secondly , it is taken for wine , as in the Prophet Ieremy : Cap. 51. Babell hath bene as a golden cuppe in the Lords hand , that made all the earth dronken . The golden cuppe is taken here for wine .

Thirdly Aurum is taken for wisedome in the Apocalips : Cap. 3 where it is said : Suadeo tibi emerea me aurum ignitum . I counsel thee that thou bie of me gold that is tried by fire , that thou maiest be made rich . By gold is signified here metaphorically , wisdome and faith .

Fourthly , 1. Epist. 3. Aurum signifieth pure and sincere doctrine ( as saint Ambrose expoundeth it vpon the epistle to the Corinthians ) or it may be taken for the good workes of the godly , as saint Hierome taketh it .

Fiftly , aurum doth signify a good man and a godly , and one elect of God . As it is vsed in the epistle to Timothie , wher saint Paule saith : 2. epist. 2. In a great house are vessels , not onely of gold and siluer , but also of wood & of earth , some for honour , and some for dishonour . By gold here are signified the elect and perfect men of God .

Sixtly , gold signifieth bright and cleare aire , as in Iob , Cap. 3.7 . wher it is sayd : Ab aquilone aurum veniet . Gold shal come out of the North. By gold here is signified serenity and faire weather .

Fire . 18.

FIre is called in Latine , ignis , and is deriued of this preposition in , which is a priuate particle of this verbe gignenpo , which betokeneth to get , bcause nothing is gendred in the fire . It is called in Greke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and in Hebrue it is called aesch , by reason of Nun taken away persyncopen . And it is so called because it denoureth al things with out any recouery or mercie . And therfore this verbe Akal , which betokeneth to consume , is attributed vnto it .

Ignis in the scripture hath fiue significations .

Cap. 9. First , it betokeneth persecution and correction , as in the Euangelist Marke , wher it is written . Omnis igne salietur , euery man shall be salted with fire , and euery sacrifice shal be salted with salt . In the which wordes he teacheth , that it is better to be sacrificed vnto God by salt & fire , that is , to be purged and sanctified , then to be sent into hel fire .

Cap. 10. Secondly , it signifieth the wrath and plage of God , as Paule vseth it in the epistle to the Hebrues , wher he calleth iudgement the vehemencie of fire , which shal deuour the aduersaries and the wicked .

Cap. 3. Thirdly , fire signifieth the loue of God , as in Mathew . He shal baptize you with fire and spirite , that is , he shall inflame your hartes with the loue of him .

Fourthly , fire signifieth the word of God , which stirreth vp in some the burning of saluation , Cap. 12. and in other some the burning of eternal damnation . As in Luke : Ignem veni missurus in terram . I came to send fire into the earth , that is the Gospel , which is a burning fire , which doth purge al pure things , and consume al impure things , as the leuitie and filthines of the flesh .

Theophilactus saith : By fire preaching is vnderstand . For the woord is fire , which consumeth al material and vnperfect thoughts , and abolisheth images , of what matter soeuer they be .

Fiftly , fire is taken for al calamity , as in Amos. Mittam ignem in domum Asael . I wil send fire into the house of Asael .

Booke of Wisedome . 19.

THe booke of wisedome called commonlye Liber sapientiae , is not in the Canon of the Hebrues .

The Iewes in dede reade this booke , but very seldome , supposing it to be the booke of one Philo a Iew , but a Greeke borne . For the title it selfe ( as saint Hierome saith ) doth sauour rather of the Greeke eloquence , then of any other toung .

Certayne suppose that thys Philo is not he that liued vnder the raigne of Nero , Lib. de viris Illustribus . and wrote diuers workes in the praise of christian religion ( as Hierome doth testify ) but to be another Philo , of a more auncient time , very cunning in the Greeke toung : which liued . 160. yeares before the birth of Christ , in the time of Onias the highe priest .

And because the ecclesiastical fathers do iudge these two bokes , that is , the bookes of wisedome , and Ecclesiasticus prophetical : they are beleued therfore not to be made of Philo , which was after Christ , but of other that wer before Christ . Lib. de ciuitate . 17. ca. 20 Of the which booke saint Austine speaketh after this maner : Alii duo libri , quorum vnus sapientia , alter vero ecclesiasticus , dicitur propter eloquii nonnullam similitudinem , vt Salomonis dicantur obtinuit consuetudo : non autem non esse ipsius non dubirant doctores . &c. That is : The other two bookes , of the which one is called wisdome , the other Ecclesiasticus , custome obteined that they were called the bookes of Salomon , for some similitude of eloquence of his phrase : but the doctours doo not doubt that they be not his , yet the west church hath of long time receiued them into authority : in the one , Cap. 1. that is the booke of wisdome , the passion of Christ is most euidently prophecied . In Ecclesiastico , that faith of the Gentiles is foreshewed after this maner . Miserere nostri dominator deus omnium , et immitte timorem super omnes gentes . O God the ruler of all things , haue mercy vpon vs , and sende feare vpon all the Gentiles . In catalogo sacrae script . Lib. 1.

Dreido in his dissolution of the fift difficulty , writeth , that the boke of wisdome is intituled of the auncient Fathers , the booke of Salomon , not that it was written of Salomon the carnal sonne of Dauid , but that it containeth the sentences of Christ the true Salomon , vttred of hym which was Salomon him self figuring Christ , or els bering his person . For it is vsed often in the scriptures , that that which speaketh , doth speake in the person of an other . So many sentences of this booke , Cap. 7.8.9 . which the authour speaketh of him selfe litterally vnderstand , agreeth onely to Salomon , who being made king , wished aboue all goods in the world , that he might obtaine wisdome , with the which there came vnto him all other goods : vnto whom God also said , that he should build him a temple in his holy hill . Wherupon Salomon knew in spirit that Christ was the wisedome of God the father . Therfore , although this booke is now ( as saint Hierome saith ) any wher found in the Hebrue toung , but doth rather sauour of the Greeke eloquence : yet it doth not follow that Salomon did not make or geue forth the sentences and doctrines of this booke . For as much as Salomon ( as the scripture testifieth ) wrate . 3000 parables , and 5000. verses , and intreated of beastes , foules , creeping things , & fishes , and disputed of herbes and trees , euen from the ysope vnto the Cedar tree . It is manifest that he made and spake certaine sentences , gathered of diuers other , and perchaunce of them which came from farre countries to heare his wysdome .

The prouerbs of Salomon , made of Salomon , were not written & couched of him into one booke , but those things which wer dispersed abrod , were afterward brought into one booke in the time of Ezechias , & wer gathered together of the Ministers of Ezechias , Cap. 25. king of Iuda , as it appeareth in the booke of Prouerbs . So it might chaunce that the sentences of this booke of wysdome , being originally the sayinges of Salomon , were gathered together and wrote into one Greeke booke by some authour , full of the spirite of God .

Furthermore , consider this , that Hierome doth not affirme thys booke to be the booke of Philo , but doth say , that the Iewes do affirme it to be the booke of Philo.

Ciprian , Ambrose , and other fathers do often alledge , saying : In sapientia Salomonis dicitur . It is said in the wisdome of Salomon , which is none other thing to say , than in the booke of wisdome .

Retract . 2. Cap. 4. Wher saint Austine in his booke de doctrina christiana , doth constantly affirme that Iesus the sonne of Syrach wrote booke of wisdome , he doth in his retractations , reuoke that saying . Haec Dreido .

Flesh . 20.

FLesh is called in latine Caro , and it is properly said of dead beastes , & therfore it is called Caro , quasi anima carens , as lacking life or soule ( as Donatus writeth . ) And it is not onely spoken of foure footed beastes and foules , Lib 16. Cap. 38. Lib. 9. Cap. 17. 1. Cor. 15 but also of fishes and fruite , who are said to haue carnem in se as Plinius writeth , who attributeth both vnto fishes and to trees car●em , flesh . And so saint Paule in the Epistle to the Corinthians , doth vse it saying . Non omnis caro , eadem caro , sed alia quidem caro hominum alia vero pecorum , alia vero piscium , alia vero volucrum All flesh is not one and the same flesh , but ther is one flesh of men , an other flesh of beastes , an other of fish , and an other of birdes .

Saint Hierome doth make a difference inter carnem et pulpam , that is of him called Caro , which is knit together with bloud , vaines , synews and bones . And that is called pulpa , which we eate , & that is onely fleshly , because it is eaten and gnawen of vs .

Some wold haue this word caro , to be deriued of the Greke word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Caro is called in greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in hebrewe bashar . It hath in the scriptures many significations .

First , it is the fleshly carnosity which is sustained with bones , both in man and beast . As in Genesis . Et clausit carnem loco eius , and closed the flesh in the stede therof .

Againe in the same place : Hoc os de ossibus meis , et caro de carne mea this is the bone of my bones , and flesh of my flesh .

Secondly Caro signifieth the whole man , as in Deuteronomy . Quae vnquam fuit caro quae audiuit vocem dei viui loquentis de medio ignis , sicut nos , et vixit ? What flesh was ther euer that heard the voice of the liuing God speaking out of the middest of the fire , as we haue , & liued ? Cap. 7.

Thirdly , it betokeneth all maner of beastes , as in Genesis : Venerunt ergo ad Noah in arcam bina ex omni carne , in qua erat spiritus vitae . They came to Noah in the Arke two and two of all flesh , wherin is the breath of life .

Fourthly , it is taken in the good sense , Cap. 11. and is contrary vnto obstinacy and hardnes of the hart , as it is vsed in Ezechiel : Auferam cor lapi deum de carne eorum , et dabo eis cor carneum . I wil take away the stonye hart out of their bodies , & wil geue them an hart of flesh , that is , a soft , gentle , and mollified hart , ready to receiue the word of God .

Fiftly , it is taken in the ill sense , and so it is taken most often , & then it signifieth euery thing that lacketh the spirite of God , as in Genesis . Ed dixit Iehoua : non iudicabit spiritus meus in homine , quia caro est . My spirite shal not alwaies striue with man , because he is but flesh .

And likewise in the Epistle to the Corinthians , 1. Cor. 15 sapientia carnis mors est , and in infinite other places of the scriptures .

Caro betokeneth not onely sensuality , but what so euer is without the compasse of the grace and spirite of Christ .

End of our faith . 21.

HOw doth Peter say ther that faith hath an end , 1. Epist. 14. when Paul writeth to the Corinthians , that these three things do alwaies remaine , faith , hope , & charity : but the greatest of these is charity ?

Responsio .

Paule in that place had entreated of the gifts of the holy ghost which were to be abolished , neither could alwaies endure : and he setteth forth those things that be more durable , faith , hope , and charity , and of these thre he maketh charity the chiefest , because it continueth not only here , but also hath a place in heauen .

Certaine do thinke that Paule speaketh onelye of the continuance in this life , as though he would say : The gifts of the holy ghost shall not alwaies endure . For when the faith of the Gospel shal be enlarged and set forth , they shal ceasse and geue place , because they were geuen for the promulgacion of faith . But charity in the Church is alwaies necessarye . Therfore faith , hope , and charity do abide , because christian religion cannot be safe without them .

Obiectio .

Against this sentence doth saint Paule repugne , who seemeth to respect the life to come , saying : Nunc videns per speculum in aenigmare , tunc facie ad faciem . &c. Now seing by a glasse in a darke speeche , them face to face . Now we know partly , then I shal know as I am knowen .

Also Erasmus saith : Si spectemus charitatem prout nunc . &c. If we respect charity , as saint Paule in that place taketh it , it is to be doubted how it may endure in heauen , for that we shal not be able to deserue wel of our neighbours . For all men shal be happy , neither any shal haue nede of our helpe .

Responsio .

This is not a stronger argument . For who will deny the blessed spirites to haue charity ? And if ther want occasion to helpe our neighbours , yet the affection and faculty of doing is accepted , if either occasion or faculty shal be offred . Therfore we must not doubt that charity shal endure in heauen . And this is the minde and censure of al the chiefest fathers .

Obiectio .

Ireneus saith , that faith shal abide in heauen , and bringeth this reason : because ther we shal better know and learne , and more throughly pearce vnto diuine things , then we can do in this life . How then doth Peter say that faith hath her end ?

Responsio .

Ireneus either by great and vrgent busines in planting and gouerning the church , or els by diuers persecutions , and manifold incommodities , could not diligently discusse the scriptures , and therfore he myght easily erre .

Phocius ( as the Greke scholies do reporte ) was of the same sentence , who saith that faith shal endure in heauen . For then we shal be most delighted with the contemplacion of God . He affirmeth the same also of hope , because ther is ( saith he ) a sure possession : for that which we hoped for , will be present vnto vs , and they which hoped , shal not be defrauded of the things hoped for .

And among the scholemen Durandus was of this censure .

But their assertions are against the sayings of Paule , which attribute imperfection to faith , that is , to the notice and knowledge of God , which we haue in this world , because it is had by a glasse in a darke speeche , neither it is in the whole , but in part . And per antithesin , he saith , that we shall know in our country , as we be knowne , and see face to face .

Furthermore , the definition of faith is against them . For in the Epistle to the Hebrues , faith is said to be an euidence of thinges which are not sene , but then althings shall appeare and be made open . Therfore faith than and there can haue no place .

And in the epistle to the Romaines we reade , that the hope which is sene , is not hope , for els how doth a man hope for that he seeth ?

But let vs see what Paule wil haue to be vnderstand by these words Maxima ex hiis charitas , the greatest of these is charity .

Euery mans faith and hope profiteth himselfe , charitye is extended to other .

Faith and hope are in the time of imperfection , Charity shall abide in the state of perfection , that is , it shal be perpetuall , when faith and hope shal haue their end .

If we discusse and searche out al the effectes of faith , faith shal be the worthier and superiour to charity : for charity is the effect of faith . The effect without doubt is inferiour to the cause .

Saint Iohn saith , that faith is the victory which ouercommeth the world : which cannot be said of charity .

By faith we are borne againe , and made the sonnes of God , and do obteine the eternal faith , and by faith Christ dwelleth in vs . And so faith in many things is superiour to charity . And chariti is called the greatest , not in all respectes , but in that it shal be perpetual , and because nowe it is the greatest meane and way to preserue the church .

I maruel here that the Papists doo stand in thei owne conceites , in mistaking these words of Paule . If faith ( say they ) doth iustify : them much more charity doth iustify , because charity is called greater .

See I pray you what an argument this is : Charity is greater than faith . Ergo charity doth iustify .

The like argument is this : The king is more noble and greater than a plough man and a shoomaker . Therfore the king can plow the ground or soe a shoo better , then either of them .

Again , a man is more noble & better then an horse . Therfore he wil runne swifter then an horse , and wil cary a greater burden .

The angels are more excellent than the Sunne and Moone . Therfore they wyl geue more light to the earth .

If the power and strength of iustifieng did depend of the woorthines and merite of faith , it were another matter .

But faith iustifieth not , because it is more worthy , but bicause it doth apprend righteousnes , frely offred and geuen in the Gospel .

People of the old testament . 22.

WHat difference is betwene the old testament & the new , I shewed largely before . Here I note onely one thing , which is temeritie , ignoraunce , and blasphemy of certaine phantastical heades , which hold that the prophets do write onely to the people of the old testament , and that their doctrine did pertain onely to their time , & would seclude al the fathers that liued vnder the law from the hope of eternal saluation . And here is also a note to be gathered against them which vtterly reiect the old testament , as a boke nothing necessari to the christians which liue vnder the gospel . But as I haue said before , ther is no difference betwene the old testament and the newe , but onelye in circumstaunce , and nothing in substaunce . And therfore the one is aswel to be allowed and receiued , as the other .

Pentecoste . 24.

PEntecoste is a Greke word , and betokeneth in latine fifty , and when it is read in the scriptures , this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , id est , dies , is to be vnderstand , as you would say , the fifty day : because that feast was kept among the Iewes , in remembraunce that the law was geuen them in the mount Sinai , the fifty day after their departure out of Egipt . It is called , Festum hebdomadum , et nouarum frugum , the feast of weekes , and of new corne . For they numbred from the first day of the Pasche , seuen weekes , which contained fifty daies , & they did celebrate the fifty day , in the memory of the law geuen from heauen .

Because I haue made mencion of Pentecoste , a feast of the Iewes : I wil geue a note of al the feastes of the Iewes , and of the feastes which ar kept in our daies , and wherfore they are constitute and ordained .

God in the old testament did institute many and diuers feastes , that he might admonish the people of the benefites done vnto them , that he might instruct the ignoraunt , and that he might keepe them all in the true woorshipping of God . But all their feastes were not solemnised a like . They did sacrifice dayly at morning and Euening . The seuenth day of euery weeke was kept holy . Euery moneth had a proper feast : Also euery yeare ther were thre solempne holy daies obserued and kept . They did offer sacrifice dayly at morning and euening , in remembraunce of continual worshipping of God . The godly praied , they called to remembraunce the promise of the seede , vnto which they looked by faith in all their sacrifices . In steede hereof the church hath substitute morning and euening praier .

Also the seuenth day of the weeke , the memoriall of the creation of the world , was celebrate by offring sacrifices , and by thankes geuing . In stede wherof the church hath ordained the first day of the weeke in remembraunce of the second creation , that is , of regeneration which is done by the resurrection of the Lord , that was solemnised on the first day of the weke , & therfore that day was called of the apostles , dies dominicus , the sondai .

In the beginning of euery moneth , one day was kept holy , in remembrance of the conseruation . For when they saw the Moone kepe her ordinary course & shining , God would that for the whole benefite of gouernaunce , thanks should be geuen to God , and therfore he did institute that feast .

Although this feast doth not binde the christians yet we ought to be no lesse thankefull vnto God , then the godly Iewes were .

Euerye yeare , three solemne feastes were obserued , Pascha , Pentecoste , Scenopegia .

Pascha , the passeouer , was ordeined of the remembraunce of the deliueraunce of the Iewes from the bondage of the Egiptians .

Pentecoste , was obserued in remembraunce of the law , geuen in the mount Sinai .

Scenopegia was celebrate in remembraunce of the habitation of the people of Israel in the desert , fourty yeares in tabernacles , that by thys ceremony , they might call to remembraunce all the benefite of their deliueraunce . In stede of these three Iudaical feastes , the church hath ordained Easter in remembraunce of the resurrection of the Lord , which deliuered vs from the bondage of the deuil .

Pentecoste was ordeined in remembraunce of the confirmation of the Gospel , by the visible sending of the holye ghost , and by the miraculous giftes of the tounges .

The natiuity of Christ in remembraunce that Christ was geuen and sent of God the father vnto vs .

Now a woord or two of other of our feastes .

Although it be idolatry to inuocate and pray vnto saintes ( as the Papists do in their holy daies ) yet I thinke it very profitable to retaine & kepe some of the feastes , and that for many causes .

First , it is profitable to know the histories of the church , for out of them we may take doctrine , confirmation , and consolation .

Secondly , it is a swete thing to haue in minde the benefite of God bestowed vpon his church , wherof singular fruit commeth to the godly .

Thirdly , that thanks may be geuen to god for his benefits done to the church

Fourthly , that by weighing the diuers & sundry aduersities of saints , we may bodly strengthen our selues to suffer the aduersity that is present , & also that is to come , which thing we must nedes take vpon vs .

Fiftly , that saintes may be vnto vs examples of repentance and godly life , of true worshipping , of confession of our faith , of constancy , of pacience & of other vertues , that we may frame our liues after their godly examples .

Sixtly , that with godly affection we may desire the company and felowship of the saintes .

These & other mo are weighty causes why we do retaine and keepe some feastes of saints in the church . Would God that many did not abuse the feastes of Saintes and Martirs vnto voluptuousnes and madnes , as the papistes do in nightly daunecs , in garlands of loue , in swilling and bolling and other vices not pleasing God , his angels , and saintes , but they do serue Sathan , to the contempt of God , his Aungels and Saintes . Thus much of the feastes of Saintes .

Feare . 25.

FEare is called in Latine Timor , or metus , in Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in hebrue Girah , and it signifieth reuerence , veneration , religion . As in the psalme : Psal. 2. Colite Iehouam in timore , worship the Lord in feare .

Questio .

Iohn . 4. How can we serue the Lord in feare , when it is written in Iohn : Timor non est in charitate , feare is not in loue ?

Responsio .

The old & auncient fathers affirme , that ther is two kindes of feare , that is Timor filialis , and Timorseruilis .

Filial feare .

Timor filialis , is the true feare and worshipping of God : as when we do worship , loue and feare God , for none other cause , then that he is our God and father .

And as the sonne doth reuerence and feare his father , not because he is corrected of him , but because he loueth him , and taketh him for his father . And this feare of God commeth and riseth of loue and faith , not of fleshly hate or feare , and it is none other thing then very faith .

Psal. 28. It is written in the prouerbes : Beatus est qui semper pauidus . Blessed is he that is alway fearful . And this filial feare is the knowledge of God , according to that saying also in the prouerbes : Initium sapientiae timor domini . But of this feare speaketh the prophet Dauid saying . Beati omnes qui timent dominum , blessed be al they which feare the Lord . Againe , in an other place . Psal. 33. Timete dominum omnes sancti eius , quoniam nihil deest timemtbus eum . Feare the Lord all his saintes , for they lacke nothing which feare the Lord .

And as the virgin Mary did sing in her song . Et misericordia eius a progenie in progeniem timentibus eum . And his mercy is from one generation to another , to them which feare him .

Of the seruile feare .

The other feare is called timor seruilis , which is hipocritical , carnal , fained , & this fear ( as s Iohn saith ) is not in loue : but perfecte charitie doth cast forth all feare . For this feare hath in it a torment , and commeth of the feare of paines and punishment . As the seruaunts doo feare their maisters , not of any loue , but for feare of stripes . Whereupon rose that prouerbe : Oderunt , quem metuetunt , whom they feare , them they hate . A saying much vsed of Cicero , and is counted of Seneca a voyce to be detested .

They carnally and seruilely do feare God , which do serue him without faith and charity , which do feare God as a terrible iudge . Such feare was in the Iewes at the mount Sinai , Exod. 1● when they heard thundringes and lightnings , when they said to Moses : speake thou vnto vs , and we wyll heare . Let not the Lord speake to vs , least we dye .

In fine , the faithful and godly doo honour and feare God as a father . The hipocrites and vnfaithful do feare him as a iudge and a tyraunt .

The godly feare for the loue of vertue , the vngodly for feare of punishment . And that ful wel sawe the Heathen Poete Horace , when he sayd : Oderunt peccare boni , virtutis amore . Oderunt peccare mali , formidine penae . The good from offence , vertues loue doth detaine : The euyl to offend , feare of payne doth restraine .

Sobriety of inquiring . 26. Cap. 12.

SAinct Paule writing to the Romaines doth geue a doctrine touching this matter writing thus : I say to euery one that is , among you that no man presume to vnderstand aboue that which is mete to vnderstand , but that he vnderstand according to sobriety .

Saint Hierome writing against Iouinian , when he went about to defend most sharply virginity , and continencye , that he might abuse thys place of Paule to his purpose , condemned the receiued translation of the latine bookes , and thought that we should not reade , sapere ad sobrietatem , but sapere ad pudicitiam , to be sober not to modesty and wisdome , but to chastity . It may be graunted in dede that this woord 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , doth signify sometime chastity . But in this place that sense doth not agree . For Paule generally here speaketh of arrogantiae , and of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by the which euery man endeuoreth to preferre him selfe before another .

Origene doth take it in a muche better sense , and vnderstandeth per 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , temperauncie , not that by the which we moderat our pleasure in meate and drinke and other carnall lustes , but that by the which we keepe a measure in all thinges , both in our affections and doings . So that Paule semeth to teache none other thing here , then that no man shoulde take more vpon him , that his degree and calling will suffer .

And doubtles they which yelde to muche to their owne arrogancye , and haue an estimation of them selues , more then is conuenient and mete , are made destitute of their wysdome , and runne into a certaine kinde of madnes , as certayne Emperours and Monarches did , which would haue them selues to be worshipped for Gods : of which number he was which feared not to say , Et quis est deus , vt possit vos liberare de manu mea ? that is to say : and who is that God , which can deliuer you out of my hand ?

In this number also may thei be counted , which trusting to their doctrine and learning , go about to search the inscrutable secretes of God . King Agrippa did imbraide Paule saying : Multae literae te ad insaniam adegerunt . Much learning hath made thee mad . Chrisostome writeth , that if any man , either for great learning or wisdome , or for any gift of the holy ghost , do runne into dotage and waxe mad : that fault ( saith he ) lacketh mercy . For he that is borne a foole ( saith he ) hath his excuse , and al men do pity his condicion . But he that waxeth mad , because he semeth to him selfe to be excellently learned , or through any speciall gift of the holy ghost , is puft vp with pride : he hurteth him selfe , and abuseth intemperantly wholsome thinges .

A man shall perceiue many , which reiecting the knowledge of things necessary , aspire vainely to know other things .

Did not the Emperour Adrianus make him selfe a laughing stocke , when among the weighty affaires of the common wealth , he enquired of the Grammarians who was Euanders Nourse , and who was the great graundfathers graundfather of Priamus , and occupied him selfe wyth such trifles and toyes ?

Was not Thales the Philosopher derided and mocked of his owne mayden , when beholding and viewing most attentiuely the starres , fell into the ditche before his feete ? And such things do often chaunce in curiosity , that when we desire to know those things which perteineth nothing vnto vs , we are most shamefully ignoraunt of other thinges which are most profitable and necessary .

Seneca complained & lamented , that a great part of our life perisheth , when we do nothing , a greater part when we doo ill , the greatest part of all is lost when we be occupied about thinges vnprofitable , and specially when they be aboue our capacity .

Socrates hath a worthy saying , which is driuen into a prouerb : Quae supra nos , nihil ad nos . Things which be aboue vs , do pertain nothing to vs . By the which he deterreth vs from curious searching of heauenly things , and the secretes of nature , and of the misteries of diuinity .

Plutarchus saith : Homo curiosus vtilior est hostibus , quam sibi . A curious man is more profitable to his enemies , than to him selfe . Again he saith : Omni fide caret homo curiosus , quamobrem famulis et hospitibus citius credimus epistolas at sigilla , quam amicis ac familiaribus curiosis . A curious man lacketh credite , therfore we commit our letters and seales rather to our seruaunts and hostes , then to our familiar friendes being curious .

Saint Bernard saith : Multi student plus alta , quam apta proferre . Many desire to vtter rather high thinges , than meete things .

Prosper hath a verye notable sayinge . Quae deus occulta esse voluit , non sunt scrutanda , quae autem manifesta fecit , non sunt negligenda , ne etenim in illis illicite curiosi , & in hus damnabiliter inueniamur ingrati . That is to say : those thinges which God would haue to be hidden , are not to be seached , and those things which he hath made manifeste , are not to be neglected , least in the one we be founde to be vnlawfullye curiouse , and in the other damnablie vnthanckfull .

Socrates being demaunded of a certaine person what was done in hel , made answer , that he neuer went thither , nor communed with any that returned from thence : by the which answere he derided the curiositie of of the asker . Sermo. 23.

Euclides ( as Maximus doth reporte ) being demaunded of one , what the gods did , and with what things they were best delighted : as for other things ( saith he ) I know not , but of this I am most sure , that they do hate all curiouse persons .

Vespasianus the Emperour , being admonished of one of the Consulles whose name was Florus , that he should rather say , plaustra quam plostra , the nexte daye saluted him , callyng him not by the name of Florus , but flaurus , merilye alluding to his curiousnes .

Saint Austine hath a golden saying . Compescat se humana temeritas , & id quod non est , non quaerat : ne illud quod est , non inueniat Let the temeritie of man staye it selfe , and let it not search that which is not , least it finde not that which is .

To conclude with the holy scriptures , Iesus the sonne of Syrach saith : Seke not out the thinges that are to harde for thee , neither searche the thinges rashly that are to mightie for thee . But what God hath commaunded thee , thincke vpon that with reuerence , and be not curiouse in many of his worckes : for it is not nedefull for thee to see with thine eies the things that are secrete : be not curiouse in superfluous thinges , for many thinges are shewed vnto thee aboue the capacitie of men . The medling with such hath begiled many , and an euell opinion hath deceiued their iudgement . Thou canst not see without eyes : professe not the knowledge therfore that thou hast not .

Glory be to God . 27.

THese be the wordes of Angels , whereby they signifie that no man can glorifie God trulye , without the knowledge of Christ . Man was created for this ende , that he should geue glorie to God his maker . But by the fall of our firste parents it came to passe , that man neither did knowe God aright , neither gaue glorie vnto him .

If you wil aske , what is to geue glory vnto god ? To geue glory vnto any man , is nothing els then to attribut true vertu vnto him . As when a king or prince doth rule iustly , wisely , puisauntly and mercifully , his subiectes do attribut glory vnto him , that is , they do allow his doings , and with a singular beneuolence do reporte wel of him . Likewise glorie is geuen to God when his vertues , wisdome , righteousnes , power , mercie , &c are truly knowledged and vnderstanded .

The wisdom of god is knowen in this , that he doth repair man which he had made to his owne glorie , that he might recouer againe the image which he had lost through sinne , by the merits of his derelye beloued son Iesus Christ , and to geue the glory of wisdome vnto god .

The righteousnes of God is knowen by this , that he would not receyue mankinde againe into his fauour , without recompence of the wrong don . For , when it was nedeful , either that man should perish and die for euer through sin , or els , that som , which came of the seed of man , should appease almighty god by suffring punishment for all mankind : God gaue his onely begotten sonne , which tooke vpon him the nature of man , in the which he satisfied the iustice of god . Wherfore , the praise & glorie of righteousnes is worthely to be attributed vnto god our Lord and sauiour Iesus Christ .

The puissaunce and power of god is knowne in this , that he ouercame the serpent and his seed by Christ , and vtterly abolished the kingdome of the diuel , as touching al them which haue apprehended Iesus Christ by faith . And therfore the glorie and power of strength is to be geuen to God .

The mercie of god appeareth in this , that mankind being destroyed & oppressed with the tirannie of the deuel , and with gret aduersities & calamities , as with death , hel , and damnation , is taken again into the fauor of God by his son , and for his sonne . This mercie of god excelleth all other worckes of god , which mercy the holy Angels and electe people of God do and shal set forth , yea the deuels also , wil they , nill they , shal acknowledge it . And so the glorie of mercy is to be geuen to God .

The veritie of god is opened and declared in this , that god being mindfull of his former couenaunts , doth performe that which he promised . For when our first parents did fall into sin , God promised the seed of the woman , which should breake the serpents hed , which promise he perfourmed in geuing his sonne . And so the glory of truth is to be geuen to god .

Therfore for these great vertues , glory is to be geuen vnto God : and chiefly of them which do fele his benefits . This glorie is than geuen vnto god : First , when we do acknowledge the great benefit of god . Secondly , when we do apprehende the sonne of god by faith . Thirdly , when we do laude and praise god with our minde , wordes , and godly conuersation and confession of the faith . Fourthly , when we do inuite and stirre many other to the knowledge of God .

❧ The fyft Prelection of the second Come .

LEet vs go onwarde in Gods name with the text which followeth in thys maner .

Propter quod succincti lumbos mentis vestrae , sobrij perfecte sperate in eam quae offertur vobis gratiam in reuelationem Iesu Christi . That is to say .

Wherfore gyrde vp the Loines of your minde , 1. Loynes . be sober and trust perfectly on the grace that is brought vnto you by the reuelation of Iesus Christ , &c.

For asmuch as the promises of God are made vnto vs , so that we nede not to passe or care for any afflictions after the example of christ , who entred into his glory by the crosse and afflictions : Peter by an elegant manner of speaking doth egge vs forth , and exhort vs that we persiste firme , and constant , aswell in the puritie of life , as in christian religion .

In the first word he doth open how we ought to be entangled from a lasciuious and carnal life , that al the impediments of truth being set a part , nothing should hurt or hinder our course and running vnto Christ .

He sayth here , girde vp the loynes of your minde , by the which he doth signifie vnderstanding and will , which he woulde haue most readie to embrace the truth , and to be beautified with charitie , and this is a very apte metaphor . Cap. 12.

Christ doth say in Luke : Sint lumbi vestri praecincti , et lucernae ardentes in manibus vestris . Let your loynes be girded about , and your lightes burning in your handes , that is : Be alwayes instructed and readie , looking as good seruantes for your Lord and maister . Cap. 5. Lib. 4. cont. Marcionem .

S. Paule to the Ephesians doth say . State succincti lumbos vestros in veritate .

Tertullian sayth . We oughte to gird vp our loynes , that is , to be vnwrapped from the impedimentes of a wanton & intangled life . Also we ought to haue burning lightes , that is , our mindes kindled with fayth , and shining with the works of veritie , and so to looke and wayte for our Lord Iesus Christ .

Therefore gyrd vp the Loynes of your mynde . The loynes in many places of the Scripture do signifie pleasure and luste corporall . But Peter speaketh here of spirituall loynes . When the scripture speaketh of the body , calling them loynes , then is meant the naturall generation of man , as we read in Genesis , Cap. 49. that Christ shoulde be borne of the loynes of Iudah . And so corporally to gird vp the loynes is nothing ells , but chastitie , as in the Prophet Esaie : Esay . 11. Et erit iusticia singulum lumborum eius , et fides cinctorium renum eius . That is to say : And iustice shall be the girdle of his loynes , and faythfulnes the girdle of his raynes . That is , onely by fayth is restinguished and restrayned filthie pleasure .

But the spiritual girding , wherof Saint Peter speaketh here , 2. Virgin vntouched . hath it self after this maner : As a virgin not touched of man , is chaste and whole of bodye , so the minde through faith is inuiolate and vnspotted . But assone as the minde doth degenerate from fayth , vnto false doctrine , than is it corrupted and polluted . Therefore the scriptures do cal infidelitie and idolatry , adulterie and fornication . Peter therfore doth here exhorte them to gird vp the loynes of their minde , which is as much to say as this : you haue heard now the Gospell , and you are come vnto faith , see now that you persist manfully in it , neyther suffer your selues to be corrupted with false doctrine , running hither and thither to the workes of your owne deuice and inuention . It followeth .

Be sober , and trust perfectly on the grace that is brought vnto you . 3. Sobriety . Sobrietie here is the worke and fruit of a liuely fayth . Peter meaneth here by this sobrietie , not onely that vertue which doth measure and bridle glottonie and gurmandyse , but also that vertue which doth shake of singgyshnes and slouth , and maketh vs to be geuen vnto prayer . 4. Idlenesse . For what shall it profit to ouercome glottonie , if we suffer fayth to waxe faint and colde by slouthfull idlenesse ?

Although a man be iustified , yet he feeleth for the most part alwayes the fleshe rising and rebelling against the spirit . Which flesh is tamed by this sobernes , and is ( as it were ) a bridle vnto the fleshe . They do erre therfore much , which perswading them selues to haue done theyr duties , boast and bragge them selues to haue fayth , and yet geue them selues to pleasures and lustes .

Peter doth here improue suche , and sayth that they ought to be sober , and denieth their fayth to be a liuely fayth , and doth commend such a fayth which sheweth her selfe forth by good workes and godly conuersation .

Note here , that as great watchinges doth consume the grosse humours of the body , and doth make a grosse man slenderer and leaner : So a christian watch , that is , a liuely fayth , doth seeth away & consume vnchaste affections . It taketh away the surfet of mans wisedome , it taketh away feare , inconstancie and impacience , it contemneth the ioyes and pleasures of the worlde , and doth wholye bequeath it selfe vnto God .

Although Peter would haue vs to be sober eyther in minde or in bodye : yet he meaneth not , nor commaundeth that a man should destroy his bodye , or make it more weake then it ought to be , either with fastings or watchings , wherwith many haue made them selues vnprofitable members , both to a common wealth , and to the ecclesiasticall ministerye .

5. Bernard In this foolishe errour was S. Bernarde of a long time , although he were otherwise a learned and godly man . For he did afflicte his bodye with great abstinence , that he got him such a lothsome sauour by it , that he could not liue together in the companye of other men . But at length he was deliuered from this errour , and commaunded his brethren , that they should not ouermuch weare awaye and consume theyr bodye by such straight kynde of lyfe . It followeth .

Perfecte sperate in eam graciam quae vobis offertur , that is : Trust perfectly on the grace that is brought vnto you . Such is a true christian fayth , that it wholy and vtterly with a most perfecte trust doth leane vnto the worde of God , & attempteth to do boldly those things , what soeuer ought or behoueth to be done . And therfore Peter sayth : Then are the loynes of your minde girded vp , then is your fayth whole and sound , when committing your selues surely and safely vnto the worde of God , you dare do al things , not weighing nor regarding what thing soeuer of yours is brought into perill & daunger : Whether it be your goods , your worldly name , yea or your whole life . In those wordes S. Peter doth describe very aptlie a sincere and not a fayned fayth : For that fayth which is not liuely , is to be counted rather a dreame , than a fayth . But a liuely and perfecte fayth , doth cause man to depend wholye on the worde , and not to passe or care what fortune soeuer God doth caste on his shoulders , yea and to runne through thicke and thinne , and to susteine both sharpe and sower for the Lordes sake and his worde . As when death is offred , it behoueth a faythfull man to committe himselfe boldlye vnto Christ , to offer hys necke vnto the axe , hys body to the fire and boldly to resiste the aduersaries power . Such a fayth and trust doth S. Peter here require of all christians , which faith doth not stand in cogitation and words onely , but in vertue & power .

Now ( sayth Peter after ) truste on the grace that is brought vnto you . That is to say : You haue not deserued thys great grace , but it is freely offred vnto you . For the Gospell which doth shewe and set forth this grace vnto vs , was not excogitate and inuented of vs , but the holy ghost sent it from heauen vnto vs .

But what I pray you is offred vnto vs ? Forsoth euen this : that he which beleueth in Christ , and doth stedfastly cleaue vnto his worde , now hath and possesseth all the goods of the Lord , with the Lord . So that he is made Lorde and maister of sinne , death , deuill , and hell , and is assured of eternall life .

This so great treasure is offred vnto vs euen at our doores . It is put into our bosome without all our endeuour , merite , or deserte . It commeth ( I say ) vnlooked for , we thinking of no such thing . Therfore th apostle Peter exhorteth vs , that we boldly and surely looke for this trust and grace , because God which doth offer it , cannot lie .

This word offred or brought , hath a merueilous energie and great liberalitie in it , as though Peter should say , you nede not to take great labours and paynes , you nede not to runne on pilgrimage , you nede not to go from countrey to countrey to seeke this grace . It offreth it selfe vnto you , although you be at home , although you be in the field , or where soeuer you shal be . This onely remaineth that you do receaue it , when it is offred . These be the true riches of God , that franckly , frelie , and willinglye he geueth his mercye and grace to them which seeke it not : Esay . 52. ( As it is written in Esay : ) Palam factus sum non quaerentibus me . I was made open and knowen to them which sought me not .

Againe in an other place . Quia quibus non est narratum de eo , viderunt et qui non audierunt , contemplati . That which hath not bene tolde them , shall they see , and that which hath not bene heard , shall they vnderstand . How great therfore is our ingratitude . if we do neglecte and contemne this grace so gentlie , and louinglye shewed and offred vnto vs ? Which if we do contemn , the great wrath and displeasure of God is to be looked for . Saint Paule in the Epistle to the Hebrewes saith . Quomodo effugiemus , si tantam neglexirimus salutem ? How shal we escape , if we neglecte so great a saluation ? It followeth .

In reuelatione Iesu Christi : by the reuelation of Iesus Christ . That is , God the father offreth his grace vnto none , but by Christ . Wherefore let no mortall man presume to come into the presence & sight of God , without this Mediatour Christ . He will here none except he bring as an aduocate his deare beloued sonne Christ , whom onely he doth respecte and regarde , 6. Baptisme . and for whose sake all persons and all things do please God the father , as his voyce declared in the time of the Baptisme of Christ , which sounded and said : Hic est filius meus dilectus , in quo mihi bene complacui . This is my beloued sonne , in whom I am well pleased .

Christ came for this end , that taking our fleshe and bloud , he might ioyne hym selfe with vs to obteine grace with the father for vs . By this fayth in Christ all the Prophets and Patriarches were saued . For it behoued al men to beleue that promyse which was made to Abraham : In semine tuo benedicentur omnes gentes , In thy seede shall all nations be blessed . Therefore the faith of the Iewes , and of the Turkes , and of them that trust in theyr own workes , and hope by them to obteyne , heauen is a vayne faith , or rather no fayth . For euery religion which hath not Christ for a captaine and guide , is prophane , wicked , and naughtie . But if it haue Christ , it is perfect , and absolute .

I remember two olde verses tending much to this matter , which be very sensible and worthy to be noted .

Hoc est ne scire , sine Christo plurima scire , Christum si bene scis , satis est , si caetera nescis . To know much without Christ , is nothing expedient , But well to know Christ , is onely sufficient .

In reuelatione Iesu Christi : That is , by the reuelation of Iesus Christ . By the Gospel declared vnto vs , what christ is , that is to say , that he is our Sauiour , that it is he which taketh awaye our sinnes , that it is he which deliuereth vs from all euills , that it is he which doth reconcile vs to the father , and maketh vs iuste and righteous without our owne worckes . He whiche knoweth not Christ after this maner , is much deceyued , and cleane out of the waye . For although thou knowe Christ to be the sonne of God , 7. Rihgt hand . to haue died , to haue risen again , and now to syt on the right hande of the father : thou doest not yet know Christ , nor this knowledge shall any thing proffitte thee . But it is necessary that thou know and beleue him to haue done all these thinges for thee , to helpe , succour , and comfort thee .

Christe ought not so to be preached , that he liueth and reigneth onely to hym selfe , but that he is ours . For otherwise what should it haue proffited hym to descende into the earth , and to haue shed his bloud ? Therfore he was sente into the world , not for his owne cause , but that the world might be saued by hym , and that he might become whollie ours .

In reuelatione Iesu Christi : by the reuelation of Iesus Christ . That is , with a most sted faste hope apprehende and receyue you this grace offred . For Christ is not shewed vnto vs obscurely and darckly , as he was shewed in olde tyme to the prophetes , 8. Goliah . and by the Prophetes . For they do set forth Christ to be a sauiour alwayes , as it were in misteries . For they signified hym somtimes by Isaac to be slayne of his father . Somtime by Dauid who slewe great Goliath : somtime by Salomon and his peasable kyngdome , with such and other like places was Christ vnderstanded of the faithful in time past . But vnto vs , he is openly and plainlye declared without al figures , types , and misteries .

Summa summarum . This is the minde of Peter : You neede not to take any great iourney to come vnto the grace of God . For God hath preuented your iourney in bringing and offringe this grace vnto you . But because the fruition therof is not yet hadde , vntill Christe appeare from heauen ( in whome is hidden the saluation of the godly ) in the meane time we must hope , and that perfectly hope , for otherwise this grace of Christe is offred to vs in vaine , vnles we susteine and abide paciently , vntil the comming of Christ . It followeth .

Quasi filii obedientiae . As obedient children : It is ordeyned by nature , that the children represent and followe their fathers . You are made ( saith Peter ) the children of Christe by a liuelye faith , whiche was made obedient vnto his father euen vnto death , folow you therfore your father . And forasmuch as it is appointed be nature , that we should obeye our parentes , it is necessary that we become obedient children .

To obeye , doth signifie in the scriptures to beleue . And he is an obedient son which doth heare the gospel and word of God , and by fayth embraceth it .

In Titum . Therfore if it be not the worde of God , heare it not , but rather spurne at it with thy feete , and regarde it not . For ( as saint Hierome saith ) Sine authoritate scripturas , garrulitas non habet fidem : without the authoritie of scriptures , all pratyng and talkyng ought to haue no credite .

Li. de virg. 4 Saint Ambrose also writeth . Si Christus non docuit quod docemus , etiam nos id detestabile iudicamus . If christ hath not taught that which wedo teach , we iudge it detestable . 9. Adoption .

Quasi filii obedientiae , as obedient children . Peter doth first signifie that we are called of the Lord by the gospel into the right title and honour of adoption . Secondly he sheweth that we be adopted on this condition , that God might haue vs as children obedient vnto him . For although obedience doth not make vs children ( for that is the free gifte of God ) yet obedience doth discerne and distinguishe vs from straungers . And howe farre this obedience doth extende and stretche it selfe , Peter doth teach , when he forbiddeth the children of God to fashion and frame them selues to the desires of this world , but doth exhort that they shuld conforme them selues rather vnto God . The summe and scope of the whole law & of all things whiche god doth require of vs , doth pertayne to this ende : that the image of God maye shine in vs , leaste we become children whiche do degenerat from the father . But because all the senses and whole disposition of our flesh , are repugnaunt vnto God , and the whole nature and condition of our mynd , is enemie vnto him , therfore Peter beginneth our obedience from the renouncyng and forsakyng of the worlde and the lustes therof , & that we do put of the image of olde Adam with his lustes . Therfore Peter sayth as followeth .

Non configurati prioribus ignorantiae vestrae desideriis : 10. Ignorance . Not fashionynge your selues vnto the former lustes of your ignoraunce . Peter here doth exhorte vs vnto puritie of life , by an agrument taken of hurte , and perill like to ensue . Doe ye not fashion your selues ( saith he ) to your olde concupiscences and lustes , and to the corrupt maners of the olde man , by the which death and perpetuall prisonment hangeth ouer you . You haue put on a newe lyfe , and none other then heauenlye , before the whiche obteyned , you gaue your selues to gluttonie , 11. Ambition . desires of the fleshe , ambition , pride , hatred , enuie , and to suche other thynges which are not lawfull to be named . These were the workes of darckenes and ignoraunce . You knew not Christ , therfore light and true knowledge was far from you . You were ignoraunt of those thynges which were geuen and shal be geuen hereafter through Christ . You lyued before as blinde , Prouerb . 14. not knowynge which waye to holde or kepe . It is the propretie of sinne to deceyue fooles . But nowe callinge to remembraunce what daungers you haue escaped , be not you deceyued nor lead from the right waye , no not in one pointe .

To the minde of Peter , Cap. 12. here that pertaineth whiche sainct Paule writeth to the Romaines : Obsecro vos frates per misericordiam dei &c. I beseche you therfore brethren , by the mercies of God , that you geue vp your bodies a liuing sacrifice , holy , & acceptable vnto God , which is your reasonable seruyng of God . And fashion not your selues lyke vnto this worlde , but be you chaunged by the renuing of your minde , that ye maye proue what is the good will of God , and acceptable and perfecte .

Non configurati &c. Not fashionyng your selues vnto the former lustes of your ignoraunce . Here you see that Peter doth impute all thynges vnto ignoraunce , as the chiefest sprynge of all euels . For where the fayth and knowledge of Christ is absente , there can be none other thyng , but errour and blindnes , that it can not be knowen what is right , what is wronge , what is true , what is false , what is good , what is badde , so that men through ignoraunce do fall hedlonge into diuerse kyndes of vices . After what maner it was with vs of late dayes in the time of superstition , when Christ and his glory was darckened , and his word abolished . For then had we errour for truth , ignoraunce for knowledge , blindenes for lyght . Then was there reasoninge and debatynge throughe the whole worlde , howe men might attaine eternall felicitie . Of this sprange vp so many sectes , as Friers , some being blacke , some white , some Franciscanes , some Augustines , some obseruantes , and of Monckes , Nunnes , 12. Heremites & anchorites . Chanons , and Heremites , of Anchorites and Anchorizes . So that al things wer deuided , euery man almost seekyng and framing to him selfe awaye how to come to heauen . But Peter sayth here : you haue played the fooles longe ynoughe . Nowe throwe foolishnes awaye . For you are made wise and haue attained true knowledge .

Ignorantiae vestrae : of your ignoraunce . Peter calleth the tyme of ignoraunce , before they were called to the fayth of Christ , wherby we learne that incredulitie is the fountaine of all mischiefe : 13. Priuation . Where the knowledge of God doth not florishe , there are darcknes , errour , vanitie , priuation both of lyght and of lyfe

Quaestio .

Forasmuche as Peter speaketh to the Iewes , whiche were alwayes conuersaunt

Qui ergo hunc inuocatis patrem . &c. And if you call him father , which without respecte of person iudgeth accordinge to euerie mans worcke , passe the time of your dwellinge here in feare . By faithe you are made the sonnes of god , and he is your father , you haue obteined an incorruptible enheritaunce , whereof mention is made before . Nowe therfore there remayneth none other thinge , than ( the vayle beinge put away ) that thinge maie be made manifest , which nowe is hidden , but we must looke for it vntil we maie see and vnderstande it . Therfore for asmuch as you are come to this poynt , that you maie inuocate and call vpon god the father by faith , because notwithstandinge he is a righteous iudge , and rewardeth euerye man according to their worcks : 17. Respect of person . Let no man persuade himselfe for that he is called a christian , or the sonne of God , that god will spare him , if he liue without feare , and thincketh it sufficient to be called by that name . The worlde iudgeth by respecte of persone , and not al men a like , for it is partiall to frends , rich men , learned , wise , and men of authoritie and power , But god regardeth none of these , he iudgeth al men a like , be the person neuer so great . Like as in Egipt he slew the kings sonne , aswel as the sonne of anye poore shepheard . And therfore the apostle Peter admonisheth vs to looke for suche iudgment , and to stande in feare , and that we should not boaste nor bragge of our faythe , because we are called christians , neither that we should presume therfore that god wil spare vs more than other . For that thing in times past deceiued the Iewes also , who bragged them selues to be the sonnes of Abraham , and the people of god . The scripture maketh no difference by the flesh , but by the spirite . It is certaine that god did promise Christ to be borne of the seede of Abraham , and that of Abraham should rise a holy people . But it followeth not therfore , that all men are the sonnes of god which do come of Abraham . God also promised the Gentiles to be saued , but he sayde not , that he woulde saue all the Gentiles .

Quaestio .

Forasmoch as you do saie that god doth saue vs by faith onelie , without respect of worcks , howe then doth Peter here saie that god doth iudge without respecte of persone , accordinge to euerie mans worcke ?

Responsio .

That which we haue taught of faithe , that it onelie iustifieth vs before god , is vndoubtedlie true : for the scripture approueth the same more manifestlie , then that it can be denied or disproued . Nowe where Peter saith here , that God iudgeth accordinge to euerie mans worke , it is true also . But this is certainlie to be beleued , that where faithe is not , there can no good worcks be had .

Agayne , there faithe is not to be founde , where no good worcks are : therfore faith and good worcks concurre , and can not be the one without the other , as in whiche two the summe of christian life is comprehended . For as thou hast liued , so shalt thou be rewarded and iudged of god . And therfore although god iudgeth according to euerie mans worke , yet notwithstandinge this is true , that good workes are but the fruites of faith , by the which is proued where faith and infidilitie is . 18. Lie & lier , God therfore wil iudge thee by thy worckes , and will proue and trye thee whether thou haue fayth or no. Lyke as a man shall not knowe a lyar better than by his owne wordes : Notwithstanding it appeareth that not by these wordes onelye he is made a lyer , but he was a lyer before he made anye lye , because a lye muste come out of the harte , into the mouthe . Wherfore you muste so take this saiynge of Peter , that you vnderstand good worckes to be the fruites of fayth , and that god accordinge to these fruites ( whiche we muste nedes exercise ) dothe iudge vs , that it maie manifestlye appeare , whether faith or infidilitie do dwell in our hartes .

God will not iudge thee accordynge to this that thou arte called a christian , that thou art baptised , but he will aske thee thus : If thou be a christian , where be the fruites by the whych thou maist proue thy christian faith ?

And therfore sainct Peter saith : In as much as you haue such a father that iudgeth without respecte of person , passe the tyme of your dwellynge here in feare , that is , feare this father , not for feare of punishment or reuengement , as the deuils do , but for feare leaste he caste you of , and withdrawe his hande from you , lyke as a good sonne feareth least in any thynge he offende or displease his father .

Such a feare god doth require of vs , that we may abhorre and deteste sinne , and that wee maye diligentlye benefitte and do good to our neyghboures , while we liue in this worlde .

A christian whiche hath a right faith , hath all the good benefittes of God , and is the sonne of God , but his tyme in this worlde is nothing els but a pilgrimage . For his spirite is alredie in heauen by fayth , by the which spirite he is gouernour of all thynges . But god suffreth hym to liue yet in the fleshe , and to haue bodilye conuersation in the worlde , that he maye helpe other , and that he may bring them with him to be heauen .

Therfore we must behaue our selues in this worlde , none otherwise then they do which iourneying into farre countries , do take their inne and ease , for they are satisfied if they haue meate and lodgyng for one night of the hoste , neither do they clayme or chalendge to them selues his substaunce or goodes .

Likewise euery man must vse worldly goods as though they wer not his own , and must take so muche of them , as is sufficient for the sustentation of oure bodie , helping our neighbours with the ouerplus .

Therfore the life of man is as it were but a restyng place , we must take our iourney thither where our father is , that is , into heauen . Wherfore we must laye awaye all slouthfull , wanton and careles liuyng , and passe the time of our dwelling here ( as sainct Peter sayth ) in the feare of god . It followeth .

Scientes quòd non corruptibilibus auro , &c. Knowing that ye were not redemed with corruptible thinges , as siluer and gold , from your vaine conuersation receyued by the traditions of the fathers . Peter doth perseuer to exhorte vs to holy lyfe and christian religion , takynge his argument of the inestimable price of oure redemption , as if he shoulde saye : Continue you in faith , and in louing one an other , consideringe that you are redemed with suche a price , as farre passeth mans reason . You that firste were inhabitantes and citizens of this world , vnder the thraldome and yoke of Sathan , are nowe made the citizens of heauen , 19. Tradicion . and household seruauntes of god , and you are deliuered , not onely from Sathan , but also from the vaine conuersation of your fathers traditions . He calleth their fathers traditions vaine and fonde , because they whiche were gentiles , were instructe and brought vp in Idolatrie , and they which were Iewes , had learned manie superstitions . By the which they did violate and breake many waies the commaundements of God , wherfore Christ reproued them in Mathew saying : Quare & vos transgredimini mandatum dei propter traditionem vestram ? Why do you also breake the commaundement of God by your traditions ?

Sainct Paule saith , that he persecuted the church of God , when not withstandyng he thought him selfe to be a great follower of the traditions of the fathers . All traditions are vain and foolish whatsoeuer they be , which do repugne the doctrine of Christ . For where Christ wanteth , ther is mere vanitie .

Or els saincte Peter by the vayne traditions of the fathers , doth meane conuersation of life , according to Moises law , which was vaine and weake to the atteyninge of eternall life . The worckes of the lawe did not iustifie of them selues , they were but shadowes and figures , and could not remitte sinne . From these lawishe worckes the Iewes were deliuered , beinge no more bounde to Moses lawe , which Christ our sauyour hath so fulfilled , that it nede not anye more to be sought . For what can it demaunde or aske of vs , when we are nothinge bounde to it , but it is in al poyntes fulfilled by Christ ? It followeth .

Sed pretioso sanguine Christi , quasi agni immaculati & incontamninati . But with the precious bloude of christ , 20. Lambe . as of a lambe vndefiled and without spotte . Peter here doth declare with a large amplification the price of our redemption , and doth by thys prouoke vs to stande in the feare of god , and to expend and waigh how muche this our redemption did coste him . Before this , saithe Peter , ye were citizens of the worlde , liuinge vnder the imperie and rule of the deuel : but god nowe hath deliuered you from that wicked conuersation , and hath brought you into another place , that nowe ye mighte be citizens in heauen , and straungers in earth . But consider you howe muche god hathe bestowed for you , and how great a treasure it is , by the which ye are redemed and brought to this point , that ye are becom the sonnes of god . But what is that great and precious treasure wherwith ye are redemed ? Not corruptible thinges as golde and siluer , but the precious bloude of the sonne of god . This treasure is so noble and excellente , and of so imcomparable a price , that no sense or reason is able to comprehende and conceyue it .

Yea , it is so precious , that one droppe of this innocent bloud had bene sufficient for the sinnes of the whole worlde . But it pleased the eternall father to poure his grace so largelie vpon vs , 21. All his bloude . and with so great a price to purchace our saluation , that he would his sonne Iesus Christe to shed all his bloud , and to geue also that whole treasure vnto vs .

Peter therfore requireth that we shake not of this so great a grace , and to weighe it lightlie and slenderlie , but rather so to esteme it , that we maie be moued and egged forwarde to feare . In the which feare we liuinge , maye not againe deserue to be depriued of this noble treasure . It followeth .

Quasi agni immaculati & incontaminati : as of a lambe vndefiled and without spotte , that is : Christ willingly was brought vnto the slaughter without murmurynge , and without cryinge , for our reparation and redemption . To this place alludeth sainct Iohn the Baptiste saying . Cap. 53. 22. Taketh away sinnes Ecce agnus dei , ecce qui tollit peccata mundi . Beholde the lambe of God , beholde the lambe whiche taketh awaye the sinnes of the worlde . Likewise the Prophete Esaie saith : He is brought as a shepe to the slaughter , and as a shepe before his sherer is dumme , so he openeth not his mouth .

Also Ieremie speaketh in the person of Christ : I was like a lambe or bullocke that was brought vnto the slaughter . Cap. 11.

This Christ was an immaculate lambe , that is , he was conceyued by the holy ghost , borne of the virgin Marie , he was a lambe without spotte . And therfore he onely and none other could be a pure and holy sacrifice for sinnes , for which he hath fullie satisfied , and susteyned the paine therof , as it is in the prophete Esaie . The Lorde hath laied vpon him the iniquitie of vs all . Cap. 53.

Questio .

From what thing are we redemed by this so preciouse a treasure ?

Responsio .

Peter saith , a vana vestra conuersatione : from your vaine conuersation , receyued by the traditions of the fathers . In the whiche wordes Peter doth throughly ouerthrowe that thinge which we are wonte to leane vnto , thincking that whatsoeuer we do , ought to be allowed , for that they were done of olde tyme , and because our elders and fathers ( amonge whome there were many , both wise and good ) did obserue and kepe the like thinges .

But Peter here doth say , whatsoeuer thinges your fathers dyd , eyther ordayne or vsed to do , were al ill : yea insomuch that those things which you learned of them , concerning the worshipping of God , were so ill , that it behoued , notwithstanding the sonne of God to bestowe his bloud , that men might be deliuered from the same wickednes . Whatsoeuer therfore is not washed and clensed by thys bloud , it is all infecte , corrupte and cursed . Whereby it followeth that howe much the more any doth aspire to righteousnes without Christ , so much the more is he remoued from true righteousnes : and is the more depely drowned into the bottome of blindnes and curse , and doth make him self giltie of the bloud of Christ . Those grosse sinnes are truely of litle weight , if they be compared with this sinne , which teacheth that we may obteine righteousnes by workes , and after the decree of reason doth frame and ordeine a worshipping of God . For by this meanes is the moste innocent bloud of Christ dishonoured and blasphemed .

The Gentiles did much more grieuously sinne in worshipping the Sunne and Moone ( which they counted to be the true worshipping of God , ) than in committing other sinnes which they doubted not to be haynous .

Wherfore the righteousnes of man without Christ is nothing but blasphemie , and the most haynous sinne that man can committe . Therfore he that desireth the grace of God by any other thing than by the bloud of Christ , let him neuer come into the sight of god . For he doth nothing els but more and more , through his own righteousnes , offend the maiestye of God . And by thys may be gathered that men do most detestable erre , and the farther depart from Christ , which without Christ will leane and trust to the authoritye of the fathers , or to olde custome .

Obiectio .

Paule boasteth him self to haue worshipped God with a pure conscience , euen from his elders , 2. Tim. 1 and writing to Timothie doth commend him that he dyd followe the fayth of his Graundmother Loìs , and his mother Euniche . And Christ also sayeth of the Iewes , that they knowe what God they ought to worship . And therfore it may seeme absurde here that Peter did affirme , that the Iewes of his time learned nothing of the traditions of the fathers , but meere vanitie .

Responsio .

Where Christ did saye that the maner and knowledge of the worshipping of God was knowen to the Iewes , he had more respecte to the law and commaundement of God , than to the common people of the Iewes , because the temple was erected at Hierusalem , and god worshipped there , not by the arbitrement of man , but by the prescripte of the lawe . Therfore Christ doth say that the Iewes did not erre in obseruing that lawe .

Concerning the progenitours , that is , the graundmother and mother of Timothie and such like ( of whom Saint Paule speaketh ) there is no doubte , but God had some remnaunt in that people , in whom true pietie did alwaies remaine . But the most part of the whole bodye of the people was merueilouslye corrupte , and fell into al kindes of error , as into superstitions , hypocrisie , trust in their own works , ill opinions , and other grosse vices .

Therfore where Peter condemneth the institution and traditions of the fathers , he doth seperate them from Christ , which onely and alone is the soule , lyfe , and truth of the lawe . Wherupon we may conclude , that the papistes do most folishlye erre , which thinke that the bare name of the fathers and theyr traditions , are sufficient for them to defend al superstitions , and that by this trust they might reiect whatsoeuer was brought out of the word of God . It followeth .

Praecogniti quidemante mundi constitutionem : Which was ordeyned before the foundation of the world , but was declared in the laste tymes for your sakes . Peter here doth stirre his hearers to the loue of Christ , and to receaue theyr saluation with great honour , by an argument brought ab antiquitate , as though he shoulde say : Thinke not , nor perswade your selues , that those thinges which I haue spoken of the price of your redemption , that is , of the immaculate Lambe Iesus Christ , and of the effusion of his bloud , to be new things , or to be inuented by the arte and wisedome of man : but they were ordeined before the foundation of the world , and came from the counsell of the eternall father .

God sayeth , Peter dyd from euerlasting , foreordeine his sonne to be sacrificed for the expiation of our sinnes , Cap. 1. as Paule sayth to the Ephesians : Elegit nos deus in Christo ante mundi constitutionem . God hath chosen vs in Christ before the foundation of the world , that we should be holy and without blame before him in loue .

Likewyse Iohn in his reuelation calleth this Lambe , ab origine mundi occisum . Slaine from the beginning of the world , that is , he was before ordeyned from the beginning to be a sacrifice for our sinnes , by the which sacrifice all the electe shoulde be clensed from the beginning of the worlde . If therfore this saluation was foreknowen and before ordeyned , according to the good wil and pleasure of God , that we should be holy : it chaunceth not vnto vs by any of our owne merites , but by the meere and pure grace of God , vnto whom we owe all thinges , both our selues and all ours . It followeth .

Manifestati autem nouissimis temporibus propter vos : But was declared in the laste times for your sakes . The Apostle here aunswereth to the obiection of them which perchaunce might haue sayd thus : Forasmuch as Christ was foreknowen from euerlasting to be the sacrifice and expiation of our sinnes , 23. So long ere he came . why was it so longe ere he came into the world ? Peter aunswereth , because it so pleased hym , he came in the laste time . And so Paule aunswereth , saying : Vbi venit plenitudo temporis , deus dedit filium suum factum ex muliere . When the fulnes of the time came , god gaue hys sonne borne of a woman , made subiecte to the law , that he might redeme those which are vnder the law , from the curse of the lawe .

Questio .

Why doth Peter call that tyme in which he was , the laste tyme ? Seing that a great tyme is expired and gone from the tyme of Peter hetherto .

Responsio .

Peter calleth it the laste tyme in two respectes . Fyrst , that it is the laste tyme from the ascension of the Lorde , that shall continue vnto the laste daye . And thys tyme the Prophetes , Apostles , and Christ him self did call the laste houre . Secondlye , it is called the laste tyme in respecte of visions and prophecyes , which were to be fulfilled of Christ . It is called ( I saye ) the laste tyme , not that streight way from the ascention of Christ the laste day should come : but because after thys preaching of the Gospell , which than was , and now is , none other preaching is to come , nor to be looked for , nor that the matter of Gods grace myght be more reuealed and made more manifest , than it is now reuealed & shewed since the ascension of Christ . Before this , one reuelation euer followed another . Whereupon the Lorde sayd in Exodus : 24. Adonai . Nomen meum Adonai non reuelaui eis . I dyd not reueale my name Adonai vnto them . For although the Patriarches knewe God : yet they had not so manifest a preaching and knowledge of God , as was afterward geuen by Moses and the Prophets . But now there cannot be a more noble & manifeste preaching of the Gospel , than is had in the world since the ascension of Christ . And in that respecte Peter doth call this time the laste tyme , because there can neuer be a more clerer preaching of the Gospel , than now is : It followeth .

Propter vos qui per eum creditis . For your sakes which by his meanes doe beleue in God . For your sakes ( saith Peter ) is the Gospell preached . God the father and Christ hys sonne had no nede therof , but it was done for our saluation , that is : that we should beleue in him , not by our own strength , but by Christ which maketh intercession for vs to the father . Therfore we muste learne and beleue that Christ was made manifest and knowen vnto vs for none other end and purpose , than that by him we should be saued , and that in him we should behold the truth , goodnes , and righteousnes of God , and that in embracing the same , we should haue a full minde and trust to him , and in him . It followeth .

Qui suscitauit eum a mortuis . &c. Which raised him from the dead , and gaue him glory , that your faith and hope might be in God . The whole , holy , & blessed Trinity hath raysed Christ as man from death . For the outward woorkes of the Trinity ar indiuisible . For what things so euer the father doth , the same both the son & the holy ghost doth . And so likewise on the otherside whatsoeuer the son & the holye ghost do , the same doth the father . Christ rose as a man glorified , that is , the diuinity rose not , but Iesus Christ touching his humanity , was raised from death , by the glory of the father . For the son him self as God , did rayse him selfe concerning his humanity , for he said in Iohn : Soluite templum hoc , et in tribus diebus excitabo illud . Destroy you this temple , and in three daies I shal rayse it vp . He spake this of the temple of his body . God ( I say ) did rayse Christes body from the deade , and gaue to hym glory , because he rose immortal . 25. Giuen to me to iudg . He gaue vnto his body perpetual glorification & power to iudge , as it is sayd in the Gospel of Mathew : Data est mihi omnis potestas , et in caelo et in terra . All power is geuen to me , both in heauen and in earth . God the father gaue vnto him , not onely the glory of his body , but also the glorye of his name , as it is written by Paule : Dedit illi nomen quod est super omne nomen , vt in nomine Iesu omne genu flectatur , coelestium , terrestrium , et infernorum . 26. Knee shuld bowe . He gaue vnto him a name which is aboue al names , that in the name of Iesus euery knee should bow , both of thinges in heauen , of things in earth , and of things vnder the earth . Also God gaue , that in calling on his name , maruailes , wonders and miracles should be done .

He gaue vnto him ( I saye ) this glorye , that our faith and hope shoulde be in God , and not in mere man , that is , that we shoulde beleue and trust in God , because Christ both God and man is he , whom God gaue foorth as a propitiatour for synne by fayth in his bloud , to the declaration of righteousnes in thys tyme . It followeth .

Vt fidem et spem vestram in deum habeatis . That you may beleue and trust in God . Peter here doth say , that Christ was raised from death , that faith and hope might haue a firme and sure stay , wherunto they might leane . And here is that comment and glose refelled of the vniuersal and confused faith in God . For although that Christ had neuer rysen againe , God notwithstanding doth remaine in heauen . But Peter denieth that we cannot beleue in hym , vnlesse Christ had rysen agayne .

It is euident therfore , that fayth ought to behold and consider another thing , then the bare maiesty of God . For it is the property of fayth , Phil. 3 Cap. 4. to flee and pearce in to heauen , that he might ther finde the father . And how can he doo that , except he haue Christ his guide and leader ? For ( as Paule sayth ) per ipsum habemus adeun di fiduciam , by him we haue sure hope and trust to go to the father . 27. Our highe priest . Againe to the Hebrues he sayth : Freti nostro pontifice accedere possumus ad thronum gratiae cum fiducia . 28. Shoot anchor . Trusting in our highe priest wee maye go to the throne of grace with a sure hope .

Hope is the shoote anchor of the soule which entreth into the inward closet of the sanctuarye , yet not so , but that Christ must go before . Faith is our victorye against the worlde . And what maketh her to ouercome , but that Christ Lord of heauen and earth hath vs in his tuicion and keeping ?

Because therefore our saluation is constitute and set in the resurrection of Christ , and his high impery and rule , faith and hope found ther how to staye and vphold them selues . For except Christ by rising again had triumphed ouer death , and had borne the chiefe rule to defend vs with his might and power , what would haue bene done vnto vs , in so great a power of our enemies , and among so many violent assaults ? Let vs learne therefore , to what scope and marke we ought to tende and shoote , which is , that we beleue and trust in God , but in and by Christ , risyng agayne from death . It followeth .

Animas vestras castificantes in obedientia veritatis . Seing your soules are purified in obeyng the truth , through the spirite , to loue brotherly without fayning , loue one another with a pure hart feruently . We haue heard hitherto how Peter exhorteth vs . First that we gird vp the loynes of our mindes , that we myght walke sincerely in the fayth . Secondly , because this thing did cost him so muche , that we should liue in feare , not putting anye confidence in this , because we are called Christians : forasmuch as God is such a iudge , which respecteth no man , not one more then another . And now at the last Peter goeth forward to make an end of this first chapter , saying , purifying your soules in obeing the truth through the sprit .

Gala. 5. Sainct Paule to the Galathians rehearseth the fruites which do follow fayth , saying : The fruites of the spirite are charitie , ioye , peace , long suffring , gentlenes , goodnes , fayth , meekenes , temperancie . So also doth S. Peter here teach which are the fruites of fayth , that is , that we doe purifie our selues by obeying the truth in the spirite . For wher true faith is , it subdueth the body vnto it , and restrayneth the lust and concupiscence of the flesh . And although it doth not vtterly destroy it , yet it maketh the body subiect to the spirit .

Saint Paule meaneth the same , when he speaketh of the fruites of the spirite . It is a great labour to subdue the body vnto the spirite , and to repres the naughty and euil lustes , graffed in vs by nature . For it is not possible for vs to liue well wythout grace .

Why doth he say : Purify your soules , rather then your bodies ? Saint Peter did know that our carnall lustes ( yea although we be baptised ) cannot be extincte before we be dead . Now it is not inough that a man do refrain him selfe from the act , and be onely outwardly pure , hauing an hart burning with euill lustes : but we must shoot at this marcke , that our soules may be so purified , that the clensing therof may come from the hart , and that the soule may be an enemy vnto euil lustes , and continually fight with them , vntil it be deliuered .

Saint Peter addeth here very aptly , that we ought to purify our selues , in obeying the truth through the spirite .

Many thinges are spoken of chastity , & many be bookes written of the same . They haue taught to extinguish the carnal lustes of the fleshe by long fastinges , abstinence from flesh and wyne .

Which thinges ( although they somewhat helpe to that ende ) yet they are not sufficient to extinguish the sayd lustes and desires .

Saint Hierome writeth of him selfe , that he did so punish his bodye , & brought it so low , that he was like to an Ethiopian or blacke Moore . Notwithstanding he did not so much preuaile by it . For he often times dreamed in his sleepe , that he was present in the company of the faire damosels at Rome . And saint Bernarde ( as I said before ) did punish his body with so great abstinence , that he stanck , and no man could abide his presence . They both wer marueilously tempted , & thought them selues able to ouercome those temptations , by those externe thinges .

But because those remedies which they vsed , were but externe and outwarde , and not applied inwardly , wher the roote of temptacion did lye , they were not sufficient to extinguish the ill desires and lusts of the minde . But Peter here sheweth a true and effectual remedy for this mischief : that is to say , the obeing of the truth thorow the spirit , which also is declared in many other places of the scripture . As in Esay : Esay . 11. Fides erit cinctorium renum eius . Faith shall be the girdle of his raynes . This is the true plaister , with the which the raynes are girded vp . The euil which we would heale , is not outward in cloth and garment , but bred inwardlye , and is fierce in the bloud , in the flesh , and in the vaynes .

Wherfore it is not the best way to endeuour to extinguishe these lustes with externe thinges onely , and to debilitate and weaken the bodye with fastings and labours , for that is not the best and chiefest way , although they somwhat helpe to that end , but it is fayth which can extinguish and restraine them , that they maye geue place to the spirite .

So the Prophet Zacharie speaketh of the wyne which Christ doth offer to drink , wherof virgens are gendered and begotten . Other kindes of wine are wonte to kindle euill lustes , but thys wine , that is the Gospel , restrayneth those lustes , and maketh the hart pure .

And this is it which Peter sayth : when truth is receaued in hart , and obedience geuen to it in spirit , that is the most present remedie and best cure of all euil lustes and desires . For when the Gospell entreth into the hart , immediatlye all euill motions do cease and geue place .

To be short , the meaning of Peter is this : If ye wil remaine chaste and pure , it behoueth you to embrace the obedience of truth , that is to say : It is necessarye for you not onely to read and to heare the word of God , but also to embrace it in hart .

Wherfore it is not sufficient that the Gospel be preached or heard once or twise , but ye must cleaue vnto it , and followe it continually . 29. Fruite hundred fold . For the worde of God hath this grace , that the oftener ye handle it , and vse it , the sweter it waxeth , and shall bring forth fructum centesimum tempore suo , fruite an hundred fold in his tyme . It followeth .

In fraternitatis amore , qui sit absque fuco : To loue brotherlye without fayning . For what end ought we to liue this chaste and pure life ? To obteyne eternall blessednes by it ? No truely , but to this end , that we serue & be profitable to our neighbours . What shall we do to represse sinne ? Forsoth we muste embrace fayth of the word of God . Now we doe restraine our sinnes to profit other men , for when we bridle the body and fleshe by the spirite , than we maye be some vse and profite vnto our neighbours . It followeth .

Simplici ex corde diligite attentius . &c. Loue one another with a pure hart feruentlye . In these wordes Peter doth very elegantly describe & expresse the partes and nature of true loue . 30. Loue . The same obedience of which we haue spoken ( sayth Peter ) draweth after it loue , not all maner of loue , but that loue which commeth from the minde and hart , wherwith we do vehemently and earnestly , and not fainedly loue our brother and neighbour . True frendship loueth no colours , 31. Flattery . true frendship hath learned no flatterie . Therfore sayth Peter loue one another with a pure hart , feruently , readie to bestowe all that you haue for your neighbours sake . Charitie , which is poured into the hartes of the faythfull , knoweth not a double or dissembling hart . Therefore Christ sayth : Estote simplices sicut columbae . Be ye simple as Doues .

Loue one another with a pure hart feruentlie . The Apostles Peter and Paule do separate and deuyde a sunder brotherly loue and common loue . By brotherlye loue christians ought to be as brethren , and to make no difference betwene them selues , for we haue all in common , one Christ , one baptisme , one fayth , & one treasure . I can not be in this respecte of greater price , than thou art , that which thou haste , I haue , and am as riche as thou art , the same treasure is vnto vs both : sauing that peraduenture thou doest receaue it more worthelye than I do : as if thou shouldest lay it vp in golde , and I in some course cloth . Therfore as we haue grace and all the spirituall goods of Christ common : so ought we to haue , ( if nede so require ) our bodyes , our life , our goods , our dignities and offices common , that we may serue and do good to one another in all thinges .

Loue one another with a pure hart feruentlye . Peter doth significantlie here saye with a pure hart . And thys worde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whiche signifieth without dissimulation , is often vsed of the Apostles . And for this cause vndoubtedly , because they saw before the christians would cal them selues brothers , but falsly & hipocriticallie .

Ther were many fraternities erected in the world , which were nothing els but mere lies & deceits , excogitate of the diuel , & so brought into the world , which wholy and vtterly were contrary vnto faith & sincere loue . 32. Sainte Fraunces For why should not Christ be aswel mine , as saint Bernardes and his fraternity ? Why should not Christ be as wel thine , as saint Fraunces & his fraternity ? Therfore when any doo saye : I shal go to heauen , if I be in this fraternity , or in that fraternity : Answer thou him that he vttereth nothing but blasphemies & lies . For Christ can suffer none other fraternity but common , and such as we al ought to haue among our selues .

I would not haue you so to take me , as though I condemne all Fraternities . For those fraternities may be suffered , wher ther be assemblies gathered together for some treasure , wherby the necessities of the poore and of the sicke maye bee sustained and relieued . 33. Brotherne But these fraternities are not suche , that by them the soules may peculiarly be the more holy : but they are onely or maye be permitted to prouide for the body , & for necessaries of the poore & nedy , as al our hospitals commonly ar.

But to speake of brotherly loue , al Christians haue one fraternity , which they obtained in baptisme . Of the which fraternity no man ( be he neuer so holye ) hath more then either I or thou hast . For with what price he was redeemed , with the same wast thou redemed , and God bestowed no lesse for my cause , or for thy cause , then for the greatest saynt in heauen , sauing that he peraduenture had a more firme and strong faith , then eyther thou or I.

Now common loue is a litle more large , then brotherly loue . For common loue pertaineth vnto the enemies , and specially against them which are not worthye of loue . For as faith doth exercise , & setteth forth her woorke , wher she seeth nothing : so loue ought to see nothing , 34. Vnworthy and to practise her worke ther , where nothing appeareth to be loued . As Christ loued vs , when we wer in all respectes vtterly vnworthy of hys loue . It followeth .

Renati non ex semine incorruptibile . &c. Being borne of new , and not of mortal seede , but of immortal by the word of God , who loueth and endureth for euer . All these thinges ( saith Peter ) ye ought to doo , because ye are not the same nowe , which you were before , but you be borne a new , and made new men . This thyng was not brought to passe by your owne woorkes and meanes , but ther needed a new birth . For thou canst not make a new man by thy own worke , but he must be begotten and borne . What Carpenter can by his own arte and cunning make a tree , which must grow out of the earth of his own accord ? Therfore , as we are not made , but born the children of Adam , and drew syn of our Parents : so we can not be by our owne industry the children of God , but must be regenerate and borne agayne suche .

The Apostle Peter meaneth thus : Forasmuch as you are made a new creature , it behoueth also that you behaue your selues otherwise than you did before , & that you purpose to leade a new life . As you liued before in hatred , so liue you now in loue . As you liued before in fleshly lusts , so lyue you now in purenes & clearnes of life . Let all be turned vpside downe . But how chaunceth or commeth this new natiuitie and byrth ? Not of mortall sede ( saith Peter ) but of immortal , by the word of God , who liueth here for euer : that is , we are borne againe of a certaine seede , as we see all other things to springe and grow of sede . If therfore that old natiuitie sprange and came of seede , it behoueth also the newe byrth to be of some seede . But what a seede is that ? Truly , neither flesh nor bloud , nor none other corruptible thing , but the eternal word of God , that is , the whole , wherby we lyue , whereby we are nourished , and speciallye whereby we are regenerate . But after what manner is this wont to be done ? By this God sendeth forth his woord , that is , the Gospell , which seede he throweth into the hart of man . If that sede abide in the hart , the holy gost is present , and frameth , and maketh a new man , which is farre other then he was before . He hath other thoughtes , other words , & other workes . And by this meanes is he wholy chaunged : whatsoeuer he fled before , that he now seeketh , whatsoeuer he sought before , that he now fleeth . And this seede of the spirite cannot be chaunged , it remaineth for euer , and changeth vs in to it selfe . Therefore , this marueylous natiuity and birth is of an excellent seede . It followeth .

Quia omnis caro vt faenum . &c. For al flesh is as grasse , and al the glory of man is as the flower of grasse . This place is taken out of the prophet Esay , Esay . 40. wher it is said to the prophet : Clama , cry thou . And to him demaunding what he should cry , it was sayde agayne : ita clames , cry thus : omnis caro gramen est . &c. All fleshe is grasse , and al the grasse therof is as the floure of the fielde . The grasse wythereth , the floure fadeth , but the word of our God shal stāfast for euer . The prophet Esay & Peter the apostle do meane no more but this . The flesh of man is no more but corruption & death . All things ar fading , brittle & frayle . As the gras ( flourish it neuer so pleasauntly ) the beuty therof immediately withereth & perisheth : so what soeuer flourisheth in man , whether it be in age or in beuty , in riches or anye suche like , in short time it waxeth old , it falleth away , and perisheth .

The Prophet Esaie with this sentence conforteth the Iewes being captiue in Babilon , comparing Babilon , the kingdome therof , the riches & the felicitie , vnto grasse florishing and freshe : whose flower and beauty streight way falleth awaye . And he willeth the Iewes to vnderstand and that the councell and decree of the Lorde , which promised them deliueraunce & returne into Hierusalem , is eternall and immutable : But Babilon to fal away as the grasse , & the flower of the grasse , is an elegant and goodly president and spectacle of the miserie and frailtie of man .

Here is to be noted that fleshe profiteth nothing , when we neede to be borne againe . By the name of flesh I vnderstand all the glory therof , as riches , pleasures , wisedome , and what soeuer seemeth excellent and noble in mortall thynges . It followeth .

Verbum autem domini manet in aeternum : But the worde of the Lorde endureth for euer . The fleshe passeth away , the flesh with al her impurity corrupteth , and is corrupted : but the word of God remaineth for euer . That is to say , all these thinges which we haue spoken of in this whole chapter , as faith , pacience and holynes , are according to the word of God : they shal remain for euer . Math. 24. For as Christ saith in Mathew : Caelum et terra transibunt , verba autem mea non transibunt , heauen and earth shal passe away , but my wordes shal not passe . Now Peter concludeth , saying : Hoc est autem verbum quod euangelizatum et vobis . It is the woorde that hath bene preached vnto you . As though he should say , you nede not loke farre of to come to this word , ye haue it before your eyes , this is the word which we prech vnto you . By thys worde ye may extinguishe and restrayne all euill desires , you nede not to goe farre for it , do you onely this , embrace it when it is preached vnto you . For it is so nigh vnto you that you may heare it : as Moses sayth in Deuteronomie : Verbum quod tibi praecipio , non longe est a te , &c. The commaundement which I commaunde thee this day , is not farre of . It is not in heauen , Cap. 30. that thou shouldest say , who shall go vp for vs into heauen , & bring it vs , & cause vs to heare it , that we may do it ? Neither is it beyond the sea , that thou shouldest say , who shal go ouer the sea for vs & bring it vs , and cause vs to heare it , that we may do it ? But the word is very nere vnto thee , euen in thy mouth , and in thine hart for to do it .

The worde is soone preached and heard , but when it shall occupie & enter into thine hart , it cannot againe die & perysh , nor wil suffer thee to die , but wil preserue thee as long as thou doost sticke and cleaue vnto it . As for example : when I heare that Iesus Christ died , bare my sinnes , and deserued heauen for me , & also hath geuen me what goodnes so euer he him selfe hath : when this ( I say ) is preached , than I heare the Gospell , than I heare the worde . This woorde when it is preached , the sounde therof passeth away . But if thou receaue it in thine hart , and embrace it by fayth , it can not fall away . No creature is able to suppresse this truth . The pitte of hell can preuaile nothing against it : yea if I should sticke in the very iawes of the deuill , yet if I could apprehend and take holde of this word by fayth , I must nedes be deliuered and remaine safe where thys word doth abide . Therfore Peter sayth not without cause , there is none other word to be looked for , beside that which we haue preached vnto you . To this maketh the which Paul writeth to the Romaines : non pudet me euangelij , virtus enim dei est in salutem omni credenti . I am not ashamed of the Gospell , for it is the power of God to saue all that do beleue .

This word is the diuine & eternall power . For although the sound , voyce & talke therof forthwith vanisheth away , yet the pith , the truth , the knowledge which is conteyned in the voyce , abideth . As for example : When thou puttest to thy mouth the cup in the which wine is conteyned , thou drinkest that wine , but the cup remaineth : so the word which is brought by the voyce , descendeth into the hart , ( the voice vanishing away : ) therfore the word is rightly called diuina virtus , the power of God , yea God himself : for so God spake to Moses in Exodus . Exod. 4. Iohn . 14. Ego ero in ore tuo . I will be in thy mouth .

Christ sayth in Iohn . Ego sum via , veritas et vita . I am the way , truth and lyfe . He that cleaueth vnto this word , is borne of God . Therfore that sede by the which we are borne agayne , is our Lord God himself , and hys worde .

This is the tenor & summe of the whole first chapter . Now I do think it expedient to geue you an Epilogus or short recapitulation , 35. Epilogius . of all that Peter hath spoken in this chapter .

Peter hath spoken here of fayth , pacience , of sanctimonie and holynes , of purenes , & regeneration . The summe of all these is the word , that is , Christ preached vnto you . He is the summe of the whole Gospell preached for your saluation . That is to say . God being moued by his great goodnes & free liberalitie did appoint his sonne before the beginning of the world to be a sacrifice for the sinnes of the whole world .

After this Peter doth shew how God reuealed this grace vnto the Prophets , signifying when these thinges should be , that is , when Christ shoulde come , what he should suffer , and how he should be gloryfied .

This done , Peter doth shew how Christ washed vs with his bloud , & gaue hys spirit to incite & stirre vs to embrace these mysteries , that is , that we should be spirituallie borne agayne , & that she should be constant in aduersitie by fayth & hope : that we should obey the Gospel , & loue one another brotherly without feining : and finallie the we should liue euerlastingly with the word , by the which we are born again to be the children of God . And thus haue you heard the minde of Peter in this first chapter .

I intended ( if it had pleased God to suffer me to remaine in this office & place ) to haue entred at my next comming into the discoursing of the second chapter , & so orderly to haue gone through the whole epistle . But it hath pleased the Quéenes Maiestie to cal me to another office & prouince , which to sustein & beare I must nedes confesse my self to be among al other most vnapte , vnmete & most weake . Notwithstanding I must ( as gods law doth require of me ) shew my loyaltie & obedience vnto my prince . Wyshing ( if it had so pleased God & her highnes ) that I might haue still remained in this godly exercise . But I trust the another much more able , more worthy , & better learned , shal be appoynted to serue the turne in this place . And thus desiring you all to pray for me , as I may & will pray for you , that God may geue me his grace so to vse my self in the office , to the which I am called , that Gods glory may be aduaunced , & the christian congregation edified , to the extirpation of al Idolatry , supersticion & hipocrisie : I commend you to the tuition of almightie God , who through the merites of his sonne Iesus Christ , with the sanctification of his holy spirit , preserue & kepe you both now , and for euer . To God the Father , to God the Sonne , to God the holy Ghost , three persons in trinitie , and one God in vnitie , be all glorye , honour and prayse , for euer and euer . Amen .

Hic sequuntur Miscellanea praelectionis quintae , Tomi secundi .

Loynes 1.

LOynes are called in latine Lumbi . They are ( as they which be expert in Anatomie do say ) the lower part of the backebone consisting in fiue ioyntes which are called vertebrae . Now vertebra , is a place or ioynte in the body , where the bones do not meete , but are knit together in such wise with sinewes , that they turn the more lightly . The loynes ar set in the middle , betwene , os sacrum , that is , the place where the excrementes do issue , and the vertebras of the backe . Lumbi do signifie sometimes the pleasure and luste of the flesh , for that effecte is set in the Loynes . As in Genesis . Reges de lumbis tuis egredientur . Kings shall come out of thy Loynes . Cap. 35. So that in the loynes there is the simbole of generation .

Lumbus is called in Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It is properly as they say , the lower middle part of the reines in man .

Baptista Egnatius doth say , that it is that part wher men are girt , or wher the girdle sitteth .

Lumbi are called in Hebrue Motnaim a nowne of the dual number because there be in man two loines . God spake to Moses saying : Fac tibi subligacula linea vt operiat carnem nuditatis , a lumbis vsque ad femora . Exod. 28 Thou shalt make them linnen breches to couer their priuities , which from the loynes vnto the thighes shal reach .

Lumbi somtime signifie strength and power . Looke in Hesichius , Lib. 1. Cap. 5. writing vpon Leuiticus . And it is vsed in the prophet : Naum corrobora lumbos make thy loynes strong , encrease thy strength mightely . And so it is vsed in many places of the scripture .

Lumbis succingi , to haue the loynes girded , signifieth to be ready & lusty to do any thing .

Lumbos nutare , signifieth , to be depressed with false doctrines and opinions , to walke in the vanitye of their sense , as Dauid saith in the psalmes : Lumbos eorum iugiterfac nutare : make theyr loines alwaies to tremble : that is , take both iudgemente and power from them .

Lumbis impingere , is a signe and token of sorow & grief , that is , comming vpon one more & more . So it is vsed in the prophet Ieremy : Vidi omnem virum habentem manum suam super lumbos tanquam parturiens . Cap. 30. I beheld euery man with his handes on his loines , as a woman in trauail , that is to be in great heauines , griefe and sorrow .

Likewise in the psalm : posuisti stridorem in lumbis nostris . Thou hast laid a strait chain vpon our loines . By this is ment , that the church is led somtimes by Gods prouidence into troubles .

Of lumbus commeth elumbus , or elumbis , which betokeneth weake and out of power . For the chiefest part of the strength is set in the loines , as the which alone with the helpe of another bone , doth sustaine & hold vp the ioyning of the body .

Delumbis is taken sometimes for effeminate and wanton , and so delumbe carmen , is taken for a lasciuious & wanton verse or song . Also the verbe delumbare signifieth to debilitate or make weake . And by a metaphor delumbare sententias vel argumenta , is to spoil sentences & arguments of their pith and strength , that is , to make them nothing worth .

Virgin vntouched . 2.

Questio .

IF a virgin be corrupt & oppressed by violence against her wil , & so lese her chastity , doth she remain stil a virgin , or no ?

Responsio .

The diuines do diuide sinne into two spices or kindes , that is : In peccatum Voluntarium . Inuoluntarium .

Because sin voluntary is impertinent to this case , I wil speake only of inuoluntary or violent , as they cal it .

Of violent sinne ther be . 2. spices , the one absolute , & the other condicional

Sinne violent absolute is , when it lieth not in vs to do or not to do , but commeth externly , we nothing consenting nor helping to the same . As for example : if a violent winde should driue vs thither whither we wold not go : or if the ministers of any Heathen Magistrate should by force moue our handes to the incensing of idols : than we being thus coacted , are deliuered from all fault and paine .

Sinne violent condicional is , when he that is constrained , either consenteth to it , or not consenteth . If he do consent : as for example , if he deny the verity of the gospel , which hitherto he hath confessed & professed , he ( although he be constrained through feare ) is not void from sinne . For he is not excused by the terror of death , nor by the fear of torments . He ought rather to die , than to deny the truth . If he chose rather to die , than to do or consent to such horrible things , them the tirant cannot constrain him against his wil. He may wel kil him , but he cannot make him subiect to sin , either voluntary or inuoluntary . For by death he confesseth the truth , by death he declareth , that he wil not do that which they require of him being aliue to do .

Antiochus Epiphanes attempted to pollute the holy bodies of the Machabees , by the eating of meate forbidden by the law : but he chusing rather to die , than to be prophaned , by death ouercame the Tirant .

But if ther be no consent to inuoluntary sin , but mere violence is inferred to any godly man , that violence doth not pollute an holy & incorrupt mind . As for example : if any godly man hauing his hands & fete bound , be caried & brought into a prophane church , wher he is constrained ( wil he nil he ) to be present at wicked sacrifices , he is not subiect to sin . Or if any holy virgin , or honest matrone , in the time of wars be corrupt , & consenteth not to the wickednes , she doth certainly remaine vncorrupt before the iudgement of God . S. Austine said not without great cause : Non iniuste aliquid pati , sed iniustè aliquid facere peccatum est . Not to suffer ani thing wrongfully , De lib. arbit . lib. 3. c. 16. De mendatio ad consentium Cap. 7. but to do any thing vniustly is sin . Again , the said Austen in an other place writeth : Quod violenter , non praecedente libidine , patitur corpus , vexatio potius quam corruptio nominanda est . Aut si omnis vexatio corruptio est , non omnis corruptio turpis est , sed quam libido procurauit , aut cui libido consenserit . That is to say : that which the body suffreth violently , no pleasure nor lust going before , is to he named rather a vexation than corruption . Or if euery vexation be corruption : yet not all corruption is filthy , but that which plesure hath procured , or to which lust hath consented

Also the same Austine in an other place saith : De ciuit . dei . Lib. 1. Ca. 18. Proposito animi permanente , per quod etiam corpus sanctificari meruit , nec ipsi corpori , aufert sāctitatem violētiam libidinis alienae , quam seruat perseuerantia continentiae suae The purpose of the mind remaining firm & stedfast , by which the body hath deserued to be sanctified , the violence of an other mans lust & pleasure , taketh not away the holines from that body , which the purpose & perseuerance of his own continency doth preserue & kepe . Saint Austine disputeth much of such like things in that place .

In like maner we ought gently & with clemency to iudge of the inuoluntary death of furious and mad men , killing them selues .

Sobrietie . 3.

HE whom we cal in latin sobrium , we cal in Greke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which commeth of the verbe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth to be of a sound minde , to be wise & ware , to be chast , modest , & temperat , to behaue one gently , and liue holy . Euripides saith : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , id est , erga te sum modestus : that is , towards thee I am gentle and curteous .

Sobriety is defined ( as some say ) quasi sine ebrietate , without dronkennes , which is a sin to be abhorred in all persons . The prophet Esay saith : ve qui consurgitis mane ad ebrietatem sectandam , et potandum vsque ad vesperam . Cap. 5. Wo be vnto you which rise early in the morning and geue your selues to dronkennes vnto the euening .

This vice is described of S. Austine after this maner . Ebrietas est blandus demon , dulce venenum , suaue peccatum , quam qui habet , seipsum non babet : quam qui facit , peccatum non facit , sed totus est peccatum . that is . dronkennes is a flattring deuil , swete poyson , & a pleasant sin , which whosoeuer hath , hath not himselfe , which whosoeuer doth , doth not commit sinne , but is wholy sinne him felfe .

This vice did ouercome those men which coulde not otherwise be allured with more hainous sinnes ( as saint Augustin writeth in Genesis . Lib. 5. ) Ebrietas ( inquit ) decipit , quem Sodoma non decepit : vritur ille flammis mulierum , quem sulphuria flamma non vrebat . Dronkennes deceued him , whom Sodoma could not deciue : he was burned with the burning cōcupiscance of wemen , whom the flames of brimstone could not burne .

Noe through the dronkennes of one houre , vncouered his priuities which he had kept close before , by the space of . 600. yeares .

Lib. tertio . Floridorum . Apuleus rehearceth a notable saying of one Aurelius a wise man , sitting at the table : Prima cratera ad sitim pertinet , secunda ad amicitiam , tertia ad voluptatem , quarta ad insaniam . The first cuppe quencheth the thirst , the second pertaineth to frendship , the third to pleasure , the fourth gendreth madnes : and ( as Menander writeth ) Multum merum pauca cogit sapere Much wine maketh litle wisdome .

Astiages , when he demaunded of king Cyrus why he had not dronke vp the wine : because I feared ( quoth he by my faith ) least some poyson were mixt in the cup. For when thou in the feast of thy birth day , haddest thy frend to thee , I euidentlye learned , that he poured poyson vpon you . And by what meanes ( saith he ) O my sonne , knewest thou this ? Bicause ( quod he ) I did see you neither wel aduised in body , nor in minde .

Saint Ambrose doth say : Ebrietatis malum est pudicitiae periculum , that is : the disorder of dronkennes bringeth chastity into peril .

Idlenes . 4.

IDlenes is called in latine otium , or as some write ocium it is a ceasing and vacation from al labour . His contrary is negotium , busines .

Otium somtime is taken for an easy exercise of the minde , or of the body , a relaxation from waighty affaires & matters of great importance . Wherupon we cal otium litterarum , for the study of learning , because that kinde of exercise , is counted a delectation , rather than any serious occupation , ( as Cicero saith ) Quid dulcius otio literario : what is pleasaunter then the study of learning ?

Otium somtime is taken for quietnes , Cap , 28. tranquility and peace , as Tully vseth it in his familiar epistles : si antea auditum erit otium esse in Syria . If it be heard before that ther is peace in Syria . These two last significations ar impertinent to my matter : therfore I wil speake som what of the first , which is properly called idlenes , & is the daughter of slouth .

The sonne of Syrach saith : Multam malitiam docuit otiositas idlenes hath taught much mischief . Dauid being idle committed adultery .

Behold ( saith Ezechiel . ) this was the iniquitie of thy sister Sodome , Cap. 16. pride , fulnes of bread , and aboundaunce of idlenes was in her : and in her daughters , neither did she strengthen the hande of the poore and nedie . 1. Timot. 5.

Saint Paule speaketh of certaine widowes which being idle , went about from house to house . Christ imbraided the idle persons , sayinge : Math. 20. Quid statis hic tota die otiosi : why stande you here idle all the daye ?

Sainct Augustin sayeth . Quod in otio non debet esse iners vacatio , De ciuit . dei . Lib. 19. sed aut inquisitio veritatis aut inuentio . In idlenes sluggishe reste ought to be absente . And when a man is at rest , ther oughte to be eyther inquisition of the truth , or inuention of the same . And ( as sainct Hierome saith ) non sufficit a malis esse otiosum , si quis fuerit a bonis otiosus . Epist. 17. It is not inough for a man to reste and cease from iuell things , if a man be idle from good things .

Bernard . 5.

BErnard was an abbot of Clarenalla , he was a Burgondian borne & florished in the time of Fridericus Barbarossa . He entred into the monasterie about the yere of our Lorde . 1112. He was Abbot in the same place by the space of . 36. yeres , and died the yere of our Lorde 1163. He entred into the said monasterie when he was twentie and two yeres olde . He lefte behinde him many goodly bookes whiche are noble monumentes of his worckes . His life is described in fiue bookes which were wonte to be set in the ende of all his worckes .

Fulgosus writeth of saint Bernard a worthy historie . When there was sente vnto Bernarde two hundred pounds of mony , towards the building and repayring of the monasterie , the said mony was taken awaye by robbers and theues , which when Bernard heard , he gaue God thankes that he had deliuered him of so great a burthen .

There is a prouerbe risen of Bernard which is this . Bernardus non vidit omnia . Bernarde saw not all things , by the which is signified that a man be he neuer so wel learned , may be ignoraunt in some things . And that a man be he neuer so expert and cunning , may faile in some matters . To this is the like saying . Non nunquam bonus dormitat Homerus , somtimes the best horse may stomble .

Baptisme . 6.

BEcause I intende to make a longe discourse of Baptisme , and all the circumstances therof in mine apologie and answere to certaine billes which were throwen against me : I will in this place touche onely one sentence of Paule , written to the Corinthians .

The sentence is this Alioquin quid facient ii qui baptisantur pro mortuis ? si omnino mortui non resurgunt , cur baptisantur pro mortuis ? Els what shall they do , which ar baptised for the dead ? If the dead rise not at all , why are they then baptised for the dead ?

There be diuerse and sondrie interpretations howe any are baptised for the dead . Chrisostome sayth , that the Marcionites did accustome , when any of their cathecumines died without baptisme , to put one vnder the bed , and when they came to the dead corps , they asked whether he would be baptised . Then he whiche laye vnder answered that he desired baptisme . And so the dead corps was baptised . When the Marcionites for this matter were reprehended , they defended them selues by this place of Paule .

This maner of doing and worke was truely very superstitiouse and rather to be counted a stage playe then a christian rite . Nor the Apostle Paule doth make his argument as though he woulde ratifie and allowe this doing , but doth shew only that these men ( although they wer not very well instructed of baptisme ) did feare the state of the dead . And in his name did geue the sacrament vnto an other , that the dead persone shuld not be made frustrat of the resurrection . And so by this their owne facte Paule vrgeth them to graunte the resurrection of the dead .

Sainct Ambrose , willing to declare that the faith of other men maye somtime be praised , and not their fact to be proued , bringeth the example of Iephte . Who although he did not well in slaying and sacrificyng his daughter , yet his fayth and constancie is praised in the epistle to the Hebrues . But this sayinge of Ambrose is not to be embraced nor allowed . For , we ought not to do ill , that good may come therof : nor euill deedes oght to be excused by any good intent , as they cal it , nor euils ar to be praised , although they may seme to be don by a sincere faith & a good minde . Iephte in dede is praised in the epistle to the Hebrues , but it is not ther expressed , that he was commended for slaying & sacrificing his daughter . For , ther wer many things faithfully and luckely done of him in the common wealth of the Israelits . Ther be other men , whom this interpretation pleaseth not , neither they do thinke that this rite , which the Marcionits afterward vsed , was obserued of the Corinthians in Pauls time . For the Apostle would not haue refrained to haue taxed and touched so great an abuse of so worthy a Sacrament . But how so euer it be , this fond opinion , to be baptised for the dead , hath old and auncient authors & defenders of the same . For Tertullian when he intreated of the resurrection of the bodie , made mention of this surrogat baptisme , and doth so interprete this place , that he would deduce his argument out of this maner of baptising . Yet he doth not affirme that Paule doth allow this rite , maner , and ordinance .

Sainct Ambrose and Chrisostome do consent vnto Tertullian . Notwithstanding , Chrisostome confesseth , ( which is worthy to be noted ) that it is an heresie & superstition that one should receiue the Sacramentes for an other . But yet , euen at this daye it is allowed and taught in the popishe church , that they which be present at masse , neede not to communicate , because the priest doth receiue the sacrament for all .

It is read in the life of S Benedict out of one of the dialoges of Gregorie , that Benedict commaunded the communion to be geuen to a certaine Nunne which was dead , so that the consecrate bread was brought vnto the dead corps . And although many of the scholemen do saye , that this bread or host was not consecrate , they haue not that out of the wordes of sainct Gregorie .

The Iewes ( as it is reported ) do laboure with the like madnesse , which do circumcise the bodies of their children being dead , if they dye before the eight daye without circumcision , as thoughe the Sacramentes were magicall excantations , which do profitte ( as they say ) onely opere operato .

But that one maye communicate or receiue the sacrament for an other , it is contrarie to the propertie of those mysteries . For the holye scripture calleth them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , consignations and seales of fayth and the giftes of God , whiche onely haue place there , where either faith is , or where the giftes of God are collated and geuen . It is not conuenient , that the misteries be in one parte , and the seale set in an other parte . Let this bee a similitude , or example : Be it that a kynges or Prince doth graunte greate priuileges and large giftes to anye man by letters patentes : I praye you , where shal the seale be set ? In the paper or parchment where the grauntes are written , or els in an other peece of parchment or paper ? Truely , it ought to be put to the same . In like maner must we iudge , that he whiche beleueth , which is regenerate and incorporat vnto Christ , ought to receiue the consignations and seales of those giftes by himselfe , and not by his vicar or surrogate .

The second maner of interpretation of this place of Paule is this : it chaunced oftentimes in the primatiue church , that they which laye at the point of death and were not baptised , desired baptisme .

Saint Ciprian maketh mention of this maner and rite . He was consulted , whether they which were in the extremes of death ( when they could not well be thorougly baptised or dipped , but were onely sprinkled with water ) were to be counted to be of the nomber of them that were baptised ? He answereth , that they were baptised : and doth persuade & counsell the grace of baptisme not to be denied vnto them . And in this sense the interpretation of Pauls words is this : What do they which ar baptised for the dead ? that is , which when the last houre commeth are rather to be counted to be of the nomber of the dead , then of the liuing .

Sainte Austine in the booke of his Confessions maketh mention of the geuing of baptisme after this maner : where it is written that a certain frind of his was christened in such extremitie of life , that when he was washed , he felte nothing , but when he was somwhat recouered , they declared vnto him what was don about him .

Saint Austin himselfe being somtime greued with great sicknesse desired to be baptised . Nor he leaueth vntouched the abuse of his time , in the which many of a set purpose did deferre their baptisme , leaste if they should sinne after they had receiued it , theyr sins should haue ben more greuouse , and punished with greater and sharper paines . Therfore when any of the Catechumines did offend , if any man had rebuked him , it was said for his excuse : let him alone , he is not yet baptised . Which thing sainct Austin refelleth after this maner : There is as much ( saith he ) as if any man should be greuously wounded , and should perchaunce receiue an other wound , and they that sawe this should say : It maketh no matter , or it skilleth not , for he is not yet healed of his olde wound .

The third interpretation of these wordes of Paul is that , which doth affirme Paule to speake here of true and lawfull baptisme , and not of the superstitious baptising . We are all baptised for the dead , when we conf●sse this article , that Christ rose from the dead , and that the resurrection of the dead is to be beleued and looked for . For if this article be ouerthrowen , all the misteries of our faith do perish , and are nothinge worth . Therfore , expresse mention of this article is required in baptisme . In the church of Aquilege , when the profession of the faith was made , and the symbole rehearsed , and when they came to this clause of the resurrection of the flesh , it was expresly said and openly spoken : I beleue the resurrection of this flesh . Furthermore , the auncient fathers ordeined , that solemne baptisme should be celebrat and had in the time of Easter . Also , the words of Paule to the Romains do manifestly shew , that this sacrament of Baptisme respecteth the resurrection of the dead , when it is sayde : do you not know , that as many as be baptised in Christ Iesu , are baptised to die with him ? that as he rose from death by the glory of the father : so we might likewise walke in newnesse of life ? &c.

Furthermore , the administration of the Symbole and outward signe , declareth the same . For they which are baptised , are dipped in water , and rise from thence again , that death and resurrection from the dead might by it be declared .

Theophilacte vnderstandeth , to be baptised for the dead , to be nothing els , but to be baptised in this faith and belief , that our corrupt fleshe , bodies and bones to be raised again from the dead .

Martinus Lutherus , doth iudge , that baptisme in many places was solennised and geuen in the Churchyards at the sepulchres & graues of the dead , that the article of resurrection from death should be confessed and confirmed , not only by the profession of faith , by the ceremonie of baptisme , by externe wordes , but also by the testimonie of the place where the dead laye .

Righte hande . 7.

THe right hande of god the father hath in the scripture two significations . First , the right hand of God is the place of the blessed , and eternall felicitie in heauen , as saint Austin writeth in his booke de agone Christiano . Cap. 26 Dextera patris est beatitudo perpetua quae sanctis datur : sicut sinistra rectissimè dicitur miseria perpetua quae impiis datur , &c. The right hand of the father is perpetuall blessednes , whiche is geuen to sainctes : as the lefte hand is rightly called the perpetuall miserie , which is geuen to the wicked , so that the right and left hand is to be vnderstande not in God himselfe , but in the creatures .

Saint Austin spake this according to the scriptures . For Dauid singeth : Notam mihi facies semitam vitae , satietas gaudiorum in conspectu tuo est , & iucunditates in dextera tua in perpetuum : Thou shalt make knowen to me the path of life , aboundance of ioye is in thy sight , and great mirth at thy right hande for euer . What other thing is this , then if the should haue said ? thou shalt leade me into life , that is , into heauen it selfe , wher I shal be filled with ioyes in beholdyng and hauyng the fruition of thee . In thy right hand , that is , in eternall blessednes , or in ioyes perpetuall .

We reade in the gospell , that the shepe shal be set on the right hand , and the goates on the left hande . Therfore , the right hand of the father in this signification is ( as the diuines terme it ) finita . And when we confesse the sonne to syt at the right hand of the father , we do confesse that he is deliuered from all grief , all sufferings , and from the infirmitie of man , and that touching his humaine nature , is at reste , and at mirth in heauen , where we beleue our soules and bodies to bee and to liue for euer . But because our bodies in blessednesse shall not be in euery place , but in one certaine place : therfore sainct Austin sayd Christ our Lord , for the maner of a true bodie , to be in one certaine place of heauen .

Sainct Ciprian also sayth : sedere ad dexteram patris carnis assumptae mysterium est . To syt at the right hande of the father , is a mysterie of the fleshe taken vp .

Secondly , the right hand of God is taken for vertue , power , kyngdome , protection , and the might of God. Dauid said , the right hande of God is high and mightye , the right hand of the Lorde maketh stronge things . And Moses sayth . Dextara tua , Domine , magnificata est in virtute , dextera tua , domine , fregit inimicum : Thy right hand , O Lord , is mightie in power , thy right hand , O Lorde , hath vanquished the enemye .

In this signification , to sit at the right hande of the father , is to raigne , to exercise might and power , to execute the office of a Prince or King. For Dauid said : The lord sayd to my Lord , sit at my right hand vntill I make thine enemies the foote stoole . In this sense the right hand of God is ( as the diuines saye ) infinita , and is concluded in no place .

The olde interpreters of the holy scripture do discourse this article , he sitteth at the right hande of the father , none otherwise then is sayd before .

Saint Hierome vpon the Ephesians writeth : Per humanam similitudinem dei potentiam monstrauit , non quò solium ponatur , & Deus pater in eo sedeat , secumque filium habeat residentem &c. He shewed by a humaine similitude the power of God , not that there is a seate put in the which God the father sitteth and hath his sonne sitting by him , but that we can not otherwise vnderstand God , iudging and raigning , but by our owne wordes . Therfore , as to be nighe vnto God , or to be far from God , is not to be vnderstande concernyng the space of places , but concernyng merites , because sainctes be by hym , and sinners remoued far from him : so to be at the right or left hande of God , is to be taken , that the sainctes are on the right hand , and the sinners on the left . Our sauiour approueth the same in the gospell , wher he maketh mention of the shepe at the right hand , and the goates at the lefte hand .

Saint Austine sayth . Credimus quod sedet ad dexteram dei patris : nec ideo tamen quasi humana forma circumscriptum esse Deum patrem arbitrandum est , &c. We beleue that he sitteth at the right hand of God the father : Yet we must not iudge or suppose God the father to be circumscribed with the shape of man , that when we thinke of him , we conceiue in our mind either a right hand or a left : nor we ought to thincke , that when he is said to sit , that to be done by the bowing of hammes , lest we fall into that sacrilege , wherewith the Apostle curseth those , which chaunge the glory of the incorruptible god , to the similitude of a corruptible man . For it is an hainous wickednes to place suche an image in a christian church . It is much more wicked to place such an image in the harte where the true temple of god is , if at the leaste it be cleane from earthly lust and errour .

To sit therfore at the right hande of the father , is to be vnderstand to be in hie blessednes , where righteousnes , peace and ioye is , &c.

Golias . 8.

GOlias was a puissant kyng of the Philistians , whome Dauid beinge yet a childe slewe , whan the Iewes were afraid to fighte with him man for man . His stature was , as the Bible rehearseth , sixe cubites and a spanne , whiche was tenne feete lackyng three inches , accomptyng it with the feete of men liuing at that time , whiche vndoubtedly were more then they be now . His habergeon weighed 5000. sicles , which is two thousand and fiue hundred ounces , and the yron of his speare weighed sixe hundred sicles , whiche is 300. ounces , wherby his greatnes and strength maye be coniectured to excede anye man liuyng in this time .

Adoption . 9.

ADoptio was done two maner of wayes . It was done one way be the Pretour or chief iudge . An other way , it was done by the people or Tribune , that is the chiefe officer among the communes , which adoption is called rather arrogatio then adoptio . But Caius doth make an other distinction betwene adoption and arrogation . So that adoptio , is , when he that is not his own man , nor in full libertie , doth passe into an other mans familie , and is counted his sonne . Arrogatio , is , by the authoritie of the prince , who doth adopte those whiche be their own men , and in full libertie . For they were arrogate , that is , demaunded whether they would be in the steede of lawfull children to him that did adopte them . In like maner he which did adopte , was demaunded whether he woulde receyue him that was arrogate in the steede of his lawfull son . But in the scriptures we be the children of God , not by arrogation , but by adoption .

To speake plaine , Adoptio is an election of an heire , out of the course of inheritaunce , as by will or gifte . Also adoptio , is somtime taken for graffing . It may be applied to thinges inanimate or without life , as Plinius saith : Adoptare herbam , that is , to call an herbe after a mans propre name . So Lysimachus inuented the herbe Lysimachiam whiche holdeth the name of him . Wemen also did affecte this glorie , as Artemisia the wife of Mansolus adopted an herbe to her owne name , whiche herbe was called before Parth●nis : whyche Arthemisia , was a noble princesse , wife to Mansolus King of Caria , of a notable chastitie , and excelled so in loue towards her husbande , that whan he was dead , she caused his harte to be dried in a vessell of golde into poulder , and by litle and litle she drancke it vp , sayinge : their two hartes shoulde neuer departe a sunder .

Ignorantia . 10.

IGnorantia in greeke is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And signifieth somtimes lacke of knowledge . Somtimes it is contrarie vnto knowledge , as when a man hath habitum falsorum principiorum , & falsarum opinionum , through the which he is let and hindered from the knowledge of the truth .

A great question is wonte to be tossed among the diuines pro & contra , whether ignoraunce doth excuse men or no. Some hold yea , and bring for their purpose this saying of sainct Paule . First I was a blasphemer , a persecutour and railer . Tim. 1. epist. Cap. 1. But I obteined mercie , because I did it ignorauntly . To the which maye be answered there be two kindes of ignoraunces , that is .

1. Ignorantia naturalis . 2. Ignorantia affectata .

Or as the scholemen do terme them .

1. Ignorantia inuincibilis . 2. Ignorantia vincibilis .

Naturall ignoraunce is of it selfe offence and sinnne , because it commeth of a beginning infected with poyson , Lib. 3. de libe . arbitrio . ca. 19 that is of the originall sinne .

Saincte Austen sayth . Quod ignorans quisque non recte facit , & quod recte volens facere non potest : ideo dicuntur peccata , quia de peccato illo libere voluntatis originem ducunt . Illud enim praecedens maeruit illa sequentia . Nam sicut linguam dicimus non solum membrum , quod mouemus in ore dum loquimur , sed etiam illud quod huius membri motum sequitur , id est , formam & tenorem verborum , & secundum hunc morem ( dicitur lingua , alia graeca , alia latina ) Sic non solum peccatum illud dicimus , quod proprie vocatur peccatum ( libera enim voluntate a sciente committitur ) sed etiam illud quod de huius supplicio consequitur , that is . That thing which a man being ignoraunt doth not well , and that thynge which a man willingly can not do well , are therfore called sinnes , because they proceede of the sinne of free will , the which goinge before deserued these thinges followynge ▪ For as the tongue is not onely called that membre whiche will moue in the mouth when we speake , but also that thynge whiche followeth the mouinge of this membre , that is , the forme and maner of wordes and speaking ( wherupon one is called the Latine tongue , an other the greeke tongue . ) So we call that not onely sinne , whiche is properly called sinne ( whiche is committed willinglye by free will ) , but also that which followeth of the punishment of the other .

Obiectio .

Christ doth saye in Iohn . Si non venissem & locutus fuissem eis , peccatum non haberent . If I had not comme and spoken to them , they had had no sinne . Ergo they to whome nothing is shewed and declared , are free from all sinne and blame .

Responsio .

Christ in that place doth not speake of their innocencie and giltlesnes , but of their pretence . But euery pretence is not iuste and good . The meanynge of Christe is no more but this : Nowe the Iewes haue nothinge to pretende and excuse theyr sinne , because I came and spake to them Againe Christe doth not deliuer the ignoraunt vniuersallye from all sinne , but onely from the sinne of rebellion and wilfull obstinacie . For sainct Austen doth saye : Habent excusationem non de omni peccato suo , sed de hoc quod in Christum non crediderunt , quod ad eos non venit , omnes enim qui non audierunt , nec audiunt , possunt habere hanc excusationem , sed non possunt effugere condemnationem , qui enim sine lege peccauerunt , sine lege peribunt , that is . The ignoraunt hath excuse not from all their sinnes , but of this , that they beleue not in Christ , because he came not to them . All whiche haue not had , nor do not heare , may haue an excuse , but they can not auoide condemnation . For they whiche sinne without lawe , shal perishe without lawe .

To this agreeth Chrisostome . Non de hiis puniendi sumus quae sciendo peccamus , verum etiam pro illis quae ignorando committimus , &c. that is : Hom. 7 in cap. 2. Math. We shal be punished not onely of those thinges which we committe wittingly , but also for those thinges whiche we commit ignorauntly . I do beare them witnes ( sayth Paule ) that they haue the zeale of God , but not accordynge to knowledge . But this is not sufficient for their purgation and excuse .

Sainct Austen againe doth saye : Non recte dici potest , si nescit homo , non peccat , sunt enim peccata ignorantium , quamuis minora quam scientium . It cannot be well said , that a man doth not sinne , De adult . coniugiis . because he knoweth not , for there be sinnes aswell of the ignoraunt , as of them that know , although they be not so great .

Saincte Bernarde doth not ablude nor swerue from this iudgement , who writeth thus . Vtraque cognitio dei scilicet & tui , tibi est necessaria ad salutem , quia sicut ex noticia tui , venit in te timor dei , Super càtica . & ex dei noticia amor : sic e contra de ignorantia tui superbia , ac de Dei ignorantia desperatio , that is . Both the knowledge of God and of thy selfe is necessarie to saluation , because by the knowledge of thy selfe , the feare of God commeth vpon thee , and by the knowledge of God commeth loue : contrarie wise by the ignoraunce of thy selfe , commeth pride , and by the ignorance of God , commeth desperation : This much concernyng naturall ignoraunce .

Ignorantia affectata .

The other ignoraunce is when a man willingly , wilfully and obstinatly is ignoraunt of a set purpose and malice , as if any should say , he wil not vnderstand and know that thing , which doth and may displease him , nor will vnderstande or knowe when he may : Such ignoraunce was in the Iewes enemies of the grace of God . Paule saith of them They not knowing the righteousnes of God , but seekyng to place their owne righteousnes , are not subiect to the righteousnes of God .

Christ answereth the Pharisies , askynge whether they them selues were blinde . Si caeci essetis , non haberetis peccatum , nunc vero dicitis peccatum vestrum manet . If ye were blynde , ye should haue no sinne , but now ye saye , we do sinne , therfore your sinne remaineth .

De. 12. grad . humilitatis . Saincte Bernarde speaketh of this kinde of ignoraunce verye handsomlye . Non est parum scire quod nescias frustra sibi de ignorantia blandiuntur , qui vt liberius peccent libenter ignorant . It is no light matter to seeke to know that which thou knowest not , they vainlye flatter them selues , who are willingly ignoraunt , that they may the more freely sinne . Of such speaketh the scripture also . Nolunt apponere scientiam ne apponant dolorem . They wyll not know , least theyr sorowe shoulde be increased .

Obiectio .

Is there no kynd of ignoraunce that doth excuse ?

Responsio .

Lect. 28. sapientiae . The scholemen , and specially Holcot put two kyndes of ignoraunce which they call , ignorantiam inuincibilem , & vincibilem .

In quest. ex . vtroque test . quest. 67. Inuincible ignoraunce is that whiche can not be ouercomed wyth studie or diligence , ( as sainct Austene very learnedly writeth . ) Non omnis ignorans immunis est a paena . Ille ignorans potest excusaria poena , quia quo disceret non inuenit . Illis autem ignosci non potuit hoc qui habentes a quo discerent operam non dederunt . that is : Not euery on that is ignoraunt is free from pain : that ignoraunt man may be excused from paynes , whiche coulde not finde of whome he might learne .

But they can not be forgeuen , whiche hauynge of whome they mighte learne , gaue not their diligence to learne .

Chrisostome writeth . Non potest esse excusatio condemnationis ignorantia veritatis , quibus fuit inneniendi facultas si fuisset quaerendi voluntas . Ignorance of the truth can not be an excuse of condemnation , vnto them who had power and facultie to haue found it , if they had had good will to seeke it .

Ignorantia vincibilis .

Vincible ignoraunce is when a man desireth not to knowe thinges which he ought to know , nor to geue his diligence to know those things , which pertaine to saluation .

Saint Austin saith . Licet grauius sit peccare scienter , quam ignoranter , non ideo tamen confugiendum est ad ignorantiae tenebras , vt in eis quisquam excusationem requirat . Aliud enim est nescire , & aliud nolle scire . Although it be more greuous to sinne wittingly , then ignorauntlye , yet none ought to flee to the darckenes of ignorance , to find in them an excuse . For it is one thing not to know , and an other thing not to be willing to know . That which is written in the booke of wisdome , may well be veryfied in them . Excaecauit eos malitia eorum . Cap. 2. Their owne maliciousnes made them blind .

Saint Austin agreeth to the same saying : Impia mens odit etiam ipsum intellectum , et homo aliquando minimum mente peruersa , De verbis domini . 78. timet in telligere ne cogatur quod intellexerit facere . &c. A wicked mynde doth hate vnderstandinge , and one of to peruerse a mynde feareth to vnderstand , lest he be compelled to do that which he vnderstandeth : whervpon the psalme saith . Noluit intelligere , vt benefaceret . He would not vnderstand , leaste he should be driuen to do well

This ignoraunce commeth of pride , maliciousnes and contempte . And this ignoraunce is called of some , Ignorantia crassa & supina , and it is damnable .

The wordes Error , nescientia , ignorantia , ignoratio , haue this difference . Error est approbatio falsorum pro veris. Errour is the allowinge of false thinges for true . Nescientia importat simplicem scientiae negationem . Ignoratio perteyneth to the very acte and matter , whiche is vtterly vnknowen , nor cannot be knowen , except it be vttered . Ignorantia is when a man doth not knowe that whiche he is bounde to know .

I shall thincke it nothing impertinent if I speake here a worde or two of memorie , which is as it wer almost opposite vnto ignoraunce although not directly .

De memoria .

All doctrine and discipline doth consiste in memorie , and we are taught but in vain , if that which we do heare , passe from vs and be forgotten . Quintilianus .

Notwithstandynge euell thinges are better to be forgotten , then to be kepte in memorie . Themistocles ( as Cicero writeth ) passyng by a certaine schole demaunded what was there professed and taught . One answeringe that the arte of memorie was taughte , he sayde .

Mallem obliuionis quam memoriae artem memini eorum quae volo , obliuisci , non possum quae nolo . I remembre well those thinges which I woulde to be so , but I can not forget those thinges which I would not to be so .

Cassius Seuerus , when his booke was burned by the commaundement of the Senate : Nunc ( inquit ) superest vt ipse vnius comburar qui illos edidici . Now it resteth also that ye burne me aliue , which haue learned without booke euery worde in them . For that whiche is depely grauen in mind , can not be taken away , but with life and all .

A certaine Proconsul , intending to torment and punish a certaine theef , and when he doubted what punishment he might take of hym , one Polemon comminge that waye , sayde : Iube illum edicere veterum scripta : Commaund him to learne without booke the writinges of the old authours . For Polemon had learned by memorie many thinges . But in all exercyses he compted nothynge to be more laborious and paynefull then to conne without booke . Therfore Fabius woulde haue this kynde of labour and studie to be devoured euen from childhode . Haec Philostratus .

Oenipodes when he sawe a certaine yonge man getting to him selfe many bookes : Non cistae ( inquit ) sed pectori . Not to thy cheste , not to thy presse , but to thy brest , and to thy memorie . By the which sayinge he iudged them not to be learned whiche haue nombre of bookes : but which out of bookes committe all thinges to the treasure of memory .

Obiectio .

Why then , it nedeth not to haue copies of bookes , nor it forceth to haue any good librarie , yea it maketh no matter whether we haue anye bookes or no.

Responsio .

Cartae sunt rerum fidae custodes , bookes are faithfull kepers of things . Seneca writeth in his epistles : Epist. 46. Non refert quam multos , sed quam bonos habeas libros . Lectio certa prodest , varia delectat , multitudo librorum onerat , non instruit . It is not materiall how many bookes , but how good bookes thou hast . One speciall kinde of readynge doth proffit , varietie delighteth , multitude of bookes lodeth , and not instructeth .

Mithridates Kinge of Pontus is worthy to be had in admiration , which was wont to geue lawes to . 22. diuerse nations , ouer whom he bare rule in their own proper tonges , and could speake to euery one of them without an interpreter .

King Cyrus hauyng mightie , huge , and great hostes , called euerye one of his souldiors by his proper name .

Ambitio . 11.

AMbition is the inordinat desire of dignity and honour . Ambitio commeth of this verbe ambio , which properly signifieth to compasse or go about , and by a metaphor betokeneth sometyme to flatter and circumuent . And because the Romanes when they did affect honour and bearing of rule , they went about to euery one , spake fayre , tooke them by the handes , and desired them that they would helpe them with their voices : So it came to passe , that ambire , is taken to desire honour , and the roume of a Magistrate .

Ther is ambitus , and ambitio , but this is the difference , that ambition properly is the immoderate desire of honour and praise . Ambitus is when we come to publicke honour by filthy meanes and vnlawful waies , as by flattery , faire speaking , and geuing of large gifts , which properly may be called bribery , or simony : what so euer ambitus doth , ambition compelleth to doo the same .

Saint Austine hath a notable saying : Laudari a male viuentibus nolo et detestor , laudari autem a bene viuentibus , si dicam nolo , mentior , si dicam volo timeo ne sim humanitatis plus quam sodalitatis . &c. I abhorre to be praised of the ill liuers , and to be praised of good liuers , if I say I wyll , I lye : if I say I wyll , I feare least I maye be counted , more humaine then sound . What shall I say therfore ? Nec plene nolo , nec volo . Neither fully I nill nor wyll . I fully will not , least I be endomaged by the praise of man : nor fully I nill , least they may be vnthankefull to whom I preach .

Chrisostome writeth : Opus quidem desiderare bonum , bonum est : In Math. homil. 25. primatum autem honoris concupiscere vanitas est . Primatus enim fugientem se desiderat , desiderantem se onerat . It is a good thing to desire a good worke , but to desire primacy of honor is vanity . For primacy and honour do desire him that fleeth from her , & burdeneth him that doth desire her .

The like saying hath saint Gregory : Locus regiminis desiderantibus negandus est , fugientibus offerendus . The place of bearing rule is to be denied to them that desire it , and to be offred to them that flee it . In pastorali .

Persius speaketh in his first Satyre after this maner .

Scire tuum nihil est , nisi te scire hoc sciat alter , At pulchrum est digito monstrari et dicier hic est . Except other men know that thou be learned . Both thou and thy learning are nothing regarded . For it is a goodly thing to be poynted with finger , And to be sayd : lo , who goeth yonder ?

Phanorinus saith : that men are partly to be mocked , partly to be hated , and partly miserable . To be laughed at , because they aspire ambitiously to higher degrees . Hatefull , when they obtaine them . Miserable , when they be voyd of their hope .

An ambicious sonne of a certaine cooke , when being like to haue office , came into the field , and desired Cicero his consent . Tully knowing him to be a Cooke , sayd : Ego quoque tibi fauebo . Tully had a respect vnto the Cookes office , in saying : Ego quoque .

Eremites , 12.

THe Greke word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , betokeneth solitudinem , a desert , a wildernes , wherof commeth Eremitae , which dwel in wildernes , and leade a solitary life for the cause of religion . They are called also Anachoritae . They liued euery one in his proper Cel. They were very frequent and many in the East part , and in the desertes of Egipt , Hom. 8. Math. 2. wherof Chrisostome saith : Si quis nunc ad Egipti solitudines veniat , paradiso prorsus omnem illam videbit eremum digniorem , et innumerabiles angelorum coetus in corporibus fulgere mortalibus . That is , if any now go to the desertes of Egipt , he shal see vtterly all that wildernes , more worthy then paradise , and shall see innumerable assembles of angels , shine in mortal bodies .

But by Chrisostomes leaue , these woordes be agaynst the saying of Christ : Nolite exire , nolite credere , wil you not go foorth , beleue not .

Cassianus maketh mencion of a certaine Eremite in Egipt , whose name was Archebius : who liued . 37. yeares in the order of the Eremits or Anchorites . And from thence he was taken of the Church , and made a Bishop .

I remember a prety history of a certaine Eremite , who liued very austerely , and fared very coursely , who did spred his table with a net , when he tooke his refection . At the last , whether it were through his holines , or hipocrisy , he was chosen to be a Bishop . And when he was bishop , he had forgotten his net , and caused his table to be spred and laid with very fine and faire clothes . At the last one demaunded of him wher his net was , and why he did not lay his table with the net ? What neede I nowe ( saith he ) the net ? for I haue caught the fish that I would haue : meaning by the fish the bishopricke .

By this ye may see their hipocrisie , and what maner of men they wer . At the last they crept from the wildernes , to townes endes , where they might liue more easely , quietly , and daintely : but howe continently they liued in their Celles , I shall not neede to speake . For it is to manifest to al the world .

Priuation . 13.

TThey are properly called homines priuati , which are not set in any authority . Priuatus also being a participle of the verb priuor , betokeneth spoliatum , one that is spoiled or robbed . Priuatio the verbal is the lacking of any quality that is contrarye : As voluptas est doloris priuatio . Pleasure is the priuation of dolour and sorrow . Aegritudo est priuatio valetudinis : Sicknes is the priuation of health . But for priuation in this signification , you must consult the Logicians .

Be ye holy , as I am holy . 14.

THese words are written in Leuiticus : Leuit. 11. & thei are the words of God vnto the people of Israel , after he hadde forbidden them to eate of any creeping thing . For that was an abhominacion vnto the Lord . Therfore saide God vnto them : you shall not pollute your selues with any thing that creepeth , neither make your selues vncleane with them , neither defile your selues therby . For I am the Lord your God : be sanctified therfore , & be holy , for I am holy . By the which words is ment , that the people of God should not be drowned in filthines , or any kinde of sinne , wherof the creeping Serpent was the first author and original . Who would not laugh at , or rather lament the obstinate blindnes of the Papists , which do wrest this peece of scripture against mariage of Priestes ? Wherin they offende in two pointes . First , in that they restraine these wordes to be spoken onely to priestes , wher it was spoken to al the people . Secondly , in that they count Matrimony to be vnholy , wher Saint Paule doth cal it both honorable , and also immaculate .

Al maner of companies . 15.

THer be two prouerbes , the one is , Polypi mentem obtinere , to follow the nature of Polypus : which Polypus is a fish that chaungeth his coulour often times , and when the fishers pursue him , he doth cleaue to the rockes , and doth imate the couloure of the same rocke , to the which he cleaueth . The other prouerbe is , Chamaeleonte uersatilior , more chaungeable than the Chamaeleon .

Which both prouerbes may be very wel applied and spoken of them , which fashion and frame them selues to the qualities and condicions of them with whom they be conuersant . With the Papists , they wil be Papists , with the Protestants , they wil be Protestants . Such may be well compared vnto the Serpent Chamaeleon , of the which ther is gret store in Aphrica , but they are more frequent in India .

Plinius maketh mention of this beast , and saith , Lib. 28. cap. 8. he is almost as byg as a Crocodile , but the backbone is sharper , and more crooked , and the tayle is greater .

Plutarchus writeth , In commentariis de adulatione . that the Chamaeleon wil turne himself to al coulours , sauing to the white coulour . Such Chamaeleons be these persons , which for the state and condition of the time , will frame them selues to fashions , and will say with Terentius his Gnato : Ais , aio , neges , nego : if you say it is thus , so do I also : if you say nay , so wyl I. Plutarchus writeth of one named Leontychides , who when he was noted not to be so constant as he ought to be , answered : Mutor pro temporum ratione . As the time chaungeth ( saith he ) so do I chaunge .

Do you thinke that ther be not a great number of such Leontychides in England , which wil turne with euery winde , and wil be of al religions ? And when the prince turneth , they wil turne also , and will with euery winde turne as the wethercocke . But what may we say of suche ? Euen that which one Laborius said vnto Cicero . For when Laborias was appoynted by Cesar to be one of the Senate house , and he came to sit down among the Senators , Cicero sayd . Reciperem te nisi auguste sederemus . I would receaue thee , but that the roum is very straight . Vnto whom Laborius answered : At tu solebas duabus sedere sellis . But thou art wonte to sit vpon two seates : noting Cicero his inconstancie , who would seme to play on both the handes . What shall we say of that Chamaeleon of Oxford , who hath so often chaunged his colour , and so often reuoking hys papacie , and reuolting againe to the same . But least I might be noted Luctari cum laruis , because he is departed out of this world , I wyll say no more of him , least he haue left behinde a number of that heare , which wil be as ready to play the foxish part , as euer he was .

Take a yong Foxe or Cub ( as some terme it ) & tie him with a chain , and fede him by the space of seuen yeare with milke and sops , as long as he is tied , he wil abide with you , but if the chain break , or any linke therof , he wil forsake his milke and sops , and go to his denne as fast as he can run . So it is to be feared , that ther be a great many of such cubs , which as long as the chaine holdeth , that is , as long as the prince liueth , and the law continueth , they wil eate milke and sops with vs , that is , they wil be of our religion , & profes the Gospel with vs : but if the chaine shoulde breake , that is , if the prince should die , or the law chaunge , the Fox neuer went so fast to his den , as they wold run to Rome againe .

Confesse . 16.

AS for the confession institute by God , as wel the publicke as the priuate confession , is so copiously declared in the scriptures , that I shal not nede to intreate any thing of it . Therfore I wold wish the Reader to go to the scriptures , whiche will fully instrust him what confession ordeined of God is , and into how many kinds it is diuided .

I wil concerning this Miscellane make some discourse of the confession of sinnes institute by man . You shall vnderstand that this confession is of two sortes . The first is publicke , rituall , or ceremonial confession , which they cal as it were , exomologesin .

The priuate or secrete confession is called auricular . The publicke confession may be called rituall , because it is not so much the acknowledging and confessing of sinne , as the act of penaunce . Lib. etimol . 6 cap. 18. And so Isidorus doth almost define it saying : Exomologesis prosternendi et humiliandi hominis disciplina est , habitu atque victu , sacco et cinere incubare , corpus sordibus obscurare , animum maeroribus deiicere , illa quae peccauit tristi tractatione mutare . That is to say : Publike confession is a disciplin to cast downe and to humiliate man by habite and diet , and to lye in sack cloth and ashes , to make the body ill fauoured with vncleane keeping , to throw downe the minde with heauines , and to amend his faultes wyth a heauy demeanor .

I would not haue rehearsed these wordes of Isidorus , Lib. de penitentia . being a meane authour , vnles almost the same were read in Tertullian .

An example of this hath Eusebius , saying : Eccles. histo. Lib. 5. ca. vlt. Natalis martyr deceptus ab haereticis , tandem errorem intelligens , manè consurgit . &c. Natalis the confessor , being deceiued of heretickes , at the length knowledging his error , rose betime in the morning , put vpon him sacke cloth and ashes , and with many teares bewailing his error , did prostrate him selfe at the feete of Zepherinus the Bishop : & likewise with great lamentation , being throwne downe at the feete , as wel of the Clergie , as of Laity , caused all the Church to weepe , and with continuall praier to craue pardon for him of Christ .

But this ritual confession semeth not to be commaunded of God ( as it was vsed in old time ) that at this day also , whosoeuer hath committed any sinne , should forth with be compelled to do open penance . For wher in the Gospel is such a penaunce read to be inioyned to the sinfull and adulterous woman ? Ther were many other sinners receiued into the sauour of God by Christ , without such maner of penaunce . For it is very wel knowne how Christ our Lord delt with Mathewe , with Zacheus , with Peter which denied him , and with many other . Therfore , I thinke and iudge , that the Bishops and Priestes in old time inuented this publicke confession for disciplines sake , and that ther might be lesse liberty and lisence to sinne .

Sozomenus writeth thus : Ab initio sacerdotibus placuit , vt velut in theatro , teste multitudine ecclesiae , peccata manifestarentur . Eccles. hist. Lib. 7. ca. 16 That is to say : At the beginning it pleased the priestes , that as it were in a theater the whole congregation bearing witnes , sinnes should be made manifest . Lo here he saith , it pleased the priestes . He addeth also , that ther was a priest appointed , to whom they which had sinned , did come to confesse their sinnes , and to heare and learne their penaunce , that is , what they should do , or what punishment they should suffer . And a litle after the same Sozomenus sheweth the vse of the Romishe Church in putting to penaunce .

Furthermore , he saith that in the church of Constantinople , ther was a Priest appointed to heare the confession of the repentaunts , vntil a certaine noble woman , for the sinnes she had confessed , being commaunded of the Priest to fast and to pray , and therfore abode in the Church : was found to haue committed fornication with a Deacon . For the which fact the Priests were then ill reported of . But Nectarius the Bishop being doubtful what punishment was conuenient for that offence , depriued the Deacon from his function and office . And because some men gaue counsel , that euery man might haue liberty ( according to his conscience ) to come to the communion of the holy misteries , the penitenciary priest was no longer suffered to remaine in that office . And since that time thys counsel tooke effest , and continueth so at this day . &c.

This holy bishop Nectarius would not haue abrogate this publicke maner of confession , if he had vnderstand & knowne it to be ordeined of God : neither it should haue bene lawfull for him so to doo For he did know ( as Sozomenus also doth graunt ) that this forme and maner of confession was vsed in the church , by the counsel and deuise of bishops . Neither we reade , that Chrisostom ( which did next succede Nectarius , who also was a very diligent & seuere bishop ) did restore againe this rituall kinde of penaunce . In epist. ad heb. hom. 31 For he writeth thus : Non dico tibi vt teprodas in publicum , neque vt te apud alios accuses : sed obedire te volo prophetae dicenti , Reuela Domino viam tuam . &c. that is : I do not say vnto thee , that thou shouldest vtter thy selfe openly , nor that thou shouldest accuse thy selfe before other men : but I would haue thee obey the prophet saying , declare and open thy way vnto the Lord . Confesse thy sinnes therfore vnto God the true iudge , with continual praier to obtaine remission : not wyth thy toung , but by remorse of thy conscience . And than beleue , that thou maiest obtaine mercy , if thou shalt haue it continually in thy minde . &c.

In Psal. 56. Againe , Chrisostome saith in an other place : Si confunderis alicui dicere , quia peccasti , dicito ea quotidie in anima tua . &c. If thou be ashamed to tel thy sinnes to any man , bicause thou hast offended , tel them daily in thy soule . I do not bid thee to confesse them to thy fellow seruaunt , that he might imbraide thee , confesse them to thy God , which healeth them . If thou wilt not confesse them , God knoweth them , which was present when thou didst commit them .

Furthermore , he writeth thus in an other place : Caue homini dixeris , ne tibi opprobret . Neque enim conseruo tuo est confitendum , qu●m publicum proferat , sed domino , qui tui curam gerit , qui et humanus est , et medicus : ei ergo ostendes vulnera . That is : Tel not thy sins to man , lest he do imbraide thee . For thou must not confes them to thy fellowe seruaunt , that may vtter them , but to the Lord , which taketh care ouer thee , which is both merciful , and also a gentle Phisition .

He bringeth in also the Lord speaking and saying : Non cogo te in medium prodire theatrum , ac multos adhibere testes : mihi soli dic peccatum tuum priuatim , vt sanem vlcus . I do not compel thee to come foorth into the midde of the multitude , & to take many witnesses : confesse thy sinnes to me alone priuatelye , that I maye heale thy grefe .

All these testimonies of Chrisostome do euidentlye inough proue and declare , that this ritual and publicke confession ( as it hath bene in time past vsed in the church ) was not institute of God , and therfore remoued not without cause out of the Church .

I would not haue my meaning so taken , as though I vtterly denied open penaunce to be inioyned and done for notorious and open sinnes , that the congregation may be satisfied for the offence committed . But my meaning is , that Exomologesis ( as it was vsed in Nectarius time ) was not institute nor ordained by God .

¶ Of auricular confession .

Priuate or secrete confession is wont to be made onely to the priests , al other arbitrers and witnesses being remoued & set apart . In the which confession euery man whispered priuily his sinnes into the priestes eare , and receauing absolution of him , by certain conceiued woords , thought himselfe to be purged from al his sinnes . This confession is called auricular confession , which was vnknowen in the time of the Apostles . And although it began to take rote & place in time past , yet in the beginning it was free and not vsed . At the last it began to be commaunded & extorted of the bishop of Rome , when the state of the Church was most corrupt , in the yeare of the Lord . 1215. or ther about . It was disputed of . 80. yeares or more ( before it was commaunded by a certain law ) whither it was sufficient to confes onely to God , or els to the priest also ?

One Hugo a learned writer of that time , saith : Audacter dico , Lib. de . eccle. ptāte ligandi et soluendi . si ante sacerdotis absolutionem . &c. I say boldly , if any man com to the communion of the body & bloud of the lord , before he be absolued of the priest , he vndoutedly eateth & drinketh his iudgement , although he be greatly penitent , and be sorowful and doth much lament . These be the woordes of Hugo , spoken not so boldly as busily , and more then true , except Gods word be false . This Hugo liued about the yeare of the Lord . 1130.

Not long after followed him Petrus Lumbardus , commonly called the master of the sentence , because he gathered together the sayings of the fathers , and made ( as it were ) an abridgement of their doctrine .

This man liued about the yeare of the Lord . 1150. He in his booke of sentences sheweth first the authority of the fathers , Lib. 4. dist. 17 et . 18. that confession made to God onely is sufficient . Afterward , he bringeth in other sentences teaching the contrary . Last of all , he himselfe geuing sentence , concludeth saying : Ex his indubitanter ostenditur , oportere deo primum . &c. bi this doubtles it followeth , that we must first offer our confession to God , & then to the priest . Otherwise , no man can enter into Paradise , if at the least he haue oportunity and faculty so to confesse .

Gratianus the patcher together of the decrees , which liued in Lumbardus time , is more gentle and fauorable . For he doth define no certainty , but bringing in sentences pro et contra , for both partes , concludeth thus : Cui horum potius adhaerendum sit , lectoris iudicio reseruatur . To which of both these partes a man ought to leane and cleaue , it is reserued to the iudgement of the Reader , that is , whether we ought to confesse our sinnes to God onely , or ells to God and to the priest also . For both the partes hath wyse and religious men for fautors and defenders .

Fyftye yeares after thys followed one Lotharius , a Doctor of Paris , a diligent follower of Lumbarde ▪ He being created Byshop of Rome , & called Innocentius the thyrd , summoned a generall counsell called concilium Lateranense , Lib. 5. cap. 12. in the which he made a law which Gregory the ninth reciteth in his decretalls . His wordes be these . Omnis vtriusque sexus fidelis , postque ad annos discretionis peruenerit , omnia sua solus peccata saltem semel in anno fideliter confiteatur proprio sacerdoti , &c. Euerye Christian of both kindes , when he shall come to the yeares of discretion , shall by hymself confesse all his sinnes at the least once in the yeare to his own proper priest , and fulfill the penaunce enioyned vnto him : These be the wordes of this new lawe .

Is not this a most wicked law to binde the poore penitent sinner vnto one onely priest ? And I praye you , who is able to confesse all his sinnes vnto the priest ? Doth not the Prophet Ieremie crye : prauum est cor hominis et inscrutabile : The hart of man is wicked and vnsearchable ? Doth not Dauid singe : Delicta quis intelligit ? ab occultis meis munda me Domine : Who vnderstandeth his offences ? clense me , Lord , from sinnes hidden from me .

Again in other place Dauid saith : Si iniquitatem obseruaueris , Domine , domine quis sustinebit ? If thou , O Lord , straightly markest iniquity O Lord who shal abide it ? It is impossible for man to confes all his faults . Therfore this their new law doth nothing els but driue and drowne men in the bottome of desperation .

Obiectio .

Ther be scriptures , which do confirme this auricular confession , as that saying of Christ spoken to the leaper ; Go & shew thy self to the priest .

Responsio .

This place maketh rather against their confession , than with it . For the leaper was healed before he came to the priest . But the sinner ( say they ) is not healed nor absolued before he go from the priest . And Beda writeth , that by the leapers are onely signified hereticks . If therfore thei wil estalish their confession auricular , by the history of the leapers , them must none confes themselues vnto the priest , but onely hereticks . And thus ye may see how they cast doung in their own eyes .

They do not onely most shamefully detort this peece of scripture , contrary to the natiue sense , but al other places of scripture which they are wont to alledge . Of many I wil bring but one .

Bonauenture in his commentaries vpon the maister of the sentences , Lib. 4. dist. 17 quaest. ● frameth , or rather faineth two things to be in confession : the one he calleth formale , that is , absolution . And this was institute of the Lord , when he gaue the keyes to the Disciyles . The other he calleth materiale , that is , the detection and opening of sinne . And he saith , that the Lord did not institute this part by him selfe , but did onely insinuate it .

Then Bonauenture addeth these words : Confession was insinuate of the Lord , institute of the Apostles , & promulgate of S. Iames bishop of Ierusalem . For as he did promulgate the sentence for not obseruing the legal ceremonies : so did he inioyne confession to al sinners , when he sayde : Confiteminialterutrum peccata vestra : Confesse your sinnes one to an other . Thus much Bonauenture .

Who wil not maruail , nay who may not rather lament the blindnes of that world ? What is not to wrest the scriptures , if this be not ? It is most euident , that the Apostle Iames speaketh not here of auricular confession , but of that confession wherewith one neighbour doth confes , and reconcile himself to an other , when one hath offended an other , and do pray one for the other . Ther be two words in this saying of the Apostle , which being diligently expended and weighed , will cause them to be laughed to scorne . First the apostle vseth this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth mutually , by course , one after an other , & as ye would say , reciprocè : Whervpon we may gather this : if the lay men be commaunded by this place of ●ames to confesse themselues to the priestes : Then must the priestes by course confesse themselues to the lay men . For that is to confesse themselues one to an other , as the Greeke word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , importeth . But if it do greeue the priest so to do , them let them acknowledge this place of Iames to mak● nothing for their auricular confession .

Furthermore , Iames sayth afterward : praye one for a●other , that you maye be saued . For he doth couple and knitte , a● it were vnder one yoke confession and prayer . Whereupon we maye gather thus : If we must confesse onely to the priestes , than we must praye onely for priestes . But we must not pray onely for the priestes : Ergo neither we ought to confesse onely to the priestes . And thus you may plainly se , that these scriptures which they alledge for their purpose , maketh nothing for auricular confession .

Respect of persons . 17.

Thomas secunda secundae . 4 83. art. 4. REspect of persons is called in the Greeke tounge , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And it is defined of the scolastical diuines after this maner : Acceptio personarum est inaequalitas iustitia distributiuae in quantum aliquid attribuitur alicui praeter proportionem . Respect of persons is inequality of iustice distributiue , when any thing is attributed to any person beside proportion and equality .

Cap. 19. God saith in Leuiticus : Non consideres personam pauperis , nec honores vultum potentis : Thou shalt not fauor the person of the poore , nor honour the person of the mighty , but thou shalt iudge thy neighbour iustly .

Cap. 5. It is commaunded in Ecclesiasticus : Iustifica pusillum et magum similiter : Iustifie the weake and mighty a like .

Rom. 2. Cap. 2. S. Paul saith . Ther is none acception of persons with God .

Haue no respect of persons saith Iames , in matters of faith .

Saint Austen , concerning this matter , writeth thus : Si hanc distantiam sedendi et standi ad honores ecclesiasticos referamus . &c. If we refer the distance of sitting and standing to ecclesiasticall honors , it is to be counted no light sinne to respect faith in respect of persons . For who might suffer a rich man to be chosen to the seate of the honor of the church , & to contemne & despise a poore man being better learned & more holy ?

Ad Pammachium . Saint Hierom saith : Nec bonis aduersariorum , si honestum quid habuerint , detrahendum , nec amicorum laudanda sunt vitia . &c. Neyther any thing is to be taken nor detracted from our aduersaries , if they haue any honest thing , nor the faults of our friends ar to be praised , but euery thing is to be iudged , not by weing the persons , but by expending the matters

Lib. 4. de summo bono . Isidorus saith : Iudices iniqui errant à veritate sententiae , dum intendunt q●alitatem personae . &c. Vnrighteous iudges do erre from the verity of the sentence , while they consider the quality of the person , & do oftimes vexe & greue the righteous , when vniustly they defend the wicked .

Lib. 2. . vili . conditioni● . humanae . Innocentius hath two goodly and golden saings against respect of persons . The first is thys : Vos non attenditis merita causarum , sed personar●● , non iura , sed munera , non quod ratio dicter , sed quod voluntas affectet , n●● quod sentiat , sed quod mens cupiat , non quod liceat , sed quod libeat . &c. You do not consider the merits of the causes , but of the persons , not the right●● , but the rewardes , not that reason prescribeth , but that the wil affecteth not that the minde iudgeth , but that it desireth , not the which is lawful , but that which liketh and pleaseth .

The other saying hath no lesse grace then the former : Clamat pauper , et nullus exaudit , loquitur diues , et quilibet applaudit . &c. That is : the poore man crieth , and no man heareth , the rich man speaketh , and euery man flattereth , the rich man speaketh , and al do consent , and extol his wordes euen to the cloudes , the poore man speaketh , and they say , who is this ? They say to the rich man , sit thou here , they say to the poore man , stand thou there .

Xenocrates , seing a certain thefe lead to the galowes smiled and said : magni fures minores morte damnant . Greate theeues doo condemne the lesse theeues to death .

Iuuenalis hath for this purpose a very meete verse .

Dat veniam coruis , vexat censura columbas . Sat. 2. The law vexeth Dooues with penaltie , But shee setteth the Rauens at libertie .

Lie and Lyar. 18.

OF lies there be three kindes , that is : Mendacium . Iocosum . Officiosum . Perniciosum .

The first is called mendacium iocosum , a pleasaunt or sporting lye , as for example : when I say that I do lye , and other men do know that I doo lie , and therby do take some profit , or rather pleasure . This kinde of lye ( although it be no great sinne ) yet it hath very much leuity , which the Apostle reproueth in Christians , as appeareth in the epistle to the Ephesians . Cap. 5. I do not iudge that fables , parables , and fained narrations are to be referred to this kinde , which as the scripture in many places applieth to very weighty matters : so they haue in them much grace , necessitye , and profit . Saint Augustine doth not place iest in words among lies .

The second kinde of lies is called mendacium officiosum , a dutiful lie , if I may so cal it ▪ As for example : when I do faine or tel an vntroth for duties sake , that is , that I may put away some great euil that might happen and chaunce to my neighbour . Of this kinde ther he many examples in the holy scriptures .

The midwiues of the Egiptians did saue a liue the newe borne male children of the Hebrues , which Pharao had commaunded to be slayne : and being accused before the king , of breking & transgressing the law , they pretended by a dutiful and witty lie a certaine meruailous celeritie of bringing forth children , wherin they much excelled the Egiptian women .

Rahab the harlot by a wonderful lie did mocke the Citizens of Iericho , and by lying did saue the spies of the people of God .

Michol also did saue her husband Dauid by a lie , and sent away her father Saules seruaunts voide of their purpose .

The holy woman Iudith by lieng and dissimulation entred into Holofernes tent , slew him , & deliuered the people of God from affliction .

Furthermore , the auncient diuines did dispute whether those whom we haue alledged haue sinned or no , by lying and dissimulation .

Origen with his folowers , did permit and suffer a good man to lye , so that it were profitable to them , for whose sake it was done . And Saint Hierom is thought to fauour Origens iudgement . For he affirmeth that Peter and Paule did for the time dissemble . In epist. ad Gala. But Saint Austine admonished Hierome therof , denying that the scripture woulde admit anye maner of lie . Saint Hierome contrarywise answered , that the best interpreters in the primatiue church were of his iudgement . There were learned and long Epistles sent from them both to and fro : Which Epistles , seing that they are now extant , it needeth not that I doo dwell long in this matter .

Lib. cont. mendacium . ca. 15 The same saint Augustine said : Nihil iudicandus est dicere , qui dicit aliqua iusta esse mandacia , nisi aliqua iusta esse peccata , ac per hoc aliqua iusta esse quae iniusta sunt . That is to say : he is iudged to say nothing , which saith that some lies are iust and right , vnles he say that some sinnes are iust , and so by this that some things are iust , which be vniust . What I pray you can be spoken more absurdly than this ? For wherof doth sinne take her name , but in that it is contrary to righteousnes ? Now , those thinges that are done against the law of God can not be iust . The prophet Dauid saith vnto God : Lex tua veritas . Thy lawe is truth : Nowe sinne , for asmuch as it is against truth , cannot be righteous . For who doubteth that euery lye is not against the truth ? Therfore no lye may be called iust .

Furthermore , other learned and godlye men do iudge Saint Augustine to speake to sinister lye and obstinately against all kinde of lyes . Therfore , ther be some that , as it were going in the mid way , do not acquite these men ( whose examples I brought in ) from al maner of sin , but do count lying to be a light and smal offence .

This is also an other example of a duetyfull lye , when a Phisicion affirmeth that a sickeman , which is verye weake , is not greeued with so daungerous a disease , as he himselfe imagineth , that therby he may put him in hope to recouer his health , and that he may the lesse encrease hys sickensse by taking thought . Also , when a Pastour or Curate affirmeth him selfe to haue bene tempted , and to haue escaped and ouercome temptation , by the helpe of God ( although he doo faine it ) that he might the more effectually comfort him that is afflicted and tempted , and might make him to hope , that he also should shortly auoyde the same temptation by the helpe of God .

The third kinde of lie is called perniciosum mendacium , a pernicious lye , because it commeth out of an euill harte , and tendeth to the hurte of the neighbour which deserued no harme . This kinde is vtterly condemned in all the scriptures , and her faulte increaseth according to the greatnes of the detriment . For false teachers do moste perniciouslye lye , when with their false and corrupt doctrine they do destroye mens soules , and bring vpon their bodies and goods the curse of God , with manifolde perils and daungers .

To this kinde perteyneth hypocrisie , whiche our sauiour Christ in the gospell doth greatly rebuke . But hypocrisie appeareth not onely in deceiptfull wordes , but most of all in the whole conuersation of life , as when we do fayne those thinges to be , whiche are not , and so do lie vnto God , and deceiue our neighbour .

Traditions . 19.

THE auncient fathers make mention of manye traditions . First in the time of Tertullian this tradition was vsed , that they shuld geue honie and milke to children , immediatly after their baptisme , vt ( as he termeth it ) infantarentur .

In the time of saincte Augustin and Ciprian this tradition was vsed , that the Eucharistie , yea vnder both kinds , should be geuen to infantes , as necessarie to saluation .

Epiphanius saith , that it was a tradition of the Apostles , In doct. compendiaria aduersus haereses . that the fridaye should be fasted , because Christ suffered on a fridaye . Likewise , that the thursdaye should be fasted , because Christ on that day was taken vp into heauen , & when he was conuersant in earth with his disciples said , that they should not faste so long as they had their bridgrome with them , but when the bridgrome should be taken from them , then they should fast .

Epiphanius also in the same place writeth , Aug. in epist ad Cassolanu and saint Austen confirmeth the same , that there was a tradition , not to faste from Easter vnto Pentecoste . Lib. de spiritu sancto .

There was an other tradition ( as Basilius writeth ) that betwene Easter and Pentecoste God should not be worshipped with bowing the knee , which tradition was also obserued on sondayes . There was a tradition of the Apostles at Ephesus and in Asia , that Easter should be solemnized after the maner and custome of the Iewes . In the churche of Rome the Apostolicall tradition was said to be otherwise .

Therfore , forasmuch as the traditions are so diuerse , and do so much dissent among them selues , they can not be the traditions of Paule or of the Apostles . For Paule saith , that in all places , and in euery Church he taughte one and the selfe same doctrine . Wherupon Ciprian writeth , that he would not admitte any traditions , whiche are not founde in the gospel , or in the actes and epistles of the Apostles . To the whiche I adde those traditions which are necessarily brought out of the sacred scripture . Other traditions ( what soeuer they be ) are vncertaine , and not vsed in all places . Wherfore , if a iust consent ought to be kept in the church , we must needes cleaue firmlie and constantlye to the scripture onely .

I will bring one tradition more , by the whiche you maye knowe what all the residue are . Ireneus speakynge of Christ sayd : Non ergo multum aberat a quinquaginta annis . Lib. cont. Valentinianos 2. cap. 40. Lib. 2. ca. 36. Et ideo dicebant ei : Quinquaginta annorum nondum es , & Abraham vidisti ? that is . He was not farre from the age of .50 . yeares . And therfore , they saide vnto him : Thou art not yet 50. yeares olde , and hast thou seene Abraham ? And he confirmeth this his opinion by the Apostolicall tradition , saying : From fourtie or fiftie yere olde he grewe elder , in which age our Lorde taughte : as the gospell and all the elders testifie , which came to Iohn the disciple of the Lord , that Iohn declared the same vnto them . And our sauiour Christ liued vnto Traianes time . Furthermore , some of the elders sawe not only Iohn , but also the other Apostles , and hearde the same of them , and do beare witnes of this relation .

These be Ireneus his words , which is of the nomber of the most auncient writers : But if we should receaue and admitte that tradition , ther woulde ensue a meruailous confusion ( that I maye saye nothing els ) of times also . For after that accompt , the Lorde Iesus came almost to the age of .50 . yeres ( let vs graunt .48 . ) then it shall followe that he preached .18 . yeres : when contrarie wise it appeareth plainly inough , that he beganne to preache about the .15 . yere of the Empire of Tiberius . And in the .30 . yere of his owne age . And they which do accompte the time of Christ thoroughly , folowe none other supputation . But accordyng to the Apostolicall tradition ( after the relation of Ireneus ) Christ shoulde haue died , risen again , ascended into heauen , and to haue sent the holye ghost in the seuenth or eight yere of Claudius the Emperour . But the verie order and discourse of the Euangelicall historie , and of the actes of the Apostles do repugne to that supputation . For in the time of Claudius , Paule had much to do . In that time also a great and sharpe famine troubled the whole worlde .

Therfore , the tradition which Ireneus recordeth , doth most shamefully deceyue , and is vtterly false . Who therfore , after this foule error of tradition perceiued , would beleue hereafter any traditions , yea be they reported to be neuer so auncient ? It may be that this tradition was taken out of Papias . For as Papias did attribute muche to liuely tradicions ( wherwith he was meruailously delighted ) so he had his folowers , Ireneus , Appollinarius , Lactantius , and certain other through the reuerence of antiquitie in the error of the Millinaries . Of the which heresie Papias ( as some do write ) laide the first foundation .

Eusebius that learned Bishop doth not attribute much vnto the iudgement of Papias , but sayth in plaine wordes , that he wrote manye fabulous thinges ,

Lambe . 20.

PEter by the similitude of the lambe doth signifie that we haue perfourmed in Christ and by Christ whatsoeuer was signified in the sacrifices of the olde testament . Peter specially alludeth to the paschall lambe And here we maye learne how greatly it proffiteth vs to reade the olde testament . For although the olde maner of sacrificing is abolished , yet it doth greatly helpe our faith to conferre and compare the veritie with the figures , that we may seeke and finde in this , whatsoeuer was conteyned in those figures .

Moyses commaunded to choose a lambe that was whole and without spot , to be slayne and sacrificed at the Pasche .

Peter doth applie the same to Christ , and teacheth that his sacrifice was most lawfull and approued before God . Because Christ was holye and pure from all spotte of sinne . For if he had had any one blemishe , he could not haue bene offred rightly vnto god , & lesse to haue pacified gods wrath .

A comparison betwene Christe and the paschal lambe .

The lambe was male , and of the age of one yere . Christ is stronge and mighty , the same to daye , yesterdaye , and the same for euer .

The lambe was taken out of the lambes or kiddes . Christ came of sinners and vnrighteous men , as it is written in Mathewe .

The church of the Israelites were spared through the bloud of the lambe . Cap. 8. Through the bloud of Christ being shedde , the whole churche was clensed and saued .

They be eaten spedilye and without taryinge : Christ is to be eaten by fayth with great desire , and without delaye of time .

With the lambe were eaten soure herbes and vnleauened bread .

The faithfull christian ought to repent him of his euell life paste , and to geue him selfe to puritie of lyfe .

They did eate the lambe standing , hauing their loynes girded , and holding staues in their handes . This was the maner of waifaring men .

So we ought to behaue our selues in this present world as pilgrims , to contemne the worlde , and to seeke for our countrey which is in heauen . And in our iourney to geue our selues to temperauncie , and to haue our feete shodde with the gospell of peace : and to leane to the staffe of gods helpe and mercie . And to hasten with all festination from the seruiuitude and corruption of sinne . Let vs wear the wolle of this lambe , that is , put vpon vs the holy conuersation of Christ . Let vs nourishe oure selues with the moistnes of this lambe , that is with Christes doctrine . Let vs eate the fleshe of this lambe , that is : Let vs comfort and make our selues stronge with the worthie receiuynge sacrament of the bodie and bloud of Christ .

All his bloud . 21.

ALthough the question be superfluous , whether Christ resumed againe when he rose from death , all his bloud which he did shed in the time before his death , as some writers do holde : yet I will shewe in a worde or two what sainct Austen , and other diuines , and also what the scholemen did write of the age and quantitie of the bodies when they shall rise againe , and of suche particular partes , whiche the bodies shall take again at the time of their risyng from death .

For the first , sainct Austen in his booke de ciuitate dei , writeth af-after his maner . Lib. 22. ca. 15 , Restat vt suam recipiat quisque mensuram , vel quam habuit in iuuentute ( etiam si senex est mortuus ) vel fuerat habiturus si ante est defunctus , &c. It remaineth therfore that euery man shall receyue that measure whiche he had , eyther in his youth ( yea although he died an olde man ) or els which he should haue had , if he died before he came to the perfecte state of youth . Ephe. 4. And that which the Apostle Paule recordeth of the measure of the age of the fulnes of Christ , is either to be vnderstand , that the measure of his age maie be fulfilled , when the perfection of all the membres in the Christian people came to the same head : or els ( if it be spoken of the resurrection of the bodies ) let vs take it so spoken , that the bodies of the dead shall rise , neyther aboue nor vnder the perfecte forme and state of the iuuenile age : but they shall rise in the same age and strength , vnto the whiche we knowe Christ to haue come . Greate learned men do define this iuuenile age to be about the yeres of thirtye .

Therfore this place of Paule is not spoken concernynge the measure of the bodie , or of the stature , but for the measure or age of the fulnes of Christ . Hactenus Augustinus .

The maister of the sentence semeth to agree to the same , whose words be these : Omnes in eadem aetate resurgent , in qua Christus mortuus est , & resurrexit , cuiuscumque aetatis mortui fuerint . All shall rise again in that age in whiche Christ died and rose again , in what age soeuer they died .

But although the age of all that rise shal be one and like , yet the stature and quantitie shal be diuerse , that is , they shall haue the same stature and quantitie which they had in theyr iuuenile age , or should haue had if they died before . For of the substaunce ( of which the flesh of man is made ) nothing shall perish . But all the particular partes , which were dispersed before , gathered together , the naturall substaunce of the bodie shal be redintegrate and made whole againe . Thus much for the first .

Nowe for the seconde : Concernyng euerie parte that was in the bodie , the scholemen and specially Bonauenture , disputing pro & contra , maketh many wordes . He demaundeth whether the humours shall rise again in the bodie ? He concludeth , quòd sic : he demaundeth whether the verie bloud rose again in the bodie of Christ , and shall rise again in our bodies ? He doth conclude , quod sic , and confirmeth the same by the authoritie of sainct Ambrose , whose wordes be these . Notum nobis faciant quemadmodum in exanimae iam corpus & frigidum se calor insinuauerit , spiritus ingesserit , sanguis infuderit &c. that is . Let them signifie vnto vs , howe heate did insinuate her selfe , how the spirite did put in it selfe , and how the bloud did poure in it selfe into a cold bodie , and bodie without life .

Bonauenture answerynge them , which do obiecte , In lib. 4. disti chon . 44. that the humours and bloud are not of the veritie of mans nature , doth make three distinctions howe any thing is of the veritie of the nature of man . Eyther ( sayth he ) it is of the veritie of mans nature , concernyng esse necessarium , as all the principall members , or els , quoad esse integrum & completum , as all these partes be which make the perfection of the bodie : or els , quoad esse decorum , as which that maketh to the comlines and beautie of the bodie . And by this he concludeth , that the humours and bloud , which maketh to the fulnes and integritie of the bodie , shall rise againe in such quantitie , as is competent and conuenient vnto the bodie . And by this appeareth ( sayth he ) that al the bloud whith goeth from vs eyther by flebytynge or letting of bloud , or by any other meanes , shall not rise all and wholly again , but so much as is mete and agreable to the bodie . Haec Bonauentura .

Sainct Austen demaundeth , what he shall answere to the heares and nailes , whether they shall rise again , and euery part of them shal be restored to the bodie ? and maketh this answere . Lib. de ciuit . dei . 22. cap. 19 Quapropter si capilli toties tonsi , vnguesue desecti ad loca sua deformiter redeunt , non redibunt . Wherfore if the heares so often shorne or cut , and the nailes so often pared do with deformitie come again to their places , they shall not come againe . For no deformitie shal be in the bodie .

And where the Lorde sayth . Capillus capitis nostri non peribit . One heare of our head shall not perish : non de longitudine ( saith sainct Austen ) sed de numero capillorum dictum est . It is not spoken of the length of the heares , but of the nombre of them . Wherof it is sayde in an other place . Capilli capitis vestri numerati sunt omnes . All the heares of your head are nombred . And thus maye you see by the mynde of sainct Austen , that neither deformitie nor superfluitie shall rise again with the bodie , but so much onely as is congruent and comely , no parte of the substaunce of the bodie diminished .

Taketh awaye sinnes . 22.

IT is in the greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , id est peccatum mundi , the sinne of the worlde , in the singular nombre . And the Euangeliste doeth expresse more by vsynge the singular nombre , then if he shoulde haue saide , peccata mundi , the sinnes of the worlde , in the plurall nombre . This lambe is innocencie it selfe , and onely he taketh awaye sinne from his , that is , taketh awaye the tirannie and power of all sinnes , that now there be no sinne in them . For as Iohn in his epistle calleth malignitie the sinne of all impietie , and ( as it were ) a worlde of all sinnes , when he writeth that the world is set in wickednes : so he calleth here the sinne of the worlde , the sincke of all mischief .

Orig. hom. in Nomerio . Aug. cont. Faust . Lib. 22 cap. 30. Origen , sainct Austen , and Thomas , do reade this place in the singular nombre , peccatum , & non peccata . One thinge also is here worthie to be noted , that is , that the Euangeliste doth saye : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . id est , tollit , he taketh awaye , that is , either because he vtterly taketh it away , or doth laye it vpon him selfe . For we take vp burdens which we laye vpon our selues .

Chrisostome very well noteth the presente tence of the verbe , because the Euangeliste said not , tulit , or , tollet , but tollit , hath taken awaye , or shall take awaye , but doth take , because all purgations of sinnes do alwayes come from him . As for example : When we do say : Helleborus doth purge the brayne , we signifie by these wordes that perpetuall and naturall strength and power to purge the head is in Helleborus .

Wherof there be two kyndes , the one is called Helleborus albus , that is , neesinge pouder , the other is called Helleborus niger , whiche they call setworte . And Helleborum edere , is a prouerbe , spoken to men which are very melancholike , or be wilde brained .

So long ere he came . 23.

CVrious and busie heddes whiche will take vpon them to dispute with God ) might demaunde why it was so longe ere God sent his sonne into the worlde , and suffred all the world , sauinge the nation of the Iewes , to liue in idolatrie , and darcknes , by the space of 3000. yeares or more , before Christ came into the world to geue light ? To whom thre aunswers maye be made : Rom. 9. Ibidem . Fyrst we maye saye to them with sainct Paule : O man what arte thou which pleadest against God ? Again : O the depenes of the riches , both of the wisdom and knowledge of God . Howe vnsearcheable are his iudgements , and his wayes paste findyng out ?

Secondly , they may be aunswered by the saying of sainct Paule in an other place , where he writeth thus . Cala. 5. When the fulnes of the tyme was come , God sente forth his sonne made of a woman , and made vnder the law , that he might redeme them which wer vnder the lawe .

Thirdly and finally , this answere woulde suffise and satisfie a Godly quiet head : Quia deo sic fuit complacitum . Because it so pleased God .

The like captious and curiouse heds we haue in these dayes , whiche contemptuously and scornefullye do demaunde of them which professe the puritie of the gospell : Where was your church before the tyme of Luther and Zuingius ? where was your church 60 yeares paste ? as though God had had no church , but such a church as the Pope had fashioned & framed vnto him with the gloriouse note or badge of vniuersalitie . As though god could or did neuer reserue to him self a church , vnles the companie therof had ben the greater sorte and most part of the worlde . And yet in the scripture it is manifest , that when all the gouernors of the church ( as wel the prince as the priest ) did degenerat and swarue from the true worshipping of God : yet God had a church , although it were not so vniuersall , as the Pope would haue it . In the time of Achas King of Iuda , who was seen to be of the church , but Esaias & a few other ? In the time of Manasses sincere doctrine , celebration of the sacraments , were vtterly exiled , and this defection continued vntil the time of Iosias : yet there remained in the church some prophetes although they were few . In the time of Ieroboam King of Israel , who was sene to be of the church , but onely Amos , the shephearde or heard man whiche deliuered the true doctrine of God ? In the time of Achab who wer of the church , but onely Elias and Micheas .

And yet answere was made to Elias by God , that he had lefte vnto him selfe .7000 . that had neuer bowed them selues to Baal .

So it is not to be doubted , but that God did reserue some to be of his church , although they were not so counted in al the time in which the tyranny of the Pope and his complices tooke the chiefest place . In so much that our enemies neede not to imbraid vs , that this religion , which we now professe , was not neither knowen nor professed before the time of Luther and Zuinglius . For ther were many which did not onely confesse , but also openly professed the puritie of the gospell longe before the tyme eyther of Zuinglius or of Luther . As Bertramus , and one Iohannes Philosophus , cognomento Scotus , whiche was in Bertramus tyme , which two liued almost .700 . yeres ago . And after them Berengarius , and after him came Iohannes Hus , and Hieronymus de Praga , whiche were condemned be the councell of Constaunce for the profession of the Gospell : beside many other which are recited in the booke of Actes and monuments done in the church lately setforth by the Godly and lerned man maister Foxe .

But this religion is now ( thanks be to God ) more generally known and professed , then it hath ben heretofore . Therfore if the enemies will aske why the light of the gospell was not so generally knowen before , as it is was since Luther began to write : Let them contente them selues with this aunswere , quod deo sic placuit , beecause it so pleased God . If they wil go further , they shew them selues to be but busie bodies , who will neuer be answered nor satisfied .

Adonai . 24.

ADon signifieth in Hebrue Dominum , and Adonai is dominus meus . The Iewes did alwayes place Adonai in steede of Iehoua . But when it signifieth a creature , it is written with patha vnder nun . But when it is spoken of God the creatour , it is written with caemets , & adonai is put either for the singular nombre absolutly , or els it is set pro domino meo . And when it is put in the plural nombre , it is honoris gratia , for honors sake .

Secondly it signignifieth basim , that is , the fote of a piller , or that susteineth any thing : Cap , 26. as it is vsed in Exodus . Et quadraginta bases argenteas facies sub viginti tabulis . Thou shalte make fortie sokets of siluer vnder the twentie bords . But in this signification it is pointed with Segol .

Geuen me to iudge . 25.

Ioan. 8. CHrist sayth in the gospell of Iohn : Ego non iudico quenquam I do iudge no man . Again he saith in Iohn : Pater omne iudicium dedit filio : The father hath geuen all iudgement to the sonne . These two places ( if they be carnallie vnderstand ) do greatly dissent : but they may be reconciled , if you vnderstand then spiritually . For Christ doth condemne the carnall and temerouse iudgement of the Iewes , which did iudge without respecte and perfecte knowledge of the cause , saying vnto them : vos secundum carnem iudicatis . You do iudge after the flesh , & do thincke that my iudgement is carnall , and not godly and spirituall . I do not iudge any man after this maner , that is , according to the eye sight . For I do iudge according to the hart and mind , Esay . 11. not accordyng to the outward person . And if I iudge , my iudgement is true and right , because it is the fathers . I alone do not iudge , but I and my father which sente me , do iudge . The father and I are one . The father hath geuen all iudgement to the sonne . Therfore I do not iudge , the iudgement of the father and the sonne is one . I do nothing by mans rashnes , and therfore my iudgement is not wrongfull . The fathers worckes and mine be common , the one doth nothyng without the other . If I do iudge , I do it not alone , but I and the father which sent me . I am come to saue the world , and to preache the gospell , not to condemne the worlde . I came into the worlde as a sauiour : not a iudge . He that beleuetb in me or my worde , shal be saued , and he that doth not beleue , shal be condemned . Therfore thou condemnest thy selfe ( O man ) whiche continuest in infidelitie . If any man shall heare my word , and not beleue it , I do not iudge him : the worde which I haue spoken , shall iudge him at the last daye . Ioan. 12.

Knee should bowe . 26.

SAinct Paule writeth to the Philippians , that God gaue vnto Christ a name aboue euery name , that at the name of Iesus euery knee should bow , both of things in heuen , and of things in earth , and things vnder the earth . Nomen , name , in this place is taken for dignitie and honoure , and so it is vsed almost in all tongues , especially in the scriptures it is a familiar speche . Paule therfore by this word name , signifieth high & gret power to be geuen vnto Christ , & christ to be set in the chiefest degree of honour , that ther may no dignitie be found like , eyther in heauen or in earth .

It is to be wondered of some which do coactly restraine this sentence of Paule to the two sillables of this name Iesus Paule speaketh of the whole Maiestie of Christ . For they whiche do consider and haue no further respecte , but onely to the two sillables of the name , do like as one woulde discusse and finde out by this worde Alexander , the great prowesse of the name which Alexander gatte hym . But I pray you how much more foolish are the Sorbonists , which gather by this place of Paule that the knee is to be bowed , as often as this name Iesus is pronounced ? As though this worde were a worde which had in the verie sounde all the power included . But Paule speaketh here of the honour which is to be geuen to the sonne of God , and to his maiestie , and not to the sillables eyther sounded or written . And in this behalfe howe muche ( I paye you ) did the peltynge pardoners deceyue the people in sellynge thys name in golden or paynted papers . As though they might reteine eyther remission of sinnes , or els the sauour of God ther by . Notwithstandyng , it is not to be gaynesaid , but that bowing of the knee , and puttinge of of the cap are symboles of the honour or reuerence to be geuen to the maiestie of Christ , when this name is heard . And he that vseth these symboles ought not to stand and staye onely in the sillables of the name . But to lifte vp his minde with great reuerence to be geuen to the maiestie of the person , who is so named . As for example : when we heare the Quene named in any solemne assemblie , we do our obeysaunce in vailyng our bonets , whiche we do not vnto the letters written in this worde Quene , or to the worde it selfe , but vnto her highnes authoritie and royall estate .

Petrus Galatinus , writeth that neuer man was named Iesuah , id est , Iesus . But onely Christ the sonne of God , and saith , that Iosue the sonne of Naue , and Iesus the sonne of Sirach , and Iesus Iosedech were called corruptlye Iesus : because their name is read in Hebrue not Iesua , but Iehosua : And that Iesua by interpretation betokeneth saluation or sauiour , whiche pertaineth onelye to the sonne of God : And that Iehosua doth signifie by interpretation Deus saluauit . Although ( sayth he ) these thre men named Iehosua do beare the figure of true Iesus : for as Naue that stronge and mightie man ouercomminge his enemies , brought the children of Israel into the lande of promise , and as the most wise doctour the sonne of Sirach gaue in his time many godly and wise lessons : And as the holy priest Iesus Iosedech did restore and builde the temple of the Lorde : So Christ the true Iesus ( the enemies of mankinde bring vanquished by his strength ) brought his faythful into the celestial lande , and by his wisedome did illuminate the world , clensing it from errour , and by his holynes ( as being a priest for euer ) did builde him a spirituall temple of liuely stones , that is , the church or congregation of the faythfull . Haec Galatinus .

Our high Priest . 27.

AN high priest is called in latine Pontifex , and so called ( as Scaeuola , writeth ) a posse et facere , as you woulde saye one that is able to do : or ( as Varro writeth ) it commeth , a ponte & facere , to make a bridge : because the bridge in Rome called pons sublicius , was made first of the priestes , and oftentimes repaired . Now sublica , or sublicium , betokeneth a proppe , a shore , a poste , or other like thinge to kepe a thinge vp . It signifieth also a pile driuen into the grounde for buildyng , wherof commeth this adiectiue sublicius , that is , made of piles or postes of tymber . And therfore that bridge at Rome was called pons sublicius : because it was made on piles .

Sainct Paule in the epistle to the Hebrues doth shew that the dignitie of our high priest Christ ( concerning his person ) is far aboue the dignitie of the high prieste of the olde Testament in three thinges : 1. Gratiae plenitudine . 2. Fideli intercessione . 3. Efficaci mediatione .

Concernynge the first , our high priest is called Christus , which betokeneth in latine vnctus , annointed . For God the father hath annointed him with the holy ghost and all power . In him dwelleth all the fulnes of the godhead corporally . Again , the prophet Dauid saith : vnxit te deus , deus tuus oleo laetitiae prae consortibus tuis . Col. 2. psal , God thy God hath annoynted thee with the oile of gladnes aboue thy felows . Of the fulnes of this ointment all haue taken . For the ointment from the head of the high priest Christ , did not onely descende into his bearde , that is , vnto his Apostles and disciples , which being very nigh vnto Christ , were ioyned vnto him as his bearde : but also into the skirtes of his garmente , that is , into the extreme and miserablie membres of his faithfull flocke . By this ointment are vnderstand all the giftes of grace , as of mercie , meekenes and liberalitie .

Furthermore by this name Christ , that is , annointed , is signified both the natures of Christ , that is , the humane and the diuine nature , that Christe as true and verye man did receiue the vnction , and as God did geue the ointment .

Finally the high priest of the old Testament was onely man , but Christ was both God and man .

Concerning the second , the dignitie of the person of Christ doth farre excel the priest of the old testament , in the faithful intercession for vs vnto the father . For Paule saith Christus assistens , Christ assisting , that is , being at the right hande of God the father , doth not onely make interpellation for vs , but also standing & assisting , doth offer & exhibit his help vnto vs , when we haue fallen and be in daunger , as Iohn the Apostle saith in his epistle : We haue an aduocate with the father Iesus Christ the righteouse , and he is the propitiation for our sinnes .

Concernynge the third , the dignitie of the person of Christe is shewed to be far aboue the highe priest of the olde testament , in obteininge the ende whiche euerie man wisheth for . And this is noted by this worde pontifex , whiche touching the etymologye of the worde doth signifie factorem pontis , a bridge maker . And he that maketh the bridge , shooteth at this marke , that the wayfaringe man maye passe ouer the water , from one bancke to an other . Now Christ is the onely mediatour betwene God and man : who saith : Nemo venit ad patrem , nisi per me . No man commeth to the father , but by me , I am the waye , I am the bridge , by whome onely ye may passe through the bancke of miserie , to the bancke of felicitie .

Now Christ again doth excell the high priest of the olde Testament in the dignitie of place . For the highe prieste of the olde Testament went into a temple made with mans hande , but Christ our high prieste entred into a temple not made with mans hande , that is , into heauen it selfe , which Paule calleth a greater tabernacle : partly , because it receyued more then the earthly tabernacle , partly , because it concerneth the greatnes of heauenly treasures .

Finally , Christ doth excell the high priest of the olde Testament in a maner of mediation , far more worthie then the rites and ceremonies of the olde Testament . For the priest of the olde Testament when he should praye for the people , entred not into the inwarde tabernacle once for al , but euery yere once . Christ entred in once for all obteynyng redemption , and with one oblation made perfecte for euer them that are sanctified . Therfore Christ our high priest is that lambe which was slayne from the beginning of the worlde which was verified in righteous Abel , Lib. 22. ca. 15 , bearing a type of Christ .

Againe , the priest of the olde Testament entred into the tabernacle with the bloud of beastes as of goates , and of calues , and the bloud of other beasts . But Christ entred into the tabernacle with his owne bloud . Wherupon the prophet Dauid saith : Ephe. 4. Holocaustum pro peccato non postulasti &c. Thou requirest no burnt sacrifice for sinne . Then he sayde : Ecce venio . Behold I come , that is to say : I will an oblation and sacrifice for the sinne of the worlde , which could by no means be purged and clensed by the bloud of beastes .

Last of all the high priest of the old Testament did geue onely temporall and fraile thinges , and prayed only for temporall things to be put away . But Christ our high priest gaue eternall thinges which shal neuer fade nor fall away . The high priest of the old Testament made intercession onely for the nation of the Iewes . But Christ made intercession for the saluation of all mankind .

Shoote anchor . 28.

SAcram ancorem soluere , in greeke , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is a prouerbe , vsed when we flye vnto the vttermost refuge . It is translated from shipmen which do call the greatest and strongest ancor , sacram , the holy ancor which they then cast forth , when they are in extreme daunger .

Lucianus vseth this prouerbe saying : In Ioue tra gaedo . Audi iam sacram ( vt aiunt ) ancorom , quanquam nulla vi queas abrumpere . Heare thou now the holy or shoote ancor ( as they call it ) which thou art able to breake with no violence . For so he termeth an argument which cannot be dissolued .

Euripides saith likewise . Mihi ab vnica fortuna pendet ancora : In hecuba . My fortune doth depend of one onely anchor , that is , one onely hope remayneth vnto me . De Lazaro concionc . 4.

Chrisostome doth call the conscience 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : because she doth neuer suffer man to be taken away with the violence of lustes ( as it were ) with a storme of windes , but alwaies doth resist them .

Ancoras tollere , is prouerbially spoken , to entend to go away , as the shipmen do when they take vp their ancors , meaning to remoue .

Fruit hundredfold . 29.

WHen Christ had told the parable of the sede vnto a great multitude , and had applied the same parable of the diuersity of sedes vnto the hearers of the Gospell : He did at the last compare the sede in the good ground , to him that heareth the woord , and vnderstandeth it , which also beareth fruit , and bringeth forth some an hundreth fold , some sixty fold , and some thirty fold .

Here may be a question moued , what is ment by the diuers numbers of fruites , as a hundred , sixty , and thirty .

Some of the old writers do expound this same diuersly , and do wrest and writhe it to a marueilous straunge sense .

Some of them attribute a hundreth fold fruit to virginity , In quaest. Euangelii . ca. 9 the sixty fold fruit to widowhood , and to the maried persons thirty fold . Of this opinion is saint Augustine .

Other do ascribe an hundred fold to Martyrs , sixty fold to Virgins , thirty fold to widowes , and to matrimony they attribute nothing . As though ( to be maried ) were to be counted that kinde of life which is not acceptable vnto God , but as a thing onely suffered by permission , yea and some writers were not ashamed to define ( to be in wedlocke ) is nothing els but to be in the flesh , and to serue wantonnes . But what other thing is this ( as saint Paul saith ) but the very doctrine of diuels ?

Theophilactus ascribeth these fruits , the hundred fold to Anchorits , the sixty fold to Monkes , & the thirty fold to maried persons . But this kind of interpretation , are not to assigne the fruits of the Gospell preached , but to commend the states of certain men , which are had in admiration . As though Christ here should entreate of rewards to be geuen to them which embrace piety and godlines . But here is nothing lesse ment then of rewardes to be receiued in the life to come : but of the fruits to be geuen in this life out of the word of God . Here is nothing ment what fruites of piety , virgins , widowes , maried men , Moonkes , or Heremites do bring forth , but how diuersly the word of God bringeth foorth fruit in them that do beleue . It may be said , that a faithfull maried man maye haue an hundreth fold , and the virgin none , and that he which liueth in the world , may haue an hundreth fold , and the Anchorite none .

Lib. 21. cap. Vltimo . Saint Austine in his booke De ciuitate dei , rehearseth that certein had a more foolish and more wicked opinion of this place , which expounded these fruites so , that they said that euery saint at the day of iudgement , shall obtaine and redeme for his merites them that be damned , to whom God , through the diuers merites of saints , should geue eternal life . And of this minde were they which thought that no man should be damned eternally , and which thought that the saintes wer so merciful , that they would not suffer so many thousand soules to be damned , but that they would pray vnto God for them , that should be damned : vnto the which saintes God cannot deny that which they require . Looke more in that place of saint Austine for this wicked and foolishe opinion to be laughed at .

But setting a part all such fond , false , and vain opinions contrary one to the other , let vs vnderstand that the fruites of the woorde of God be these which grow out of the word .

The similitude or parable it selfe declareth no lesse . Wherfore is the seede sowen in the field , but that it may bring forth fruit in his kinde ? What other thing should the seede of wheate bring foorth , but graine and corne , according to his nature and kinde ? So the Gospell preached , what other thing should it bring foorth out of a godly hart , then that which hath in it selfe , that which it teacheth , and that which it deliuereth . Faith in Christ , amendement of the former life , the knowledge of God , loue toward God and our neigbbour , and such other are sowen and preached . And what other thing should the preaching of the woord of God bring forth , but such fruites ?

That which Christ preacheth of an hundred fold , sixty fold , and thirty fold , is to be vnderstand simpliciter : For that the Gospell doth bring forth in one faithful beleuer , more fruit , in an other lesse fruit , according to the measure of the gift of God . Wher we be admonished , not that one and the same measure of faith , loue , and piety , is to be looked for of all beleuers : but that the same measure shall be different , which difference and equalitye maketh not the beleuers to be enuied of God . He is no les beloued of God , which hath thirty fold , then he which hath an hundred fold . He that wan two talents , heard also these words : Euge serue bone , O good seruaunt , enter into the ioy of the Lord , as well as he that had won fiue talents . Therfore they which be perfect , and do bring forth an hundred fold , let them not contemne those which are not so perfect , and bring forth onely thirty fold . On the other side , they which be infirme , and bring forth onely thirty fold : let them not enuy them which be perfecter , and bring forth an hundreth fold .

Loue . 30.

LOue is called in latine Amor , in Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in hebrue Ahabah , and it is deuided into fiue kindes .

In Amorem dei , the loue of God . Amorem proximi , the loue of our neighbour . Amorem patriae , the loue of our country . Amorem seculi , the loue of the world . Amorem sui , the loue of him selfe .

¶ Loue of God .

Loue of God is both set foorth in Deuteronomy , and also in Luke , Deut. 6. Luke . 10. wher it is written : Thou shalt loue thy Lord God with all thine hart , with all thy soule , with all thy strength , and with al thy minde .

Of this loue speaketh Saint Hierome saying : Faelix illa conscientia , ad Demetriadem . in cuius corde praeter amorem Christi , quae est sapientia , castitas , pacientia atque iustitia , nullus alius versatur amor : Happy is the conscience of that man , in whose hart beside the loue of Christ ( which is wisdom , chastity , patience , and righteousnes ) none other loue is conuersant .

Saint Bernard vpon the Canticles sheweth how God loueth vs , Sermo , 20. and how we ought to loue him , his woordes be these . Dilexit nos deus dulciter , sapienter , fortiter , Dulciter , quod carnem induit , sapienter , quia culpam cauit , fortiter , quia mortem sustinuit : Disce ergo Christiane a Christo , quomodo diligas Christum . Disce amare dulciter , ne illecti , prudenter , ne decepti , fortiter : ne oppressi amore domini auertamur . That is to say : God loued vs swetely , wisely , and strongly , swetely in that he tooke vpon him our flesh : wisely and warely , for that we auoided sinne : strongly , because he sustained death . Learne thou of Christ ( O Christian ) how thou maiest loue Christe , learne to loue swetely , to loue wisely , to loue strongly : swetely , least being otherwise intised : wisely , least being deceiued : strongly , least being oppressed , we turne away from the loue of the Lord .

Hugo sheweth the difference betwene the loue of God , and the loue of the world after this maner : Amor mundi a principio dulcis esse videtur , sed finem amarum habet : amor vero dei ab a maritudine incipit , sed vltima eius dulcedine plaena sunt . The loue of the world at the beginning semeth to be swete and pleasant , but it hath a sower end . Contrariwise the loue of God beginneth with bitternes , but the last end of it is ful of sweetenes .

Loue of neighbour .

The loue of thy neighbour is set forth in infinite places of the scripture . I will alledge but onely two .

The first is in Toby : Quod ab alio oderis fieri tibi , vide ne tu aliquando alteri facias . That which thou hatest to be done to thy self of an other , take hede that thou at any time do not the same to him . The like words spake Christ in the Gospel of Mathew : what soeuer you would that men should do vnto you , euen so do ye to them .

Alexander Seuerus did set vp in euery corner of his palace this poisie : Quod tibi non vis fieri , alteri ne feceris : That thing which thou wilt not to be done to thy selfe , do it not to an other man .

Rom. 13. The second place of scripture is written in the Epistle to the Romains . He that loueth another , hath fufilled the law . For this : thou shalt not commit adultery , thou shalt not kil , thou shalt not steale , thou shalt not bear false witnes , thou shalt not couet : and if ther be any other commaundement , it is briefly comprehended in this saying , euen this : Thou shalt loue thy neighbour as thy selfe : Loue doth not euil to his neighbour , therfore is loue the fulfilling of the law .

De doctrina christiana . Saint Austine saith : Sola charitas est quae vincit omnia , & sine qua nihil valent omnia , quae vbicunque fuerit , trahit ad se omnia : that is . Onely loue and charity is that which vanquisheth all thinges , & without which althings are nought worth : which loue whersoeuer it shal be , it draweth vnto it althinges .

Againe , in an other place he saith : Non putes tunc amare seruum tuum , Super. epist. Ioann . quando eum non caedis : aut tunc amare filium tuum , quando ei non das disciplinam : at tunc amarevicinum tuum , quando eum non corrigis . Non est ista charitas , sed languor . Ferneat charitas ad emendandum & corrigendum . Si sunt boni mores delectent , sin autem mali emendentur . That is to say : Do not thinke that thou doest then loue thy seruant , when thou doest not beate him : or than to loue thy sonne , when thou doest not chastise hym , or than to loue thy neighboure , when thou doost not correct him . This is not loue , but faintnes . Let loue be feruent to amend and correct . If the maners and conuersation be good , let them delight thee , but if they be euil , let them be amended .

De form . vitae We maye conclude the loue of our neighboure in these woordes of Seneca : Deum amabis , si illum in hoc imitaberis , vt velis omnibus prodesse nulli nocere . Thou shalt loue god , if thou wilt follow him in this thing , to wil to profit al men , and to hurt no man .

Loue of our country .

Concerning the loue of our country , although I haue spoken somewhat before in the first Tome , yet I wil bring in here what may be spoken of the country pro et contra by two interloqutours . The first is named Philopatrios , the second is called Misopatrios .

Philopatrios . Your countrie you ought to haue in such store , That neither parentes nor children you ought to loue more . And because against this you shall not say naye , You shall heare what diuines and other do saye . As vpon the Psalmes Austen doth comment , These wordes he hath concerning this entent . Valde patriam ille execratur . Qui sibi bene putat cum peregrinatur . He hath his countrie in much indignation , Which thinketh him selfe well in his peregrination . The wilde beast ( sayth Casiodore ) louing his denne , May be a speciall president for all maner of men : To loue their countrie and therein to remain , And for the loue of it to abandon no payne . The byrdes of the ayre loue their owne nest , And the beastes in the wooddes do go to their rest . The fishes to their holes themselues do betake , And should man then hys countrie leaue and forsake ? It is written of Plato very noblie That we be not borne to our owne commoditie , Our countrie the chiefest parte doth requyre , And our frendes and kinne the next parte doth desire . Vlysses the politique ( as Homere doth saye ) Desired with his life to be at a staye , If to his countrie he might come so neare , That he myght see the smoke but once appeare . Be willing ( saith Periander ) for thy countrie to die , Thou canst purchase ( sayth Horace ) no greater glorie .

Misopatrios . In the epistle of Cassiodore the nine and thirtie These wordes I read concerning our countrie . Interdum expedit patriam negligere Vt sapientiam quis possit acquirere . Of our countrie sometyme we must haue negligence To purchase wysedome , wytte , and experience . And I read in Euripides a poete of Grecia , These two verses intreating de patria . Omnis quidem aer penetratur ab aquila Omnis vero terra viro forti patria . As the Egle in the ayre doth finde a playne way Finding nothing her flight to stoppe and to stay : So a man that is stronge counteth euery place , To be his owne countrie be it neuer so base . Plutarchus to Traiane the Emperour , being Maister of the schole Doth count him an idiote and a very starke foole Which counteth the Moone to shyne more clere and bright At Athens , then at Rome , and there to geue more lyght : So he that counteth one place better than another , May be dame Morias owne naturall brother . Socrates being demaunded wher he had his natiuitie . Aunswered the whole world to be his natiue countrie . Aristophanes in Greeke geueth this same spell , That there is his countrie where a man liueth well , Where learned Pythagoras the course of Astronomie ? Where obteyned Socrates his ciuile mortalitie ? Where had Plato his profounde diuinitie ? Where gatte Aristotle the science of Philosophie ? By sitting still at home in his owne countrie ? Nay , some went to Egypt , and some to Babilonia , Some to Italye and some to Sicilia . To a woodcocke I may him very well compare Which to no place but to his countrie will at any time repaire . For when her bill is in a hole she thinketh her selfe wel , And so doth he which loueth euer in his countrie to dwell . Seeke sayth the Scripture , and so shall you fynd , Both treasures for the body , and also for the minde .

Loue of the world .

1. Epist. 2 The loue of the worlde is declared of Sainte Iohn to consist in these three thinges .

In The lust of the flesh . The lust of the eyes . The pride of lyfe .

The lust of the flesh comprehendeth al filthy and carnal desires .

The lust of the eyes comprehendeth aswell all wanton sights , as the gredy desire of mony . Salomon saith : Non satiantur oculi auari diuitis : The eyes of a rich couetous man are neuer satisfied . Againe the sonne of Syrach saith : insatiabiles oculi cupidi : the eyes of a couetous man are vnsatiable .

The lust of the pride of life comprehendeth ambition , boasting , desire to haue honour , and to beare rule .

Whatsoeuer the natural or carnal man doth , he doth it eyther for the loue and lust of the filthy pleasure of the fleshe , or for the riches of the world , or els for vaine ambicion .

Concerning the loue of the flesh , I remember two old verses .

Nescio quid sit amor , nec amoris sentio nodum , Sed scio , si quis amat , nescit habere modum .

Elegia . 15 Propertius hath a like saying .

Scilicet in insano nemo in amore videt .

Plato said , that all they which were in loue , liued in an other body , and were dead in their own . Theophrastus being demaunded quid esset amor , what thing loue might be answered , animi otiosi affectus : the affection of an idle minde or soule .

When a certaine Eunuche was taken in act with a concubine of the king of Babilon , the king demaunded of Apollonius , what he did iudge to be done with the Eunuche . What ( saith he ) but that he liue ? The king marueiling at this answer , Apollonius said : loue wil enforce him to suffer all torment and paine . And therfore saith the Poet.

Heu mihi quod nullis amor est medicabilis herbis . Wo is me which with loue am so indured , That my loue with no herbes can be cured .

Concerning the loue of riches , Virgil writeth : Quid non mortalia pectora cogis , auri sacra fames ? Aenaeid , 3.

Concerning the loue of honour , and bearing of rule , Bernard hath a notable saying : O ambitio ambitientium crux , quomodo omnes torques ? omnibus places ? nihil acrius cruciat , nihil molestius inquietat , nil tamen apud miseros mortales celebrius negotiis eius . That is to say : O ambition the crosse of ambitious men , how doest thou vexe all men ? how doest thou please all men ? Nothing doth vexe more vehemently , nothing doth disquiet more greuously , and yet nothing is more frequent and solemne among miserable men , then the affaires of ambition .

Loue of our selues .

The loue of our self is called in Greke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , selfe loue , of the which Aristotle entreteth in his Ethicks . This 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is a perilous monster , Lib. 9. cap. 8. De charita . cent. 3 , 56. & bringeth forth almost all mischiefes ( as the holy man Maximus recordeth . )

Philautia omnium cogitationem adfectus inducentium causa constituitur . Ex hoc enim generantur tres concupiscentiae cogitationes , etiam fortissimae , nempe crapulae , auaritiae , et manis gloriae . Ceterum ex crapula nascitur scortationis cogitatio , ex inani gloria superbiae . That is to say : Philautia , self loue , is the cause of all cogitations gendring affections . For of it ar gendered three strong cogitacions of lust , that is , of gurmandise , of couetousnes , and of vaine glory . But out of gurmandise springeth the cogitation of whooredome , and out of vayne glorye springeth the cogitation of pride .

Socrates saith , if a man in the theater or sporting place shoulde commaund all shoomakers to arise , & none but they , they onely would arise . Likewise if he should commaunde Smithes , Brasiers , weauers , and all other Artificers to arise by them selues , and none but they , they onelye would arise . But if he should commaund and say : Now arise you all that be wise and iust , than al would rise . Here you may see how the most part being foolish , yet seeme to them selues to be wise .

Diogines being demaunded what was the hardiest thing in the whole course of nature , aunswered : Nosce seipsum , a man to knowe him selfe . And Demosthenes did say , that the easiest thing of al thinges , was for a man to flatter and deceiue him selfe .

Esope said , that euery man did carry two wallets or bags , the one before him , & an other at his backe . And that he doth put into the wallet that is before , other mens faultes , and casteth his owne faultes into the bag that is behinde . Wherupon Cicero saiih : Fit , nescio quomodo , vt magis in alienis cernamus , quam in nobis ipsis , si quid delinquitur .

It commeth to passe , I cannot tel how , that we see further in other men , then in our selues , when any thing is done amis . And as Menander writeth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : No man knoweth him selfe to be euil .

Flattery . 31.

Lib. 5. cap. 66 TO flatter in the latine is called , assentari , adulari , & blandiri . Valla in his elegancies sheweth the difference betwene these three verbes .

Assentari saith he is to flatter any body , affirming his sayinges , and vpholding his yea , and his naye , or praysing him to much , or ells many times otherwise than the truth is , to the end to get some profit and aduauntage therby , and it is properly in wordes . And therfore thys kinde of flattery called assentation , is not in any brute beast , but onely in man . Adulari is to flatter another man in humbling him self , & being seruisable about him , and to labour in such fashions to winne and gette his fauour , whether it be by voice and wordes , or ells by gesture of the body , or by any other way and meane what soeuer it be .

Nonnius Marcellus sayth thus : Addulatio est proprie canum blandimentum quod ad homines consuetudine translatum est . Adulation properly signifieth the fauning and leaping of dogges vppon their maisters , from which property by translation it is applied to men onely , by vse of speaking , and not by proper signification of the word . Some Grammarians fourme adulo , of the word aula , which is lattine for a Princes court ( wher such flattery is very much vsed , and is commonly called holy water of the court ) by chaunging the diphthong Au into V long . But Valla holdeth with them that do deriue Adulor of the Greke worde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is in lattin seruus . For adulari is a seruile thing , & is only in such as can abide to be subiect & bound to another body , which is not in honest men

Blandiri betokeneth to flatter , properly by touching and handling , and by vnproper vsing by a Metaphor translated to the partes of the body , and many times to the minde .

The Hebrues do say that this word Patha betokeneth to flatter , of the which woord it is very like that the Grecians borowed this verbe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which betokeneth to perswade with faire flattring words .

Against al maner of flattery Salomon in his prouerbs hath a worthy saying : Meliora sunt vulnera diligentis , quam oscula blandientis . Better are the woundes of a louer , Prou. 27. then the deceitful kisses of a flatterer .

Saint Austine writeth : Quod duo sunt genera persequutorum , scilicet vituperantium et adulantium , sed plus persequitur lingua adulantis , quàm manus persequentis . In psal. 97 , Ther are two kindes of persecutors , that is , of raylers and flatterers . But the toung of the flatterer doth more persecute , then the hand of the persecutour .

Adulator ( saith Gregory ) est qui palpando incedit , sed cauda ferit . A flatterer is a scorpion which flattereth by faining , but geueth a ierke with his taile .

Antisthenes said , that it was better incidere in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : It is better to fall into the handes of Rauens , than into the hands of Parasites . For flatterers do corrupt the minde of the liuing , the Rauens eat onely the bodies of the dead .

Aristonymus was wont often to saye : Ligna dum augent ignem consumi ab ipso : sic opes dum alunt adulatores ab eis ipsis perire : That the greater fire the wood maketh , it is consumed of the fire . Euen so riches ( while they nourish flatterers ) they are deuoured of them .

Sainct Fraunces . 32.

SAinct Fraunces was the first inuentor and author of the Minorite fryers . He lyued about the yeare of the Lorde .1208 . Vincent . lib. 3. cap. 11. par. 3. titu . 24. Manye thinges are written of him which are recorded in speculo historiali vincentii , and in the thirde Tome of the historie of Antoninus . He liued as they write in his youth in aboundaunce of riches , in vanities of the world , in pastimes , in wantonnes , and vnchast songs , and was very prodigal . And thus he liued vnto the .25 . yere of his age , and than ( as they write ) was conuerted to great holynes . In so much that beside many other miracles ( which he is reported to haue don ) he was called Franciscus Seraphicus , by applieng this piece of scripture vnto him : Ascendit super Cherubin , et volauit super pennas ventorum . He rode vpon the Cherubin , & did flye vpon the winges of the windes . But how aptlye this piece of scripture is applied vnto Fraunces , I referre it to the godly and learned , who be expert in the sacred scriptures . It maketh as much for Fraunces , as a shoulder of mutton is mete for a horse . But because some of the schole diuines do place the order of Angels named Seraphin , aboue the order called Cherubin , and for that Fraunces ( as they say ) went vpon Cherubin , and was placed in the order of Seraphin , therfore they cal him : Fraunciscum Seraphicum . O beta insipidiores , O noctuas in sole caligantes . O men more vnsauery then the Beete , O Owles and Bussards not able to see in the noone day , which do make such shamefull applications of the sacred word of God : because I will not be tedious , I wil shew .ii. trifling toies , or rather vain fables which ar written of him . First the diuell ( say they ) tempted him of a greuous temptation of the lust of the flesh : which Fraunciscus perceiuing ( putting of his clothes ) did beat him selfe with a verye hard and sharpe coarde , saying vnto him selfe : Eia a sine sic te manere decet . O Asse so it becommeth thee to remaine . But when the temptacion did not depart : going forth at the doores in a very sharpe winter , he threw him self naked into a great heape of snow , and made of the snow seuen balles , which he setting before him , spake to his body after this maner : Behold ( saith he ) this greter balle is thy wife , other foure be thy children , two male , and two female : the other two be thy man seruaunt and maidseruaunt . Make haste therfore to put them on , because they die for cold . This is very good stuffe , and a verye meete way ( si diis placet ) to restrayne the inwarde concupiscence and lust of the flesh .

The other thing which is reported of him is this . Two yeres before his death , he saw in a vision , as it were , one of the Seraphins in the aire , hauing sixe wings , his hands spread abroad , and his feete ioyned together , and fastened to the crosse . Two of the winges were erected aboue his head : he had two spred forth to flye , and with the other two he couered all his whole body . Fraunces at the sight was marueilously astonied , and did both feare and reioyce . He feared to see the fearful fastening to the crosse . He reioyced that the Seraphin did so graciously and fauourablie looke vpon him . And when he had thought with him selfe a long time , what this vision ment , at the last he saw a miracle that the like was neuer heard before . For there appeared in his own hands and feete ( as it were ) the token of fastning of nayles . His right side appeared as though it had bene pearced with a speare : and in his hands and fete ther appeared certaine long markes of hard and longe nailes . When this man of God saw this wonderfull sight , and that God had indued him with such a precious treasure , he thought to conceale it from all men , rehearsing often times in his mouth this saying of the prophet : in corde meo abscondi eloquia tua , vt non peccem tibi . I haue hidden thy wordes in my hart , that I may not sinne vnto thee . He bare in his side the wound as long as he liued , which was not sene , but onely of his brother Elias the Friar , and that by chaunce .

Alexander the Pope , the fourth of that name , being elect Pope at Naples , about the yeare of the Lord .1254 . in the first yeare of his popedome , straightly commaunded , that the Friars should go and dwel in the mount Aluernia , where these markes were made in the body of Saynt Fraunces , and that they should neuer depart from thence , and sent certaine letters , in which he declareth that he saw with his own eyes these markes in Fraunces .

This they wrote of Fraunces , with mo other lies , wherwith I am ashamed to blot the cleane paper .

One mery story commeth to my remembraunce by the meanes of rehearsing the wings of Seraphin . I heard of a Friar , which alwaies in his sermons , did shew forth a feather , which he affirmed to be one of the feathers of the wings of Gabriel : by which he proled from the simple people great summes of mony . At the last in his dronkennes this feather was taken out of his boxe , and coales put in the stede therof . At the next dai ( which was Saint Laurences day ) when in his sermon he thought to pul out his feather out of his boxe , he found nothing but coales And being dismaied , and yet intending to colour & cloke his knauery with so great a lie as the other was , taking the coales in hys hand , said to the people after this maner : O good people what a miracle is this ? the feather of Gabriels winge is turned into saincte Laurences coales . For these be the verye coales wherewith saincte Laurence was burned . Such were the frutes of our holy friers , and confirmed to be true by the authoritie of the holy fathers . If this bee not pagens of Antechriste , I thinke there be none . But thankes be to god the friers with the whole rable of their religion are sent out of this Realme thether , from whence they came , that is , to their father of Rome .

Brethren . 33.

BRother in the Latine tong is called Frater , Gel. li. 13. c. 10 born of one and the same parents . And it is named Frater , quasi fere alter , as Aegidius doth teach , and Gellius after him .

Some authors do deriue it of the greeke woord 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , : For the Gretians do cal those that be nere ioined together in company , society , or otherwise , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , And they cal the felowship it selfe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Frater is in greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as ye woulde saye Frater vternius . Brother of one wombe , because 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , commeth of this woord 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whiche signifieth a wombe , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is put for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : as ye would say , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a like brother .

And it is called in the hebrue Ach : And it signifieth in the scripture not only a brother that is borne in the same wombe , but also it signifieth a nephewe , a cousen germane , a kinsman . As in the gosspell of Mathew it is said of the brother of Christ , not that they were his brethren vternie , but that they were cosen germans , sisters children .

As Iude , Simon , Ioses , Iames , and Iohn , whiche were called the brethren of Christ , yet they were but cosen germans vnto him . Frater also be tokeneth a neighbour , and specially him that is of one religion . As Paule vseth it in many places of his Epistles , and specially to the Corinthians , 1. Cor , 5. where he sayth . Si quis , quum frater appelletur , fuerit formicarius aut auarus : If any that is called a brother , be a fornicator or couetouse .

A brother is here called and ment of Paule , to be of one profession of Christ . And note here that none may be called more properly fratres , brethren , than Christians , and that for sundry and diuers respectes .

First , for that they are the sonnes of our father , that is , of God , whervpon they pray , saying : Pater noster qui es in caelis . Our father which art in heauen .

Secondly , because they be regenerate of our mother , that is , of the church dispoused vnto Christ , in the vnity of our faith and baptisme . As Paule saith to the Ephesians : Ephe. 4 , Vnus deus , vna fides , vnum baptisma , One God , one faith , one baptisme .

Thirdly , because we be adopted of Christ into his brethren , as Austine doth very well declare .

Fourthly , because we are bought all with one price , that is , with the bloude of Christ .

Fiftly , because we professe one and the same religion , that is , the christian religion .

Sixtly and lastly , because they shal be enobled with one heauenly dignity , and blessed enheritaunce .

By these notes ye may learn one goodly document , that is , that a christian which loueth not his brother , but hateth him , or doth hurt him by any maner of meanes , either in person or in goods , he doth lose the priuilege , title , and appellation of a brother . First , he leeseth to be called the sonne of God , because he is made the childe of the deuill , as saint Iohn saith vnto the Iewes : vos ex patre diabolo estis , you ar of your father the diuel . Ioan. 8. Secondly , he leeseth the participation or communion of holy things done in the church . Thirdlye , he leeseth the benefite and remedye of the bloud of Christ .

Vnworthy . 34.

Rom. 5. SAint Paule writeth to the Romaines : Christus , quum adhuc infirmi essemus , secundum tempus pro impiis mortuus est . &c. that is : Christ , when we were yet of no strength , at his time died for the godly , doubtles one wil scarce die for a righteous man , but yet for a good man it may be that one dare die . But God setteth out his loue towarde vs , seing that while we were yet sinners , Christ died for vs . Paule in these wordes setteth forth three thinges .

First , the great benefit that was geuen to mankind , that is , the sonne of God geuen to death for vs .

Secondly , he maketh a collation or comparison by the which the hope of the faithful is greatly confirmed .

Thirdly , he sheweth that we ought not onely to hope , but also greatly to glory and reioyce of this loue of God toward vs .

He doth with an amplification exaggerate , that Christ died not for all maner of men : but for them which were vnworthie of all helpe and mercie . Therfore , he calleth vs Infirmos , weake , destitute , and voyde of all helpe and succour . And when men them selues would not gladly dye : by this it appeareth howe great the charitie of Christ was towarde vs , which woulde dye for vs that were weake , wicked sinners , enemies , and vtterly vnworthy .

These two particles , pro iusto & bono , maye be expounded two maner of wayes . For the grecians do reade here in this place 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Whiche we maye interprete both in the neutre gendre , for a iuste and righteous thing , and also in the masculine gendre for a righteous man . If it be taken neutrally , for a righteous cause , then the mening is , that they which haue reserued death , would be loth to die with a quiet and pacient minde . Likewise , if 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , here be taken for a good thing or cause , then the meanyng is , that men will offer them selues to death for som proffitable or welbeloued thinge . As the parents for their children , the husbands , for their wiues , merchants for their merchandise .

Origen expoundeth it of the martyrs which suffred death for Christ , qui vere bonus est , which is good in dede .

Other do rehearse Decios , Curtios , Godros and Philenos , Whiche all willingly died for their countrie . All they might be counted to be enforced by some iust and proffitable cause to suffer death . For it semed to be a iuste cause to rendre suche thancke and fauour vnto the countrie , that they would die for the cause therof .

Chrisostome vnderstandeth per iustum & bonum , Ad Algati . quaest. 7. a iust and righteous man . And to Chrisostome do consente the most parte of the learned , although Hierome doth expounde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . substantiuely for a iust and good cause .

Why Paule doth saye vix pro iusto , scarce for a righteous man , and addeth forsitan pro bono , peraduenture for a good man , this maye be the cause . That they which maye seme somtime to die for other ( which appeareth very rarely ) the thing being well considered and weighed , maye be counted for their own , & not for an other mans cause , either for that they desire some glorie therby , or els that they see them selues subiecte to all kinde of aduersitie , which when they can not suffer , they had rather die then liue . How much Decii , Curtii , and such others did differ from the pure loue of Christ , it may be declared by many arguments .

First , they were not of the same dignitie and worthines that they might be compared with Christ . For the life which they lost , was not of equal price . Furthermore ( wil they nil they ) they shuld haue once died & peraduenture at that time when their host was vanquished and slaine of their enemies , and death hangyng ouer a mans head , which can not be auoided , maketh man the bolder to die , which is reported of Solon . For he when he was called to beare weapon against Pysistratus the tyrant , beinge demaunded with what boldnes he onely durste attempte this so bolde a dede , beside other , answered : senectute , by mine age . For when he sawe that he was not like to liue longe , he easilye persuaded him selfe to put him self in aduenture to die for his countrie .

But Christ , when he was in no point subiecte or giltie to death , and purposed to die for our sake , he declared a much more great loue toward vs , than they had to their countrie . They died for their wiues , for their children , for the lawes of their countrie : But Christ would be slaine and die for vs beinge weake , for vs , being sinners , for vs being enemies , for vs in all respectes being vtterly vnworthie . They by their death sought their glorie and praise , and were had in admiration of all men . But Christ susteined a death most reprochefull and infamous . In so muche that he was nombred and counted among theues and murtherers : When notwithstandyng he was the most innocent of all other .

Finally , they in their death had no respecte of God : but whatsoeuer Christ did , he did it by obedience to the eternal God his father .

Therfore , we , if we respecte other , our owne selues , or Christ which suffred , we can finde none other cause of his death , but the mere loue of God toward vs . For we were so miserable , so vtterly lost , and so vnworthie , that we could be no merite of ours allure God to loue vs . For we were neither iust nor good . But it came I say onely of the mere loue and mercie of God through Christ to vs .

This particle , secundum tempus , at his time maye be referred to the death of Christ , which happened not at all tymes , but at that certaine tyme whiche was prescribed and appointed of God . Therfore sainct Paule sayth that christ was geuen , when the fulnes of time was come .

Sainct Ambrose vnderstandeth secundum tempus , of the three daies , by the which space Christ did lye in the graue .

Epilogus . 35.

Epilogus , is the last parte of an oration which the latine men do cal conclusionem , or perorationem . The Rhetoricians do make three partes of an Epilogus .

Enumeratio . Amplificatio . Commiseratio .

By enumeration repetion is made of things that were spoken before . It is called in Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . id est recapitulatio .

By amplification the mindes of the hearers are stirred and moued to be attentiue .

By commiseration the hearers are moued , and bowed to pitie and compassion .

Prouince . 36.

PRouincia is called in the greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And it is properly that region which is gotten by warres .

The firste region that was called a prouince was Sicilia as Cicero teacheth .

The Romains in old time called prouinciam any out region or farre countrie that they had subdued vnto their dominion , empire and iurisdiction , and held in the same prouince their power by a liuetenaunt sent thither to gouerne and rule it . And because that those persones which were admitted and sent by the Romaines to rule in any prouince were sente thither as officers and with commission , and with great charge , therfore the very office it selfe of rulynge in any prouince , was also called in latine prouincia , and therof by a metaphor all the burden and labour , or busines of doing in any maner of office , or thing to be done , is called in latin speaking prouincia .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

WHereas I purposed to set in the ende of thys booke myne apologye , to aunswere certayne rayling billes cast into the preaching place against me by certayne chattering choghes : I thought it good to deferre the same vnto an other tyme , & to place it in my booke intitled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Which by gods grace I intend to diuulgate with a great deale more expedition , than I haue done this . But what impedimentes and stayes I haue had for the diuulgation of this present booke so long , it is not vnknowen to a great number of my diocesse . The especial cause why mine apologie is not here inserte , is , least the booke might growe to more than to a iuste quantitie . And by that meanes the title might be counted to be false . For , The poore mans librarie is made for poore men : for suche ( I meane ) that haue no great stoore eyther of bookes , or of money . Therefore , least the price shoulde be to excessiue for poore men , I will nowe end bequething , this poore mans librarie , to the poore .

Ni purges , et molas non comedes .

❧ Certaine Miscellans omitted to be added to the 3. Lecture in the second Tome , as here doth followe , where by you maye easely see by the folios where they should be placed . Place this miscellan following in folio .51 . before Purgatorie .

Spes viua . 5 ,

EVery worde of Peter hath in it a meruailous Emphasis : as this worde spes , which is not a vulgare and common hope , but a liuely hope , or the hope of life . And therfore Peter calleth it spem viuam . The Gentiles had a certaine hope in this life : of which Theocritus maketh mention : Fidere Batte decet , melius cras forsan habebis . Sperandum est viuis , non est spes vlla sepultis .

But this hope is but a momentanie , short , and vaine hope : but oure hope wherof Peter speaketh , is a hope that neuer faileth , by the whiche we are saued . And this hope is nothing els but Christ , which leadeth vs vnto eternall life . ¶ Place these two Miscellans one after an other in folio .59 . before , many places . Ego sum . Vnum sumus .

Ego sum . 8.

IT is writen in Exodus that when god sent Moses to the children of Israel , to saye vnto them : The God of their fathers sent him vnto them , Moses asked God what answere he should geue them , if they asked him , what is his name ? And God answered Moses : Ego sum qui sum : I am that I am . For the future tense doth comprehend in it thre tenses . The hebrue words are Aehiaeh aschar aehiaeh , id est , ero qui ero .

The Hebrues are wonte to put often times the future tense in steede of the presente . And they do write , that by this maner of speache the eternitie of God is signified . The Thalmudistes also do saye , that this word Achiaeh ero doth conteine the differences of thre tenses , that is , the preter tense , present tense , and the future tense , fui , sum , & ero , I haue ben , I am , and I shal be . And by this they affirme the high and euerlastyng stabilitie of God , which euer hath ben , is , and shal be . For God neuer began , nor neuer doth end : but doth transcend and passe all reason of time . He onely can say : sum & ero . I am shal be . For he is the fountaine and fulnesse of all substaunce and life : of whom all things that be , haue their being . Act. 17. He onely geueth life and spirite to all : As Paule saith : In ipso mouemur , viuimus & sumus : In him we liue , and moue , and haue oure being . Wherfore , because the eternitie of God can not be comprehended within any bounds or compasse , therfore he can be described by no tyme . Wherupon he is rightly called , qui est , qui fuit , qui erit , For all times , when we speake of God , are confounded .

This name of God is expressed by Iohn the Euangelist in the greeke toung 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . id est , qui est , & qui erat , & qui erit : Apoc. 1. which is , which was , and is to come .

Vnum sumus . 9.

CHrist saith in Iohn : Ego & pater vnum sumus : Cap. 10. I and the father are one . In the which saying he dissolued not only that question which the Iewes demaunded , whether he was Christ : but also shewed the detestable madnesse of the heretikes that were to come .

First , Arrius did seperat the sonne from the substaunce of the father . After him Sabellus confounded the person of the father and the sonne , makyng no difference betwene them . Sainct Austen sayth . Pereant vaniloqui , & mentis seductores , Arrianus & Sabellianus , &c. Let those vain deceyuers of the minde , the Arrian and Sabellian be confounded and perish . For I and the father are one : he said not : ego & pater vnus sum , I and the father am one , but he sayd : Ego & pater vnum sumus : I and the father are one . In that he sayth one , let the Arrian heare , that he saith , we are , let the Sabellian heare . Let not the Arrian diuide vnum , let not the Sabellian put out sumus . Thus muche Austen .

The meanyng of these wordes : Ego & pater vnum sumus , I and the father are one , is this : I the sonne an other person different from the father : and the father , or the personne of the father , beinge an other person different from mine , are one , that is , are one essence , one power , one equalitie , one God , one vertue .

As ther is an absolute societie betwene the father and me , so ther is one and the same consente of will . In all respects we are one , like mighty , willynge one thing , and nillynge one thing . Therefore , I and the father together defend the beleuing , and do take cure and regard of them against all wolues , theeues , and raueners , that they may not perishe , but haue lyfe euerlastyng .

Some of the learned , do expound this place of Iohn of the consent of Christ with the father . For whatsoeuer is don of Christ : the same is confirmed by the power of the father .

But in my simple iudgement , they take it not in the worse sense , which expound it , as well of the substance , as of the consent of Christ with the father . It were great pitie to open any windowe or startinge hole to an heretike . Place these .4 . Miscellans folowing in fol. 63. after the Miscelan He shall . 12. Nathan . 13. Factum est . 14. Mens. 15. Symbol . Athanasii .

Nathan . 12

2. Reg. 7. THere were two of that name : the one was a prophet chaplain or confessor to King dauid .

Angelomus doth thinke , that this Nathan was Ionathas the sonne of Samma , which was Dauids brother .

1. par. 3 , 2. Reg 5. Luke 3 , Homil. in . Luca. 28. The other Nathan was the sonne of Dauid , and brother to Salomon . Of which Nathan , Philo writeth , that Ioas , and the kinges folowynge did come . Origen thinketh that this Nathan was the Prophet , for he sayth : Non per Salomonem , sed per Nathan nascitur , qui eius arguit patrem super Vriae mortem , that is : He doth not come of Salomon , but of Nathan , which reproued his father for the death of Vrias .

Of Nathan the sonne of Dauid , which was the second sonne of Bethsabe , begotten after Salomon , this is speciallye to be noted . Saint Luke in his genealogie doth deduce the lineall descente of Christ from Nathan to Elie , who was ( as some do write ) the naturall father of the virgin Marie , and was otherwise called Iehoakym . And so Luke doth describe the legall genealogie of Christ .

Other do write , that these two Mathan , and Mathat , were brethren of the house of Dauid by Nathan . Mathan had to his sonne Iacob of his wife Hesta . When Mathan was dead , Mathat had to his wife the same Hesta , of whom he bega●te Heli. For Iacob and Heli were brothren born in on womb . Now when Heli was dead without children , Iacob toke his brother Helies wife , of whom he begat Ioseph being his naturall sonne , but legallie beinge the sonne of Hely . For it is writen in Deuteronomie : Deut. 25. Si frater absque liberis mortuus fuerit , alius accipiat illam in vxorem &c. If the brother die without children , let the other brother take her to wife , that his name be not put out of Israel .

The Iewes in their commentaries do recorde , that Dauid commaunded , that if Salomon should at any time be destitute of heires lineallie descending from him , the kingdome should come to the heires and posteritie of Nathan .

Factum est. 13.

Cap. 1. SAinct Iohn writeth in his gospell , quòd caro verbum factum est : that the worde was made fleshe .

We must not thinke these words to be spoken in such a sense , as the water is read , to be made wine . For the water was made wine in such maner , that it ceassed to be water , and ther remained onely wine . But here the worde was not so made fleshie , that the worde , that is , God ceased to be God , and ther was nothing els but flesh . God forbid . For it cannot be , that God was chaunged into man , and left to be God . The diuine substaunce of the word admitteth neither chaunge , nor end , forasmuch as it is immutable and infinite . Againe , neither the flesh of Christ leauing his own proper nature was chaunged into the word , God forbid , this also . For if it should be so , as Christ should be on the one side depriued of his diuinity : so on the other side he should be bireft of his true humanity , that he might not be true man , nor truly conceiued , nor truly borne , nor truly haue suffred and died , and therfore not to haue truly risen again .

Let vs therfore stedfastly beleue , that God being made man , tooke vnto him that which he was not , and lost not that which he was . Wherfore in this article of our faith , two thinges are chiefly to be beleued the one , that two are so vnited and knit together in Christ , that one and the same Christ is true God , and true man . The second is , that the vnitye of the persons letteth not , but that the natures may be distinct & seperat , so that the diuinity may retaine and keepe that which is proper vnto it , and the humanity likewise may reserue that which belongeth vnto it . If we hold wel these two pointes , we shal easily refel all errours , which Sathan by his members hath brought into the church , of the diuinitye and humanity of Christ . For Nestorius , Eutiches , Seruetus , and the Anabaptistes haue done no smal despite vnto Christ , when some of them went about to depriue Christ of his humanity , and other some went about to depriue him of his diuinity .

Chrisostome writeth thus : Quum audieris : verbum caro factum est , ne turberis . &c. When thou shalt heare : The word was made flesh , be not troubled : For he doth not conuert the substance into flesh ( for it is a wicked thing so to vnderstand it ) but abiding that which he is , tooke vpon him the shape of a seruaunt . For , because ther are some which say that the wordes of Incarnation are ( as it were ) dreames and phantasies confounding their blasphemye , he did put this particle factum est , not meaning to represent and shew forth the chaunging of the substaunce , but the assumption and taking on him true flesh .

Also saint Austen saith : De Trin. 15 sicut autem vetbum nostrum vox quodammodo corporis fit , assumendo eam in qua manifestatur sensibus hominum : sic verbum Dei caro factum est , assumendo eam , in qua et ipsum manifestaretur sensibus hominum . That is : like as our word is made ( as it wer ) a voyce or sound of the body , by taking the voice vnto it , in which voice it is made manifest to the senses of man : euen so the woorde of God was made flesh , bi putting on him flesh , in which the word might be manifest to the senses of man . And as our word is made a voice , and yet not turned into the voyce : so the word of God is made flesh , but God forbid , that it should be turned into flesh : for that word was made flesh , by taking the flesh , and not consuming it selfe into the flesh .

Theodoretus and all other diuines do expounde Est in this place for assumpsit . In Polymorpho

Mens. 14.

MEns is the principal part of the soule , which is called of some intelligence , with the which onely man being endued , doth excell all other beastes , and by the which he doth contemplate and behold thinges incorporal and indiuisible . Wherupon some do thinke , that it is called Mens quasi eminens , because this facultye of the soule doth greatly excel all the other faculties .

Lactantius saith : Primùm non idem est mens in anima : aliud est enim quo viuimus , Lib. 7. aliud quo cogitamus . Nam dormientium mens non anima sopitur , & in furiosis mens extinguitur , anima manet . &c. First , the minde and the soule are not one thing . For that is one thing wherby we liue , & that is an other wherby we thinke and vnderstand . The minde of them that sleepe , and not the soule is brought from sleepe , and in mad men the minde is extinguished , and the soule remaineth .

Thales Milesius said , that the swiftest of all thinges that are is the minde : for it is of such celerity , that in one point and moment of time , it doth behold heauen , it is ouer the seas , and goeth to cities and nations .

They which doe iudge animum et mentem to be one , are deceiued . For Mens is a certaine subtility of vnderstanding or counsell consonant to reason . Animus is the foundation of life and will .

Terence maketh a difference betwene these two in Andria , where he saith : mala mens , malus animus . Mens somtime is put for the will or good intent , somtime it is put for counsel , somtime for the minde .

Ther is a common distinction of these .3 . words : Anima , Animus , Mens . Anima est qua viuimus , animus quo sapimus , mens , qua diuina intelligimus . By the first we liue , by the second we vnderstand , and by the third we perceiue and contemplate diuine and heauenly thinges .

i. Thes. 5. Saint Paule semeth to cal that part , which is called mens , spiritum . His wordes be these : ipse autem Deus pacis author sanctificet vos totos , et integer vester spiritus , et anima et corpus inculpatae in aduentum Domini nostri Iesu Christi seruentur . The very God of peace sanctifie you throughout : and I pray God , that your whole spirit , and soule and bodye may be kept blameles vnto the comming of our Lord Iesus Christ .

Paule here diuideth man into three partes : into spirit , soule , and body . Notwithstanding commonly man consisteth , simpliciter , of bodye and soule , and then the soule doth signify the immortal spirite , which dwelleth in the body . But because ther be two principall faculties of the soule ( vnderstanding and wyll ) the scripture sometime maketh a distinction betwene these two , especially when it will expresse the power and nature of the soule : but than the soule is taken for the seate of affections , and is the part opposite to the spirite . Therfore , saint Paule here doth vnderstand by the name of Spirit , godly intelligence : As by the name of the soule are signified will , and all affections . The meaning of these wordes of Paul is this : Than is a man fully sanctified , and perfect , when his minde thinketh nothing , his soule , that is , his vnderstanding & will couet nothing : neither his body doth execute any thing contrarye to the will of God .

Finally , the Spirit properly here betokeneth the minde when it is indued with the grace and gift of the holy ghost , whereof if it be voide , it cannot properly be called spiritus or mens .

Symbolum Athanasii . 15.

OF Athanasius himselfe I haue spoken before in the firste Tome : now I wil speake & intreate of the symbole or crede made by him , commonly called , Quicunque vult .

The symbole of Athanasius comprendeth the catholicke faith , in the true profession of the holy Trinity , of the Incarnation of Iesus Christ , true God & true man , of his passion , death , descending into hel , resurrection , ascension into heauen , sitting at the right hande of the father , of his comming to iudge , of the resurrection of the body , and in the confession of the last iudgement , of the eternal fire , and of the life euerlasting . And after that Athanasius had rehearsed this confession of the faith , he said : This is the catholicke faith , which vnles euerye one faythfully and stedfastly beleue , can not be saued .

Therfore , they that beleue thus , haue the catholike faith . It followeth than that they are not heretickes , but catholickes , knit together in the vnity of the catholicke church , and of this faith .

Gratianus also did acknowledge the same , when he published a lawe to the people of Constantinople , in the which he decreed , that they onely which worshiyped the holy Trinity with like honour should be counted to be of the catholicke church , and they that iudged otherwise , Sozome . eccles. histor. lib. 7. cap. 4 should be taken for heretickes . And into this faith we are so manifestly and agreably baptised , that the confession of the same is made through all Christendome , as wel of them that be sprong vp in yeres ( if any be baptised ) as also of infants , by the mouthes of them that be witnesses of their baptisme .

Wherfore , they are very vngodly , and timerous men , which not being content with his faith , do require other things to be beleued of the faithfull , wherof ther is mencion made , neither in the catholick symbole , nor in the tenor of baptisme . Neither they do require those things to be beleued lightly , but with like necessitye and condicion , as the catholicke faith is required to be beleued of them that will be members of the catholicke church . As for example : To beleue in the saintes that are dead , doest thou not beleue ( say they ) in the saintes . Thou art then an hereticke . To inuocate , and to pray vnto saintes . Saintes to make intercession for vs in heauen . Images of Saintes to be worshipped in churches . The Masse to be a sacrifice propitiatory for the quicke and the deade . The substance of bread and wyne to be chaunged into the body and bloud of Christ by the consecration of the sacrificing priest . That ther be .7 . sacraments . The bishop of Rome to be Christes Vicar on earth , and supreme head and gouernour of all Churches . Not to be lawfull for priests to marry : that I may not speake of those thinges which they set forth to be beleued , of mans free wyll , of satisfaction , of good works , of indulgences , that is , the marchandises of the Romishe Antichrist , and his ecclesiasticall traditions : Vnles ye beleue all these thinges to be true and christian doctrine , you are condemned to be an hereticke : although you beleue the old and auncient faith , which these men do little esteme , but the auncient Pastors , and faithful Ministers haue onely regarded . Place thys Miscellan following , in Folio .97 . after the Miscellane : People of the old Testament .

Agrippa . 23.

AGrippa was the sonne of Herode . He was made king of Chalcis , and chiefe President of the temple , & of the priests to be created , fiue yeares after the death of his father , and in the .22 . yeare of his owne age , and in the .51 . yeare after Christ . He was made king by Claudius the Emperour . Vnder him Ierusalem was destroyed of Titus , Vespasianus sonne . He died .5 . yeares after the destruction of Ierusalem . He was called Agrippa , id est Aeger pedibus . vel aegre partus , because when he was borne , his feete came first foorth .

¶ A diligent Table of the most notable thyngs , matters , and woordes contayned in the fyrst Tome of this booke . Thys letter A. signifieth the fyrst side of the leafe , and the letter B. signifieth the seconde syde of the same leafe .

A ante A AAron , whither he synned or no in causing a calfe to be made . 269. b Aaron of necessitye constrayned to fashion a calf . ibidem Aaron iudged of some learned men greatly to haue offended , because he feared man more then god . ibi . Aaron attributed vnto the Idole the vnspeakeable name Tetragram maton . 270. a Aaron described , he bare the type & figure of Christ . He was forbyd to enter into the land of promis , he had foure sonnes . His apparel and signification therof 267 b

A ante B. Abel and Cain , the misteries therof . 12. a Abel signifieth vanity ibid. b Abel the figure of Christ . ibidem Abdias words attributed to Iohn are most horrible . 76. b Abraham , the worde whereof it is compounded 158. a Abraham , the father of the circumcised . Whether he was a prophet and a Priest also . Why is name was chaunged , hys parents wer Infidels , hee was an Idolatrer first . ibidem . b Abrahams faith counted for ryghteousnes . 279. a Abraham iustified before circumcision ibidem Abstenti who they were 24 b

A ante C. Achan espied by Loth 52. b Achilles horse told before hand his maisters death 67. a Actions of the bodye are gouerned by three vertues . 80. a Actions of man about iocounde recreations , are obserued with thre circumstances . 93. a Acatius diuers of that name . 223. a Acatius Bishop of Amidense , hys noble act ibidem Accidentes doo neyther feede nor nourish 218. b Action of baptisme requireth gods promises to be recited

A ante D. Adam and Mathusalem concluded al the yeres of the first age . 127. b Adam , how long he lyued , & when he died . 128. a Adam after the death of Abel , purposed to lyue continent for euer . 131 a Adam , whereof he tooke his name . 139. a Adam , whether he vtterlye lost the image of God or no ibidem Adam whither he synned in pride and idolatry . 142. b Adam whether he synned more greuously then Eue ibidem Adam , whether he foreknewe hys fault and fall . ibidem adam wher he was buried . ibid Adam the figure of Christe and of the Church 147 b Adonibezecke did cut of the thombes and toes of .70 . kinges , & had the like done vnto hym . 216. a Adolescentiores viduas deuira , what is to be obserued in those words of Paule . 227. a Aduersari●s argumentes agaynste the true church , answered . 230. a Adrianus the Emperour cried out and sayd : Turba medicorum perdidit Caesarem . 15. b Addicion is of .4 . sortes 55. b Adde and take away from the scriptures throughly discoursed . 58. b adde and take away from the scriptures , how many wayes it maye be done , 60. a Adulterers , none suffered to bee at Sparta . 63. a

A ante E Aedilis an officer , what it is . 14. b Aegiptus totius mund horreum . 161. a Aetius a Sirian taught Christes equality wyth the father in substaunce , Aened et Iuri , what they signifye , & how the .70 . wer deceued . 274. b

A ante G Agatho , the Pope professed obedience to the emperor 41. b Agar wythoute aspiration what it signifieth 180. b Agrapha vnwritten verities . 81. a Agar written wyth chet what it signifieth 181. a Agesilaus modesty expressed . 93. a Agar and Sara what they do signifye 182. a

A ante L Alexander depriued maried prests . 4. Alexander made a decree that no man shoulde here the Masse of a priest concubinary ibid. alexander decreed that the Pope should be chosen onely of Cardinals ibidem Alexander buffeted and beat in hys chamber of Hildebrane . ibidem alexander dyed in prison ibidem Alanus manye of that name what they wer , & what thei wrot . 14 a alexander the great fel sick at Tharsus , Philip hys Phisicion recouered hym 15. ● alexander as he dronke Philips potion gaue to hym Parmenians letters . ibidem Alcoran an Arabical word 30. b Alcoran signifieth a gathering together of commaundementes into one booke . ibid. b Alcoran fayned by Machomet to be sent from God by the aungell Gabriel . ibidem alcoran contayneth most shamefull and abhominable lies ibidem alcoran ▪ the booke of the Turkes & Sarazens ibidem All kindes of enchauntmentes , incantations and sorceries ar made by the couenaunt of dysceitefull friendshyp wyth Sathan . 32. b Al thinges necessary for saluation wrytten 57. a Alexander Seuerus spared not to put to death hys familiar friende Vetronius 62. a albion , why thys realme of England is so called of some . 217 Almes howe it is a remedye for sinne . 240. a almes of it selfe doth not iustify . ibi almes geuing how to be vnderstand in Luke ibidem Allegoria defined 246. b allegories , how and of whom they ought to be entreated 251. a Allegoria defined of Augustine and Hierome ibidem allegories much vsed in Oratours and Poets , and to what end thei are vsed in the scriptures . ibid. b allegories elegantly written by Palephatus and Fulgensius . ibidem allegory differeth from a tipe . 252 a allegories , theyr condicions . 255. b

A ante M Amentatae hastae , what they bee , and what they signify 18. b Amurathes the Turkishe emperor tooke in battel the city Thessalonica from the Venetians . 25. b amurathes killed Vladil●laus king of Hungary ibid. Ambrose wryteth that all the apostles were maryed , Paul & Iohn onelye excepted . 35. a amos , what maner of man he was ther is no certayn tradition . 71. a Ambrose bishop of Millaine described 117. a ambrose verye lyke vnto Plato in many respectes ibidem ambrose when he lay a sleepe in his cradle , a swarme of Bees couered hys mouth and face . ibidem ambrose wrote manye incorrupt & pure bookes . ibidem . b Ambrose sentences are most firme pyllers of the fayth ibidem ambrose excommunicated the Emperour Theodocius . ibid. Ambrose caused Theodosius to make a law that .30 . dayes should be prescribed , before sentence wer geuen . 118. d ambrose hys argumentes agaynste praying to sayntes 211. a ambrose iudgement of the mariage of Priestes discussed . 224. a ambrose taunted of Hierome for excusing Peters denieng of Christ by an allegory . 255. a

A ante N Anselme a moonke , and archbishop of Cantorbury 3. b anselme condemned the mariage of Priestes ibidem anselme accused kyng Henrye the fyrst , before Paschalis the seconde being Pope ibidem anselmes goods confiscate and hee depriued from hys bishoprick . ibi anselmus archbishop of Cantorbury after Lanfranke . ibidem anselmes .3 . in number . ibidem anselme bishop of Lukes ibi anselme made Pope by the craft of Hildebrand , and named Alexander the second ibidem anselme made the glose called Glosa interlinealis 4. b Anthoninus could not cause Cicero to dye , as long as hys Orations called Philippicae , do endure . 18. b anathematisati who they wer . 24 b Anabaptistes deuide the person of Christ 28. b anthonies fyre a vehement inflammation of the body . 31. a Anthonies fyre called in Greeke , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ibidem . Antiochus commaunded the scriptures to be brent 56. a antiochus died miserably ibidem . antiochus an image of antichrist . ib antiochus what he was 64. b antiochus maried hys syster vnto Ptolomeus Epiphanes . ibidem antiochus caused hys syster to kyll her husbande Ptolomye syttyng at meate ibidem antiochus subdued the Iewes that dwelt at Hierusalem ibidem . antiochus spoyled the City Hierusalem , commaunding the lawes to be burned and destroyed . 65. a antiochus constrayned the Iewes to eate swynes flesh ibidem antiochus caused the temple of the Lorde to be called the temple of Iupiter Olympicus ibidem antiochus hys cruelty 65. a antiochus smytten wyth incurable plage ibidem antiochus had wormes boyling out of hys body . ibidem antiochus flesh so stancke , that no man could abyde hym ibid Angelus Politianus , a man excellently learned in Greeke and Latine ibidem . b Antithesis betwene Christ and the deuyll 89. a. b Anthropomorphitae , why condemned of heresy 100. a Anna , how many wer of that name and what children they had . 108. b antithesis the figure what it signisignifieth 115. a Annus magnus , or Annus vertens , containeth .12554 . yeres . ibid. b angelus what it is , and what it signifieth . 163. a angels entertayned of Abraham and Loth ibidem angels created of God ibidem . angels nothyng so excellent as the sonne of God ibidem . b angels made of God wyth other creatures . ibidem angels when they were made , a curious question ibidem angels are celestial embassadors . ib angels what maner of bodies they tooke 164. a angels are substances , and not qualities ibidem angels caried Lazarus being dead into Abrahams bosome . ibidem . b angels very swyft & spedy . ibidem angel did kill in one night .185000 . persons 165. a angels whyther diuided into nyne companies or no ibidem angels wherfore called dominacions principalities and powers . ibid. b angels , what honour ought to bee gēuen vnto them 166. a angels , when , and why called archangels ibidem . b angels called Cherubin and Seraphin ibidem angels be causes remote and instrumental ibidem angels ought to be sought vnto neither wyth prayer nor wyth Sacramentes ibidem angels oughte to haue no temples built vnto them 167. a angell forbad Iohn to woorshyppe hym ibidem angel worshippers numbred among the heretickes called Angelici . ib Anabaptistes described . ibid b anabaptistical heresye mayntayned of the folowers of Memno . 168. a angry men and wayward are to be restrayned from all offices and functions 214. a angry man howe he differeth from a mad dog . 215. a anger hath destroied many men . ibi anger , the discomodities and dysprayse thereof ibidem Anagoge defined , and an example of it 246. b anabaptistes be oftentimes stryue among them selues about allegories . 255. b anbaptistes , proofes of them selues improued 266. a antichrist in what nation he shal be borne , and of what tribe , & wherof he shall come . 287. a Antichrist vnder the name thereof is comprehended the whole kingdome of false teachers . Antichrist shall shewe himselfe as it were a God . Antichrist defined of Bernarde . ibidem antichrist howe declared of Saynt Paule ibidem . b antichrist is called the aduersarye and Vicar of Christ ibidem Antistraticos , who so called . 287

A ante P. Apollo , athour of Phisicke verses , and musicke 8. a apollo in heauen is called Sol , in erth Liber pater , in hel Apollo . ibi Apolinis oraculum a prouerbe . ibid apostles alledge alwayes in theyr writings the scriptures 19. b apostles vsed lots 52. b Apologia what it signifieth . 54. b apochrypha reiected 57. a apostles wrote that whyche they taught before by mouth . 58. a apostles more perfectlye instructed after the ascension of Christ . ibid apocalips , wherof it commeth , and what it signifieth . 60. a apocalips not counted of som among the canonical scriptures . ibidem apocalipsis iudged canonical scripture , and the very work of Iohn Euangelist ibidem . b apocalypsis interpreted by Ireneus ibidem apocalipsis came forth in the end of Domitians raygne 61. a apocalipsis dedicated to the Churches of Asia . ibidem apocalipsis contayneth nothyng contrary to the apostolik doctrine . ib apocalips contayneth the article of iustification by the bloude of the lambe , and many other necessary doctrines . ibidem apocalipsis doth liuely set forth antichrist his reuelation and last destruction ibidem apocalipsis doth not muche swarue from the vision of Ezechiel . ibi . b apocalipsis the booke proceeded from the holy ghost ibidem apparitions of the deade are illusions 72. b apparition of Samuel was an illusion of Sathan 73. a Apostolus wherof it commeth . ibid. b apostles are of foure sortes . ibidem Apostoli were certain magistrates at athens ibidem apostles composed the articles of our fayth called the Crede . 120. a apostles being fewe went forth into al the world 241. a apostles manifestlye declined from the byshops and churche of Hierusalem 245. b

A ante Q Aquinas , iudgement touching original synne of Marye . 266. a

A ante R Argus had an .100 . eyes , what is signified therby 15. a Aristocratia , what it is . 25 . ● arrians diuide the person of Christ 28. b Ars wherof deriued 29. b Ars defined diuers waies . ibidem . ars defined ibidem ars diuided into Theorica , Speculatiua & Effectiua ibidem Ars sometime signifieth crafte and suttilty ibidem Ars in Greeke called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ibidem arithmeticke , Geometrie , musicke and astronomie be called Mathematical sciences , & wherfore . 30 a artes and occupacions vsed wyth handes , are called mecanicae artes and wherof . ibidem . b Arioli what they be . 32. b archippus Paules disciple . 45. b Artemisia droonke her husbandes hart when he was dead . 47. a artemisia built that sumptuous sepulchre called Mansoleum . ibid arthur king , what he was , how he lyued , and how he dyed . 61. b arthur wounded to death besydes Glastenbury 62. a Ariopagites neuer wrote any playe or comedy 63. a Arrius paynes in hell wax sharper and greater , when anye is infected wyth hys heresy 64. a Arbitramur hominem iustificari fide absque operibus , expounded by Origen . 86. b arrius confuted by manifest scriptures 88. b arrius forme to Ammonius described . 109. b arrius heresies and suttleties . ibid arrius , how manye persons he dyd allure to hys opinion ibidem arrius styrred by emulation and enuy to vtter hys new doctrine . ibi . arrius fled into Palestine . ibidem arrius conuicted in the great councel of Nice 110. a arrius receiued letters from Constantine the Emperour , and the copy therof ibidem arsenius arme falselye reported to be cut of by athanasius . ibidem aristotle prince of al Philosophers , whom he had to hys Maisters & teachers 115. b aristotle had alexander the Emperour to hys scholar ibi . aristotle authour of alexander the Emperours death 116. a aristotles sect called Secta Peripate ticorum ibidem . b aristotiles tyght in number of that name . ibidem aristotle named of Plato a mule . ib arke of Noe , and the length of the cubites therof 134. a arator wrote vpon the actes of the apostles in verses 138. b Archetypa defined 179. a areopagites , were iudges , and not Philosophers . aristeuus by earnest request gat liberty to the Iewes which wer in bondage in Egipt 273 article of the Trinity ( as Cocleus blasphemously saith ) cannot be proued out of the scripture . 289. a

A ante S Aser in hebrew betokeneth Beatum blessed 109. a assiria destroyed vnder Sardanapalis 126. a assirians tooke away muche golde and syluer from the temple . 49. b

A ante T Athens described 8. a athens called Cecropia . ibid. Athenae called of the Greekes Minerua ibidem athenians taught the vse of oyl , the maner to plow & to sow corn . ib. b athenians made lawes thre in number , and what they were . ibi Atheniensium inconsulta temeritas a prouerbe , & what it meaneth . ib Atticus testis , vel attica fides , a prouerbe , & what it meaneth . 9 a athanasius did flee to Constantine 41. a athanasius accused falselye of a certaine woman 110. b athanasius cleared hym selfe from magicke and murther . ibi . athenodorus , hys worthy admonition vnto augustus touching anger 214. a

A ante V Augustine , wher he was born . 10. b augustines mothers name Monica . ibidem augustines brothers name Nauigius ibidem augustines maisters name Manlius Theodorus ibidem augustine learned the .7 . liberal sciences without any instructor . ibi augustine hated the Greke tong . ibi . augustine geuen to fleshlye luste at the age of .16 . yeares ibidem augustine loathed the simple style of the holy scriptures 11. a augustine a Manichie for the space of .9 . yeares ibidem augustine kept a concubine . ibidem augustine went to Rome agaynste hys mothers wyl ibidem augustin sick of a feuer at Rome . ib augustine an academike , who iudged althings to be doubted of . ibi . augustine went to Millaine to S. Ambrose ibidem augustine neither a Maniche nor a Catholike ibidem . augustine maried a wyfe when he was of the age of .30 . yeares . ibidem augustines wyfe not mariageable by two yeares ibidem augustines concubine departed from hym . ibidem augustine tooke the seconde Concubine ibidem . augustine asked councel of Simplicianus , howe hee might come to the truth ibid. b augustine becam a christian . ibidem augustine poured out aboundaunce of teares ibidem augustine herd a voice in the garden saying : tolle lege , tolle lege . ibid. augustin reading a pece of the new testament , was throughlye conuerted ibidem augustine tormented wyth tooth-ache . ibidem augustine healed by the prayers of of hys brother . ibidem augustine shortwynded ibid augustine perswaded by ambrose to reade the Prophet Esay . ibidem augustine baptised of S. ambrose at Millaine at Easter ibi . augustine was baptised wyth alippius , and hys owne sonne adeodatus beyng .xv. yeres old . ibidem augustines apparel neither to costly , nor to base . 11. b augustine at hys table not to sumtuous . ibidem augustine very barberous . 12. a augustines distichon against backbiters at hys table ibidem augustine ( the city of Hippon being besieged ) fel in to a feauer . ibidem augustine beyng syck , did reade the psalme of repentaunce . ibidem . augustine at hys meales loued reading and disputyng . ibidem augustine was bishop .40 , yeres . ib augustine liued .76 . yeares ibid augustine died in the yeare of oure Lord . 437. ibidem augustine and ambrose did syng together Te deum , answering one another ibidem . augustine a wonderful president of Gods vnspeakeable mercy . ibid. augustus the Emperour . 16. a Audientes what they were . 24. b augures what they be . ibidem . augustinus Steuchus , calleth the Pope a God 42. a auncient Fathers interpretacion , when to be reproued , and when to be admitted 80. a auen Esras hys interpretacion vpon this place , tulit eum deus . 132. b auncient fathers what names they gaue to theyr chyldren . 148. a authority of the law dependeth vpon God 183 b Authenticum wherof it commeth . 217 b Augusta the emperours wyfe wrot Hexametre verses to her Husband 223 a augustines iudgement of the mariage of priests in the old law . 225 a auncient fathers austere and cruel agaynste Matrimonye after the vowe . 229. a augustine repugnaunt to hymselfe concerning mariages after the vowe . 231. a augustines mynde concerning ceremonies . 243 b augustines minde concernyng schismes made throughe vnwoorthye communicantes . 244. a authority of the primatiue churche greater then the authority of the Pope 289. b

B ante A. BArbarous workes sometime to be read 28. a Babilon , head of al Chaldye 47. a Babilon built by Semiramis , or as the Hebrues saye by Nemroth the Giaunt . ibidem Babilon enlarged by Ninus . ibid. Babilon had walles of incredible greatnes 50. cubits in breadth , & 300. cubites in heyght . ibidem . b Babilon had walles , the compasse wherof were .480 . furlonges . ibi . Babilons walles so broad that two waynes might mete together . ib. Babilons walles beautified wyth 100. gates of brasse ibidem Babilon one of the .7 . wonders of the world ibidem Basilius Magnus buylt an hospital for wayfaring & nedi men . 49. a Baptisinge onelye in the name of Christ , why it was done 90. b Baal , by incense offered vnto hym , what Hierome vnderstandeth therby 180 a Babylons , two in number , as Cosmographers do wryte . 135. a Babylon so called , a confusis labiis . ibidem . Babylon called Chayrum , & nowe Alayer . ibidem Babylon nygh vnto Egypt in the coastes of Arabia ibidem . b Babylon , whych it was , from whence Peter wrote hys epistle . ibidem Babylon the feate of the great Soldan ibidem Basilius Magnus , who was hys father , where he was byshop , and whom he had to hys maister . 138. b Basilius stoode stiffely agaynst the Emperour Valence ibidem . Basilius prayed for the Emperor Valence 139. a Baal , in the masculine gender what it signifieth 270. b Baal and Balim in the Hebrewe what they are . ibidem

B ante E. Belinus made .3 . archeflanius .1 . at London .2 . at York .3 . at Carleil . 5 a Belinus made Denmarke tributary vnto hym ibidem Belinges gate made by Belinus . ib Belinus made the tower of London ibidem Bees brought hoonye into Platoes mouth ibidem Beutifieng of Churches , not to be reproued when they be ended . 50. a Beastes cruel as Beares & Lions would not touch christian Martyrs 52. a Beda an Englishman borne , for the modesty of hys lyfe called Venerabilis Beda , wyth hys whole lyfe . 137. b Beastes hauyng foure feete , foure of them are namelye forbidden to the vse of man 184. b Beastes graunted to the vse of man what kynde of them ibidem . a Bel , Baal , or in the latine Belus , the fyrst kyng of Assirians . 270. b Bedek in Hebrue what it signififieth 276. b Bethel , a city of the tribe of Beniamin and Ephraim , how farre distant from Hierusalem , & by what other name it was called . 286. a Bethel called of Iacob the house of God ibidem

B ante I Bishops inuestiture in controuersie betwene kyng Henry the first and Paschal .2 . Pope . 3. b Bias one of the .7 . wyse men . 14. b Bias caried all hys goodes wyth hym ibidem Bishops accused eche other before Constantine the Emperor . 40. b Bishop of Rome hath no iurisdiction ouer other bishops 41. a Biblion , what it signifieth 45. a Bishops of the churches are called angels 61. b Bishops or priests in euery church were called Cardinals 68. a Bishops and priests with common councel gouerned the churche , & when they were fyrste of distinct and seueral office . 125. a Bigamie disanulled by the Scriptures & by auncient fathers . 139. a

B ante L. Bladud attemting to flie , brake his necke . 5. b Blessed is he that continueth to the ende . 29. a Bloudshedders reuenged of God hymselfe . 126. b Blasphemia diuided into two parts 284. a Blasphemie agaynst the holy ghost shall neuer be forgeuen ibidem Blasphemy , how it defined . ibidem

B ante O. Borne not to our selues . 2. a Bookes of Machabees not Canonical 6. b Booke of Machabees counted Canonical of s . Austin , but how . 7. a Bookes of Machabees not Canonical , by the iudgement of Melito bishop of Sardinia , of Origen Hierome , and others . ibidem . Bookes none to be receyued except thei consent with the scriptures . 57. a Bonifacius the .3 . obtayned his prerogatiue of the Emperour Phocas . Bonum is taken for commodum . 95. a Bonum mulierem non tangere , how to be vnderstanded . ibid. Bonum what thynges it requireth to be obserued . ibidem Bowing of the knee and incuruation of the bodi wherin condemned . 271 b

B ante . R. Britaine made one Monarchie , by Mulmusius Dunwallo , duke of Cornewall . 5. b Braggers boast of the holye Ghost to commende their straunge doctrines . 58. a Bruno Amorbachius , a man of incomparable learnyng . 206. b Brasen serpente , a figure of Christ . Britania , whereof it is so called . 216. a. Brutus , why that name was geuen to Iulius Brutus , and of whom it was geuen . ibidem . b britania , hath no maner of proportion or analogie with this name Brutus . 216. b

B ante . V. Buildyng of Temples not reproued . 50. a bull , did licke the feete of a martyr with his toung . ibidem . a burdens of the lawe whiche our fathers were not able to beare , be vtterly ceassed . 290. b

C ante A CArleil , builte of Leil 5. b Cantorburie builte of Lud. ibidem . b Cassiodorus was firste a Senator of Rome , & afterwarde a Moncke . 6. b Cassiodorus wrote vpon the Psalter , and many other godly & learned bookes . ibidem . b Canah , signifieth to possesse . 12. b Cain , the type of Antichrist . ib. b Cane , the Emperour of the Tartarians . 31. a Cane hath as muche lande vnder him almost as Asia , Affrica , and Europia hath . ibidem . a Cane hath the greate region called Cathaie vnder him . ibidem . a Cathaye deuided into nyne realmes . ibidem . a Cathaye wonderfull riche in golde and siluer , grayne , wyne , & suche other necessaries . ibidem . a Cathaye hath people that honour Christ as God , but they are not baptized . ibidem . a Carnall affections make the whole man darke . ibidem . b Cardinall vertues .4 . in nomber , what they bee , and why so called . 36. a Cardo , the hooke of a dore . ibidem . a Capitolium , the greatest tower in Rome set vpon the mount Saturnius . 48. b Capitolium , builte of kyng Tarquinius superbus . ibide . b Capitolium called the Temple of Iupiter set in the cleeue called Tarpetus . ibidem . b Capitolium , named , a capite hominia founde there . ibidem . b Capitolium , called before arx Tarpeia . ibidem . b. Capitolium , nombred of Nazianzene among the .7 . wonders of the worlde . ibidem . b Cardinals , from whence they came and what they were . 67. b cardinals began but lately . 68. b cardinals why they were commaunded to weare red hattes . ibidem . b catholique defined , and howe it is deriued . 124. b Catholicum medicamentum , catholica praecepta , catholica peccata . why so called . 124. b cataclismus , what it is 134. a Caluarie , why so called . 145. b caluarie , whether Adans head were there buried . ibidem . b cains murther wiped awaye in the Cataclisme . 152 canaan , three thinges to be obserued in him . 157. b Cathari , Petrus Brusius , chief author of the heretickes so called . 167. a calfe , why they made an image therof rather then man . 269. b Cathedra Mosis , defined . 281. a

C ante E Certaine committe robberie & theft that they maye so geue to the poore 51. a cerinthus peruersly built hys doctrine of the voluptuous raigne of Christ for space of .1000 . yeres vpon the Apocalips . 60. b ceremonies , some appointed by god , and some by man . 93. b Caeremonia , diuersly written and defined . ibidem ceremonies beyng in nomber superfluous complayned of S. Augustine . ibidem Ceremonies of the Iewes , to bee kept not mortal simpliciter . 94. a ceremonies legall , wherfore vsed of Paul . ibidem . b Cecilius Cyprianus , by what names hee was called , where he was borne , and what he was 113. a cerdon of a suttle & vnstedfast wit , where he was borne 125. b Cerdoniani , the heretikes tooke their name of Cerdon , and what their heresie was ibidem certaine notes and rules to vnderstand the holy scriptures 167. b cethura Abrahams wife 181. a ceremonies of the Iewes not pernitious immediatly after Christes Passion . 238. b ceremonies of the Iewes were pernicious after sufficient preachyng of the Gospell . ibidem ceremonies haue alwayes bene diuers . 243 b. ceremonies vsed with great libertie in the primatiue church . ibidem Centum viri , who so called , and how many in nomber . 273. b

C ante H Christ , kyng and Priest . 28. a Christ as king fought for vs . ibidem Christ as Priest offred for vs . ibidem Christes disciples beyng yet rude and raw could not beare weightie and heauie matters 36. a christe reygneth in the churche as chief head and rular . 42. a christes example of working on the saboth day . 192. b christ requireth none other intercessour but a deuoute mynde . 211. a christe to be inuocated the circumstaunces therof . 211. b christ alone searcheth the reynes & harte . ibidem christe alone presente in all places , christ is omnipotente , is most wise christ his will is alwayes ready and most perfect . 212 christ in these wordes ( This is my body ) what he ordeined . 217. b Christes earthly body is not the earthly nature of the Sacrament of the body & bloud of christ . 218. a christ is of greatest antiquiti . 241. a christ onely is to be heard . ibidem Christe is sette before vs to folow . 242. b christ is the prince of peace . 256. a christes reigne dreamed of some in these dayes to bee a corporall reigne . ibidem christ bringeth peace to the godly , & to the wicked trouble . 357. a christ , with what garment he was apparelled . 268. b christ , as an hyghe Priest in what he excelleth the hyghe Prieste of the olde law . 268. b chrisostome writeth an Homelie de anathemate . 24. b chrisostome willeth no man to be punished anathemate . ibidem churche , concernyng onely christ , is monarchia 25. a churche concerning bishops & preachers , is Aristocratia . ibidem churche concernyng the people , is democratia . ibidem christen name firste geuen at Antioche . 26. b christians so called , a chrismate sacro . 27. a christians in these dayes lacke the fruites of true christians ibidem christias do acknowledge one king , one sauiour and one head 28. a christians confesse one sacrifice for the remission of sinnes which is the death of christ . ibidem churche signified by Rachell with her beautie . 30. a church is bounde to finde them that are not able to labour 49. a churche hath golde not to be kepte , but to be bestowed . ibidem churche taught when the new Testament was not written . 58. a church neuer without the spirite of God . ibidem church dependeth onely of the mouth and voyce of God . ibidem . b churche the authoritie therof commended against heretikes . 59. a Chrisostome a greate prayser of Paul . ●4 . a churche , churchyardes and parishes appointed by Dionisius , 67. b churches began not to bee builded sumptuously before the tyme of Constantine the great . 77. a chrisostome what hee was , where he was borne , of what linage hee came , and of whom he was conuerted to the fayth . 83. b chrisostome had to his scholemaister Eusebius Emissenus ibidem chrisostome , by whom made Deacon and Priest . 84. a chrisostome bishop of Constantinople after Nectarius . ibidem chrisostome did see Hesichius , in his dreame . ibidem chrisostome tooke hys name of eloquence , and therfore was called golden mouth . ibidem chrisostome had gift to heale all maner of diseases . ibidem chrisostome ordeyned prayers to be sayde in the nyght agaynste the Arrians . ibidem Chrisostome deposed vnwoorthye Priestes . ibidem . b chrisostomes workes digested into 5. Tomes . ibidem chrisostome counted a proude and ambitious man . ibidem chrisostome molested by false brethren , by courtiers , by heretikes , and by heathen men . ibidem chrisostome did eate alone without companie . ibidem chrisostome was alwayes sickly . ibi . chrisostomes contentions with Seuerianus , and Theophilus , and th occasions therof . ibidem chrisostome rebuketh very sharpely Eutropius , lyeng before the altar . 85. b chrisostome accused of the courte to be an vnmercifull man . ibidem chrisostome , wherfore the empresse Eudoxia , was sore agaynste hym . ibidem chrisostome reprehendeth the siluer image of th empresse Eudoxia , whiche was set vp by the church of Sophia . 86. a chrisostome sharpely toucheth Eudoxia , whome hee calleth Herodias . ibidem chrisostome , where he was taken of a feuer and dyed . ibidem chrisostome , Peter and Iohn the Apostles appeareth to him before his death . ibidem chrisostomes sanctimonie of life . ibi . chrisostome called of Theodoretus Magnus , Iohannes & doctor orbis terrarum . ibidem chrisostomes errours . ibidem Churche in Christes time , began in the maunger 88. a Church of Constantine the great receiued many priuilegies . ibid. b Church defined by S. Paul . 90. a Church wher to be found Austines saying therof ibidem Christ , complementum et proprium obiectum baptismi 91. a Church since Vincentius Lyrinensis tune hath bene much corrupted 241. b Church , when it erreth . 242. a Churche of Rome why it oughte now to be forsaken 244. b Church of Rome at the begynning was holy ibidem Church , her signes and markes do not alwayes appeare outwardlye ibidem Church when it appeared not outwardely 244. & . 245 Churche of God extinct at no tyme 245. a Chauod & Chaued in the Hebrewe what they signify , and howe they are written 274. b Chaire of pestilence , how it is taken 281 a Church primatiue , greater then the authority of the Pope 289. b Church is as it wer Isagoge . 290. a Church is a wytnes of the doctrine of the apostles . ibidem

C ante I. Cicero , howe hys auncestors tooke that name 18. a Cicero saued Herēninus from death by hys eloquence ibidem Cicero before hys death saw a Rauen smyte a dial out of his place . ibidem Cicero his garment bitten of the same Rauen before his death : ibidem Cicero his heade and hands smitte of by Herennius , and brought to Anthonie , and set ouer the place of iudgment at Rome ibidem . b Ciprian , labored to the people to receaue an excoate person . 25. a Ciprians faults in doctrine . 114 a Ciprians conflicts with his aduersaryes . ibidem Ciprians kind of stile ibidem Ciprian called Tertulian hys maister ibidem Ciprians banishmente and martirdome . 115. a Circumstances in number three betwene the newe testament and the olde . 169. a. b Ciprian and Cirillus howe they are to be vnderstanded writing vpon the sacrament of the Lordes supper . 218. a Ciprians minde concerninge sismes 244. a Circumstances of person putteth vs in remembraunce of manie thinges 278 a

C ante L. Clement and Ignatius to be beleued before Ambrose and Chrisostome . 35. a Clement and Anacletus names falslye alleged . 44. b Clement not the imediate successor of Peter ibidem Clerus , what it signifieth , and why the clergie are so called . 52. b Clerus , signifieth patrimonie or an acre of grounde , or a garden ib Clerus , signifieth a worme that destroyeth honye combes . ibidem Clerus called of some piransta ib Clement rehearseth a notable historye of Iohn . 77. a Cleophias described , and what it signifieth . 131

C ante O. Constantine , the sonne of Constantius a duke of Rome 38. ib Constantius sent to Britayne to recouer the tribute . ibidem Coil king of Britayne ibidem Constantius tooke Helena Coils daughter to wyfe . 39 a Constantius with his wife Helena , retorned to Rome . ibidem Constantine begotten at Tharsus , and borne of Helena being a concubine ibidem Constantine became so valiant that he was surnamed the great Constantine . ibidem Constantine an Idolator ibidem Constantine sacrifised to Idoles by the impulsion of his wyfe Fausta ibidem Constantine vanquished Maxentius ibidem Constantine became a christian , but not baptized before his old age . ib. Constantine purposed to be christned in the floud Iordayne ibidem Constantine caused the booke of the gospels to be caryed before hym . ibidem Constantine made the bible to be copyed out , and to be sent throughe the whole Empire ibidem Constantine saw a signe of the cross in the elament shininge like fire ibidem Constantine hard an angell saying , in hoc vince , in this signe of the crosse ouercome thou ibidem Constantine how manye yeares he was Emperor ibidem Constantine baptized of Eusebius bishop of Nicomedia . ibidem Constantine died at Nicomedia , & was buried at Constantinople . ib Constantine christned of pope Siluester as Iacobus Philipus saith ibidem Constantine coulde not bee healed with Phisitians ibidem Constantine counceled by priests to bathe himself in the bloud of young children ibidem Constantines leprosye a fable . ib Constantine put one of the nayles wherewith Christ was crucified vpon his bridle , the .2 . in his Helmet , and threwe the .3 . into the sea ibidem Constantine christned .65 . yeare of his age , and the .3 . yeare of his empire . ibidem Constantine babtized after the death of Siluester .5 . yeares 36. b Constantine rebaptized as Isodorus sayth ibidem Constantine baptized of Melchiades as Gratianus writeth . ibidem Constantine was baptized . ibidem Constantine made Baptisterium at Rome ibidem Constantines donation geuen to Siluester faigned 40. a Constantine sayde to the priestes ye cannot be iudged of men ib. b Constantine dyd not thinke of the preeminence of the Bishoppe of Rome when he spake of the Bishops of the Nicene councel . 41. a Constantine excercised authoritie ouer the bishopes ibidem Constantine commaunded the Bishopes to a generall counsell appoyntinge tyme and place ib Constantine writeth sharpe letters in the behalfe of Athanalius ib Constantine did iustifie Cicilianus . ib Constantine confirmed the definitions of the bishoppes concluded in Councels ibidem b Constantine embraced the decrees of the Nicen councell bidem Constantine sent into exile Arrius with .11 . of his felowes ibidem Constantine commaunded the bookes of Arrius to be brent , and all that kept them to be put to death ib Constantine was the first presedent whereof the kinges of Britayn● had priuilege to weare close crownes 42. b Colossis , a town of Phrigia , destroyed with an earthquake in the time of Nero 45. b Colosians conuerted to the faith by Archippus and Epaphrias ibid. Colossians turned from the faythe by false apostles ibidem Colossians wer perswaded that angels were authors of our saluation ibidem Colossi , Images of horrible greatnes 46. a Colossi , som were .30 . cubites highe , som .40 . some 70. ibidem Colossi , of the sonne 70. cubits high made by Colossis scolar to Lysippus ibidem Colossis , had a thome that fewe men might fadom ibidem Colossi , 2. yeares in making ib Colossi , coste 30. talentes for the makinge ibidem Colossi , named of Aristotle , a brasen piller 600. cubites high ibidem Colossica onera , great burthens . ib Colossicus vir , a mightye huige , & tall man ibidem Constantine the 5. called Iconomachus in derision 100. b Constantine whi he was called Coproimnus ibidem Councels assembled vnder the Romish bishopps for the extirpation of the popes aduersaries and gods tru doctrine these 500. yeres . 106 a Cohen , what it signifieth . 125. b Contempte of parents how wicked before god 157. a Corinthus , a famous citie of Achaia of whome it was builded 177. a Corinthus , first called Certheia ib. b Corinthe , by whom ouer throwen ib. Concubine in the hebrue tong what it is called and what it signifieth . 181. a Concubinatus of the Romanes not counted matrimonye ibidem . a conditions or circumstances are to be obserued , when the churche or magistrate make any lawes 186. a Councels , which did greuouslie erre 198. b councels , of what sort are to be admitted 199. b Councell of constans when it began 133. a councell of constans tooke awaye one kinde of the sacrament 134. a Councell of constans condemned Iohn Hus ibidem Councell of constans hath two contrarietyes ibidem Conscience of men terrefied with preaching of the lawe 239. b Conscience is purged by repentaunce 240. a Common consent howe it ought to be admitted 241. b Conscience defined 258. a Conscience deuided into 8. kindes , and the definition of euerye of them ibidem . a 259. a conscience , how it is reformed 260 constantinus the Emperor had Paphnutius in great honor aboue al other men 272 confessors to be present at a malignant councell it is vnlawfull ib. b Corinthians abuse of the Lordes supper condemned of saint Paule councell of Neocesar , and the Sinode of Gregorye the younger , what they decreed touching a woman marienge two brethren 292 a. b

C ante V. Curtius , died willinglye for hys countrye 2. b cure of the churche committed to priests 40. a

C ante Y. Cyrus the king cast oute to bee deuoured of wilde beasts 46. b cyrus , nurced of a bitch ibidem cyrus chosen king of the Persians . ibidem Cyrus slain of Toniris with .200000 persians ibidem cyrus head caste into a vessell of bloud 47. a cyrus first called Agradatus ib cirus so named of a riuer in Persia ibidem cyrus coulde call all the men of hys host ( which were innumerable ) by their owne proper names ib cyrus made a galory of golde and iuerie , and such a costly place that it was counted one of the seuen wonders of the world ibidem cyrus life written by Exnophon in greeke ibidem cyzicum , a notable citye of Bethinia ibidem

D ante . A DArke why the body is so called . 31 , b Darkenesse of vs ar the carnall senses . ibidem Daniell the Prophete of what stocke he came . 174. a Daniel brought kyng Darius vnto Media . ibidem Day what may be vnderstood therby . 179. a Dauid was called Christ of the prophetes by what figure . 205. a Darkenesse came vppon all the earth how it is taken . 222. b Daniels words concernyng certeintie or remission of sinnes corrupted . 240. a Daecas , what it is . 33. b

D ante . E Decēuiratus , what office it is . 14. a Decemuiri , added twoo tables of lawes , to the ten tables . ibidem Demosthenes and Cicero , verye shamefast and fearefull in the begynning of theyr orations . 17. b Demosthenes was a cutlers son . 18. a Demosthenes left very riche . ibidem Demosthenes had an impediment in his toung . ibidem Demosthenes put small stones in hys mouth , because hee woulde speake tretably . ibidem Demosthenes remayned close in his study , two or three monethes together . ibidem Demosthenes did shaue part of hys head bycause hee would not go abrode from his study . ibidem Demosthenes corrupted with mony . ibidem Degrees of excommunication . 24. b Democratia what it is . 25. a Deuils can do nothyng but so much as God suffereth . 32. a Deutronomion wherof it commeth and what it signifieth . 59. b Deutronomion ▪ a commentarie vppon the ten commaundements . ibidem Decretum what it is , and howe many thynges it signifieth . 60. a Decreta senatus , & senatusconsultum , how they differ . ibidem Deckyng of the body moderated by three vertues . 92. b Demochares sent in ambassage to kynge Phillippe , hys shamelesse licence in wordes . 102. a Demochares for his malepartnesse called Thersites . ibidem Deus . wherfore thrise vsed in one sentence of Deutronomie . 123. a Deus , wherof it commeth . 200. a Decaloge gyuen in a short summe by a generall consent . 245. b Democritus described . 166. a Democritus pulled oute hys owne eyes . ibidem . b Democritus for hys excellent learnynge myght haue bene called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 267. a Democritus made a solemne feast to the hole army of kyng Xerxes . ib. Democritus his excellent saying . ibi . Democriti , they were sixe of that name . ibidem Desperation a vyce moste detestable . 179. b

D ante . I Discipline what it is . 31. b discipline consisteth in .2 . pointes . ib Discipline hath two partes that is to feare and loue . ibidem Discipline no where neglected , but where pride is . ibidem Discipline mother of religion . ibidem Dianas Temple made in twentie yeares . 46. a Dianas Temple set in a marisshe grounde . ibidem Dianas temple had a foundation of coles rammed hard together and fle●ceis of woolle layd vpon the same . 46. a Dianas temple 429. feete in length and 220. in breadth . ibidem Dianas temple had 127. pillers euery one beyng 60. feete hight . ibidem Dianas temple had the rooffe of Cedar , & dores of Cyprus tree . ibidem Dianas temple burnt by one Herostrotus , to get him a name . ibidem Dioclesian 306. yeares after Christ began hys cruell persecution agaynst the Church . 51. b Dioclesian ioyned with hym in hys Empyre Maximianus a fierce man , yet a foole . ibidem Dioclesian hys palace burned . ibidem Dioclesian commaunded the Temples of the Christians to bee beaten downe flat to the ground vpon Easter day . ibidem Dioclesian burned all the bookes of holy Scriptures in the market place . 51. b Diocletian would be woorshipped as God . ibidem Dioclesian reygned 20. yeares and then gaue ouer his Empire . ibidem Dioclesian , wherfore he gaue ouer his Empire . ibidem Dioclesian dyed of a miserable disease . ibidem Dioclesian ( as some write ) destroyed him selfe . ibidem Dioclesians tonge engendred wormes within the Iawes of hys mouth , whiche wormes fallynge oute infected all the house with stincke . ibidem Dioclesian barkyng lyke a dogge gaue vp his lyfe . ibidem Difference betwene Saxum and Lapis . 52. a Dies criticus , or decretorius , a daye of iudgement . ibidem Dignum patella operculum , a prouerbe . 102. a Dionisius Ariopagita , who hee was after Erasmus iudgement . 222. b Dionisius , Bishoppe of Corinthus bookes much mentioned of , in the ecclesiasticall hystory . 223. a Dionisius bokes iudged of learned men to bee made of Appollinarius . ibidem Dionisius Bishop of Hierapolis described . ibidem Dionisius Areopagita , first byshop of Athenes ordered by Saynte Paul . ibidem Distribuite tempora , & concordat scriptura , vsed of many for a prouerbe . 279. b

D ante O. Donatus beyng condemned in the counsell Arelatine , appealed to Constantine . 41. a Domitianus persecuted the Christians the 14. yeare of his reigne . 60. b Doctrine for repentaunce for the space of .30 . dayes . 77. a Doctrine of the Gospell very familiare to the Iewes . 79. a Doue dyd sit vppon Chrisostomes head . 84. a

D ante . R Draconites a precious stone made of the brayne of Dragons . 30. a Draconites , a stone of a wonderfull bright colour . ibidem Dronckardes and quaffers of wine to be greatly discommended . 156. a Dronckardes may not excuse them selues by Noe. ibidem . b

D ante . V Duns expounded the .4 . bookes of the maister of the sentences . 10. a Duns a graye frier . ibidem Duns , by surname called Scotus . ibidem Duns ( as some write ) dyed of the disease called Apoplexia . ibidem Duns ( as the most part write ) was buryed quicke and alyue . ibidem

E ante . A EAres are as a tonnell to the body . 62. b Easter dayes celebration brought into controuersie . 83. a

E ante B Ebionites aff●rme Christ not to be before his corporall birth . 76. b

E ante C Ecpirosis defined . 134. b Echathenis a citi in Media . 174. b

E ante . G Egypt described . 161. a Egypt wherof called Aeria . ibidem Egypte it reygneth there , neuer or very seldome . ibidem Egyptians , why they honored Ceres for a goddesse . ibidem

E ante . L Elfridus kyng of England rauished with famous Scotus . 10. a Electe of God care not for thynges temporall . 13. a Elizeus refused the donation of Amon . 40. a Eleazarus brother to Simon Iustus what he was , and how many yeeres he satte . 272. a Eleazarus hys woordes to kynge Ptolome . 273. a Elohim , howe it is vnderstande of the 70. & what it signifieth . 276. a

E ante . M Emperours power ouer Byshops most authenticall . 41. a Emperours letters gathered together of the Byshops of the East and of the West . ibidem . b Emperours commaunded the sixte Councell . ibidem Emaus what it was after the euersion of Ierusalem , Emaus called Nicopolis Emaus how farre distant from Ierusalem . 131. b

E ante N Enuie letteth euery enterprise . 2. b Enuie disdayneth the felicitie of all men . ibidem Enuious men be riche with other mens loosse . 3. b Enuie looke more . ibidem . a Enuie the best souerayntie for eye sight . ibidem Enuie cannot hurt pacience . ibidem Enuious men tormented with other mens felicitie . 10. b Enuie more of that . ibidem Ennius , Virgil Plautus , Cecilius Terentius , and Tullius , accused for takyng & translatyng other mens workes . ibidem Enoch , his bokes were before Moses bookes , hys bokes mentioned of Tertulian , and the auncient fathers . 127. a Enoche hys testimonie alledged of Iude not to be contemned . ibid. b Enos , what it signifieth . 131. b Enoche entreated of by Theophilacte . ibidem Enoche , and Helie entreated of Austen , writtyng agaynst the Pelagians . ibidem Enoche entreated of by Chrisostome . 132. a Enoch , hys translation entreated of by Theodoretus . ibidem Enoch , and Hely written of by Iacobus Naclautus . ibidem . b Enoch entreated of by Caluin vpon Genesis . ibidem Enoch entreated of by Chrisostom vpon Genesis . 133. a Pnos him , the electe people of God . 147. a Pnos , firste began to call vpon the name of the Lord how , it is to the taken . 148. b Pnos , tyme compared to thys oure tyme of England . ibidem Ende of hys dayes no man doth know . 201. a England first inhabited of the Grecians . 217. a England when it first receyued the fayth of Christ . ibidem

E ante . P Epitheton , a figure what it is , and for what cause it is vsed . 30. a Epitheton , vsed for iij. causes . ibidem Epistles and sermons conteyned in the three Tomes of S. Ambrose be forged . 39. b Epistles decretall forged . 44 b Epystles decretalles iudged of a Monke named Caltesen to be Apocriphall . ibidem Epistles , and certayne bookes fayned in Clement , and Anacletus name . ibidem . b Epistles decretall not cited for authoritie before the tyme of Carolus Magnus . 45. a Epistles decretall not alledged of none auncient writter . 44. b Epaphras one of the 70. disciples . 45. b Epicures spotted with bloude and slaughter . 56. a epicures do laughet rue religion to scorne . ibidem epicures counted chief felicitie to consiste in pleasure . 65. a epicures condemned Logicke . ibidem Epicurus dyd deride Gods prouidence of wordly thyngs . ibidem epicures preferred of Lucretius before all other Philophers . ibidem Epicurus of a most continent lyfe . ibidem epicurus a man of very spare diet , liuing onely with broune bread , and water . ibidem epicurus , hys disciples turned their maistres opinion to bodely pleasure . ibidem . b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , hath a double signification . 79. b epiphanius wher he was borne , he had to hys master verye godlye Monkes , he was prouoked to heresie , by the heretikes called Gnostici , he builded a Monasterie he was Byshop of Salamine , hys excellent vertues . 235. a. b epiphanius wrote traditions he was some tyme deceyued , he confuted Apolinaris hys frend ibidem b Epiphanius called of Hierome 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , hee condemned Origins bookes , he was reprehended of Chrisostome , hys sayng to Chrisostome . 236. a epiphanius miracle wrought vpon a begger . ibidem . b

E ante Q equitie defined .

E ante S Essaei , why they dissented from the Pharisyes and Saduces . 43. b Essaei , described of Iosephus in his booke de bello Iudcico . ibidem . Essaei , did loth mariage . ibdem Essaei contemners of riches haiuyng all thyngs in common . ibidem Essaei neuer chaunged theyr apparell . ibidem Essaei dyd neuer eat before they did call vpon God . 44. a Essei , when they disputed came together no lesse then a hundered . ibidem Essaei very superstitious on the saboth day . ibidem Essaei would not ease them selues , but couered it againe with earth . ibid. Esaye , whot he was and when he lyued 71. b Esaye much more noble then anye king by preeminence of visions 22. a Esaye manye thinges recouered of him ib. a Esaye counted of the auncient fathers an Euangelist ib Esaye martired by Manasses ibid Esaye , his woordes touchinge the woorkes of labour 222. a

E ante T. E the letter signifieth Externe and expresse . 28 , b

E ante V. Euangelium the etimologie therof and howe many thinges it sgnifieth 37. b Euangelia in the plural number betokeneth the sacrifices woonte to be offred for ioyfull ridinges 38. b Euangelium signifieth reward geuen to him that bringeth merye ti tidinges ibidem Eusebius wroote 15. bookes v. of them were of Constantine ib Euagrius Scolasticus wroote sixe bookes from the Empire of Theodosius the yonger vnto the 12. yere of Maricius the Emperor ibid Euphrates ranne through the midst of Babilon 47. b Euphrates a riuer in Mesopotamia . 136. a Eutiches , the heretik described , his heresie where it began , where he was condemned 233. a Eutiches called of Leo an impudent and vnlearned hereticke ib Euerye man shall dye for hys owne sinne 291. a Euerye preacher howe he ought to labour in the gospell ibidem

E ante X. Excommunicat persons are not to be taken as enemies 24. a Excomunicati , who they were ib Expositions of the scriptures hathe bene diuers at all times , yet not dissonant from the fayth 260. a

E ante Z. Ezechiell , and the whole histroy of his life and death described 278. a Ezechiel in hebrue what it signifieth ibidem

F ante A. F Signifieth facere . 28. a Faith defined ibidem Faithes etimologie geuen by s . Augustine . ibidem Faith woorketh by loue ibidem . b Fayth receaueth life of loue . ibidem Fayth as well to be confessed with the mouth , as to be beleued with the hart 29. a Faith ought to be declared outward lye de precepto ibidem Fayth described by her letters , is not the iustifyeng fayth , but faith declaratiue . ibidem Fayth called of the schole men fides formata . ibidem Faith iustifieng goeth before al maner of good woorkes as . S. Gregorye sayth ibidem Faith is the roote of al good works after . S. Augustine ibidem Faith called of the maister of the sentences the Faith , quae non est virtus . ib Faith in act doth naturaly go before the act of charitye as Lumbarde saith ibidem Fayth is established by the onelye written word of God 55. b Fayth defined 120. a Faith constant and stedfast in Christ is not impudencie as shameles papistes do say 211. a Fayth debated and concluded in latin . & at Smyrnium toke place . 23● Falling sicknes called sacer morbus 31. a False prophets appoint places daies meates , othes and vowes 56 b Fast of the manichees described by s . Austen 184. a

F ante E. Fecialis , an herlde of armes 33. b Fenell good for eyesyghte . 15. a Festiuall dayes of creatures are to be abrogate 190. b

F ante I. Fiber doth not bite of hys stones 54 Fides described after the letters in the woord fides ibidem Fides informis , faith withoute loue is the faith of deuils ib Fire in one hand a prouerbe what it meaneth ibidem Fire howe it shall come at the latter daye 71. b Fire , water , earth , ayre howe they shall remayne at the latter daye . ibidem Finger of God is called the holye ghost , and wherfore by the iudgement of . S. Augustine and Cirulus 33. a

F ante L. Fleece of wolle described by Austen and Ambrose 173. a Fleshe wherefore it was abstayned from by Apolinus , Thianeus and Pithagoras 188. a

F ante O. Foedus what it signifieth and the etimologye thereof ibidem Former councels maye be amended by latter councels 199. b Forsterus writeth a merye note in his dictionarye of Hebrue 227. a

F ante R. Fraunce when it enbraced the Orthodoxe fayth 117. a Frugalitie defined 91. a

F ante V. Fuluia a cruel & bloudy woman . 18. b Fuluia pulled Ciceros tong oute of his head when he was deade ib Fuluia rent in peces Ciceros tonge with a pin ibidem Fucies three in number and what they signifye . ●0 . ●

G ante A. GAlen described his strang experiment , how many bookes he did set forth , his death . 155. 116 gamas captain of the host infensiue to Chrisostome 85. b

G ante . E Gehezi striken wyth a foule leprosye . 40. a Gelasius mind for the receiuinge of both kindes 220. a Gentiles came of Iaphet a yonger sonne of Noe 12. b Gentils Athei 13. a Gerson condemneth the booke intituled the Roman of the Rose . ib. b Gersons iudgement of Councelles . 200. a Getae called of Appianus Daci . 4. b Getae were named afterward Gothi ibidem . b Getae people most barbarous cruel & vnthankefull ibidem

G ante I Gift of prophecy how to be expounded 80 a

G ante L. Glory of god defaced caused Moses to slea . 23000. persons at one clap . 284. a Glottony deuided into surfetting & dronkennes . 154. b

G ante O. God geueth man not only authority to do things , but also faculty and strength to do them . 5. a God executeth iudgement with seuerity in excommunication . 24. a God bringeth the wonders and miracles of the wicked to suche successe that the elect may vnderstand the deceipt of Sathan therby . 32. a God turneth his face agaynste all Southsayers ibidem . b God sate vpon his mercy seate and talked with Moises 38. b God addeth his plagues to them that doo adde vnto and diminishe the scriptures 55. b God will not be worshipt with doctrines of men 56. b God only to be soght for Councel . ib. God neuer chaungeth his minde as men do 57. a God forbiddeth to seke the truth of the dead 72. b God the first autor of the scriptures 128. b God more redy to shew mercy then iustice 157. b God how he is named of the latines and Grecians 200. a God geueth all thinges necessary to mans life 20● . a God how he is prouoked to anger . 215. a God truely worshipped 118. b God hath put in the soul of men . iiii naturall properties 258 a Good bokes of il men destroyed . 63. b Goodes more then neede bee the goods of the poore . 49. b Gouernour spirituall ought rather to dye ▪ then to consent to the Idolatry of the people 270. a

G ante R. Grammer is called , Ars trinialis and wherfore 31. a Great personages some delighte in wanton bookes 56 a Greater parte ouercame the better in the time of Achab king of Iuda in the time of Manasses , and in the time of Ieroboam 287. b 288. a Grecians aunswere to Pope Iohn the xxiii 234. b Gregorye the greate gouerned the church with great care and diligence 41. b Gregorye the greate confessed that th emperoure had rule and dominion ouer the priests 43. a Gregory the pope obeyed th emperour ib Gr●gorius Nazianzenus iudgement of councels 198. b Grocinus iudgement of Dionisius Areopag●ta 223. a Grunnire commeth of this worde Gry 10. a

G ante . Y Gymnosophistae described 202. a

H ante . A HArpocrates an image holding hys finger vpon his lippes commaunded silence

H ante . E Heauen and carth shal passe , but the woord of God shall not passe . ibid. b Heauen and earth shall witnesse agaynst vs 56 b Heauen and earth shall passe , what it meaneth 70. b Hebrewes had originall beginning of Sem Noes eldest sonne 12. b Hebrewes do call a maister Rabbi 73. b Hee that beleueth and is baptised shal be s●ued . ibid Helena a fayre mayd and well learned 39. a Helena kepte a victualinge house whome Saynte Ambrose called Stabulatia ibidem Helena builte a temple where shee found the crosse , a fable ibid. b Helena brought with her iii. nailes wherewith Christ was crucified a fable ibid Helias alone resisted many hundred of Baalistes 241. b Henry the firste called for his learning beauclearke 3. b Henriciam a Petrobrusani broght in the heresy of the Anabaptistes 167. b Hercules feete so much longer as other mens feete were 48 Hercules furlong longer then other furlongs ibid. a Heresis betokeneth election ibid Heresis wherof deriued , and what it signifieth ibidem Heresis taken in an il sence per Catachrelin 26 a Heresis taken of Saint Austen for an opinion ibidem Heresis deriued ( as some saye and write ) of thys verb 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifieth to leane to ibid. b Heresy is what so euer sauoreth agaynst truth ibid. a Heresy a worke of the flesh . ibidem Heretik differeth from a scismatik . ib Heretik defined of the scholemen ib. Hereticke hath 3. properties , false beleife , peruerse wil , and obstinacye ibidem Heretique hee is not that doth erre except there be in him a peruerse will to persist ibidem . b Heretikes and sectaries what they lacke 28. b Herode eaten with life 42. a Herodotus entituled hys ix . bookes by the name of nine muses 9. b Herodotus wrote al the history done in Europa and Asia by the space of 240. yeares ibidem Herostratus glory and renoum gotten by a mischeuous acte . ibid. a

H ante I , Hiero punished a poet for rehersing wanton verses before his wife 62. b Hiero embrayded for his vnsauery breth . 63. a Hiero his wife a straighte keper of chastity . ibid. a Hierome with vnspeakeable labors did study to obtain the knowledge of the thre toonges 55. a Hieroms sentence concerning the reprehension of Peter is not to bee graunted 238. a Hierome accused for puttinge other mens sayings and sentences in his bookes 15. b Hierom what yeare he died 7. b Hierusalem the cities name assigned of the Hebrewes 87. a Hilarius the byshop came of a noble parentage 51. a Hilarius a great louer of the poore . ib Hilarius occupied husbandrye that he might geue to the poore ibid Hildebrand was intronizate of hys soldiors without the consent of the clergy 4. a Histories ecclesiasticall from Christ vnto the time of Marice written by Eusebius , Socrates , Theodoretus , Sozomenus , Theodorus , & Euagrius ar comprehended in .34 . bokes and do count things don bi the space of .590 . yeres ib. b

H ante O Holy Ghost the onely interpreter of him self in the scriptures 79. b Homo Bulla a prouerb what it signifieth 301. a Hope is to be had of all men yet lyuinge 24. a Horsmen hauing cote armor of gold wer sene ouer Ierusalem to cours in the ayre by the space of fiftye dayes 65. a Hostia is deuided into two partes , of the schole men . 217. b

H ante V. Huldarichus epistle to the pope for the d●fence of maried priests 99. a Husband of one wife howe it is expounded ibid. b Husband why mencioned of Saint Paule . 96. a

H ante Y. Hyperbole what it is and examples of the same 78. b Hyperbole is much vsed in the scriptures ibidem Hypotyposis what it signifieth . 104 Hypocrites not contented with the name of Christ . 27. a Hypocrites desyre to haue other names , as to be called Dominiks Franciscanes . &c. ib. b

I ante A. I The letter signifieth integrity & fulnes of fayth . 28. b Iacob whether he sinned or no in bying the birth ryght of Esau . ibidem Iacob whether he lied or no in saying to hys father I am Esau ib Iacob in byinge the birthright whether he committed cimonie or no. ib Iacobs benediction vpon the Patriarkes expounded .3 . waxes 247. b Iacob Isaac his son was called Israell . ibidem a Iacobs blessinge geuen to Beniamin is applyed to Paule & what is ment therby 34. b Iames died before Peter .7 . or .8 . yeares 44. b Iames named Iustus supposed to be the young man that left his synnen cloth behind hym and fled awaye naked ibid. a Idolatria defined 270.

I ante E. Iehouah , howe it was written in the auncient bookes 122. b Iehouah was daungerous to be pronounced sauing in the sanctuary . ib Iehouah how it is deriued . ibid. Ieremias what he was 64. a Ieremias sanctified in hys mothers wombe ibidem . b Ieremias prophecied beyng but a chylde ibidem Ieremias prophecied the fal of Ierusalem by the hebrew letters .4 . tymes repeated ibidem Ieremias droue awaye venemous wormes in Egipt ibidem Ieremie stoned to death in egipt . ib Iesus Christ is the searcher of mens hartes 286. a Iewes brought vp in the studye of prophets euen from their youth . ibi Iewes not called Hebraei , of one Heber , but of Abraham . 136. a Iewes their vayne dreames . 226. a Ignorant man is not a diuine , but a distayner of diuinity 55. a

I ante L. Iles in this parte af the Bethzacaran wer all called Britanie 217. a Illotis pedibuset illotis manibus what is signified therby . ibidem . b

I ante M. Image and similitude of God in Adam what it is 139. b Image and similitude how they differ ibidem image of god is not made with mans hande 100. a Images deuided into .2 . sorts 271. a images throughly intreated of 100 a images made by mans hands be nothing but earthly & corruptible . ib Images were abhorred of the primatiue church and for them Constantine the .5 . was called Iconomachus in derision ibidem . b Imago dei , and ad imaginem Dei , how they differ 142. a images decreed to be retained in the church by the 2. counsel of Nice . ib. b

I ante N. Incantacyon deuyded into foure kinds ibid. a Incantation hath four spices Geomancy , Hydromancy , Aeromancy and Pyromancy ibid Incantators who be so called ibi . b Incestuous persons taxed 292. a Incestuous persons by carnall medling , who are so iudged ibid Incestuous men murtheres and Pirates are admitted bishoppes and priestes among the Papists , and maried men refused . ibid. b Inductio defined . 219. Inchaunters haue lost their faith . 33 Inchauntment brought from the Persians ibidem Inchaunters of Pharao resisted Moises by enchauntment ibid. a Inchaunters by the sufferaunce of god do make the elements to shake . ib inchaunters trouble the minds of men & kil them force of enchaunting . ib Inchaunters of Pharao why they could not turne dust into life , and an aunswere to the same ibid Inchanters of Pharao confounded by a vile and base thing ibidem Infirmity of man is to be regarded Infauntes when they receyued the Eucaarist 262. b Infantes receiue the Eucharist at this day in the church of Lotharingia 263. a Interpretacion of the scriptures diuided into diuerse senses 246. a Interpretations of many men with out the spirite of God are called of Saint Peter priuate interpretation ibidem Interpreters of the scripture in number .72 . commonly called Septuaginta 273. b Inuocation of Sayntes falslye advouched 87. b

I ante O. Iob a figure of Christ in what respecte 250. b Ioannes Fysherus Bishop of Rochester sediciously withstod king Henry the eight when he died . 124 Ioannes Gutenbergius first inuented printing ibidem . b Ioannes Raulius condemned the fables of Openus Dauus ibid Ioannes Meldinensis author of the Roman of the Rose 63. a Iohn the Euangelist described with his life 76. a Iohn was bishop of Ephesus ibid Iohn had the region of Asia ibidem Iohn when he was bishop of Ephesus there is no certaynty ibi Iohn being very aged went to Ephesus after the death of Timothy . ibi Iohn wrote his Gospell to resist the heresies of Cerinthus and of the Ebionites ibid. b Iohns persecution ibid. b Iohn wrote many miracles before his death ibid Iohn hath many miracles falsly imputed vnto him ibid Iohn builded not church in his own name at Ephesus ibid. a. 77 Iohn dranke poyson ibid. a Iohn by his praier threw down the great temple of Diana ibidem Iohn committed a young man to the tuicion of a bishop ibidem Iohn reuoked the same yong man , from theft and murther ibidem . b Iohn departed from the bathing hous where Cerinthus was 78. a Iohns death is of no certainty ibi Iohn dyed 68. yeares after christ . ib Iohn banish into Pathmos . ibid , b Iohn wente downe a liue into his graue ibidem Iohn also supposed to be the young man that left his linnen cloth and fled awaye naked ibidem Iohn reproued of the angels for falling at their feete ibidem Iohns diciples weaker , then the newe doctrine mighte be exhibyte vnto them 37. a Iohns twoe of that name 60. b Iohn the Apostle delyuered vnto Chrisostme a booke 84. a Iohn and Philippe the Apostles apparision to the Emperor Theodotius 908. b Iohn the Pope was depriued from the papacye for fleing from the councell of Constance 133. b Iohn .23 . pope discribed 234. a Ioel the sonne of Pathuell is not discribed in the scriptures , his authoritye muche estemed of Peter & Paul : his death vncertain . 261 a Iohels woordes concerning certaintie of remision of sins discussed . ib Ionas reprehended by Loth 52. b Ionathas was espied by Lots . 52. b Iouinian impugned of s. Hierom. 87 Iouinianus discribed his heresies by whom they wer condemned 64. b Iouinianus Emperor of Constantinople described 96. b

I ante R Ireneus described 82. a Ireneus sayinge concernynge doctrine in the churche 24. 2. b

I ante S. Isaac called Christ ibidem . a Isaac Abrahams sonne was the figure of Christ 180. a Isaac in hebrue what it betokneth . Isaac liued with Sem. 110. yeres ib Iscariots what it signifieth 285. b Ischschah , what it signifieth ib Ishe in hebrue betokeneth a man & how it is written ibidem Isis reported to haue firste founde out the Egiptian letters ib Isis wherfore she came from Achaia vnto Egipt ibidem a Ismaell was borne withoute the woord 182. a Ismaell not promised of god is onelye the sonne of the flesh ib Israell of diuers men diuerslye expounded ibidem Isrell interpreted in the booke of hebrewe names ibidem Israell howe it is expounded 140 Idea called of Plato firste shape or intelligence of thinges 103. a

I ante V. Iudas Machabeus purified the temple of Hierusalem againe the 25. daye of Nouember 6. b Iudas Machabeus withstode the commaundement of Antiochus ib Iudas Machabeus slaine in battel by Demetrius ibidem Iudas Lebbius described 137 b Iudas admitted of Christe to the laste supper 244. a Iudas infidelitye dyd not corupte the rest of the disciples at Christs supper ibidem Iudgments of god are called Abisus profunda 157. b Iulianus Apostata scofinglye demaunded what maner of spech the serpent vsed 69. a Iuorye good for the white dicease of women 54. a Iust man geueth hys breade to the hungry 50. a Iustice ( as Cicero writeth ) is obedience to lawes written & made 36. a Iustification throughly discussed 193

K. KEdoschim , in the hebrue tounge what it signifieth 250. b Kinge commaunded to haue Gods bookes alwaies in his hande 56. a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in Greke , what it signifieth 76. a

L ante A LAwes made at Athens concerning women . 3 in number 8. a Lapis Lidius what it is 19 a Lapis Lidius is not the lode stone . ib Lapis Lidius is called heraclius , not of Hercules but of heraclia a city . ib Lapis more les then Saxum . 52. a Laicus , wherof it commeth , & why so called ibidem Laocoon , the fyrst thrust hys speare into the wodden horse at Troy . ibi . Laocoons image cut out ex vno lapide . ibidem . Lapis is that whych is digged or taken out of the grounde ibidem Lapis betokeneth a myle ibid Lawful to vse lots ibidem Land of the liuing why so called . 71 a Law deuided into thre parts . 93. b Lawe iudaicall remayneth concerning the substance 94 a Lamech .2 . thynges are to be noted in hym Lactantius Firmianus described . 212. & .213 . a. b Lawe wrytten in figures , and the hebrew toung cannot be translated without great labour . 272. b Law when it was made . 279. a

L ante E. Let hym that standeth , take heede that he fall not 24. a Leages confirmed by a sowe slayne with a flynt stone 33. b Leo .1 . desyred the emperor Theodosius that he would commaunde a generall councell to be kept in Italy ibidem Leo .10 . would not defraude his soul of the pleasures of thys lyfe . ibi . a Leo .10 . was called Iohannes Medices before hee was Bishoppe of Rome 65. b Leo .10 . was instructed with good literature from hys youth . ibidem Leo .10 . was made cardinall at the age of .13 . yeares by Pope Innocentius ibidem Leo .10 . geuen to delicate idlenes of the body 66. a Leo .10 . loued Musicians , wyne , & costly fare ibidem Leo persecuted the Gospel with insaciable hatred agaynst Luther . ib Leo made a wycked answer to Cardinal Bembus ibidem leo called the Gospel of Christ a fable ibidem Leo did spread abroad most large & foolysh pardons ibidem Leo had many of hys garde slayne when he went to Masse . ibidem Leo enriched hys bastards ibidem Leo sytting at a banquet and being very mery dyed ibidem Leo spake .3 . wordes when he dyed concernyng the ouercommyng of the Frenchmen ibidem . b Leo Bizantius wordes to a certain rayler 215. a Letter that killeth which it is 250 a

L ante I. Lia , signifieth labour 13. a Lia , lyfe actiue ibidem Libellatici what they were 24. a Liberal sciences .7 . in number , and why so called 31. a Litle ones , why they be so called in the scriptures 35. a Liuius counted the Prince of al latine Historians 33. a Liuius hath onelye of these bookes which he wrote being .120 . in number , onelye three decades , and an halfe remayning ibidem . b Liuies fame brought noble men to Rome to see hym . ibidem Liuie lyued .80 . yeres ibid Liuie dyed the .4 . yeare of the empire of Tiberius ibidem . Liuie buried at Padua ibid Linnen twyned , what is ment therby 172. b Litanie when it was inuented . 209. a Litanie deuided into a greater , and into a lesser ibi . b

L ante O. London built of Brutus 5. a London founded when Helye was high priest of Israel ibidem London fyrst named Troynouant . ibidem Lots be of three kindes , diuisoria , consultoria , diuinatoria ibid. b Lot diuisoria tollerable ibidem Lot consultoria & diuinatoria wicked . ibid. lots may be vsed in geuing almes to one of .2 . poore persons hauing nede Loue is deuided into .2 . kinds 242 a

L ante V. Lucianus Atheos torne with dogs . 17. a Lucian wrote workes in Greeke to the number of .171 . ibidem Luke who he was , and what workes he set foorth 75. a Luke learned the Gospel , not onely of Paul , but also of other Apostles ibidem Luke wrote the Actes of the Apostles in order as he saw them . ibid. b Luke , how long he lyued . ibidem Luke had no wyfe . ibidem Luke buried at Constantinople . ibi . Luke both a paynter and a Phisition . ibidem Luke was hanged vpon a greene Oliue tree . ibidem Luke ( as Platina saith ) had a wife . ibidem

M ante . A MAn may geue office , but not facultie to do the office dulye . 5. a Man fallyng is to be corrected with the spirite of lenitie . 24. a Mahomet was first a poore man , a byer and seller of camels . 30. b Mahomet acquaynted with Sergius the moncke an hereticke . ibi . Mahomet tooke vpon hym to reforme the old law & the new . ibid. Mahomet , won great realmes . ibi . Mahomet at the age of 40. yeares dyed of the fallyng sicknes . ibidem Mahomet feyned the aungell to bee sent to hym in message . 31. a Mathematicum , what it signifieth . ibidem Mathew had two names . 34. b Maxentius drowned in Tiber. 39. a Magistrate ecclesiasticall & magistrat temporall distinct things . 40. a Mansoleum the tombe of Mansolus kyng of Caria . 47. a Massilienses beyng a heathen of a very pure and incorrupt lyfe . 62. b Massilienses neuer heard comedies or playes . ibidem Man , first and the second difference betwene them . 70. b Mans doctrine forbidden to be beleued as necessarie to saluation . 87. b Marcionistes taughte that Christ suffred but by opinion . 92. a Mariage of Priestes attempted to be broken of Siricius in Spayne 96. b Mariages touched of the Sorbonistes with a banbery glose . 97. a Mariage of ministers after theyr entraunce into theyr ministery approued by Councels and scholemen . ibidem Mariage of priests allowed by S. Austen . 99. a Magistrates , whereof admonished by Cato the elder . 103. a Maximus Byshop of Hierusalem , hys eye put out , and hys hamme cut of . ibidem Manes described , his cruell death , hys sect , where and when it spred abrod , and how long hys heresies were helde of S. Austen . 124. a Marcion the hereticke described . 125. b Mathusalem , how long he liued . 128. a Marcion the hereticke called of Policarpus the first begotten sonne of Sathan . 283. b Man ought not to marry hys brothers wyfe . 290. b Men now liuyng for the most part not worthy the name of Christians . 27. a

M ante E Melciades and Siluester dead before Constantine was baptized . 39. b Men wrote firste in the leaues of Palme trees , afterwardes in the rindes of trees , afterwardes in volumes of leade , and in claye , & afterwarde in waxe . 45. b Melchisedech , first founder of Hierusalem . 87. a Men to bee detested , are of three sortes . 91. b Messias , howe called in Greeke and Latine . 119. a Menander described . 138. b Medici suscitabunt , translated of the 70. for mortui resurgent . 276. a

M ante I Minerua founde out clothyng , weauyng and spynnyng . 8. a Minerua feygned of the Poetes to be borne of Iupiters brayne . ibi . Minerua and Neptunus contended who should geue the name to Athenes . ibidem . b Minerua , throwyng a speare vpon the grounde brought forth an Oliue tree . ibidem Misonianus a valiaunte horseman laughed to scorne diuinations . 33. a Misonianus killed the birde wherwith the Romaines would haue taken diuination . ibidem Miracles and signes of the Lord in numerable . 57. b Michael the archangell and the deuill stroue and disputed about the body of Moses . 129. a Millinaries heresie described , and who was the first authour therof . 222. a Ministers and Priestes were maryed in Epiphanius hys tyme . 225. b Mindes sluggishe are to be excited and stirred by examples & threatnynges of the law . 278. a

M ante . O Momus the God of fault findyng . 10. b Monarchia , what it is . 25. a Monckerie , no mencion made therof , by anye worthy writer 200. yeares after Christ . 44. a Monckerie began about the end of . 300. yeares after Christ in Egypt and about the begynnyng of 400. yeares . 45. a Monkes first that were , Anthonius Pambus , Macarius and Paulus . 45. a Monkes two kinds ibidem Monasticall life rehearced of Basilius ibidem Mordred slayne in battell besides Glastinburye 62. a Modestie defined , the commendation and effects therof . 92. b Moyses , his birth and death . Hee was the firste that gaue letters to the Iewes as Eusebius writeth 127. a Moyses , why he was called a priest 138. a

M ante Y. Mysterium , the Etimologie thereof and how manye wayes it is taken 34. a Mysteries of God are to be searched with great reuerence 55. a

N ante A. NAzianzen counted the hospitall of Basilius to be nothinge inferiour to one of the .7 . wonders of the worlde 48. a Nazianzen counteth 3. other things to be three of the 7. wonders of the worlde , and what they be ib Nabuchadonozor described . 262. a Nane was called Iesus when hys name was geuen long before 130 b Naretia Budea a verye frowarde woman and her death 216. a

N ante E. Neptanus , smitynge the grounde brought forth an horse 8. b Ne gry quidem a prouerb 10. a Nemesis a goddesse , punisher of offenders 47. b Nemesis called of some fortune ib Nemesis called Adrastia of Adrastus the king ibidem Nemesis called Rhamnusius of the towne Rhamnutia ibidem Nero the Emperor fished with golden nets 104. a Nero the Emperor was thoughte to haue ben Antechriste 287. b

N ante I Nicence councell speaketh of certain degrees in the church 24. b Nicen councell 41. b Nicholaite , a secte of heretikes making their wyues common 56. b Nicolaus had a faire woman to his wife . ibidem Nicolaus , praysed Clemens Alexandrinus ibidem Nicolaus the popes words to king Lotharius hauinge twoe wyues 153. b

N ante O. Noctua volauit , a prouerb 9. a Nothing spoken that was not spoken before 16. b Non anginam patitur sed argentanginam , and whereof it sprange 18. a Nothing more desirous of reuengement than a fearce woman ibid. b Nothing more cruel than a raginge woman ibidem Nothinge weaker than Sathan if God do resist him 32. a No man can conuenientlye minister the woord , and also the table 40 b No pope hath a better spirite than Peter had ibidem Nothinge so sumptuous but tyme doth dipatch it 48. b Noble , honorable , and worshipfull men ought speciallye to reade the holie scriptures 56. a Noe whye he should not be accused of dronkenes proued by three reasons ibidem Noe whether he did ill in cursinge Canaan 154. b Noe whye he cursed Cham and not Canaan 155. a Noe called of some Iamin 156. a Noe with sorowe of minde did pronounce the curse vpon Canaan ib

O ante F. OFrings in the church verye auncient 50. b

O ante L. Oligarchia , consisteth in tyranye , and is to be remoued from the church 25. a Olde garments & old bottles what they signifi 37. a Oliphant his nature described 53. a Oliphants where they breede , and where they be greatest ibidem Oliphants made verye tame ib Oliphantes vnderstande the language of their teacher ibidem Oliphant described throughlye ib Olphants teeth true Iuorye ib Oliphantes do kneele and rise , and haue not onelye one bone in thei● knees as some do write . ibidem . b Oliphants feare fire greatly ib Oliphants do not gender before the age of 20. yeares ibidem Oliphant toucheth no more hys female when she is greate 53. b Oliphantes liue 200. yeares 54. a Oliphantes worship the sunne and moone ibidem . a Oliphants when thei be hunted do not strike their teethe into trees ibidem Oliphants eate greate blockes and deuoure stones ibidem Oliphants loue dates aboue al other thinges ibidem Olde and newe testament how thei differ 168. b

O ante P. Opinari what it signifieth 91. b Opinio , fides , scientia , scrupulus howe they differ ibidem . b Opinion somtime taken for a phantasie , somtime for estimation and commendation 92. a

O ante R , Oraculum , whereof it is deriued & what it signifieth 38. a Oraculum , somtime signifieth the church or place wher oracles are geuen ibidem Oraculum doth signifie a shorte and worthye sentence ibidem . b Oraculum Apolinis , Sibillae folium . Ex tripode dictum thre prouerbes which do signifie anie thing to be so true as truth it selfe ibidem Origens booke wherfore condemned 85. a Oracles of Apollo deceiptfull 89. a Orthodoxum , what it signifieth 100. a Origin described Origins maisters 136. a Origen wrote 6000. bookes 137. a Origen what persecution and torments he suffred ibidem . a Origens death ibidem Origen ill reported of the learned for vsing allegoryes 255. a Originall synne of Marye is called into controuersie 265. a

O ante T. Otho , Archbishop of Colon made an oration of the Emperors side for the election of the pope 40. a

O ante V. Ouidius , whoe hee was and his life 15. b Ouidius in great fauor with the emperor 16. a Ouidius exiled into Pontus by Augustus where he died ib. a Ouidius exiled for abusinge Iulia , the Emperors daughter ib Ouidius ( as others saye ) exiled for writing the booke de arte amandi ibidem Outwarde vaile what it signifethe 172. a

p ante A PAtria , howe it is deriued . 2. a Paules Churche brent diuerse and sondrye tymes . 5. a Paules crosse throwen down with an earth quake . ibidem . b Paules Crosse builte agayne by William Byshoppe of Cantorbury . ibidem Paules Church buylt as some suppose by Mulmusius . 6. a parasitus , whereof it commeth and what it signifieth . 14. b parasitus , was an honest man . 15. a parasitus , hath the luste sillable saue one longe . ibidem Parmenion sent letters to Alexander and accused philippe the phisition . ibidem . b pausanius , beyng of great age neuer vsed phisition . ibidem Pacience maketh the conuicte better then the victor . ibidem . a pacience more intreated therof . ibid. paule dothe stricke with Anathemate , hym that preacheth any other doctrine . 24. b paul preached at Thessalonica . 25. b Paule wrote twoo Epistles frome Athenes to the Thessalonians . ibidem . a Paule , why so called diuerse iudgementes . 34. b paule , so called of Sergius as Hierome writeth . ibidem Paule before hys conuersion called Saulus , and after Paulus , as some suppose . ibidem Paule ( as Origene thyncketh ) had two names . ibidem paules conuersion diuersely written of . ibidem paule , when and at what tyme conuerted . ibidem paule was conuerted 7. and 6. monethes after the Ascension of Christe . ibidem Paule hadde a wyfe as diuerse do write . 34. b paules stature described of Nicephorus . 35. a paules wyfe mencioned of Eusebius . ibidem . a paule and peter suffred both in one day and vnder one tyrant . ibidem paule slayne twoo yeares after the death of Peter , as Abdias writeth . ibidem paules death , the cause thereof not recorded . ibidem paules death thought of Chrisostome to bee for alluryng to the fayth Neroes harlot . ibidem paule called of Nero , a corrupter , a knaue , and a wycked manne . ibidem paule counselled of Nero , to turne agayne hys harlotte from the fayth . ibidem Paper named Carta of Carthage , the Cytye whence Dido came . 45. b Parchment inuented after Paper . ibidem Parchement named Pargamena . ibidem Parchemente named Membrana . ibidem Parasanga , vi . myles , and a quarter . 48. b Paule wente to Hierusalem not to receyue any doctrine of the Apostles . 58. b Parochi , what they be . 67. b Parentes firste , not safe agaynste temptation in paradise . 70. a Paules saying ( haue we not power to leade about a wife ) is of diuers diuerslie expounded . 98. a Paule led not his wife wyth hym when he went aboute to preache . ibidem . b Paule had a wyfe after Ignatius , hys authoritie . Paules mariage proued by this worde Circumducendi . ibidem Paulus , patriarche of Constantinople left hys cure , beyng taken with a feuer . 100. b Patripassiam , heretickes so called . 125. a Patriarches marieng twoo wyues at once what mystery they did set forth . ibidem Pastors teaching Christ & hys doctrine are to be heard . 186. a Patience , the commendation and effectes therof . 215. and .216 . a. b Papias , of a very dull witte . 222. a Paules mynde in willyng younger widowes to mary . 232. a Paul truly reprehended Peter for dissemblyng with the Gentils . 238. a Paule why he feyned hym selfe a Iewe , and why he circumcised Timothie . ibidem . b. & .239 . a Papistes make the text of the scriptures doubtfull & vncertain . ibi . b Papistes do consent in persecution and do dissent in sectes . 241. a Paphnutius alone resisted the Councell of Nice . ibidem Paschal lambe was a figure of Christ 252. a Paphnutius described . 272. a Paracletus defined . 288. a Paraclytus wrytten wyth ypsilon , what it signifieth . ibidem . b

P ante . E Perfecte Sacramentes of saluation cannot be committed vnto them that be settled in olde traditions . 37. a Peter would haue refused the Empire of Nero , if Nero had offred it hym . 40. a Peter imagined the kyngdome of of Christ to be terrestriall , ibidem . a Peter woulde not take the care of the poore leaste he should be hyndred to preache . ibidem . b Peter would not suffer Cornelius to fall downe before hym . 42. a Peter wrote the seconde epistle agaynst those blasphemers whiche would haue a newe woord beside the worde of God . 58. a Peter brought the keyes to Chrisostome . 84. ● Peter , wherof he tooke hys name . 125. a Pellicanus , hys exposition of these woordes . Credo videre bona domini . &c. 183. b Peter why he dissembled . 238. b Peters wordes to Simon Magus discussed . 240. a Peace of the mind & conscience . 252. b Peace of the worlde in deede is no peace . ibidem Peace of Christ is perpetuall . ibidem Peace of the godly retayned onely by fayth . ibidem Peamain , what it signifieth in Hebrew . 274. b Petrus Gallatinus woordes vttered agaynste hym selfe . 275. b Peter why hee was reproued of Paul . 280. a

P ante . H Phileni , two brethren that dyed for theyr countrey & their history . 9. a Phisitians ought to be faithfull . 15. a Phisitian begynneth where a Philosopher endeth . ibidem . b Phisitian best pleased when other men be diseased . ibidem Philosophers , the Patriarches of all heretickes . 30. a Phariseis , and Iohns disciples rooted in the traditions of their forefathers . 37. a Pharisie , the worde wherof it commeth and what it signifieth . 42 , b Phariseis what they bee , and why so called . ibidem Phariseis had many prophane and wicked opinions . ibidem Pharisies consented to the death of Iohn Baptiste . ibidem Phariseys proude and bostyng of theyr workes . ibidem Phariseys , did were long garments and made brode hemmes in them ibidem Pharisies philacteries were of purple as Epiphanius , and others do reporte . 43. a Pharisies , where they tooke occasion of theyr philacteries . ibidem Philacterium , what it is . ibidem Phidias made the Image of Venus , and the Image of Nemesis , 10. cubites hyghe . 47. b Pharisyes accusation refelled of Christe with 4. sillogisticall argumentes . 284. a

p ante . I Piramides in Greeke wheerof it commeth . 46. b Pighius mynde of the Councell of Constaunce . 235. a

P ante . L Plato , hys bookes conteyne the first parte of Genesis . 6. a Plato firste called Aristotles , and afterwarde Plato . ibidem Plato , so called of broade shoulders , or as other write of a broad visage . ibidem Plato liued sole and chaste and dyed at the age of 81. yeares . ibidem Plato shewed to Socrates in hys dreame by a white cygnet . ibidem Plinius secundus , wrote the natural historye , and in whose tyme hee lyued . 14. a Plinius counted pater fabularum . ibi a Plinius would leese no tyme . ibidem Plinius perished in the hyll of Vesuimus . ibidem Plinius Cecilius , nephewe to the first Plinie . ibidem Plinius wrote elegant epistles . ibi . Plinius secundus wrote an Oration named Paniegericus to Trayane the Emperour . 14. b Plinius made consull of Trayane . ibidem Plinius helped the daughter of Quintilian . ibidem Plinius succoured Martialis the Poete . ibidem Place bee it neuer so holye cannot keepe man from sinne . Placenta taken for Messias hym selfe . 275. b

p ante O. Poete strycken blynde for vsyng the mysteries of God . 34. a Pope holper then Peter , and the aungels . 42. a Pope to be abhorred as Antichriste ibidem Poore people ought to bee relieued with the goods of the church 49 a Pope tooke example of Dioclesiane for priuies to kisse his feete 51. b Pope doth curse in the name of Peter and Paule 56. b poligamia condemned by S. Paule counted lawful among the Iewes 96. a popes election when it began to bee confirmed of the Emperor 234. b popes bond slaues do kisse his feete 171. a policarpus discribed 283 a

P ante R. Procumbentes , what they wer 24 b prophanum , the etimologie thereof and howe manye significations it hath 34. b Prophanum , written of some with P.H. and by old authors with . F ibidem . b propitiatorum , howe named and what it signifieth 37. b prophets are the mouth of God 57. a prophesies of Oseas , Amos , and Zacharye whye they were placed among the smale prophets 72. a prophaeta what it signifieth 74. a prophetare , in the scriptures taken diuerse wayes . ibidem Prophetes false are vnderstand by the name of a prophets . ibidem . b Prophetes false are knowne by iii. notas . ibidem Prophetes godlye are knowne by three tokens . ibidem Priuate interpretation what it signifieth . 79. b Priuate interpretation geuen onely by the holy Ghost . 80. a Propheticall doctrine what fayth and credit it requireth . ibidem . b Priestes wyues and chyldren cruelly handled of the Papistes . 96. a Priesthoode doth not breake matrimonie . ibidem . b Priestes that they ought to keepe theyr wyues Paphnutius in the Councell of Nice proueth . 99. a Praxeas an heretike . ibidem Proscription , is of diuerse significations . ibidem priestes , lawfull for them to marry . 224. a prayer publique to be ioyned with fastynge commaunded of Sainte paule . ibidem . b priestes of the olde lawe were not contaminate with simple copulation . 226. b primas fides discussed . 228. b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , how it is vsed . ibidem prophetes and Apostles had errours in theyr Churches . 243. a priscillianistes defended theyr errours by allegories . 252. a probet seipsum homo , discussed at large . 264. a proufe of our selues wherein it consisteth . ibidem . b priestes what thynges doth commende and set them forth . 269. a properties of God to bee attributed to creatures , is moste detestable . 272. a promise of God expounded by S. paule . 279. a

p ante V publius decius the Father and the sonne , slayne for their countrey . 2. b purple coulor what it signifieth . 172

p ante y pythonissae , what they bee and why so called . 32. b

Q ante V QVirites , what it signifieth . 14. b

R ante A RAzias acte recorded in the Machabees not commended . 7. b Rachell , signifieth Ouen a Shepe . 13. b Rachell , lyfe contemplatiue . ibidem Rachell , why she stole her fathers Idoles , & what it signifieth . ibid. Rabbi , wherof it commeth . 73. b Rabbini , what they are . ibidem Rabbi , title thereof redemed of the Iewes by fauour and mony . ibid Raah in Hebrue , what it betokeneth . 160. b Raylyng is to be auoyded of Christian men . 215. b Raylyng agaynst a good man returneth to the rayler & abydeth not in the good man . ibidem Rationale , what maner of garment it was . 268. a

R ante E Religio , the etymologie and signification therof . 9. b Redemption of the soule of man are hys owne riches . 50. a Reuengement , examples therof . 216. a Rentynge in pieces of the dayle , what it signified to the Iewes . 173. a Repentaunce wherin it chiefly consisteth . 240. a Redemption is of two sortes . 266. a Redemptio praeseruatiua , more suttle then sauory . ibidem

R ante I. Righteousnes what it signifieth & howe manie waies it is taken 37 b Righteousnes in hebrue howe it is called , with the signification therof . ibidem Righteousnes is not a parte by it selfe but is the mother of all vertues 36. a Righteousnes speciallie taken is one of the .4 . Cardinall vertues ib. a Riche men excell because they haue occasion to helpe other 50. b Ribbon in the Caldis and Siriane tonge signifieth a maister 73. b

R ante O. Rome was withoute a Phisician 600. yeares 15. b Romans in time of miserie choi●● Dictatorem 25. a Romans referred weightie matters to quirites ibidem Rome not conuerted to the faith in the tyme of Constantine 40. a Rome , the citie , receptacle and seate of Antichrist 61. b

R ante V. Rudis what it is , and howe manie thinges it signifieth 36. b Rudis in Mathewe howe it is taken ibidem Rudis a substantiue what it signifieth 37. b

S ante A. SAthan perswadeth crueltye vnder colour of righteousnes 24. a Sacrum what it signifieth , and howe manye waies it is taken 31. a Salitores what they be 32. b Salomon had two names 34. a Saduces what they were , & wherof they tooke this name 43. a Saduces had manye duilishe opinions ibidem . a Saduces enemyes to the pharises ibidem Saxum is properlie that stone which is cut out of rockes and quaryes 52. a Sathan whye hee vsed the serpent , rather than anye other beaste 69 b Sathans properties with his suggestions 89. a. b Saba what it is , and howe manye significations it hath 133. b Salem had three names , and what they were 158. a Saritha deriued of Israel , what it signifieth 160. b Sacramentum where it is vsed and not vsed 174. b Sacramentum , what it is . ibidem Sacramentum taken of Vegetius , for an othe 175. a Sacramentes instituted of GOD onely . ibidem Sacramentum , intreated of , by Augustine . ibidem Sacramentes , two onely recited of Tertulian . 175. b Sacramentum , wherein it doth consiste . 176. a Sara beynge barren gaue Agar to Abraham to wyfe . 181. b Sara , what it signifieth . ibidem Saintes lyuynge in heauen ought not to be inuocated . 212. a Sacramentes whereof they take their names . 217. b Sacrament of the body and bloude of Christ hath three similitudes in it , after the Iudgement of all the fathers that were before Gregorye . ibidem Sacrament , when the naturall property therof is chaunged . ibidem Sacramentall breade and wyne is not transubstanciate . ibidem Salomon , what thynges he desired of God in hys prayers . 276. a Sampson , with the Iawe of an asse , slue a thousand Philistines . 280. b Saboth day of auncient institution 188. b Sabbatum , is of a large significacion . ibidem Saboth spirituall . ibidem Saboth an outwarde ordinaunce of Religion 189. a Saboth manifestly expressed in Nehemias ibidem Saboth commaunded of God to the whole familie ibidem . b Saboth commaunded for what causes . ibidem Saboth breaker who is . ibidem Saboth , exempte frome all bodely workes . 190. a Saboth is cerimoniall and morall . ibidem . b Saboth day chaunged in the primitiue Churche ibidem Saboth sanctifieng of the Christians . 191 a Saboth abusers , Saboth kepers , and Saboth contemners . ibidem . b Saboth to be dispensed with all for necessities sake . ibidem . b Saboth hath a mysticall signification . 193. a

S ante . C Scotishes of whom so named . 10. a Scotus disciple of Beda . ibidem Scotus a great Philosopher . ibidem Scotus lyued in the tyme of Carolus Magnus and Bertram . ibidem Stotus translated the bokes of Dionisius the martyr ibidem . a Scotus made a booke of the body and bloud of Christ . ibidem Scotus teachyng children , was persed with writyng pensels , and so dyed . ibidem Scopae dissolutae , what they be , and what they signifie 18. b Scripture , whiche is called Canonicall . 19. a Scismaticke , who is he 26. a Scriptures sufficient to saluacion without tradicions of man 57. a Scriptures onely are the staye and piller of our fayth , and the fondacion of the Churche . 58. a Scriptures , dignitie and misterye thereof . 79. b Scriptures to be expounded of euery man , whether it be lawful . 88. a Scriptures , Cyprians sentence , touchyng the authoritie of the same ibidem . b Scriptures , without the Popes Canons are meare darkenes , as they say . 89. b Scriptures not written before Moses . 127. a Scriptures of the new Testament were written , after they were preached of Th apostles and disciples . 128. b Schaddai , in Hebrew what it signifieth . 220. a Scriptures , how they are made vncertaine . 24. b Scismatickes do separate them selues from the Churche , without iuste cause . 242. b Schisme , for what cause it ought not to be made . ibidem Schisme ought not to be made for diuersity of doctrine . ibidem Scriptures , who vnderstandeth them . 243. a Schisme ought not to bee made for disordered life of Ministers . ibidem Schisme , ought not to be made for rites , and Ceremonyes . ibidem . b Schisme , ought not to be made for vnworthy receyuers of the communion . 243. b Schisme deuided into thre kyndes . 245. b Schisme Apostolicall , what it is . 246. a Schisme hereticall , and who were the authors . 246. a. Schisme , schismaticall & who were the authors . ibidem Scriptures , when they grew more and more to be expounded diuerse wayes . Schiloh with He , wherof it commeth , and howe the 70. interpreters do vse it . 277. a Schiloh written with Ched , what it signifieth . ibidem . ● Scripture Canonicall of the Prophetes of the Apostles , what soeuer shal be spoken after them may be cut of , & haue no authoritie . 290. a

S ante . E Seruius , what he was , how many of that name , and what bookes they wrate . 33. b Seruius Sulpitius , a familiar frende of Cicero . ibidem Seleuchus , gouernor of the citie of the Locrecians 36. b Seleuchus , made holsom lawes ib. Seleuchus made an holsom statute that all adulterers shoulde lose both theyr eyes . ididem Seleuchus sonne , for adultery lost one of hys eyes . ibidem Seleuchus hym selfe for obseruyng the lawe , lost one of hys eyes , for hys sonnes faulte . ibidem Semiramis , recouered Babilon one part of her heare being down . 47. b Semiramis gaue a goodly note agaynst couetousnes . ibidem Semiramis , taunted Darius , for opening the graue , for money . ibid. Seuen wonders of the worlde nothyng remayning now , but vaine names , and titles . 48 b Sedechias the king saw his sonnes slayne before hys eyes 56. a Sedechias eyes put out . ibidem Sedechias bound in chaynes . ibidem Sedechias burned the booke of Ieremye . ibidem Sedechias carkas vnburyed . ibidem Serpent did not speake by his owne power , but by the mouyng of Sathan . 69. a serpent why he was called suttle . ib. b Serpent why not feared of the woman . 70. a Serpent had not the same shape of body , that he now hath . ibidem Serpent , that deceyued Eue , what he was . 67. b Serpent why he tempted Eue rather then Adam . 70. a Seth the sonne of Abraham did first ingraue heauenlye discipline in two pillers . 127. a Seth discribed , and how he tooke his name . 131. a Seth & his nephewes inuented the science of Astronomie ibidem Senacharib , kyng of Assirians , murthered of hys owne sonnes . 135. b Sem , who he should be , there be diuers opinions 157. b Sem was 390. yeares old , when Abraham was borne . ibidem Sem the high Priest of GOD in Salem . 158. a Sem counted Noes eldest sonne . ibi . Sem king of rightuousnes , both by name and birth . ibidem Sem was the father of all the children of Heber . ibidem Sense literal defined when it must be vsed , from whence the knowledge of it commeth . 246. a. d Sense spirituall defined & deuided . ib Sense spirituall intreated of the fathers aswel grekes as latines . ib Sense allegorical , wholy & only applyed of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ibidem sense alligorigally how it was made in the time of the Heretikes , called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Philō declareth 247. a sense anagogical in Dionisius tyme vsed and applyed to the interpretation of the ceremonies ibidem sence allegoricall and Anagogicall , after Origynes minde ibidem sence of the scripture after Hieroms mynde ibidem sence of the scripture taken 4. maner of wayes after Augustine . ibidem sence historical defined example therof Sense aetiological defined example thereof ibidem sence literall , the chiefiest sence wherfore , when it ought to be vsed , and when not 248. a sence aetigoligalical & literal both one sence anagogicall , examples of it ib sence alligoricall , mingled with sence anagogical of Austine & Hieron . ib. sence of the scripture taken 3. maner of wayes after Hierome 250. b sence misticall of the scriptures somtyme do rather kill , then edifie , an example ibidem sence literall is the foundation of euerye doctrine ibidem sence of the scriptures drawen into allegories hath caused manye heresies to springe vp 251. a sence allegoricall geueth sixe obseruations 253. b seruauntes not to bee vexed with to much labor vpon the saboth dai . 190.

S ante I. Simon a craftye marchante of the greekes 36. a Simple what it signifieth and howe manye thinges 35. b Simplex , is called in the hebru tong Thom ibidem Simple men in Greeke are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ibidem simplisiti of doues what it signifieth simon of Athens daylye feasted the poore 51. a simon brake downe the hedges and walles of his orchards and garden for the poore ibidem Similes habent labra lactucas a prouerb , & the original thereof 102. a sinope a citi in Pontus of Galatia . 125 Sisiphi saxum voluere , a prouerb 177 simeon knew the Messias should suffer simion comforteth Marye ibidem Simonides , a veri famos Poet 200 b Siluius brother to Astanius , whie he was called Posthumus 216 similitude of nourishing 218. a similitude of vnitie ibidem single life is not to be vowed 131. a single life of his own natur hath not perfection 231. b single life wherefore to be preferred before matrimonye ibidem simulation when it is good , when it is euyll 239. a simulation of Christ ibidem simulation of Peter why it was euil simulation of Peter called of Augustine peruerse and hipocriticall ib singularitye is to be auoyded 260. b singlaritye an example therof 261. a simon Magus described , the whole course of his studye , he called hym self god , how long he practised magicke frelie , hee was wonne to the gospel by Philip the Apostle , when he opned & declared his dissimulaon , he said that Selene the harlot was the first concention of his minde when he came to Rome , he cōtentēded with Peter before Nero his death 262. a. b sinne againste the holy ghost fixe spices thereof are rekened 281. b sin against the holy ghost defined . ib sinne against the holy ghoste , called of Christ , blasphemi and railing . ib sin against the holy ghost , what called of Augustine 285. a sin against the holy ghost not vtterly trremissible ibidem

S ante O. sorcerer diuers sorts 32. b sortiligi what they be ibidem sozomenus and , Socrates ecclesiasticall writers 38. b socrates wrote 7. bookes ibidem sozomenus wrate nyne bookes ib sophodes was rebuked of Pericles for his wanton bookes vpon a faire person 62. b soule none can attaine by reason what it is 66. b soule defined ibidem soule a very substance & no qualiti . ib soule the substance therof is simplex substantia ibidem soule from whence it cometh , & how it entreth into the bodye 67. a soule how it is made and when ib soule formed of god a new 67. a soules doo not appeare after their death 72. b soules somtims called againe of god into their bodyes , be examples of the resurrection ibidem souls seperated from the bodies , doo remayne in the places , to whiche they are sent 73. a sprites damned do excercise them selues in desceitefull apparitions ibidem souls after death affirmed to appere of Rabanus and Gregorie , & that prayers do profyt them 72. b soule of man hath 3. powers 123. b soule with the 3. faculties memorie , minde , & wil , do represent the triniti somthings in the scripturs are commaunded generally , somthings perticularly 279. a somthings out of the church maie be exhibeted , that be good & profitable . 281 Sondaye to be sanctefied 189. a. b

S ante P. spires of Egipt , vaine & folish ostentations 46. a spires built bicause no monei should be left to the successors ibidem spires 3. built in Egipt of an vncredible hight , vnder which the kings of Egipt were buried ibidem spires in Egipte were 20. yeares in building ibidem spire in making had 3300. woorkmen dailye laboring about it ibidem spire spent in building . 1800. talents , in Radish roots garlike , & onions , which woorkmen deuoured ib Spire of Cheophes king of Egipt cost by estimation .2200 . tunnels of frenche crownes ibidem spires supposed to be made of Ioseph in Egipt for keping of corne ib spiridion described , & greatlye commended for his vertues 212. b spiridion reproued Triphilus for refusing the woord Grabatum 223. b spiridions miracles . 224. a Spiridion confuted a pratlinge and babling Philosopher ibid. a Spiridions wordes to a straunger that refused to eat flesh in lent . ib

S ante T Stephen stoned .7 . yers after christs ascention 34. b Strength sometime ioined with anger 36. a Stadium properly is a place where horses or men did wrestle or run . 48. a Stadium that is a furlong ranne by Hercules drawing his breath but once ibid Stadia three sortes Italica of 652. fete in length , Olimpica . 600. fete in length , Pithica . 1000. fete 48. b Stadia Italica .8 . do make a myle in Italy ibidem Strangled meates , when and for what cause forbidden of God . 116 : b Strangled meate what doctrine it setteth forth ibidem Strangled meates a law made therof 127. a Straungers howe entertained of Spiridion 186

S ante V Supersticion , etimology therof and how many waies it is taken . 30. b Sumptuous sepulchres are called Mansolea 47. a Sum of the 4. commaundement . 188. b Succession of wicked pastors do not proue a church 195. b Succession of true pastors much estemed in the primitiue church . ib. Succession Apostolique is nothing woorth without Apostolyke doctryne bid .

S ante W Swinkfeldius vtterly reiecteth the text of the scryptures . 239. b

S ante Y Synagoga what it betokneth . 30. a Synagoga signifyed by Lya wyth her bleare eyes ibid. a Syberite discommended of the Lacedemonians 63. a Syberite persons disordered and verye wanton ibidem . a syberites were the fyrst that taught horses to daunce at the sound of the trompe ibidem Syberitica mensa a glotonous table or belly chere ibidem Sybarissare to playe the Epicure . ib Synodus whereof it commeth and what it is 100. a Simbolum what it is and how many significations it hath 120. b Symbol of the Apostles called iudicium ibid Symbola what it signifieth allegoricallye . 121. a Symboles of Pithagoras ibid , b Simbolus in the masculine gender a seale or signet manuell ibidem Symacus and Aquilas translation preferd before the 70. interpriters

T ante A. TAlent of Egipt , 50. minae 46. b Talentum aticum minus howe much it is after Tounstall 4. b Talentum by a metaphor what it signifieth ibidem Talmud , the boke of the Iewes 30. Talmud signifieth doctrine or discipline ibidem Talmud , when it was written and made ib Talmud , when it was written , Petrus Galatinus assertion ibidem

T ante E. Temples hyghe and sumptuouslye built were often touched with lighning a token of gods wrath . 49 Templum domini Templum domini , howe to be vnderstand 209. a Testimoni of prophane authors speaking godlye and trulye not to bee reiected 127. b Tertulyan what he was , with hys life wholy declared at large 134. a Temple figurall doth rent his vaile 173. a

T ante H. Thessalonians searched the scripturs whither Paul preached true or no. 19. b Thessalonica what it is , and wherof it tooke his name 25. b Theodosius the Emperor howe many men he slew in Thessalonica ib Theodorus Gaza about 120. yeares agoe forsooke Gretia , and came to Italye ibidem Theodorus Gaza set foorth the knoledge of the greeke tonge through Europe ibidem Theodoricus Historicus wrote two bookes from the time of Theodosius the yonger vnto the time of Anastasius 38. b Theodosius did not appoynt a councell in Italye but in Grecia 41. b Thebae cities .9 . in number set in diuers partes of the world 48. a Thebae in Egipt most famous , built of Buziris king of Egipt ibidem Thebe in Egipte in compasse 140. furlongs ibidem Thebe in Egipte , hollowe vnderneath standing vpon vawtes ib Thebae had 100. gates in euery gate 200 kepers ibidem Thebae hadde a caue alwayes full of winde sauing in the tyme of Interlunium ib Theopompus loste his wits for interminglinge Moyses lawe with his writings 55 a Theodectes was striken blinde for intermingling the seripturs with his tragidies ibidem Thynges vnreasonable & vnlyuing manie of them speake with mans voyce 69. a Theophilus a proper name & frinde of . S. Luke , vnto whome Luke dedicated both his bookes 75. b Theophilus a generall name and what it signifieth ib Theophilus a mightye prince ib Theophilus diuers of that name 76. a Theodosius repented and was reconciled to the church 118. a Thalmudists , what ordinaunce they made touching these words deus and sanctus 123. a Thomas Munserus first sowed the heresie of anabaptisme in our time 153. a Thomas Eliots minde concerning Britaine 216. b Thousand yeares what is ment therby . 222 Timothie Bishop of Ephesus 76. a

T ante I. Timotheus described 80. b Timotheus , Paules companion , and wherfore circumcised of Paul . ib Timotheus , companion to Paule in his peregrinations messages and other affayres ibidem Timothie sent of Paule to thesalonica to comforte the brethren ib Timothie made bishop of Ephesus where howe long he continued it is vncertayne ibidem Timothies death diuerslye taken of the writers 81. a Timothie when he died , what christe sayde to him ibidem Titus , who he was , where he was Bishop , where he died , and wher he was buried ibidem titus whi not circumsised of Paul . ib tidings brought to the emperor of the sedition moued at Thessalonica . 117

T ante O. Toure of London as Lelande writeth buylte by Belinus 6. a To beleue in Christ is to growe in vertue and grace 28. b To sitte in the cheare of pestilence , what it signifieth 281. a

T ante R. Tragedye , describeth kinges and princes and great persons 19. a Tragedye hath a verye sad and heauye ende ibidem Tragedie differeth from comodie in two respects ibidem True chrtstians are contented with the title and name of christ 27. a Traian gaue a sword drawen to the ruler of the citye 36. b Traiane , what he sayde to the ruler Tripartite historye , of whom so named 38. b Tripartite history of whom translated oute of greeke into latine ib Tripartite historye where it begineth ibidem Tripartite historie , by whom made one continuall historye ib Tripartite historie , how mani yeres discourse it continueth ibidem Traian the Emperor found . 5000. free borne children to schole at his own charges 51. a Troilus what he was & how he died . 62. a Traditions of the church much set by of Basilius Magnus 81. b Trinitye comprehended vnder the name of Christ 90. b trinity entreated of by s . Austin . 11● Trinitye to bee questioned of a peruerse curiosity 122. a Trinity Alanus history concerning the same ibid. Trinyty the misterye thereof is expressed by this word Iehouah . ib. Trinity expressed by a similitude of Saynt Austen 123. b Traditions without the Scripture are very vncertayne 131 Tre of knowlege of good & euil 145 Tree of knowledge of good and euil why forbidden to eate 146 a Transubstantiation confuted . 218. 219. Tropologia defined and an example of it 246. b True worshipping of god taught by the prophet Esay in Iuda . 287. b

T ante V Tubalcani , the first inuenter of bras and yron 153. a

T ante W Two people signified by Abell and Cain 12. b

T ante Y Tyranny worse then other committed by Phalaris 101. b Typus , what it signifieth . 179. a Type wherein it consisteth . 252. a

V ante A VAlerius Maximus , how many were of that name , and what they wrote 14. a Valerius Maximus was souldiour vnto Sextus Pompeyus ibi Valentinian , howe many yeares he reygned after Constantine 40. a Vallas his argument concerninge the Apostles wifes 98. b Vayle of the temple 172. a

V ante . E Verity preuayleth antiquity 3. a Vergill did read Ennius 28. a Vertues theologicall .3 . in number and which they be 36. a Vertues Cardinall pertayne to outward workes ibid. a Vertues theologicall pertayn to inward actions and motions , and so tend to God ibid. a Vessels of the liuing rather to be preserued than the vessels of Metal . 49 Vetronius smothered to death with smoke 62. a Verses of the Psalmes som are applied to Salomon beyng a type , & some also to Christ . 276. a

V ante I. Victor Bishop of Rome impugned of Ireneus 83. a Viall of Gods anger expounded very il and cleane contrary by Liranus 190. b Virgins couered broughte in after Ciprians time 230. a Virgines ordinate who they were & when they began ibid. b Virgins of Carthage comming into the temple bareheaded reprehended of Paule ibid Virgines after what manner they wer couered with an holy vail . ib Virgines when they began first to haue houses made for them ibid Virgins what they were that Cyprian spake of 231. a Vineyard of God , and the pleasant garden of fruite may be called man by Anagoge 249. b Virgine Mary had Christ to her sauiour 265. a Virgine Mary was faultye in her time ibidem . a Virgin Mary , that she was no sinner , it is now constantly and vniuersally beleued ibid. a Virgine Mary had al her goodnes of God ibid. b Virgine Mary is the spirituall sister of Christ ibidem Vincentius there wer many of that name 267. a Vincentius the first described wyth his cruell martyrdome ib. b Vincentius Lirinensis described . ib

V ante N. Vnderstanding is the eye vnto the soule 31. b Vnwritten verities aunswered vnto by master doctor Crammer . 81. b Vnctio , hath many significations in the scriptures 193. a Vniuersality how it is to be followed 241. b Vniuersall nomber maketh not the church ibid. b Vniuersall church of the Israelites allowing the calfe reprehended of Moses ibid

V ante O Votary life called a lost life of Bernard 98. a Vow of chastity when it is wicked and blasphemous ib. a Vow of widowes what it is after the iudgement of the Papists . 229. a Vow of Widowes after the iudgement of the Orthodoxes ibid Vow breach to me damnable wyth Saint Austen and other fathers , what is the cause 231. a Vowes wicked are to be broken . ib Vow of Single life not ment of S. Paule 232. a

V ante R Vrim Thummim , what is signified by it 268. a

W ante A. WAnt of charitye , is the death of fayth 28. b Wanton books , how hurtfull they be 62. a Wanton songe makers worse then witches ibidem Water of baptisme is holye 282. a

W ante E. We our selues must firste bee made cleane and then clense other 55. a We must firste be made wise , and so teache other wisdome ibidem

W ante I. Wisdome somtime accompained with naughtines 36. a Wife of Esaie was a prophetisse as some do write 74. b Widowes , what was their Ministerye in the churche in Pauls tyme 227. b Widowes younger , wherefore they had damnation 228. a widowes faith and promise to the church ibidem widowes of what age they were to be chosen in the church ib. b

W ante O Word written onelye necessarye to saluation 55. b word written discoursed throughly 57. a Women why forbidden to speake in the church 74. b women , manye godlye of them did prophecy in the Congregacion . ib worshipping of God two kinds , one inward an other outward 270. b

W ante R writinge paper inuented of king Alexander 45. b writing tables inuented before the battell of Troy ibidem

X ante E. XEnophon what he was & what he wrote . 16. b Xerxes inuaded Greece with .7000000 . strang Souldiours 9. b Xerxes slayne of his vncle Artabanus idid Xerxes bewayled the mortalitye of man ibid. b

Z ante E ZEdechias , the laste kinge of Iuda and Hierusalem 64. a Zedechias eies pluke out & he led bound to Babilon ibid Zedechias what he was ibid. a Zedechias , for holdinge the tribute from Nabuchadonozor . sawe his own sons slain before his eyes . ib

Z ante O Zoilus 10. b

FINIS .

❧ The table of the principal matters and woords contayned in the second Tome .

A ante B ABstinet aeger , egens cupidus gula , simia virtus , properly expounded 88 b Abstinence of Saint Bernard , what lothsomnes it gat hym

A ante C. Actions morall , be verye synne , and doo displease God , without fayth in God 30. a Achas king of Iuda in his time the Churche had but a smal number . 127. a Achab in hys time onelye , Elias & Micheas wer of the church . ibid

A ante D. Adoption defined according to the ciuil lawes 115. a Adoption .2 . kindes therof . ibidem Adoption hath diuers significations . ibidem Adoption , howe therein we are the chyldren of God . Adrianus the emperour wherefore made a laughing stocke . 99. b Adonai what it signifieth . 127. b Adulari what it signifieth . 123. b Adulation what it properlye signifieth ibidem . b

A ante F. Affection and good wyl to doo good to our neighbor , is accepted wher occasion wanteth to helpe in dede

A ante M. Ambition what it is . 118. a Amditio & ambitus how they dyffer . ibidem .

A ante N Andronicus kinsman to S. Paul , hys conuersion to Christ . 5. a Ancoras tollere , is prouerbiallye vsed to go away 130 a Antisthenes his saying agaynst flatterers 134. a

A ante P. Apostle what it signifieth 30. b

A ante R. Arrogatio what it is 115. a Artemisia wife to kyng Mansolus , kyng of Caria , her excellent loue towardes her husbande , an herbe of her name ibidem . Airstonymus saying agaynst flatterers 134. a Arrius and Sabellius did seperate the sonne from the substaunce of the father . 138. a Arogantia & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , causeth euery man to prefer him aboue another 99. a Aurora , what it is 94. a Aurum in the scripture hath sixe significations ibid Aurum how it is called in greeke & in Hebrew ibid

B ante E BEnedicere or Benedictus hath diuerse significations 42. b Bernard Abbot of Clarenalia where he was borne , what time he florished , at what yeres he entred into religion . Benedict commaunded the communion to be geuen to a Nunne that was dead 113. a Be ye holy for I am holy , the exposition & meaning of these words 119

B ante L. Blud sprinckling in the old law the mistery therof 28. a. b Blandire what it signifyeth 133. b

B ante O Bonauenture confuted 122. a Booke of wysdome is not in the canon of the Hebrews ibidem . b Booke of wisdome title thereof , sauoureth of the Greke eloquence , rather then of any other thing . ibi Booke of wysdome supposed to bee the booke of one Philo a Greeke borne . ibidem Bonauentures iudgement howe any thyng is of the verity of the nature of man 125 a Bookes of wysdome and Ecclesiasticus custome obtained to be called the booke of Salamon . 95. a Booke of wysdome Dreido in hys dissolucion of the fyfte difficultye what he wryteth concerning the same booke ibidem Booke of wysdome sentences therof might of likelyhood be written by some author ful of the spirite of God ibidem . b Booke of wisedome not affirmed of S. Hierome , but of the Iewes to be the booke of Philo. ibidem Booke of wisdom Austines saying who wrote it ibidem

C ante A. CAlling what it is 40 a Calling .4 . kyndes are commonly numbred among the doctors . ibi Caius Caligula the .4 . emperour of Rome , hys lyfe described , hys actes and death . 90. a Carnal lustes of the flesh howe extinguished 107. b Camaeleonte versatilior a prouerbe expounded 119. a Cameleon a serpent or beast in Affrica or India ibidem Camoelion described by Plinie and Plutarchus ibidem Caro in greke how it is deriued 95. b Caro in greeke and in hebrwe howe it is called ibidem Caro in the scriptures hath manye significations the same beinge orderlye declared biden . 96. a Caula materialis Causa formalis Causa effic●ens Causa finalis what the definition of these are 93. a

C ante E Coelum is taken manie wayes in the scriptures 70. b

C ante H. Children to be contracted and maried with the consent of their parents is of nessecitye and not onely of honestye 82. 83. a. b Christ only and none other is named Iesus as Galatinus saith 128. b Christes dignity is farre aboue the dignitye of the hye prestes of the old testament 129. a Christus betokneth vnctus anointed ibidem Christe that is anointed signifieth both the natures of christ ibidem Christians are called brethren for diuers respects 135. b Christ entred into the inward tabernacle once for al ibidem Christe entred into the tabernacle with his owne bloud ibidem Christ gaue eternall things ib Christ made intercession for the saluation of all mankind ibidem Christ whether he tooke agayne all his bloud at his resurection discused at large 125. b Christ the measure and fullnes of his age recorded of Paule to the Ephesians howe to be vnderstand ibidem Charitye is the greatest meane and waye to preserue the church 97. a Christ entred hys glorye by the crosse and aflictions 100. a Christ for what end he came 102. a Christ after what sort he ought to be preached ibidem b Christ was shewed in the olde time to the prophets & by the prophees ibidem Christ signified somtimes by Isaac to be slayne of his father ib Children of God ought not to frame them selues to the desires of the world ibidem Christ is our hope 138. b Children by nature ought to represent and follow their father ibid.

C ante L. Claudius .5 . Emperour of Rome , hys liuyng , maners and death described 9. a. b

C ante O. Confession ought to be made before God 120. b Confessions of synnes diuerslye expounded by the doctors . ibidem Confession auricular , and the forme therof 121. a Confession auricular vnknowen in the tyme of the Apostles ibi Confession auricular extorted and commaunded of the Byshoppe of Rome ibidem Confession made to God onelye , is sufficient ibidem . b Confession auricular , after Gracianus iudgement whither necessarye ibidem Confession auricular diuided into .2 partes after Bonauentures mind 122. a Confession auricular to one onelye priest commaunded of Innocentius the .3 . driueth men to desperation ibidem Confession after Saynte Iames mynde discussed ibidem Confession is ioyned with praier . ib Confession publike and priuate copiously declared in the scriptures 119. b Confession instituted by man is of two sortes 120. a

C ante R Crosses vpon our selues hauing no nede ought not to be layde otherwise then god doth appoint . 64. b Cras of the schole men is taken fiue manner of wayes 77 b. Crassus the name of a Roman who is sayde neuer to haue laughed in his time 5. a

C ante V Curiousnesse merrily alluded vnto Florus of Vespasianus the Emperour 100. a Curiositi in demaunding whi it was so long or god sent his son into the world reproued & answered . 127 a

C ante Y Cyrus the king his aunswere to Astiages when he asked him why he dranke no wine 111. b Cyrus could call euery souldiour in his host by his proper name . 117. b

D ante A DAuid and Paul by fleyng escaped the daunger of their enemies . 89. a

D ante E Deformitye shall not be sent in the bodies of them that rise agayne 125. b Desteny what it is after the opinion of the diuines 33. b Desteny defence therof taken out of a play called ●egio in verses defended of the one speaker , and impugned by the other 34. 35. a. b Desteny and predestination in what point they differ 31. b. and .33 . b Deacon was deposed of bishop Nectarius for committing fornication with a woman penitentiari 120. b Descendit ad inferna the old and latter diuines iudgement therof . 73. b

D ante I Distinct degrees of honor in heauen diuers arguments made for the confutation therof . 60. a. 62. 62. a. b Difference is made of Saynt Hierome inter carnem et pulpam . 95. b Dioclesian emperor of Rome a cruel persecutor of the Christians . 66. a

D ante O Donatistes threatned to destroy them selues rather then they would returne to the church . 88. b Donatists desired to be killed with iii. kindes of death . 89. a

D ante R Drawing of man to god oughte not to be vaynly conceaued . 28. b Dronkennes described of saint Austene and the force therof . 111. b

E ante G EGo et pater vnum sumus what it meneth . 138. b

E ante L Election iii. points therof handled . 26. b Elected how we are ibid. b Election what it is ibid. Election of our brethren we ought not to be scrupulous or inquisitue of the same ibidem Elders sometimes do teach the true worshipping of god sometime nothing els but mere vanities . 105. a

E ante M Emperours & Monarchies would haue them selues worshipped for Gods 99. a

E ante P Epilogus defined and diuided into . iii. partes 136. b

E ante R Error , Nescientia , Ignorantia , Ignoratio . how they differ 117. a Eremites are called also Anachoritae 118. b

E ante . V Euell things are better to be forgotten then to be had in remembrance ibid. a Euery man ought to vnderstand according to sobriety 99. a Eucharist geuen to infantes vnder both kindes in Austines and Cyprians time 124. a

E ante X Examples of iustification 92. b

F ante A FAtum vnde dicitur . 33. a Faythful christians may graunt that ther is fatum ibidem . b Fayth the energy force & strength therof 65. b Fayth by the eyes therof Christ is sene in his mistical supper . ibidem Fayth it is against the nature thereof to say that Christe is carnallye in the sacrament 66. a Faith and trust in Christe the fruite thereof ibidem Faith the ende and rewarde thereof ibidem Fast in the old law once in the yere was ordayned to purge sinns 86 a Fasting the daye thereof was made solmne daye among the Iewes ib Fasting was communded both in the olde testament and in the newe ib Fast●ng must be temperate ibidem Fastinge first made by Montanus the heretike ibidem Fastings , diuersities thereof reported to be in the church in the reigne of Theodosius th emperor . an. 453. ib Fasting goeth before prayer ib Fastinge was ordeined with prayer when . S. Ihon wrote hys gospel . 87. a Fastinge did not deliuer the Niniuites from perill ibidem Fasting honor thereof what it is ib Fasting all the lent without amenment of lyfe causeth greater damnation ibidem Fast how a man ought declared by s . Austine ibidem Fastings are so to be mesured as a man maye suffer them ibidem Faste howe the mouth , eyes and other members of the bodye oughte so to do rehersed by . S. Barnarde 88. a Fastinge in .5 . thinges maye bee vnlawfull ibidem Faith and good workes concurre together 14. b Faith , good woorkes are the fruit thereof ibidem Faithful christians tim in this world is but a pilgrimage 105. a Faith is oure victorye againste the worlde 107. a Faith the fruites which doo folowe it ibidem Fast abrogate from Easter to penticoste 124. a Faith hath an end , a question and answer concerning the same 96. a Faith , hope , & charitye do remaine of these .3 . charityes the greatest ib Faith shal abide in heauen Ireneus censure and reason thereof ibidem Faith shal endure in heauen Phocius his opinion thereof ibidem Faith is an euidence of things which are not sent ibidem Faith and hope of euerie man profiteth him selfe . ibidem . 97. a Faith , hope , and charitye , in what time they are , and do continue : ib Faith more worthye and superior to charitye ibidem Faith howe described of . S. Ihon ibidem Faith doth regenerate vs and make vs the sonnes of God ib. dem Faith and charitye the papist ascercion concerning iustification therof ibidem Faith why and howe it iustifieth . ib Faith as it is oure action doth not iustifie 93 b Faythe whyche sheweth her selfe fourth by good woorks and godly conuersation commended of Peter ibidem Faith which is not liuely how to be counted ibidem Faith wherein it standeth ib Faith of the Iewes & of the Turks is a vaine faith 103. a Faith christian doth wholye trust & leane to the word of God ib. b Faithfullman deathe beinge offred ought wholye to commit him selfe vnto Christ ib

F ante E. Feasts of the Iewes & feastes kept in our dayes , wherfore constitute & ordayned discoursed at large ib. b. 98 Feare how it is called in latin greke and hebrue with the signification thereof ib Feare two kinds thereof and what they be intreated of at large ib et 99. a

F ante I. Fides , wherfore this woorde taketh her name , and howe it is called in hebrue , greke and latine 93. a Fides iustificans the definition therof ibidem Fire in latine , how called and wherfore it is deriued 94

F ante L Flatterye is commonlye called water of the court 133. b Flee and not Flee in times of trouble whether we mai or no , a question with an obiection and answer to the same discoursed at large with manye circumstances . ib & .90 . a. b Flesh is tamed with sobernes 97 , b Fleshe called in latin caro how it is sayde properly , and the definition thereof 95. b Flesh riseth and rebelleth agaynste the spirite 101. b Fleshe of Christe what maner of fleshe it was , and whether it had a soule 42 , a

F ante . R Frater how it is deriued , and what signifieth 135. a Frendshyp whiche is true , loueth no colours , neyther hath learned flatterye . 108. a Fraunces , the first author of the m●noritie friers . 134. a Fraunces , why he was called Seraphicus ibidem Fraunces lyued dissolutely in hys youth . ibidem Fraunces grieuouslye tempted of the deuill whiche the luste of the fleshe . ibidem Fraunces reported to haue seene a straunge vision a lytle before hys death . Frute hundred folde attributed to virginitie 130. a Frute sixty folde attributed to widowhode ibidem Frute thyrty fold attributed to maried folke . ibidem Frute hundred fold ascribed of some to martyrs . ibidem Frute sixtiefolde ascribed of some to virginitie . ibidem Frute thirty fold attributed of some to widowes . ibidem Frutes of the worde of God what they be ibidem . b Frute hundred folde ▪ sixtyfold , thyrtyfold , preached of Christ . is to be vnderstanded simpliciter . ibidem

G ante . I GIrde vp our loynes howe to be vnderstanded . 101. a Gyrde vp the loynes of your minde what it signifieth . ibidem Gyrdyng spirituall what it is . ibidem

G ante L Gluttony to ouercome and to suffer fayth to waxe fainte & colde with idlenes it much hurteth . ibidem . b

G ante . O Golde what it is called in Latine , & wherof it is deriued . 94. a Gods what they dyd . Enclides beyng demaunded , what answere he made . 100. a God what he hath commaunded , thincke vpon that with reuerence . ibidem God can not be truly glorified with out the knowledge of Christ . ibi . God , to geue glory vnto him what it is . ibidem . a. b God hys wysedome howe it is knowen . ibidem God the ryghteousnes of hym how it is knowen . ibidem God hys puissance and power how it is knowen . ibidem Gods mercy how it appeareth . ibid. Gods veritie wherein it is opened and declared . ibidem Gods benefites they whiche feele ought to geue glory vnto him . ibi . Gods glory is gyuen vnto hym in 4. thynges . ibidem Gospell was sent of the holy Ghost from heauen . 101. b God worketh by meanes & wayes which ar not to be neglected . 32. b God true cannot nor ought not to be expressed or fassioned with similitude . 46. a God doth not afflict vs but for the best . 64. b Gold in the fire & the faithful in aduersities an apte similitude therof . 65. a Godly & faythfull men do preuent the iudgement of God by prayer . ibi . Good workes we are hounde to do . 104. a God iudgeth all men a lyke , but the worlde iudgeth by respect of persons . ibidem . b God iudgeth euerye manne by hys workes , howe it is to bee vnderstanded . ibidem Goods of thys worlde must be vsed as thoughe they were not oure owne . 105. a God from euerlastyng did fore ordeyne hys sonne to bee sacrificed for the expiacion of our sinnes . ibi . b Golias a kynge of the Philistians whom Dauid slew , hys stature , the weyght of hys habergion or harneys . 150. a God shoulde not bee worshypped with bowyng the knew betwene Easter and Pentecost . 124. a Go●den hilles a prouerbe in the Greeke toung explicated . 70. b God is without begynnyng and endyng . 138. b Gods eternitie expressed of Saint Iohn the Euangelist . ibidem . a

G ante . R Grace the worde expounded . 30. a Grace offered who soeuer contemneth , let hym looke for the great wrath & displeasure of God . 102. a Grace is offred by God the father to none , but by Christ onely . ibid.

H ante E. HEauen howe it is called in Latine Greeke and Hebrew . 69. a Heauens ten are reported to bee after the mindes of the Philosophers . ibid. Heauen is taken iij. maner of wayes among the scholasticall diuines . ibidem . b Heauen thyrd , Saint Paules note touchyng the same . ibidem Heauen first , second or thyrd , what it signifieth to be taken into . 70. a Heauen thyrd what it was the opinion of diuerse learned men and Doctors of the Churche . 70. a Hell the worde what it is called in Latin Greeke & Hebrew . ibidem . b Hell , diuerse significations of thys worde . 71. a Hel , a generall Counsel concerning Christes goynge downe thether . 73. b Helias by fleyng escaped the furye of Quene Iesabell . 89. a Helleborus is of two sortes . 125. b Helleborum aedere , a prouerbe and what it signifieth . ibidem Hell one demaunded of Socrates what was done there , the answer therto . 100. a

H ante . I High priest of the old testament gaue onely temporall thinges . 129. b Hye Priest of the olde Testament was onely man . ibidem . b

H ante . O Hodie the acception and vnderstandyng of this Latine worde in the Scriptures of hys diuerse signification and acception . 58. a Honor and glorye no distinction of degrees thereof in the kyngdome of heauen as it is supposed of some . 59. b. and 60. a Holynes is not onely attributed to God in the Scriptures but also to man . 104. a Holynes commeth not of our owne worckes , but of fayth onely , ibidem Homaeosis in Latine howe it is called , what it is , and what commoditie thys figure bringeth . 90. a Homaeosis how many wayes it may be varyed . ibidem . b Homaeosis sundry examples of the same . ibidem Homaeosis three kyndes of spyces therof as Mancinellus declareth and whiche they be . 93. a Hope whiche is sene is not hope . 96. b Hope is our Shoteancor . 107

I ante C I Come what it is & what it signifieth . 93. a

I ante D Idolum the interpretacion therof .45 . a and .47 . a Idolum nihil est in mundo how expounded of Sainte Paule to the Corinthians . ibidem Idolum , and Similitudo , after the mynde of Origine howe they differ . ibidem . b Idolater why sometimes suffred of God . 46. b Idlenes in Latine called Otium contrary to Negotium and hys diuerse acceptions . 3. b

I ante . E Ieiunium in Hebrewe and Greeke , how it is called . 85. b Ieiunium taketh the name of Intestiuum a bowel , or gut . ibidem Ieiunium a faste is a discipline and hastenyng of the body . Ieroboam in hys tyme kyng of Israell , onelye Amos was of the Churche . 127. a Iewes do circumcise theyr children beyng dead if they die before eight dayes . 113 a

I ante . G Ignis fire in the Scripture how many significations it hath with the expositions of the same . 94. b Ignorance is the chiefest spryng of all euils . 103. a Ignorantia how it is in Greke defined and deuided into two kindes . 1●5 . b Ignorance whether it doth excuse men , or no discursed at large . ibidem Ignorantia eyther it is called naturalis eyther affectata ibidem . b. and .116 . Ignorantia affectata , defined . ibidem . b Ignorance deuided of holcot & the schole men into two kindes . ibidem Ignorantia vincibilis , what it is . 117. a Ignorantia other wyse called Crassa or supina .

I ante M. Images the first inuentors therof . 46. a Images of them selues what they are . ibidem . b

I ante . N In domo patris mei multae mansiones sunt , the exposition of thys place of Saint Iohn . 59. b

I ante . O Ioannes Philosophus cognomento Scotus when he lyued . ibidem . b In haereditatem incorruptibilem et incontaminatam &c the exposion of this place of S. Peter 63. a Incredulity the fountayne of al mischief 103. a

I ante V Iustice shal be the girdle of his loins and faythfulnes the gyrdle of his reynes what it signifieth 101. a Iustification the order therof in .4 . thinges rehersed 93. b Iunias a notable Iew conuersante among the Apostles 5. a Iudgement how it ought to be geuen 128. a Iunias and Andronicus did first of all institute the Romaines in the christian religion 1. b

I ante W I wil put enmity betwene thee and the woman , this place of Genesis expounded with certayne other words of the text in Latin , Greke , and Hebrew . 62. a. 63. b

K ante I KIngdome of heauen like vnto a grayne of Mustard seede 92. a

K ante N Knowledge is all vnsauerye without the knoweledge of Christ 103. b

L ante A LAberius appointed a senatoure of Cesar , hys check or taunt to Tullye 119. b Lambe mencioned of Peter by a similitude what it signifieth 125. a Lambe whole and without spot commanded of Moses to be sacrificed applied to Christ ibidem Lambe Paschall , and Christ a comparison betwene them . ibidem Lambe how it was eaten of wayfaryng men . ibidem

L ante E Lent with vs one onelye is obserued . 87. a Lentes iij. are made of the Montanistes . ibidem Leonticius noted in Plutarche for hys vnconstancie and hys saying in Plutarche . 119. b

L ante . I Lyfe when it perisheth , Seneca , his complaynte therof . 99. b

L ante O Loue diuided into 5. kyndes . 131. a Loue of God and loue of the world how they differ . ibidem Loue of our neyghbour is set forth in infinitie places of the Scripture . ibidem Loue of our country discribed . ibidem Loue of the world consisteth in thre thynges . ibidem Loue ambitious . 133. a Loue of our selues is a perilous monster . ibidem . a Loue true the partes therof . 108. a Loue true loueth no colours neither hath lerned flattery . ibidem Loue brotherly and common loue do differ and are separated . ibidem Loue common what it is . ibidem Loynes in Latine called Lumbi , what they are . 100. a Loynes in the scripture what they signifie . 101. a Loynes of Iuda Christ borne therof . ibidem

L ante . V Lust of the flesh comprehendeth all filthy desires . 1●1 . b Lust of the eyes what it comprehendeth . ibidem Lust of the pride of the fleshe . ibidem Lumbi the loynes howe it is called in the Greeke and Hebrew . 109. a

L ante . Y Lyes deuided into 3. kyndes . 123. a Lye sportyng or pleasaunt example therof . ibidem Lye sportynge hath in it muche leuitie . ibidem Lye duetiful example therof . ibidem Lye duetifull and wittie inuented of the Egyptian midwyues . ibidem Lye of Rahab the harlot . ibidem Lye inuented of Michol . ibidem Lyes inuented & made of the godly disputed vpon of the fathers . ibi . b Lyes to sinisterly reproued of S. Austen . ibidem Lye pernicious condemned in al the Scriptures . 124

M ante . A MAhomet the firste of the Turckes hys father and mother . 47. a Mahometes education hys function or occupations . ibidem . a. b Mahometes woorkes whiche he wrote . 48. a Mahometes Prophecies . ibidem . b Mahometes strifes , troubles and conflictes . ibidem Mahometes vices and wickednes . 49. a Mahometes death . ibidem Mahometes testimonies of diuerse men of hym . ibidem . b Mahometes aenigmata , or rydles . ibidem . b. and .50 . b Machabees bookes what the olde fathers of the Churche haue sayd of them . 56. a Magistrate to whatsoeuer he consenteth , the same doth the publike and common consent of the people seme to graunt . 85. a Mariage ought to haue the consent of the parentes ibidem Mariages done without the consent of Parentes the Canonistes do iudge lawfull . ibidem . b Mariages wyth the consent of Parentes is both comelye and necessary . ibidem . a Mariages contracted wythout the consent of parents , be not true mariages . ibidem Mariages requireth consent of Parentes ex necessitate non exhonestate solum . ibidem a Machabeus dyd chuse rather to dye then to breake the lawe in eatyng meates forbidden . 100. b Nathan and Mathat were brethren of the house of Dauid , by Nathan as some do write . 138. b Man ought to take no more vpon hym then hys degree and callyng doth suffer . 99. a Man hauyng estimacion of him self more then is mete is made destitute of wisedome . ibidem Man that is curious is more profitable to hys enemyes then to him selfe . ibidem . b Many desire to vtter hygh thinges rather then thyngs meete . ibidem Mans temeritie ought not to search that whiche is not , least it fynde not that whiche is . 100. a Man let hym not come in the syght of God without hys Mediator Christ . 10● . ● Manii siue Lucii , they whiche are borne in the mornynge are so called . 94. a Mans power vaynely defended of the schole men , and the grace of God smally defended . ibidem

M ante E. Memoria , memory defined . 117. a Men good and godly are subiect as long as they lyue to persecutions and diuersities 30. a Meates and drinkes that are sette vpon our common boorde beyng blessed are not so good as the Sacramental meate and drinke . 43. b Meates of the body and soule what they be 186. a Measure is to bee obserued in all thynges 99. a

M ante I. Missa the woorde interpreted after the hebrue and latin 37. a Missa the woorde neuer vsed of the Greke church ibibem Mithridates king of Pontus could speake diuers languages and tonges 117. b

M ante O. Moises and Helias why they appeared vnto Christe , rather then other dyd , certayne reasons and causes 5. a Moises & Helias wer truly and indede present with Christ in his transfiguration , or els but a vision to the sight of the apostles discoursed . id

N ante A. NAme of christ to be worshipped wyth bowyng the knee what it signifieth with Paule to the Philippians . 128. a Nathan there were twoo of that name 138. b Nathan the Sonne of Dauid , one thing speciallye is to be noted of hym ibidem Natalis being deceyued of heretiks reuertes to the truth , and doth penance 119. b. & .120 a

N ante E. Necessities enforcing vs to fast .2 . in number 20. b Nero an Emperour of Rome , hys lyfe at large described , and hys death 10. a. & . b. & .11 . a Nepesch hath diuers significacions 75. b

N ante O. Non relinques animam mean in inferno , the opinions of al the doctors , latines and Greekes concernyng thys place of the psalme . 71. a. & 72. & .73 . a. & . b No man is tempted aboue that hee is able 80. b

P ante A PArabola howe called of Cicero , and what it signifieth according to the minde of Beda . 91. a Paradigma called in latin Exemplum an example , exhorting or deterring ibidem . Paradigma exhorting , an example therof ibidem Paradigma deterryng an example therof ibidem Pax expounded 30. a Papias attributed muche to lyuely traditions , and who were hys folowers 135 Papias fyrst author of the heresies of the Millinaries . ibidem Papias wrote manye fabulous things as Eusebius writeth . ib. Pardoners did sell the name of Iesus in golden and paynted Papers . 128. b

P ante . E Peter three thynges especially to be noted in his first Epistle . 1. a Peter hys proper name was Symon and the exposition therof . ib. Peter why he was called Cephas , where he was borne , & who was hys father . ibidem . b Peters personage described of Nicephorus . ibidem Peters wordes to hys wife goyng to her death . 2. a Peters miracles , hys confession of Christ , hys preachyng , hys boastyng of him selfe , hys weakenes . ibidem . A Peter whether he suffer death at Rome or no , with the opinion of all the learned men . ibidem . a Peters vision that he had marching forward out of Rome to flee from Nero. ibidem . b Peter the disposition of hys fyrste Epistle . 3. a Peter the prince of the Apostles . ib. b Peter and the two other Apostles , whether they knew Moses and Helias , whom they neuer saw . 5. a Peters wordes haue in them a maruelous Emphasis . 138. a Peter raysed a woman named Tabitha from death to lyfe . 5. b Peter and Simon Magus the sorcerer talked together & wrought miracles diuersly together . ibid. a Peters miracle in raysing a young man before Simon Magus which was Neros kinsman . ibidem Peters first part of hys Epistle explicated . 38. a. and .39 . a Peters texte of hys Epistle in quam angeli desiderant . &c very well expounded . 67. a Person seconde in trinitie wherfore he is called Dominus . 44. b Pestilence in the tyme of it , whether a Christian man maye flee from it . 76. and. b. 80. and b Peter why he did call the tyme that he was in the last time . 106. b Peter why he doth say purifie your soules , rather then your bodies . ib Peccatum diuided of the diuines into voluntarium and into inuoluntarium . 110. Pentecoste what it signifieth and how to be vnderstanded . 97. b Pentecost called festum hebdomadum & nouarum frugum . ibidem . b

P ante O. Polipi mentem obtinere , a prouerbe in the Latin toung expounded . 119. a Polipus a fishe that chaungeth hys colour oftentymes . ibidem Pons sublicius a bridge in Rome , made first of the Priestes , & why it was so called . 128. b Power ecclesiasticall whiche the Papistes do vsurpe vpon the prerogatiue of Peter as they think , whether it leueth vpon the worde of God or no. 13. 14. 15. 16. 17. a Pointes in what , the ecclesiasticall power agreeth with the lawe and worde of God . 12. a. and .17 . b. 18. 19. 20. a. & . b Pontifex wherof it is deriued . 128. b

P ante R. Proselites what they were , proselites and the Greeke worde there expounded . 1. a Priesthood the office of it ought not to be bought for money . 40. a Primacie aboue other potentates or princes at large handled . 12. a Princes secular ; what authoritie they haue in causes ecclesiasticall . 12. & . a. & .20 . b. 21. 22. 23. 24. 25. 26 Priesthode , whether it be extant in the Churche now after the order of Melchisedech . 35. b Prophetes by what meanes they did search before of the kingdome of Christ . 64. a Prophetes and their writyngs wer not onely geuen to pertaine to them of the olde Testament , but also to vs . 65. b Priuation and who are sayd or called Priuati homines . 118. b Prouincia defined . 137. a Prouerbes of Salomon were not written and couched of hym into one booke . 95. b Pratyng and talkyng without the authoritie of Scripture ought to haue no credite . 102. b

P ante . V. Purgatory that there is none . 51. a 52. 53. 54. 55. 56. b Purgatorie impugned by certayne places of the holye Scripture . 56. 57. 58

Q ante . E QVae supra nos , nihil ad nos , a prouerbe rehearsed of Socrates . 99. b

R ante . E Religion in the cause therof fathers are not to be heard . 85. a Redemption is not purchased with corruptible things as gold & siluer . 105. a Respect of personnes defined of the scholasticall diuines , and taxed of the diuines . 122. b Respect of persons taxed of Innocentius with .2 . golden sayings . ibi . b

R ante . I Righteousnes of manne without Christe is nothyng but blasphemye . 105. a Right hand of God the father is taken in the Scripture after .2 , maner of wayes . 114. a

S ante A SAlomon repented him of hys Idolatrie , before his death , after the opinion of some doctors , and the number of hys bookes . 31. b Salomon hys bryngyng vp , hys prayer to God for wisedome , hys fallyng to Idolatry , hys number of wifes and concubines . ibidem . a Sacrificium & sacramentum , the difference betwene them , and what is a Sacrament , and what is a sacrifice . 35. b Sacrifices sixe kyndes therof . ib. b Sanctus , how largely this worde is taken in the Scriptures . 10. 3. b. and. a Sacram ancoram soluere , a prouerbe what it signifieth . 129. b

S ante . C Scriptures make no difference by the flesh but by the spirite . 104. b

S ante . I Sicilia , is the first region that was called a prouince . 137. a Sinne of the worlde taken awaye by the lambe expounded . 135. b Sit at the ryght hand of the father what is ment therby . 114. b Sinne vnuiolent and hys ii . partes the one absolute , the other condicionall . 110. b Simon Magus fleeth in the syght of the people by magical artes . 5. b Sicut and quasi in the holy Scriptures what it signifieth . 92. a Simonie , a marie tale therof . 10. b

S ante . O Sobrietie what it is . 101. a Sobriety what it is called in grekë and the definition therof . 111. a Such lyppes suche lettuse , a prouerbe at large explicated . 5. a Soule that it doth not sleepe , reasons out of the Scriptures , to proue the same . 67. b. and .68 . b soule in what state it is after death certayne questions handled touchyng the same . ibidem . b. & .68 . b Sonne hath power ouer hys owne body , and may mary at hys owne choyse . ibidem . a

T ante . A TAbitha cumi the true interpretation therof . 50. b

T ante . E Temeritie , ignorance and blasphemie of certayne phantasticall heades . Temptation ii . kyndes therof . 79. a

T ante . H Thales the Philosopher derided & mocked of his own mayden . 99. a Thursday and fryday to be fasted , was a tradition of the Apostles . 124. a Thinges whiche God would haue to bee hidden , are not to be searched . 100. b Theophilacte hys opinion for thys place ( to be baptized for the dead . ) 113. b Themistocles sayinge to one that taught a schole of memory . 117 a. and. b

T ante . O To morowe how it is called in Latine , Greeke and Hebrew 77. b To obey in the Scriptures what it signifieth . To bee in wedlocke howe it is defined . 130. a

T ante . R Traditions all are vayne and foolishe whiche are repugnant to the doctrine of Christ . 105. a Traditions manifold , mentioned of the auncient fathers . 124. a Traditions of the Apostles at Ephesus , at Asia , and in the Churche of Rome , for the celebratyng of Easter , was sayde to be diuerse . 124. a Traditions , whyche were receaued of Cyprian . ibidem . b Tradition recorded of Iraeneus , confuted .

V ante . A VApour what it is . 82. b

V ante . E Vertue , interpretation therof , and of hys diuerse acceptions in the Scripture . 70. b Vertebra , what it is . 100. a

V ante I. Visio triplex , three maner of visions . 69. b Virgine oppressed by violence agaynste her will , whether she remayne a virgine or no. 110. b

W ante E. WE must in al our doings say ( if God will . ) 80. b. and .80 . a

W ante O. Word of God endureth for euer . 119. a Woorde of God offred or brought hath a maruelous enargie and liberalitie in it . 102. a Workes of the lawe did not iustifie of them selues , neyther could remit sinnes . 105. a Worde of God the force & strength of it . 107. b Worshyppyng of GOD without Christ , nothyng els but mere vanitie . 106. a Worckes of supererogacion what they be . 30. b Worlde , ioyes thereof disturbed by diuerse misfortunes and afflictions . 66. a Woman when she commeth to adult age , is released from the power and authoritie of her father . 85. a

FINIS .

❧ Faultes escaped , desiring thee gentle Reader , to correct the same in thy booke , before thou begynnest to read this worcke , whiche shall helpe thee much in the vnderstandyng of those places . The order of whiche correction here vnder thou mayest see . The letters a. and. b. which stand by the first numbers , signifie the sides of euery leafe , a. signifieng the first syde , and b. the seconde syde .

Leafe Lyne . Faultes Corrected . 1. a 1 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2 a 21 teret feret 2 b 23 ocerbos acerbos 4. b 20 exsuperare exuperare 5. a 5 which holpen which is holpen 5. a 6 so he that so he doth that 5. a 22 of our own of our own power 5. a 3 Mulumsius Mulmusius 6. b 28 Mabees Machabees 8. a 5 an image an image of him 8. a 13 Apollonis Apollinis 9. a 28 that wher that when 9. b 30 tua religione cum tua religione 10. a 14 Sabellianus Sabellicus 10. a 27 grun ire , grunnire 11. a 2 chaunced he chaunced 12. a 11 Vandoles Vandales 13. b 2 kind of life of man kinds of mans life 16. a 12 vberimus vberrimus 16. a 26 conuice conuince 16. b 27 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 16 b 29 successiuis succisiuis 17. a 4 bene faine haue ben fayne 17. b 27 Inhibita Imbibita 17. b 32 iudicem Indicem 17. b 33 resplendiscet resplendescet 18. b 12 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 18. b 34 it might they might 19. b 44 ostendabatur ostendebatur 23. a 32 tradare Satanae . tradere Satanae 23. b 6 tradare Satanae . tradere satanae 35. a 24 suscipire suscipere 35. a 28 necait necuit 35. b 12 poore pure 39. a 33 that Constantine saith that constant . 43. a 1 Phylactaries Phylacteries , 44. b 16 Contine Constanstine 45 a 10 Panubus Pambus 45. b 9 were before was before 46. b 22 did worwip did worship 46. b 34 Tonigris Tomiris 47. b 37 Adrasto Adrastus 48. a 5 capitall capitol 48. a 8 Iouia Ionia 48. a 34 vse a furlong vse no furlong 49. a 15 of epistle of the epistle 50. a 20 reprihendere reprehendere 51. a 20 vnto the church . vnto the poore 52. a 24 it is no place it is in no place 52. b 23 dyd not flatter did flatter 53 a 24 Matholus Mathiolus 53. b 22 promusside promuscis 54. a 34 Baritus Barritus 63. a 4 to our vice to our vicious 63. b 8 farre excessiue . fare excessiue 69. b 32 nor asseiges nor sieges 71 b 12 aquae dilunii agnae dilunii 71. b 15 innocation innouation 72. a 2 tribunatus . tribu . 74. a 34 it signified is signified 79. a 37 he sayth sayth 79. b 16 expound expende 80. b 33 Sopronius Sophronius 81. b 32 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 81. b 33 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 81. b 35 Enomius Eunomius 85. b 7 freely reprehended freely reprehend 86. b 23 that Hierusalem then Hierusalem 86. b 32 writeth writing 97. a 1 Sarbonistes Sorbonistes 98. a 25 If they be If thou be 99. a 5 sometime abuse sometime vse 101. a 22 mortall bookes morall bookes 102. a 15 which way which was 105. b 17 who as some say which childe as 106. b 33 admistration administration 109. a 30 minorum minorem 112. a 23 Athasius Athanasius 117. b 31 meete thou that mete that thou 118. a 30 councealer concealer , 120. a 20 postolos . apostolos 121. b 25 periculosus periculosius 123. a 26 exercitum exercituum 124. a 5 ingritie integritie 126. a 24 Vlepianus Vlpianus 132. b 6 Nadantus Naclautus 132. b 6 medella . medulla 132. b 42 naturum naturam 134. a 3 worte wrote 134. b 31 space of .15 . space of .50 135. a Nehemas Nehemias 135. a 31 the monarchie the first monarchie 135. a 8 Selentiam Seleutiam 138. b 19 Missa Nissa 148. a 30 of the tyme but the tyme 148. a 31 and not passiue spake not passiue 148. a 40 was of that is of that 155. a 30 proueniemus perueniemus 163. b 11 witnesit witnesseth 169. a 24 voluntarie voluntarily 169. a 33 assent essence 175. b 14 sanguis sanguinis 178. b 16 dithera diphthera 178. b 36 he that is be as the winges 180. a 8 violence take it violent take it 194. a 38 Trinitate fidei fide trinitatis 195. b 42 if your own of your owne 220. b 31 frurore furore 222. a 31 of the blessed of the blessing 224. a 38 Spyrion Spyridion 226. a 10 semniale somniale 226. b 28 Misterus Munsterus 227. a 3 Rabbine Praga Rab. of Praga 229. b 5 Latonius . Latomus 230. b virgins not conse. virgins consecrate 250. a 36 in the better in the letter 261. b 32 who but 268. a 20 two holes three holes 274. a 34 assarted asserted 281. b 10 administrated , administred 287. b 33 Achab Achas

❧ Faultes escaped in the second Tome of thys booke .

IN fol. 2. page . a. line . 1. He was of a pale and whitely face , is twyse printed .

In the same fol. pag. b. line . 35 , for tollerauerunt , is tolerauerunt .

Fol. 3. pag. b. line . 20. for videbitur , is videlitur .

Fol. 10. pag. a. line . 6. for Domitius , is Donictius .

Fol. 14. pag. a. line . 29. for remiseritis , is remisceritis .

Fol. 15. pag. a. line . 17. for aequali , is aegnati .

Fol. 18. pag. a. line . 16. for summis apostolis , is summus apostolus .

Fol. 21. pag. b. line . 11 , for Achitob , is Achitus printed in two places .

Fol. 22. pag. a. for Iosaphat , is Leosaphat .

Fol. 25. pag. b. for , that the tithes should be payde to the church , and that the solemne feast of Sunday should be kept : is put , that the tithes should be kept .

Fol. 72. pag. a. line . 12. for those wordes , is , those wordes of Peter .

Fol. 94. b. line . 2. for primatiue , is put priuate : for gigno , is gignenpo .

Fol. 120. pag. a. line . 16. for Natalis the Martyr , is Natalis the Confessor .

FJNJS .

LIEFE IS DEATHE AND DEATH IS LIEFE AETATIS SVAE XXXX 1562 woodcut portrait of profile of a man

¶ Imprinted at London , by Iohn Day , dwellyng ouer Aldersgate , beneath Saint Martins .

Cum gratia & priuilegio Regiae Maiestatis , per Septennium .

¶ These Bookes are to be solde , at hys shop vnder the gate . 1565.